خطبة خانه الإسلام

Tuesday, July 22, 2025

Kulthum bin al-Hidm’s House and its Enduring Legacy

A Prophet’s Rest: The Story of Kulthum bin al-Hidm’s House and its Enduring Legacy.

Allahumma salli wa sallim wa baraka al-abdika wa rasulika Muhammadin salallahu alayhi wa sallam wa ala alihi wa sahbihi wa salam tasliman kathira. Welcome to episode 99, alhamdulillah, of the first. May Allah subhanahu wa ta'ala allow us to dwell with these beautiful companions that set the stage for what we are able to benefit from until today. Allahumma ameen. As I mentioned to you, next week we will start inshallah ta'ala with A'ishah radiyaAllahu ta'ala her seerah. So that will take at least two or three halaqas inshallah ta'ala. And we've been covering the Ansar up until now. And tonight inshallah ta'ala will give you the most holistic look that you'll probably get. Especially as it pertains to the initial entrance of the Prophet salallahu alayhi wa sallam into Masjid Quba, into the area of Quba. And so subhanAllah this is going to be a connecting the dots halaqa for you.

And what I hope inshallah you'll take away from it is not just a love for the three companions that we will focus on today, but actually an appreciation for the Prophet salallahu alayhi wa sallam's leadership style. How did the Prophet salallahu alayhi wa sallam manage to unite so many different tribes, so many different classes of people, despite the fact that they were trying to kill each other before Islam. And the Prophet salallahu alayhi wa sallam manages somehow to get them to see past their differences with one another and also see past their differences with an entirely strange group of people coming from Mecca to Al-Madinah. And so to appreciate the brilliance of the Prophet salallahu alayhi wa sallam in uniting tribes, you can imagine that the Prophet salallahu alayhi wa sallam has to play this balancing act with all of the tribes as he's entering into Madinah. And the messenger salallahu alayhi wa sallam, who's this super intentional person,

The most intentional person to ever walk the face of the earth, right? Everything about the Prophet salallahu alayhi wa sallam is niya, it's intentionality, the way he looks, the way he talks to someone, the way he eats, everything. And we saw it especially in the story of Jabir radiallahu ta'ala anhu. It's like the Prophet salallahu alayhi wa sallam chooses the perfect words for each tribe and the perfect approach towards each tribe to bring them all together. And so I want you to think about the Prophet salallahu alayhi wa sallam coming to Al-Madinah. Now obviously, there are two main tribes. The two main tribes of the Ansar are who?

You should memorize these so well now. Aus and Khazraj. And as we said, Aus and Khazraj, the two main tribes, have all of these sub-tribes. And the Prophet salallahu alayhi wa sallam is navigating between these sub-tribes as the complete stranger to them, alayhi salatu wa salam, that's now being embraced by them. So, we talked about Jabir radiallahu ta'ala anhu and his tribe, which is the tribe of Banu Salima. The tribe of Banu Salima. Jabir radiallahu ta'ala anhu is from that tribe. Who else is from that tribe? This is like bonus points for real. We've talked a lot about some of the people of Banu Salima.

One of the best of the companions that we just covered. Mu'adh bin Jabal radiallahu anhu is from Banu Salima. Amr bin al-Jamuh is from Banu Salima. A lot of the great companions that we just covered, a bulk of them actually came from Banu Salima. And we said last week that this group of people resided around what area? There's a particular masjid now in Medina that they all resided in and they tried to buy the area next to the masjid of the Prophet salallahu alayhi wa sallam and the Prophet salallahu alayhi wa sallam said, stay in your homes, your footsteps will be recorded. Which masjid was that? I'm about to put up a map by the way but I want you at least, inshallah if you can remember this next time you go to Umrah you'll be like this one, this one, this one. So there was a masjid that we said last week

And then you have one single tribe that occupies or whose settlement is basically where Masjid Quba is and this is the tribe of Banu Amr Ibn Auf. Banu Amr Ibn Auf. Banu Amr Ibn Auf. So this is the tribe that occupied Quba. All of the people we will talk about today are from this tribe. The sub-tribe of Banu Amr Ibn Auf. Banu Salima who reside around Qiblatayn, they are from Khazraj. Banu Amr Ibn Auf are from Al-Aus. The larger tribe, the parent tribe of Al-Aus. So they both belong to the two main warring tribes. And then you have Banu Najjar who are the maternal relatives of the Prophet ﷺ. And the Prophet ﷺ said, Banu Najjar. The best homes in Medina are the homes of Banu Najjar. When the Prophet ﷺ wanted to move from place to place he would always call for his maternal relatives to move with him.

And you can see visually where Masjid Qiblatayn is, where Masjid Quba is. And then this Masjid called Masjid Al-Jumu'ah. Masjid Al-Jumu'ah. Now I want you to think about the beauty of the Prophet ﷺ. Masjid Qiblatayn, the Prophet ﷺ took care of, as we said, all of those people. The Jabir's of the world and the Amr Ibn Jamuh and the Mu'adh Ibn Jabir. Some of the great companions that resided around Masjid Qiblatayn. And the Prophet ﷺ told them, stay there. Look how far away it is from Masjid Nabawi. It's about an hour walk. They would walk to the Masjid every day. He said, Diyarukum, Tuktabu Atharukum. Stay there. Your steps will be recorded. Okay? So they get the reward of walking to the Masjid every single day. Alright? And that's why some of them did not come to Masjid Nabawi frequently. So remember the Prophet ﷺ would send Mu'adh Ibn Jabir to pray

And so everyone came to their Qariyah, their area, to pray Jumu'ah there. It was over a hundred of the companions that prayed Jumu'ah with the Prophet ﷺ there. And it became Masjid al-Jumu'ah. So he's navigating ﷺ as we said, Masjid al-Qiblatayn, which is the area of Banu Salimah. And then Masjid Quba, which is Banu Amr Ibn Auf. And then the cousins of Banu Amr Ibn Auf, which are Banu Salim Ibn Auf. He prays Jumu'ah with them. And then the Prophet ﷺ goes to Masjid Nabawi and he builds eventually his Masjid in the property of his maternal uncle's Banu Najjar. Sounds exhausting, right? But that's the Prophet ﷺ. He knows he has to navigate these realities and give every single tribe its special place. So you'll find entire chapters in the books of hadith where the Prophet ﷺ is praising each tribe for something beautiful he notices about them. The Messenger ﷺ is praising the different tribes for everything beautiful that he sees about them.

Complete, complete, complete. So they're in Medina, they can't go to Mecca now, but they can go to Quba. And he would go ﷺ walking on Saturdays to Masjid Quba, even after Masjid Nabawi was built, and he would pray two rak'ahs there ﷺ. And he praised that masjid and said, it is like Umrah. I'm going to give you another narration by the way, it's a sahih narration, from Sa'd ibn Abi Waqas ﷺ. Sa'd ﷺ said, لأن أصلي في مسجد قباء ركعتين أحب إلي من أن آتي بيت المقدس مرتين Sa'd ﷺ said, in an authentic hadith, to Sa'd, he said, for me to pray two rak'ahs in Masjid Quba is more beloved to me than going to Masjid al-Aqsa twice. لو يعلمون ما في قبائل لضربوا إليه أكباد الإبل

Now what makes it so special? لَمَسْجِدٌ أُسِّسَ عَلَىٰ تَقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَهِّرِينَ Allah ﷻ says, verily, a masjid whose foundation was laid from the first day on piety, this is in Surah Tawbah, on taqwa, is more worthy that you stand in that masjid to pray. In it are men who love to purify themselves, and Allah loves those who purify themselves. So Allah ﷻ prays the masjid and He ﷻ prays the people. And there's a beautiful reflection from Imam bin Ashur, rahimahullah. He said that Allah ﷻ is saying that this is a worthy masjid to pray in because we are not a people who forget our athar. We don't forget our legacies. Meaning what? Mecca, the Ka'bah. We are honoring Ibrahim ﷺ every time we go and we pray there. We're honoring Ismail ﷺ. We're honoring the prophets that came before to that place. Every time we go to Masjid al-Nabawi,

They literally were like camping out for two weeks together. The best of the Muhajireen, the best of those who fled Mecca and the best of those who came from Medina to receive the Prophet ﷺ. So we're going to discuss three people here from these people that are praised in the Qur'an, of a masjid that is praised in the Qur'an. And the title only says two names because the third name is so unknown to people that I didn't even bother putting his name in the title, but we're going to talk about him insha'Allah as well. So three people. Number one, a man by the name of Kulthum ibn al-Hadim. Kulthum ibn al-Hadim, radhiyaAllahu ta'ala anhu. Number two, and this is the one that very few people have heard of, Uwaym ibn Sa'idah. Have you ever met anyone named Uwaym? Let's change that insha'Allah ta'ala. Uwaym ibn Sa'idah. Number three, another Sa'd. Sa'd ibn Khaythamah. There were a lot of Sa'ds in Medina. Sa'd ibn Khaythamah. So Kulthum ibn al-Hadim, Uwaym ibn Sa'idah, and Sa'd ibn Khaythamah. These are the main people you need to know in the story of Quba.

Let him come to Medina, and if you remember the map, Quba is on the outskirts, right? It's not actually part of Medina. It's kind of on the outskirts. Let him come, we will receive him, and we will honor him ﷺ. So Kulthum ibn al-Hadim is the one who extends the invitation to the Prophet ﷺ to come to Quba in specific. Come to the tribe of Banu Amr ibn Auf, and we will take care of you, O Messenger of Allah ﷺ. The Prophet ﷺ comes to Quba on the 12th of Rabi' al-Awwal, Monday the 12th of Rabi' al-Awwal, which also happens to be the day that he was born ﷺ. And he stays in the home of Kulthum ibn al-Hadim for the first week. And Kulthum ibn al-Hadim, because he is an elderly person, and he's the host, the Prophet ﷺ basically makes him his brother. You know how we're talking about people that are assigning mu'akha,

the ansar and the muhajireen, the people of Medina becoming brothers, paired off as brothers with the people of Mecca. This is basically going to be the equivalent of a brother to the Prophet ﷺ. So the Prophet ﷺ will stay in his home, specifically during the nights. Specifically during the nights, and when he's holding conversations with some of the tribal elders and the chiefs. Those who are with the Prophet ﷺ were the likes of Abu Ubaidah ﷺ and Sa'd ibn Abi Waqas ﷺ. So the elders, Abu Bakr and Umar as well. May Allah be pleased with them all. They're staying with the Prophet ﷺ around the area of Kulthum ibn al-Hadim. If you could pull up the garden for me, insha'Allah ta'ala. So this is actually, it's still preserved, the place of the Prophet ﷺ staying, in the gardens right next to Maz'al Quba, the resting place, the place that shaded the Prophet ﷺ, where he would receive the elder delegations. And the house of Kulthum ibn al-Hadim is right next to it. It's sort of the courtyard, if you will, of Kulthum ibn al-Hadim, may Allah be pleased with him. So what the Prophet ﷺ does is really beautiful. He stays with him at night, and he meets with all of the elders and the tribal chiefs. And then during the day, the Prophet ﷺ assigns another home, which is the house of Sa'd ibn Khaythamah, may Allah be pleased with him. And that was called Bayt al-Uzzab, the home of the singles. All the young single folks stayed in the house of Sa'd ibn Khaythamah. I said this is like a campsite, subhanAllah, it's beautiful. So the Prophet ﷺ, during the day, he goes to the house of Sa'd ibn Khaythamah, Bayt al-Uzzab, the house of the singles. He spends the day with the youth. He comes back and he spends the evening with the elders ﷺ. So he's honoring the different tribes,

and he's even honoring the different age groups as well ﷺ, distributing his time equally between the house of Kulthum al-Hadam and the house of Sa'd ibn Khaythamah. Now they started to build the masjid during this time in Quba, and this is where the Ansar got to see the Prophet ﷺ coming forth, and he himself laying the stones for Masjid Quba. And they were shocked to see the Prophet ﷺ. This leader ﷺ, who they had been waiting for months, standing up under the hot sun, climbing the trees, looking for the Prophet ﷺ every day, and here he is ﷺ. He's participating in the building of Masjid Quba. He's participating in the laying of the foundations. He's participating in the preparation of every single step. The food, the Prophet ﷺ is preparing the food alongside them. So Rasulullah ﷺ is an active leader when he gets there. He doesn't get there and say, alright, I just finished hijrah, it was exhausting, someone tried to kill me twice, we hung out, you know, we were in Ghar Thawr and then I got caught. No, no. The Prophet ﷺ is immediately active, participating, learning the landscape, who's who, communicating with people with that brilliant intelligence that he had ﷺ to recognize how he would speak to each different class of people. So this home of Kulthum al-Hadim was known as the home of deliberation, the home where they would discuss the very important matters and make plans for how they were going to complete their way to Al-Madinah. SubhanAllah, and this is from the wisdom of Allah ﷻ, it's one of those things that you can only think of the benefits and reflections. Kulthum al-Hadim dies almost instantly. So he lived to embrace the Prophet ﷺ,

he lived to be the Prophet ﷺ's host, and then he died. Also, if you remember the first, and you all get shy to answer, I know someone will know the answer, inshaAllah, the first person to embrace Islam from Madinah, the first person to go out to Mecca and to embrace Islam from Madinah, who was it? It's not Sa'd, As'ad ibn Zurarah. As'ad r.a died right away as well. So As'ad was the first one to do Jumu'ah, before the Prophet ﷺ even got to Madinah. Kulthum was the first one to host the Prophet ﷺ. Both of them, subhanAllah, died shortly after the hijrah of the Prophet ﷺ, to the point that the first two men that were buried in the Baqir are these two men. Okay? So some of the scholars say As'ad died before Kulthum, some of them say Kulthum died before As'ad, but the first two Ansahar to be buried in that blessed land, in al-Baqir, are the first two to receive the Prophet ﷺ in different ways. As'ad going out and believing in the Prophet ﷺ and then coming back to Madinah and setting the stage, Kulthum r.a hosting the Prophet ﷺ in al-Madinah, and he dies almost immediately. Now Kulthum al-Hadim had one daughter named Umayrah, and Umayrah was married to Utbah, the son of Uwaym ibn Sa'idah. So let's talk about Uwaym r.a now. The main person we'll talk about is As'ad, but let's talk about Uwaym ibn Sa'idah. So we said Kulthum is paired off with the Prophet ﷺ himself. Uwaym ibn Sa'idah is the brother of Umar ibn al-Khattab r.a. Think about that.

