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In the name of Allah, the Most Gracious, the Most Merciful.
Light is a pure intoxicant, perfect, perfect. Sound and picture for those who have just joined us, we are now testing the sound and picture waiting for your comments that everything is perfect and not perfect.
Okay, in the name of Allah, the Most Gracious, the Most Merciful, all praise is due to Allah, and prayers and peace be upon the Messenger of Allah, and upon his family, his companions, and those who support him. Brothers and sisters, the listeners and listeners, peace be upon you and the mercy of Allah and His blessings. May Allah bless you in the fourth episode of the podcast "How I Loved the Messenger of Allah, peace be upon him" with the permanent guest of the program, Professor Dr. Iyad Qunaybi. May Allah bless you, Doctor. May Allah bless you. May Allah grant you good health.
Okay, this is the fourth episode. Three episodes have passed in which we had a detailed, beautiful, and interesting discussion about the Messenger of Allah, peace be upon him, in various situations. In the first episode, we mentioned that this series is not to numb the feelings or to distance ourselves from reality. And to connect more with reality. Today, reality is very painful and imposes itself. Our brothers in Gaza and other Muslim countries are subjected to various forms of torture, killing, and oppression.
In the name of Allah, all praise is due to Allah, and prayers and peace be upon the Messenger of Allah. O noble ones, peace be upon you and the mercy of Allah and His blessings. In response to your question, brother Dr. Engineer, indeed, glorifying the biography and before that reading the Quran corrects human standards and rectifies the balance. Because if we look at ourselves through the lenses of our enemies or if we try to evaluate the Muslim individual in the context of the current contemporary history, we will greatly underestimate our blood. Therefore, let us have a word entitled "What made us underestimate the blood of Muslims?" The media has a significant role, educational mistakes have a significant role, and schools have a significant role in making us underestimate our value as Muslims. Therefore, we must accustom ourselves to reading the Quran and studying the Prophet's biography to restore the correct balance.
Look at his biography, peace be upon him, and you will see that he would be enraged not only by the killing of groups of Muslims but also by the killing of individuals among Muslims. There are many examples of this, and we know them, but let us recall them together.
When a Jewish man attempted to expose a woman in the market of Bani Qainuqa', a Muslim became enraged on her behalf and killed the Jew. The Jews then gathered against the Muslim and killed him. What did the Prophet (peace be upon him) do? He moved. He moved with an army and nearly annihilated them, but a revelation came down to him (peace be upon him) and he ordered their expulsion. In the end, it was a case of one man killed for another, and it was possible for him to annihilate them, but rather, with leniency towards them, he expelled them and their families from the city. This was out of anger for a woman and for a single Muslim who was killed.
Another example: When our Prophet (peace be upon him) approached Mecca and sent Osman to negotiate with the polytheists, it was rumored that Osman had been killed. What did the Prophet (peace be upon him) do? He took the oath! The pledge of allegiance, he took the pledge of allegiance from the companions (may Allah be pleased with them), the pledge of Ridwan, and it later turned out that he had not been killed.
In the Battle of Mu'tah, the cause of the Battle of Mu'tah was that the Prophet's (peace be upon him) envoy to Busra was killed by the Ghassanids. For this individual, the Prophet (peace be upon him) mobilized an entire army, an army consisting of three thousand men facing how many? 200,000! By worldly standards, there is certainly no equality in capabilities, no equality in preparation and numbers, and defeat seems inevitable. However, the Prophet (peace be upon him) sent this army to deliver a message to humanity until the Day of Judgment: what is the value of the Muslim individual? For one individual, for one individual, what is the value of the Muslim individual?
Before his death, the Prophet (peace be upon him) ordered the dispatch of the army of Usama. What is the story of the army of Usama? It is known that Furat bin Amr al-Judhami was the governor of the Romans over Ma'an, as I recall, and he converted to Islam. He converted and was killed by the Romans. A man who had just converted to Islam. The Prophet (peace be upon him) considered him a part of the Ummah, and it was necessary to avenge his blood. Therefore, the Prophet (peace be upon him) also ordered the dispatch of the army of Usama, and this was one of his last commands before his death (peace be upon him). Mobilizing an entire army for what? For an individual.
Therefore, the individual in the Muslim state is of the utmost importance, of high status, with unparalleled dignity. We are not arrogant when Western countries and the occupying entity sometimes meet them with media movements and reassure about the health of the hostage or the abducted and respond to you with the latest news about him, whether he was afflicted by a disease or not. They show that they honor their individuals. While we have seen, for example, in these recent events, Israel did not give any weight to its hostages and insisted on advancing the battle, killing some of them, and at the beginning of the events, it seems that it killed some of them to implement its premeditated plan.
Therefore, the individual is of the utmost importance under the Islamic state. So, someone might say: This is in the Islamic state, but we do not have an Islamic state in our days that protects the individual and preserves his dignity. We say: It is important that this issue remains alive within us, that the standards remain regulated in our hearts, and we must also strive to establish this state, to establish this unifying entity for Muslims that rises for its individuals and mobilizes armies for them. Not rivers of blood flowing every day, we hear seventy dead yesterday or the night before last three hundred three hundred in Gaza, may Allah accept them as martyrs, and the wounded, may Allah heal them. The numbers have become, meaning, the global media sometimes exaggerates these news and shows you pictures of the dismembered and the blood, while in Western countries it is forbidden to show pictures of the victims. Why? Because this breaks the state's prestige. As for us, Muslims, there is no limit or control on us to see pictures of the dismembered and the blood and the torments and the pains and the screams until you feel humiliated by people. Perhaps at the beginning of the events and now we were in one of the periods when we used to count, for example, seventy, eighty, ninety martyrs in one raid. Today, when we hear five or six martyrs, praise be to Allah, things are simple. One of us has become somewhat lenient with the killing of two or three or a little more, while not counting by the tens or hundreds, unfortunately. This is the result of the media as well.
Yes, therefore, when we say the Islamic state, the Sharia, the Islamic rule, of course, from the intellectual and psychological distortions that have arisen in many Muslims as a result of the play of the media and educational curricula to the end and our ignorance, unfortunately, an image is formed in his mind of what he hears about Islamic Sharia. The boundaries: flogging the adulterer, stoning the adulterer who is married, cutting off the hand of the thief, and so on. This is part of the Islamic system and is a treatment for exceptional cases, for cases that have become sick according to the Sharia or have deviated from it or have corrupted. But we say Islamic Sharia, Islamic state, from the most important meanings of which is that you have value, you have prestige, you have dignity. Therefore, the souls of Muslims should yearn for there to be a unifying entity for them that rules according to the Sharia of Allah, the Exalted.
Therefore, we return and say: For man to have balanced scales, he must train himself to read the Quran and the Sunnah and contemplate them. And it is enough for us to hold accountable this Muslim who was killed by the criminal Zionist, unfortunately, supported internationally, regionally, and globally. This criminal, when he killed the Muslim, if he accepted him, mocked him, if he kicked him, if he slapped him with his hand, all of this will be held accountable for. We remember that Allah, the Exalted, will not let anything go unnoticed. We remember this speech not to say that we are done, we have nothing to do with saving them or helping them or supporting them, no, Allah, the Exalted, will compensate them. I seek refuge in Allah! And we will also be held accountable, and Allah, the Exalted, will not overlook an atom's weight of our negligence if we are negligent in supporting them as we are able. But we must remember these meanings so that a person does not make a mistake about his Lord, the Exalted. He did not make this world a place of reward but a place of trial and test in which truth and falsehood contend.
We remember the saying of Allah, the Exalted: {And do not think that Allah is heedless of what the wrongdoers do. He only delays them for a Day when the eyes will stare, * Hastening forward, their heads raised up, not able to look at anyone, and their hearts hollow}. They are stripped of fear. We remember the saying of Allah, the Exalted: {So on that Day, the believers from the disbelievers will laugh at each other * Upon couches, they will be looking on * Have the disbelievers been rewarded for what they used to do?}. Therefore, we must remember these meanings so that once again the blood of the Muslim does not become light in our eyes.
Even the caliphs of the Muslims, you see, who had some injustice, the return of the caliphs of the Umayyad state, some of the caliphs of the Muslims in the Abbasid state spoke of its injustice. Even these, despite their injustice and tyranny, had a sense of honor for the blood of Muslims and the sanctities of Muslims if they fell into the hands of the disbelievers. The story of al-Mu'tasim is well-known when he heard the plea of a woman with the Romans who said, "O Mu'tasim!" He mobilized an army for her and conquered Amoria. And the poet said: "O Mu'tasim!" Of course, the later poet is Umar Abu Risha: "O Mu'tasim, the mouths of the orphaned girls were filled, they reached their ears but did not reach the honor of al-Mu'tasim. So, restrain your complaint, O Ummah, restrain your complaint, for if not for you, there would have been slaves of the dirham in the rule."
Al-Hajib al-Mansur, may Allah have mercy on him, had corruption and had good. When he heard about three female captives in the kingdom of Navarre, he also mobilized an army and toppled the kingdom and freed the Muslim women. Therefore, some compare the darkness of the rulers of the Muslims and the rulers of the Muslims in the past with those who control the Muslims these days, and how different they are, by Allah, how different they are.
Therefore, esteemed audience, we return to say: A Muslim must restore the correct scales and see what the Prophet, peace be upon him, said about our compassion as Muslims among ourselves. There are many hadiths on this topic. We know his saying, peace be upon him: "The believer to the believer is like a building, one part strengthens the other." And he interlaced his fingers. So, just as the value of a Muslim was to the Prophet, the value of a Muslim to you must be for your Muslim brother like a building. His saying, peace be upon him: "The Muslim is the brother of the Muslim." This hadith is what children must be raised upon from the age of four or five years. "The Muslim is the brother of the Muslim; he does not oppress him nor does he hand him over." "And whoever is in need of his brother, Allah is in need of him." Of course, some misunderstood it as if when you are in need of your Muslim brother, Allah is in need of you. No, whoever is in need, whoever strives in the need of his brother, Allah, the Exalted, fulfills his needs. "And whoever relieves a Muslim from a distress, Allah relieves him from a distress of the distresses of the Day of Judgment, and whoever conceals a Muslim, Allah conceals him on the Day of Judgment," as narrated by Bukhari. And thus, we must remember these meanings about the rights of a Muslim upon us.
Also, the saying of the Prophet, peace be upon him, in the hadith narrated by Muslim: "The people of Paradise are three." And the people of Paradise are three: "A just ruler," meaning a governor, "a man who has subjects, a just, successful, charitable man, or a just, charitable, successful man, and a merciful man, tender-hearted to every relative and Muslim." A man who has mercy on Muslims. When you see the condition of Muslims and you feel compassion for them, your heart aches, and you feel oppressed and wish to help them as much as you can, you will be rewarded for that. You will be rewarded for your mercy. But do not let that break you. Turn this pain into action, continuous current action and with a long-term mindset. "The third is a chaste, abstinent man with dependents." And thus, the Prophet, peace be upon him, teaches us mercy towards Muslims, teaches us compassion towards Muslims and concern for their condition.
Once again, esteemed audience, we say: This world is not a place of reward. We remember the humiliation of this world to Allah, the Exalted. It is only a period of testing, then people go to their destinies. In the Hereafter, there is severe punishment, forgiveness from Allah, and His pleasure. And we love that which our hearts are attached to. The most important thing that follows from this is that we embody His morals, embody His way of thinking. And thus, from His morals and way of thinking, we must honor the status of our Muslim brother and strive for his support, feel unity of condition, and rid ourselves of all the trash of thoughts that have attached to the minds and psyches of some when they say such and such country first, the open country first, our security and safety before security. There is nothing called the security of a country for its condition first or security or prioritizing one country over another first. The blood of Muslims is equal. Muslims, as he, peace be upon him, said: "The example of believers in their mutual love, mercy, and compassion is like the body; when one part of it feels pain, the rest of the body responds with fever and sleeplessness." And thus, these borders drawn between Muslim countries, if they are reflected in our hearts, then by Allah, it is a disaster.
