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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, his family, his companions, and those who support him. May Allah greet you all. Peace be upon you, and the mercy of Allah and His blessings.
Welcome to this podcast, "How We Loved the Messenger of Allah, peace be upon him," in its final episode, God willing, with the permanent guest of the program, Professor Dr. Iyad Qunaybi. May Allah greet you, Doctor.
May Allah greet you and keep you, Abu Ubaydah. May Allah honor you. I know that this is the last meeting in this series, and therefore I expect that this meeting may be a bit longer. Correct? Correct, yes, correct.
Alright, so prepare your coffee cups as in the previous times. Yes, yes.
In the name of Allah, we begin. We talked in the previous meeting about the asceticism of the Prophet, peace be upon him, and perhaps the crown of this series is what we want to reach in the title of the series: "How We Loved the Messenger of Allah, peace be upon him." We want models of the love of the companions who lived with the Messenger of Allah, peace be upon him, who lived with him, were with him in the migration, were with him in the battle, were with him in his positions. How did they love the Messenger of Allah, peace be upon him? And how did they attach themselves to the Messenger of Allah, peace be upon him and his family and his companions? Please proceed.
In the name of Allah, praise be to Allah, and prayers and peace be upon the Messenger of Allah. Brothers and sisters, peace be upon you, and the mercy of Allah and His blessings.
We have started this series so that the greatest fruit is that the love of the Prophet, peace be upon him, ignites in our hearts, and the fruits of that appear in our behavior and our words. Therefore, we review these great models from the first generation, from the unique generation that was made, raised, and taught by the Messenger of Allah, peace be upon him, so that we may, with the permission of Allah, love him and love them, and that this be the shortest path to the highest ranks in Paradise for the hadith with which we began: "You are with whom you love."
I begin with a conversation with those whom Allah has blessed. Yes. The hadith is with a good chain of narration from Umm al-Mu'minin 'Aishah, may Allah be pleased with her, who said: "A man came to the Prophet, peace be upon him, and said: 'O Messenger of Allah, you are indeed more beloved to me than myself, and you are indeed more beloved to me than my family and my wealth, and you are indeed more beloved to me than my children.'" He presents a great declaration of love in his heart for the Prophet, peace be upon him.
Now, what is the problem? He says: "And indeed, I am at home and I remember you, so I cannot be patient until I come to look at you." Oh my! Imagine him sitting among his family and children, longing for the Prophet, peace be upon him. He might have seen him just two hours before the prayer, but he is longing for the Prophet, so he goes to the Prophet, peace be upon him. "And when I remember my death and your death," ah, here is the problem. "When I remember my death and your death, I know that if you enter Paradise, you will be raised with the Prophets." This is not a matter of doubt, but when you enter Paradise, you will be raised with the Prophets. "And I fear that I will not see you when I enter Paradise." That is, it is possible, O Messenger of Allah, that I may hope for the mercy of Allah, that I may enter Paradise, but the problem is where are you and where am I. My deeds will not qualify me to ascend to your ranks. So, the Prophet, peace be upon him, did not respond to him with anything.
The problem is that he can see him in this world, but in the Hereafter, he cannot see him due to the difference in ranks. Yes. Look at the account of the distant future after death, how he will not see the Prophet after death. The Prophet, peace be upon him, does not have any knowledge of the unseen in this matter, so he did not respond to him until Jibril, peace be upon him, came down with this verse: "And whoever obeys Allah and the Messenger - then they will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the witnesses, and the righteous. And excellent are those as companions." Glory be to Allah! That is, if a person's heart is filled with love for the Prophet, peace be upon him, and he obeys the Messenger of Allah, then he will be with him in Paradise, by the permission of Allah the Most High. This man must be prayed for, because this good news is not only for him but for all believers. May Allah reward him for us with good indeed.
Beautiful. So, is this love something specific to the obedient, or does it also include those who have fallen into some sins but are still within the circle of Islam?
May Allah open for you. Here, a necessary balance is needed, meaning that the verse says: "And whoever obeys Allah and the Messenger - then they will be with the ones upon whom Allah has bestowed favor..." So, if a person is a Muslim but disobeys Allah and the Messenger, even if he commits major sins, but he is not a disbeliever, does he not reach the rank of this verse? Does he hope that the Prophet, peace be upon him, will intercede for him?
We should not always say, "But you must obey, but you must obey," because if we focus on this language, some Muslims may feel that they are exempt, that they are rejected, that they are cut off, and they may feel, "Woe to me, woe to me, you say that love is only for the obedient, and the company of the Prophet is only for the obedient, and the companionship of the Prophet in Paradise is only for the obedient. I am not obedient, so I have no hope," and despair may strike him, and he may begin to do actions that truly take him out of the religion. Here, the danger is severe.
Therefore, we say even to the disobedient Muslims, even to those who commit major sins: Your sincere love for Allah and His Messenger, and your glorification of Allah and His Messenger, is a lifeline. May this thread not break, may this lifeline not break. This is hoped for you with Allah the Most High for much good despite your sins and disobedience. And remember when a companion was brought who had drunk wine, and one of the people said, "He should be lashed, he should be lashed." The Prophet, peace be upon him, punished him, and he was lashed. One of the companions said, "May Allah curse him, how often he is brought for wine." The Prophet, peace be upon him, said, "Do not curse him, for I do not know except that he loves Allah and His Messenger." If this interceded for him.
Also, in the authentic hadith from Abu Huraira, the Prophet, peace be upon him, was brought a man who had drunk wine, and he said, "Beat him." Abu Huraira said, "So the one who beat him with his hand, the one who beat him with his shoe, and the one who beat him with his garment." So they beat him with humiliation as well. When he left, some of the people said, "May Allah disgrace you." No, no. The Prophet, peace be upon him, stood and beat him with severity, with emphasis, but when one of them said, "May Allah disgrace you," he said, "Do not say that, do not say that, do not help him with the devil." This is a narration of Bukhari, outside of Bukhari in an addition of a correct chain outside of Bukhari: "But say, 'O Allah, forgive him, O Allah, have mercy on him.'" A wine drinker, and yet the Prophet, peace be upon him, has mercy for him in his heart, and he hopes that you are not outside the circle of Islam, that you are not far from the mercy of Allah the Most High.
Therefore, the advice is even to the disobedient Muslims that they do not feel that they are exempt and rejected from the company of the Prophet, peace be upon him. When we say obedience to the Prophet, obedience to the Prophet is important, of course, obedience to the Prophet is important, but be very careful not to do anything that involves disbelief and leaving the religion of Islam, because then you have no relation to all these hadiths that we mention, because you are not from the nation of Muhammad, and Allah's protection.
So, if love is a work of the heart and it is obedience to Allah the Most High in itself, there is no doubt that the most complete is that this love is accompanied by action and deed, but if it is not accompanied by it, then the love remains a good deed by which the servant draws near to his Lord.
Let us say, Dr. Engineer, that the works of the heart are on three levels, and this concept, indeed, we need to clarify it, perhaps in an independent episode, the matter of the works of the heart being on three levels: there is the origin of the work, the obligatory work, and the perfection of the work. That is, if a person has love for Allah and His Messenger at the minimum level, how is that? That is, he does not hate Allah, and Allah's protection, and he does not hate the Messenger, peace be upon him, and he is not neutral, he does not say to you, "I do not love Allah and I do not hate Allah," and Allah's protection. This is a disbeliever. Love brings him into the religion. Love brings him into the religion. The origin of love in him is love, even if it is weak, even if it is weak, this brings him into the religion, meaning from this side he is not a disbeliever, from this side he is a Muslim.
Is this enough to save him from punishment? Of course not. There is an obligatory love, an obligatory love mentioned in the saying of Allah the Most High: "Say, if your fathers and your sons..." the verse we know. This obligatory love saves him from sin. And there is the perfection of love, such as the love of the prophets and the completion of the righteous and the truthful to their Lord the Most High and to His Messenger, peace be upon him. So we say to every person, even if you have fallen short of the obligatory love, beware of losing the origin of love. Even if you have fallen short of the obligatory glorification of Allah and His Messenger, beware of losing the origin of glorification. For example, a person mocks the Sunnah of the Prophet, peace be upon him, in front of him or belittles the Prophet in front of him and smiles or remains silent, here his work is lacking in the origin of glorification. Therefore, preserve the minimum level so that you are at least saved from disbelief and eternal punishment in Hell.
Beautiful, very beautiful.
Alright, let's return to the episode's title: "The Companions' Love for the Prophet peace be upon him." I think this episode will have multiple titles, and perhaps we can start with this one: "The Gift Given to the Messenger of Allah peace be upon him, the Cloak Given to the Prophet by a Woman." Let's talk about it.
Honestly, in this episode, I want to proceed somewhat in chronological order: before the Hijrah, then the Hijrah, after the Hijrah, and before his death. However, there is a great hadith that has a profound impact on me, very beautiful, and I would love for it to be the opening and the first of these examples.
The hadith was narrated by Bukhari from Sahl bin Sad may Allah be pleased with him, who said: "A woman came to the Prophet peace be upon him with a cloak." The cloak is the garment that one wears. "And she said, 'O Messenger of Allah, I have woven this with my own hands to cover you with it.'" And only Allah knows how many weeks she spent weaving a cloak for the Prophet peace be upon him. Perhaps she could have bought this cloak, but no, she wanted to weave it with her own hands. What was her dream? That the Prophet peace be upon him would wear it, that she would see it on the Prophet peace be upon him. "O Messenger of Allah, I have woven this for you with my own hands to cover you with it." Yes. "The Prophet took it, in need of it." Look at the word, how painful it is: "The Prophet took it, in need of it." Meaning, the Companions noticed that the clothes he was wearing had started to wear out, and the Prophet was in need of something new. "He went out to us, and it was his waist wrapper." Meaning, the Prophet peace be upon him entered, removed the old clothes that had started to wear out, and wrapped the lower half of his body with this new beautiful cloak. Beautiful.
Nothing happened to the Prophet peace be upon him but he rejoiced with this cloak, so a man from among them said: "O Messenger of Allah, cover me with it." Allah is the Greatest! Imagine the audacity of the request! "O Messenger of Allah, cover me with it." Meaning, give it to me, I want it. In a narration by Ibn Majah, which is a sound narration, it is said: "O Messenger of Allah, how beautiful is this cloak, cover me with it." By Allah, it is beautiful for you, O Messenger of Allah, give it to me. Alright, it is beautiful for the Messenger of Allah, leave it for the Messenger of Allah. No, no, give it to me.
What was the Prophet's response peace be upon him? He did not refuse a request. He did not refuse a request. Meaning, if we were in the place of the Prophet peace be upon him, I am in need of clothes and I rejoice with these new clothes, a person would be angry, would be angry. Meaning, he would at least show on the features of his face that it is good, you see me in need of these clothes and you are better than me so you take it from me? Alright, you have more clothes. Alright, my brother, leave it for me. None of this was from him peace be upon him. What does the narration say? "The Messenger of Allah said: Yes." Only that. Allah is the Greatest! He did not change the face of the Messenger of Allah, nor did the face of the Messenger of Allah become gloomy, nor did the Messenger of Allah become sad, nor did he frown. Never, never. Nor any of this at all. "The Messenger of Allah said: Yes." Meaning, be generous, be generous. That is its meaning.
Up to now, this situation places it in asceticism. Up to now, the love has not appeared to me. Of course, he means the woman's weaving of the cloak is out of love. That the Companion dares to make this request, knowing that the Prophet will not, will not refuse it. Now, see what happens after that. "The Prophet sat in the gathering." The Prophet peace be upon him completed the conversation with his Companions. "Then he returned and wrapped himself peace be upon him with it, wrapped himself, and returned to the old clothes. Then he sent it to the man."
The man, of course, who was the one who saw the scene and was boiling inside? The Companions may Allah be pleased with them. So the present Companions said: "How good. The Prophet peace be upon him wore it in need of it, then he asked him and knew that he does not refuse a requester." Alright, you know, O Messenger of Allah, any need he has, he gives it to the people. Why did you ask him and you know that he is in need of it? How do you ask him for this request? By Allah! So what was the response of the noble Companion may Allah be pleased with him? The man said: "By Allah, I did not ask him except that it be my shroud on the day I die." By Allah, I did not ask him except that it be my shroud on the day I die. Meaning, I asked him for the cloak so that I am approaching the Hereafter, approaching the reckoning, I want to gain the blessing of this garment that touched the noble body, perhaps Allah the Almighty will have mercy on me with it. By Allah! And in a narration outside of Bukhari: "By Allah, I did not ask him for it to wear, but that it be my shroud on the day I die." Sahl, the narrator of the hadith, said: "And it was his shroud." By Allah! It was his shroud. By Allah! A situation kneaded with kneading. Every detail of its details is how much this Companion loves the Prophet. The Companions love this woman may Allah be pleased with her. It is amazing from beginning to end, kneaded with love as mentioned. A very amazing thing.
And glory be to Allah, even the requests of the Companions were not requests for the sake of this world, but they also had an afterlife aspect. And the Prophet peace be upon him, meaning asceticism from one side and his mercy upon his Companions from another side, is a very amazing situation. Glory be to Allah.