Umar coming to stay at your house, right? So you've got to be the guy that's going to be the host of Umar, and he was his brother throughout. So this is actually the brother of Umar ibn al-Khattab r.a. To the point that when Umar r.a says, my brother from the Ansar, he's talking about Uwaym. Because he was his brother from the Ansar, this man named Uwaym ibn Sa'idah. So he's the one that gets to host Umar r.a in his house, and gets paired off with Umar ibn al-Khattab r.a. And you can start to see how personality types match up. What is Uwaym's reputation? He is the man who Allah is talking about primarily. فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُ That there are men amongst them, and here رِجَال does not mean males only, it means men and women, believing men and believing women. But in it are men that love to purify themselves. Most of the Sahaba, they said this was revealed about Uwaym r.a, a man who loved to purify himself. And he is the brother of Umar ibn al-Khattab r.a. And the story of how he is described, so next time you hear that verse being recited in Surah At-Tawbah, this is who you're, I want this to first come to your mind. The Prophet ﷺ went to Quba' after this verse was revealed. And he said to the people of Quba' He said, إِنَّ اللَّهَ تَعَالَى قَدْ أَحْسَنَ عَلَيْكُمُ الثَّنَاءُ فِي الطُّهُورِ فِي قِسَّةِ مَسْجِدِكُمْ Prophet ﷺ said, Allah has truly beautified his praise of you when he tells the story of your message. Like Rasulullah ﷺ is receiving the Qur'an, and the Prophet ﷺ knows فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُ How beautiful, what a description. In it are people that love to purify themselves. So he comes to the people of Quba' and he says, what a beautiful praise. Why is it that you think Allah ﷻ revealed that about you? So Uwaym ﷺ said, والله يا رسول الله We do not know except that our neighbors from the Jews used to wash themselves for prayer. And we started to wash ourselves as well, even before Islam came. يُحِبُّونَ يَتَطَهَّرُ They already loved the concept of wudu. So when wudu came, it was natural for them to take that on. And Uwaym was someone who used to love to do wudu. Literally يَتَطَهَّرُ In the Arabic language by the way, يَتَطَهَّرُ The presence of the letter Ta as opposed to يَتَطَهَّرُ يَتَطَهَّرُ Speaks to a dhahr, speaks to the external. يَتَطَهَّرُ Speaks to the internal. And that's why والله يحب المطهرين المتطهرين Allah loves those who purify themselves internally. And Allah loves those who purify themselves externally. So Allah literally was praising their wudu, first and foremost. That these are people that love their wudu, they do their wudu properly. And this was referring to this man Uwaym ibn Sa'id رضي الله عنه And Allah loves those who purify themselves internally, who don't just take the najasa on the outside, the impurities of the outside, but they also work on purifying themselves inside, removing the filth on the inside, the hatred, the envy, the gossip, the slander. They care that much more about that. Right?

There are some people that care so much about the external and they don't care about the internal. So Allah is saying, Allah سبحانه وتعالى loves the people who purify themselves on the inside as well. And the Prophet ﷺ said, and the hadith is from Jabir ibn Abdullah. Jabir رضي الله عنه says, سمعت رسول الله ﷺ يقول نعم العبد والرجل صالح من أهل الجنة عويم ابن سعيدة What a great man and a man from Jannah, this man is Uwaym ibn Sa'ida. So if one of you names your son as Uwaym, you have a story insha'Allah ta'ala. And when he passed away, he's the brother of Umar ibn Khattab رضي الله عنه and this is beautiful. When he passed away, Umar ibn Khattab رضي الله عنه stood over his grave and he said, والله ما أحد على وجه الأرض يستطيع أن يقول أنا أحسن من صاحب هذا القبر He said, there's not a man on the face of the earth who can say today that I'm better than the person who occupies this grave. And he says, والله ما نصبت راية للنبي ﷺ إلا وتحت ظلها عويم Umar رضي الله عنه was saying, I never saw the Prophet ﷺ a banner raised up for the Prophet ﷺ except that Uwaim was standing under it. See subhanAllah, some of these companions were so quiet, they didn't involve themselves too much in community affairs, but they just exerted themselves so purely. And look how Allah subhanahu wa ta'ala immortalizes them through this ayah. And we've been reading this ayah about Mazid Quba and the people of Quba this whole time, and it's talking about primarily this man Uwaim رضي الله عنه And look how Allah subhanahu wa ta'ala elevates him in that way. So this is Kulthum al-Hadim and Uwaim. Now the last person, and this is the one subhanAllah who truly has a story similar to Jabir and a very touching story, is Sa'd ibn Khaythamah رضي الله عنه Sa'd رضي الله عنه ibn Khaythamah was a young man who was actually from that first batch in Makkah that met the Prophet ﷺ. So he was the representative of this tribe,

Banu Amr ibn Auf, even though he was young because he was the only person from the tribe that was there to pledge with the Prophet ﷺ. He was there in the first bay'ah with the Prophet ﷺ, the first pledge with the Prophet ﷺ al-Aqaba. And Sa'd ibn Khaythamah رضي الله عنه as we said, Bayt al-Uzzab, the house of singles, all the young people came and stayed at his place. But his brother from the Muhajireen was Abu Salama رضي الله عنه. So again, Quthum al-Hadim, the Prophet ﷺ, Uwayn received Umar ibn Khattab and Sa'd ibn Khaythamah received Abu Salama رضي الله عنه who was the first husband of Umm Salama رضي الله تعالى عنها. So he is his brother from the Muhajireen. And while he was single when the Prophet ﷺ first moved to Medina, he got married shortly after the hijrah. And he married a woman by the name of Habiba bint Abi Amir al-Rahib who is the sister of Hanthala رضي الله عنه ibn Abi Amir. Now, Abu Amir al-Rahib, Abu Amir, this is not you by the way because mashallah, we love to have you here. This is another Abu Amir. This is Abu Amir al-Rahib. Abu Amir al-Rahib was not a very good man. Okay. So very distant from our Abu Amir. We love our Abu Amir. Abu Amir al-Rahib is the one who built Masjid Dharar. You know how when Qubat was built, the hypocrite said, let's build another masjid right next to Qubat. We don't like all this attention. So let's build another masjid. And it was Masjid Dharar, the masjid of harm. Right. So the idea was that let's split up the community. So they went and they built another masjid, Masjid Dharar. So Abu Amir al-Rahib, subhanAllah, is children, just like Abdullah ibn Ubaid al-Nusayl, the chief of the hypocrites, just like his children, mashallah, became some of the best companions. So Sa'd actually married Habiba, his daughter, Habiba bint Abi Amir al-Rahib, the sister of Hanthala رضي الله عنه who was washed by the angels, ghaseel al-malaika. And if you look at the picture of Masjid Qubat, can you put up the aerial view of Qubat? So this is Qubat, the aerial view. The house of Sa'd رضي الله عنه is the one on the right, the western, the right of this picture, the western minaret of the masjid. So if you go to the next picture, which is just the minaret. So this is actually right under this minaret is where the house of Sa'd ibn Khaytham رضي الله عنه was. So next time you go to Medina, inshallah, you go to Masjid Qubat, look for that minaret. All right, let's go back to the lecture and timestamp it inshallah so that you can see it. So this is the young man who is hosting the youth and these youth cling to the Prophet ﷺ in such a beautiful way. And the Prophet ﷺ would spend his days with them. They got to know him ﷺ from the very beginning and immediately the Prophet ﷺ establishes himself as an accessible leader to all of the segments of the community. SubhanAllah, think about how beautiful this is. This is the first two weeks, the first two weeks in Medina. The Prophet ﷺ spends the day with the youth, spends the evening with the elders, spends the day with the youth, spends the evening with the elders to demonstrate that importance and Sa'd ibn Khaytham رضي الله عنه loved the Prophet ﷺ and was the host of the Prophet ﷺ in Quba' during those days. So subhanAllah, these are the two homes. Now, what's the touching story here that is specific to Sa'd رضي الله عنه?

You stay back with your family. You stay back with your family. And listen to the answer of Sa'd رضي الله عنه. He said to him, لو كان غير الجنة لآثرتك He said, listen, if the stakes of this conversation was not Jannah, then I would have preferred you. But he said, this is Jannah we're talking about, to go out in Badr and be with the prophets, Salaam رسلم, this is Jannah. So he said, I'm sorry, dad, we have to find out another way. So what's the solution? What's the compromise? They casted lots. So it's like, think about you flip a coin, which one's going to go to Badr, which one's going to stay back. SubhanAllah, look at the spirit of the Ansar. Look at the spirit of these people. Like we're going to go serve the prophet, Salaam رسلم, in this battle, and we have to cast lots for the opportunity to go be with the messengers of Allah.

So they cast lots and Sa'd رضي الله عنه, the young man, was the one who was chosen. So Sa'd رضي الله عنه went out in Badr and his father, Khaythamah, stayed behind. And SubhanAllah, one of the first people to be killed in Badr, and one of the only Muslims to be killed in Badr was Sa'd رضي الله عنه. So the two hosts of the prophet, Salaam رسلم, both, Kulthum and Sa'd, both died early. Sa'd رضي الله عنه was one of the few shuhada of Badr. Because remember, they won Badr. The Muslims won the battle of Badr, so they had very few shuhada. And he was martyred رضي الله عنه by Amru ibn Abdi-Wud, who was like a villain from Quraysh that Sayyidina Ali رضي الله عنه would later on kill in battle. So Sa'd رضي الله عنه was martyred in Badr. And SubhanAllah, you think about this, and they say, you know, the best people that lived amongst the prophet, Salaam رسلم, were the veterans of Badr. The prophet, Salaam رسلم, used to always praise the veterans of Badr. Imagine being someone who took the bay'ah with the prophet, Salaam رسلم, the pledge with the prophet, Salaam رسلم, someone who hosted the prophet, Salaam رسلم, someone who would be considered a veteran of Badr, and a shaheed of Badr as well. Sa'd رضي الله عنه was martyred. And when they were coming back from Badr, because they knew that they won Badr, the news had reached them, proceeded to Medina, that the Muslims won the battle of Badr. Khaytham رضي الله عنه ibn al-Harith was waiting in Quba' for his son. And so when they came back to Quba' he went through the ranks and he was saying, where is Sa'd? Where is Sa'd? Where is Sa'd? He was looking for his son and they told him that Sa'd رضي الله عنه was martyred. And this was so painful to him because he kept, he remembered the conversation. He remembered the conversation right before Badr. SubhanAllah, just like you have the conversation

between Jabir and his father, he and his son. And he said, if it wasn't for Jannah, لأثرتك I'd choose you, O my father, but look, it's Jannah that we're talking about, so let's cast lots. And Allah Subhanahu wa ta'ala granted him a shahada, granted him martyrdom with the Prophet ﷺ and granted him that place in Al-Jannah. And then look what happens, Khaytham رضي الله عنه, the father of Sa'd رضي الله عنه said, that if I have another chance to be with the Prophet ﷺ, then Rasulullah ﷺ will see the same spirit of Sa'd رضي الله عنه. And guess what, Khaytham is one of the shahada of Uhud. So Uhud comes, Khaytham رضي الله عنه was one of those who did not flee from the battle of Uhud, one of the Ansar who stayed put with the Prophet ﷺ even when it was complete chaos. And Khaytham رضي الله عنه was martyred in Uhud. You're not, there is literally no other father and son, no other parent-child combination where you have a shaheed in Badr and a shaheed in Uhud. And what do we know about the shahada of Uhud and Badr? That they were reunited. So imagine Sa'd رضي الله عنه receiving his father, Khaytham رضي الله عنه, from the souls of the believers, the best people that were praised. And the scholars say, and I'll end with this because it's very powerful, they say, SubhanAllah, father and son are encompassed within two ayahs. How so? When Allah says, فِيهِ رِجَالٌ يُحِبُّونَ يَتَطَهَّرُوا Allah praises the people that used to love to purify themselves. Sa'd is included in that. Sa'd ibn Khaytham is included in that. And then his father is included in the verse, مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ That from the believers are those who were truthful to the covenant they took with Allah ﷻ. فَمِنْهُمْ مَنْ قَضَى نَحْبَى وَمِنْهُمْ مَنْ يَنْتَذِرْ وَمَا بَدَّرُوا تَبْدِيلًا Some of them were able to fulfill their promise to God right away.