And why do we listen to the biography of the Prophet? Just to find comfort and to make our hearts content? No, by Allah. If you do not look with the eye of the Prophet and embody the personality of the Prophet, peace be upon him, or the standards of the Prophet, peace be upon him, then do not listen to the biography. What you mentioned, our brothers in Gaza, applies to every Muslim in all parts of the earth. Every Muslim in any place, in any place in Iraq, which Muslims are now also suffering executions of Sunnis unfortunately, in northern Syria, in Lebanon, in Sudan, in Burma, in any place. The blood of Muslims is equal. And all that I mentioned from the evidence in the biography of the Prophet, peace be upon him, or afterward, the person was from Quraysh. The Prophet, peace be upon him, would move the army because this man was killed from Quraysh. No. Even what was mentioned about Al-Mu'tasim and after him, an unknown person. Who is this woman? What is her status? Regardless, as long as she professes Islam to Allah, the Exalted, she is under the rule of Islam. This is an important point.
Another matter: We now mention 50,000. When I think 50,000 equals 50,000 stories, fifty thousand futures, fifty thousand ambitions, and many pains and tragedies that happened to each individual of them. And Allah, the Exalted, does not overlook anything from the fifty thousand, all of them with all the details of their stories. Allah, the Exalted, knows them. How many mourned his death? How many, meaning how many killed him? As said by Umar: "If the people of Sana'a gathered to kill a man, I would kill them all for him." They gathered to kill one. So Allah, the Exalted, knows this victim why he was killed, how he was killed, who is the killer, and who is the contributor to the killing. And as you know that the contributor to the killing is like the killer. A hadith I remembered, glory be to Allah, we must also bring to mind the saying of the Prophet, peace be upon him: "The killing of a believer is greater with Allah than the passing of the world." And the hadith is good. "The killing of a believer is greater with Allah than the passing of the world." He would say to you, "If it is so, why does Allah not stop what is happening." No, no, no. Once again, it is not a place of reward. This believer, if he is killed, he is with Allah, the Exalted, more important than the entire world. And you will see that on the Day of Judgment when the scales are set for justice.
Okay, Doctor, a brief digression. The Quranic verses speaking about the promise of Allah, the Exalted, of victory to His believing servants, this must always be in our minds that the promise of Allah is true. "And who is more truthful in speech than Allah?" "And who is more truthful in statement than Allah." And thus, victory is coming. But the idea is, are we among those upon whom victory is achieved? Are we among those who participated in the victory? Or are we, God forbid, on the side of the enemies of Allah, the Exalted? "Allah has decreed: 'I and My messengers will prevail.' Indeed, Allah is Powerful and Exalted in Might." "Allah has promised those of you who believe and do righteous deeds that He will surely make you successors on the earth and will surely establish for you your religion which He has liked for you and will surely change for you after your fear, security. Security does not come except after fear. Now there are terrifying events, but after that, by the will of Allah, security. By the will of Allah, after that, by the permission of Allah, an opening from Allah, the Exalted, and empowerment for the believers, even if the matter is prolonged. And when victory comes, we do not accuse the promise of Allah, and we seek refuge in Allah, far be it from Allah, the Exalted. "And who is more truthful in statement than Allah." We say, then, we still have reasons for victory that we have not taken. There are still obstacles to the descent of victory upon us that we must rid ourselves of. Exalted is He.
In something that was neglected regarding the blood of Muslims before, with regard to the blood of Muslims, the compassion of the Prophet, peace be upon him, for Muslims and his concern for them. This leads us to the next title, which is the expression of the Prophet, peace be upon him, of his love for his companions, his sorrow at their loss, and his comfort at seeing them.
We previously mentioned how the companions expressed their love for the Messenger of Allah, peace be upon him. Tell me, my love, all these descriptions we mentioned from the companions. Yes. How did the Prophet, peace be upon him, describe his companions? How did the Prophet, peace be upon him, express his love for his companions, peace be upon him? From his biography, it seems he had a kind of friendship. What is friendship among us Muslims? You meet someone, you go with them, and you come back with them. This was present between the Prophet, peace be upon him, especially with his companions like Abu Bakr and Umar.
There is a great hadith narrated by Bukhari from Abdullah ibn Abbas, peace be upon him, who said: "Umar was placed on his bed," meaning on a platform prepared for death, prepared for shrouding and burial. "People surrounded him, praying and invoking blessings." People gathered around him, invoking blessings for Al-Farooq, may Allah be pleased with him, praising him and praying for him. "Before he was lifted, and I was among them," Abdullah ibn Abbas was among them. "I did not see anyone except a man who took my shoulder," one person held his shoulder. In another narration, it is said that he was leaning on his shoulder. "Then Ali ibn Abi Talib," meaning Ali, may Allah be pleased with him, as if he was in the midst of the crowd, holding Abdullah ibn Abbas's shoulder. He is considered their cousin. "He prayed for Umar and said, 'I have not left anyone whom I would love more to meet Allah with his deeds like yours.' He said to Umar, 'You are a partner in reward, O Umar. I have not left anyone whom I would love more to meet Allah with his deeds like yours.' Meaning, I am the one now who wishes I could meet Allah with your deeds, O Umar. 'By Allah,' meaning by Allah, 'I think Allah will place you with your two companions.' Meaning, I hope you will be in Paradise with them. Yes. 'And I often heard the Prophet, peace be upon him, say: I went with Abu Bakr and Umar, I entered with Abu Bakr and Umar, I came out with Abu Bakr and Umar.' The Prophet did not take them as companions. Meaning, the Prophet narrates, meaning his memories or the events that happened with him: I went with Abu Bakr and Umar, I came with Abu Bakr and Umar, we went out with Abu Bakr and Umar. Imagine this friendship and the beautiful state that was between them.
Notice from the narrator of the hadith, Abdullah ibn Abbas, and the one who said these beautiful words about Al-Farooq, our master Ali ibn Abi Talib. This, of course, is a response to the liars who claim there was enmity between the family of the Prophet, like Abdullah ibn Abbas and Ali, may Allah be pleased with them, and the noble companions, our masters Abu Bakr, Umar, and Uthman, may Allah be pleased with them all. The hadith was narrated by Bukhari. Therefore, there was a state of mutual respect, love, and honor among the companions.
You notice the state of friendship that was between the Messenger, peace be upon him, and his companion Abu Bakr and Umar. Also, when Osman bin Maz'oon died. Osman bin Maz'oon, of course, is different from Osman bin Affan, may Allah be pleased with them. Osman bin Maz'oon did not receive his share of mention among the Muslims, although he was a noble companion who held a great place in the heart of the Prophet, peace be upon him. He was one of the earliest Muslims and the first to die and be buried in Al-Baqi in the second year of Hijrah, I think, and Allah knows best. So, our mistress Aisha, may Allah be pleased with her, yes, he was a migrant, yes, yes. She said that when Osman bin Maz'oon died, the Prophet kissed him while he was crying. This is a reminder. When Osman bin Maz'oon died, the Prophet, peace be upon him, kissed him while he was crying. The Prophet kisses Osman while he is dead, and the Prophet is crying. Even in a weaker narration than this, it is said that the Prophet's tears fell on Osman bin Maz'oon's cheek. An important scene. The Prophet kisses him and cries over him, peace be upon him. She said, "The Messenger of Allah, peace be upon him, kissed Osman bin Maz'oon while he was dead, as if I see his tears falling on his cheeks."
When burying him, the Prophet, peace be upon him, ordered a man to bring a rock or a stone. The companion tried to carry the stone but could not. So, the Prophet, peace be upon him, rolled up his sleeves. Osman bin Maz'oon. "And bury with him whoever dies from my family." Meaning, he will be buried in this area.
We have previously mentioned the extent of the Prophet's love for Zayd ibn Harithah, who was like a son to him. We also know of his love for Ja'far ibn Abi Talib. Allow me, Doctor, a brief interruption regarding the biography of Zayd ibn Harithah. We previously mentioned in one of the episodes when Zayd's uncle and father came to the Messenger of Allah. Some understood that this story was after prophethood. It was before prophethood. Our master Zayd chose the Prophet before he became a messenger. This is the perfection of the Prophet's character before prophethood. So what about his character after prophethood? Prophethood added to him splendor and beauty, no doubt. This is an indication of those who are asked about this matter. Beautiful, yes.
Now, we have spoken about the Prophet's love for Zayd and, of course, his love for Ja'far. Ja'far grew up with the Prophet in the house of his uncle Abu Talib. Abu Talib is the father of Ja'far. We also know the Prophet's love for 'Abdullah ibn Rawahah, who was a poet defending the Prophet with his poetry, praising and extolling him, and who witnessed and fought with him in various battles. It is known that when we love people, we want to keep them around us, feel comfortable with them, and sit with them. However, the Prophet's calculations were different. The Prophet prioritized religion above all else.
When did Ja'far return from Abyssinia? In the seventh year of Hijrah. When did the Battle of Mu'tah take place? In retaliation for the Prophet's envoy to Busra. Eighth year of Hijrah. The Prophet had only recently been comforted by Ja'far. And then he was commanded to lead the army, these three beloved to his heart. He said, "Upon you is Zayd ibn Harithah, and if he is struck" meaning if he is killed, "if Zayd is struck, then Ja'far, and if Ja'far is struck, then 'Abdullah ibn Rawahah." He knew very well that this was a very important mission. Three thousand men to face an army of giants. They did not know that there were 200,000 of them. But they knew that among them were the Romans and their allies. It is known that they would come with a very large army. He knew how difficult the mission was. And he put in the possibilities that if Zayd was struck, meaning if he was killed, Ja'far would come. If Ja'far was killed, 'Abdullah ibn Rawahah would come. Despite his great love.
Now, of course, when the Prophet was informed by revelation, the army had not yet returned but was in the midst of the battle. The Prophet narrates what is happening in the battlefield hundreds of kilometers away. If you walk more than the signs of prophethood. In the hadith narrated by Bukhari, the Prophet gave a sermon and said, "Zayd took the banner and was struck, then Ja'far took it and was struck, then 'Abdullah ibn Rawahah took it and was struck, then Khalid ibn al-Walid took it without command and it was opened for him." Meaning I did not command, but the Muslims gave him the command. And it was opened for him. The conquest was to bring back these three thousand who were in the belly of the whale. Three thousand and 200,000. Bringing them back, may Allah be pleased with him, is a victory.
In the hadith of Bukhari, he said after informing of these news by revelation, "And he did not say what pleased us that they are with us." "It did not please us that they are with us and his eyes are shedding tears." Look at this important point here. "It did not please us that they are with us and his eyes are shedding tears." Meaning we did not wish for them to return to us safely. Because what they are in now from the honor with their Lord is better for them. And yet, what? His eyes are shedding tears. He is sad for them. This point does not contradict. Sometimes, for example, if someone is martyred in our days, you will find his family celebrating for him. Sometimes they call it a wedding. People mix feelings. So should we call it a wedding or dignity? Should we say to them, "May Allah increase your reward" and not say, "May Allah be pleased with him"? Because we consider him a martyr. There is no contradiction here. His family may be sad for him and may cry for him and be happy from the aspect that he was killed for the sake of Allah and martyrdom is hoped for him. And may congratulate him from this aspect and console him from the aspect of loss.
Look at the wording of the hadith, he said, "It did not please us that they are with us." Now the page of memories with them is turned. And the Prophet was the most delicate of people in heart, the most sensitive in his feelings. And consequently, he will recall these memories. So surely there is pain. Our mother Aisha captured this pain. In the hadith also narrated by Bukhari, she said, may Allah be pleased with her: "When the killing of Zayd ibn Harithah and Ja'far and 'Abdullah ibn Rawahah came, the Prophet sat knowing sadness." He knew sadness. "And I came out from the crack of the door." The Prophet is depicted as sitting knowing sadness, and I came out from the crack of the door. She saw him sitting, sad. Even though again he knew that they are now in a better place. Happy from this aspect. But he was sad for their loss, peace be upon him, and may Allah be pleased with them.
