The Firsts (Sahaba Stories) | The Forerunners of Islam
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Life of the Prophet (seerah)
Khawla Bint Hakim & Uthman Ibn Madhun: The Righteous Couple | The Firsts
52
Life of the Prophet (seerah)
Al-Shifa bint Abdullah (ra): The Healer and Scholar | The Firsts Shorts
58
Life of the Prophet (seerah)
Shurahbil Ibn Hasana (ra): The Scribe and Commander | The Firsts Shorts
125
Life of the Prophet (seerah)
Khalid ibn al-Walid (ra): The Legendary Military General | The Firsts
126
Life of the Prophet (seerah)
Amr ibn al-As (ra): His Wicked Father and “Better” Brother | The Firsts
146
Life of the Prophet (seerah)
Tulayha ibn Khuwaylid (ra): From False Prophet to Shaheed | The Firsts
147
Life of the Prophet (seerah)
Zayd ibn al-Khattab (ra): The Quiet Brother of Omar (ra) | The Firsts
Abu Ayyub Al Ansari (ra): The Host of the Prophet | The Firsts
Abu Ayyub Al Ansari (ra) was man who loved the Prophet ﷺ with all of his heart, and gave his home and life to his cause.
Transcript
This transcript was auto-generated using AI and may contain misspellings. In the name of Allah, the most gracious, the most merciful. All praise is due to Allah, Lord of the worlds. And the title is only upon the wrongdoers. And the end is for the righteous. O Allah, bless and bless Your servant and Messenger Muhammad, peace be upon him and his family and companions. And grant him many blessings. So, alhamdulillah, Rabbul Ameen. Welcome back to the first after a short break. InshaAllah ta'ala we are going to continue. We're on episode 81 now. We're going to continue with the lives of the Ansar of the Prophet, salallahu alayhi wa sallam. And really building out this place of Medina. In the way that we start to see everyone come forth to the Messenger, salallahu alayhi wa sallam, and have their own unique story with him. The person that we're talking about today is someone that you may have visited in Turkey. And of course it's because there's an entire district named after him. And I know that American Muslims going to Turkey has become kind of the thing. I feel like Valley Ranch is in Turkey half the time. And this is of course a place where you have many connections to Islamic history. But in a very interesting way, a connection to someone who is so uniquely tied to Medina, to Rasulullah, salallahu alayhi wa sallam, to the city of the Prophet, salallahu alayhi wa sallam. And that's Abu Ayyub al-Ansari, radiyaAllahu ta'ala anhu, the host of the Prophet, salallahu alayhi wa sallam. And it's very interesting because even if you don't know much about any of the companions, and especially this companion, you will associate one thing with him. And that is that he hosted the Prophet, salallahu alayhi wa sallam, when he came to Al-Madina. And his entire identity surrounds this hosting the Prophet, salallahu alayhi wa sallam, in his own home when the Prophet, salallahu alayhi wa sallam, came to Al-Madina. And of course, with Abu Ayyub, before we talk about any of his qualities, I want you to think about all of the amazing people we've spoken about thus far from the Ansar, from those people in Medina and the love that they had for the Prophet, salallahu alayhi wa sallam.
They loved those that migrated to them, the sacrifices that they made, the hospitality that they made. How special do you have to be for Allah to choose you amongst that group of people? Right? Like if there was nothing else that you would say about him, for Allah to choose you out of all of the Ansar, to be the one to host the Prophet, salallahu alayhi wa sallam, himself in your home for months. That says everything that you really need to know about this person and what quality he must have had with Allah, subhanahu wa ta'ala, and what Allah saw in his heart. And as we'll see, of course, it is divinely placed. The Prophet, salallahu alayhi wa sallam, did not choose the house of Abu Ayyub, radiyallahu anhu, because it was the nicest house. He didn't choose it because of any type of reasoning, but it was rather Allah, subhanahu wa ta'ala, that chose Abu Ayyub, radiyallahu anhu, to be the host of the Prophet, salallahu alayhi wa sallam. So first of all, what's his name? Does anybody know his name? Any guess? And you can't Google. Abdullah. That's a good guess, but it's wrong. But it's a very good guess, though. You'll get it right many times when you say that. Believe it or not, his name is actually Khalid. So the name of Abu Ayyub, radiyallahu anhu, is Khalid ibn Zayd. Of course, we know that many people used to have a kunya. A kunya, of course, means the father of so-and-so or the mother of so-and-so, even when they were children. You know, that one day they would have a child and they'd be named after that child. So he was nicknamed Abu Ayyub very early on, which was a common practice of the Arabs, the father of Ayyub, even though he didn't have an Ayyub. But his name is actually Khalid ibn Zayd ibn Qulaib, radiyallahu ta'ala anhu. His father is Zayd ibn Qulaib. His mother is Zahra bin Sa'd bin Qais.