Some of them were delayed, but they never changed in their result. So, SubhanAllah, the son is encompassed in one ayah. The father is encompassed in another ayah where Allah ﷻ is praising people. And these people that Allah is talking about, مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا are the people who missed Badr and said, if Allah gives us another chance, we'll show how we love our Prophet ﷺ, how we will not abandon our Messenger ﷺ. And they were the shuhada of Uhud who longed to be in Badr with the Prophet ﷺ. And, you know, you can only imagine Sa'd receiving his father amongst the realm of believing souls and them celebrating together as shuhada. May Allah ﷻ be pleased with them and may Allah ﷻ accept them and accept us and count us amongst them. Allahumma ameen. So again, this is sort of the... the landscape of Quba. Now the Prophet ﷺ makes his way to Madinah and the central home is the home of the Prophet ﷺ and Aisha ﷺ, who, inshallah ta'ala, we will start with next week in her seerah. May Allah ﷻ allow us to be joined with the blessed family and companions of the Messenger ﷺ. Allahumma ameen. So what are the three companions' names, just quickly? Sa'd ibn Khaythamah, Kulthum ibn al-Hadim, and Uwaym ibn Sa'dah. The first Muslim that you're ever going to know named Uwaym is going to be born in Valihrant, right? It's going to happen, inshallah. May Allah ﷻ bless you all. Inshallah ta'ala, I'll take a few questions since we finished a little bit earlier, inshallah ta'ala. Any questions about the content today? Yeah. Can I show you the slide of what? Of Quba? Oh, the masjid itself or the minaret? The aerial view of the masjid. Can you put up the aerial view of the masjid once again? Quba? I don't control it on my end. There you go. So I can't see it from here, but it's going to be, actually, it's the furthest right.

See that minaret? The furthest right. The furthest right. Yeah. Say that again? Yeah, so, so in the, many of the mufassireen, they point out to that when Allah ﷻ says, the concept of external purification is when the letter ta is added. Yatathahru speaks to external, of dhahr, purification of the dhahr, purification of the external. Yatthahru speaks to the internal. So when Allah ﷻ says, yuhibbuna yatathahru, Allah was praising literally the way they would wash themselves. They would do their wudu with extra care. They were diligent with their wudu. And Allah loves al-mutahireen, people who purify themselves on the inside, because that's more encompassing in this regard. All right, last question? Yeah. Yeah, so you mentioned, you mentioned, Yeah. Yeah, Sa'd ibn Abi Waqas, yeah. Yeah. So it's very interesting, because this is the version of the So it's very interesting, because this is the virtue, Sa'd r.a is obviously not a, Sa'd ibn Abi Waqas is, an authentic narration from him in this regard holds a lot of weight.

This is the only narration where you talk about the virtue of Quba' juxtaposed with al-Aqsa, right? And the way to take it is to pray in both, insha'Allah. Because it's just like, you know, if someone was just doing the math, they'd say, well, I'll just stay in Mecca. I won't go to Medina, because a salah in Mecca is more valuable than a salah in Medina. So we go to Medina, and we go to Quba' and they all hold special significance in this regard. Al-Aqsa being the first Qibla, and so many more. And the fact that it's occupied gives it even more of a reason for us to stay connected to it. So may Allah allow us to pray in all four of them. But I'll kind of break y'all's heart. If you go to a group and they say, let's go to Masjid Qibla-Tayn, there's no virtue to praying in Qibla-Tayn, but it's cool history, so you can connect it back to the class, insha'Allah. But if you hear some strange things about it, there's no authentic narration about praying in Masjid Qibla-Tayn. Sometimes it's crowded, and it's really not worth it, especially in the hajj time, to try to go to Qibla-Tayn. Alright, any other questions? Jazakum Allah khair. Yeah. So Masjid Nabawi is central to the city of Medina. Qibla is on the outskirts. And remember that this was blessed land that was chosen, and it belonged to Ben Ali Najjar, the maternal relatives, and then the specific places were divinely chosen from Allah subhana wa ta'ala, for that to be the place. But even the current area of Masjid Nabawi is literally central to what the city of Medina would become. Right now, this is a fun fact for you all, right now the entire city of Medina, that was known as Medina, at the time of the Prophet ﷺ, is encompassed by the area of the Masjid.

The white tiles. So everything within those gates, that was the whole city of Medina at the time. Like Mazal Ghamama, if you go and you point to Mazal Ghamama, Mazal Ghamama was considered on the outskirts of Medina. And it's literally just a quarter mile, half a mile walking from the Bab al-Salam. So you go straight to Mazal Ghamama, that was where they used to pray Eid. It's considered the outskirts of Medina. Yeah. So there's no virtue, good question. So praying Saturday in particular in Quba, nothing in particular. The Sunnah is to make wudu and go, it was just the habit of the Prophet ﷺ to go out there on Saturdays. But there's no particular virtue attached to Saturday and there are other days the Prophet ﷺ went. But very good observation. I'll see you all next week inshaAllah when we cover Aisha.

llahumma salli wa sallim wa baraka al-abdika wa rasulika Muhammadin salallahu alayhi wa sallam wa ala alihi wa sahbihi wa salam tasliman kathira. Welcome to episode 99, alhamdulillah, of the first. May Allah subhanahu wa ta'ala allow us to dwell with these beautiful companions that set the stage for what we are able to benefit from until today. Allahumma ameen. As I mentioned to you, next week we will start inshallah ta'ala with A'ishah radiyaAllahu ta'ala her seerah. So that will take at least two or three halaqas inshallah ta'ala. And we've been covering the Ansar up until now. And tonight inshallah ta'ala will give you the most holistic look that you'll probably get. Especially as it pertains to the initial entrance of the Prophet salallahu alayhi wa sallam into Masjid Quba, into the area of Quba.

And so subhanAllah this is going to be a connecting the dots halaqa for you. And what I hope inshallah you'll take away from it is not just a love for the three companions that we will focus on today, but actually an appreciation for the Prophet salallahu alayhi wa sallam's leadership style. How did the Prophet salallahu alayhi wa sallam manage to unite so many different tribes, so many different classes of people, despite the fact that they were trying to kill each other before Islam. And the Prophet salallahu alayhi wa sallam manages somehow to get them to see past their differences with one another and also see past their differences with an entirely strange group of people coming from Mecca to Al-Madinah. And so to appreciate the brilliance of the Prophet salallahu alayhi wa sallam in uniting tribes, you can imagine that the Prophet salallahu alayhi wa sallam has to play this balancing act with all of the tribes as he's entering into Madinah. And the messenger salallahu alayhi wa sallam, who's this super intentional person,

the most intentional person to ever walk the face of the earth, right? Everything about the Prophet salallahu alayhi wa sallam is niya, it's intentionality, the way he looks, the way he talks to someone, the way he eats, everything. And we saw it especially in the story of Jabir radiallahu ta'ala anhu. It's like the Prophet salallahu alayhi wa sallam chooses the perfect words for each tribe and the perfect approach towards each tribe to bring them all together. And so I want you to think about the Prophet salallahu alayhi wa sallam coming to Al-Madinah. Now obviously, there are two main tribes. The two main tribes of the Ansar are who? You should memorize these so well now. Aus and Khazraj. And as we said, Aus and Khazraj, the two main tribes, have all of these sub-tribes. And the Prophet salallahu alayhi wa sallam is navigating between these sub-tribes as the complete stranger to them, alayhi salatu wa salam, that's now being embraced by them. So, we talked about Jabir radiallahu ta'ala anhu and his tribe, which is the tribe of Banu Salima. The tribe of Banu Salima. Jabir radiallahu ta'ala anhu is from that tribe. Who else is from that tribe? This is like bonus points for real. We've talked a lot about some of the people of Banu Salima. One of the best of the companions that we just covered. Mu'adh bin Jabal radiallahu anhu is from Banu Salima. Amr bin al-Jamuh is from Banu Salima. A lot of the great companions that we just covered, a bulk of them actually came from Banu Salima. And we said last week that this group of people resided around what area? There's a particular masjid now in Medina that they all resided in and they tried to buy the area next to the masjid of the Prophet salallahu alayhi wa sallam and the Prophet salallahu alayhi wa sallam said, stay in your homes, your footsteps will be recorded. Which masjid was that? I'm about to put up a map by the way but I want you at least, inshallah if you can remember this next time you go to Umrah you'll be like this one, this one, this one. So there was a masjid that we said last week

all of the family of Jabir radiallahu anhu, they wanted to sell all of their property and come to Masjid Nabawi. Anyone know which masjid it was? Not Quba. It starts with a Q. Qiblatayn. Masjid al-Qiblatayn. The current area of Masjid al-Qiblatayn is where Banu Salima used to reside. Now keep in mind here the landscape of Medina was basically every tribe had its area and they were all at war with each other so it was the land reflected the tribalism. The land reflected the tribalism in Medina. That wasn't the case in Mecca. The land reflected the tribalism, specifically in Yathrib which would become Medina. So you have all of the family of Banu Salima in Masjid al-Qiblatayn, the current area of Masjid al-Qiblatayn. And then you have one single tribe that occupies or whose settlement is basically where Masjid Quba is and this is the tribe of Banu Amr Ibn Auf. Banu Amr Ibn Auf. Banu Amr Ibn Auf. So this is the tribe that occupied Quba. All of the people we will talk about today are from this tribe. The sub-tribe of Banu Amr Ibn Auf. Banu Salima who reside around Qiblatayn, they are from Khazraj. Banu Amr Ibn Auf are from Al-Aus. The larger tribe, the parent tribe of Al-Aus. So they both belong to the two main warring tribes. And then you have Banu Najjar who are the maternal relatives of the Prophet ﷺ. And the Prophet ﷺ said, Banu Najjar. The best homes in Medina are the homes of Banu Najjar. When the Prophet ﷺ wanted to move from place to place he would always call for his maternal relatives to move with him.

So you got this huge area, Masjid Qiblatayn, which is on the other side of Medina by the way. Banu Salima. Then you have this huge area of Quba, Banu Amr Ibn Auf. And then you have the Prophet ﷺ having to navigate with his own relatives, even though they are his great relatives from the maternal side, Banu Najjar. And he will not move from point A to point B without calling them to move with him. His maternal uncles and things of that sort. And then you have, and I'll give you one more tribe and then I'll put up the map insha'Allah. You have Banu Salim Ibn Auf. So the tribe of Quba is Banu Amr Ibn Auf. And Banu Salim Ibn Auf, they are the cousins of Banu Amr Ibn Auf. Now if you could put the map up insha'Allah, I want you to kind of visualize this for a moment insha'Allah with Medina. So you'll notice in red, you have Masjid Nabawi. The Masjid of the Prophet ﷺ. And you can see visually where Masjid Qiblatayn is, where Masjid Quba is. And then this Masjid called Masjid Al-Jumu'ah. Masjid Al-Jumu'ah. Now I want you to think about the beauty of the Prophet ﷺ. Masjid Qiblatayn, the Prophet ﷺ took care of, as we said, all of those people. The Jabir's of the world and the Amr Ibn Jamuh and the Mu'adh Ibn Jabir. Some of the great companions that resided around Masjid Qiblatayn. And the Prophet ﷺ told them, stay there. Look how far away it is from Masjid Nabawi. It's about an hour walk. They would walk to the Masjid every day. He said, Diyarukum, Tuktabu Atharukum. Stay there. Your steps will be recorded. Okay? So they get the reward of walking to the Masjid every single day. Alright? And that's why some of them did not come to Masjid Nabawi frequently. So remember the Prophet ﷺ would send Mu'adh Ibn Jabir to pray

Isha with his people a second time. Like he'd pray Isha in Masjid Nabawi, then he'd go pray with them. Because look at the distance. Right? Look at the distance between the two. So he caters to them ﷺ. Then Masjid Quba Banu Amr Ibn Auf. Now what's the story of Masjid al-Jumu'ah? Just briefly. Who are from the cousins of Amr Ibn Auf. Banu Salim Ibn Auf. Banu Salim complained to the Prophet ﷺ. They said, you came to Yathrib. You came to Medina. You stayed in Quba for two weeks and we didn't get any share of you like our cousins. So what did the Prophet ﷺ do? SubhanAllah, it's beautiful. He intentionally stopped and prayed Jumu'ah between Quba and Masjid Nabawi. The first Jumu'ah is held there with the Prophet ﷺ in what is called Masjid al-Jumu'ah. So that he could honour this tribe. And so everyone came to their Qariyah, their area, to pray Jumu'ah there. It was over a hundred of the companions that prayed Jumu'ah with the Prophet ﷺ there. And it became Masjid al-Jumu'ah. So he's navigating ﷺ as we said, Masjid al-Qiblatayn, which is the area of Banu Salimah. And then Masjid Quba, which is Banu Amr Ibn Auf. And then the cousins of Banu Amr Ibn Auf, which are Banu Salim Ibn Auf. He prays Jumu'ah with them. And then the Prophet ﷺ goes to Masjid Nabawi and he builds eventually his Masjid in the property of his maternal uncle's Banu Najjar. Sounds exhausting, right? But that's the Prophet ﷺ. He knows he has to navigate these realities and give every single tribe its special place. So you'll find entire chapters in the books of hadith where the Prophet ﷺ is praising each tribe for something beautiful he notices about them. The Messenger ﷺ is praising the different tribes for everything beautiful that he sees about them.