Therefore, even the love of people for one another must have a main rule, which is the rule of the Sharia. If the Sharia sees martyrdom as something great, then you are supposed to love this matter for your brother and love this matter for your beloved. So regulate even love with the rules of the Sharia. Yes. And this is a message to the fathers, mothers, and spouses not to prevent your loved ones from making sacrifices for the sake of Allah. Yes. You will be sad about their separation, but at the same time, be happy for what they are in from the reward and the heavenly gain, if Allah wills.
We also continue with Barā' ibn 'Āzib (may Allah be pleased with him) who said: "We were with the Messenger of Allah (peace be upon him) at a funeral and he sat on the edge of the grave. He cried until his chest was soaked. He cried intensely. Of course, the Prophet (peace be upon him) did not raise his voice while crying, but his tears flowed profusely. Then he said: 'O my brothers, prepare for such a moment.' And certainly, part of this is compassion for the deceased and the loss. At the same time, it is also the horror of death. Indeed, glory be to Allah, one of the notable instances is that the Prophet (peace be upon him) cried out of fear for a companion who was severely ill before he died. He (peace be upon him) was the brave leader, complete in manhood, strength, endurance, and patience. Yet, he did not feign to suppress his emotions and saw no fault in showing his emotions out of concern for his companions, even in cases of illness.
There is also a hadith narrated by Bukhari about Sa'd ibn 'Ubāda. Of course, who was Sa'd ibn 'Ubāda? The leader of the Ansar. He held a special place in the heart of the Prophet (peace be upon him). He stood with the Prophet at the Second Pledge of Aqaba and was ready to sacrifice everything for the cause of this religion. With his Islam, many of his people embraced Islam. Therefore, when Sa'd fell ill, the Prophet (peace be upon him) feared for him due to the severity of his illness and felt compassion for him. Imam Bukhari reported that Sa'd ibn 'Ubāda fell ill. The Prophet (peace be upon him) visited him. Who was with the Prophet (peace be upon him)? Noble companions: 'Abd al-Rahman ibn 'Awf, Sa'd ibn Abi Waqqas, 'Abd Allah ibn Mas'ud (may Allah be pleased with them). When they entered, they found him surrounded by his family. The Prophet (peace be upon him) asked, 'Has he passed away?' They replied, 'No, no, O Messenger of Allah.' The Prophet (peace be upon him) then cried, as if out of compassion for Sa'd ibn 'Ubāda. When the people saw the Prophet crying, they cried with him. It is known that Sa'd recovered from this illness, lived afterward, and the Prophet (peace be upon him) passed away. Sa'd died after some time. But look at the tenderness of the Prophet's (peace be upon him) heart that he felt compassion for his companion and cried for him even in severe illness.
Here, I would like to mention a benefit. I once published an article by Dr. Muhannad titled "Teach Your Children to Cry." Please. Yes. Because this is a mistake that many of us have grown up with. And it was not said to me in my family with this text, but I grew up in an environment that sees crying by a man or a boy as unacceptable. This, my friends, kills the humanity of children at an early age. Rather, teach them to express their feelings. A boy may get upset and ask for something inappropriate that you do not give him. But do not tell him, 'Do not cry, men do not cry.' No, no. This is an unfair statement. If the best of men, the most complete of men, the Prophet (peace be upon him) cried in such situations. All our children, do not cry. There is a difference between crying and screaming. Yes. The result of crying. There is no need to cry. Yes. Exactly. It is a very beautiful trait. Because with wailing and lamenting and the like, this contradicts perfect morality. But suppressing crying can turn into negative feelings, anger out of place, oppression, and despair. As I wrote in this article, I said: Teach your children to cry when they are sad, when they are afraid, when they are in pain, when they are happy. Do not suppress their crying. Avoid this unfair statement that kills their humanity: "Do not cry, men do not cry." The Messenger of Allah (peace be upon him) cried, and his companions cried until their beards were soaked, as we will mention in today's situation, God willing.
If your son cries to attract your sympathy and you allow him to do what harms him, do not respond to him but do not prevent him from crying. Let your children express their feelings through crying. Do not teach your children to hold back their tears so that their feelings turn into anger or inner despair.
So, how was the crying of the Messenger of Allah (peace be upon him)? I mean, is crying just the flowing of tears without any screaming? Is it accompanied by tearing clothes? Far from him (peace be upon him). Therefore, just as expressing feelings through crying is required and there is no fault in it, it is required of a person to control himself and not exaggerate. As he (peace be upon him) was more inclined to smile. He said when he laughed until his molars were visible in rare cases. He said when he laughed until his molars were visible, not with loud laughter. Never with loud laughter. Just as his laughter (peace be upon him) was a smile, his crying was the flowing of tears, and sometimes a hissing sound like the sound of a boiling pot could be heard from him. Look, for example, when you put water to boil, a sound is heard as if something is suppressed inside him (peace be upon him). With recitation, for example, during the recitation of the Quran, they would hear a hissing sound like the sound of a boiling pot or like the sound of a grinding mill. But certainly, he did not cry with wailing. He cried out of fear of Allah, comfort in Allah the Almighty, longing for what Allah has prepared for him, compassion for his companions, and sorrow for their loss for various reasons. But all of it was controlled crying, fully aware of the decree and destiny of Allah, without a doubt. Yes.
And we say that we want to expand the circle. We are still talking about glimpses of the humanity of the Prophet (peace be upon him). The aspect of mercy, love, and not pretending. If we expand a bit on the circle of crying, truly, crying, glory be to Allah, is a blessing. A blessing that a person can express his feelings easily and cry in moments of joy, sorrow, and the like. And this blessing is deprived of many men in our time for various reasons. If we expand the circle and see the instances of the Prophet's (peace be upon him) crying.
For example, when he would supplicate to his Lord, seek His help, and fear that his family or his Ummah might be surrounded by calamities. Ali (may Allah be pleased with him) reported: "There was no horseman among us on the day of Badr except Al-Miqdad. Indeed, I saw us, and there was none among us except those who were asleep." Meaning, the Companions had traveled a long distance and were tired from the journey. All of them fell asleep. So, our master Ali (may Allah be pleased with him) seems to have glanced at the Prophet (peace be upon him) a bit. He saw everyone asleep. He said, "Except for the Messenger of Allah under a tree, praying and weeping until morning." Every time he would wake up, our master Ali would see the Prophet (peace be upon him) praying and weeping. Although he was promised victory. "When your Lord made a promise to you: 'Of the two parties, the nearer (to you in affection) is yours.'" He was promised. However, despite that, out of his (peace be upon him) etiquette and his great reverence for his Lord, he would weep and supplicate to Allah the Almighty to grant him victory.
Also, from Abdullah bin Masud, one of the beautiful and tender moments of weeping. He said, "The Messenger of Allah (peace be upon him) said to me, 'Recite the Quran to me.'" He said, "O Messenger of Allah, should I recite to you what has been revealed to you?" I will begin to recite to you, and you know the Quran. I will begin to recite the Quran to you. He said, "I long to hear it from someone else." Even now, if we are one who recites and knows the interpretations and has a beautiful voice, but my brother, he loves to hear it from others. He said that it is natural. He said, "I long to hear it from someone else." So, Abdullah bin Masud said, "I began to recite until I reached: 'How will it be when We bring from every nation a witness and bring you (O Muhammad) as a witness against these.'" This is the great and difficult situation on the Day of Judgment that people wish to be saved from, even if they go to Hell, but to be saved from this overwhelming situation. They do not know, of course, the horrors of Hell, but it is an overwhelming situation. He said, "I raised my head or someone poked me." Meaning, Abdullah bin Masud was as if struck by something on his head and was reciting. "Then I looked up and saw his tears flowing (peace be upon him)." "I saw his tears flowing." And in the narration of Bukhari: "Until I came to this verse: 'How will it be when We bring from every nation a witness and bring you (O Muhammad) as a witness against these.'" He (peace be upon him) said, "Enough for you now." "So I turned around and saw his eyes overflowing" (peace be upon him). Affected by the words of his Lord, Glorified and Exalted be He.
Also, from the moments of weeping, Abu Huraira said, "The Prophet (peace be upon him) visited the grave of his mother and wept and made others weep." He said, "I asked my Lord permission to visit the grave of my mother. I asked my Lord permission to seek forgiveness for my mother, but He did not permit me. So I asked permission to visit her grave, and He permitted me. So visit her, for she remembers the Hereafter."
Also, from the moments of his (peace be upon him) weeping, where he urges his companions to weep. Meaning, "Two eyes will not be touched by the Fire: an eye that wept out of fear of Allah, and an eye that stayed awake guarding in the path of Allah." He urges his companions to weep for the sake of Allah. Weeping finds its effect in the Quran, finds its effect in supplication, in beseeching Allah, Glorified and Exalted be He. And whoever does not find weeping, as Umar (may Allah be pleased with him) said in an incident when he saw him (peace be upon him) weeping from the tree, taking ransom from the prisoners. He said, "If you do not find weeping, then you are my weeping." Also, this is the teaching of our master Umar. If a person is not able to weep, he should weep inwardly. Not for the sake of showing off or pretension. But in the sense that he breaks this barrier, that there is no shame in weeping in appropriate situations. As if he is imprinting himself with the habit of weeping in appropriate situations.
Also, from the touching moments that make the beloved Prophet (peace be upon him) dear to our hearts, because you see how the Prophet would hold you accountable, you who are listening to me now. He would hold all of us accountable until the Day of Judgment. The Prophet (peace be upon him) recited in the hadith of Muslim what the Quran narrated about Ibrahim (peace be upon him): "Our Lord! Verily, they have led many of the people astray. So whoever follows me, then he is of me. And whoever disobeys me, then verily, You are Oft-Forgiving, Most Merciful." And what the Quran narrated about Isa (peace be upon him): "If You punish them, then they are Your slaves. And if You forgive them, then verily, You are the All-Mighty, the All-Wise." Then he (peace be upon him) raised his hands and said, "O my Ummah, O my Ummah, O my Ummah." And he wept. Not "O my companions who are with me." O my Ummah, extending to the Day of Judgment. O my Ummah, O my Ummah. He held all of us accountable (peace be upon him). And he wept (peace be upon him). So Allah, Glorified and Exalted be He, said to Jibril in His highness, "O Jibril, ask Muhammad what makes you weep?" And your Lord knows best. Our Lord, Glorified and Exalted be He, sometimes questions His slaves with things He knows, Glorified and Exalted be He. But He questions them. So Jibril came down and said, "O Muhammad, what makes you weep?" So he informed him. And Jibril knows. So he informed Jibril, the Lord of Might, Glorified and Exalted be He, and He knows. And he said, "Say, O Muhammad, We will please you with your Ummah and will not displease you." This is a great glad tidings, by Allah, my brothers. A great glad tidings. "We will please you with your Ummah and will not displease you." Do not fear, O Muhammad. Allah will compel your heart to be pleased with your Ummah. Allah will satisfy your eye with your Ummah. Allah will make your heart glad on the Day of Judgment with your Ummah. And thus, this hadith shows that the Prophet sought the mercy of his Lord, sought the mercy of his Lord, Glorified and Exalted be He. And our Lord, Glorified and Exalted be He, honored him and answered his request. And your heart will not be grieved on the Day of Judgment with what you see of mercy from Him, Glorified and Exalted be He, in your Ummah. That He remembers His Ummah in all details. He supplicates for them. He frequently supplicates for them. He always remembers their conditions. On the Day of Judgment, He will remember what will happen to them. He will remember His intercession for them. He will remember their rushing to his pool (peace be upon him). Account us not on the Day of Judgment.
