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Life of the Prophet (seerah)

Abdullah Ibn Rawahah (ra): The Warrior Poet | The Firsts

September 28, 2022Dr. Omar Suleiman

Dr. Omar Suleiman talks about Abdullah Ibn Rawahah (ra), who with his piety as remarkable as his poetry, was the first of the poets who defended the Prophet ﷺ and most noted for his virtues.

Transcript

This transcript was auto-generated using AI and may contain misspellings.
I would ask the name of Allah, the most merciful, the most merciful. In the name of Allah, the most merciful. All praise is due to Allah, Lord of the worlds. And all praise is due to Him, the One who protects the wrongdoers. And the right path is for the righteous. Allahumma salli wa sallim wa baraka ala abdika wa rasulika Muhammadin. Sallallahu alayhi wa sallam wa ala alihi wa sahbihi wa salam tasliman kathira. So, alhamdulillah, Rabbul Ameen. Tonight we actually are going to get started with what should be a really pleasant, inshallah, and enlightening three sessions. So, I started off by looking at the story of Abdullah bin Rawaha, radhiAllahu ta'ala anhu, and my initial thought was that I would do a short halaqa about him at the end of this, you know, season. But then I started digging, digging, and digging, and I thought he deserves his own class tonight, bidnillah ta'ala. And then I thought that it would be nice for us to spend the next three weeks actually looking at this genre of sahaba that all happen to be from the Ansar and all happen to have a similar entry point into the life of the Prophet, sallAllahu alayhi wa sallam. And these are the three poets of the Prophet, sallAllahu alayhi wa sallam. And usually, when I say the poet of the Prophet, sallAllahu alayhi wa sallam, who's the first person that comes to the mind of most Muslims? Hassan ibn Thabit, radhiAllahu anhu, right? Hassan ibn Thabit is the most notable poet of the Prophet, sallAllahu alayhi wa sallam. And we're going to talk about him, inshAllah ta'ala. But Ibn Sirin, rahimAllahu ta'ala, says, كان شعراء رسول الله, sallAllahu alayhi wa sallam, تلاث that the poets of the Prophet, sallAllahu alayhi wa sallam, were three people. Abdullah ibn Rawaha, Hassan ibn Thabit, and Ka'b ibn Malik. These are the three poets of the Prophet, sallAllahu alayhi wa sallam. Abdullah ibn Rawaha, Hassan ibn Thabit, and Ka'b ibn Malik. May Allah subhanahu wa ta'ala be pleased with them all. Ka'b ibn Malik, of course, is the companion whose story is most famous for his tawbah, for his repentance. And we'll talk about him either next week or the week after, inshAllah ta'ala.
But the next three weeks, bidnAllahi ta'ala, we're going to spend on these three men, these three poets of the Prophet, sallAllahu alayhi wa sallam. Now, Abdullah ibn Rawaha, radhiAllahu ta'ala anhu, is extremely important in this regard, not just because he connects to the story that we just finished of Abu Darda, radhiAllahu anhu, but because out of the three, his virtues are actually the most well-established. So he actually has more virtues established on the tongue of the Prophet, sallAllahu alayhi wa sallam, than both Hassan and Ka'b ibn Malik, may Allah subhanahu wa ta'ala be pleased with them all. And he combines multiple virtues, not just his poetry. And it's very interesting because all three of these men have vastly different personalities. And aside from their poetry, there isn't much that underlies all three of their stories. But when it comes to Abdullah ibn Rawaha, radhiAllahu ta'ala anhu, I chose the title the warrior poet for a reason, because the perception is that those that were into poetry had nothing to do with battle. And he's kind of the, you know, he's the odd man out in this regard. He's a warrior and he's a poet, which was weird at the time. And on top of that, his poetry is actually, you know, very much so a window into the seerah that he's describing. So because he has war poetry, and by the way, you know, it's like a, I got to put this disclaimer out from the very beginning, his poetry is pretty aggressive because it's war poetry. You don't sing nice poetry in battle. And when you're getting your own troops riled up, and you're fighting against people that have oppressed you for two decades, your poetry is not going to be very lenient or gentle. It's not sweet poetry about the shamaal of the Prophet salAllahu alaihi wa sallam, the description of the Prophet salAllahu alaihi wa sallam. It's like hardcore poetry, getting the morale up of the believers as they're in the heat of the battlefield. And he is, in fact, in the front line. So he's not even a guy that's like sitting in the back somewhere, or singing this poetry on the sidelines.
He's in the battlefield, in the front line of the battlefield, chanting out poetry very loudly, and riling up the believers and keeping them going throughout these, you know, these very difficult moments of their lives. So his name, Imam al-Dhahabi rahimahullah ta'ala introduces him, al-Ameer al-Saeed al-Shaheed, the Ameer, the leader, the person of eternal bliss, the martyr, Abu Amr al-Ansari, this person who we talked about, Abdullah ibn Rawaha radiAllahu ta'ala anhu, al-Badri al-Khazraji, he's one of those who witnessed Badr. He's from the tribe of Khazraj, and he is al-Sha'ir, the poet of the Prophet salAllahu alaihi wa sallam, the first poet of the Prophet salAllahu alaihi wa sallam. So the first to become Muslim, and the one who has the most virtues narrated about him radiAllahu ta'ala anhu. So tonight's going to be a little bit different and interesting, and the next three in fact are going to be a lot of poetry, and it's almost impossible to translate any of this poetry, at least to carry some of the beauty from it, but at least introducing the men behind the poetry of the Prophet salAllahu alaihi wa sallam. So Abdullah ibn Rawaha radiAllahu ta'ala anhu is from the tribe of Khazraj. His father passed away before Islam, and his mother is a woman by the name of Kabsha bint Waqit. Kabsha bint Waqit, and his sister is a woman by the name of Amrah. And the reason why they're both important is because they both converted to Islam. So both his mother and his sister accepted Islam alongside him, and this is the only sibling that we know for him, is his sister Amrah, and his mother Kabsha accepted Islam. And she married al-Bashir ibn Sa'd after the death of the father of Abdullah ibn Rawaha. So when she married al-Bashir ibn Sa'd,