Yes. Also, among the beautiful situations now if we want to walk a bit in chronological order with Abu Bakr may Allah be pleased with him when he permitted the Prophet peace be upon him to migrate, the Prophet said to him: "Do not rush, perhaps Allah will make for you a companion." Meaning, wait a bit, perhaps Allah will provide you with a friend or a companion in this journey to relax. When Allah the Almighty permitted His Prophet to migrate, he came to Abu Bakr to inform him peace be upon him, so Abu Bakr said: "The companionship, O Messenger of Allah." You mean you will be my companion. He said to him: "The companionship." Aisha may Allah be pleased with her says: "By Allah, I never felt before that day that anyone cries from happiness until I saw Abu Bakr crying on that day." A hadith narrated by Bukhari, of course.
Now, notice Abu Bakr crying from happiness, even though his migration with the Prophet peace be upon him involves what? It involves danger. Quraysh is angry with the Prophet peace be upon him, and his departure from Makkah is likely to pursue him to kill him. This is an opportunity that he is not among his uncles and cousins. Ah, he is leaving Makkah, and now there will be a media justification for killing the Prophet peace be upon him. So anyone who accompanies the Prophet on this journey is in danger, but despite that, Abu Bakr cried from extreme happiness.
Now, our master Abu Bakr may Allah be pleased with him also in Bukhari describes how he came to the Prophet peace be upon him with cold milk, saying: "I poured the milk until its bottom cooled, then I brought it to the Prophet peace be upon him, and I said: 'Drink, O Messenger of Allah.' So the Messenger of Allah drank until I was satisfied." There are people who mention the story: "So the Messenger of Allah drank until I was quenched." This is not correct, but the one in Bukhari: "So the Messenger of Allah drank until I was satisfied. Then we set out, and the pursuer was behind us." Imagine that he means he did not say I drank until I was quenched or satisfied, "The Messenger of Allah drank until I was satisfied." By Allah! The milk was more precious to Abu Bakr when it entered the stomach of the Prophet peace be upon him than if it had entered his own stomach and his own saliva. By Allah!
And glory be to Allah, the Companions took from the Prophet peace be upon him and applied it to themselves. Meaning, I remember another hadith with Abu Bakr may Allah be pleased with him and be pleased with him after the death of the Prophet peace be upon him in the Wars of Apostasy when Umar opposed Abu Bakr in the War of Apostasy, he said: "It was not but that Allah opened the chest of Abu Bakr, so Umar knew that it was the truth." Meaning, when Allah opened the chest of Abu Bakr for fighting, Umar knew that it was the truth. And this is also from the love between them. Glory be to Allah. Yes.
Now, another example of love, the Prophet peace be upon him has migrated, and Allah has saved him from the Quraysh, and he arrived in Medina. He stayed in whose house? In the house of Abu Ayyub Al-Ansari, may Allah be pleased with him. Abu Ayyub's house had two floors. Now, if the Prophet peace be upon him were to go up to the upper floor, it would be difficult. People would visit the Prophet, see the Prophet, and pass by Abu Ayyub and his family. The Prophet peace be upon him would have to go up to a higher place, which would be easier for him if he stayed on the lower floor. So, the Prophet peace be upon him stayed on the ground floor, and Abu Ayyub and his family went up to the upper floor.
Now, night came, and the people slept. The Prophet peace be upon him was about to sleep. Abu Ayyub wanted to sleep and noticed something. What did he notice? There was a big problem. What was this problem? The problem was that when he walked, he would walk on the roof above the Prophet peace be upon him. He would walk above the Prophet peace be upon him. It was not acceptable to him; he did not approve of it.
The hadith was narrated by Muslim from Abu Ayyub that the Prophet peace be upon him stayed in his house, so the Prophet stayed downstairs on the lower floor, and Abu Ayyub was upstairs. He said: "Abu Ayyub became alert one night and said: Should we walk above the head of the Messenger of Allah peace be upon him? Do you understand what I am saying? So, they moved aside and slept on one side." Imagine, an entire floor became like they had to stick themselves to the wall to avoid walking above the Prophet peace be upon him. Then, he said to the Prophet, and the Prophet peace be upon him said: "The lower floor is gentler." He meant that it is easier for us to stay on the lower floor. He said: "I will not go up to a roof under which you are." It is not possible, O Messenger of Allah, it is not possible for me to be on a roof under which you are. "So, the Prophet went up to the upper floor, and Abu Ayyub stayed on the lower floor."
He would prepare food for the Prophet, and when it was brought to Abu Ayyub, he would touch the places where the Prophet's fingers had been and eat from there as a blessing, may Allah be pleased with him. Look at the respect and honor, even though the Prophet peace be upon him had just arrived in Medina, they had not yet fully mixed with him, but they knew what it meant to be the Messenger of Allah peace be upon him, so they honored and respected him.
Beautiful. Now, we have moved to the migration to the city of Medina, and Medina had great battles and fighting. In some situations, incidents occurred that showed the companions' love for the Prophet peace be upon him in battle.
Of course, there are many incidents, but one of the most influential was the incident of a man whose name I think was Sawad bin Ghaziyah, may Allah be pleased with him. The hadith is well-known, so I searched to see if it was authentic, and I was pleased to find that it is good according to scholars. It is perhaps known in a poem that is passed down, and I will recite some of its verses after we finish the story of Sawad.
But the story is simple: the Messenger of Allah peace be upon him was arranging the companions in a battle, and Allah knows best, this battle could be Badr or another. He passed by a cup in his hand, and the cup passed by Sawad bin Ghaziyah, an ally of Banu Adi bin An-Najar, who was stepping out of the ranks. Stepping out of the ranks means he was coming out of the ranks. He was not paying attention, but he was intentionally stepping out of the ranks. "So, the Prophet peace be upon him poked him in the stomach with the cup and said: Stand straight, O Sawad." He took him with the cup and said: "Stand straight, O Sawad." He said: "O Messenger of Allah, you have hurt me. You have hurt me, and Allah has sent you with the truth and justice, so give me my right." I want my right. Ah, I want my right. You have hurt me, so are you not the Prophet of truth and justice? I want to take my right.
What did the Messenger of Allah peace be upon him do? "So, the Messenger of Allah revealed his stomach and said: Take your right. So, he embraced him and kissed his stomach." He said: "What made you do this, O Sawad?" He said: "O Messenger of Allah, what you see has happened, so I wanted the last covenant with you to be that my skin touches your skin." So, the Messenger of Allah peace be upon him prayed for him and said to him: "Stand straight, O Sawad." Look, he wanted an opportunity to touch the skin of the Prophet peace be upon him, fearing death, and hoping for the blessing of touching the skin of the Prophet peace be upon him.
And there is a beautiful poem that I love very much, its verses are lovely:
I will tell you about a story of the Chosen One When one day he stood in jihad, arranging The ranks as one arranges the rows of prayer They were like a strong dam And the chosen one walked among their ranks Until he saw a person among them advancing Who had disrupted the straight ranks by his exit The Prophet looked at him and smiled And with a branch of a tree in the ranks, he returned him And restored the straight ranks to their place Until he said: O my lord, the verses of the poem remind us of what Sawad said:
O my lord, I went out as a mujahid And we were met by an army marching in rows I do not know if I will be among you alive Or perhaps killed But if I die, I do not know Where my abode will be, in Paradise or in a blazing Hell But my skin touches your skin, openly I will go, and my skin will be protected from Hell May Allah bless you, O best of people Your love has flowed in my veins like blood Oh Allah, this is one of the very beautiful incidents that I always remember. Allah, Allah. Beautiful, very beautiful.
Alright, so among the leaders of the disbelievers, there were those who harmed the Prophet, peace be upon him, and the battle was an opportunity for revenge for the Messenger of Allah, peace be upon him. Did something like this happen?
Because the beautiful event in this topic is that those who wanted to avenge the Prophet were young in age. I want to mention more than one witness to the love of the young youth, whom we call children in our days. They are, may Allah know best, in the last stages of childhood or at the beginning of youth, most likely at the beginning of youth, around 13 or 14 years old, not more than that. And even some books of biographies have mentioned this incident that they were 13 and 14 years old, which is the hadith of Mu'adh and Mu'awwidh. Ah.
The hadith was narrated by Bukhari and also by Muslim from Abdullah ibn Uff said: "While I was standing in the row on the day of Badr, I looked to my right and to my left, and behold, there were two young boys from the Ansar with newly grown teeth." He did not imagine that the Prophet, peace be upon him, had not yet been a migrant for long, and these two young men knew the Prophet recently, but look now at the greatness of love and jealousy for the Messenger of Allah, peace be upon him. He said: "I wished that I were between their ribs." That is, he saw a young boy, a young boy, a youth and a youth of 13 or 14 years old. "I wished that there were men around me who would support my back." Approaching the battle with a mighty army. Yes. "Oh, I wish there were men around me who would support my back. So one of them winked at me." That is, either he looked at me or he gave me a movement. "He said: O uncle, do you know Abu Jahl?" I said: "Yes. What do you want with him, my son?" What do you want, O Abu Jahl?" He said: "I was told that he insults the Messenger of Allah, peace be upon him, and by the One in Whose hand is my soul, if I see him, he will not leave my blackness until the more hasty of us dies." I heard that this criminal insults the Prophet, peace be upon him, and by Allah, if I see him, one of us must kill the other. Look at the greatness of love, this great goal that he set for himself. He said: "I was amazed by that." I said this young man whom I considered small and hid behind him, what is this matter he has. "So the other one winked at me and said to me something similar." He told him the same or something close to the words of the first.
He said: "Before I could say anything, I saw Abu Jahl walking among the people." Of course, Abu Jahl had a company guarding him. I said: "Is this not the one you asked me about?" Is it not Abu Jahl? It is Abu Jahl. So they attacked him. This task required fierce fighting before reaching Abu Jahl. Then he turned to the Messenger of Allah, peace be upon him, and informed them, and he said: "Which of you killed him?" Each one of them said: "I." So he said: "Did you wipe your sword or your swords?" They said: "No." So he looked at the two swords, peace be upon him, and said: "Both of you killed him." It was taken from Mu'adh bin Amr bin al-Jamuh. That is, it is clear that the one who was more piercing in the body of Abu Jahl was the sword of this young man, so he judged to take it away from him. And they were Mu'adh bin Afra and Mu'adh bin Amr bin al-Jamuh. So look at this love in the heart of two young boys.
Also, among the evidence of the young Muslims, the Prophet, peace be upon him, as narrated by Bukhari and Muslim, was sitting, and to his right was a young boy, yes, a boy. And to his left were elders, people advanced in age. And of course, those who attend the gathering of the Prophet, peace be upon him, frequently and usually are Abu Bakr, Umar, and the great companions, great companions. So the Prophet, peace be upon him, was brought a drink, so he drank from it. He wanted to share this drink, he wanted to give it to those around him to drink with him. So he said to the boy: "May I give these to them?" The boy was to his right and the Sunnah is what? On the right. On the right. But the elders, the old men, were to his left, peace be upon him. So the Prophet, peace be upon him, wanted to follow the Sunnah, but at the same time, he knew the respect of the elders and to give them precedence, so he had to ask this boy for permission. Look at the noble manners.
So what did this boy say? He said: "No, by Allah, O Messenger of Allah, no, by Allah, O Messenger of Allah, I will not give up my share with you to anyone." It is unbelievable that you drank, and I want to drink immediately after you. Of course, if the Prophet commanded him, he would obey, but the Prophet asked him and this boy did not permit. A boy, a young boy, but despite that, the Messenger of Allah, peace be upon him, agreed to his wish, so the Messenger of Allah, peace be upon him, gave him the drink in his hand to drink, and then the elders drank.
By Allah, Doctor, if we want to evaluate actions, these are not children. Of course, this logic of thinking in this young man, and we evaluate the action of Mu'adh and Mu'awwidh, it is something very strange indeed. That is, their love for the Prophet, peace be upon him, their logic of thinking, their actions are justified, their actions are very logical. By Allah, these are not small in age, but they are great in mind, great in knowledge, great in their love for the Prophet, peace be upon him.
Glory be to Allah. I also remember from the evidence of the love of the young youth, Abdullah ibn Umar, when he accompanied the Prophet, peace be upon him, at the beginning of his mission, was a young boy. Imagine how he would observe the features of the Prophet, the hair of the Prophet, and the actions of the Prophet. He was known to have been the most emulating of the Prophet, peace be upon him. In the authentic hadith of Abdullah ibn Umar, he said: "The gray hair of the Messenger of Allah was about 20 hairs." Imagine counting the gray hairs of the Prophet, peace be upon him, out of the intensity of his love and contemplation of the features of the noble Prophet, peace be upon him. A simple passing hadith, but it shows the greatness of love that he counts the gray hairs of the Prophet, peace be upon him. Amazing. He counted them exactly. He counted them exactly, 20 hairs.