This takes us, glory be to Allah, to the mercy of the moments when we mentioned that the Prophet (peace be upon him) grieved or feared for Sa'd bin Abada. This shows the tenderness of our hearts and the loyalty of the Prophet. He did not forget Sa'd bin Abada's moments of support and ransom with his life, wealth, and tribe. And thus, he was loyal to him. And this opened for us a great and very beautiful topic, one of the places that my heart loves the most, which is the loyalty of the Prophet (peace be upon him). And with it, we named the episode "The Master of the Loyal" (peace be upon him).
We are today, in an era where loyalty is scarce and interests have multiplied, and the relationship of people with each other has become purely self-interested. To the point that there are many sayings among people that there is no loyalty now, that there is no loyalty, and by Allah, many false sayings spread among people, undoubtedly. Yes.
The Prophet's loyalty to his companions is a great characteristic. How was his loyalty to them? Let's start with a simple example. Loyalty to a person who is obscure to many Muslims, who do not know about her. She is Umm Ayman, may Allah be pleased with her. Many might ask, "Who is Umm Ayman?" Umm Ayman has a rather strange story. We know that the Prophet, peace be upon him, was orphaned from his parents at an early age and also lost his guardian early on. So, who took care of him? Umm Ayman was a slave of Abu Talib, as far as I recall. She was a slave of Abu Talib. Therefore, she took care of the Prophet, peace be upon him, and he later emancipated her. When he grew up, she married Zaid bin Harithah. In those times, there were significant age differences between spouses. Umm Ayman was much older than Zaid bin Harithah. He married her, and she gave birth to Usamah bin Zaid.
The days passed, and Al-Bukhari narrates an incident where the Prophet, peace be upon him, gave Umm Ayman a portion of his garden. He gave her land with palm trees from his garden. I calculated that this happened approximately forty-five years later. The Prophet, peace be upon him, was known for his loyalty to Umm Ayman. And when Allah blessed him with wealth, he gave her land with palm trees as a token of his loyalty to her. This is a simple example, but in reality, there is a much greater incident. Allow me to elaborate on it. Allow me to elaborate on it. And also, allow me to say that we aspire, inshallah, that one day this will be a book that I will read. In this book, for a future project, because I have written it in a somewhat literary style.
In the name of Allah, before I mention this situation that expresses the Prophet's loyalty, peace be upon him, I must explain the circumstances. That is, when the Messenger of Allah, peace be upon him, conquered Mecca and forgave its people, he turned a page of the pain, suffering, and harm that he and his companions had endured in Mecca for ten years. And in three years of secret calling after ten years of severe suffering from beating, mockery, denial, ridicule, torture, and killing of his companions, peace be upon him. However, he, peace be upon him, conquered Mecca, and there were certain individuals who had to be eliminated, criminals. But apart from that, he turned a page from these sufferings and pains, in addition to eight years after the migration, also in wars. Yes, in wars, he, peace be upon him, was keen to open the hearts of the people of Mecca to Islam as well. Not just opening the lands, but opening the hearts. And he would seize the opportunities for that.
The Battle of Hunayn was when the remaining Arab tribes who held onto polytheism tried to eliminate Islam in their final attempt. They said, "We have issued the final bulletin." Our Lord, they tried to gather all their strength to get rid of the Prophet, peace be upon him. So, the Messenger of Allah, peace be upon him, and his companions, the Emigrants and the Helpers, went out to them. Who went out with them? And with them went the new Muslims of Mecca who had recently converted to Islam. The Muslims of the conquest. And those who did not convert after that. There were still people who remained in their polytheism. And the Prophet, peace be upon him, did not force them to convert to Islam. But they went out, as expected, to defend Mecca. And the reality was that the Messenger of Allah and his army were surprised by a fierce, sudden attack from the polytheists. Of course, the polytheists were at both ends of the valley. They were walking, and suddenly, spears, arrows, and darts rained down on the Muslim army from every direction. And the spears and arrows of the polytheists rained down on the Muslims in the heart of the Hunayn valley. Fear spread through the ranks of the Muslims, and their ranks were broken. The Muslims fled in every direction.
But the Messenger of Allah, peace be upon him, stood firm in the heart of the battle like the solid mountain. When we talk about the events of Gaza and the events of the Muslims, we also draw courage and heart strength and presence of mind from our Master Muhammad, peace be upon him and his family and companions, in such situations. But the Messenger of Allah, peace be upon him, stood firm in the heart of the battle like the solid mountain. The disbelievers, towards the disbelievers. The Muslim army had retreated from them. And now, the disbelievers are on both sides and also in the front. And the Messenger is charging towards them. And I am holding the reins of the Messenger's she-mule, restraining her. And trying to stop the she-mule. A very dangerous situation. The Messenger is heading towards death. It was a certain death. And he does not spare any effort towards the polytheists, launching the arrow. That is, Al-Baraa bin 'Azib says, "No one was seen on that day more intense than him." No one was seen more steadfast or braver than the Prophet, peace be upon him. He said, "By Allah, when the battle intensified, we would take refuge with him." Allah. By Allah, when the battle intensified, when a large group would gather against us and attack us with their swords, we would take refuge with the Prophet, peace be upon him. How old was he, peace be upon him? We, we, we, we, we, sixty-one years old. Sixty-one years old, two years before his death, peace be upon him. Glory be to Allah. And the bravery is for the one who matches him. That is, the most daring among us is the one who is not behind him but is at his level, but no one can surpass him. The situation was very difficult and terrifying. So, the bravest among the companions, in terms of their bravery, are Thabit, Ali, Umar, meaning they include Al-Miqdad. The brave companions. But despite that, the situation was extremely difficult. So, the bravest among the companions is the one who would be next to the Prophet, peace be upon him, and fight alongside him. And this is in a hadith narrated by Muslim. And Ali bin Abi Talib, who is the brave and daring knight, says, "When the battle intensified on the day of Badr, we took refuge with the Messenger of Allah. And he was the fiercest of people." Of course, he always says that it is not necessary that there is someone fiercer than him, but he is the fiercest of people. "And no one was closer to the polytheists than him." The closest to the polytheists was the Prophet, peace be upon him, with their swords, spears, and arrows. And yet, he, peace be upon him, was charging towards them.
Thus, the Messenger of Allah, peace be upon him, stood firm with a steadfastness that no heroes or knights could match in these terrifying and frightening moments that would turn the hair of children white. And the Muslims were in panic and distress, fleeing in every direction, not knowing what to do. And the Messenger of Allah, peace be upon him, says, "Where are you, O people?" And he attacked. Say, "Where are you, O people?" Come. And the people do not pay attention to anything. So, the Messenger of Allah, peace be upon him, knew that in these difficult moments, if no one is listening to anything affecting them, I will tell a word that will bring the heroes back to their senses. So, he said to his uncle Al-Abbas, "O Abbas, shout!" He had a loud voice. "O Abbas, shout!" That is, shout saying. "Shout, O gathering of the Helpers, O gathering of the companions of the Samurah." Why the Samurah? The tree under which they pledged allegiance, the Pledge of the Tree. They pledged allegiance to the Prophet, peace be upon him, to the death. "With you, O Messenger of Allah, to death." So, he must remind them. He must remind them of the word they placed in their ears. He ordered him to call out, "O gathering of the Helpers, O gathering of the companions of the Samurah." And Al-Abbas called out with the loudest voice. As soon as the Helpers heard the call, they turned their mounts towards the direction of the voice. Imagine, one person fleeing, hearing the call, turns 180 degrees. The effect of the word is amazing. The effect of the word, in fear, but there is something that governs the fear. What controls this fear. What rises above this fear is the obedience to Allah and His Messenger, the chivalry, the rescue, the nobility, and the honor that were in them. Therefore, education on these meanings is education in Islam. Just as you educate your son to reject injustice, to have chivalry and rescue, and to respect the word. That you do not say a word and then contradict it in Islam. The Prophet, peace be upon him, reminds them of the pledge that took place under the tree. And he reminds them of the covenant. They, meaning, in response to this covenant, morally and legally, returned to the Messenger of Allah, peace be upon him.
So, they turned their mounts and returned in the direction, saying, "At your service, at your service, at your service, at your service." The call reminded them of the first covenant they gave to the Messenger of Allah at Al-Hudaybiyyah not to flee. And the memory of those moments when he extended his hand to the hand of the Messenger of Allah, pledging allegiance to him not to turn his back if they met the enemy, returned to each of them. This is the time to fulfill the covenant. There is death in it. There is killing in it. There are orphans left behind. The important thing is that we have a covenant that we must fulfill. So, the fleeing, fearful person, galloping away on his camel or horse, far from the battlefield, fleeing from death. Suddenly, the memories of the Samurah stir in his heart, and enthusiasm arises. But even the mounts were seized with panic, and some of them could not control their mounts. So, he would take his sword and shield, dismount from the camel, and rush towards the sound of Al-Abbas. If my horse is not obedient, I will dismount from this horse, take the shield, take the weapon. I cannot walk on my feet, but I will rush towards the sound. And thus, the Helpers and the rest of the companions of the Samurah, the Emigrants, and others, fulfilled the covenant that they had pledged to the Messenger of Allah, peace be upon him.
Of course, we say: "And thus the Ansar and the rest of the companions of the banner, whether they were Ansar or Muhajirun. But others, such as Abu Sufyan ibn al-Harith, had embraced Islam even before the conquest. He was among those who stood firm with the Prophet, peace be upon him. They returned to support the Messenger of Allah, to aid and fight alongside him with bravery and steadfastness until Allah brought His victory to His Messenger and to the believers. Thus, the forces of disbelief were defeated, leaving behind women, children, wealth, and livestock. The polytheists had taken all of this to encourage steadfastness in defending their wealth and children. They said to themselves, "This is the last opportunity. The last opportunity to eliminate Muhammad. His state is growing stronger day by day. It is either us or him. Consequently, we take all our worldly possessions. If we lose them, we lose everything." Therefore, they had no choice but to fight until they were victorious over Muhammad, peace be upon him.
Now comes the distribution of the spoils. The Prophet had triumphed, the disbelievers had fled, and the wealth, children, and women had fallen into the hands of the Prophet, peace be upon him, and those of his companions who had stood firm with him. Everyone who went out to fight from among the disbelievers took all their wealth with them—gold, money, anything they could carry to the battlefield to have it behind them. If they were defeated, they would flee, leaving their wealth behind. And so, the distribution of the spoils began.
Initially, the Prophet, peace be upon him, was eager not only to conquer the land of Mecca but also to open the hearts of its people to faith. He was waiting for any opportunity to do so. However, they fled from him. They did not deserve it, honestly. He expected that upon his return to Mecca, he would punish them. He would reprimand them for leaving him alone among thousands of enemies, with only a few of his companions. "I forgave you yesterday and did not punish you. The essence of your nature is nobility, chivalry, and honor. Those of you who are not Muslim, if you embrace Islam, will support me and not leave me, the Messenger of Allah, among the disbelievers." There was no word from them to him, peace be upon him. He did not punish them, nor did he reprimand them. What a surprise!
Did he punish them? He did not punish them, even though they had done worse to him and his companions before by fleeing. He did not punish them. Did he reprimand them? No, he turned away from that, forgiving them as if nothing had happened. Did he deprive them of the spoils because they did not fight to deserve them but instead fled? One would expect that. On the contrary. On the contrary. You would be amazed to learn that the Messenger of Allah distributed most of the spoils to them to open their hearts to Islam. The vast spoils that were in his hands, he distributed them to those he had forgiven the day before, whether they had embraced Islam or not, to open their hearts to Islam. To let them know that when he conquered Mecca, it was not to occupy their land and plunder their wealth. Instead, here he was, giving them money that Allah had granted him.