Now, important to understand, you know, when we're talking about the initial introduction of Abu Ayyub is actually his lineage. And he's from the same tribe as Umm Sulaym, radiyallahu ta'ala anhu, and Umm Haram, radiyallahu anhu. We talked about the aunts of the Prophet, salallahu alayhi wa sallam. And they were the aunts of the Prophet, salallahu alayhi wa sallam, because they're from the maternal side of the Prophet, salallahu alayhi wa sallam, and that is Banu Najjar. Banu Najjar. So there's this one tribe in Medina, Banu Najjar, that counts as the maternal side of the Prophet, salallahu alayhi wa sallam, because the mother of Abdul Muttalib, the mother of the grandfather of the Prophet, salallahu alayhi wa sallam, okay, the great-grandmother of the Prophet, salallahu alayhi wa sallam, was actually from this tribe of Banu Najjar. Salma, the daughter of Hashim, the mother of Abdul Muttalib, was from this tribe of Banu Najjar. So the great-grandmother of the Prophet, salallahu alayhi wa sallam, is from Banu Najjar in Medina. Therefore, the Prophet, salallahu alayhi wa sallam, always had an affinity towards this tribe. And the Prophet, salallahu alayhi wa sallam, you know, when he visits Medina, this is going to be the tribe that hosts him. This is going to be considered his family, his relatives, when he goes there. And subhanAllah, it's interesting because the very area that Abu Ayyub, radhiAllahu ta'ala anhu, being a prominent person from Banu Najjar, lived in, is actually the area that Abdul Muttalib, the grandfather of the Prophet, salallahu alayhi wa sallam, grew up in. Abdul Muttalib grew up in that area, not realizing that one day his greatest progeny would come back and settle that area under much different circumstances. So, the area of Al-Medina, because of course it was divided by tribes, the area of Al-Medina, where the grave of the Prophet, salallahu alayhi wa sallam, is today, where the imam prays, where there's so much traffic, is actually the same area that his grandfather would grow up in. Because it was the section of Banu Najjar.
Now, what do we know about Abu Ayyub before Islam? Almost nothing. In fact, the books are silent on his biography before Islam. It starts with his entrance into Islam. So, he's not someone who's involved in the politics of Yathrib, from what we could see. He's not someone that is, you know, while he's prominent, while he has some wealth, he is known for some charity. He's not someone who occupies any particular position in society beyond simply being recognized as one who was generous and good to his people, and who had his home in the land of Banu Najjar. He embraces Islam amongst that group of converts that took the pledge of Aqaba, the second pledge of Aqaba. Seventy or so converts that went to the Prophet, salallahu alayhi wa sallam, in Mecca, and took Bayat al-Aqaba, the full pledge with the Prophet, salallahu alayhi wa sallam, to receive him in Al-Medina. So, he's one of the earliest in that sense, from Al-Medina, in that he actually goes out to the Prophet, salallahu alayhi wa sallam, in Mecca, and pledges allegiance to the Prophet, salallahu alayhi wa sallam, during the time of Hajj, and is amongst those who then sets the stage in Medina to receive the Messenger, salallahu alayhi wa sallam. Now, when the Prophet, salallahu alayhi wa sallam, of course, takes the pledge from that group of people in Mecca, and then begins to make his journey to Al-Medina, the Prophet, salallahu alayhi wa sallam, of course, stops in Quba' for some time, and the Prophet, salallahu alayhi wa sallam, builds this Masjid of Quba' on the outskirts of Medina, and then after a few weeks, he makes his way to the actual city. And when he makes his way to the actual city, and there's this recognition that this is going to be the place that he's going to settle, and whatever home the Prophet, salallahu alayhi wa sallam, chooses now, you know, what area he chooses is generally going to be where you can expect him to stay, salallahu alayhi wa sallam.
Obviously, there's a great deal of prominence that's associated with hosting the Prophet, salallahu alayhi wa sallam. Now, if you're a tribal head, you're thinking political leverage, you're thinking, let me, you know, get this from now, right? Let me take him in, let me establish some sort of a bond with the Prophet, salallahu alayhi wa sallam, from now, and that way I'll have an edge in whatever political dispute would come. I mean, if that's how you're thinking, then that's where your mind is going to take you, right? How do I get in with the Prophet, salallahu alayhi wa sallam, so that my tribe has the upper hand? Should we devolve back into that type of thinking and that type of culture amongst ourselves? And so, of course, Abdullah ibn Ubayy ibn Salul, who hates the Prophet, salallahu alayhi wa sallam, who was the chief of the hypocrites, and some of the hypocrites might think to themselves, well, even though we hate him and we're trying to undermine him, let's see if we can get in with him. But the Ansar don't have that attitude. The Ansar have the attitude of, you know, wanting to simply serve the Prophet, salallahu alayhi wa sallam, wanting to be by his side, wanting to host him, wanting to show him hospitality. And so they're all surrounding the camel of the Prophet, salallahu alayhi wa sallam, as he's coming into Al-Madinah, and they're asking the Prophet, salallahu alayhi wa sallam, come this way, come this way, come this way. And we all know the famous story that comes through the seerah. The Prophet, salallahu alayhi wa sallam, says, leave the camel, da'uha fa-innaha ma'mura. Let the camel, qaswa, take me wherever it will take me. And it is commanded by Allah, subhanahu wa ta'ala, to go where it will go. Meaning, the camel will sit where it sits, and that's where I will stay. So, qaswa goes and, you know, makes its rounds, and you can imagine the anticipation. The Prophet, salallahu alayhi wa sallam, lets loose the reins,