Now, the young and old companions, all of them, are also beautiful examples and evidence of their sacrifice for the Prophet, peace be upon him, ready to sacrifice themselves for the Prophet, peace be upon him. And we return to this in the poetry of Shauqi, who depicts these black ones who were surrounding the Prophet and sacrificing themselves for him, saying:
Was there around Muhammad of his people Except one boy and women? So he called, and a group from the tribes answered Weak, few, and pure They repelled with the determination of bravery from him the harm What the deaf rock does not repel And the truth and faith were erected on the coldness In it is a silent battalion The battalion that walks quietly until it strikes its enemy, it is silent, quiet, it works with silence. And the truth and faith were erected on the coldness In it is a silent battalion They destroyed the structure of polytheism, so it is ruin And they uprooted the idols, so they are vanity They walk, the earth is humbled by them in awe And with them, they are indifferent to its pleasures Not interested in the pleasures of this earth. Even if its ends were opened to them, its treasures of Kisra and Caesar were opened to them. Even if its ends were opened to them They did not transgress in luxury nor in pleasures
Now, if you imagine the sacrifice of the companions, I imagine all of them are ready to sacrifice themselves for the Prophet, peace be upon him. Before the migration, during the migration, after the migration. Before the migration, the incident of Ali, may Allah be pleased with him, sleeping in the bed of the Prophet, firmly, so that if the polytheists entered, the polytheists would think that the Prophet, peace be upon him, was in his bed, so that would distract them from cutting off the Prophet's path in migration. When they entered upon him, it was possible for them to kill him, but Allah, the Exalted, saved him. This is a position of sacrifice.
One of the great acts of ransom is the story told about the companions, specifically Zayd ibn al-Dathina and Khubayb ibn 'Adiy. The most authentic narration is about Khubayb ibn 'Adiy. Yes, when the Battle of Badr occurred, Khubayb was traveling and was captured by Quraysh or by people who sold him to Quraysh. Yes. Quraysh wanted to take revenge on him for the deaths they suffered at Badr, so they placed him on a crucifixion stake to behead him. He was about to leave this world, to leave his loved ones, family, and children. They said to him, "Would you like Muhammad to be in your place?" Look at this difficult question. Wouldn't it be better for you if Muhammad, the Messenger of Allah peace be upon him, were in your place, and you were with your family, your possessions, your children, eating, drinking, and comfortable? He was at the end of his life.
Look at this great answer. He said, "No, by Allah the Great." Thus, the hadith says, "No, by Allah the Great, I do not wish to be ransomed by a thorn that pricks his feet." I do not wish to be ransomed by a thorn that pricks his feet. They laughed at him. They did not know what the Messenger of Allah meant. I cannot imagine not loving or wishing that I were now with my family, my possessions, my children, comfortable and safe, and that in return, the Prophet peace be upon him would have a thorn in his leg. By Allah, it is a strange thing. Oh Allah! It is a strange thing. Love and ransom are among the most wonderful and strange things.
An example of love is when they were at Uhud and the people were defeated, Abu Talhah, may Allah be pleased with him, was in front of the Prophet peace be upon him, and he was a skilled archer, hitting the target with his arrows. And with him, as mentioned in Bukhari, two or three bows were broken due to the frequency of his shooting. This, of course, deterred the disbelievers and turned them away from attacking the Prophet peace be upon him. So a man would pass by him with a quiver of arrows and say, "Scatter them for Abu Talhah." And the Prophet peace be upon him would look at the people. The Prophet would look to see what was happening in the battle. So Abu Talhah said, "By my father and mother, do not expose yourself to an arrow from the people's arrows, my neck instead of yours." Meaning, O Messenger of Allah, take care of yourself, my neck instead of yours, so that no arrow hits you.
Now the Prophet peace be upon him wanted to stand up, and as is known after the battle, he ascended a mountain so that the disbelievers would not reach him. But the Prophet peace be upon him had two shields to protect himself from the strikes of arrows, swords, and the like. So he wanted, despite his exhaustion, as he had fallen into a pit that was dug for him and his head was wounded, so there was exhaustion upon him peace be upon him. He came to ascend but could not. Who ransomed himself again? Abu Talhah. He made himself beneath the Prophet so that he could ascend upon him peace be upon him. And the Prophet said, "Talhah is guaranteed Paradise." We know that Talhah is one of the ten promised Paradise, may Allah be pleased with Talhah. Is it Abu Talhah or Talhah? Ah, the speech is about Abu Talhah. Talhah. Ah, Talhah promised Paradise. Yes yes. May Allah open for you. So Abu Talhah said to him peace be upon him, "Talhah is guaranteed." "Talhah is guaranteed." Meaning this is also good news for him in Paradise.
The mother of the believers, Aisha, may Allah be pleased with her, as is known, when the siege of the trench occurred, and then the disbelievers withdrew from the Prophet peace be upon him, and the Prophet went to the Banu Qurayza. Sa'd, may Allah be pleased with him, had been struck by an arrow. The arrow clearly had an effect on him, it seems, by Allah's knowledge, that he had gangrene because the arrow had hit his thigh, but the problem rose to his neck as mentioned in the hadith we will see shortly. It is clear that he was in a difficult condition, in a difficult condition, but despite that, he had a wish. What was this wish? It was reported or mentioned to us by our mother Aisha, may Allah be pleased with her, as in Bukhari, that Sa'd said, "O Allah, You know that there is no one I love to strive in You more than the people who lied about Your Messenger and expelled him." They expelled him. "O Allah, I think You have placed the war between us and them." They are Quraysh. Quraysh. "If there remains any war with Quraysh, keep me for it so that I may strive in You. If You have ended the war, then cause my death in it." He wanted this vein to burst and for him to die. Of course, why? So that he may die a martyr. He wanted to die from the effect of this wound he received in jihad, so that he may be granted martyrdom.
So the vein burst. He wanted to die from the effect of this wound he received in jihad, so that he may be granted martyrdom. He wanted to avenge them for expelling Your Prophet and lying about Your Prophet. So if there remains a war between us and them, keep me for this war so that I may strive in You. If there is no war left, may I not die a martyr. "So the vein burst from his collarbone." It is clear that the effect had reached here. "So the blood flowed and in the mosque, there was a tent of Banu Ghifar except that the blood flowed to them." The companions were in the mosque and they saw blood flowing to them like a river. They said, "O people of the tent, what is this that comes to us from you?" Behold, Sa'd was gushing blood from his wound and he died from it, may Allah be pleased with him.
An example of love. By Allah, Doctor, this story is strange that he wanted to strive with the Messenger of Allah peace be upon him to the last breath, and he wanted to avenge the Messenger of Allah peace be upon him from those who harmed him. Yes. It is strange until the last breath, to the very last moment. He knew that perhaps if he continued to live, this wound would be painful for him, perhaps some hardships would befall him in life after that, perhaps some disability in movement. No problem. But the important thing is that he fights with the Messenger of Allah peace be upon him against those who harmed the Messenger of Allah peace be upon him. Strange, strange.
Now, of course, there is another incident full of evidence, full of lessons, but we will pick out one or two. When the Prophet, peace be upon him, set out to Mecca to perform Umrah, but the Quraysh prevented him, so they sent someone to negotiate with him, who was Urwa bin Mas'ud Al-Thaqafi. He was a wise and respected man. He wanted to frighten the Prophet from battle. If you come to fight, O Muhammad, beware. What did he say to him? "O Muhammad, have you seen anyone among the Arabs who has invaded his own people before you?" Okay, imagine that you win and overcome us, will someone kill his own people, O Muhammad? Of course. Okay, and you lied to me, expelled me, and tortured my companions, and it's no problem. But the important thing is that you do not fight us.
He said: "And if the other way around." Meaning if we defeat you. "By Allah, I see faces, and I see groups of people who are likely to flee and leave you." Meaning you see that the people around you tomorrow will flee from you. Of course, in the Battle of Badr, it is mentioned that Abu Bakr was leaning his back against the back of the Prophet, peace be upon him. So Urwa did not see who was speaking. Then Abu Bakr said a very heavy word containing mockery, severe mockery of Urwa. Then he said: "Shall we flee from him and leave him? Shall we flee from him and leave him?" Because he insulted him with a terrible insult. Urwa bin Mas'ud said to the Prophet, peace be upon him: "Who is this?" They said: "Abu Bakr." He said: "By the One in Whose Hand is my soul." Urwa said: "By the One in Whose Hand is my soul, if it were not for a favor that you have with me, I would not have spared you." You have a favor over me, O Abu Bakr, otherwise, I would have responded to you.
He said: "And he kept talking to the Prophet, peace be upon him, and putting his hand on his beard." It was the custom of the Arab peers that if someone was of your age and you wanted to befriend him, you would hold his beard during the conversation, especially in negotiations. Meaning this is a place of negotiation. Ah, a place of negotiation. And Al-Mughira bin Shu'ba, who was the cousin of Urwa bin Mas'ud, but he appeared convincing and was not known who he was. Al-Mughira was standing behind the Prophet, peace be upon him, with the sword and the turban. So whenever Urwa reached out his hand to the Prophet's beard, he struck his hand with the blade of the sword. He struck his hand. And said: "Keep your hand away from the beard of the Messenger of Allah, peace be upon him." Keep your hand away. So Urwa was angered by this. He said: "Who is this?" They said: "Al-Mughira bin Shu'ba." Your cousin. He said: "What treachery." Meaning you traitor. "Are you not hastening in your treachery?" What is this treachery? Al-Mughira had, in the days of ignorance, accompanied some people, got drunk, killed them, took their money, and went to the Prophet, peace be upon him, and embraced Islam. The Prophet said to him: "As for Islam, it is accepted, but as for the money, you have nothing to do with it." This is money taken by treachery, which the Prophet, peace be upon him, does not accept. So Al-Mughira was protective of the Prophet, peace be upon him.
Also, an example of prioritizing the Prophet's comfort over one's own comfort is from this companion Abu Qatada, may Allah be pleased with him, in the hadith narrated by Muslim: "While the Messenger of Allah was walking until the night became cool." Meaning most of it had passed. The time now is half the night or after half the night. "And I was by his side." He said: "Then the Messenger of Allah dozed off and leaned from his mount." The Prophet, peace be upon him, on the mount dozed off a bit. "He leaned from his mount, so I came to him and supported him without waking him up." He came in a gentle way, supporting the body of the noble Prophet without waking the Prophet. "Until he straightened up on his mount." He said: "Then he walked until the night became late, and he leaned from his mount." He said: "So I supported him without waking him up until he straightened up on his mount." He said: "Then he walked until, when it was near the end of the night, he leaned a tilt that was stronger than the first two tilts until he almost fell." Meaning it was a severe tilt. "So I came to him and supported him, and he raised his head and said: 'Who is this?' I said: 'Abu Qatada.' He said: 'When did you start moving from me?' You have been doing this movement for how long?" I said: "This has been my movement since the night. This has been my movement since the night."
Look, the Prophet, peace be upon him, prayed for him with a prayer that we all wish for. He said: "May Allah preserve you as you have preserved your Prophet." May Allah preserve you as you have preserved His Prophet. Because this hadith is specifically for Abu Qatada, but it is a general rule: whoever preserves the honor of the Prophet, whoever preserves the dignity of the Prophet, meaning his reputation and honor, whoever preserves the Sunnah of the Prophet, whoever preserves the Sharia of the Prophet, by the permission of Allah, will be touched by the blessing of this hadith. If a person sees a situation before him that makes light of the Sunnah and laughs at it, and he is protective of the Messenger of Allah, even if he is in a prestigious foreign global company, and those before him are holders of positions, but the zeal and love flare up in his heart, and he denounces this evil, this person will be touched by the blessing of the Prophet's prayer, peace be upon him: "May Allah preserve you as you have preserved His Prophet, peace be upon him."
Now, imagine this: the Prophet's (peace be upon him) foot is resting on his foot during travel. Imagine someone going to his bed wanting to sleep, but despite that, he fears for the Prophet and goes to guard the Prophet, which is from Sa'd, may Allah be pleased with him, in the hadith narrated by Qaasim ibn Abi Waqqas, may Allah be pleased with him, in the hadith narrated by al-Bukhari and Muslim from our mother 'Aa'ishah, may Allah be pleased with her, who said: "The Messenger of Allah (peace be upon him) spent the night at the forefront of al-Madina." Meaning, he was coming from a journey to al-Madina. And in some versions of the hadith, it is mentioned that he spent the night, meaning the Messenger of Allah (peace be upon him) spent the night at the forefront of al-Madina. He said: "I wish a righteous man from my companions would guard me tonight." This was a wish of the Prophet (peace be upon him). He did not ask, nor did he send anyone to ask to guard him. He merely wished. She said: "While we were like that, we heard the sound of weapons." He said: "Who is this?" He said: "Sa'd ibn Abi Waqqas." The Messenger of Allah (peace be upon him) said to him: "What brought you here?" He said: "Fear for the Messenger of Allah (peace be upon him) came over me." What is this? Perhaps he was asleep, by Allah, or he was about to sleep with his family, and then suddenly, by Allah, I am afraid for the Prophet. "Fear for the Messenger of Allah (peace be upon him) came over me, so I came to guard him." Then the Messenger of Allah (peace be upon him) prayed for him and slept. Of course, our master Sa'd is known in this hadith to be righteous. "I wish a righteous man from my companions would guard me tonight." This is not a matter of telepathy, but a matter of love that made our master Sa'd come to the house of the Prophet (peace be upon him).
And glory be to Allah, Doctor, and you mention these many stories about the Companions, this makes us stop and realize that one cannot, no matter how much one strives, reach even a fraction of the level of the Companions. Yes, they lived with the Messenger of Allah (peace be upon him), they were with him in situations that we cannot achieve, that we cannot be in today. We defend the Sunnah of the Prophet (peace be upon him), we defend the honor of the Messenger of Allah (peace be upon him), but we cannot, meaning, touch the direct blessing of the Prophet (peace be upon him) as they did and as they lived with it. Therefore, unfortunately, some people today transgress against the Companions of the Messenger of Allah (peace be upon him), whether from within the Islamic circle or from outside, transgress against the Companions of the Prophet (peace be upon him). Yes, they are counted, without a doubt. These people do not realize the amount of love that was in the hearts of the Companions for the Messenger of Allah (peace be upon him).