Now, the people of Quba, Masjid al-Quba, are all from which tribe? I want to hear it back from someone that's actually taking notes or got it. Banu Amr Ibn Auf. So everyone we're going to talk about now is from this tribe, known as Banu Amr Ibn Auf. Masjid Quba is one of the most underrated masjids in Islam. Because Allah praises the masjid and he praises the people. And there's an important point here to note. Allah praises the masjid itself and Allah praises the people themselves. For one, the Prophet ﷺ said, صلات في مسجد قباء كعمرة To pray in Masjid Quba is like performing Umrah. In another hadith the Prophet ﷺ said, whoever makes wudu' and then makes their way to Quba and prays two rak'ahs, Allah will write for them a full Umrah. Complete, complete, complete. So they're in Medina, they can't go to Mecca now, but they can go to Quba. And he would go ﷺ walking on Saturdays to Masjid Quba, even after Masjid Nabawi was built, and he would pray two rak'ahs there ﷺ. And he praised that masjid and said, it is like Umrah. I'm going to give you another narration by the way, it's a sahih narration, from Sa'd ibn Abi Waqas ﷺ. Sa'd ﷺ said, لأن أصلي في مسجد قباء ركعتين أحب إلي من أن آتي بيت المقدس مرتين Sa'd ﷺ said, in an authentic hadith, to Sa'd, he said, for me to pray two rak'ahs in Masjid Quba is more beloved to me than going to Masjid al-Aqsa twice. لو يعلمون ما في قبائل لضربوا إليه أكباد الإبل

If they knew the virtue of Quba, they would rush, they'd constantly go with their animals, and they'd constantly go and visit Masjid Quba and pray their two rak'ahs. So this is Sa'd ibn Abi Waqas ﷺ saying, that I love this masjid so much, the virtue of praying in this masjid is more beloved to me than praying even in Masjid al-Aqsa. And we know Masjid al-Aqsa, I know all the Palestinians are about to get mad at me. I'm Palestinian too, don't get mad at me. We love Masjid al-Aqsa, Masjid al-Aqsa has its virtue. This is in praise of Quba, not diminishing al-Aqsa, may Allah liberate it. But he said, for me to pray two rak'ahs there is like visiting al-Aqsa twice. Sa'd ibn Abi Waqas ﷺ said, if people knew the good of Quba, they would always go there, they would keep themselves busy in going to Masjid Quba. Imagine the performance of Umrah, when you go and you visit there and you pray two rak'ahs, and on top of that, this amazing narration from Sa'd ibn Abi Waqas ﷺ. Now what makes it so special? لَمَسْجِدٌ أُسِّسَ عَلَىٰ تَقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَهِّرِينَ Allah ﷻ says, verily, a masjid whose foundation was laid from the first day on piety, this is in Surah Tawbah, on taqwa, is more worthy that you stand in that masjid to pray. In it are men who love to purify themselves, and Allah loves those who purify themselves. So Allah ﷻ prays the masjid and He ﷻ prays the people. And there's a beautiful reflection from Imam bin Ashur, rahimahullah. He said that Allah ﷻ is saying that this is a worthy masjid to pray in because we are not a people who forget our athar. We don't forget our legacies. Meaning what? Mecca, the Ka'bah. We are honoring Ibrahim ﷺ every time we go and we pray there. We're honoring Ismail ﷺ. We're honoring the prophets that came before to that place. Every time we go to Masjid al-Nabawi,

we are honoring the sight of the Prophet ﷺ on the Muslims as he saw them praying and was so pleased to see them praying. And when we go to Quba, we're honoring that initial simplicity of Islam where all of the people in Quba were righteous people. There were no munafiqeen in Quba. There were no hypocrites there. This was the purest people that came out to receive the Prophet ﷺ, meeting the purest people that fled with the Prophet ﷺ from Mecca. The best of the Ansar, the best of the Muhajireen for two weeks. The way that I put it to you is imagine a camp with the best of the Muhajireen and the best of the Ansar and the Prophet ﷺ camping out with you. This is the scene of Quba. They literally were like camping out for two weeks together. The best of the Muhajireen, the best of those who fled Mecca and the best of those who came from Medina to receive the Prophet ﷺ. So we're going to discuss three people here from these people that are praised in the Qur'an, of a masjid that is praised in the Qur'an. And the title only says two names because the third name is so unknown to people that I didn't even bother putting his name in the title, but we're going to talk about him insha'Allah as well. So three people. Number one, a man by the name of Kulthum ibn al-Hadim. Kulthum ibn al-Hadim, radhiyaAllahu ta'ala anhu. Number two, and this is the one that very few people have heard of, Uwaym ibn Sa'idah. Have you ever met anyone named Uwaym? Let's change that insha'Allah ta'ala. Uwaym ibn Sa'idah. Number three, another Sa'd. Sa'd ibn Khaythamah. There were a lot of Sa'ds in Medina. Sa'd ibn Khaythamah. So Kulthum ibn al-Hadim, Uwaym ibn Sa'idah, and Sa'd ibn Khaythamah. These are the main people you need to know in the story of Quba.

From the same tribe of Banu Amr ibn Auf, that will serve as the hosts of the Prophet ﷺ. And each one of them has a very unique role to play. The first one is Kulthum ibn al-Hadim. Kulthum ibn al-Hadim, radhiyaAllahu ta'ala anhu. And he was the chief of this tribe. And he was a very elderly man. And subhanAllah, he was described by his humility. And this is very important that when he heard of Islam, and he heard of the Prophet ﷺ's coming, he immediately believed, and he immediately said, let's allocate all of what we have to the Prophet ﷺ's arrival. So obviously the people in Mecca that gave the hardest time were the tribal chiefs. This is the tribal chief of this area, Kulthum ibn al-Hadim, an old man, elderly man, wise, humble. He says, amanna, we believe in the Prophet ﷺ, and we will allocate whatever he wants for him ﷺ. Let him come to Medina, and if you remember the map, Quba is on the outskirts, right? It's not actually part of Medina. It's kind of on the outskirts. Let him come, we will receive him, and we will honor him ﷺ. So Kulthum ibn al-Hadim is the one who extends the invitation to the Prophet ﷺ to come to Quba in specific. Come to the tribe of Banu Amr ibn Auf, and we will take care of you, O Messenger of Allah ﷺ. The Prophet ﷺ comes to Quba on the 12th of Rabi' al-Awwal, Monday the 12th of Rabi' al-Awwal, which also happens to be the day that he was born ﷺ. And he stays in the home of Kulthum ibn al-Hadim for the first week. And Kulthum ibn al-Hadim, because he is an elderly person, and he's the host, the Prophet ﷺ basically makes him his brother. You know how we're talking about people that are assigning mu'akha,

So what the Prophet ﷺ does is really beautiful. He stays with him at night, and he meets with all of the elders and the tribal chiefs. And then during the day, the Prophet ﷺ assigns another home, which is the house of Sa'd ibn Khaythamah, may Allah be pleased with him. And that was called Bayt al-Uzzab, the home of the singles. All the young single folks stayed in the house of Sa'd ibn Khaythamah. I said this is like a campsite, subhanAllah, it's beautiful. So the Prophet ﷺ, during the day, he goes to the house of Sa'd ibn Khaythamah, Bayt al-Uzzab, the house of the singles. He spends the day with the youth. He comes back and he spends the evening with the elders ﷺ. So he's honoring the different tribes,

فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُ How beautiful, what a description. In it are people that love to purify themselves. So he comes to the people of Quba' and he says, what a beautiful praise. Why is it that you think Allah ﷻ revealed that about you? So Uwaym ﷺ said, والله يا رسول الله We do not know except that our neighbors from the Jews used to wash themselves for prayer. And we started to wash ourselves as well, even before Islam came. يُحِبُّونَ يَتَطَهَّرُ They already loved the concept of wudu. So when wudu came, it was natural for them to take that on. And Uwaym was someone who used to love to do wudu. Literally يَتَطَهَّرُ In the Arabic language by the way, يَتَطَهَّرُ The presence of the letter Ta as opposed to يَتَطَهَّرُ يَتَطَهَّرُ Speaks to a dhahr, speaks to the external. يَتَطَهَّرُ Speaks to the internal. And that's why والله يحب المطهرين المتطهرين Allah loves those who purify themselves internally. And Allah loves those who purify themselves externally. So Allah literally was praising their wudu, first and foremost. That these are people that love their wudu, they do their wudu properly. And this was referring to this man Uwaym ibn Sa'id رضي الله عنه And Allah loves those who purify themselves internally, who don't just take the najasa on the outside, the impurities of the outside, but they also work on purifying themselves inside, removing the filth on the inside, the hatred, the envy, the gossip, the slander. They care that much more about that. Right? There are some people that care so much about the external and they don't care anything about the internal. So Allah is saying, Allah سبحانه وتعالى loves the people who purify themselves on the inside as well. And the Prophet ﷺ said,

and the hadith is from Jabir ibn Abdullah. Jabir رضي الله عنه says, سمعت رسول الله ﷺ يقول نعم العبد والرجل صالح من أهل الجنة عويم ابن سعيدة What a great man and a man from Jannah, this man is Uwaym ibn Sa'ida. So if one of you names your son as Uwaym, you have a story insha'Allah ta'ala. And when he passed away, he's the brother of Umar ibn Khattab رضي الله عنه and this is beautiful. When he passed away, Umar ibn Khattab رضي الله عنه stood over his grave and he said, والله ما أحد على وجه الأرض يستطيع أن يقول أنا أحسن من صاحب هذا القبر He said, there's not a man on the face of the earth who can say today that I'm better than the person who occupies this grave. And he says, والله ما نصبت راية للنبي ﷺ إلا وتحت ظلها عويم Umar رضي الله عنه was saying, I never saw the Prophet ﷺ a banner raised up for the Prophet ﷺ except that Uwaim was standing under it. See subhanAllah, some of these companions were so quiet, they didn't involve themselves too much in community affairs, but they just exerted themselves so purely. And look how Allah subhanahu wa ta'ala immortalizes them through this ayah. And we've been reading this ayah about Mazid Quba and the people of Quba this whole time, and it's talking about primarily this man Uwaim رضي الله عنه And look how Allah subhanahu wa ta'ala elevates him in that way. So this is Kulthum al-Hadim and Uwaim. Now the last person, and this is the one subhanAllah who truly has a story similar to Jabir and a very touching story, is Sa'd ibn Khaythamah رضي الله عنه Sa'd رضي الله عنه ibn Khaythamah was a young man who was actually from that first batch in Mecca that met the Prophet ﷺ. So he was the representative of this tribe,

his children, just like Abdullah ibn Ubaid al-Nusayl, the chief of the hypocrites, just like his children, mashallah, became some of the best companions. So Sa'd actually married Habiba, his daughter, Habiba bint Abi Amir al-Rahib, the sister of Hanthala رضي الله عنه who was washed by the angels, ghaseel al-malaika. And if you look at the picture of Masjid Qubat, can you put up the aerial view of Qubat? So this is Qubat, the aerial view. The house of Sa'd رضي الله عنه is the one on the right, the western, the right of this picture, the western minaret of the masjid. So if you go to the next picture, which is just the minaret. So this is actually right under this minaret is where the house of Sa'd ibn Khaytham رضي الله عنه was. So next time you go to Medina, inshallah, you go to Masjid Qubat, look for that minaret. All right, let's go back to the lecture and timestamp it inshallah so that you can see it. So this is the young man who is hosting the youth and these youth cling to the Prophet ﷺ in such a beautiful way. And the Prophet ﷺ would spend his days with them. They got to know him ﷺ from the very beginning and immediately the Prophet ﷺ establishes himself as an accessible leader to all of the segments of the community. SubhanAllah, think about how beautiful this is. This is the first two weeks, the first two weeks in Medina. The Prophet ﷺ spends the day with the youth, spends the evening with the elders, spends the day with the youth, spends the evening with the elders to demonstrate that importance and Sa'd ibn Khaytham رضي الله عنه loved the Prophet ﷺ and was the host of the Prophet ﷺ in Quba' during those days. So subhanAllah, these are the two homes. Now, what's the touching story here that is specific to Sa'd رضي الله عنه?