How much money was this? Clearly, I have taken these elements of the story from authentic hadiths and things that are not the sayings of the Prophet, peace be upon him, but his actions, which I have brought from Ibn Kathir and other sources. However, one of the things that the Prophet did, I have not seen a narration with a connected, authentic chain for it, but it is mentioned in the biography of Ibn Hisham, where he mentions the numbers of livestock that he distributed, saying, "He gave so-and-so a hundred camels, so-and-so two hundred camels, so-and-so fifty camels." This was wealth. It speaks of hundreds of thousands, yes, hundreds of thousands for individuals. Of course, he would give these leaders to their people, and they would give it to those under them. Thus, he won the heart of the leader, and those under him were given a valley of sheep, a valley of this and that. A gift from one who does not fear poverty. Yes, yes. To let them know that when he conquered Mecca, it was not to occupy their land and plunder their wealth. Instead, here he was, giving them money that Allah had granted him in a war in which their only role was to flee and turn away. He gave to them and to others of those whose hearts were inclined towards him great gifts. Ibn Hisham mentioned in his biography the number of those to whom the Messenger of Allah gave each a hundred camels. A hundred camels mean, for example, a hundred thousand dinars. Others, he gave each of them fifty camels. This was a blessing and a blessing upon them and their people. Their hearts were opened to Islam after they had been enemies performing for him. He also gave a portion of the spoils to some of the poor Muhajirun to alleviate their poverty. There were people who had emigrated, leaving all their wealth in Mecca. So, he gave to them to alleviate their poverty.
But wait, we mentioned everyone except a group of whom? The Ansar. The Ansar were the heroes of the battlefield. What was the share of the Ansar who stood firm with the Messenger of Allah, peace be upon him, and fought bravely to fulfill their covenant with him? How much of the spoils did he give them? How much? He gave them nothing from the spoils. Zero. They were the ones who stood firm with him. They were the ones who defended him. They were the ones upon whom Allah brought victory. He gave them zero spoils. What was the share of the Messenger of Allah, peace be upon him, who stood firm at the beginning of the battle, he and a few of his closest companions and relatives, while the rest of the army fled in fear? What was the share of this brave commander who took refuge with the backs of the Muslim knights and their champions, and with his bravery, some of his soldiers returned, and his strength ignited enthusiasm in their hearts so that they fought and fought until Allah opened for them? What was the share of the Messenger of Allah from the spoils?
If you want to know the share of the Messenger of Allah, peace be upon him, then listen to what our mother Aisha, may Allah be pleased with her, said. Did the Messenger of Allah, peace be upon him, save anything from this money to suffice for the livelihood of his children and grandchildren? We cannot do that. We cannot, peace be upon him. Now listen to know what the Messenger of Allah, peace be upon him, left.
The hadith narrated by Bukhari states that our mother Aisha said, "The Messenger of Allah, peace be upon him, passed away while his armor was mortgaged to a Jew." He used to humiliate him. The Messenger of Allah, peace be upon him, passed away while his armor was mortgaged to a Jew. He used to say, "I will borrow from this Jew thirty sa' of barley. When he returns the money, I will pay him back." Of course, the Jew has his right. He has a guarantee. He said, "Here is my armor." Here, there is a brief pause. Some people reject the hadith, meaning they consider it to be a fabrication. I tell you, it is impossible. Where? Why would the Prophet take this armor from a Jew? Or why would he take barley from a Jew? And there were among the Muslims companions who had wealth and riches. I was working on this article and advise you to refer to it. We can put it in the comments, if Allah wills. But just a brief glimpse. A person does not reject the hadith in this way but asks the scholars. He asks the scholars and finds a context for this matter. And Allah knows best.
One of the messages that the Prophet conveyed with this action is that he could have overpowered this Jew and taken his money by force, and the Jew would not have been able to do anything. He is a Jew in a Muslim state, living as a protected dhimmis, protected by you, protected by us, that we prevent attacks on him from Muslims and others. But we do not want him. The Prophet, peace be upon him, could have done that, but he teaches his companions and his ummah until the Day of Judgment that we are severe in war, we kill the enemies of Allah the Almighty, and we fight them without showing them mercy. But if people among them submit to us and they are people of the covenant and live among us as Muslims, we protect their dignity, their lives, their selves, and their wealth. We do not transgress against them. We treat them justly and deal with them equitably. This is a great lesson in justice, fairness, and mercy in this symbolism in what he, peace be upon him, did.
Dr. often rejects the hadith with the issue of reason, meaning a serious problem because the mind of this man who rejected the hadith did not understand it. But many minds understood the hadith. And you mentioned the context. There are contexts for the matter. But unfortunately, sometimes the lack of insight and the audacity to reject the hadith on the other hand make a person deny some of the hadiths of the Messenger of Allah, peace be upon him, on the pretext that they are not logical and not rational. While they are completely logical and completely rational. But the man did not comprehend it. Rejecting the hadith with reason is due to a lack of reason. A person thinks that the scholars of Islam are 14. Now, we take a narration outside of Bukhari. A correct narration with Al-Tirmidhi and Al-Nasa'i. "And he provided sustenance for his family." Sustenance for his family, he fed his family. And therefore, he needed to take this barley.
Now, also, so that you know what the Prophet used to take for himself. We said that the Prophet is the brave, steadfast, and courageous knight who ignited the enthusiasm in his army. What was his share? So that you know his share, look at this great hadith of Ibn Abbas, may Allah be pleased with him, who said: "The Prophet, peace be upon him, turned to one of the mountains of Uhud, with his greatness, a large mountain, and said: 'By the One in Whose Hand is the soul of Muhammad, I wish that one of the mountains of Uhud would turn into gold for the family of Muhammad, and I would spend it in the way of Allah, and when I die, I would call for two dinars except for two dinars which I would prepare for a debt if there was any.' Meaning, by Allah, if this mountain were turned into gold for me, I would turn it into gold and spend it in the way of Allah the Almighty, and I would not leave anything except for only two dinars so that if there was a debt, I would pay it. What did Ibn Abbas say: 'He died and did not leave a dinar or a dirham or a slave or a female slave, and he left his armor mortgaged to a Jew for thirty sa' of barley.' This is what the Prophet, peace be upon him, took from the world. He left the world without leaving a dirham or a dinar or anything. He left his armor mortgaged, peace be upon him. Until our master Umar, may Allah be pleased with him, entered upon the Messenger of Allah, peace be upon him, one day and said: 'I did not see in the house of the Messenger of Allah, peace be upon him, anything that catches the eye.' What did he see? Or is there anything to look at and enjoy looking at for its beauty? He said: 'O Messenger of Allah, the Persians and the Romans have palaces, and you, O Messenger of Allah, are like this.' So the Prophet, peace be upon him, said: 'Those are people to whom their good things have been advanced in this world.' They have attained what they wanted in this world, but it is for us, if Allah wills, in the Hereafter. Yes. And this detachment, this is the meaning of detachment from the world, helps a person with dignity and honor. Many people are not hindered from positions of honor and bravery and aiding their brothers and supporting the oppressed because they are afraid. They are afraid of the immediate bills in the house that he did not take with interest-based loans and wants to pay the installments. In a car that he did not take but wants to pay its installments. In prestige that he has put himself in. So he is enslaved to the world and therefore cannot take brave positions.
Let's return to the story. We said what was the share of the Ansar and the spoils? Zero. Zero. The Prophet's share, we saw it. This was the Prophet's share. But did not Allah prescribe for him a fifth of the spoils? Yes. But the Messenger of Allah used to save his share with the One who does not let the reward of good deeds be lost. He used to spend his money on the Muslims first and foremost. Whatever Allah provided him with. By the way, when we talked about the Messenger of Allah on his mount in a great hadith, we did not mention and we mean what are we trying to do in this series to investigate every hadith except that when Abu Huraira, may Allah be pleased with him, was riding behind the Prophet, peace be upon him, and the Prophet was in front, he said: "O Abu Huraira or O Abu Hur." He said: "Your father, O Messenger of Allah, and your happiness." He said: "The majority of them are the few on the Day of Judgment except for those who say with money like this and this and this and this." Meaning, those who spend their money in the way of Allah. Those who spread their money in the way of Allah. This is the one who will be saved on the Day of Judgment. While those who are rich in this world and are greedy for them and enjoy them throughout their lives are the few on the Day of Judgment. The more wealth, the fewer are saved from the torment of Allah the Almighty, except for those who reflect the verse and spend this money so that, if Allah wills, they will be among the few who are saved.
So, the Prophet, peace be upon him, used to spend his money first and foremost. Whatever Allah provided him with, sometimes he would bring sustenance to his family for a period. And look at the kindness even to those who fought him. Now, even to those who fought him. Meaning, we now need to talk about the Ansar and what happened to the Ansar. We said that the Prophet of mercy, peace be upon him. So, you compare this with the painful reality. I mean, honestly, sometimes I am provoked. You have returned many times when a person wants to reject and present to you what he calls a doubt, but it turns out that elements or feelings of anger overcome you and you cannot respond because of how much you see it as silly. He tells you that Islam spread by the sword. It becomes that you use the sword to impose your convictions on others. A sentence full of misconceptions. No, we did not impose the religion on others, but we impose the dignity of Islam. Look now at the condition of humanity when the sovereignty of Islam was absent from it. Look at the misery that humanity lives in. And look now at the mercy of the Prophet, peace be upon him, not only with the people of Mecca. Not only with the Muslims of the conquest. But even with those who gathered to fight him at Hunayn. And this is from the Sharia that we demand to be applied. We demand the Sharia with its mercy and its severity or the severity that people see and the severity of the rulings. We demand justice. We demand the legal controls for financial transactions and the social condition. All of this we demand. All of this under the name of applying the Sharia or implementing the commands of Allah the Almighty. Yes, yes.
By the way, there was also an article titled "Say 'Establishment of Sharia' Instead of 'Implementation of Sharia'." If our brothers want to write it on the internet. I see "Establishment of Sharia" as a more accurate expression for reasons mentioned here. Very old, very old. Yes. Now, even now, let's see how the Prophet treated not only those who had recently converted to Islam and those who remained in disbelief from the people of Mecca. But how he treated those who were eager to kill him from the disbelievers who gathered at Hunayn. Abdullah ibn Amr said: "We were with the Messenger of God, peace be upon him, when a delegation from Hawazin came to him." Hawazin was one of the tribes that had come out to fight him. They said, "O Muhammad, we are your relatives and clan." He was appealing to their kinship to show affection towards the Messenger of God, peace be upon him. He was still yesterday's enemy who had tried to kill him. Yesterday, he had risen to destroy all your family and wealth in order to kill you and your companions. "O Muhammad, we are your relatives and clan, and a calamity has befallen us that is not hidden from you." We have been defeated and left all our worldly possessions, and you have taken them. "So, we ask you to do good to us for the sake of God, the Almighty, may He have mercy on you." So, do good to us so that God, the Almighty, may have mercy on you. He said, "Choose between your wealth or your women and children." He, peace be upon him, had an army and began to distribute the spoils, and these people needed discipline. Okay. He began to show mercy to them, but with discipline. And thus, his mercy towards them was for their benefit. We can give you the money, which is gold, silver, and the goods and livestock that you brought with you. Or you can take your women and children. They said, "You have given us a choice between our relatives and our wealth. Rather, we choose our women and children." If we must, we will take our women and children. Look, the Prophet, peace be upon him, wants to teach them how to help and retrieve the rest of the Muslims with their own hands. He said, "What is mine and what belongs to the sons of Abd al-Muttalib is yours." So, what I have, what I have received, what belongs to my relatives from the sons of Abd al-Muttalib, my cousins, this will be returned to you. "So, when I pray the midday prayer, stand up and seize the opportunity. When I pray the midday prayer, stand up and say, 'We seek the help of the Messenger of God for the believers or the Muslims in our women and children.'" That is, stand up after the midday prayer and say, we are asking the Messenger to intercede for us so that the Muslims return our women and children. The hadith has a continuation, and indeed, when the Messenger of God, peace be upon him, said what is mine and what belongs to the sons of Abd al-Muttalib, he had relinquished it. The companions relinquished some of the spoils of Islam, and the rough desert Arabs refused. So, the Messenger of God, peace be upon him, ordered them to surrender but would give them from the first spoils that came to him to compensate them.