and it kind of ends up, subhanallah, in this area of Banu Najjar, where his grandfather grew up, where his maternal relatives are from, and pauses for a bit, walks, turns back around to confirm that this is the spot that it wants to be, and it sits right in front of the house of Abu Ayyub. Abu Ayyub, radiyaAllahu ta'ala anhu, is ecstatic. Right? The masjid of the Prophet, salallahu alayhi wa sallam, is not built yet. It's going to be built next to whatever home he settles, right? But, the fact that it stays right in front of his home, gives him an incredible sense of joy. So, he and his wife are overjoyed. They say, marhaban bi rasulillah, welcome to the messenger of Allah, salallahu alayhi wa sallam, and he's with, the Prophet, salallahu alayhi wa sallam, is with his wife. Who's his wife that's with him? Saudah, radiyaAllahu ta'ala anhu. Saudah, radiyaAllahu anhu, is with the Prophet, salallahu alayhi wa sallam. Come into this home, we get to host you. And, what makes it convenient, is that they have a two-story home. Yes, they had two-story homes back then too. It was possible to have a two-story home. So, they've got a two-story home. So, the Prophet, salallahu alayhi wa sallam, and his wife can take one story, and Abu Ayyub and his wife can take one story. And, that settles that, right? It makes it convenient for the Prophet, salallahu alayhi wa sallam, to do what he has to do to receive his guests. And, Abu Ayyub and Umm Ayyub can take a quarter of the house, and they'll be fine. Now, at this point, where should the Prophet, salallahu alayhi wa sallam, sleep? Should he sleep upstairs or downstairs? So, from just the logistical perspective, the idea that he's going to be receiving all of these guests, right? And, the Prophet, salallahu alayhi wa sallam, is going to have to conduct the affairs as the new leader of the city. It makes more sense for him to be downstairs,
even though the nicer part is upstairs. You know, the living quarter where, you know, typically the family would reside would be upstairs. You know? So, in general, when you look at the way homes were constructed back then, and a two-story home, though it exists, is not common, you have the common area, you know, where people enter, even if you look at the way the hijrat of the Prophet, salallahu alayhi wa sallam, were, just an area where people talk and receive guests. And then you go behind a curtain and that becomes, you know, the place where you sleep. So, the equivalent of that is upstairs. Now, for the Prophet, salallahu alayhi wa sallam, it makes more sense logistically to receive guests downstairs, to deal with people downstairs. Abu Ayyub, radiyallahu ta'ala anhu, though, is nervous about the idea of being on top of the Prophet, salallahu alayhi wa sallam. This is the amount of reverence and love that they have for the Prophet, salallahu alayhi wa sallam. Both Abu Ayyub and Umm Ayyub are thinking, how are we going to sleep upstairs and the Messenger of Allah, salallahu alayhi wa sallam, is under us. Okay? And, you know, of course, you don't want to make any noise, you don't want to step wrong, you don't want to do anything. And, by the way, I know in Texas the master bedroom is downstairs, right? We don't really understand these concepts much, but you're thinking about it, you know, obviously the ceilings are not that high. It just feels strange for us to be on top and the Prophet, salallahu alayhi wa sallam, to be on the bottom floor. So Abu Ayyub, radiyallahu ta'ala anhu, he actually recounts the story himself. He talks about the first night, where the Prophet, salallahu alayhi wa sallam, and his family are downstairs, and he and his wife are upstairs. And he says, نمشي فوق رأس رسول الله, صلى الله عليه وسلم He says, said to my wife, are we going to walk on top of the head of the Prophet, salallahu alayhi wa sallam? So they actually slept next to the wall,
instead of in the center of the room, in a very uncomfortable way. And the Prophet, salallahu alayhi wa sallam, notices the discomfort. I mean, they obviously are sleep deprived in the morning. They're coming and serving food to the Prophet, salallahu alayhi wa sallam, and his family, and the Prophet, salallahu alayhi wa sallam, is wondering why they did that. And Abu Ayyub, radiyallahu anhu, says, يا رسول الله, how about you take upstairs, we'll take downstairs. It's nicer anyway, you know, why don't you go upstairs, you and your family, and we'll take the downstairs. And the Prophet, salallahu alayhi wa sallam, says, هوون عليك يا أبا أيوب, take it easy, Abu Ayyub. Don't think that you're bothering me, or that you're doing something inappropriate by being on top. It's completely fine. And he says, السفر أرفق, the Prophet, salallahu alayhi wa sallam, says, the bottom floor makes more sense anyway. Logistically speaking, it makes more sense. It's okay, you know, sleep in the middle of the room upstairs. It's not haram, it's not inappropriate. You know, you don't have to worry about lightning striking you, and you don't have to worry about any type of sin coming upon you, or you bothering me. Just sleep where you're supposed to sleep, and don't worry about it. Abu Ayyub couldn't do it. So Abu Ayyub and Umm Ayyub, they continue to stay away from the middle of the upstairs. And then one night Abu Ayyub radiyallahu ta'ala says, فأهريق في الغرفة ماء, He said that, you know, we were in the room, and then some water spilled in the room upstairs. Okay? So he says, أمت أنا وأم أيوب بقطيفة لنا نتتبع الماء He said that, you know, me and my wife, Umm Ayyub, we both panicked that the water spilled, because obviously back then the water spills, it's going to seep through the roof. Right? So, you know, oh my God, we were afraid of sleeping on top of the Prophet ﷺ.