then they also have the famous al-Nu'man ibn Bashir, who was a very famous companion of the Prophet salAllahu alaihi wa sallam. Even Sahih al-Bukhari, you'll often see the name al-Nu'man ibn Bashir. So this is now the relative of this, I'm sorry, I messed up. His sister Amrah married Bashir ibn Sa'd. His sister Amrah married Bashir ibn Sa'd, therefore al-Nu'man ibn Bashir is his maternal nephew. So his sister Amrah married Bashir ibn Sa'd, had al-Nu'man ibn Bashir. His mother Kabsha married Qais, and then had Thabit ibn Qais. So if you're taking notes, just remember this for the future. Thabit ibn Qais radiAllahu ta'ala anhu, famous companion, is therefore his brother through his mother, his maternal brother. So Thabit ibn Qais shares the same mother. Kabsha is the mother of both Thabit ibn Qais and Abdullah ibn Rawaha, through different fathers. And al-Nu'man ibn Bashir is his maternal nephew through his sister Amrah. Both men become very instrumental in the Seerah of the Prophet salAllahu alaihi wa sallam, and in Hadith literature, and preserve much of the legacy that we have of Abdullah ibn Rawaha. Much of his poetry is narrated through them. And his best friend, of course, his brother for life, was who? We talked about him last week. Abu Darda'a radiAllahu ta'ala anhu. So Abu Darda'a and him grew up together. They were childhood friends. They were best friends. They were closer than blood brothers. And he narrates from the Prophet salAllahu alaihi wa sallam, as we said, various ahadith, as well as from Bilal radiAllahu ta'ala anhu. And we'll talk about some of those that narrated from him. Right off the bat, he didn't have any children. Abdullah ibn Rawaha radiAllahu ta'ala anhu never had any children that we know of. So what's his story prior to Islam? He's one of the few people from the Ansar who was highly literate,
well-read, very eloquent, and his poetry was so famous that the Prophet salAllahu alaihi wa sallam was already aware of his poetry, even though he never met him. So Abdullah ibn Rawaha authored much poetry in the days of ignorance. It's known as al-shir' al-jahili, the poetry of the days of ignorance. And his poetry was being quoted around the Prophet salAllahu alaihi wa sallam all the time. And one of the proofs that the scholars used to say that poetry or art that isn't Islamic but doesn't undermine Islam is permissible is that the Prophet salAllahu alaihi wa sallam used to love the poetry of ibn Rawaha. The fact that his poetry from the days of ignorance was still quoted by the Prophet salAllahu alaihi wa sallam after Islam, so long as there was nothing obscene about it, is the main proof that the scholars used to say that poetry or art that is not necessarily undermining of anything Islamic is permissible, especially if it has a good meaning. And of course the Prophet salAllahu alaihi wa sallam only liked that which has a profound and good meaning. So al-shir' al-jahili, he was famous for his poetry in the days of ignorance and he would become famous for his poetry in Islam. Now when he heard about the Prophet salAllahu alaihi wa sallam, he's known to be a quick man. So his description is that he immediately grasped something and then he could tell you all about it. He could give you all of the estimations of a currency if you put it in front of him. One of the things that he used to do in jahiliyya, you know, this was a way that you tested your wits, was you put in front of him a handful of something and he tells you how much it weighs without carrying it. So he's able to estimate things in the marketplace, he's able to look at someone and tell you where they're from, because he's so intelligent and he knows the lineage of people, he knows the traits of people, which country you're probably from.
He could tell you who your siblings were if he looks at you. So he's one of those people who has these strong wits that people used to praise all the time and the Prophet salAllahu alaihi wa sallam heard about him. So what's beautiful is that when he sees the Prophet salAllahu alaihi wa sallam for the first time, there is a curiosity about what he's going to say about the Prophet salAllahu alaihi wa sallam. Right? You know, this is not a guy that gets taken advantage of and he's not a man who's easily impressed. And we wonder what he's going to say when he sees the Prophet salAllahu alaihi wa sallam. And he is the person who, when he sees the Prophet salAllahu alaihi wa sallam, he says, لَوْ لَمْ تَكُنْ فِيهِ آيَاتٌ مُبَيِّنَةٌ كَانَتْ بَدِيْهَتُهُ تُنبِيكَ بِالْخَبَرِ This is his first beautiful poem about the Prophet salAllahu alaihi wa sallam. I'm not sure if Shaykh Yasir covered it in Shemaal or not. لَوْ لَمْ تَكُنْ فِيهِ آيَاتٌ مُبَيِّنَةٌ Had there not been clear signs that he has, meaning the divine revelation, the Qur'an, the miracles that Allah had given to him, كَانَتْ بَدِيْهَتُهُ تُنبِيكَ بِالْخَبَرِ You looked at him and his essence salAllahu alaihi wa sallam, the way he carried himself, his appearance, the way he answered questions right away. بَدِيْهَتُهُ is a very hard word to translate, by the way. But his quickness, his appearance, his essence salAllahu alaihi wa sallam, تُنبِيكَ بِالْخَبَرِ would tell you that he is indeed a recipient of divine revelation. So I looked at him, I knew he's a prophet. Similar to Abdullah ibn Salam. And realized this is how Allah subhanahu wa ta'ala makes the Prophet salAllahu alaihi wa sallam's message so clear to these people. That if you were Abdullah ibn Salam, the chief rabbi of Medina, who'd been waiting for him and reading the descriptions from the Torah, and you saw him, you said that's him. And if you were Hassan ibn Thabit radiyAllahu anhu, right? That's him. We'll talk about that. And if you were Abdullah ibn Rawaha, who looks at people and who, you know, makes judgments about people in terms of whether they're truthful or not,
who can kind of immediately read you and get your vibe, looks at him and just from a place of pure intelligence, says, that's him. All these people are seeing the Prophet salAllahu alaihi wa sallam for the first time and going, that's him. So Abdullah ibn Rawaha accepted Islam right away. Right away. And in fact went to Mecca, and was one of the 73 Ansar, that small group of 73 Ansar, that actually took the bay'ah with the Prophet salAllahu alaihi wa sallam, that took the pledge with the Prophet salAllahu alaihi wa sallam, in Mecca, before he even came to Al-Madinah salAllahu alaihi wa sallam. So he is one of the representatives of the Ansar, who took that oath of allegiance, before the Hijrah even happened to Madinah. And then one of those who came back to Madinah, and when he came back to Madinah, immediately began giving da'wah before the Prophet salAllahu alaihi wa sallam even arrived. And again, we said the first person that he starts with is, his best friend, Abu Darda'a radiAllahu anhu. And Abu Darda'a says, I'm happy for you, but I'm enjoying my idol. You do you and I'll do me. Until Abu Darda'a radiAllahu ta'ala anhu comes home and finds that Abdullah ibn Rawaha, crushed his idol to pieces. And his idol couldn't defend himself. And you remember the story, Abdullah ibn Rawaha is sitting with the Prophet salAllahu alaihi wa sallam, and Abu Darda'a is walking in. And Abdullah ibn Rawaha says, Ya Rasulullah, I think he's coming to get me. And the Prophet salAllahu alaihi wa sallam says, No, no, Allah promised me Abu Darda'a was going to become Muslim. He's coming to become Muslim. So this is Abdullah ibn Rawaha radiAllahu anhu. And he had a strong personality. No nonsense. No nonsense whatsoever. Right? Very straightforward, no nonsense. And he's the first person. So there are many firsts here. He's the first person to challenge Abdullah ibn Ubaid bin Salul, the chief of the hypocrites. Abdullah ibn Ubaid bin Salul's name has come up a few times now.