Now, also, before the distribution of the spoils, so that everyone is aware of it, what was the share of the Messenger of God, peace be upon him, from this battle in which he was steadfast like mountains. Also, we take a specific stance from Umar ibn Shuaib from his father from his grandfather, who said, "The Messenger of God, peace be upon him, rode this before the distribution of the spoils. And he rode his mount, and the people followed him." They followed him, wanting to get a share of the spoils. Most of them would be, on the whole, new to Islam or those who remained in disbelief, even though they did not support the Messenger, but they wanted the spoils. They said, "Divide our spoils among us. Divide our spoils among us." Until they pushed him to a tree, and his cloak was caught by the tree. The people gathered around him while he was riding, peace be upon him. He was forced to take refuge under a tree with its branches sticking out, and the tree's branches pulled his cloak, peace be upon him. He said, "O people, return my cloak to me. Give me my cloak. By God, if you had as many camels as the trees of Tihama, I would have divided them among you, and I would not have left you a coward, a miser, or a liar." Then he leaned towards his mount and took from it a thorn and placed it between two fingers. A thorn has no weight, not even a milligram. That is the point I want to make. And the fifth is returned to you. That is, even what God had given to the Messenger from the battles, which is a fifth, and this is a large amount. What was it worth to the Prophet, peace be upon him? The interests of the Muslims. That is, he would leave some income for his family, but the rest, the goods, and the poor would be distributed among the Muslims, peace be upon him. Glory be to God, when the commander is ascetic in this world and the commander does not want the goods of this world, the soldiers understand this and also become ascetic in this world. Therefore, "Be chaste, and they will be chaste. If you are stingy, they will be stingy." If the commander seeks this world, the soldiers will seek this world. But if the commander is chaste, the soldiers will automatically be chaste as well. The effect of the example.
Now, why have we mentioned all these details? So that we can talk about the share of the Prophet, peace be upon him, in Hunayn and then, after all that, about fulfillment. We return to fulfillment. And we said, remember at the beginning of the story, we said that the Messenger of God was the most fulfilling of people. So, he would not forget the position of his companions and their ransom for him with their lives and wealth.
Alright, what is this situation? When the Ansar gave the Messenger of Allah, peace be upon him, what they gave from those gifts to the Quraysh and the tribes of Arabia, and the Ansar had nothing from that. Nothing. This group of Ansar felt within themselves until their complaints increased. They felt within themselves, meaning they were sad and complained. Until their complaints increased. They started talking until one of them said: "By Allah, the Messenger of Allah has met his people." By Allah, the Messenger of Allah has met his people. Meaning, since the Messenger of Allah conquered Mecca and its people entered Islam, he will favor them over us, the Ansar. They have their families. Correct. We had the Messenger, peace be upon him, with us all these years. But they, his family and clan, have been around for a long time. And now he favors them over us, gives them and does not give us. What does he want from us now that he has reunited with his family and clan? We are done with the accounting. It was troubling the hearts of the Ansar. It was troubling the hearts of the Ansar. Sadness over what the Messenger of Allah did with the spoils. And before this, and more than this, their sadness because they thought that the Messenger of Allah would leave them and stay with his family and clan. Stay in Mecca. And Medina, which had been illuminated by the light of the Messenger of Allah for eight years, would be saddened by the separation. And they thought that the distribution of the spoils in this way was the first sign of that. They felt that if the Messenger of Allah changed towards us, loving his old people and his clan more than us, he would leave us. This was saddening, in addition to the fact that we hoped for our share.
So, Sa'd bin 'Ubada entered upon him. Everyone has someone who is beloved to the Messenger of Allah, and he wept when he was severely ill. So, Sa'd bin 'Ubada, the leader of the Khazraj, entered upon him and said: "O Messenger of Allah, this group has found fault with you." Meaning, they have complained about you. They are angry with you. "This group has found fault with you within themselves for what you did with this spoil, the booty. For what you did with this spoil that you obtained. You divided it among your people and gave great gifts to the tribes of Arabia. Camels and one hundred camels and fifty. And there was nothing for this group of Ansar. There was nothing for this group of Ansar." Of course, out of his manners, he did not say, "We did, we equalized, we stabilized." Out of his manners, he did not say this. The Messenger of Allah said: "Do you also say this, O Sa'd?" Meaning, are you saying that they are talking about me. Do you see that they are talking about me. What is your opinion? He said: "O Messenger of Allah, I am but a man from among my people." I am but a man from among my people. Meaning, honestly, I am complaining like them. So, the Messenger of Allah said: "Gather your people in this enclosure." The enclosure means the place that is surrounded by a fence or a wall. Not the animal pen. No, a large, spacious place. So, Sa'd bin 'Ubada went out and gathered the people in that enclosure. When they gathered, Sa'd came to the Messenger of Allah and said: "O Messenger of Allah, this group of Ansar has gathered for you as you commanded me to gather them."
Alright, wait for you. Now, before we mention what the Messenger of Allah said and how he responded to the Messenger of Allah, we want to go back a bit to remind ourselves who the Ansar are and why they followed the Prophet, peace be upon him. Do we remember perhaps three situations.
The first scenario is before the Hijrah. The situation of the First and Second Pledges of Aqaba. And from Jabir ibn Abdullah, may Allah be pleased with him, when the Prophet presented Islam to them and they accepted. So we said, "O Jabir, he said on my behalf and on behalf of the Ansar with me: 'We said, O Messenger of Allah, we pledge allegiance to you.' He said, 'Pledge allegiance to me.' Look at the conditions now which are actually mandatory for every Muslim. We are not singling out the Ansar. This is the pledge of Islam. The pledge of support for the Messenger, his Sunnah, and his family. He said, 'Pledge allegiance to me on hearing and obeying in activity and laziness.' Even if you are lazy, you pledge to hear and obey. 'And spending in hardship and ease. And enjoining what is right and forbidding what is wrong.' In front of the ruler and the ruled, the humble and the noble, male and female, all. You must enjoin what is right and forbid what is wrong. 'And that you say in Allah, you do not fear in Allah the blame of the blamer. And that you support me, that you protect me.' Protect me means defend me. 'If I come to you from what you protect yourselves, your wives, and your children, and for you is Paradise.' You become one of you who defends me as you defend yourselves and your families, and for you is Paradise. So the Messenger, peace be upon him, took from them everything in exchange for Paradise. He took what encompasses a human's life, strength, and effort in exchange for Paradise. He said, 'So we stood up to him and pledged allegiance to him.' And he took the hand of As'ad ibn Zurarah. The Companions stood up present. Come, O Messenger of Allah, we will pledge allegiance to him. They wanted to greet him one by one, shake hands with him one by one, and give the pledge. A young man came, but look at this young man, how beautiful his speech and how heavy his mind. Sa'd ibn Zurarah was the youngest of my people or among the youngest. So he took the hand of the Prophet, peace be upon him. Wait a moment. Wait. Look at the speech. Look at the speech that explains to us what Islam means. What are the consequences, the cost, and the price of being a Muslim. Paradise does not start for free. He said, 'Slow down, welcome, O people of Yathrib.' No, not by extending your hand readily. 'Slow down, welcome, O people of Yathrib. For if we do not strike the camels' bellies except while knowing that he is the Messenger of Allah completely. And his departure today is a separation from all the Arabs.' No war. No war. You know that all the Arabs are worshippers of idols. All of them are worshippers of idols. And consequently, you will cut off your relations with all the Arabs. You will bring something new to them all. Enmity will occur with them all. 'And his departure today' meaning from Mecca to Medina 'is a separation from all the Arabs. And they will kill your best.' The nobles who are comfortable on their heads and in war will be killed. 'And the swords will devour you.' The swords will eat from your flesh. 'So either you are people who endure that and your reward is with Allah.' If you know these terrifying consequences. Extend your hands and say, 'Come with us, O Messenger of Allah, migrate to our land.' And your reward is with Allah, Paradise which he spoke of, peace be upon him. 'Or you are people who fear for yourselves cowardice, then state that, and it is an excuse for you with Allah.' If you are afraid that you will be cowardly in some situations. No problem, tell him, 'By Allah, O Muhammad, you are telling us about these five conditions frankly, which are a lot.' State that to them, it is an excuse for you with Allah. Now, people, now you make a decisive decision. Extend your hands, shake hands with the men, and bear the heavy consequences, or apologize now. People, why did they cover our master As'ad ibn Zurarah with chivalry so that the Prophet does not cut the speech in the middle. Chapters that the Prophet, peace be upon him, went out with him, then they dispersed from him, it would be that he did not fulfill his covenant. And thus, he stops them on the great responsibility. Meaning, their pledges must bear the consequences of this pledge with all its harshness. Great consequences, very great.
Now what did the Ansar say? They said, "Move away from us, O As'ad." Move aside. "Move away from us, O As'ad. By Allah, we will never call off this pledge nor will we ever take it back." He said, "So we stood up to him and pledged allegiance to him, taking from us conditions and giving us Paradise in return." Remembering the five conditions in exchange for Paradise. Ready, O Messenger of Allah. Keep this in your mind when you see the Prophet again a little later and what he said to them after the Battle of Hunayn and how they responded to him.
Another scenario. Abu al-Haytham ibn al-Tihaman on the day of the Second Pledge of Aqaba before the Hijrah also said, "O Messenger of Allah, between us and the men are bonds, and we have cut them off." We have relations, trade, lineage, and affection with the people of Quraysh and those around them. "And we have cut them off. Do you see that you will leave us and return to them?" So the Messenger of Allah, peace be upon him, smiled and then said, "Rather, blood for blood and destruction for destruction." Meaning, my blood is your blood. Whoever destroys you, I will destroy. I am one of you and with you. I will never leave you. "Rather, blood for blood and destruction for destruction. I am from you and you are from me. I will fight those who fight you and make peace with those who make peace with you." We are now one piece. There is no way I will leave you. Okay, this is not just talk but a reality. Meaning, today we hear in the media a lot of statements of support, condemnation, etc. All of it has no weight. But here is real talk with dimensions, purposes, and goals. And the Prophet, peace be upon him, does not speak from desire except by revelation. And the Prophet, peace be upon him, is truthful in his speech and truthful in his action. The master of men, peace be upon him. So let the first scenario be the following of As'ad ibn Zurarah and the insistence of the Ansar on the pledge. The scenario of Abu al-Haytham ibn al-Tihaman when they said, "Will you leave us, O Messenger of Allah?" And the scenario of Sa'd ibn Mu'adh when they said, "You are on the sea and we are with you." Let these great scenarios be so that we know the Ansar, what were their motivations. They were upset, upset after all these sacrifices that the Prophet, peace be upon him, as if forgot them and gave to others.