Sa'd's father also became Muslim. Khaytham became Muslim as well. So remember the conversation between Jabir and his father Abdullah? Think about the very real parent to children conversations that existed at the time. Abdullah did not let Jabir, his son, go to the battles of Badr and Uhud. He said, you've got to stay home and take care of the family. This was the nature of the conversation that they had to have. Hamdallah, I'm sorry, Khaytham and Sa'd رضي الله عنه when the battle of Badr came, father and son, the father comes to the son, Khaytham comes to Sa'd رضي الله عنه and he says to him, إِنَّهُ لَابُدَّ لِأَحَدِنَا مِنْ أَنْ يُقِيمَ that look, one of us has to stay back while the other one goes to fight in Badr. فَآثِرْنِي بِالْخُرُوجِ وَأَقِمْ مَعَ نِسَائِكَ So Khaytham is saying to his son Sa'd, look, prefer me, let me be the one to go out and fight alongside the prophets, Salaam رسلم, and Badr. You stay back with your family. You stay back with your family. And listen to the answer of Sa'd رضي الله عنه. He said to him, لو كان غير الجنة لآثرتك He said, listen, if the stakes of this conversation was not Jannah, then I would have preferred you. But he said, this is Jannah we're talking about, to go out in Badr and be with the prophets, Salaam رسلم, this is Jannah. So he said, I'm sorry, dad, we have to find out another way. So what's the solution? What's the compromise? They casted lots. So it's like, think about you flip a coin, which one's going to go to Badr, which one's going to stay back. SubhanAllah, look at the spirit of the Ansar. Look at the spirit of these people. Like we're going to go serve the prophet, Salaam رسلم, in this battle, and we have to cast lots for the opportunity to go be with the messengers of Allah.

Saturday, July 5, 2025

Baiknya Rasulullah SAW dengan kanak-kanak.

Rasulullah SAW Kasihkan Kanak Kanak

Rasulullah dikenali sebagai seorang yang lembut dan penyayang terutamanya kepada kanak-kanak. Baginda sering bermain dengan kanak-kanak, memeluk dan menunjukkan kasih sayang terhadap mereka. Baginda tidak sekali-kali menunjukkan tanda-tanda kasar atau berkasar terhadap mereka.

Rasulullah SAW merupakan insan terbaik pilihan Allah SWT, seperti yang diriwayatkan oleh ummul mukminin Aisyah r.a. bahawa akhlak baginda adalah al-Quran. Baginda berhati mulia dan lemah lembut pekertinya terutama kepada kanak-kanak.

Pada suatu hari ketika Rasulullah SAW sedang melaksanakan solat, cucu baginda, Hasan dan Husain memanjat ke atas bahu baginda dan bermain-main di sekitar baginda. Selepas solat, baginda tidak terus memarahi dan menyalahkan mereka, kerana baginda tahu bahawa kanak-kanak akan takut dan akan menjauhi orang yang memarahi dan kelak susah menerima nasihat. Justeru, baginda menasihati mereka dengan lemah lembut sehingga mereka faham dan mendengar nasihat tersebut.

Rasulullah SAW melarang ibu bapa berkata bohong kepada kanak-kanak. Terdapat ibu bapa yang berkata bohong kepada anak untuk mendiamkannya ketika mereka meminta sesuatu. Contohnya, “Diam ya nak, nanti emak belikan coklat.” Selepas anaknya diam, coklat pun tinggal cerita sahaja. Bayangkan betapa kecewanya anak itu apabila janji tidak ditepati.

Rasulullah SAW suka bermain dengan kanak-kanak dan bercerita kepada mereka. Baginda tidak malu bermain dengan mereka, malah melayan kanak-kanak dengan sebaik-baiknya. Rasulullah SAW pernah membawa Abdullah bin Abbas r.a. di atas kenderaan baginda sambil bercerita tentang nabi-nabi yang diutus oleh Allah SWT sebelum baginda.

Ada satu peristiwa yang menunjukkan bahawa Rasulullah SAW sangat peka terhadap keinginan seorang anak. Anak tersebut bernama Khattab. Dia rendah, kurus dan tidak tampan berbanding kawan-kawannya yang lain.

Pada suatu hari, Khattab berjumpa dengan Rasulullah SAW dan seperti anak-anak yang lain, dia berasa sungguh gembira tatkala bersama-sama baginda. Baginda memerhatikannya dengan penuh belas kasihan dan memahami kehendaknya. Sambil membelai kepala Khattab, baginda berdoa agar Khattab membesar dengan tampan seperti rakan-rakan sebayanya.

Hari demi hari, Khattab mula membesar dan berubah. Hanya dengan satu doa daripada Rasulullah SAW, Khattab menjadi pemuda yang tinggi, sasa dan paling tampan dalam kalangan rakan-rakannya. Bagi Khattab, tiada lain yang dikasihi melebihi dirinya melainkan Rasulullah SAW.

Contohilah sikap Rasulullah SAW terhadap kanak-kanak. Baginda suka bertanya tentang keadaan mereka dan memeluk mereka dengan kasih sayang. Kanak-kanak mempunyai hati yang lembut, maka kita perlu berhati-hati memperlakukan mereka. Jika mereka terbiasa diperlakukan dengan kasar, maka mereka akan ingat sampai bila-bila dan ini akan mengganggu psikologi mereka. Sebaliknya, mereka akan suka kepada seseorang yang menyayangi dan berlemah lembut kepada mereka. Anak-anak akan lebih mudah mendengar nasihat daripada orang yang disenangi.

Kesimpulannya, marilah kita memperlakukan kanak-kanak dengan sebaik-baiknya sepertimana yang telah dilakukan oleh Rasulullah SAW. Kanak-kanak adalah penerus bangsa dan umat ini, jika kita perlakukan mereka dengan baik, maka akan baiklah keadaan bangsa dan umat ini pada masa yang akan datang.

Thursday, June 26, 2025

The Silent Proble Killing Muslim

The Silent Problem Killing Muslim:

The United Nations General Assembly was meeting in New York City and there were leaders from all over the world who were there expressing themselves and I happened to be able to listen to the talk that president delivered of Turkey. President Erdogan and it was a powerful speech and as the leader of Turkey which was once one of the most powerful countries on earth. He made some very clear point and I reflect on Turkey because I've been in Istanbul several times and every time I go there and you look at the size of the buildings and you look at the city and you have to say to yourself I mean these people had power especially if you go back to the 16^th 15th 16th century you can see the level of power that they had compared to the rest of the world and even today his country is very strategic .

It was probably the only country that could get the Russians and the Ukrainians to sit at the peace table So he's a very important person and he spoke very clear very straightforward. One of the points that he made very clearly is that the United Nations representatives have been meeting over the past year andwitnessing the genocide that is happening in Palestine.

And now the bombs are falling in Lebanon as we speak This is how he was addressing them The bombs are falling And it is a test for the United Nations because if the United Nations if these are the countries of the world this is a group that was set up in order never to have another Nazi German type of holocaust of people or the misuse of technology the destruction of nations.

That's the reason why this is set up to stop genocide So if we cannot do this then we are under a serious test and this United Nations could become actually unworkable.

And he mentioned that there's a clause within their rulings or the amendments

of the United Nations that if all Attempts fail to stop any aggression then they have the right for coercion which means force They have the right to send in force and and that is the reality If a nation becomes a rogue state and thousands of people are dying this could have consequence for the whole globe somebody has to stop them And so he said I want to be part of of an allied nations the same way the allies stopped Hitler He said I want to be part of a group of allies who stop the aggression the things that are happening now because this is not only going to influence the Middle East but this will have ramifications all over the world.

Even though Turkey is a mighty nation it is the second most powerful nation in NATO , it is one of the most powerful in in the Middle East itself Okay Even though there are great Chachchan warriors and Pakistanis . Pakistan has 170 nuclear weapons in Pakistan Afghan soldiers are still there. And there are other major forces.

Then how can people be stagnated to the point where they're forced to watch innocent children being bombed and being killed Something is seriously wrong something is wrong. And this is what Muslims need to understand If not this generation right now, then the next generation needs to understand which direction to go and to pray to Allah for some real change to come about in our nation in order to be able to come out of the situation that we are in.

So the powerful representative of the Turkish nation representing the potential of the Muslim world that we discussed over 26% of the world's population all types of natural resources strategic position Turkey is right at the point the straits there connect Europe with Asia the Black Sea it is crucial Yemen Djibouti Somalia are bottom of the Red Sea and you see what Houthis are doing now in terms of international trade Malaysia uh is on the Malaka straits and those straits that are going down through Malaysia and Southeast Asia you know much of the

world's traffic economic traffic is going through. You know that area itself. So strategic positions there's hundreds of these positions Muslims have. And we have the armies to protect it or to disrupt other people.

We have young people We have we have a future intellectuals and we have money. Some of the richest people on earth are Muslims. So so many things as we looked at our history and our religion is still growing But with all this there are some serious contradictions that are happening. And this is the frustration that I felt and that many people are feeling right now is that with this great wealth there is poverty and with he huge armies there is defeat there is humiliation intellectuals many of the debates are over trivial matters over minor things and younger generation those who are online you'll see many so-called Muslim sites they're fighting over really small issues.

So it creates a type of frustration that is there and we need change and we found out that Allah said very clearly;” Allah will not change the condition of a people till they change that which is in themselves. So it's something in our hearts something in the body of Islam that has to change is like a giant that can do so many things but the giant is sick The giant's been sleeping and now

it's waking up When you first wake up you feel really groggy like you're not sure of. That's how the Muslim world is now It's like a giant that's just woken up from a deep sleep And so in looking at the traditions of the prophet sallallahu alaihi wasallam and the different aspects of uh Islam wehim said there is something that I fear for my um more than doub okay and that's serious more than the antichrist. And he repeated it three times And when he was asked about what it was he said "Misguided and astray leaders." If your leaders are misguided and this hadith comes in different forms.

One time it said "Uh right So those are lost leaders." And there's another one that says so are people who are not just lost they'll take you astray Cuz you have some scholars today that will even say obey your leaders anything they do And and that has to be put in the right context because he's the right context is you obey your leaders as long as they obey Allah So if uh they don't obey Allah then you don't have to obey.

The Ottomans uh used to say when because I've studied them in some details and when they were the most powerful they had three elements They had another element which is another it was an important one as well but they had three elements One is that they had um what they call the Alps The Alps would be the soldiers the military the fighters.

And then they had the scholars and then they had the business people So you combine the three right. And that's going to be important today cuz not not only do we need a military you got to have an economy So if you have those those you know your fighters who will defend you right But they are connected to scholars or led by scholars and you have an economy underneath it Now now we're talking the solution a reality that can still happen to Muslims But the danger is if the scholars are not here or if the scholars go astray remember what the prophet said; ‘ He said he fears these leaders these leadership people are are going astray.

They're not doing what's right Okay, it's worse He fears it even more than dal and that's serious. That's something which is really serious and Abdah reported that the Prophet said he said verily Allah does not take away knowledge by snatching it from people but he takes away knowledge by taking away the scholars so that when he leaves no learned person people turn to ignorant as they lead us and they ask to deliver religious verdicts and they deliver them without knowledge and they go astray and they lead others astray.

This is what happens when the leaders are the jal this is this is ignorant the jah when they are the ones in leadership then it's a serious situation or if the leaders become uh those who will take you astray don if the leaders are actually submitting to evil or doing evil now Islamic society you can have all the the hutbas all the salats al everything you want but we're not going to get success and we have to study this. We have to understand what it is,, you know in one of the Muslim countries, I don't want to say which one it is but they used to say if they had a son and they said this son you know if he's really intelligent then send him to medical let him be a doctor.

This happened in a lot of Muslim countries in the 20th century If he can't be a doctor then let him be an engineer If he can't be an engineer then let him be an accountant.

And this literally happened in in one country I'll say it it was Syria. They actually took your um test scores and the ones on the top they put them in med school whether you like blood or not The next ones you become engineer you become accountant or you become a lawyer Right,

Then they said in this one Muslim country if he's a bad little boy a spoiled brat then put him in the Quran school Put him let him be a malana. That's what they were doing. So the little boy who was causing trouble right send him to the madressa so the madressa teacher can beat him into place so he gets beat to learn the Quran so what happened then when people suddenly realized that Islam is the solution and then these molanas or these these so-called shacks were graduating bad little boys who now had a cap on so now you're in trouble now because you have the worst most of your people who are actually in the leadership position.