Now we're worried about water falling on the Prophet ﷺ in the middle of the room. And he said, we had one, you know, blanket, and we basically turned it into a towel, and we started to try to get everything out of the floor to make sure that none of it seeps through. So we're sitting there, you know, trying to get all of the water out, and worried that some of it might have spilled on the Prophet ﷺ. So the next morning, he says, فنزلت إلى النبي ﷺ وأنا مشفق He said, I came down to the Prophet ﷺ, and I mean, they're panicking, they're scared. And the Prophet ﷺ can see the stress and the panic. He says, يا رسول الله ليس ينبغي أن أكون فوقك Oh Messenger of Allah, it is not appropriate for me to be above you. So why don't you move upstairs, and we'll take care of everything. Logistically, we'll adjust, but why don't you please move upstairs? It'll be easier for us. So the Prophet ﷺ, at that point, he allowed for it to happen. So he said that we move the متاع, we move the belongings of the Prophet ﷺ upstairs. ومتاعه قليل And the Prophet ﷺ barely had any belongings. Like the furniture of the Prophet ﷺ was so little that you don't have to move the sofa, and the nightstand, and the dresser, and anything that's... What did the Prophet ﷺ own? The Prophet ﷺ owned very little up until his death. So it was very easy for us to move his stuff upstairs. Then he continues. He says that we used to send food to the Messenger ﷺ and his family. And Abu Ayyub ﷺ said, and we would look for the part, basically we'd wait for it to come back, and we'd see what the Prophet ﷺ left over, and I'd ask what part of it did the Prophet ﷺ eat from. So I could follow the same part that the Prophet ﷺ ate from. So this is just the reverence and the love that they have for the Messenger ﷺ.
And he said, so one day I sent up fresh garlic. And it came back, and the Prophet ﷺ didn't touch it. So we panicked again. So the Prophet ﷺ came downstairs, and I said, Ya Rasulullah, a haram unhu? O Messenger of Allah, is this garlic haram? So the Prophet ﷺ said, la walakinni akrahu. The Prophet ﷺ said, no, but I don't like to eat raw garlic. Why did the Prophet ﷺ not like to eat raw garlic? Makes your breath stink. Okay? So the Prophet ﷺ liked to have good breath, especially when he came to the masjid. And that, of course, is something for us as well. To eat raw garlic or raw onion in the way that they would prepare it would leave an odor. The Prophet ﷺ preferred not to do it. So the Prophet ﷺ said, I just don't like it. It's not that it's haram, but I just don't like to eat raw garlic. So Abu Ayyub r.a said, fa inni akrahu ma takrahu. I hate what you hate. I don't like garlic either. From this day on, I don't like garlic. And the Prophet ﷺ smiled at Abu Ayyub r.a when he said, ya'tini manna ya'tiq. Ya'tini manna ya'tiq means, you know, they come to me or there are those who come to me that don't come to you. There are those who come to me that don't come to you. Does anyone know what he's talking about? The angels, the mala'ika. So the Prophet ﷺ is saying, this is not something you have to observe. This is something for me. When the angels come, the Prophet ﷺ does not like to have anything except for that which is pleasant. So those who come to me don't come to you. But still Abu Ayyub r.a wanted to follow exactly what the Prophet ﷺ was doing. So you imagine sort of this, subhanAllah, this arrangement where you have Abu Ayyub and Umm Ayyub hosting the Prophet ﷺ, you know, taking care of him, taking care of his guests,
every day preparing the food, sending it up, and the Prophet ﷺ never complained about the food. The Prophet ﷺ was never anything but gracious, thankful for what was being sent to him. And Abu Ayyub and Umm Ayyub recognizing the miracles of the Prophet ﷺ and what they would learn from the Prophet ﷺ of his adab, of his mannerisms as a guest. And Abu Ayyub r.a fell in love with the Prophet ﷺ so much more over time, getting to see the Prophet ﷺ. And he also witnessed one of the miracles of the Prophet ﷺ. That we talked about with Umm Sulaym r.a and her house, which was the miracle of the Prophet ﷺ to take a little bit and to make it into a lot. So Abu Ayyub and Umm Ayyub, one day they made dinner for the Prophet ﷺ in Saudah and there were two people that came to visit the Prophet ﷺ. So Abu Ayyub and Umm Ayyub prepared enough dinner for themselves, for the Prophet ﷺ, his wife, and the two guests. The Prophet ﷺ says to Abu Ayyub, he says, why don't you go and invite 30 people from the Ansar. Go ask 30 people to come in from the Ansar. Don't try this at home, none of you have this miracle, where you can just be like, let's go get 30 more people. But it's barakah, but 30 people is a lot, right? Go bring 30 people into the house. Abu Ayyub r.a says, whatever you say Ya Rasulullah, he goes and he invites 30 people. 30 people come in and they eat from that same meal that was prepared for 4 people. Abu Ayyub r.a was witnessing this, the Prophet ﷺ says, now call 60. Sittun. So he calls 60 people. 60 people eat from that same dish that was prepared for 4 people. And the Prophet ﷺ says, now invite 70 more people. So they're going out and they're calling people from the masjid to eat from the hands of the Prophet ﷺ, from the small meal that was prepared.