He of course was set to become the leader of Medina. And when the Prophet salAllahu alaihi wa sallam came, it basically foiled his plans. So the first gathering the Prophet salAllahu alaihi wa sallam remembered with him was this time that the Prophet salAllahu alaihi wa sallam was riding towards a gathering of Abdullah ibn Ubaid bin Salul and some of the people in Medina. And they were a mix of Muslims, hypocrites, some of the Jews of Medina. It was a mixture of people. And when the Prophet salAllahu alaihi wa sallam came close, remember he insulted the Prophet salAllahu alaihi wa sallam and said to the Prophet salAllahu alaihi wa sallam that, you know, your donkey bothers me, like just stay back. And we're not interested in what you have to say to us. Abdullah ibn Rawaha was the person who stood up and who said to the Prophet salAllahu alaihi wa sallam, actually we're very interested in hearing what you have to say. Why don't you come and address us and tell us what you have to say. And it was after that that a scuffle broke out between the people that were sitting around Abdullah ibn Rawaha and Abdullah ibn Ubaid bin Salul. And that's when the Prophet salAllahu alaihi wa sallam asked Sa'd ibn Ubaidah radiyAllahu anhu, what's the issue with this man? Why does ibn Ubaid bin Salul hate me so much? And he explains to the Prophet salAllahu alaihi wa sallam that, look this guy's robe, his crown was already being made. He was ready to ascend the throne and then you came with Islam and it undercut all of his plans. So he hates you because you took his power. But it was Abdullah ibn Rawaha radiyAllahu anhu who was noted then as the first person to stand up to Abdullah ibn Ubaid bin Salul and basically tell him to get lost. And this was the gathering in which that happened. And the Prophet salAllahu alaihi wa sallam saw that in him. Because he was so trustworthy, he's also one of the first trustees of the Prophet salAllahu alaihi wa sallam. And RasulAllah salAllahu alaihi wa sallam would send him to the various tribes inside of Al-Madina, right, as his representative. Now of course, the Prophet salAllahu alaihi wa sallam himself was governing Al-Madina
and holding together this very fragile situation. But when he needed to send a messenger to someone on the inside, especially one of the Jewish tribes, he would send Abdullah ibn Rawaha radiyAllahu ta'ala anhu as his trustee, as his right-hand man. And because of his intelligence, it's narrated authentically that on the day of the conquest of Khaibar, the Prophet salAllahu alaihi wa sallam would send Abdullah ibn Rawaha to estimate the palm trees, to estimate what part would belong to the Muslims and what part would remain for the people in Al-Khaibar. And this is narrated authentically that the Prophet salAllahu alaihi wa sallam sent him the day that Khaibar was opened. And Abdullah ibn Rawaha said to them, أُقِرُّكُمْ فِيهَا مَا أَقَرَّكُمُ اللَّهُ عَلَىٰ أَنَّ الثَّمْرَ بَيْنَنَا وَبَيْنَكُمْ So he said that I basically confirmed to you that Allah subHanaw Ta'ala has made it so that the fruits, the thamar, are divided between you and us. فَكَانَ رَسُولُ اللهِ صَيِّسًا يَبْعَثُ عَبْدُ اللَّهِ بِنِ الرَّوَاحَةِ رَضِيَ اللَّهُ تَعَالَىٰ عَنْهُ فَيَحْرُسُ بَيْنَهُ وَبَيْنَهُمْ ثُمَّ يَقُولُ إِنْ شِئْتُمْ فَلَكُمْ وَإِنْ شِئْتُمْ فَلِيهُ So Abdullah ibn Rawaha would go and he would look at the palm trees and he could immediately estimate, just by looking at it, what share belonged to the Muslims and what share belonged to the people of Al-Khaibar, the tribe of Al-Khaibar, and was very fair with them in the process as well. So he was the trustee of the Prophet ﷺ and the Prophet ﷺ put his wits to good use, of being able to estimate things and being able to represent the Prophet ﷺ accurately in some of these gatherings. He's also the one who announced the victory of Badr to the people of Medina. So the Prophet ﷺ sent him ahead from Badr, he witnessed Badr, and the Prophet ﷺ sent him ahead to Al-Medina to make the announcement of the victory of the Muslims, and he did so in his beautiful and poetic way.
Now let's talk about his poetry for a bit, insha'Allah ta'ala. So the Prophet ﷺ used to quote his poetry to the extent that the scholars say we don't know of anyone else who the Prophet ﷺ كان يتمثّل به. The Prophet ﷺ used to frequently quote like that. We don't actually have narrations of the Prophet ﷺ quoting the poetry of other people. But when it comes to Abdullah ibn Rawaha, رضي الله تعالى عنهم, the Sahaba asked Aisha رضي الله تعالى عنها, أكان رسول الله ﷺ يتمثّل بشئٍ من الشعر؟ We know the Prophet ﷺ said that poetry is okay, so long as there's nothing that's under it, or I'm sorry, that undermines Islam that comes through it. But did the Prophet ﷺ himself used to enjoy anyone's poetry? Did he used to quote anyone's poetry? She said, كان يتمثّل بشئٍ من شعر عبد الله ابن رواحة. He would frequently quote Abdullah ibn Rawaha رضي الله تعالى عنه. He loved the words, the poetry of Abdullah ibn Rawaha رضي الله تعالى عنه. وربما قال ويأتيك بالأخبار من لم تزوّدي that he would frequently say ﷺ that news comes to you from places that you least expect. Okay, من لم تزوّد means people that you did not necessarily provide for, you didn't carve the way or pave the way for it. But news often comes to you from people and places that you least expect. So the Prophet ﷺ used to like his poetry, and he used to quote him around the house ﷺ in these different settings. Now a beautiful narration in this regard is about his genre of poetry. So Ibn Sirin رحمه الله says, there is a distinction between the poetry of Hassan, of Ka'b and of Abdullah. So all three of them are defenders of the Prophet ﷺ. But he said there is a distinction.