We return to this situation. The Prophet, peace be upon him, and the Ansar were in the gathering. He praised Allah and extolled Him as He deserves. Then he said, "Now, in a firm tone, in a bundle." He said, "O gathering of the Ansar, what have I heard about you?" Meaning, what have I heard about you? "And found it within yourselves." Meaning, are you angry with me? Are you upset with me? "Did I not come to you while you were astray, and Allah guided you? And while you were poor, and Allah enriched you? And while you were enemies, and Allah united your hearts?" "Did I not come to you while you were astray, and Allah guided you?" Meaning, through me. "And while you were poor, and Allah enriched you." Allah, the Mighty and Sublime, bestowed upon you from the previous battles and you became wealthy. "And while you were enemies, and Allah united your hearts." Meaning, all of this was through me. He did not say through me, but in this narration at least, he reminds them of his favor upon them, peace be upon him. What was the Ansar's response with great etiquette? They said, "Yes, Allah and His Messenger have given us security and the best." They remembered the favor. "Yes, Allah and His Messenger have given us security and the best." Meaning, the favor and security are for Allah and no one else. Allah and His Messenger have given us security and the best. So he, peace be upon him, said, "Will you not respond to me, O gathering of the Ansar? Will you not respond to me, O gathering of the Ansar?" They did not respond to him. Respond to him. They said, "With what should we respond to you, O Messenger of Allah? And to Allah and His Messenger belong the favor and the best." Look, unconsciously, we tell you. "With what should we respond to you, O Messenger of Allah? And to Allah and His Messenger belong the favor and the best." He said, "By Allah, if you had wanted, you would have said and you would not have been truthful." Meaning, in speech, you could have responded to me, but etiquette and faith prevented you. "You came to us as a liar." The Prophet said to them, "By Allah, if you had wanted, you would have said and you would not have been truthful. You came to us as a liar, and we believed in you. You came to us as a loser, and we supported you. You came to us as an outcast, and we sheltered you. You came to us as a poor man, and we enriched you." And as a poor man, and we enriched you. And you came to us, your people expelled you, and we sheltered you. Your people disbelieved you, but we believed in you. You were in need because they took your wealth, and we enriched you and gave to you. Then he said, what was their response to him, peace be upon him? They said, "The favor is for Allah and His Messenger." The favor is for Allah and His Messenger. Do not say that, O Messenger of Allah. No, I seek refuge in Allah. Beautiful to you, you, O Messenger of Allah. Do not say this speech. As if they are saying this. They said, "To Allah and His Messenger belong the favor and the best." They were astonished. They said, why this speech, O Messenger of Allah? We see what is better for us regarding your favor. We have not done anything with you. Then he, peace be upon him, said, "Have you found within yourselves?" What, after he was in a firm tone, then now his tone has softened. The softest of speech. And he conveyed to them a great reassuring message. He said, "Have you found within yourselves, O gathering of the Ansar, in a trifle of this world that you have united a people to Islam and entrusted me to your Islam?" You are angry about some trifles and a camel, and you do not know what. This is a gift to the people so that they may become Muslim. These poor ones, they do not want guidance. It does not enter their hearts. So I want to bring guidance to their hearts with this trivial worldly matter. "And I have entrusted you to your Islam." I know who the Ansar are. I know who the Ansar's hearts are. And therefore, I have entrusted that you do not need this world. So do not be angry with me. I have come to your side. I have forgiven you on your behalf. Because the one who is more entitled to you is you. "Will you not be pleased now?" The great reassuring message that came to the hearts of the Ansar. They responded and accepted the second form because he explained to them why he did not give to them. Your hearts are attached to the Hereafter. I am not afraid for you. I am afraid for those poor ones. Those poor ones, we want to make them desire Islam. The second fear is that you will remain with these people. And you will oppress the city without the Messenger of Allah. He said, "Will you not be pleased, O gathering of the Ansar, that the people go with the sheep and the camel, and you return with the Messenger of Allah in your luggage? By the One in whose hand is the soul of Muhammad, if it were for migration, you would have been the Ansar. And if the people had taken a path and the Ansar had taken a path, I would have taken the path of the Ansar. O Allah, have mercy on the Ansar and the children of the Ansar and the children of the children of the Ansar." O Allah, amen.
Look at the messages, how beautiful they are. You are sufficient for yourselves, not the people going to the poor with worldly matters for the sake of this world. Trifles of this world. Empty speech. And I personally will be with you. Are you not pleased with the Messenger of Allah being with you? And he assured them that I see, I do not forget. If all the people go and the Ansar go, I am with you. "O Allah, have mercy on the Ansar and the children of the Ansar and the children of the children of the Ansar." So what did the Ansar say? "The Ansar wept, and their tears mixed with tears of joy." That they were now afraid that the Prophet, peace be upon him, would not return with them. And they said, "We are pleased with Allah as a portion and a share. We are pleased with the Messenger of Allah as a portion and a share." If you will be our portion, by Allah, we want a greater portion than you. "We are pleased with the Messenger of Allah as a portion and a share." So the Ansar wept, and their tears mixed with tears of joy when they knew that the Messenger of Allah would not leave them and would remain in Mecca. But he would return with them and stay with them. When they knew that this faithful Prophet did not weaken his love for them by meeting with his relatives and his clan. But he remained on the covenant of love and faithfulness to his Ansar who ransomed him with their lives, their wealth, and all that they possessed. They wept because they knew that he would be true to his word. Only Abu al-Haytham asked, "Perhaps you have left us." He said, "No, blood for blood and destruction for destruction. I am from you and you are from me. I am at peace with those you are at peace with and I am at war with those you are at war with." And he was faithful, peace be upon him. Thus was the faithfulness of the Messenger of Allah to the Ansar and thus was his love for them. But he, peace be upon him, also says, "The Ansar are the banner and the people are the cloak." What does the Ansar being the banner and the people being the cloak mean? People to him. The banner is what is closest to the body of clothing. How are you saying you are the inner shirt. So the Ansar are the closest people to him, and the rest of the people are the cloak. What is after. Yes.
Also, from seeing his faithfulness, peace be upon him, it is not just that he reassures them and pleases them or assures them that he is faithful to them. But he also gives a command. He commands concerning the Ansar until the Day of Judgment. Until the Day of Judgment. He, peace be upon him, as narrated by Bukhari, said, "I command you concerning the Ansar." This speech is for those around him in his time, peace be upon him, and the Day of Judgment. Therefore, whoever knows his Ansar turns his attention to him. This is the command of the Prophet, may Allah guide him. Whoever knows his Ansar in this world turns his attention to him. He said, "I command you concerning the Ansar, for they are my close companions and my intimate friends." Meaning, my inner circle and my special ones. Then he said, "And they have fulfilled what was upon them, and what is for them remains." What was upon them, they have done. Is there a stage for them, peace be upon him? By Allah, a stage in parentheses, they have been guided. A stage, people turn their attention to them. "So accept from their good and overlook their wrong." So accept from their good. Okay, whoever is kind to them. Forget about those who wrong them. These are not the Ansar. Look at the faithfulness that is evident from every word of these hadiths. This was the faithfulness of the Prophet, peace be upon him, to whom? To the Ansar.
We, Abu Sami, have extended it. It is normal to have very beautiful moments of faithfulness. We do not have a problem continuing the episode and it being longer than that. But so that the viewers do not get bored and so that these great treasures can be, we the speakers will continue in the chapter of faithfulness. Should we vote or not continue or what do you think? What is the situation, Dr. Muhammad? The subject is wonderful, so I will see you the first ten comments. The subject deserves a little stop. One who comments, all ten of them after the truth, Dr. This situation, I have read it dozens of times and not once was it with this feeling. I have read it many times, but I have not imagined the complete picture in this way. Truly, the scene is by Allah, very great, very great. Especially if you take the historical background of the Ansar and the situations. Abu Sami, how many of the first ten? Meaning, there is a gap and fifty are larger, larger with you. Good news, we will not extend.
Alright, now we will talk about this topic, as they say. We were talking about the Ansar about one of the companions whom the Prophet, peace be upon him, loved the most. Abu Bakr, may God be pleased with him. Now, the instances of Abu Bakr's loyalty were great and impactful. Imam Bukhari narrated from Abu Darda, may God be pleased with him, that the Prophet, peace be upon him, was sitting among his companions. "Then Abu Bakr came holding the edge of his garment," meaning it is clear that he had an important matter. He was rushing, running. So the Prophet, peace be upon him, said, "As for your companion, he has taken a risk," meaning it is clear that there was a dispute between him and someone else. Then he came, and Abu Bakr approached the Prophet in fear, trembling with fear. I wonder, did an enemy come? No. He said, "O Messenger of God, there was something between me and Ibn Khattab, so I hurried to him with a word and said to him, 'Return it to me,' but he did not return it." Umar, out of respect for Abu Bakr, remained silent. So Abu Bakr said to him, "Come on, tell me as you told me." Umar refused and went to his house. And Abu Bakr kept insisting, "Please, tell me as you told me." So Umar closed his door on Abu Bakr. So Abu Bakr, fearing that the record would be cleaned continuously, that this sin would be erased continuously, was shocked and saw no black spots in his record. So he hurried to the Prophet, peace be upon him. The Prophet responded to him and said, "May God forgive you, O Abu Bakr. May God forgive you, O Abu Bakr. May God forgive you, O Abu Bakr." The narrator said, "Then Umar regretted it." Look at the kind hearts. Umar, the Farouq, the man who distinguishes between truth and falsehood, from whom the devils flee, he returned to show kindness to Abu Bakr. "Then Umar regretted it." He regretted not forgiving Abu Bakr at that moment. So forgive me, I will respond to him. No, he did not forgive him nor respond to him. So he regretted it. So he went to Abu Bakr's house. He said, "Has Abu Bakr sinned?" They told him. "So he went to the Prophet's gathering, peace be upon him." When Umar approached, the anger appeared on the Prophet's face. The anger from whom? From Umar. But who was the one who initially made the mistake? Umar. So Abu Bakr fell on his knees and said, "By God, I was the one who was wrong." Meaning, O Messenger, I am the one who is wrong. Do not be angry with Umar. Look at the kindness in the hearts of the companions. Abu Bakr made a mistake. He begged Umar for forgiveness. Umar was angry. Then he regretted not forgiving Abu Bakr. Then I, Abu Bakr, defended Umar. I was afraid of the Prophet's anger towards Umar. So he said, "O Messenger of God, I was the one who was wrong." God, I was the one who was wrong. He was kneeling, begging, "Do not be angry with Umar. Do not be angry with Umar." So he, peace be upon him, said, "God has sent me, and you said he lied, and Abu Bakr said he is truthful. God has sent me, and you said he lied, and Abu Bakr said he is truthful. And he supported me with himself and his wealth. Will you leave me my companion? Will you leave me my companion?" Meaning, no one is closer to Abu Bakr. Abu Bakr has a special place. No one is closer to Abu Bakr. The narrator said, "No one angered him after that." No one came close to the side of Abu Bakr, may God be pleased with him. Or, to be precise in Bukhari's wording: "No wealth has ever benefited me as much as the wealth of Abu Bakr." This is also mentioned in front of the companions. So Abu Bakr wept and said, "And am I and my wealth not for you, O Messenger of God?" I am at your expense, and my wealth is at your expense. Everything I own is at your expense.