By the end of it, Allah subhanahu wa ta'ala had fed, through the Prophet ﷺ, through that miracle, 160 people. So this was one of the ways in which Abu Ayyub r.a did not just witness the character of the Prophet ﷺ, but also witnessed one of the prominent miracles of the Prophet ﷺ in this regard. So he gains this reputation as being who? The host of the Prophet ﷺ. The host of the Prophet ﷺ. And this lasts for 7 months while the masjid is being built. The Prophet ﷺ living with Abu Ayyub r.a in his house and gaining that closeness between the two. And I actually wanted to show, insha'Allah ta'ala, two images. One of them is, if you see where the circle is, this picture is about 100 years old. So this is before the removal of much of those historic homes in front of the masjid of the Prophet ﷺ. You can see how close the house of Abu Ayyub r.a is to the masjid of the Prophet ﷺ, of course being the green dome. And then you can go to the next image. This is, if you're going to Al-Madinah, may Allah ﷻ allow us to visit soon, and have an accepted Umrah and Hajj, Allahumma ameen. If you go to Al-Madinah, that's where you would stand, to literally be standing in the house of Abu Ayyub r.a, where that red circle is. So, I mean, literally if you pass by the grave of the Prophet ﷺ, from Bab al-Baqi' and you send salam, and you come out, and you just take a few steps around, and you stand there, that would be the area where the Prophet ﷺ was hosted for all of that time, where all of these blessings and all of those blessed stories took place in the house of Abu Ayyub and Ansari r.a.
After the Prophet ﷺ finishes Bina' al-Masjid, finishes the construction of the masjid, does the Prophet ﷺ tell Abu Ayyub, you should probably find another house now? No, that's where they then started to build the hujurat. And the hujurat are of course tiny constructions, tiny constructions that would be built next to the masjid of the Prophet ﷺ. And Abu Ayyub r.a. then gets to become the neighbor of the Prophet ﷺ. So he still remains in that area. And I should mention as well, by the way, that the masjid is built on the land that is owned by them, so it's a waqf that is now to their benefit, an endowment that's now to their benefit, and the Prophet ﷺ becomes the neighbor of Abu Ayyub al-Ansari r.a. So what would he do? Abu Ayyub r.a. and his wife, every day would prepare food for the Prophet ﷺ. And they'd leave it out for the Prophet ﷺ and his family. And basically the Prophet ﷺ, if he came, he came at the same time of the day. Every time he came to take some of the food. If the Prophet ﷺ did not come, then they took that food and they ate it themselves. So every day they prepared this food for the Prophet ﷺ and for his family. If he's going to eat it, he's going to eat it. If not, then they will benefit from it. And if the Prophet ﷺ ate from some of it, then they would eat from the rest. And subhanAllah, you have one of the most beautiful, profound stories about the Prophet ﷺ that takes place with this arrangement. Our Prophet ﷺ, whether he was at the height of power, or whether he was under persecution, didn't eat much, never lived his life like a king. The Prophet ﷺ always maintained a humility about him. And while he's hosting everyone else ﷺ,
sometimes the Prophet ﷺ himself was not eating, was not taking care of some of these things that were very basic. So he goes out one night and the Prophet ﷺ sees Abu Bakr. And he sees Abu Bakr ﷺ at night and then he sees Umar ﷺ. So Abu Bakr and Umar and the Prophet ﷺ basically bump into each other around the masjid at night. And the Prophet ﷺ says, ما أخرجكما من بيوتكما هذه الساعة What is it that has brought you two out from your homes at this hour of the night? So they said, يا رسول الله الجوع We're hungry. We're hungry. I mean, think about this. The two greatest men from the ummah meeting the Prophet ﷺ, the greatest man, right, the Prophet of Allah, bumping into each other at night because all three of them are hungry. They don't have food for the night. SubhanAllah, think about how humbling that is and what servant leadership actually looks like. So the Prophet ﷺ says, وأنا والذي نفسي بيده لأخرجني الذي أخرجكما The Prophet ﷺ says to Abu Bakr and Umar, and I swear by the one in whose hand is my soul, what brought me out of my home is what brought both of you out of your home. So the Prophet ﷺ said, قوموا, come with me, follow me. So the Prophet ﷺ, Abu Bakr and Umar go to the house of Abu Ayyub ﷺ. They knock on the door. Umm Ayyub ﷺ answers and she says, مرحبا برسول الله Welcome to the Messenger of Allah. The Prophet ﷺ, before he can say anything, Abu Ayyub hears their voice. He was working in the palm trees nearby. He comes and he says, مرحبا برسول الله و بمن معه
Welcome to the Messenger of Allah and to those that are with him. What is it that brings you out at this time, O Messenger of Allah? Because this isn't the time that you typically would come to the home. And he recognizes in the Prophet ﷺ and Abu Bakr and Umar hunger. So, SubhanAllah, the way that he thinks, you know, Abu Ayyub thinks, is that, الحمد لله, I have an opportunity. So he says, الحمد لله ما أحد اليوم أكرم أضيافا مني So, الحمد لله, no person today is more blessed and more honored to have these guests than I am. So he goes and he starts to, you know, pick from the garden the best of his dates. He starts to get together his fruits. He starts to get fresh water. He starts to bring all types of things to the Prophet ﷺ and Abu Bakr and Umar. So they sit down and then he comes forth and he brings forth, and again, to them you're thinking about different types of tamar, different types of rutab, the dry dates, the fresh dates, fresh water. And he places it in front of the Prophet ﷺ. And then he goes and he gets two loaves of bread. This is the simplicity of the companions of the Prophet ﷺ. And he gives it to Um Ayub and Um Ayub she bakes the bread. And then Abu Ayub says, I'm going to go and slaughter for you right now. Let me go sacrifice an animal. Let me cook something for you. This is an opportunity. So the Prophet ﷺ is telling him, you know, not to exhaust himself and not to sacrifice a milking sheep, you know, as you're doing this in haste. Abu Ayub says, don't worry, I've got it. He slaughters a small goat, starts to cook it, and they bring forth to the Prophet ﷺ and Abu Bakr ﷺ and Umar ﷺ the dates, the fresh water, the meat, the bread. And the Prophet ﷺ, as it's put in front of him, this is the messenger of Allah ﷺ.