He says, كان حسان وكعب يعارضان المشركين بمثل قولهم بالوقائع والأيام والمآثر that Hassan and Ka'b, their brilliance was that they would basically respond to the مشركين with the same style of poetry that they would use against the Prophet ﷺ. So they talk about their tribes and Hassan and Ka'b would talk down their tribes and talk up the Prophet ﷺ. They talk about their days of victory and their glory days and Hassan and Ka'b would put down their days of glory and victory and then elevate the Prophet ﷺ and the days of the Muslims like Badr and so on and so forth, right? The day of the Hijrah and the day of Badr. So Ka'b and Hassan would listen to them and then take their words and use it against them. And that was their brilliance. Okay, he says, وأما ابن رواحة كان يعيرهم بالكفر وينسبهم إليه. Ibn Rawaha was very straightforward. He would just disgrace them with their kufr, with their disbelief and put them down for their disbelief. Like he didn't go through the whole tribes and that kind of stuff for the most part. He would talk about the superiority of Iman to kufr, the superiority of belief to disbelief. So his genre of poetry, when he talked to them, was to elevate the worship of Allah and to put down the worship of their idols. Okay, to talk about the honor and dignity of Islam and to talk about the humiliation of Jahiliyyah. And that's the way that he used to be, رضي الله تعالى عنه, when he would respond to them. Now, it's not like these three men would go and they would just go after them for no reason, right? Obviously, they would respond on behalf of the Prophet ﷺ and that shows you there's room for that. And Ibn Rawaha describes the first time that the Prophet ﷺ basically was curious about how he would respond on his behalf. So he said, I passed by the Prophet ﷺ and
جلست بين يديه, sat in front of him and the Prophet ﷺ told me كيف تقول الشعر إذا أردت أن تقول؟ How do you author poetry when you feel like authoring poetry? Like what's your process? The Prophet ﷺ was asking him, what's your process? So he says, أنظر في ذاك ثم أقول. He said, I don't really have a process. I look at something and then I speak. So he's like, I don't prepare any poetry and then come with lines. Abdullah ibn Rawaha studies something and then he attacks it. Okay, so the Prophet ﷺ says in that case, فعليك بالمشركين, respond to those haters. Show me what you've got. So Ibn Rawaha says, ولم أكن هيأت شيئا. This is like nerve-wracking for him. He's like, I had nothing prepared. The Prophet ﷺ put me on the spot. So you're this poet who just looks at something and gets it done. So go ahead, respond to these people. Show me what you've got. So Ibn Rawaha says that I looked at them. I looked at them and I said, فخبروني أثمان العباء متى كنتم بطارقة؟ أو دانت لكم مضرو؟ Which basically means that, you know, I said to them, tell me the price of a garment when you were in al-Tariq or when you dominated the tribe of Mudar. What that means is the only thing you people know in the days of ignorance is the price of a thawb, the price of a'abaya. You people know nothing. You're ignorant human beings. The only thing that you could quote to me from your knowledge is the price of something because all you people are into is in the trade of these different things. So he said, so I looked at the Prophet ﷺ. فرأيته قد كره هذا أن جعلت قومه أثمان العباء So he said, I looked at the Prophet ﷺ and I realized the Prophet ﷺ didn't like that very much. Right? Because I turned his qawm, if I said you people, then I turned his people
into a people that were so ignorant that the only thing they used to be able to quote you was the price of something. So he said, so I tried again. So he said after that, this is really really hard to translate, but he said to you, Oh you Hashim al-Khayr, which is the tribe of the Prophet ﷺ. He said Allah has honored you over all others. I can see the khayr in you. I can see the good in you and I know it. And if anyone asks them about you, then they will not be able to sing your praises enough or be of great support to you. But may Allah support you firmly. So he looked at the Prophet ﷺ. May Allah support you as firmly as he supported Musa ﷺ and give you victory as he gave to Musa ﷺ and his followers. So he basically turned it into praise of the Prophet ﷺ. So he said, so I looked at the Prophet ﷺ and I saw that his face was mustabshiran. I saw that the Prophet ﷺ was happy and he said, وإياك فثبت الله He said and you as well, may Allah give you firmness. May Allah aid you. So he's like, I got my poetry right the second time. First time I went a little too far and I ended up attacking the Prophet ﷺ and his people in a way that maybe was too much of an association of ignorance. And that time I was able to praise them just to the extent that I was able to praise the Prophet ﷺ properly in that situation. His most famous nasheed, I say nasheed for a reason because it gets turned into nasheed, is a poem that the Prophet ﷺ actually started to sing with the companions in the khandaq, in the trench. Now of course, when you're in the trench,
you're starving and you're fighting off a massacre, right? And this kind of connects the story of Salman ﷺ as well. A new strategy which was to build this khandaq around Medina, to build this trench around Medina. And, you know, there's the time factor. Are we going to be able to get this built in time? Are we going to be able to dig this up in time? And there is the failure factor. If one part of this trench gets penetrated, we're done. Because the army on the other side is that large to where if we let them through one hole, we're in trouble. So the Prophet ﷺ sees how, you know, how stressed out everybody is. And the Prophet ﷺ himself is of course starving and he's giving the bushra, the glad tidings as Salman al-Farisi narrates the story of the light that comes out of there. And Abdullah ibn Rawaha has a poem that he authors and the Prophet ﷺ starts to repeat his poetry and raise his voice with it. And when you see the Prophet ﷺ saying it, then everybody starts to sing it with him. So like imagine the scene in the trench. Imagine the scene in the trench. Basically the Prophet ﷺ says, and this is the poem of Ibn Rawaha. He quotes Ibn Rawaha, Oh Allah, were it not for you, we would never have been guided, nor would we have given charity, nor would we have prayed. So bestow upon us calmness. And it goes on to say, إِنَّ الْأَعْدَاءَ قَدْ بَغَوْا عَلَيْنَا إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا That verily our enemies have transgressed against us. And if they seek al-fitnah, if they seek affliction, then we will not flee. Then we'll hold our ground.