From Abdullah ibn Abbas, of course, note again the narrator Abdullah ibn Abbas and the hadith of Bukhari, who is from the household of the Prophet. Look at the ignorance and foolishness of those who stir up enmity between the household of the Prophet and the companions. And indeed, many hadiths of honoring and respecting Abu Bakr and Umar came through the household of the Prophet. Abdullah ibn Abbas, may God be pleased with them, said, "The Messenger of God, peace be upon him, went out in the illness in which he died." A severe illness was upon him. He wrapped his head with a cloth due to the intensity of the pain. He wrapped a cloth to stop the pain somewhat. So he sat on the pulpit. It is clear that he was going to say something very, very important. So he praised God and extolled Him, then said, "There is no one among the people who is more secure with me regarding himself and his wealth than Abu Bakr bin Qahafa." Look at the great news. "There is no one among the people who is more secure with me regarding himself and his wealth than Abu Bakr bin Qahafa. If I were to take a friend from among the people, I would have taken Abu Bakr as a friend. But the friendship of Islam is better. Block all the doors of this mosque except the door of Abu Bakr." Now, this important news shows the status of Abu Bakr. Loyalty to Abu Bakr. And that I, if it were not for the fact that I love Abu Bakr so much, and he is so well-known to me, if it were possible for me to take a friend, I would have taken him. So why did he not take him as a friend? Because friendship is purification, detachment, and devotion. And for the Prophet, peace be upon him, this is for God Almighty. Detachment and devotion and emptying the heart should be for God Almighty. But it does not prevent Abu Bakr from taking the Prophet as a friend, and the companions taking the Prophet as a friend. As for the status of the Prophet from God, he is devoted to God Almighty. Then to highlight the status of Abu Bakr. What were the companions doing? They were opening doors to the mosque. For example, you find that his house is nearby, so he made a small passage to the mosque. So the Prophet, peace be upon him, ordered that these doors be closed except for the door of Abu Bakr. This also shows the sanctity of the mosque from being, for example, a passage for people and so on. But Abu Bakr has a special status. So this speech that the Prophet said in his last days in moments of severe pain is loyalty to Abu Bakr. A statement of his virtue. And of course, it also hints at what? At the caliphate after him. Hinting at the caliphate from day to day, he made him lead the people in prayer. The Prophet, peace be upon him, was absent from the prayer. He said, "Send Abu Bakr to lead the people in prayer." He said, "O Messenger of God, Abu Bakr is a man of high status who weeps a lot." He said, "Send Abu Bakr to lead the people in prayer." He said, "Send Abu Bakr to lead the people in prayer, for you are the companions of Yusuf." Because I, Aisha, think. She feared that people would think ill of Abu Bakr's father taking the place of the Prophet, peace be upon him. So the Prophet did not want the companions and the nation to think of Abu Bakr.
Now, this is the Prophet's loyalty, peace be upon him. We said with whom? With Abu Bakr. With another individual who played a significant role in the early days of Islam. A woman who stood by the Prophet, supported him, and helped him. Once again, this is the talk, people, so that we may learn these meanings and apply them in our reality. So that women support their husbands on the path to God, the Almighty, with such support. Khadijah, may God be pleased with her. Look now at our lady Aisha, who was a young girl and very loving towards her husband, with intense emotions. Despite all this, she narrates to us the story of Khadijah. And this in itself is a great trait. A beautiful trait in the character of our lady Aisha, may God be pleased with her, that she narrates even the hadiths in which Khadijah is preferred over her. Perfect sincerity. Perfect transparency and honesty in conveying these hadiths. In the hadith narrated by Bukhari and Muslim from Aisha, may God be pleased with her, she said: "I never felt jealous of the Prophet's wives except for Khadijah." I did not feel jealous of anyone except Khadijah. "And I did not meet her." She meant that she did not see her. But still, she felt jealous of her. May God reward you with good, O my master. Either you gestured a sign of disapproval. Meaning, it ended with Khadijah, Khadijah, Khadijah. Or she said something about her. The Messenger of God said: "I have been blessed with loving her." Meaning, I was blessed with loving her. God made me love her. This was after her death by several years, may God be pleased with her.
Also, Anas bin Malik said: "When the Prophet was brought a sheep or something, he would say: 'Take it to so-and-so, for she was a friend of Khadijah. Take it to the house of so-and-so, for she loved Khadijah.'" Loyalty was so great that he did not only remember Khadijah. He remembered the friends of Khadijah. And he wanted to honor the friends of Khadijah as he honored Khadijah. These were the friends of Khadijah who were given livestock. They were given meat or jewelry and other things. Wherever they were, they loved Khadijah. There was affection between them and Khadijah. Send this gift to her. Look at the intense loyalty. Look at the great loyalty.
In another hadith, it is the same beginning but the ending is different. Aisha said: "I never felt jealous of any of the Prophet's wives except for Khadijah. And I did not see her. But the Prophet often mentioned her. Perhaps he would slaughter a sheep, then cut it into pieces, and send it to the friends of Khadijah. Perhaps I would say to him as if there was no one in the world but Khadijah." As if there was no woman in the world but Khadijah. He would say: "She was and she was and I had children from her." Meaning, he would enumerate her virtues, may God be pleased with her. The speaker is the Mother of the Believers, Aisha. Meaning, she is the person whom the Prophet, peace be upon him, loved the most. Despite this, the Prophet, peace be upon him, and despite this, Aisha mentions the Prophet's love for Khadijah. It was a very great love to the extent that the most beloved to his heart was envied. Glorified be God.
Also, from Aisha: "The Prophet, when he mentioned Khadijah, would praise her and praise her highly." She said in her jealousy one day, "How often you mention her, the red-cheeked one." The red-cheeked one means now the one whose teeth have fallen out, so there is whiteness in her mouth. Except for the red flesh. Of course, Khadijah was not like that, but Aisha, out of extreme jealousy, said this old woman whose teeth have fallen out and whose gums are showing. She was not like that, but it was jealousy. "May God replace her with better than her for you." Khadijah, Khadijah, Khadijah. Of course, I am here, I am better for you than her. He said: "May God not replace her with better than her for me. She believed in me when people disbelieved in me. She affirmed me when people lied about me. She supported me with her wealth when people deprived me. And God blessed me with her children when people deprived me of the children of women." He began to enumerate her virtues. No one is better than her. Again, who narrates these hadiths? Aisha, may God be pleased with her.
Also, from Aisha, may God be pleased with her, she said: "Hala bint Khuwailid sought permission." The right, meaning? Hala bint Khuwailid, the sister of Khadijah, the Messenger of God, peace be upon him. "Hala bint Khuwailid sought permission from the Messenger of God, peace be upon him. So he recognized the permission of Khadijah." Meaning, for example, she said the same way, the same voice, for example. She said: "Permit me to visit the Messenger of God and to enter upon the Messenger of God." So he was pleased with that. He heard the voice of Khadijah's mention. He said: "O God, may the one seeking permission be Hala so that he may remember Khadijah and speak with her meaning." But more than that. A woman from the common people, old in age, used to come to Khadijah. Meaning, in one of the narrations, it seems that she used to comb Khadijah's hair, may God be pleased with her. The hadith narrator is also our mother Aisha: "An old woman came to the Prophet, peace be upon him, may He be with me." He said to her, the Messenger of God: "Who are you?" She said: "I am Juthama al-Maziniyya." Juthama means the ugly one. The Arabs once used to name names that were not beautiful. He said to her: "But you are Hasama al-Maziniyya." He changed the name. Beautiful. "How are you?" The Messenger asks her: "How are you? How are you? How have you been since we last met?" Meaning, he is kind to her and asks about her condition. She said: "Well, by your father and your mother, O Messenger of God." When she left, I mean Aisha said: "O Messenger of God, do you receive this old woman with such reception?" Meaning, from these six, are we interested in her to this extent? He said: "She used to come to us in the time of Khadijah. And keeping good relations is part of faith." She used to come to us in the time of Khadijah.
We make the general public his companions, may peace be upon him, sufficient for them that they have earned the honor of his companionship and will be with them in Paradise, peace be upon him. Nevertheless, he advises the rest of his ummah. The rest of his ummah. He says, peace be upon him, as in the hadith narrated by Bukhari and Muslim: "Do not revile my companions." Woe to those who excel in reviling the companions. "Do not revile my companions. If one of you were to spend like Mount Uhud in gold, it would not reach the measure of one of them or half of it." If one of you were to spend a mountain of gold in the way of God, it would not be in the place with God, the Almighty, as one of the companions spent. Of course, because they came at a very critical time. They supported the Messenger of God at this critical time. And by their grace, after the grace of God and His Messenger, this religion spread and remained until the Day of Judgment. Meaning, a person may understand the deeds of the companions of the Messenger of God, peace be upon him, but he does not understand their favor. What they did, he cannot do now. Meaning, they supported the Prophet, peace be upon him. You cannot now support the Messenger of God, peace be upon him, or be with him. Therefore, they are the best of people after the prophets. Therefore, the best of prophets is the Prophet, peace be upon him. And the best of companions are the companions of the Messenger of God, peace be upon him. And the best of them is Abu Bakr, may God be pleased with him.
Yes. Notice, not only loyalty with the companions but also loyalty with the disbelievers. When the Prophet, peace be upon him, triumphed in the Battle of Badr and some disbelievers were taken captive, what did he say? He said: "If Mut'im ibn 'Adi were alive and interceded for these people or spoke to me about these people, I would have released them to him." This was rejected by Bukhari. "Then he spoke to me about these people, I would have released them to him." Because Mut'im was the protector of the Prophet, peace be upon him. And he was one who strove to lift the siege and abolish the oppressive document, the document of the siege and severance. The Messenger preserved this kindness for him, even though Mut'im died a disbeliever. If Mut'im. Look, this speech teaches us. Well, Mut'im died. Why, O Messenger of God, do you say this speech? It teaches us loyalty even with disbelievers.
Peace be upon him, he also taught us to be loyal, not just in himself but he teaches us to be loyal to those who have a right over us, especially our fathers and mothers. A man came to the Prophet, peace be upon him, and said, "I pledge allegiance to you for migration and jihad seeking the reward from Allah." He said, "Is there any of your parents alive?" He said, "Yes, both of them are alive." He said, "Do you seek the reward from Allah?" He said, "Yes." He said, "Then go back to your parents and treat them well." Do you want a reward? Then be good to your parents.
Indeed, I conclude that it was one of my ambitions and dreams of my life, and I ask Allah, the Most High, if there is good in it, to make it easy for me to create a university course. How about general culture and general culture. Of course, university courses related to Islam, unfortunately, are often unfortunately unfortunately. Yes. And I do not absolve the courses I took at the university. There was a course on the history of Islamic civilization and oh, the regret. The important thing is that one of my ambitions and dreams of life is to create a course in which I explain the poetry of Shauqi. What brought the poem about loyalty? Because every verse of Shauqi's poetry has great and beautiful evidence. Of course, I mention selected verses from it. And if God wills, at the end of the series, we will review them so that we can gather the threads of these diverse stories. We will summarize them in a poem by Shauqi. I choose verses when he said:
"The birth of guidance, so the creatures are radiant, and the mouth of time smiles and praises With you, Allah blessed the sky, so it became adorned and fragrant with musk, and the earth with you And your life appeared, whose features are true, and whose charm is guidance and modesty And upon him is the luster of the light of prophethood, and from the friend, his guidance is the sky O you whose morals are not desired by the high, and the great do not long for them If you had not established a religion, it would have stood alone, enlightening the times with its light So if you build, then the best wife is ten, and if you are tested, then the parents are sufficient for you" "If you accompany, here is the evidence, and if you accompany, you see loyalty embodied in your friends and companions, and if you take the covenant or give it, then all your covenant is a pledge and loyalty." The place of evidence: "And if you accompany, you see loyalty embodied in your friends and companions." A block of loyalty, peace be upon him. No, the master of the loyal, peace be upon him.
I wanted us to move to a conclusion related to very beautiful words of one of the contemporary repenters, but we have lingered too much with our beloved followers. So, hoping that we will start with this conclusion in the next episode, God willing, it will be the beginning, God willing, God willing. What do you think, Doctor? May God bless you and reward you for this wonderful, very, very beautiful episode today. It aroused great longings and opened up horizons for us to look at his Messenger, peace be upon him, and work on his biography. May Allah reward you and us with the best reward. Dear brothers, 4 of these situations, and patience with patience, and knowledge with learning, and patience with patience, and good character with trying our best, and following the example of the Messenger of Allah, peace be upon him, as much as we can. I ask Allah to grant me and you the vision of the Messenger of Allah, peace be upon him, in this world, and that we will be with him, peace be upon him, in the gardens of eternity and bliss. Hoping for a world for you from the experience of compressed wool in the port. Yes. And in the hereafter, we will be with him, peace be upon him, on the matter of meeting you next week, God willing, with the fifth episode of the podcast "How I Loved the Messenger of Allah, peace be upon him." Peace be upon you and the mercy of Allah and His blessings. And upon you peace and the mercy of Allah. How I Loved the Messenger of Allah, peace be upon him.