You see so when Islam was in its height the young males young females those who had potential would study Islam and I'm saying females as well because there were many female scholars They would study Islam the best of the people cream of the crop Okay And then it would go down So what was it What was it that takes somebody who has the highest level of intelligence to deal with And and and and why would this be so important.

Number one again we have to understand we're dealing with ilm We're dealing with the knowledge of the revelations So this is how you're going to govern your society. This is how decisions are going to be made economic political social not just religious. Your whole life within a society has to go back to this along with your engineering and your medicine and your architecture. Of course these are all important subjects, But the base subject is this; The true scholar has to be sincere. And you know when that person is doing it for Allah and not for money because the problem today is you have what is called Sultan, they are the scholars of the king that the king will give them a package give them some money buy them bribery to bribe them right, doesn't

Friday, June 20, 2025

PERHITUNGAN HARI KIAMAT -No:28 - Hukuman Bagi Orang Yang Menerima Rasuah

Ibn ‘Abbas (semoga Allah meridhainya) menceritakan bahawa Nabi Allah (saw) menegaskan: ‘Orang yang dilantik sebagai gabenor atau hakim atas sesuatu kaum-dia akan dibawa pada hari Kiamat dalam keadaan yang sedemikian rupa sehingga tangannya akan diikat ke lehernya. Kemudian jika didapati bahawa dia tidak korup dan semua keputusannya berdasarkan keadilan dia akan dibebaskan, tetapi jika dia korup dan telah menerima rasuah daripada orang ramai memberikan penghakiman yang bertentangan dengan prinsip yang benar, dia akan dilemparkan ke dalam Neraka, ke kedalaman yang sama dengan perjalanan lima ratus tahun. (TibranI).

Dalam Islam, rasuah adalah dilarang sama sekali dan dianggap sebagai dosa besar dengan akibat yang teruk. Kedua-dua al-Quran dan Hadis mengutuk keras rasuah, menonjolkan kesan buruknya terhadap individu dan masyarakat. Hukuman rasuah boleh merangkumi kesan duniawi dan rohani, menekankan kepentingan kejujuran, integriti dan keadilan.

Teks Islam tentang Rasuah:

Quran:

Beberapa ayat dalam al-Quran secara jelas mengutuk rasuah. Contohnya:

وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًۭا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ ١٨٨

Janganlah kamu memakan harta sesamamu dengan cara yang tidak benar, dan janganlah kamu menyogok pihak berkuasa dengan sengaja untuk memakan sebahagian daripada harta orang lain, sedang kamu mengetahui bahawa itu adalah dosa. — Dr Mustafa Khattab, The Clear Quran

[Surah Al-Baqarah/2: Ayat 188]

Amaran supaya tidak memakan harta sesama sendiri secara tidak adil dan menggunakannya untuk rasuah untuk mendapatkan kelebihan yang tidak adil.

سَمَّـٰعُونَ لِلْكَذِبِ أَكَّـٰلُونَ لِلسُّحْتِ ۚ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًۭٔا ۖ وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ ٤٢

"Mereka sangat suka mendengar kebatilan dan memakan keuntungan yang haram.1 Maka jika mereka datang kepadamu ˹Wahai Nabi˺, maka hukumlah di antara mereka atau berpaling daripada mereka. Jika kamu berpaling daripada mereka, mereka tidak dapat memberi mudarat kepadamu sedikit pun. Tetapi jika kamu menghukum di antara mereka, maka lakukanlah dengan adil. Sesungguhnya Allah mengasihi orang-orang yang berlaku adil." Dr Mustafa Khattab, The Clear Quran

[Surah Al-Ma'idah/5: Ayat 42]

Mengutuk mereka yang "pendengar yang tekun kepada kebatilan, pemakan [apa yang] haram," yang ditafsirkan oleh ulama Islam termasuk rasuah.

Hadis:

Banyak Hadis (perkataan dan tindakan Nabi Muhammad) juga mengutuk rasuah. Satu Hadis yang terkenal menyatakan, "Allah telah melaknat orang yang menawarkan rasuah dan orang yang menerimanya," menurut Iman kepada Allah. Nabi pun melaknat perantara yang memudahkan rasuah.

Akibat Rasuah:

Rohani:

Rasuah dilihat sebagai dosa besar yang membawa kepada kemurkaan Allah dan menjauhkan diri daripada rahmat-Nya.

Seluruh dunia:

Rasuah boleh mengakibatkan akibat sosial dan moral, termasuk kehilangan reputasi, kepercayaan dan kedudukan sosial.

Undang-undang:

Bergantung pada konteks dan bidang kuasa, hukuman boleh termasuk denda, penjara, atau bentuk hukuman ta'zir (berbicara).

Keterukan Hukuman:

Keterukan hukuman bagi rasuah tidak ditakrifkan secara jelas dalam al-Quran dengan bilangan sebatan tertentu, tetapi ia boleh menjadi berat mengikut undang-undang Islam. Al-Quran dan Hadis menekankan bahawa rasuah adalah satu bentuk rasuah yang menjejaskan keadilan dan kesaksamaan. Hukuman khusus diserahkan kepada budi bicara hakim atau pemerintah, dengan mengambil kira keterukan kesalahan dan keadaan.

Kepentingan Keadilan dan Integriti:

Ajaran Islam amat menekankan kepentingan keadilan, kesaksamaan, dan kejujuran dalam semua urusan. Rasuah dilihat sebagai pelanggaran prinsip ini dan pengkhianatan terhadap amanah. Larangan rasuah adalah aspek asas undang-undang dan etika Islam, memajukan masyarakat berdasarkan kebenaran dan integriti.

Tafsir Ibnu Kathir: (Surah Al Baqarah: Ayat 188]

Rasuah adalah dilarang dan merupakan Dosa;

`Ali bin Abu Talhah melaporkan bahawa Ibn `Abbas berkata, "Ini (Ayah 2:188) adalah mengenai orang yang berhutang apabila tidak ada bukti pinjaman. Maka dia menafikan mengambil pinjaman dan kes itu pergi kepada pihak berkuasa, walaupun dia tahu bahawa itu bukan wangnya dan dia adalah seorang pendosa, memakan apa yang tidak dibenarkan untuknya." Pendapat ini juga dilaporkan daripada Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muqatil bin Hayan dan `Abdur-Rahman bin Zayd bin Aslam. Mereka semua menyatakan, "Janganlah kamu berbantah-bantahan apabila kamu mengetahui bahawa kamu berlaku zalim."

Keputusan Hakim tidak membenarkan yang Dilarang atau melarang yang Dihalalkan

Diriwayatkan dalam Dua Sahih bahawa Ummu Salamah meriwayatkan bahawa Rasulullah ﷺ bersabda:

«أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا يَأْتِينِي الْخَصْمُ، فَلَعَلَّ بَعْضَكُمْ أَنْ يَكُوْنَ أَنْ يَكُونَ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ فَإِنَّمَا هِيَ قِطْعِرٌ، مِنْ فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا»

(Saya hanya manusia! Kamu sekalian mengemukakan kes-kes kamu kepada saya, dan kerana sebahagian daripada kamu mungkin lebih fasih dan persuasif dalam mengemukakan hujahnya, saya mungkin mengeluarkan penghakiman untuk kepentingannya. Jadi, jika saya memberikan hak seorang Muslim kepada orang lain, saya benar-benar memberinya secebis api; maka dia tidak boleh mengambilnya.)

Ayat dan Hadis membuktikan bahawa penghakiman pihak berkuasa dalam apa jua keadaan tidak mengubah realiti kebenaran. Oleh itu, ketetapan itu tidak membenarkan apa yang sebenarnya dilarang atau mengharamkan apa yang sebenarnya dibenarkan. Ia hanya terpakai dalam kes itu. Jadi jika keputusan itu bersetuju dengan kebenaran, maka tidak ada salahnya dalam kes ini. Jika tidak, hakim akan memperoleh pahalanya, manakala penipu akan memperoleh beban jahat.

Inilah sebabnya Allah berfirman:

وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ وَتُدْلُواْ بِهَآ إِلَى الْحُكَّامِ لِتَأْكُلْمِ لِتَأْكُلِّ أَمْوَالِ النَّاسِ بِالإِثْمِ وَأَنتُمْ تَعْلَمُونَ

(Dan janganlah kamu makan harta sesama sendiri dengan jalan yang batil, dan janganlah kamu memberi rasuah kepada pemerintah (hakim sebelum mengemukakan kes kamu) supaya kamu memakan sebahagian daripada harta orang lain dengan berdosa, dengan mengetahui, `Sedang kamu mengetahui kebatilan apa yang kamu dakwakan. ' Qatadah berkata, "Wahai anak Adam! Ketahuilah bahawa keputusan hakim tidak membenarkan kamu apa yang dilarang atau melarang kamu daripada apa yang dibenarkan. Hakim hanya memutuskan menurut keputusannya yang terbaik dan mengikut keterangan saksi. Hakim itu hanyalah manusia dan pasti melakukan kesilapan. Ketahuilah bahawa jika hakim tersilap memberi keputusan kepada seseorang yang berselisih, maka orang yang bersengketa itu akan bertemu dengan Allah pada hari itu. Kemudian, orang yang zalim akan dihakimi dengan cepat dan tepat dengan apa yang akan melebihi apa yang dia perolehi oleh penghakiman yang salah yang diterimanya dalam kehidupan dunia ini."

Ma'arif Quran:

Ayat-ayat sebelumnya memperkatakan tentang perintah-perintah yang berkaitan dengan puasa di mana penggunaan perkara-perkara yang halal telah diharamkan dalam tempoh yang ditetapkan dan masa yang ditetapkan. Sekarang dalam ayat ini, perolehan dan penggunaan Haram atau harta atau harta yang haram telah diharamkan. Ini mempunyai kesesuaian tematik kerana tujuan sebenar di sebalik puasa, satu ibadah, tidak lain hanyalah untuk membiasakan manusia menjauhi apa yang dihalalkan baginya. Jika dia boleh berbuat demikian, ada kemungkinan bahawa menjauhkan diri daripada perkara yang benar-benar haram akan menjadi lebih mudah baginya. Terdapat satu lagi surat-menyurat di sini. Wajiblah seseorang itu berusaha untuk berbuka dengan yang halal. Sesiapa yang melalui kepayahan berpuasa sepanjang hari tetapi akhirnya berbuka pada waktu petang dengan perkara yang haram, hanya akan mendapati puasanya tidak diterima di sisi Allah.

Ulasan

Ayat ini melarang pemerolehan dan penggunaan harta dan harta dengan cara yang haram. Perlu diingat bahawa pemerolehan dan penggunaan sesuatu dengan cara yang halal telah ditekankan dalam Ayat 168 Sarah al-Baqarah seperti berikut:

يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْ‌ضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِإِنْهُ لَكُمْ عَدُوٌّ مُّبِينٌ

Wahai sekalian manusia! Makanlah dari apa yang ada di bumi yang halal lagi baik, dan janganlah kamu ikut jejak langkah Syaitan; kerana sesungguhnya Syaitan itu ialah musuh yang terang nyata bagi kamu.

— Abdullah Muhammad Basmeih

[Surah Al Baqarah; Ayat 168]

Sekali lagi, perintah yang sama muncul dalam Surah al-Nahl:

فَكُلُوا مِمَّا رَ‌زَقَكُمُ اللَّـهُ حَلَالًا طَيِّبًا وَاشْكُرُ‌وا نِعْمَتَ اللَّـهِ إِن كُنتُيمْ إِن كُنتُمْ إِنْتُمْ

Maka makanlah dari apa yang Allah telah rezekikan kepadamu, yang halal lagi baik, dan bersyukurlah atas nikmat Allah, jika hanya kepada-Nya kamu menyembah.

(Surah An Nahl:Ayat114)

Kriteria baik dan jahat dalam mencari

Seluruh dunia bersetuju bahawa wang dan bahan diperlukan dan kehidupan bergantung kepada mereka. Jadi adakah ia bersetuju bahawa ada cara yang disukai dan dibenarkan untuk memperolehnya dan ada juga cara yang tidak diingini dan terlarang. Hampir seluruh dunia memandang rendah terhadap kecurian, rompakan, dan penipuan, tetapi orang pada umumnya tidak mempunyai beberapa kriteria yang kukuh untuk menentukan sama ada cara ini dibenarkan atau tidak dibenarkan, mungkin ini tidak mungkin kerana ia berkaitan dengan kesejahteraan masyarakat di seluruh dunia dan menjejaskan manusia seperti itu. Oleh itu, kriteria universal, baik dan munasabah, hanya boleh datang daripada Tuhan-Pencipta semua alam melalui perantaraan wahyu.