But with that, as Allah wills, I will mention at the end of the meeting that we are jealous of them, and we do not want to say that we compete, but we emulate them and vie with them for the Prophet (peace be upon him). Now, we have in our hands that the Companions have a status that no one can compete with, but with that, there are people in our days who would sacrifice their souls for the Prophet (peace be upon him). It is known that there are incidents where people who are zealous for the Messenger of Allah (peace be upon him) have sacrificed their lives, so these people are also hoped for a great status and closeness to the Prophet (peace be upon him) on the Day of Judgment.
Glory be to Allah. These are the signs of guarding the Prophet and surrounding him. In the Gospel: "{Like a plant that came out with a stalk, so it supported it and it grew strong and stood on its stem}." This Qur'anic statement is very beautiful. Now look at the tree that comes out, a tender tree, then it comes out from its root with branches. These branches are simple at first, but they do not delay in becoming strong and firm, so they wrap around the original stem and support it. Thus were the Companions of Muhammad (peace be upon him). And their fathers taught them, purified them, guided them to Allah the Almighty, built their characters, so they became like these branches that wrapped around the Messenger of Allah (peace be upon him) protecting him like lions, no one can reach him at all.
Meaning, a true verse and a very beautiful description of the state of the Prophet (peace be upon him) and his Companions with him. And glory be to Allah, indeed, whoever wants to benefit from the educational interactions of the Prophet (peace be upon him) has a great heritage in our hands. The Prophet's biography, the hadiths in it contain a great educational heritage in the interactions of the Prophet (peace be upon him) with his Companions, how he raised them, how he purified them, how he taught them, how he blessed them, peace be upon our master Muhammad and his family and his Companions.
Of course, one of the situations that indicates the Prophet's preference for family, money, and children is a situation with a good but weak chain of narration. It is known, Dr. Muhammad, that a weak chain of narration has a missing link between the Successor and the Prophet peace be upon him. We do not know the Companion who narrated this hadith, so it is placed in the category of good and authentic hadiths. However, some scholars accept it if the chain of narration is authentic. Only this hadith from today's hadiths I mention because it is known and famous, and also there is a truth in it, meaning gentleness.
A woman from the Ansar of Banu Dinar was struck by her husband and her brother on the day of Uhud. Struck means killed. Imagine this disaster. Her husband and her brother were two pillars for her in this life. When they were brought to her, she did not weep, nor did she tear her clothes, nor did she get angry. What was the first question she asked? She said, "What did the Messenger of Allah do?" What happened with the Messenger of Allah peace be upon him? "What did the Messenger of Allah do?" They said, "Good, O mother of so-and-so, good, O mother of so-and-so." She said, "Show him to me so that I may look at him." I want to be reassured with my own eyes. "Show him to me so that I may look at him." So they pointed him out to her. Until she saw him, she said, "Every calamity after you is trivial." At that moment. It is over, it is trivial as long as you are alive, O Messenger of Allah. Amazing. My calamities are trivial. Amazing. She accepted the death of the closest people to her, and yet her response was very strange in a very strange situation in a very difficult moment she asked about the Prophet peace be upon him.
Today, some people are struck by a very trivial calamity, meaning it has no value, and yet they object to the decrees of Allah and object to Allah the Almighty, and perhaps words of disbelief may appear from him, seeking refuge in Allah. All this on a simple situation. By Allah, this was a very difficult situation, she was dominated by her love for the Messenger of Allah peace be upon him, which prevented her from being distressed and asked the most important question for her.
Glory be to Allah. Also, from the strange situations, of course, we will come, if Allah wills, to the evidence of how the Companions observed the features and features of the face of the Prophet peace be upon him. Including their observation of his features in the trench. The situation of the trench was a very difficult situation. We read it in two lines that the disbelievers came and surrounded the city, the Messenger of Allah had dug the trench, then Allah repelled them and the story ended. But there were painful and very difficult details. Among them, they were exhausted from digging in difficult conditions, and also severe hunger. Very little food. The Quranic description: {And the hearts reached the collarbones}. Ah. Fear above all this severe fear.
Who observed the hunger in the face of the Prophet peace be upon him? Our master Jaber bin Abdullah may Allah be pleased with him, as in the hadith narrated by Bukhari, said: "On the day of the trench, we were digging, and a very severe obstacle appeared." There was a large rock that they could not lift. "So they came to the Prophet peace be upon him and said: 'This obstacle has appeared in the trench.' He said: 'I am coming down.' I am coming to you. 'Then he stood up, and his stomach was wrapped with a stone.' From the severity of hunger, he did not eat. The Prophet placed a stone and tied himself to this stone so that the stomach would be silent and not harm it. 'And we remained for three days without tasting anything.' Neither the Companions nor the Prophet peace be upon him did not eat anything. 'Then the Prophet took the pickaxe and struck it, and it became a soft sand dune or a soft mound.' According to the narration. So this rock was broken.
"I said: 'O Messenger of Allah, may I go to the house?' Jaber asked the Prophet to go to the house. Why do you think? He said: 'I said to my wife: I saw something in the Prophet that I could not bear.' I love this expression: 'I saw something in the Prophet that I could not bear.' Meaning, I saw something in the face of the Prophet that I could not bear. What was it? Hunger. Hunger. 'Do you have anything left?' Any food that the Prophet peace be upon him could eat. And Jaber was poor, he was poor. And it is evident that when he asked his wife, she said: 'We have barley and a small animal.' Meaning something simple.
He said: 'Do not expose me to the Messenger of Allah and those with him.' But do not call for a large number of people. You see, the food is on the scale, something simple. Something simple. Food enough for one person can feed six or seven people with a lot. He said: 'Do not expose me to the Messenger of Allah and those with him.' He said: 'Then I came to the Prophet and the dough had broken and the bread was between the thighs and it was about to be baked.' I said: 'A treat for me, so get up, O Messenger of Allah, you and one or two men.' The Prophet comes with one or two men, they are three. Jaber and his wife are five. The food is enough for them, if Allah wills, not more than that. He said: 'How much is it?' I mentioned it to him. He said: 'A lot.' Will the Prophet peace be upon him be pleased to eat while his Companions are hungry? I seek refuge in Allah. I seek refuge in Allah.
According to the narration of this hadith, we mentioned the evidence of the asceticism of the Prophet peace be upon him and that his wives used to fast with him, the Mothers of the Believers may Allah be pleased with them, when he ate, he did not eat until what? Food. Ah. He ate it with him. And in that, there is a hadith narrated by Imam Muslim when a Persian man came and prepared food for the Prophet peace be upon him and invited him, he said: 'And this.' Meaning from our mistress Aisha. He said: 'No, I invite you to your fate, I.' He said: 'No.' He came to him again and invited him to the food. He said: 'And this.' He said: 'No.' As long as Aisha is not with me, by Allah, he will not eat. So in the third time he said: 'Yes.' So the Prophet peace be upon him and Aisha went to her, may Allah be pleased with her, to eat. Yes. It is inconceivable that the Prophet would go to eat while the Companions are hungry. This is only the food that is enough for the food.
Of course, in the other narration, which is also a sound narration in Bukhari, he said: 'I came and I was happy like this and I informed the Prophet of the news. I said: 'O Messenger of Allah, we have slaughtered an animal for us and ground a sa of barley that we had, so come you and a group with you.' The group who are a few less than ten. 'The Prophet peace be upon him called out in Bukhari and the Prophet called out and said: 'O people of the trench, Jaber has prepared for you, he has prepared a wall, so come on.' Allah. 'Come on.' Please. The people of the trench mean hundreds. The trench is a thousand. My God! In the last narration, it is strange: 'They were at least a thousand.' Yes. Strange. So the Prophet peace be upon him invited the thousand, knowing how much the food is and knowing what the quantity is. And this, by the way, has a feature that he knows, it reminds me of the issue of taking the means, although it was possible for him peace be upon him to supplicate. The Prophet peace be upon him could have said: 'O Lord, feed me and feed my Companions.' As if he waited until a Companion took the means and took the initiative. Ah. So a blessing came from Allah the Almighty, He teaches us to take the means and the blessing that man takes the initiative in such a situation. And also the miracle of him peace be upon him appears.
The Prophet said to Jaber, meaning he is Jaber of course, he should go to his wife and say: "Tell her not to remove the bread from the oven until I come." Leave everything in its place. He said: "Get up." So the Muhajireen and the Ansar all stood up. When he entered his wife's room, Jaber said: "He came with the Muhajireen and the Ansar and those with them." The wise woman said: "Did he ask you?" meaning he knows about us. "Did he ask you?" I said: "Yes." So she remained silent. He said: "Enter and do not crowd." The Prophet, peace be upon him, said to the companions: "Enter and do not crowd." Who stood up to eat? He personally, peace be upon him. Peace be upon him. "He began to break the bread." The Prophet, peace be upon him, breaks the bread and puts meat on it. "And he would cover the bread and the oven when he took from it and would approach the companions and then remove it." Meaning he would take from the food, bring it close to the companions to eat together, and then return to cover it. "He did not stop breaking the bread and scooping until they were full and some remained." He said to Jaber's wife, the Prophet, peace be upon him, said: "Eat this and give it as a gift, for the people have been struck by famine." Not to mention the taste of the people of the trench. There are women and children. Give it as a gift.
In another hadith, in another narration also in Bukhari, Jaber said: "They were a thousand. By Allah, they ate until they left him and turned away." Meaning they left. "And my bread covers it and my dough is baked as it is as it is." A blessing from Allah, the Almighty, descended upon His messenger and his companions, peace be upon him.
Of course, in another hadith also on the issue of hunger and it may also be in the trench. Meaning Jaber noticed the hunger and also another companion who is Abu Talhah. The hadith was narrated by Bukhari as far as I remember. Yes. Bukhari that Abu Talhah said to his wife Umm Sulaym: "I have heard the voice of the Messenger of Allah, peace be upon him, weak." See how he perceives the features, perceives the voice. "I have heard the voice of the Messenger of Allah weak, I know hunger in it." Do you have anything? The rest of the hadith. "I know hunger in it. Do you have anything?" Also that there was a little food from which 70 or 80 men ate. Amazing is this perception. Amazing is this state of perception. Abu Talhah and Jaber perceive the hunger of the Prophet, peace be upon him. So this one perceives him and Jaber perceives him from seeing the Prophet, peace be upon him. And Abu Talhah perceives him from the voice of the Messenger of Allah, peace be upon him, and knows that this voice is hungry. Meaning not only perceiving the voice and analyzing the voice that this voice is hungry. Although the Prophet, peace be upon him, comes in his state. The Prophet, peace be upon him, his dignity makes him conceal his hunger as much as he can. But despite that, they noticed that the matter has reached a difficult point and there is strength in it because he struck the rock. Yes. Peace be upon him. Peace be upon him.
Of course, one of the most beautiful examples of the Prophet's love is this long hadith. Honestly, if Allah makes it easy for us to discuss the Sirah later in the hadiths, the best thing is that you just bring it and comment on some of its paragraphs. I remember from the many hadiths, the hadith of Ka'b ibn Malik and his absence from the Battle of Tabuk, and the hadith of our mother Aisha in the incident of the slander. These are two great hadiths.
The long hadith of Ka'b ibn Malik, we will take from it only a simple excerpt, a small part of it. He said: "And indeed, it is known that Ka'b ibn Malik delayed in joining the Prophet peace be upon him to Tabuk, he and two other virtuous companions. He was a man of Badr, and there were hypocrites who did not care about them, but the best of the believers were three. When the Messenger peace be upon him returned and asked Ka'b, and Ka'b thought, should I lie or not lie? Then he told the truth to the Messenger of Allah. The Prophet peace be upon him punished him, punished him for his absence because the Prophet had issued a clear and explicit order for everyone to go out. So the Prophet punished him naturally. Look at the punishment, glory be to Allah, it turned into a great blessing for Ka'b, and repentance descended upon him from Allah, and absolution, and entry into Paradise, and he was mentioned in the Quran: {And [there is also] the story of the three who were left behind} [At-Tawbah 9:118]. So his good handling of this trial turned it into a divine blessing.
The hadith narrated by Al-Bukhari from Ka'b ibn Malik in its details says: "And the Messenger of Allah forbade the Muslims from speaking to us, the three of us who were left behind." Among those who were left behind, there were people whom Allah did not care about, He did not bring them back, leave them to roam and enjoy, people would talk to them because they were hypocrites, no problem, but these three, the reproach was according to the extent of love. These were three noble companions. So the Prophet forbade speaking with these three companions. "So the people avoided us and changed towards us until the earth became strange to me." They began to hate the earth. No one would talk to them. Ah, social boycott. A very, very severe social boycott. "Until the earth became strange to me, I did not know it. So we remained like this for 50 nights." Oh, the suffering of 50 nights. "As for my two companions, they were older than me and more patient. "As for my two companions, they submitted and sat in their homes weeping." That is, they were broken and wept day and night. "As for me, I was the youngest and most resilient of them." That is, Ka'b was younger than them and had more strength. "So I would go out and attend the prayer with the Muslims." The other two companions were not even able to go out to pray, their souls were very tired. "As for me, I was the youngest and most resilient of them, so I would go out and attend the prayer with the Muslims and walk in the markets, and no one would speak to me." Imagine when people would laugh with each other, take each other, look at him, and avert their gaze from him. A harsh and difficult thing. Harshness in its place.