So the Prophet ﷺ heard Ibn Rawaha say these lines. Have any of you ever heard this nasheed before, by the way? Never heard a nasheed? A few of you. All right. So the Prophet ﷺ heard Ibn Rawaha say this, and the Prophet ﷺ started to repeat, اللهم لولا أنت مهتدينا ولا تصدقنا ولا صلينا فأنزل سكينة علينا وثبت الأقدام إن لقينا إِنَّ الْأَعْدَاءَ قَدْ بَغَوْا عَلَيْنَا إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا And Bara' who narrates the hadith, he says the Prophet ﷺ said it, and then some people started to say it with him. And then the Prophet ﷺ raised his voice and more people started to say it until all of them were saying it as they were digging the trench. It's a beautiful sight when you think about it, subhanAllah. That the Prophet ﷺ knew that they needed that energy and that reinforcement. And it's a dua, right? It's not just a poem. It's a dua. It's an affirmation. Like we're going to hold our ground, and they're also seeking Allah's help, and they're seeking Allah's victory. And they're saying, oh Allah, if it was not for you, we would have never been guided. We would have never prayed. We would have never given charity. But it was because of your guidance that we found this meaning. And the Prophet ﷺ said, so if our enemies find us, then they will find us firm and we will not flee. And of course, the Muslims, mashAllah, held their ground in the trench, and they were able to fight off the enemy. Now of course, that's one side of war poetry. The other side of war poetry is the stuff to them, to the enemies. And this is something that happens. It's actually narrated in a Bukhari, I'm sorry, in a Tirmidhi. That Anas ﷺ says that when the Prophet ﷺ entered Mecca during Umrat al-Qadha. Umrat al-Qadha is the make-up Umrah from the Treaty of Hudaybiyyah. Remember in Hudaybiyyah, they said you can't do Umrah now, you can come back next time. Okay, you can't do Umrah now, you can come back next time.
And they thought that they were humiliating the Muslims by delaying their Umrah. So basically, when they get in, Abdullah ibn Rawaha is just shooting them with poetry. And just putting them down, one by one. Looking at Abu Sufyan, making eye contact with him, and just talking them down. And threatening them as well, as they're doing Umrah. Now they're not with weapons, but he comes in, the Sahaba are doing Talbiyah. And he's coming in and he's saying, خَلُّوا بَنِ الْكُفَارَ عَن سَبِيلِهِ الْيَوْمَ نَضْرِبْكُمْ عَلَىٰ تَنْزِيلِهِ ضَرْضًا يَزِيلُ الْهَامَ عَن مَقِيلِهِ وَيُذْهِرُ الْخَلِيلَ عَن خَلِيلِهِ Basically, the short translation is I'm going to separate your bodies, and then I'm going to separate you from your loved ones. And we're not afraid of you. Okay? So he's just going at them with poetry and poetry and poetry. And there's room for that here. This isn't like he's going and talking to women and children like innocent people. These are the people that ran them out. And they're trying to find some joy in subjecting the Muslims to a delayed Umrah. That's one of the hikm, the wisdoms of what? Exposing the right shoulder and showing some strength in Tawaf al-Qudum, in the entrance of Tawaf. And when he does that, out of all people, Umar radiyaAllahu ta'ala anhu, he says to Abdullah ibn Rawaha, you know, calm down. تقول الشعر You're saying shi'r in the haram of Allah subhanahu wa ta'ala, in the masjid of Allah subhanahu wa ta'ala, the haram of Allah, and in the presence of the Prophet salAllahu alaihi wa sallam in this situation. And it was the Prophet salAllahu alaihi wa sallam who tells Umar radiyaAllahu ta'ala anhu, خلي عنه يا عمر فلا هي أسرع فيهم من نضح النبل Leave him, O Umar, because his words are harsher upon them than the arrows of the archers. Like they need this. They can be humbled a bit.
This, by the way, is pure prophetic wisdom. Hikmah. Talking about finding a role for everyone in the community, and not cutting them down. There are so many incidents like this where the Prophet salAllahu alaihi wa sallam, he basically didn't take away the, I'm going to use the word, he didn't take away the swag that some of these companions had. If you don't know what that word means, please don't go find it. I don't know what it says on Urban Dictionary, whatever it is. But they had, everyone had their own way, right, their own personality. Like Abu Dujanah radiyaAllahu anhu, when we talk about him in the battlefield, he would do all these like war dances before the battle would start, basically showing off with his spear. Most of the companions thought that wasn't humble, and the Prophet salAllahu alaihi wa sallam told them to keep on going. Do your thing. Right? This is not a time to chop him down or to tell him not to do it. So when Abdullah ibn Rawaha comes in with this type of poetry, it fits the occasion. That we're not afraid of you, and that even though we're not shooting arrows at you, we do not fear you in this situation. You might think that you've humiliated us, but you have not humiliated the Muslims. Now, what makes him so impressive radiyaAllahu anhu, and wallahi it is, it's actually a wonder when you read about him, is that he's the only poet who never had a slip with the Prophet salAllahu alaihi wa sallam. Like he never slipped. His piety, his taqwa, his God consciousness, his ability in war, the way that he observes ibadah, just pure worship, is absolutely remarkable. The Prophet salAllahu alaihi wa sallam puts him in charge of Medina in some narrations. The Prophet salAllahu alaihi wa sallam has him by his side in every single battle. Rasulullah salAllahu alaihi wa sallam put him in charge of over 30 battalions, 30 expeditions. Abdullah ibn Rawaha was the main commander radiyaAllahu anhu, leading them and chanting his poetry while he was leading them. That in and of itself, as the scholars say, puts him in a different league. He's a warrior and a poet, and he doesn't have a slip.