Sebaliknya, jika manusia sendiri diberi pilihan untuk menempa kriteria mereka sendiri, sudah tentu, mereka yang memberikan kerangka undang-undang akan lebih memikirkan bangsa, negara atau masyarakat mereka dan, sebagai kebiasaan, ini akan berbeza daripada apa yang akan difikirkan tentang bangsa dan negara lain. Walaupun latihan ini dilakukan melalui badan antarabangsa yang mewakili seluruh dunia, itu juga, seperti yang ditunjukkan oleh pengalaman, tidak dapat memuaskan hati semua manusia. Akibatnya, akan berlaku ketidakadilan undang-undang yang berakhir dengan peperangan dan huru-hara.

Kebaikan sistem ekonomi Islam

Hukum yang boleh dan yang dilarang yang dikuatkuasakan oleh Syariat Islam datang dengan jelas melalui wahyu Ilahi, atau berasal daripadanya. Undang-undang itu - munasabah, semula jadi dan komprehensif - adalah satu-satunya undang-undang yang boleh berfungsi untuk setiap negara, negara dan masyarakat dan boleh menjadi jaminan keamanan yang sangat dikehendaki. Alasannya ialah segala-galanya yang berguna bersama telah ditinggalkan sedemikian di bawah undang-undang ilahi ini, khususnya perkara-perkara yang semua manusia menuntut hak yang sama, seperti, udara, air, tumbuh-tumbuhan, haba, hutan yang tidak dimiliki dan hasil pertumbuhan gunung yang tidak berpenghuni. Ini adalah harta yang dikongsi bersama semua manusia; tidak dibenarkan sesiapa pun mengambil alih ini sebagai pemilik.

Kemudian ada perkara yang, jika dikongsi, akan mengganggu masyarakat manusia, atau menimbulkan konflik dan keganasan. Untuk ini undang-undang pemilikan persendirian diisytiharkan. Undang-undang yang mengawal pemilikan awal sesuatu tanah atau hasil bumi adalah berbeza dengan undang-undang pemindahan hak milik. Undang-undang telah dirumuskan sedemikian rupa sehingga tidak seorang pun boleh dibiarkan kehilangan keperluan hidup, tentu saja, dengan syarat dia berusaha untuk memperolehnya.

Perhatian khusus telah diberikan kepada pertimbangan bahawa tiada seorang pun yang merampas hak orang lain, atau membawa kerugian kepada mereka, dan dengan itu, menumpukan modal di tangan beberapa individu. Di bawah undang-undang pemindahan pemilikan - sama ada ia mengikut perintah ilahi yang berkaitan dengan pusaka selepas kematian atau berkuat kuasa melalui jual beli seperti yang dipersetujui oleh pihak-pihak yang berkenaan - ia telah mengikat bahawa sama sekali tidak boleh berlaku penipuan atau penipuan dalam urus niaga itu dan juga, tidak sepatutnya ada kesamaran atau ketidakcukupan sedemikian yang boleh membawa kepada pertikaian bersama di masa hadapan.

Turut diambil kira ialah faktor persetujuan dalam urus niaga. Ia perlu dipastikan bahawa persetujuan yang diberikan oleh pihak berkenaan adalah tulen dan persetujuan tersebut tidak dikeluarkan di bawah tekanan. Dalam undang-undang Islam, semua transaksi yang dikenali sebagai batal, tidak sah atau berdosa mempunyai beberapa kecacatan yang wujud dalam perjanjian tersebut. Di tempat, ia boleh menjadi penipuan biasa, di tempat lain, balasan untuk sesuatu perkara atau perbuatan yang tidak diketahui. Kadangkala, hak seseorang dirampas atau kepentingan diri digalakkan dengan membawa kerugian kepada orang lain, atau hak orang awam dilupuskan secara haram. Sebab yang sangat penting mengapa minat, perjudian dan seumpamanya dilarang adalah kerana ia membahayakan kepentingan awam. Akibat kehadiran jahat mereka dalam masyarakat, sesetengah individu menjadi parasit manakala seluruh masyarakat dicampakkan ke dalam kemiskinan.

Walaupun transaksi sedemikian dilakukan atas persetujuan bersama pihak yang terlibat, transaksi tersebut tidak dibenarkan kerana ia tidak lain hanyalah jenayah rasmi terhadap seluruh masyarakat. Ayat ini merangkumi semua situasi dan aspek yang tidak dibenarkan. Menarik untuk diperhatikan bahawa Al-Quran menggunakan perkataan' أَمْوَالَكُم : (amwalakum) dalam وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم ، diterjemahkan sebagai 'dan janganlah kamu memakan harta sesama kamu dengan 'harta kamu' yang pada dasarnya bermaksud harta. Ungkapan ini mempunyai petunjuk halus kepada fakta bahawa mereka yang menceroboh harta orang lain mesti berfikir bahawa orang lain juga akan mempunyai jenis cinta dan perhatian yang sama terhadap hartanya seperti yang penceroboh terhadap hartanya sendiri. Jika defendan menceroboh harta pesalah secara menyalahi undang-undang, dia pasti akan cedera.

Di samping itu, ayat itu mungkin mengeluarkan satu lagi cadangan. Apabila seseorang menceroboh harta orang lain, dan jika orang lain mula melakukan ini sebagai amalan biasa, akibat semulajadi adalah orang lain akan menceroboh hartanya, memberikannya apa yang dia berikan kepada orang lain. Dilihat dari sudut ini, menceroboh harta seseorang secara haram adalah benar-benar undangan kepada orang lain untuk datang menceroboh harta penceroboh, sama-sama menyalahi undang-undang. Seketika, bayangkan apa yang akan berlaku kepada masyarakat di mana pemujaan pemalsuan dalam artikel kegunaan harian menjadi amalan biasa. Akan ada seorang peniaga, yang mendapat lebih sedikit dengan mencampurkan mentega dengan minyak atau lemak yang lebih murah, yang kemudiannya akan pergi ke kedai susu dan tukang susu akan memberinya susu yang dicampur dengan air. Jika dia memerlukan rempah, ini akan dicemari.

Pengalaman yang sama akan berulang apabila dia pergi membeli ubat. Jadi, seorang memperoleh lebih banyak melalui pemalsuan manakala orang lain mengeluarkan pendapatan tambahan itu daripada poketnya dan orang ketiga melakukan perkara yang sama kepada yang kedua dan lingkaran ganas itu berterusan dan menambah rasa mual. Makhan38Penzina berasa gembira tentang apa tambahan yang dia masukkan ke dalam tabungnya tetapi dia tidak pernah melihat lubang di bawahnya kerana dia tidak menyimpan apa-apa tambahan itu dalam realiti. Oleh itu, sesiapa yang merampas wang atau harta orang lain dengan cara palsu, sebenarnya membuka pintu kepada perampasan wang dan hartanya secara haram.

Berkaitan dengan ayat ini, terdapat satu lagi perkara yang perlu diingat. Firman perintah ilahi ini adalah umum: Dan janganlah kamu memakan harta sesamamu dengan jalan yang batil'. Ini termasuk perampasan harta seseorang, dan kecurian, dan rompakan, yang melaluinya wang atau harta milik seseorang diambil secara paksa. Kemudian, terdapat faedah, perjudian, rasuah dan semua jualan dan transaksi yang rosak yang juga tidak dibenarkan di bawah hukum syarak, walaupun, terdapat kepastian persetujuan yang diberikan oleh pihak yang berkenaan.

Sekali lagi, apa-apa wang atau harta yang diperoleh melalui pembohongan atau sumpah palsu, atau pendapatan yang telah dilarang oleh syarak, walaupun seseorang itu sendiri telah berkeringat untuk mendapatkannya, semuanya haram, haram dan palsu. Walaupun kata-kata Al-Quran melarang 'makan' dengan jelas, tetapi pemacu makna di sini tidak terhad kepada 'makan' seperti itu, sebaliknya, ia bermaksud 'menggunakan' dalam erti kata yang mutlak; ia boleh jadi dengan makan, minum, memakai atau apa-apa cara penggunaan lain. Secara metafora, semua penggunaan sedemikian diliputi di bawah ungkapan 'untuk makan,' misalnya, A memakan harta B, yang hanya cara berkata, walaupun semua itu mungkin bukan apa yang boleh 'dimakan'.

Latar Belakang Wahyu

Ayat ini diturunkan dalam latar belakang peristiwa tertentu yang berkaitan dengan perselisihan tanah antara dua orang sahabat yang mulia. Kes itu dibicarakan di mahkamah Nabi ﷺ. Plaintif tidak mempunyai saksi. Nabi ﷺ meminta defendan untuk bersumpah mengikut norma undang-undang Islam. Dia sudah bersedia untuk bersumpah apabila Nabi ﷺ membacakan ayat berikut di hadapan baginda sebagai nasihat yang baik:

إِنَّ الَّذِينَ يَشْتَرُ‌ونَ بِعَهْدِ اللَّـهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَـٰئِكَ َلَا خَلَ الْآخِرَ‌ةِ

Sesungguhnya orang-orang yang mengambil sedikit harga dari perjanjian Allah dan sumpah-sumpah mereka, tidak ada bagi mereka bahagian di akhirat. (3:77)

Apabila Sahabat mendengar ayat ini yang memberi amaran kepada mereka yang cuba mengambil alih harta seseorang melalui sumpah palsu, dia meninggalkan niatnya untuk bersumpah itu dan menyerahkan tanah itu kepada plaintif. (Ruh al-Ma'ani)

Jadi, inilah latar belakang ayat ini diturunkan. Sebagai permulaan, ia melarang memperoleh harta seseorang dengan cara yang menyalahi undang-undang, kemudian ke arah akhir, ia memberi amaran terhadap pemfailan kes palsu, mengangkat sumpah palsu dan memberi atau mentauliahkan saksi palsu. Melarang semua ini, telah dikatakan:

وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِ‌يقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَمْأَتُوَ

yang bermaksud: 'Janganlah kamu membawa kes harta kepada pihak berkuasa, supaya melaluinya kamu memakan sebahagian daripada harta orang ramai dengan berdosa sedangkan kamu mengetahui bahawa kamu tidak berhak terhadapnya dan kamu hanya membuat kes palsu.'

Perkataan وَأَنتُمْ تَعْلَمُونَ (sedangkan anda tahu) di akhir ayat memberitahu kita bahawa seseorang, yang menuntut sesuatu atas dasar salah faham dan memfailkan saman di mahkamah untuk mendapatkannya, tidak akan dilindungi oleh amaran ini. Dalam kejadian seperti ini, Nabi saw bersabda:

انما انا بشر و انتم تختصمون الی و لعل بعضکم ان یکون الحن بحجتہ من بعض فاقضی لہ علی نحوما اسمع منہی فمل حق اخیہ فلا یاخذنہ فانما اقطع لہ قطیۃ من النار (رواہ البخاری و مسلم عن ام سلمہ ؓ)

Saya manusia dan kamu membawa perselisihan kamu kepada saya. Mungkin salah seorang di antara kamu lebih fasih dalam perkaranya daripada yang lain dan aku memutuskan untuk memihak kepadanya berdasarkan apa yang aku dengar daripadanya. Oleh itu, sekiranya dia mendapat sesuatu daripada hak saudaranya, dia tidak boleh mengambilnya kerana, jika demikian, saya akan membahagikan kepadanya tipu daya dari neraka. (Bukhri dan Muslim dari Ummu Salmah (رضی اللہ تعالیٰ عنہا

Nabi ﷺ telah menjelaskan dengan jelas dalam sabdanya yang dipetik di atas bahawa seorang hakim Muslim boleh memberikan penghakiman di bawah beberapa salah faham di mana hak undang-undang satu pihak diberikan secara menyalahi undang-undang kepada pihak yang lain, maka, penghakiman mahkamah sedemikian tidak akan menghalalkan perkara itu untuknya. Begitu juga sebaliknya, iaitu tidak menjadi haram bagi sesiapa yang menghalalkannya. Ringkasnya, penghakiman mahkamah tidak menjadikan yang sah haram, atau yang menyalahi undang-undang sah. Jika seseorang berjaya merampas sesuatu kepunyaan orang lain melalui mahkamah dengan cara penipuan, saksi palsu atau sumpah, laknat kerana telah melakukan yang akan membebankan bahunya dan dia harus, memikirkan pertanggungjawaban yang muktamad di Akhirat dan kehadiran di mahkamah Allah, Yang A11-Mengetahui, Yang Maha Mengetahui, meninggalkannya.

Walau bagaimanapun, menurut Imam Abu Hanifah (رح), jika dalam transaksi yang melibatkan kontrak atau pembatalan di mana Qadi atau hakim mempunyai kuasa di bawah undang-undang Islam, Qadi قاضی memberikan penghakiman, walaupun berdasarkan sumpah atau saksi palsu, penghakiman itu akan menjadikan kontrak atau pembatalan itu sah di bawah undang-undang Islam. Peraturan halal dan haram akan dikenakan ke atasnya, walaupun, kutukan pembohongan dan reka bentuk saksi palsu akan tergantung di lehernya.