He said: "And I would come to the Messenger of Allah peace be upon him while he was in his gathering after the prayer, and I would say to myself: Did he move his lips to return my greeting or not?" And he would intentionally say: "Peace be upon you, O Messenger of Allah." So he would watch the Prophet's lips to see if he would return the greeting or not. "Then I would pray near him." He would intentionally pray near the Prophet peace be upon him. So Ka'b would be in distress, and the Prophet peace be upon him here, for example, said: "So I would steal glances during the prayer." What would happen? He would look at the Prophet peace be upon him. "So I would steal glances, and when I would turn to my prayer, he would turn to me." That is, when Ka'b would enter into prayer, the Prophet peace be upon him would look at him with a look of mercy and compassion. And Allah knows best, the Prophet peace be upon him was always a teacher and an educator, not harsh with him and loving Ka'b, so he would look at him with a look of mercy, but still
But still, still, the punishment must continue. The punishment has not yet reached its full extent. And in At-Tayyib, it will come after this punishment. So the Prophet peace be upon him would look with Allah knows best, with longing, mercy, and compassion, the compassion of a father. He said: "So when I would turn to my prayer, he would turn to me." That is, he would look at me. "And when I would turn towards him, he would avert from me." When Ka'b would look at the Prophet, the Prophet peace be upon him would turn away from him. "Until when this prolonged coldness from the people became too much for me, I walked until I leaned against the wall of Abu Qatadah." Abu Qatadah was his cousin. Imagine the wall, he would not enter through the door. It seems that he had a garden where people would enter through the door. So because of his distress, he wanted to mingle with people. He was so distressed that he saw people and they would avert from him. So he did not enter through the door. He entered through the wall. He said: "And he was my cousin and the dearest of people to me. So I greeted him: Peace be upon you, O Abu Qatadah. So I greeted him, and by Allah, he did not return my greeting." So I said: "O Abu Qatadah, I adjure you by Allah, do you not know that I love Allah and His Messenger?" So he remained silent. So I went back to him and adjured him. So he remained silent. So I went back to him and adjured him. So he said: "Allah and His Messenger know best." This was very hard on him. That is, he would say to you, do you know that I love Allah and His Messenger? He would say to me, Allah and His Messenger know best. Instead of saying to me, of course, of course, I know. He said: "So my eyes overflowed with tears." He began to weep. "And I turned away until I leaned against the wall." He could not even come out in front of the people. He had gone out through the wall.
He said: "While I was walking in the market of Medina, I saw a group of people from the Anbat of the people of Sham." A merchant who had come with food to sell in Medina. He said: "Who will show me Ka'b ibn Malik?" So the people began to point him out. That is, they would say, "Ka'b, here is someone who wants you." They would not point him out to him secretly. "Until when he came to me, he handed me a letter from the king of Ghassan." The Ghassanids were a great kingdom, with large numbers, and luxury. A letter from whom? The king of Ghassan. Imagine, in those days, a letter from one of the great countries, because this was in the region, one of the great countries at least on the level of the region. So if there was a king of Ghassan, what did he send him? "After this, it has reached me that your companion has been harsh with you." We have heard that Muhammad peace be upon him is treating you harshly. "And Allah has not made you live in a house of humiliation or degradation." Look, that is, you, what has brought you to live a life of humiliation and to live a life where they are harsh with you and turn away from you. "And Allah has not made you live in a house of humiliation or degradation, so come to us, we will honor you." Come to us, O Ka'b ibn Malik, with your honor, give you a position, shower you with money, and respect you.
So I said when I read it. Now imagine Ka'b Malik, did he perhaps say, by Allah, an opportunity has presented itself to me? Why should I be among people who have migrated and cut off [ties]? I will go and they will give me a position and shower me with money and respect me. No, no. He did not think that. Rather, he immediately said: "This is also a trial." So he turned to the oven and burned the letter in it. Yes. He cut the ropes of return. He cut any thought that he was finished, that there was nothing for him except that the Prophet peace be upon him would be pleased with him one day. As for this alternative, it was completely rejected.
Certainly! Here is the translation:
Of course, Allah's forgiveness came after that. The Prophet, peace be upon him, was happy about Allah's forgiveness of the three servants. Now, something very noticeable. Ka'b bin Malik and the other two companions, who are Mararah bin Al-Rabi' Al-Amri and Hilal bin Umayyah Al-Waqifi. Were they Muhajirun or Ansar? Ansar. Ansar. The noticeable thing is that all the companions, all the Ansar, obeyed the command of the Messenger of Allah. Who is a Muhajir or an Ansar? All of them are Muhajirun and Ansar, meaning the Messenger himself, peace be upon him, is a Muhajir. A Muhajir upon him. All the companions, the Ansar, adhered to the command of the Messenger regarding cutting off their sons and brothers. Three of them were Ansar. It did not occur to them at all, but the Messenger of Allah is light, and these are our relatives. You come back to us, it's not happening. But you are not of the same closeness in the bonds of flesh and blood. We are not of the same lineage. You command us, O Messenger, with your greatness, you command us to cut off our sons and brothers and fathers. I seek refuge in Allah. I do not think this thought occurred to him. A perfect example of the command of the Prophet, peace be upon him, regarding the boycotting of Ansar like them.
Now, by Allah, Doctor, the story really needs stops. Not just one stop, the place does not accommodate the many stops on its details. A very great story. But some of the sons of Muslims today, if a doubt or a similar doubt is presented to them, they go with it and some of them reach kufr with Allah, glorified and exalted be He, and attack the Sunnah of the Prophet, peace be upon him, and attack the Quran for a simple doubt. On the other hand, when the message was presented to our master Ka'b, he said, "This is also from the trial." And that was the end of it for him. He could have left the Messenger of Allah, peace be upon him, and joined the Ghassanids. The Ghassanids are followers of the Romans. He could have attained a great position. And yet, this is from the trial. Today, it is necessary to return the ambiguous to the clear. He completely believes that the boycotting of the Messenger of Allah, peace be upon him, is good for him and that it is a punishment from Allah, glorified and exalted be He. And he knows that Allah, glorified and exalted be He, does not legislate in vain and that Allah, glorified and exalted be He, is wise in His commands, glorified be He. And so, this matter is the clear general ruling. If something happens to me that troubles me, it bothers me, but I am committed to it. Look at the great methodology. He was holding himself accountable. He admitted that he was wrong. I am wrong. I bear the consequence of my mistake. He does not blame fate. And note, by the way, for example, it was possible for our master Ka'b bin Malik to leave this message and say to one of his family members, look, look, I could have gone to the Ghassanids. Or convey this to the Messenger, peace be upon him, so that he knows what I did. No, no, no, never. A trivial message is not worth the husk of an onion. Burn it and get rid of it immediately. Glory be to Allah.
The effects came after that. The effects are always in the positions, we do not wait for the direct reward for every action a person does. The reward came after 50 days of boycotting. The reward was the immortalization of this remembrance in the Quran. The reward was the forgiveness of Allah. And the Prophet, peace be upon him, informed him of this. All of this was after 50 days. Meaning, one of us should not rush and ask Allah, glorified and exalted be He, for the reward now. Yes. And the trial turned into a blessing. He said to him, peace be upon him: "O Ka'b bin Malik, be glad of the good news of a day that has been long for you since your mother gave birth to you." Because his repentance was revealed. Repentance from Allah, glorified and exalted be He.
Another remarkable incident was when our master al-Abbas, may Allah be pleased with him, brought Abu Sufyan, may Allah be pleased with him, to the Prophet, peace be upon him. Umar recognized that this was Abu Sufyan and rushed to cut off his head, wanting to kill him. Abu Sufyan had been a warrior against the Prophet, peace be upon him, for many years. Al-Abbas had given him refuge. When Umar insisted, pressing the Prophet to let him kill him, saying, "O Messenger of Allah," what did al-Abbas say? "Wait, O Umar. By Allah, if he were a man from the tribe of Adi, I would not have said this, but he is from the tribe of Abd, from the tribe of Abd Manaf." Meaning, because he is not from your people, you want to kill him. What was Umar's response, may Allah be pleased with him? He said, "Wait, O Abbas. Do not say this. By Allah, your Islam, when you embraced it, was more beloved to me than the Islam of al-Khattab if he had embraced Islam, or the Islam of Abu." Ah, meaning, O Abbas, when you embraced Islam, I was happier with your Islam than if my father had embraced Islam. Of course, the Islam of al-Khattab would have been a great thing if he had embraced it. The Arabs disliked cursing their fathers, even if their fathers died in disbelief. They died in misguidance. Of course, he also certainly hoped that his father would abide in Paradise. So he said, "Your Islam is more beloved to me than the Islam of al-Khattab." Okay, why, O our master Umar? He said, "And that is because your Islam is more beloved to the Messenger of Allah than the Islam of al-Khattab." Look, he prioritizes what is beloved to the Messenger of Allah over what his own self desires.
There are also many examples. We have mentioned many examples of love. There are many examples of obedience, submission, and compliance with the command of the Prophet, peace be upon him. I mentioned some of this in a simple booklet titled "With Them, Follow the Amazing Obedience." However, I would like to present two examples with which I conclude before moving on to the sad stage, which is the death of the Prophet, peace be upon him. So that we can see what the Messenger of Allah represented to the Companions and how he resolved disputes with such simplicity.
The two hadiths are in al-Bukhari and Muslim. The two hadiths are agreed upon from Ka'b ibn Malik, whose story we have mentioned. He demanded a dinar from Ibn Abi Hadrad that was owed to him in the mosque. That is, Ka'b Malik was owed this amount by the Companion who is Ibn Abi Hadrad. He said, "Give me my dinar." Their voices rose. Ibn Abi Hadrad apparently did not have the means to pay or delayed in payment. Their voices rose until the Prophet, peace be upon him, heard them in his house. "He went out to them until he uncovered the door of his room and called: 'O Ka'b.'" The Prophet, peace be upon him, called. Look now, look how beautifully and smoothly he solved the problem. "The Messenger of Allah called: 'O Ka'b.' He said: 'At your service, O Messenger of Allah.' He said: 'Reduce from this debt of yours.'" And he gestured to him to halve it. "Reduce from this debt of yours." I am not saying to forgive part of the debt. He said: "I have done so, O Messenger of Allah." Directly. That is, he honored me. Amazing. On my head. That is, "I have done so, I have done so, O Messenger of Allah." The Prophet said to Ibn Abi Hadrad: "Stand and pay him." Since the amount has been reduced. "Stand and pay him." The problem ended immediately. Immediately.
In the other hadith, from Umm al-Mu'minin, may Allah be pleased with her, Aisha said: "The Messenger of Allah heard the voices of disputants at the door." At the door. "Their voices were raised." Also in a dispute. "And one of them was entrusting the other and seeking his advice on something." It seems he was also owed by him. He said to him, "Put, put for me," meaning deduct for me, reduce for me, or be lenient with me, my brother. Grant me a respite. "And the other said: 'By Allah, I will not do so.'" The owner of the money or the one in need said: "By Allah, I will not do so." That is, I will not deduct for you nor will I postpone for you. "So the Messenger of Allah went out to them and said: 'Where is the one who complains to Allah that he does not do good? Where is the one who complains to Allah that he does not do good?'" Where is the one who swears that he will not do good? Look, the Prophet, peace be upon him, only asked. Look how the message reached the Companion and how he responded. What did this great Companion say? He said, may Allah be pleased with him: "I, O Messenger of Allah, for him, that is more beloved." "I, O Messenger of Allah." That is, I am the one who swore this oath. "And for him, that is more beloved." The Messenger did not ask him for anything. The Messenger only conveyed to him that when you say, "By Allah, I will not do," you are swearing that you will not do good. So the Companion, who was perceptive, said: "I, O Messenger of Allah, for him, that is more beloved." That is, it is finished, O Messenger of Allah. I will grant him from the debt. I am ready. Look, glory be to Allah, the beauty of having great people who grant favors. Look how much the Prophet represented in his life. No dispute could escalate. The Prophet resolved it with a question, he resolved it with a word because he had weight with them.
In our time, one of the biggest problems in Islamic societies is what? The lack of great people. That is, there are people who are great in themselves, great in their stature, but unfortunately, people do not listen to them nor obey them. Now, in marital problems, financial problems, social problems, disputes between brothers that affect their parents. Unfortunately, in the end, there is no reference to refer to who can judge and say to the people, "On your head and your eye." And this contemporary social system has indeed led to the disintegration of the family system and the disintegration of the tribal system. And man remains an individual, alone, living and dying alone. Glory be to Allah. Yes. If we want our dignity, glory, and honor to return, we also need to have great people among us who can grant favors to the people.