He takes the bread, he prepares the meat inside of it, and the Prophet ﷺ is a dad. What does he say? He says, Ya Abu Ayub, badir bihadihil qit'a ila Fatima. He said, O Abu Ayub, take this to Fatima, my daughter, take this to Fatima ﷺ fa innaha lam tusib misla hadha mundu ayyam. She hasn't seen the likes of this type of food for days. So with his own hands ﷺ, he prepares the food for Fatima ﷺ as Zahra. And he tells Abu Ayub, would you mind taking this over to her house? She, of course, is the neighbor as well. Fatima ﷺ is the neighbor as well. In that small little area, you have the hujurat, you have the house of Abu Ayub, you have the house of Fatima ﷺ, who the Prophet ﷺ used to visit every single night. So first send the food to her. And then the Prophet ﷺ started to eat with his companions. And at some point, subhanAllah, this narration is really touching because it shows you that these people, subhanAllah, the Messenger of Allah ﷺ didn't want from this dunya too much. The Prophet ﷺ says, khubzun wa lahmun wa tamrun wa rutub. Like he starts to name the items of what's in front of him. Bread, meat, fresh dates, water. Like these are things the Prophet ﷺ was not used to. Aisha ﷺ said months, months would go by, nothing in the oven of the Messenger ﷺ. Not a fresh baked loaf of bread. Khubzun wa lahmun wa tamrun wa rutub. So the Prophet ﷺ is saying all of these things. And damiat aynahu, the Prophet ﷺ started to cry. SubhanAllah, like this is such a ni'mah from Allah ﷻ.
And he says to Abu Bakr and Umar ﷺ, wal ladhi nafsi biyadi latus'alun ʿan haadhan na'im yawm al qiyamah. I swear by Allah you'll be asked about this blessing on the Day of Judgment. So he said, so when it comes to you, say bismillah before you start. Say bismillah before you start, in the name of Allah before you start. And when you finish, say alhamdulillah alladhi huwa ashba'na wa an'am alayna. Alhamdulillah alladhi huwa ashba'na wa an'am alayna. Say all praises be to Allah who filled us and who bestowed his bounty upon us. SubhanAllah, this story shows you the humility of the Prophet ﷺ. Not just humility with people. It's the humility of the Prophet ﷺ with people that's tied with his humility with Allah ﷻ. By the way, this narration is narrated with several, or in different ways. The Prophet ﷺ being hungry at night. Sometimes it says an Ansari man mentions other people that were involved in feeding the Prophet ﷺ at night. And the Prophet ﷺ was humbled by the ni'mah that was in front of him. And of course, this is not to guilt us, but to make us feel grateful. To give us a sense of gratitude. When you have food in front of you. It puts in a perspective when the Prophet ﷺ says that whoever wakes up at night, whoever wakes up in the morning and has a roof over their head, and has food for the day, and has their health, then it's as if they're kings. You live like a king, you live like a queen. It's as if you have the whole world. If you woke up this morning and you had a roof over your head, and you had your health, and you had food for the day, it's as if you possess the entire world. That's the humility of the Messenger ﷺ that he's imparting upon us. The praise, the gratitude. When the Prophet ﷺ says to Abu Bakr and Umar ﷺ, by the way, you're going to be asked about this ni'mah. This blessing, you're going to be asked about it. So thank Allah ﷻ for it, and praise Allah ﷻ for it.
And Abu Ayyub ﷺ was the blessed person that was put in the position to provide for the Prophet ﷺ in so many of these different situations. His love for the Prophet ﷺ goes through multiple phases. One of the things about Abu Ayyub ﷺ was that by default of being the host of the Prophet ﷺ in his home, he was kind of looked at as the caretaker of the masjid. So when you walk into the masjid, Abu Ayyub ﷺ was looked at as the caretaker, as an authority of sorts within the masjid of the Prophet ﷺ. And one of the firsts that can be attributed to this first is that he's the first person to throw the munafiqeen out of the masjid. The first person to pick the hypocrites up and tell them to leave the masjid. Of course, the Prophet ﷺ used to hear them say things about him, and the Prophet ﷺ would ignore them. The Prophet ﷺ would ignore them. And when they were gathered one time, Abu Ayyub heard them mocking the Prophet ﷺ. They're sitting in the masjid mocking the Prophet ﷺ. SubhanAllah, it puts in a perspective like Medina, you know. And the Prophet ﷺ, what he has to deal with? Hunger and hypocrites in this situation. And Abu Ayyub ﷺ couldn't help himself. He got up and he picked the person who was talking up, and he threw him out of the masjid. So that's his first. The first person to give one of the hypocrites the boot outside of the masjid of the Prophet ﷺ because he couldn't hold himself anymore listening to the way these people would sneer and jeer at the Prophet ﷺ and mock the Messenger of Allah ﷺ. And possibly his greatest response to the hypocrites, subhanAllah, and this transforms the way you read the ayat. His greatest response is so great that Allah immortalized his response in the Qur'an to the slander of Aisha ﷺ.