One slip he has, which is not even a real slip, is what Ibn Abbas radiAllahu ta'ala anhum narrates. He says that one time the Prophet salAllahu alaihi wa sallam sent out Abdullah ibn Rawaha and a battalion on a Friday. And he sent off his battalion before him so that he could pray with the Prophet salAllahu alaihi wa sallam salatul fajr. And when he finished fajr with the Prophet salAllahu alaihi wa sallam, the Prophet salAllahu alaihi wa sallam, he asked him, he said, you know, why are you here? Didn't I send you out? And he said to him, arattu an usalli ma'aka ya rasulullah, I wanted to pray with you, O Messenger of Allah, then I would follow them. And the Prophet salAllahu alaihi wa sallam said, law anfaqta ma fil ardi jamee'an ma adrakta fadla ghadwatahum. The Prophet salAllahu alaihi wa sallam said that if you spent the entire world in gold, you would not achieve the reward of what they achieved, those people that went out early. So go with them, you know, don't send them out and then stay back and pray. Your reward was with Allah subhanahu wa ta'ala to go out and to pray. That's the only time the Prophet salAllahu alaihi wa sallam ever admonishes him. And it's not even a real slip. It's not a sin that he slips into. It's that he thought that it was better to stay back and pray with the Prophet salAllahu alaihi wa sallam and get the ajr, get the good deed of praying with the Prophet salAllahu alaihi wa sallam and jama'a. And then I'll catch up with my battalion later. But the Prophet salAllahu alaihi wa sallam said your greater reward was leading your battalion and going out with them earlier. Some of the beautiful narrations about him, and you can see the, you can see the abu darda'anus, I'm making up all sorts of words, in him. All right. Because Salman and Abu Darda'anus were distinguished for their worship, right? Silence and worship, silence and worship, silence and worship. This man's a poet. So silence, as far as like being silent with the things happening around him, that's not it. But the most famous ibadah of his, the most famous act of worship of his, Anas salAllahu alaihi wa sallam says,
كان ابن رواحة إذا لقى الرجل من أصحابه صلى الله عليه وسلم Ibn Rawaha, if he found one of the companions of the Prophet salAllahu alaihi wa sallam, he would go to them and he would say, تعال نؤمن ساعة, let's go worship Allah together for an hour. Let's go believe in Allah for an hour. What does he mean by that? Let's go walk, let's go talk about Allah together, you know, remember Allah subhanahu wa ta'ala together. Let's go worship for an hour. Let's go believe for an hour. تعال نؤمن ساعة, this became his famous, his famous quote. You may have heard it by the way before. تعال نؤمن ساعة, let's go believe for an hour. You know, subhanAllah, if you tell a friend, let's take a walk, let's go to the masjid together. Let's go believe for an hour. Let's go increase our faith for an hour. Maybe next week you can bring them to the halaqa inshaAllah. You can say, تعال نؤمن ساعة, let's go believe for an hour and just blindfold them, put them in a car and bring them here. Don't blindfold anyone, but you can bring them to the masjid and say, let's go believe for an hour, right? Let's go worship Allah for an hour. So one time he said that to a man, and it shows you how sometimes what you mean can be misinterpreted. The man blasted him. He got mad at him. He said, نؤمن ساعة, you want to worship Allah for an hour? You want to believe for an hour? So he goes to the Prophet ﷺ, he says, يَا رَسُولُ اللهَ أَلَا تَرَى ابْنَ رَوَاحَةَ يَرْغَبُ عَنْ إِيمَانِكَ إِلَّا إِمَانِ سَاعَةَ He said, O Messenger of Allah, do you see your companion Ibn Rawaha? The only time he wants to believe in Allah is an hour out of the whole day. He understood Ibn Rawaha saying, let's believe for an hour, and then disbelieve for 23 hours. Or let's not remember Allah for the rest of the day. So the Prophet ﷺ تَبَسَّمَ عَلَيْهِ السَّلَاةُ وَالسَّلَامُ He smiled and he responded and he said, رَحِمَ اللَّهَ أَبْنَ رَوَاحَةَ May Allah have mercy on Ibn Rawaha. إِنَّهُ يُحِبُّ الْمَجَالِسَ الَّتِي تَتَبَاهَا بِهَا الْمَلَائِكَةَ
He loves the gatherings about which the angels boast. He loves the gatherings about which the angels boast. May Allah ﷻ make this one of those gatherings. اللهم أمين He loves the حلقات. He loves to be in these gatherings of knowledge. He loves to be in these gatherings where Allah is remembered, and he'll form them. That's what he meant. May Allah ﷻ have mercy on him. He loves to be in a place where the angels are boasting about the people that are in that place. May Allah ﷻ make us amongst those people about whom the angels boast. اللهم أمين Another time where you see his obedience to Allah and the Messenger ﷺ. Another famous incident that happened is that one time the Prophet ﷺ was giving khutbah. And the Prophet ﷺ was on the minbar, and Ibn Rawaha was walking to the masjid. And he heard the Prophet ﷺ say, أجلسوا Sit down. So Ibn Rawaha sat down outside in the heat, and he waited for the Prophet ﷺ to finish. فجلس مكانه خارج المسجد حتى فرغ من خطبته ﷺ He waited there until the Prophet ﷺ finished his khutbah. فبلغ ذلك النبي ﷺ That reached the Prophet ﷺ. And by the way, wrong action, right? I mean, it's not literal. Sit in the shade. It's okay. Come forward, sit in the shade. You know the meaning. But the Prophet ﷺ, in correcting that action, praised him. Again, prophetic methodology. Rasulullah ﷺ said, زادك الله حرصاً على تواعية الله ورسوله ﷺ May Allah increase you in حرصاً, like in that desire to always be in obedience of Allah and the Messenger. Like that's a beautiful quality that you have. You can sit in the shade. Come closer, sit in the shade. You don't have to sit in the sun. But that idea that he had, أطيع الله وأطيع الرسول ﷺ So ingrained in him, obey Allah and obey the Messenger,
that when he heard the Prophet ﷺ say, sit down from the منبر, outside, he sat down. رضي الله تعالى عنه And you find that general fear of Allah that he had. One time, he became sick. حتى أغنى عليه It's narrated that he became sick and he lost consciousness. فأتاه النبي ﷺ The Prophet ﷺ came to him and he said, اللهم إن كان حضر أجله فيسر عليه وإلا فشفيه The Prophet ﷺ said, اللهم إن كان حضر أجله Oh Allah, if his time has come وإلا فشفيه then make his transition smooth. وإلا and if not فشفيه then cure him, Oh Allah. So, he woke up and he immediately said, سبحان الله he said to his sister, who was caring for him, he said that when you were praising me, an angel came to me and said to me, أنت كذا Are you what they say you are? Are you as she says you are? And that's what the Prophet ﷺ said that when someone passes away and the people come and they start to embellish in their praises and they say, وَسَيِّدَ What a great person, what a great person. The angels ask, هكذا كنت Were you what they say you were? So, he was saying to her, don't do that. Don't overpraise because she was sitting next to his bed and she was saying all these poetic words about how great he was and he was literally that close to death that he saw what the Prophet ﷺ said happens to a person after death of the angels testing you and saying, Are you what they say you were? So, subhanAllah, this was an incident that happened with him as well. We also see another narration from Abu Darda'a radiAllahu ta'ala anhu. Abu Darda'a, out of all people, he says, لقد رأيتنا مع رسول الله ﷺ في بعض أسفاره في يوم شديد الحر He said that, I remember there were days
where we were with the Prophet ﷺ and his companions and it was so hot. حتى إن الرجل ليضع يده على رأسه من شدة الحر He said it was so hot that a person would start covering themselves putting their hands on their face from how hot it was trying to protect themselves from the sun doing whatever they can because it was so hot. And he says, وما منا أحد صائم إلا رسول الله ﷺ وعبد الله بن رواحه And the only two people that would be fasting would be the Prophet ﷺ and Abdullah bin Rawaha. So that's the level that he exerted himself to ibadah, to worship that even Abu Darda'a is saying, I remember those days. No one else would be fasting except the Prophet ﷺ and Abdullah bin Rawaha radiAllahu ta'ala anhu And you find the fear of Allah and it's healthy, subhanAllah, to read about different personalities and how they interacted with the verses of Allah subhanahu wa ta'ala in this regard. When his wife said that one day he was crying بكى بن رواحه وبكت امرأته He was crying and his wife started to cry as well and he said, مالكي؟ Why are you crying? She said, بكيت لبكائك I'm crying because you're crying. So he says, إني قد علمت أني وارد النار He said that I just learned today that I'm going to be touched by the fire. And she said, what are you talking about? And he said, وإن منكم إلا واردها I heard the verse that all of you will touch the fire. And of course Allah subhanahu wa ta'ala comforted the believers. ثم ينجي الذين التقوا That Allah subhanahu wa ta'ala would save the believers from that punishment, from that difficulty. But he thought it might be him. And particularly when he heard the verse where Allah subhanahu wa ta'ala says وَالشُّعَرَاءَ And the poets, right, the poets are followed by who? الغاوون They're followed by those who are astray. And he started to cry.