Now, when we, glory be to Allah, read these hadiths and see how the Prophet, peace be upon him, what he represented to them, how he resolved their disputes. Of course, all the great evidence of his noble character, peace be upon him. We understand the meaning of Ans's statement in the authentic hadith when Ans bin Malik said: "On the day when the Messenger of Allah, peace be upon him, entered the city, everything in it was illuminated." When the Prophet honored and brought light to the city, everything in the city was illuminated. He said, "But on the day he died, everything in it was darkened." As soon as he, peace be upon him, passed away, they saw the world darken. The world darkened in their support, may Allah be pleased with them. Of course, Ans also continued, saying: "And we did not shake the dust from our hands until, in his burial, we did not recognize our hearts." Look at this difficult expression: "Until we did not recognize our hearts." One does not know the heart that is between his ribs. Of course, the circumstances of the Prophet's death, peace be upon him, and its impact on Abu Bakr, Umar, Uthman, and the rest of the Companions also require a special session to detail the extent of their reverence and love.
But let us recall, before his demise, peace be upon him, a hadith that may not be widely known but is authentic. The Prophet, peace be upon him, accompanied Mu'adh. Mu'adh was about to go to Yemen. Yes. To teach the people about religion. It is clear that he would stay in Yemen for a long time. When the Messenger of Allah sent him to Yemen, he went out with him to advise him. Mu'adh was riding, and the Messenger of Allah was walking under his mount. Of course, this was the Prophet's humility because usually, the one of higher status rides. However, the Messenger of Allah, with his great status, allowed Mu'adh to ride while he walked and advised him. When he finished his advice, he said, "O Mu'adh, you may not meet me after this year." True. "Or perhaps you will pass by my mosque or my grave." The companions clearly understood, as we read the circumstances of the Prophet's death and what happened, they never imagined that he would die while they were alive. They were, as Umar said in a hadith in Bukhari, "We thought he would stay behind." Meaning, he would stay behind us. Every companion thought, "I will die, and the Messenger is still alive." The idea that the Messenger would die while they were alive was not in their vocabulary at all. "So Mu'adh, may Allah be pleased with him, cried intensely out of sorrow for the separation from the Messenger." Here, intensely means in a state of distress or sorrow. Intensely out of sorrow for the separation from the Messenger of Allah. "Then the Messenger of Allah turned and faced the city, saying, 'The closest people to me are the righteous, wherever they are and whenever they are.'" As if to comfort Mu'adh and tell him that even if you are far from me, you are close to me because you are among the righteous. "The closest people to me are the righteous, wherever they are and whenever they are."
Also, before his demise, peace be upon him, he ascended the pulpit to deliver a sermon. The companions were listening to the sermon of the Messenger of Allah, peace be upon him. He said something in it that only one person understood its meaning. Who was that person? Abu Bakr, may Allah be pleased with him. The Prophet, in his sermon, said, "A servant was given a choice by Allah between being given the best of this world as he wishes and what is with Him, so he chose what is with Him." Abu Bakr cried and said, "We ransom you with our fathers and mothers." The companions were astonished and said, "Look at this old man, Abu Bakr, informing the Messenger of Allah about a servant whom Allah gave a choice between being given the best of this world and what is with Him, and he says, 'We ransom you with our fathers and mothers.'" What is the connection between this statement and that statement? They were astonished. The Messenger of Allah was the one who was given the choice. And Abu Bakr was the most knowledgeable among us about it. The Messenger of Allah, when Abu Bakr said this word, remembered the hadith and said, "Indeed, the safest person with me in his companionship and wealth is Abu Bakr. If I were to take a close friend, I would have taken Abu Bakr as a close friend except for the bond of Islam. There is no entrance to the mosque except the entrance of Abu Bakr."
Also, before his demise, peace be upon him, on the last day of his life, which was the 12th of Rabi' al-Awwal, 11 AH. The companions were worried and knew that the Prophet was ill. And once again, they did not imagine that he would die, but he was ill, so they were sad or worried about him. He had ordered Abu Bakr to lead the people in prayer. While Abu Bakr was praying with the people, the Prophet, peace be upon him, came out to them while they were in rows praying. The narrator of the hadith, Anas, said, "The Prophet uncovered the curtain of the room looking at us while standing." His face was like a page of the Quran. Meaning, from purity, radiance, beauty, and clarity. His face was like a page of the Quran. The illness did not change him, peace be upon him. It did not take away the radiance and beauty of his noble face. Then he smiled, laughing. Meaning, he was smiling. A smile of reassurance to his ummah. To his ummah. His companions were praying, following the lead of Abu Bakr. On my Shariah. On my religion. I am now reassured if I depart from this world. Oh Allah! They understood that they were overwhelmed with joy at the sight of the Prophet, peace be upon him. They almost left the prayer and showed their joy. "So Abu Bakr stepped back to align the row." Meaning, Abu Bakr thought the Prophet, peace be upon him, would join and become the imam. He thought the Prophet was coming out to lead the prayer. "So the Prophet signaled to us to complete our prayer and drew the curtain." He passed away that day. This was the last appearance of the Prophet, peace be upon him, to his ummah and his companions. He reassured them. He drew the curtain and passed away, peace be upon him, on that day.
Of course, there are many situations about the companions expressing their love for the Messenger of Allah, peace be upon him, after his death. We remember when we mentioned in the second episode: "He advised me, my friend, he advised me, but I heard Abu al-Qasim, peace be upon him." Beautiful expressions also from the beautiful expressions of Abu Huraira, may Allah be pleased with him, said: "I heard Abu Bakr al-Siddiq, may Allah be pleased with him, say on this pulpit: I heard the Messenger of Allah, peace be upon him, say in this year, the first year." He said, "Then he passed away and cried." Abu Bakr then cried. Meaning, remembering how the Messenger used to deliver sermons to them before the year. Now it was Abu Bakr's turn to deliver the sermon. So he says, "I heard the Messenger of Allah." His eyes teared up, and he cried. Then he composed himself and said, "I heard the Messenger of Allah say: You have not been given anything after the declaration of sincerity like good health, so ask Allah for good health."
Anas ibn Malik, may Allah be pleased with him, also narrates that Abu Bakr and Umar went to Umm Ayman after the death of the Prophet, peace be upon him. Abu Bakr said to Umar, "Let us go to Umm Ayman and visit her as the Messenger of Allah used to visit her." She was the wet nurse of the Prophet, peace be upon him, who took care of him when he was young. He said, "When we reached her, she cried." She remembered the Messenger and cried. He said to her, "What makes you cry? What is with Allah is better for His Messenger." They wanted to comfort her and take away her sorrow. She said, "I do not cry because I do not know that what is with Allah is better for His Messenger, but I cry because the revelation has ceased from the sky." This meaning is great. A profound meaning. You can glimpse something from it when you see how the Messenger used to resolve disputes with a word he knew. When we miss him in our current time, peace be upon him, you will know what it means for the revelation to cease. The cessation of the connection between heaven and earth. "This stirred them to cry, and they cried with her." Instead of comforting her or being patient, they cried over this great meaning that the revelation had ceased from the sky.
The revelation ceased, Doctor, meaning it descends in the same action, but it did not cease in guidance and teaching for us. The Sunnah of the Prophet, peace be upon him, is among us, and before that, the Book of Allah, glorified and exalted be He, is among us. Therefore, we can refer to it. Therefore, "Hold fast to my Sunnah and the Sunnah of the rightly guided caliphs after me, the guided ones after me, bite onto it with your molar teeth, and beware of new matters." So the Sunnah is preserved. The Book of Allah is preserved. "I have left among you what if you hold fast to it, you will never go astray after me: the Book of Allah and my family" or "the Book of Allah and my Sunnah." Yes. "Today, I have perfected your religion for you, completed My favor upon you, and you have pleased with Islam as your religion." Yes. Glory be to Allah.
Now, of course, by Allah's glory, all these signs when we talk about the Companions' love for the Prophet, peace be upon him, Dr. Mohamed noticed in the previous episodes that many people commented that they do not want this series to end. When you mentioned in the previous episode that this was almost the last one, many comments objected that they do not want this series to end. I personally also wish that we could sit together every week, were it not for our busy schedules. Imagine, we hear a part of his biography, take some glimpses, some quick captures from the biography of the Prophet, peace be upon him, and we wish that we could stay in this beautiful world. What about the Companions who heard him say these words, saw him do these actions, peace be upon him. It is understandable that their love for him was so great.
But Dr. Mohamed, this leads me to a question: we have heard during seven meetings many situations and evidence of the Companions' love for the Prophet, peace be upon him. Can a sincere love for the Messenger of Allah, peace be upon him, arise in our hearts as it arose in their hearts and as they had it? Or is it not possible, but we can only reach the outer layers of love, not its core?
By Allah, I do not know of any evidence that prevents someone from later times from magnifying his love for the trustworthy Prophet, peace be upon him, to the extent that he can compete with the early ones. By Allah, the Companions, because they had the honor of accompanying him, defending him, emulating him, and conveying his religion to people, have their high status. But can a love for him, peace be upon him, as great as theirs, brew in our hearts? Personally, I do not know of any evidence that prevents this.
Therefore, some of the Companions mentioned Abu Muslim Al-Khawalani, may Allah have mercy on him, who was one of the leaders of the Followers. Look at these beautiful words he said: "Do the Companions of Muhammad think that they will monopolize him to the exclusion of us?" meaning that on the Day of Judgment, it will only be they who are around him, and we will be far away. "No, by Allah, we will crowd around him in such a way that they will know that they have left behind them men." Allah is the Greatest! "No, by Allah, we will crowd around him on the Day of Judgment. We want to be shoulder to shoulder with them so that they know that they have left behind them men."
Beautiful, by Allah's glory. I remember regarding the issue of crowding and being close to the Prophet on the Day of Judgment, I once read an article with this meaning titled "Thanking Allah for Being Born in This Time." Of course, many people will tell you that it is a misfortune to be born in this time. Muslims are in humiliation and the enemies are prevailing over them, and we see our brothers in Palestine, in Gaza, in Sudan, and in the corners of the earth being treated as they are, and we are oppressed, boiling with anger, unable to help them as we should. So, most of us, especially those who have a burning concern for their nation, are sad that they were born in this time. I say the opposite: sadness and oppression exist, but despite that, I thank Allah that I was born in this time.
What is the context of the article? I say in the Eid prayer mosque, this might have been four years ago or more. In the Eid prayer mosque, I looked at the preacher standing on a slightly elevated level with a large number of people in front of him and imagined a scene similar to the Day of Judgment. I imagined the Messenger of Allah, Muhammad, peace be upon him and his family and Companions, and around him his nation, those who will enter Paradise. I said to myself: The nation of Muhammad, those who have died from it over the centuries, the people of this time, and those who will come after them, their number is in the billions. We, in this time, are more than a billion. What about those who have passed and those who will come until the Day of Judgment. If they gather around the Prophet, peace be upon him, in circle after circle, in which circle will I be? Will I be at the outermost edges, seeing the Prophet, peace be upon him, as one sees the shining stars from afar? How does one see a star from afar? Or will I be closer, almost distinguishing his features and hearing his tone without distinguishing his words? Or will I be close enough to see his radiant face, which shines with joy at the salvation of those who are saved from his nation, and he is the one who, if pleased, his face lights up like a piece of the moon, as mentioned in the hadith. So, I see his face and hear his speech understood word by word.
Someone may say: Will there be a gathering around the Prophet, peace be upon him, on the Day of Judgment? I say to you: Have you not heard his saying, peace be upon him: "Who among you will be the closest to me and the most beloved to me on the Day of Judgment? Those of you who have the best manners. And who among you will be the farthest from me and the most hated to me on the Day of Judgment?" So, there is closeness and distance. So, where will I be among these circles? If I were born in an era of the nation's glory and strength, perhaps I could hope for a close circle to the Chosen One. Perhaps my hope for a close circle to the Chosen One, peace be upon him, would be less if I were in the era of the Companions or the Followers. I mean, frankly, there would be little hope. But since I was born in this difficult time, if Allah grants me steadfastness in my religion and uses me to strengthen others and instill pride in Islam in the hearts of Muslims, why should I not hope? Let us hope a little. Why should I not hope when I hear the saying of the Prophet, peace be upon him: "Worship in turmoil and fitnah is like migration to me." Ah, the more difficult the time, the greater the reward for worship. And worship, of course, includes steadfastness, jihad, strengthening, and confronting the oppressors. So, my work in this world is like migration to you.
I say: "Allah does not burden a soul beyond its capacity." And help comes from Allah according to the means, as He, peace be upon him, said. So, what am I afraid of? We are brothers who are in pain, sad, and oppressed, but despite that, in the end: "Allah does not burden a soul beyond its capacity." "Allah does not burden a soul except with what it can bear." This is what you are able to do, and it is upon you from Allah, the Exalted. Therefore, is there anyone who is hopeful of being close to the noble Prophet, peace be upon him? By Allah, Dr. Mohamed, the article has ended, but in conclusion, I say: Everyone tries to reserve a close circle to the Prophet, peace be upon him. And keep the spirit high. He does not say it is good enough for him to see him from afar, peace be upon him. No, keep the spirit high. You may say, by Allah's glory, our Prophet himself, whom we love and hope to approach, peace be upon him, is the one who taught us that a man may say a word that the servant speaks from the pleasure of Allah, not thinking that it will reach what it reaches. It is not expected that he will not pay attention to it. And in the other narration: "He does not pay attention to it, but Allah will bestow His pleasure upon him until the Day he meets Him." Word by word. And what I hope for the most is that this word will include, and Allah knows best, the magnification, respect, and honor of the Prophet, peace be upon him. Zeal for him, defending him and his Sunnah, and not allowing the playful and criminal to approach his guidance, his religion, and his rituals, peace be upon him.