Halal membawa rahmat; Haram menghasilkan kejahatan:

Terdapat beberapa tempat dalam Al-Quran di mana menjauhkan diri daripada yang haram dan memperoleh yang halal telah ditekankan dalam pelbagai cara. Di dalam sebuah ayat juga telah dijelaskan bahawa amalan dan akhlak manusia sangat dipengaruhi oleh memakan yang halal. Jika tidak makan dan minum yang halal, hampir mustahil untuk mengharapkan akhlak yang baik dan amal soleh daripada orang itu. Dikatakan dalam al-Quran:

يَا أَيُّهَا الرُّ‌سُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ تَعْمَلُونَ

Wahai rasul-rasul, makanlah yang baik-baik dan beramallah kamu. Saya sedar apa yang awak buat. (23:51)

Dalam ayat ini, akan diperhatikan bahawa makan yang halal telah digabungkan dengan perintah mengerjakan yang ma'ruf. Petunjuknya adalah bahawa amal soleh hanya boleh dikeluarkan apabila manusia makan dan minum yang halal. Nabi saw sendiri telah menjelaskan dengan jelas dalam sebuah hadis bahawa alamat dalam ayat ini, tidak syak lagi, kepada para nabi, tetapi perintah ini tidak terhad kepada mereka sahaja, sebaliknya, semua orang Islam didakwa dengannya. Di penghujung hadis ini, beliau juga mengatakan bahawa tidak makbul doa orang yang memakan yang haram. Nabi saw menambah bahawa terdapat ramai orang yang bersusah payah dalam ibadah mereka, kemudian menadah tangan mereka berdoa kepada Allah Taala dan berkata, 'Ya Tuhan, 0 Tuhan' tetapi apa yang mereka makan adalah haram حرام , apa yang mereka minum adalah haram حرام , apa yang mereka pakai adalah haram حرام ، jika demikian, bagaimana mungkin doa mereka ini dimakbulkan?

Sebahagian besar dari ajaran Nabi ﷺ telah ditumpukan kepada tugas besar menyelamatkan umatnya daripada yang haram dan menyerunya kepada penggunaan yang halal. Dia berkata:

'Sesiapa yang makan halal حلال ، mengikut sunnah dan orang tidak disakiti olehnya, dia akan masuk syurga.' Sahabat yang dirahmati ﷺ berkata, 'Wahai Rasulullah, pada masa ini perkara-perkara ini adalah perkara biasa dalam masyarakat anda. Kebanyakan orang Islam mematuhi ini dengan ketat.' Dia berkata: 'Ya! Pada masa hadapan juga, dalam setiap zaman, akan ada orang yang akan mematuhi peraturan ini.' (Hadits ini telah diriwayatkan oleh Tirmidzi dan beliau menyebutnya sahih)

Dalam hadis lain, Nabi saw dilaporkan telah berkata kepada Sahabat yang dirahmati ` Abdullah ibn ` Umar:

Terdapat empat sifat, jika ini ada dalam diri anda dan anda tidak mempunyai apa-apa lagi di dunia, ia akan mencukupi anda. Empat sifat itu ialah: Menjaga amanah, berkata benar, berakhlak mulia dan khusyuk dalam memakan yang halal حلال .

Sahabat yang diberkati Sa'd ibn Abi Waqqas ؓ memohon kepada Nabi ﷺ untuk mendoakan baginda agar dia menjadi salah seorang daripada orang-orang yang doanya diterima. Dia berkata:

Wahai Sa'd سعد , halalkan dan sucikan apa yang kamu makan, niscaya kamu menjadi orang yang dikabulkan doanya. Dan demi Dzat yang nyawa Muhammad ﷺ berada di tangan-Nya, apabila seorang hamba Allah memasukkan sesuap makanan yang haram ke dalam perutnya, maka tidak diterima amalnya selama empat puluh hari berikutnya. Dan seseorang yang dagingnya diambil secara haram, kerana daging itu api Neraka sahaja yang menerimanya.

Sahabat yang dirahmati ` Abdullah ibn Masud ؓ melaporkan bahawa Rasulullah ﷺ bersabda:

Demi Zat yang nyawaku berada di tangan-Nya, tidaklah seorang hamba Allah menjadi muslim kecuali muslim hatinya dan lisannya dan sampai tetangganya aman dari keburukannya. Dan apabila seorang hamba memperoleh yang haram kemudian disedekahkan, maka yang demikian itu tidak diterima; dan jika ia membelanjakan daripadanya, ia tetap terputus dari keberkatan; dan jika ia meninggalkannya untuk ahli warisnya, maka ia menjadi keperluannya untuk perjalanan ke Neraka. Sesungguhnya Allah Taala tidak menolong keburukan menghapuskan keburukan yang lain, tetapi Dia menolong menghapuskan keburukan dengan kebaikan.

Soalan-soalan; manusia mesti menjawab pada hari kiamat

Sahabat yang dirahmati Mu`adh ibn Jabal ؓ melaporkan bahawa Nabi ﷺ bersabda:

ما تزال قدما عبد یوم القیامہ حتی یسال عن اربع عن عمرہ فیما افناہ و عن شبابہ فیما ابلاہ وعن کن مالی ہ انفقہ وعن علمہ ماذا عمل فیہ (البیہقی۔ ترغیب)

Tiada seorang hamba Allah pun boleh bergerak satu langkah pada Hari Kiamat melainkan dia disuruh menjawab empat soalan; pertama, tentang hidupnya, untuk apa dia menghabiskannya; kedua, tentang masa mudanya, dalam apa dia memakannya; ketiga, tentang hartanya, dari mana dia memperolehnya dan untuk apa dia membelanjakannya; dan keempat, tentang ilmunya, sejauh mana dia bertindak selari dengannya.' (Al-Bayhaqi, Targhib)

Sahabat yang dirahmati, ` Abdullah ibn ` Umar ؓ melaporkan bahawa Nabi ﷺ pernah memberikan khutbah di mana baginda bersabda:

Wahai Muhajirin, aku berlindung kepada Allah Taala daripada lima sifat budi pekerti agar ia tidak tumbuh dalam diri kamu: pertama, menentang kezaliman, kerana apabila kezaliman berlaku dalam sesuatu kaum, mereka ditimpa wabak, wabak dan penyakit baru yang tidak pernah didengar oleh orang tua mereka; dan kedua, menentang penipuan dalam timbangan dan sukatan, kerana apabila penyakit ini melanda sesuatu kaum, mereka dilanda kebuluran, kenaikan harga, buruh yang ketat dan terlalu banyak bekerja dan pemerintah yang menindas; dan ketiga, terhadap tidak membayar Zakah زکوٰۃ ، kerana apabila orang tidak membayar Zakah زکوٰۃ ، hujan berhenti; dan keempat, menentang kecuaian agama manusia, kerana apabila sesuatu umat melanggar perjanjiannya dengan Allah dan Rasul-Nya, maka Allah Taala menjadikan musuh-musuh yang asing di atas mereka yang merampas harta mereka tanpa alasan yang benar; dan kelima, menentang sikap acuh tak acuh terhadap pihak berkuasa yang memerintah, kerana apabila pemerintah suatu kaum gagal memutuskan perkara mengikut Kitab Allah, kerana perintah yang diturunkan oleh Allah Taala tidak sesuai dengan khayalan mereka, maka Allah Taala menimbulkan kebencian sesama mereka dan turunlah perselisihan kepada mereka. (Riwayat ini telah diriwayatkan oleh Ibn Majah, al-Bayhaqi, dan lain-lain, dan al-Hakim telah menamakannya 'Sahih' mengikut standard yang ditetapkan oleh Muslim.)

Semoga Allah SWT memberikan kita dan semua umat Islam kemampuan yang paling sempurna untuk kekal selamat daripada kejadian malang tersebut.

Tazkirul Quran

Oleh itu, kehidupan seorang mukmin adalah hidup berlepas diri. Sepanjang hidupnya, dia terpaksa menjauhkan diri daripada perkara tertentu. Bulan Ramadan berfungsi sebagai latihan untuk ini. Kehidupan berpantang di bulan puasa mengajar kita bahawa hamba Allah yang sebenar ialah orang yang beribadah kepada Allah pada tahap taqwa dan hidup bertaqwa dan takut kepada Allah. Tuhan akan menyahut panggilan hanya mereka yang mendekatkan diri kepada-Nya dengan menjalani kehidupan pengorbanan.

Thursday, June 19, 2025

Proposed Program -- Proposed Daily Program

The actions of a Muslim are noble, and with proper organization, their benefit is maximized. Here is a suggested daily program for every Muslim:

1. Pray Fajr in the mosque with fellow Muslims. The Prophet, peace be upon him, said, "Whoever prays Fajr is under the protection of Allah." (Muslim)1

2. Remain in the mosque, recite the morning supplications, and then recite the Quran. If you have memorized it, review what you have memorized until the sun rises. Then, perform the two Rak'ahs of Duha (forenoon) prayer.

3. Go to your work, and after returning from work, take some time to rest.

4. After Asr prayer, recite the evening supplications.

5. After Maghrib prayer, stay in the mosque until Isha prayer and engage in similar activities as you did after Fajr, such as reciting the Quran, reading books of Hadith, and books of the early righteous predecessors.

6. During the aforementioned periods, attend lessons of scholars or listen to them.

7. After Isha prayer, sleep early. The Prophet, peace be upon him, disliked sleeping before Isha and engaging in conversation after it. Abu Barzah,2 may Allah be pleased with him, reported, "The Prophet,

8. Recite the supplications before sleeping, then sleep in a state of purity, lying on your right side.

9. One hour before Fajr prayer, wake up from sleep and do the following:

a) Remember Allah upon waking up to untie a knot from Satan. The Prophet, peace be upon him, said, “When one of you goes to sleep the devil ties three knots at the back of his neck, sealing every knot with, ‘You have a long night, so sleep’. So if one awakes and mentions Allah a knot will be loosened, if he performs ablution a knot will be loosened, and if he prays a knot will be loosened, and in the morning he will be active and in good spirits; otherwise he will be in bad spirits and sluggish in the morning.” (Agreed upon)2

b) When you wake up, say, "La ilaha illallah, wahdahu la sharika lah, lahul mulk wa lahul hamd, wa huwa 'ala kulli shayin qadir"

(There is no deity worthy of worship except Allah, alone without partner. To Him belongs the dominion, and to Him is the praise, and He is able to do all things)

and "Alhamdulillah, SubhanAllah, la ilaha illallah, Allahu Akbar, wa la hawla wa la Sahaba (341/4). quwwata illa billah" (Praise be to Allah, glory be to Allah, there is no deity worthy of worship except Allah, Allah is the greatest, and there is no power nor might except with Allah).

The Prophet, peace be upon him, said, 'La ilaha illallah wahdahu la sharika lah, lahul mulk wa lahul hamd, wa huwa 'ala kulli shayin qadir. Alhamdulillah, SubhanAllah, la ilaha illallah, Allahu Akbar, wa la hawla wa la quwwata illa billah,' then supplicates to Allah or makes a supplication that will be answered, and if they perform ablution and offer prayer, their prayer will be accepted." (Al-Bukhari)1

c) Pray the night prayer (Qiyam al-Layl) that Allah has prescribed for you, and supplicate to Allah and seek His forgiveness until the Adhan for Fajr prayer.

I ask Allah, the Almighty, to make you among the fortunate ones in this world and the Hereafter, and to grant you success wherever you turn. May He make you blessed wherever you settle, and may He gather us all in the highest level of Paradise.

May Allah's peace and blessings be upon our Prophet Muhammad, his family, and all his companions.

1 Book of Mosques and Places of Prayer, Chapter on the merits of praying Isha and Fajr in congregation, Hadith No. (657), narrated by Jundub ibn Abdullah, may Allah be pleased with him.

2 He is Nadlah ibn 'Ubayd al-Aslami, known as Abu Barzah, who passed away in 64 AH. Al-Isaba fi Tamyiz al-

Steps Towards Happiness 248

peace be upon him, disliked sleeping before Isha and engaging in

conversation after it." (Agreed upon)1

1 Narrated by Al-Bukhari, Book of Times of Prayer, Chapter on the time of Asr prayer, Hadith No. (547), and Muslim, Book of Mosques and Places of Prayer, Chapter on the desirability of hastening the Fajr prayer in its earliest time, Hadith No. (647).

2 Narrated by Al-Bukhari, Book of Tahajjud Prayer, Chapter on the knots that Satan ties on the back of the head if one does not pray at night, Hadith No. (1142), and Muslim, Book of Prayer of Travelers and Shortening It, Chapter on what is narrated about someone who slept the entire night until morning, Hadith No. (776), from the narration of Abu Hurairah, may Allah be pleased with him.

1 Book of Tahajjud Prayer, Chapter on the virtue of one who wakes up during the night and prays, Hadith No. (1154), from the narration of Ubada ibn as-Samit, may Allah be pleased with him.