And he said قد علم الله أني منهم Allah knows I'm one of those poets that leads people astray. And Allah subhanahu wa ta'ala revealed what? إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا صَالِحَاتٍ So it's the shu'ara, except for those who believe and do righteous deeds. That you're not one of those poets that are blameworthy. This is a powerful lesson when you're reading the Quran and someone says, Oh that's not me, that's not me, that's not me. Well clearly Allah is talking about the kuffar, clearly Allah is talking about these poets of evil. He immediately thought, you know, what if that's me? And he reflected and he recited and Allah subhanahu wa ta'ala comforted him in the process of that. رضي الله تعالى عنه As for his death, subhanallah, he passes away رضي الله تعالى عنه in one of the most difficult battles upon the Muslims in the time of the Prophet ﷺ which was the battle of Mu'tah. So he's out of the three, the one who dies in the time of the Prophet ﷺ. The Prophet ﷺ sent 3,000 men after the Ghassanis murdered the ambassador of the Prophet ﷺ to them. So this is a Roman front. And when they murdered the ambassador of the Prophet ﷺ, the Prophet ﷺ sent his battalion of 3,000 people. The Romans assembled an army, the Byzantines assembled an army of 200,000 people to meet 3,000. So you talk about being outnumbered. This became one of the most difficult battles in the time of the Prophet ﷺ. And Rasulullah ﷺ mentioned seeing the shuhada' of Mu'tah, the martyrs of Mu'tah on thrones of gold in Jannah, thrones of dhahab in paradise because of what they went through. And you might remember when we spoke about this battle in some of the previous companions' lives. So the first person that the Prophet ﷺ put in charge of this group of people, does anyone remember? Zayd ibn Harithah radiyaAllahu ta'ala anhu.
So Rasulullah ﷺ put Zayd radiyaAllahu anhu in charge of this army. And Zayd radiyaAllahu anhu was killed. The next in line was who? Ja'far ibn Abi Talib radiyaAllahu ta'ala anhu. So Ja'far radiyaAllahu anhu assumes the leadership and Ja'far radiyaAllahu ta'ala anhu was killed. SubhanAllah, Zayd, the beloved son of the Prophet ﷺ, martyred. And then Ja'far radiyaAllahu anhu, who the Prophet ﷺ loved so much, his cousin who he loved so much, also was martyred. The third in line was Abdullah ibn Rawah. So the order that the Prophet ﷺ gave was Zayd and then Ja'far and then Abdullah ibn Rawah, which shows you his status in and of itself. The fourth person was Khalid. So it was Zayd, Ja'far, Abdullah ibn Rawah, and then Khalid ibn Walid radiyaAllahu ta'ala anhu ajma'een. And when Zayd was killed, and a large group of Muslims were killed, Ja'far radiyaAllahu anhu went forward and Ja'far radiyaAllahu anhu was killed, and a large group of Muslims, and Abdullah ibn Rawah was chanting poetry, telling them to advance and keep going and keep going and keep going. And when he was told that it was his turn to assume the leadership, he felt a hesitation, and subhanAllah, he chanted these words. He says, يَا نَفْسَ أَلَا أَرَاكِ تَكْرَهِينَ الْجَنَّةِ Oh, Nafs, do I see you resisting Jannah? Do I see you resisting Paradise? أَحْلِفُ بِاللَّهِ لَتَنْزِلَنَّةً طَائِعًا أَوْ لَتُكْرِهَنَّ He said that, I swear by Allah that you will enter into it, either voluntarily or you'll be pulled into it. Meaning I'm not letting you ruin this for me.
Okay, so لَتَنْزِلَنَّ You will enter into it طائِعًا أَوْ لَتُكْرِهَنَّ Or you will go into it forcefully, in the sense that I will force you to go forward in this regard. And so he took the flag and he advanced رضي الله تعالى عنه. And he too was martyred. So he was martyred in the Battle of Mu'tah رضي الله تعالى عنه. Anas ibn Malik رضي الله تعالى عنه says أَخَذَ الرَّايةَ زَيْدٍ فَأُصِيبُ Then he took the flag of Zayd and he was martyred. ثُمَّ أَخَذَهَا جَعْفَرٌ فَأُصِيبُ Then he took it of Ja'far and he was martyred. That first Zayd took the banner and Zayd was killed. And then Ja'far took the banner and Ja'far was killed. And then Abdullah ibn Rawaha took the banner and he was killed. And when the Prophet صلى الله عليه وسلم heard the news وَإِنَّ عَيْنَي رَسُولِ اللهِ صلى الله عليه وسلم لَتَذْرِفَانَ He said the Prophet صلى الله عليه وسلم was weeping. And he was weeping صلى الله عليه وسلم at the mention of every one of their names. It was so painful for him to hear that those three men all at once so close to him, so beloved to him صلى الله عليه وسلم were taken from him. And he ascended the manbar while he was weeping. The Prophet صلى الله عليه وسلم stood on the manbar to make the announcement while he was weeping from the deaths of those three. ثُمَّ أَخَذَهَا خَالِدَ And then Khalid رضي الله تعالى عنه took it. And Khalid رضي الله تعالى عنه was blessed with victory. And by the way actually Anas رضي الله تعالى عنه says Khalid took it without being appointed. Meaning he took it after Abdullah ibn Rawaha which suggests that Khalid was not even appointed as the fourth person. That it was Zayd, Ja'far, Abdullah but Khalid رضي الله عنه assumed leadership in the absence of no one that could do so. And Allah سبحانه وتعالى gave the Muslims victory on that day of the battle of Mu'tah. And you could actually see, I'm not sure if you have the picture of his grave but also in Jordan in the battle of Mu'tah.