When we talk about the slander of Aisha ﷺ, we talk about the lessons as we should because that's the emphasis sort of within this set of ayat in Surah An-Nur. People that slandered, people that were hasty, people that passed, people that cast questions, some of those who were just silent, some of those who hinted, right? They heard something nasty about a pure woman, the mother of the believers. Some of them started to pass, pass, pass, pass. Some of them started to decorate it. Some of them were silent. Some of them said, did you hear what happened? Did you hear what they said? Right? Under the banner of curiosity, right? Abu Ayyub ﷺ is the only person whose response was so perfect that Allah ﷻ put it in the Qur'an. And that is that Um Ayyub ﷺ, when Abu Ayyub came home, she said to Abu Ayyub what everybody was saying. She said, أَمَا تَسْمَعُ مَا يَقُولُ النَّاسُ فِي عَائِشَةٍ Did you hear what people are saying about Aisha ﷺ? Did you hear what people are saying about her? Forward, retweet, share. Did you hear? Did you hear? Did you hear? That's what people were doing, right? That's how this all works. Everyone just passes it, right? So did you hear what they said about Aisha ﷺ? He said نعم وذلك الكذب. He said yes and it's a lie. He said أَكُنتِ فَاعِلَةً ذَلِكَ يَا أُمَّ أَيُوبُ Would you do that, O Um Ayyub? Would you do what they're saying Aisha ﷺ did? She says لا والله, of course not. Of course I'd never do something like that. And he said فَعَائِشَةُ وَاللَّهِ خَيْرٌ مِّنكِ He said Aisha is a better woman than you. Aisha is our mom. Aisha is better than you. هذا إِفْكٌ مُّبِينٌ
This is a clear slander, right? Clear lie. And what did Allah ﷻ reveal? Verse 12 لَوْلَا إِذْ سَمَعْتُمُهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا If only when they heard it, the believing men and the believing women would have had a good feeling. They would have assumed well inside of themselves and they would have said هذا إِفْكٌ مُّبِينٌ This is clear slander. SubhanAllah. The one person whose words were settled in the positive sense in this entire thing was Abu Ayyub رضي الله تعالى عنه Now was he insulting his wife? No, he was defending his mother. He was defending the wife of the Prophet ﷺ and saying look, you know, you people say this, say that, like, do you really think you're better than Aisha رضي الله تعالى عنها And Allah ﷻ immortalizes that response from Abu Ayyub رضي الله تعالى عنه So he had this stature, this consistency when it came to the munafiqeen at the time and of course that was needed. And one time the Prophet ﷺ even saw him holding a sword and standing in front of the house of the Prophet ﷺ and it was at a time, the sources indicate after Banu Qurayza He said what are you doing? And the Prophet ﷺ was, you know, he said to the Prophet ﷺ that I'm protecting you, Ya Rasulullah. It's a little bit unstable right now. And the Prophet ﷺ smiled and said, Oh Allah protect him as he's protecting me. So the Prophet ﷺ made dua for him as well. He's also one of those companions who witnessed every single battle alongside the Prophet ﷺ. So he's one of the Badriyun, he's one of the people of Badr, which is the highest rank that you can have of course from the battles alongside the Prophet ﷺ. He witnessed Uhud, he witnessed Khandaq, he witnessed Bay'at al-Ridwan, the pledge under the tree. Significant because Abu Ayyub رضي الله تعالى عنه did not say let me stay back and watch the house and watch the masjid.