Peace be upon him. Doctor, sometimes people envy the companions because they were with the Messenger of Allah, peace be upon him. And the truth is, if a person thinks a little about the situation in which the Messenger of Allah, peace be upon him, was sent, perhaps we seek refuge in Allah, that one of us would be with the disbelievers of Quraysh and not with the companions of the Messenger of Allah, peace be upon him. Yes. The trial was great. That a person, a man, comes to you and says, "Your religion and the religion of your fathers is a wrong religion," and corrects the matter for you. There is no doubt that it is an absolute truth. And whoever contemplates it knows that it is the absolute truth. But it is a great trial. Yes. Therefore, those who entered the religion of Allah, exalted be He, did not all enter at once into Islam. They entered in large numbers after Allah, exalted be He, honored Islam. After the conquest of Mecca, people began to enter the religion of Allah, exalted be He, in large numbers. The entry of large groups into the religion of Allah was after the conquest of Mecca. Before that, the entry was few. And the reason is the great trial or the great test that a person is tested in what he believes his whole life. He believes for 30, 40, 50 years of his life, a certain belief, then a man comes and tells you that this belief is a wrong belief. Praise be to Allah, as mentioned, that He made us in this time when rewards are doubled. The rewards of patience, steadfastness, perseverance, and striving in the cause of Allah. This time, holding onto one's religion is like holding onto burning coals. And the more the hold is stronger, the greater the reward, and the closer one is to the Messenger of Allah, the higher the ranks with Allah.
By the way, regarding the glorification of the status of the Prophet, peace be upon him, it is often advised to read the book "Al-Sarim al-Maslul" by Ibn Taymiyyah, may Allah have mercy on him. Because once again, educational curricula, media, and general culture instill in people doctrinal indifference. Lack of zeal for the doctrine. Lack of zeal for the sanctities of Allah. Rather, they criminalize much of what criminalizes zeal for the sanctities of Allah, glorified be He. If a person rises and defends the religion of Allah, the sanctities of Allah, the Messenger of Allah, peace be upon him, and commits an act not permitted by law in the lands of the Muslims, he is criminalized, even if it is with Allah, glorified be He, a great obligatory act. Therefore, I advise my brothers and sisters to read and make their children read the book "Al-Sarim al-Maslul." Ibn Taymiyyah has mentioned a great narration previously and also has a very beautiful word in "Al-Sarim al-Maslul," in which he says: "Verily, the standing for his praise and commendation, peace be upon him, and his glorification and honor is the standing of the entire religion, and its fall is the fall of the entire religion." Some people say, "We do not want the exaggerated Sufism in which there is shirk, and refuge is sought in Allah, and in which the Prophet, peace be upon him, is raised above his status, which he himself forbade us, warned us, and cautioned us: 'Do not exaggerate about me.'" Ah, "Do not exaggerate about me." But at the same time, we do not want it to become cold either. No excess, no negligence. The status of the Prophet, peace be upon him, is great, and his glorification is the standing of the entire religion, as Ibn Taymiyyah says. Again, he said: "Verily, the standing for his praise and commendation, peace be upon him, and his glorification and honor is the standing of the entire religion, and its fall is the fall of the entire religion." And thus, we teach our children not to be contaminated by this doctrinal indifference that is instilled in the souls. They speak about the Messenger of Allah, peace be upon him, as if he is one of the people. As if his Shariah is one of the opinions. When should laws be legislated, see what Muhammad brought and what Aristotle brought, why what the French law and the German law and local customs and traditions brought, and we come out of this cocktail and come out with laws. No, we teach them that this is nonsense, lack of manners, and rudeness with the status of the Prophet, peace be upon him, and his advancement before Allah and His Messenger. It is necessary to instill these meanings of glorification, honor, and reverence for his noble person, peace be upon him.
Perhaps, Doctor, we also have another wave, which is yes, we love the Messenger of Allah, peace be upon him, for his character, but we do not speak about his Shariah. There may be in the hadith or in the speeches or even in the books and school curricula, a glorification of the character of the Prophet, peace be upon him, without speaking about his Shariah. We love the Messenger of Allah, peace be upon him, for his gentleness, his asceticism, his forgiveness, his generosity, his good character, peace be upon him, without speaking about his Shariah. {And whoever obeys Allah and the Messenger, those are the successful.} He does not speak about obedience. He speaks only about mere love, somewhat separated from the practical aspect, which is following. Yes.
And this is what happens. And at that time, this love of yours does not benefit you at all. {Say, if you love Allah, then follow me, and Allah will love you.} As for love without following and even without acknowledging the reference of the Shariah. Because we need to differentiate between two points: A disobedient person but who still honors the Shariah of Allah, glorified be He. If it is said to him, "You disobey." He says, "I disobey, and I am weak and sinful, and Allah will repent and forgive me, but I am sinful." This person is hoped for mercy from Allah, glorified be He. He acknowledges the reference of the Shariah. But a person is told, "The Shariah of Allah, glorified be He, says this was 1400 years ago. Our Prophet is at the forefront, and we have eyes above. We love him, but we are dead with love for him. But this Shariah does not suit our time, brother. The Shariah, you are not of the religion of Allah at all. You reject the command of Allah and reject the reference of the Shariah of Allah. This love of yours does not benefit you in anything with Allah or with the Messenger, peace be upon him.
Glory be to Allah, Glory be to Allah. Now, what we have mentioned in the previous episodes is that the miracle of the Prophet, peace be upon him, or the argument he presented to his people was not only the Quran. Nor was it only the numerous supernatural signs and miracles that the Prophet, peace be upon him, brought. Rather, his biography itself is an argument to the people. Why? Because imagine a person saying, "Allah reveals to me." This is one of two things: either he is truthful or he is a liar. The one who lies is not lying to an ordinary person or to the leader of his people. He lies to Allah, the Almighty. This is the worst and ugliest degree of lying. It is a person who fabricates lies about Allah, the Almighty. The greatest of liars. The greatest of liars. Therefore, what did Ibn Taymiyyah say in a great statement in his book "Ithbat in the Book of Ithbat al-Nubuwwat"? He said: "A claimant to prophethood is either the most truthful of the truthful or the greatest of liars." There is no third option. It is one of two things. "Either he is the most truthful of the truthful or the greatest of liars. And this does not mix with that except in the case of the most ignorant of the ignorant." This statement, I remember giving a sermon in Arraf, Dr. Muhannad, if you remember, in the time of Masjid Mus'ab bin Umayr, in 2009, perhaps, I was speaking about when you talk to some of the Muslim youth, they say to you, "Well, is Muhammad, peace be upon him, upon my eyes and head, but my brother, many people claim prophethood. How do I know that he is truthful and others are not truthful?" Oh, what a pity. This is the result of ignorance of the biography of the Prophet, peace be upon him. If you follow the biographies of those who claim prophethood after the Prophet, peace be upon him, and in his time, you will see the laughable and pathetic nature of their biographies. You will see how trivial, deceitful, and foolish they are. Those around them know that they are liars. The lie is evident in their shameless faces that fabricated lies about Allah, the Almighty. How can you compare the claim of the Prophet, peace be upon him, with the claims of these people? This is ignorance. Ignorance that has sealed their hearts. Glory be to Allah. The matter is very clear and does not need to be confused for anyone. But Allah, the Almighty, misguides whom He wills and guides whom He wills. And they, with their actions, have sealed their hearts. Yes.
And glory be to Allah, if you follow the deaths of these people as well, they have ugly and bad endings. Compare this with the words of the Prophet, peace be upon him, in his last moments: "Rather, the High Companion. Rather, the High Companion." He chose the company of his Lord, peace be upon him. He said: "A claimant to prophethood is either the most truthful of the truthful or the greatest of liars. And this does not mix with that except in the case of the most ignorant of the ignorant." And the first to embrace Islam were people like Abu Bakr al-Siddiq, Khadijah, and those who were given the good news before the splitting of the moon and the news of the unseen and the challenge of the Quran. Why did they embrace Islam? They saw truthfulness, honesty, and good morals. Then he says, "Bring me revelation." Of course, I want to drop you directly. Our master Abu Bakr believed in him. Also, if you allow me before we conclude this series completely, there was a part that I thought of postponing to later, but I would like to conclude with it.
The moral signs of the Prophet, peace be upon him, are something close to the signs, which is the face of the Prophet, peace be upon him. The face of the Prophet, peace be upon him, glory be to Allah, so that the person realizes how evil and bad the disbelief of the polytheists of Quraysh was. This messenger was known from his face to be truthful, even without talking about actions. Again, it shows the face of the truthful from the face of the liar. The Arabs were people who were skilled in discerning characteristics. So, it was not hidden from them that his face was truthful. And look at the great expression of Abdullah ibn Salam, may Allah be pleased with him, who was one of the Jewish scholars. When the Prophet, peace be upon him, came to Medina, he knew that a prophet would come, and the people were frightened to see the Messenger of Allah, peace be upon him. So, he went to observe the face of the Prophet. Look at the expression. He said: "When the Messenger of Allah, peace be upon him, entered Medina, the people gathered around him. It was said, 'The Messenger of Allah has arrived, the Messenger of Allah has arrived, the Messenger of Allah has arrived.' So, I came with the people to look at him. When I saw the face of the Messenger of Allah, I knew that he was not a liar." Allah is the Greatest! He knew that he was not a liar. It shows the shameless person who claims about Allah, the Almighty, that his face is shameless. A hundred modesty has descended from his face. But this is the messenger, the face of the messenger. He said: "The first thing he spoke was, 'O people, spread peace, feed the hungry, and pray while the people are asleep, and you will enter Paradise in peace.'" This is the speech of the prophets. It is the speech of the prophets. So, the face informed that he is a prophet, and the speech informed that he is a prophet, peace be upon him.
And therefore, Shauqi says in his poem: And your smile appeared, whose features Are truth and guidance and modesty And upon him is the radiance of prophethood And from the beloved, peace be upon him And from the beloved and his guidance, characteristics Glory be to Allah. Again, because of the frequent observation of the companions of the features of the Prophet in very beautiful expressions about moments of the Prophet's joy, peace be upon him. Of course, it is known that he used to smile a lot. But sometimes, in a beautiful and pleasant occasion, his face would increase in radiance.
When Ka'b bin Malik, the man in the story, was forgiven, what did he say? He said: "When I greeted the Messenger of God." This time, the Messenger did not mutter or move. This time, the Messenger was smiling. He said: "When I greeted the Messenger of God, peace be upon him, his face was radiant with joy. The Messenger of God, when he was happy, his face would light up as if it were a piece of the moon." Look how beautiful the expression is.
In another hadith, the Prophet, peace be upon him, was visited by some poor people. The Prophet was affected by their condition, and this was evident on his features. A man from the Ansar came with a sack that he could hardly carry. In fact, he could not carry it. It was as if he was dragging it just to show the Prophet that we need to give to these poor people. Until the people followed suit, and in front of the Prophet, peace be upon him, there were mounds of charity. The companion said: "I saw the face of the Messenger of God shining as if it were pure gold." As if it were polished gold, peace be upon him.
'Aisha, may God be pleased with her, said: "The Messenger of God entered upon me joyfully, his face beaming." Joyfully, his face beaming. He said: "Did you not see that the barber looked at Zaid bin Haritha and Usama bin Zaid and said: 'These feet are of one family'?" They had people who could recognize relatives by their feet. Yes. So, the expression of the Prophet, peace be upon him, was: "His face beaming."
Al-Bukhari, may God be pleased with him and have mercy on him, narrated from Abdullah bin Mas'ud who said: "I witnessed from Al-Muqaddam, Al-Muqaddam bin Al-Aswad, a scene that I would love to be his companion in that scene." Meaning, the companion of this scene is more beloved to me than what he has been given. I wish I were in his place in this scene. The Prophet came while invoking curses upon the polytheists. So, Al-Muqaddam said: "We will not say as the people of Moses said: 'Go, you and your Lord, and fight. But we will fight on your right, on your left, in front of you, and behind you.'" So, I saw the Prophet, peace be upon him, his face lit up with joy. Meaning, he was pleased with the speech. His face lit up like the sun, peace be upon him.
Of course, also, those who noticed in Shauqi's poem: "And upon him, what? The house, upon him, is the light of prophecy, the radiance of the sheikh." Not his modesty. The house, glory be to God, as we mentioned earlier: "And your life appeared, whose features are true, and your youth is guidance and life." He still further described the Prophet's, peace be upon him, beautiful modesty. Notice when the Prophet, peace be upon him, married our lady Zainab and invited his companions, they came and stayed in his house and prolonged their stay. The Prophet had to keep going in and out to make them feel that they were chatting or talking among themselves. They did not notice. "So, God, the Almighty, revealed that the Prophet, that this was hurting the Prophet, so he is shy of you." This shows the Prophet's modesty, which is a great trait, very great, despite his high status, that he is greater than his companions. He is the Messenger, peace be upon him. But he is shy to say to them, "Please, excuse me." And in more than one hadith: "I heard from you so and so, so I was shy." When they would say: "O Messenger of God, as God wills and as you will." He said: "So I was shy to say to you." Meaning, he does not want to embarrass any of them when he admonishes them and waits for revelation from God, the Almighty, regarding that.