And inshallah تعالى as they are looking for that, bismillah تعالى if they can put it up, they can put it up. If not then inshallah you can obviously find it when you look at the people of Mu'tah. This is it here actually. So this is the grave of Abdullah ibn Rawaha رضي الله تعالى عنه in Jordan after the battle of Mu'tah. And this man who was beloved to the Prophet صلى الله عليه وسلم. May Allah سبحانه وتعالى accept his shahada. May Allah عز و جل accept his martyrdom and his poetry and his service to the Messenger صلى الله عليه وسلم. Allahumma ameen. Of his legacy, subhanallah, of his legacy is that as we said of the poets of the Prophet صلى الله عليه وسلم, he has the most virtues that are narrated about him and he is the first poet of the Prophet صلى الله عليه وسلم. There is also no incident as we said of him upsetting the Prophet صلى الله عليه وسلم or transgressing. So he never slips in a way that the Prophet صلى الله عليه وسلم becomes displeased with him. He is also the source of the Islam of Abu Darda رضي الله عنه. So that's why it's powerful when you connect it to the person before. Because everything we said about Abu Darda رضي الله عنه, his legacy of the Qur'an and ilm and becoming one of the most knowledgeable companions of the Prophet صلى الله عليه وسلم to a point that the companions, some of them believed he was the most knowledgeable alive. All of that is the sadaqa jariyya, is the charity of Abdullah ibn Rawaha who invited him to Islam and insisted on bringing him to Islam until Abu Darda رضي الله عنه embraced Islam. And one of the most powerful narrations that I have ever read, some of you may remember it from those left behind when we talked about being connected to the dead, is how Abu Darda رضي الله عنه reacted to the death of Ibn Rawaha and how he used to remember it. He used to say رضي الله عنه اللهم إني أعوذ بك أن أعمل عملا أخزى به عند عبد الله بن رواحة
Oh Allah, I seek refuge in you from doing a deed that would cause me to be humiliated in front of Abdullah ibn Rawaha. What does he mean by that? Because the news of the living is transferred to the deceased. Someone passes away and the righteous souls gather and they ask one another what happened to those we left behind, what happened to those that we left behind, what happened to those that we left behind. Abu Darda only knew life with Abdullah ibn Rawaha. And so after Ibn Rawaha رضي الله عنه was martyred, Abu Darda رضي الله عنه used to seek refuge in Allah. Basically he's asking Allah for firmness that I don't slip after the death of the one who brought me to Islam. He was the source of me coming to Islam and they used to worship Allah together and they used to push each other together to be in the service of the Messenger صلى الله عليه وسلم. And they used to say, اللهم إني أعوذ بك أن أعمل عملاً أخذى به عند عبد الله ابن رواحة. Oh Allah, I seek refuge in you from doing an action that would cause me to be humiliated in front of my beloved friend Abdullah ibn Rawaha. And he said, not a day goes by that I don't think about him. SubhanAllah, he would remember him every single day, his righteousness, his striving. And he would credit him with giving him that gift of Islam. And of course, Abu Darda رضي الله عنه would live for decades after his beloved friend Abdullah ibn Rawaha رضي الله تعالى عنه. And you always find these interesting stories. SubhanAllah, last week we had the love story of Abu Darda and Umm Darda. Asked for the wife of Abdullah ibn Rawaha. His wife remarried after him. And Thabit رضي الله تعالى عنه narrates that the man who married the widow of Abdullah ibn Rawaha he told her that the main thing I want to know from you is لِتُخْبِرِينِي عَن صَنِيعِ عَبْدِ اللَّهِ فِي بَيْتِهِ
Like this man that you used to be married to, your previous husband is a legend. I want to know what he used to do. Tell me about his life. It's interesting, right? So he's the second husband. He's like, I want to know everything he used to do. So what was he like at home? What did he used to do at home? What was his worship like? What was his ibadah like? So, SubhanAllah, her answer was very interesting. She said, the only thing that I remember about him that was just so different in terms of his worship كان إذا أراد أن يخرج من بيته صلى ركعتين وإذا دخل صلى ركعتين لا يدعو ذلك أبدا It's really interesting. She said, something beautiful about him is that he never entered the house except that he went and prayed two raka'as and he never left the house except that he prayed two raka'as and she said he never changed that habit. You know, SubhanAllah, you think about these amazing human beings, these amazing companions. I remember when the Prophet ﷺ told Bilal radiyallahu anhu, like, I heard your footsteps in Jannah. What are you doing, O Bilal? What was Bilal's answer? It's two raka'as. When I make wudu, Ya Rasulullah, I pray two raka'as. That's it. That's the special deed that I'm thinking of. And so maybe you're hearing this, like, I can never become a poet or maybe some of you decided to become poets after this or go into the arts so you can defend the Prophet ﷺ, which isn't a bad thing, right, to defend Islam and to channel your talents, inshallah ta'ala, into media and things that are, inshallah, wholesome and in accordance with the sunnah of the Prophet ﷺ, bring about some goodness for Islam. Maybe that's the passion that you find over the next three weeks. But like, this widow is sitting with her new husband. He's like, what did he used to do? What did he used to do? What did he used to do? Two raka'as. When he'd come home, the first thing he did was he'd go to the corner, he'd pray two raka'as, and when he wanted to leave the house, he would pray two raka'as. So the increase of al-nawafil, the increase of voluntary prayers
is one of the most beautiful ways that we found the qurb, the means by which these people would come closer to Allah ﷻ and become praised by the Prophet ﷺ. We ask Allah ﷻ to be pleased with him. We have from him a hadith through al-Nu'man ibn Bashir. So sometimes companions that died that early, you don't find any narrations from them because they obviously died before they could narrate to others. But because his nephew was al-Nu'man ibn Bashir ﷺ, we have narrations from al-Nu'man ibn Bashir and from Anas ibn Malik ﷺ as well as Abu Hurairah ﷺ. May Allah be pleased with him and be pleased with all of the companions of the Messenger ﷺ. Allahumma ameen. Inshallah ta'ala next week we'll continue again with this portion of the three poets of the Prophet ﷺ. I haven't decided if we'll do Ka'ab or Hassan next week. You guys have a preference? Ka'ab. Ka'ab it is. So we'll do Ka'ab radiyaAllahu anhu next week inshallah ta'ala. JazakumAllahu khayran. SubhanAllah wa barakatuhu. Ashadu an la ilaha illa Allah. Astaghfirullah wa barakatuhu. Assalamu alaikum wa rahmatullahi wa barakatuhu.
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