When a woman also entered and asked the Prophet about her purification from menstruation. He instructed her on how to purify herself. He said: "Take a piece of cloth with musk and purify yourself with it." Meaning, take a piece of cloth, put perfume on it, and wipe the place where the blood comes out so that there is no bad smell. She said: "How do I purify myself?" He said: "Purify yourself with it." She said: "How?" He said: "Glory be to God, purify yourself." The Prophet was shy to tell her this. He said: "So 'Aisha avoided her." She said: "So I avoided her and said: Follow the trace of the blood." This shows the Prophet's, peace be upon him, delicate modesty. Of course, the hadith does not end on this topic regarding his characteristics, peace be upon him. But I love, after we have spoken about these beads, the beads of the necklace, to rearrange them in what? In the poem.
In the Burdah Poem, we must explain the Burdah Poem to you. Ah, the Burdah Poem, I told you, perhaps, Dr. Muhannad, my intention is to have a university course on the Burdah Poem. In the Burdah Poem. The Burdah Poem, to be precise, contains verses with exaggeration and excess. Shauqi, may Allah have mercy on him and forgive him, was born in a time when Sufism was deeply ingrained. In some verses, for example, he said: "I did not come to your door praising, but calling." That is, there is an issue in many verses. However, we ask Allah, the Most High, to forgive him for his ignorance in this matter. Of course, the issue of excusing ignorance in such matters or not excusing ignorance is known. But we ask Allah, the Most High, to be excused for it and that Allah may forgive him for the beautiful speech that truly shows his sincere love for the Prophet, peace be upon him, in my opinion. Therefore, we will conclude with the Burdah Poem. We will conclude with the Burdah Poem.
In the name of Allah. Of course, selected verses. The Burdah Poem is long and contains other exaggerations in verses where he describes it as if the Prophet, peace be upon him, came with a better socialism than socialism. We do not like these comparisons. And there are verses that are difficult. But we will select the best of its verses. Yes. And we mention these verses, recall, my brothers and sisters, the evidence we mentioned so that the necklace is organized with these words:
The child of guidance, so the creatures are radiant, And the mouth of time smiles and praises.
The soul and the angels are around him, For the religion and the world, he is a purchase.
And the throne is adorned, and the enclosure is radiant, And the end and the inviolable lote tree.
By you, Allah adorned the heavens and beautified, And it exhaled musk by you, the barren land.
By the way, Imam Ahmad narrated from Abu Amama who said: "I said, O Messenger of Allah, what was the beginning of your affair?" He said: "The supplication of my father Ibrahim and the good news of Isa, and my mother saw that light would come out of her that would illuminate the palaces of Sham." It illuminated the palaces of Sham for him. This is a sign. Yes.
By you, Allah adorned the heavens and beautified, And it exhaled musk by you, the barren land.
Your life began, whose features are Truth and his guidance is guidance and modesty.
And upon him is the luster of the light of prophecy, And from the intimate friend, peace be upon him, And from the intimate friend and his guidance, features.
On a day when the time is lost in the morning, And his evening is illuminated with Muhammad.
With nothing but the trust in youth and truthfulness, The people of truth and trust did not know him.
O you who have manners that do not desire the heights, Nor do the great ones desire them.
If you had not established a religion, it would have stood alone, A religion that illuminates the horizons with its light.
As for beauty, you are the sun of its sky, And the friendliness of the friend is from you.
If you are generous, you reach the limit of generosity, And do what the winds do not do.
And if you forgive, then you are capable and determined, The ignorant do not despise your forgiveness.
Even the ignorant who did wrong do not despise that they will receive a share of your forgiveness.
And if you show mercy, you are a mother or a father, These are the merciful ones in this world.
And if you are angry, then it is anger In truth, not envy nor hatred.
He does not bear anger towards people, peace be upon him. He is angry for the sake of Allah, the Most High, not for a noble person. He forgives a noble person a lot.
And if you are pleased, then that is in His pleasure, And the pleasure of many is a dream and hypocrisy.
And if you preach, then for the pulpits a tremor That shakes the dew and makes the hearts weep.
And if you judge, then there is no doubt, as if The opponents came from the sky with judgment.
And if you protect the water, it does not reach, even if The Caesars and the kings are thirsty.
As in Badr. Yes. He stood up, and his companions stood around the water, and Quraysh could not reach it. Even if the Caesars and the kings were black.
And if you grant refuge, you are the house of Allah, The seeker of refuge does not enter upon you with enmity.
And if you grant refuge, you are the house of Allah, The seeker of refuge does not enter upon you with enmity.
And if you control the soul, you rise with its dignity, And whatever you possess, your hands are sheep.
And if you build, then you are the best of ten spouses, And if you are tested, then you are better than the fathers.
He was tested with all of them, peace be upon him, except Fatima. And he was patient, peace be upon him.
And if you accompany, you see loyalty embodied In your coldness, the companions and the hypocrites.
And if you take the covenant or give it, Then all of your covenant is a guarantee and loyalty.
A simple digression in a hadith narrated by Muslim. Look at the greatness of loyalty with the Prophet, peace be upon him. Hudhayfa bin al-Yaman, the great companion known, said: "Nothing prevented me from witnessing Badr except that I went out with my father Hasil, and the disbelievers of Quraysh took us and said: 'You are going to Muhammad. Ah, you are going to your Muhammad to support him.' We said: 'We do not want him. We do not want to go to Medina.' So they took a covenant from us by Allah and His promise that we would go to Medina and not fight with him." The disbelievers of Quraysh said to Hudhayfa and his father, giving them a covenant by Allah and His promise, do not support Muhammad, go to Medina. So they gave it. "We came to the Messenger of Allah and told him the news." Look, look what the Prophet, peace be upon him, said. Did he say, these disbelievers of Allah, do not accept them. I want men who will be happy in this war. Come. No covenant or guarantee for them at all if they do it, meaning if it were the opposite, perhaps they would not fulfill the covenant. Never. What did the Prophet, peace be upon him, say? He said: "Go away. That is, leave. We reject their covenant and seek help from Allah against them." Allah. "We reject their covenant and seek help from Allah against them." Disbelievers, fight. Ah, yes. But this is the covenant of Allah. You gave the covenant. You are two men. But be faithful to this covenant. We ask Allah, the Most High, to help us against them.
And if you take the covenant or give it, Then all of your covenant is a guarantee and loyalty.
And if you march to the enemy, then be angry, And if you run, then you are the disaster.
Someone may say, "It is a defect to describe the Prophet as a disaster." This is nothing in Arabic expression. You can say to you, Dr. Muhannad, you are a disaster to your enemies. You are a disaster. May Allah make you a disaster to the disbelievers. This is praise.
O illiterate one, your rank in knowledge Is that the scholars have submitted to you.
The remembrance is the greatest sign of your Lord, In which the denier of miracles is enriched.
That is, enriched.
You have drawn for the servants a government after you In which there is no market nor princes.
Allah is above the creation alone in it, And the people are under its banner, equals.
The religion is easy and the caliphate is a pledge, And the matter is consultation and the rights are judgment.
And the miracles are many and the miracles are many, Jibril brought them for lunch.
Was there around Muhammad of his people Except a boy and women?
So he called, and a tribe answered him, weak and few, They repelled from him the harm with determination, What the solid rock does not repel.
And the truth and faith stood firm against the cold, In it is a silent battalion.
They destroyed the structure of shirk, so it is ruins, And they uprooted the idols, so they are vanity.
They walk, and the earth is humbled by them in awe, And with them, facing its bliss, indulgence.
Until when its ends were opened to them, They did not transgress in luxury nor in blessings.
O you who are honored with glory to What the sun and the Pleiades do not reach.
They ask, and you are the purest sanctuary With the soul or with the sanctuary of the Night Journey?
With both, you have ascended, both purified, Light and fragrance and splendor.
A favor upon you, the possessor of glory and grace, And Allah does what He sees and wills.
Allah, come on, come on from the enclosure of His sanctity, A descent for your essence, which no one has equaled.
The throne is under you, a footstool and supports, And the loins of the trustworthy spirit are a plain.
And the messengers below the throne were not permitted to them, Except for you, an appointment and a meeting.
He who tends the wounded and feeds the prisoners, and who has secured the hooves of his horses from the enemies.
He who tends the wounded and feeds the prisoners, and who has secured the hooves of his horses from the fragments.
Indeed, courage in men is harshness Until it is weighed with compassion and generosity.
Unless it is weighed by tenderness and generosity
Then glory is what they claim innocence from
And the weak bow under its burdens
Daily, you hear news of tons of explosives sent from America to the brothers of monkeys, pigs, and dogs to strike the heads of our brothers with. May God destroy their homes and the homes of those who support them in singling out the Muslims.
And the weak bow under its burdens
In which there is satisfaction for the truth or elevation
In its aftermath, there was ease for the worlds
So, upon ignorance and misguidance, there is forgiveness
Blood has been shed in time, blood
Blood has been shed in time, blood
And the echoes rose upon their crowns
Its flames were extinguished and the water subsided
I have in your praise, O Messenger, brides A gift in you and their beauty is evident
Then they are beautiful intercessors
O Allah, we bear witness that we love the Messenger of Allah, Abu Bakr, and Umar. We ask You, O Lord, to make us among them, even if we do not act upon their deeds, even if we fall short and sin. We ask Allah, the Great Lord of the Mighty Throne, to admit us into Paradise without reckoning or punishment, and to gather us with Your Prophet, peace be upon him, in the highest Paradise. O Allah, make us among his followers, and make us among the supporters of his religion and Sharia. Make us among those who defend the weak of his Ummah. O Allah, do not deprive us of standing under his banner. O Allah, do not deprive us of drinking from his basin. O Allah, do not deprive us of seeing his face, O Lord of the worlds. O Allah, we ask You to do good deeds and leave evil deeds, and to love the poor. And to forgive us and have mercy on us. And if You will a trial among the people, then take us to You without being seduced. We ask You for Your love, and the love of those who love You, and the love of work that brings us closer to Your love. We ask You for Your love, and the love of those who love You, and the love of work that brings us closer to Your love. We ask You for Your love, and the love of those who love You, and the love of work that brings us closer to Your love. And our final supplication is that all praise is due to Allah, the Lord of the worlds. May Allah bless and grant peace to our Prophet Muhammad and to his family and companions altogether.
May Allah reward you a thousand times over, Doctor, for this very, very, very good series. May Allah accept it from us. I am very happy with this series. Very happy with the great insights within it. Very happy with this blend between feelings of love and following. Love for the religion of Allah. Longing for the Messenger of Allah, peace be upon him. Glorifying and obeying the commands of Allah. This complete mix that we often lack. We are used to Doctor Iyad often speaking about intellectual matters. Often speaking about political matters. But we are not used to Doctor Iyad speaking with these passionate feelings. With these good insights. Perhaps in this series we have seen a new face. Perhaps in this series we have stood on positions that I do not think we have felt these insights before. May Allah reward you on my behalf and on behalf of the listeners with the best reward. And I ask Allah, the Most High, to make this series a proof for you on the Day of Judgment, not against you, O Lord of the worlds.
And I mean, I ask you to remind us at the conclusion of this series of the supplication with which you supplicate before every episode of this series before we begin. You supplicate with a supplication that I hope you will mention.
I say: "O Allah, make Your Prophet beloved to Your servants through us." This is a very, very, very beautiful supplication. You repeat it always with every episode of this good podcast.
And of course, I also do not forget to thank Dr. Muhannad for what he has done. May Allah reward you with good. He has extracted from the treasures of the Sirah. He has helped us to extract from the treasures of the Sirah. May Allah honor you and reward you with good. And I mention my brother Abu Nabil, may Allah bless him and reward him with good. And also the owner of this place, brother Ashraf. May Allah reward him with good and bless his life, his wealth, and his children. And I thank my brothers and sisters, the followers, who also encouraged us and said we want more and do not get bored and we wish the series would not end. This gives motivation and on the call, O Allah, bless and grant peace to our Prophet Muhammad. This gives motivation and desire to continue. And we ask Allah, the Most High, to help us that we do not cut off the Sirah. As I mentioned to you before, this is the subject I love to talk about, which I delayed due to the knot of perfection. And Allah is the One we seek help from. We do not tarnish the Sirah by diminishing this beautiful image. Even if it is diminished, may Allah make it reach something of the beauty and splendor of the image. So whoever has benefited, let him supplicate for the poor servant and for my brothers who helped him in this matter. And I also ask you to supplicate to Allah, the Most High, to bless our times altogether, perhaps there will be consequences for this matter, if Allah wills, in the Sirah and in other matters, by the permission of Allah.
May Allah honor you, Doctor, and bless you. May Allah reward you all with good. And I ask Allah to accept from us all this good series so that we may achieve the hadith of the Messenger of Allah, peace be upon him: "Three who find sweetness in their faith: that Allah and His Messenger are more beloved to him than anything else." Perhaps with this series we may achieve the love of the Messenger of Allah, peace be upon him, so that it is greater than the love for anyone else among humans and creatures. In conclusion, help us in spreading this series so that goodness may prevail among people. May Allah reward you with good. Hoping to meet you in upcoming series and podcasts, if Allah wills, the Blessed and Exalted. Until then, peace be upon you and mercy and blessings of Allah. And upon you be peace and mercy.
And upon you be peace and mercy.
And upon you be peace and mercy.
And upon you be peace and mercy.
And upon you be peace and mercy.