Anywhere the Prophet ﷺ was, he wanted to be there with the Prophet ﷺ in each one of those situations. So he goes out with the Prophet ﷺ in each of these battles and he's alongside the Messenger of Allah ﷺ. When the Prophet ﷺ would pass away, he continues to be someone, subhanAllah, who goes out in battle under Abu Bakr, Umar and Uthman رضي الله تعالى عنهم أجمعين and when Ali رضي الله تعالى عنه assumed the reins, and of course unfortunately the fitna had broken out, the trials and tribulations after the assassination of Uthman رضي الله عنه, the chaos that broke out. When Ali رضي الله تعالى عنه went to Iraq, he placed Abu Ayyub رضي الله عنه in charge of Al Medina. So there is this sentiment, there is this sense that this is the person who takes charge of the affairs of the Prophet ﷺ when he's alive and when he has passed away ﷺ. And he's forever associated with the Prophet ﷺ. He's associated with Medina, with the masjid of the Prophet ﷺ and with the home that he hosted the Prophet ﷺ in that subhanAllah was left until just in fact the previous century, the past century as you can see we even have the picture of that home as it was left. And he went out fighting for the sake of Allah ﷻ and he used to take pride in this idea of never staying behind no matter what his circumstances were. But when the fitna broke out between the Muslims, he refused to actually fight against other Muslims. So he was on the side of Ali رضي الله عنه which we believe was the right side, right? He's on the side of Ali رضي الله عنه but he did not take part in any of the battles
that arose, the battle of Sufin or the battle of Al Jamal under those circumstances. He did join Ali رضي الله عنه in fighting against the Khawarij. The Khawarij of course were extremists who tried to kill all the Muslims, right? That completely took a different route altogether and unfortunately fitna breeds that type of behavior and that type of mindset where they were attacking everybody, attacking all of the companions and carrying out all sorts of brutal attacks against them. So he joined Ali رضي الله عنه in that. I know that we're up against Isha so I'm trying, I don't want to rush this but at the same time share some of these stories that still show sort of his position that he had with the Prophet صلى الله عليه وسلم. One of the most beautiful stories that you find here is that after he left Medina and he goes to Al Iraq, Abdullah ibn Abbas رضي الله عنه was in charge of Basra in Iraq and when Abu Ayyub comes to Basra in Iraq, so he leaves Medina and he comes to Basra in Iraq and Abdullah ibn Abbas hears that Abu Ayyub is coming. Who is Ibn Abbas to the Prophet صلى الله عليه وسلم? He's his cousin, right? He's his cousin, his first cousin and he did not get to witness a long life around the Prophet صلى الله عليه وسلم and Abdullah ibn Abbas رضي الله عنه had this love for the senior companions, right? It's why he was able to capture so much of knowledge for us. He was only 10 years old when he came to Al Medina and he spent 10 to 13 literally clinging to the back of the Prophet صلى الله عليه وسلم on his camel, sleeping in the house of the Prophet صلى الله عليه وسلم, praying Qiyam al-Layl with him, serving him his wudu and when the Prophet صلى الله عليه وسلم died, we know that Ibn Abbas رضي الله عنه was the one that goes and sleeps on the doorsteps of these companions and tries to get their stories, right? How was it with the Prophet صلى الله عليه وسلم? How did you become Muslim? Tell me some stories, tell me some hadith, tell me something that you learned. He'd ask them
questions about halal and haram. So Ibn Abbas رضي الله عنه had this love for the senior companions of the Prophet صلى الله عليه وسلم. So when he heard Abu Ayyub رضي الله عنه was coming, he went out to meet him and he goes out and he receives him with this humility and he says to Abu Ayyub رضي الله عنه, he says لأجزي أنك على إن ذلك النبي صلى الله عليه وسلم عندك. He said I'm going to treat you the way that you treated the Prophet صلى الله عليه وسلم when he came to you. Like here is my chance to host you the way you hosted the Prophet صلى الله عليه وسلم. So the first thing he does is he takes him to his house, he says my house is your house now. Here are the keys. Because when the Prophet صلى الله عليه وسلم came to Medina, when my cousin, the Messenger of Allah came to Medina, the stories of how he hosted the Prophet صلى الله عليه وسلم, now Ibn Abbas صلى الله عليه وسلم. He said here is my home, you now have my home and he says all the furniture, all of the متاع is yours as well. Anything that's in the house is yours as well. And he said كم عليكم مندين? Do you have any debts? How much do you owe? So Abu Ayyub رضي الله عنه said I have about 20,000 دينار in debt. So Ibn Abbas صلى الله عليه وسلم gave him 40,000 دينار. And basically tells him جزاك الله خيرا, may Allah reward you for how you treated our Messenger صلى الله عليه وسلم. That's a special type of love, subhanAllah. These younger companions didn't forget years later, years later, when Abu Ayyub رضي الله عنه comes to this place in Iraq that no, we're going to host you the way you hosted the Prophet صلى الله عليه وسلم. But of course as we said Abu Ayyub رضي الله عنه was one who was going from place to place. So you'll actually find that he lived some time in Medina, he lived some time in Asham, in Syria, he lived some time in Egypt, he lived some time in Iraq. So Abu Ayyub spent a few years in each of these different locations
and one of the places that he lived for some time was Egypt. And when we talked about Ubadah ibn Samit رضي الله عنه, we said the capital of Egypt was what? Fustat. We didn't get into the whole Cairo and Alexandria debate. Cairo versus Alexandria was a city called Fustat. And it's really beautiful because at some point when you read in the history, there was one neighborhood in Egypt in Fustat where Ubadah ibn Samit lived, As Zubair lived, Abdullah ibn Omar lived, Abdullah ibn Omar ibn As lived, Abu Dhar lived, and Abu Ayyub رضي الله عنه lived. So that's a pretty amazing neighborhood that was there in Egypt for a few years. This amazing cluster of sahaba, some of the greatest companions of the Prophet ﷺ all lived in the same neighborhood. And as soon as the masjid of Amr ibn As was built there, the famous masjid of Amr ibn As, Abu Ayyub immediately sort of assumes this caretaker role. So that senior person who loves the masjid wherever he goes, this is also a trait that travels with him رضي الله عنه in every single part of his life that wherever the masjid is, Abu Ayyub رضي الله عنه becomes that masjid goer that's there for every single salah, that's the caretaker, that's the authority. And there is a story, actually two stories of him in this regard. One of them is that the governor of Egypt, Uqba ibn Amr رضي الله عنه was late to Salat al-Maghrib one day. So Abu Ayyub رضي الله عنه was that guy who gets really, really upset at him for being late to Salat. And he says to him, didn't you hear what the Messenger of Allah ﷺ said about people that delay the Maghrib Salat until the stars come out?
And Uqba ibn Amr he said, Ya Abu Ayyub, he said that I didn't think it was that big of a deal. I had to tend to something. I came and this is when we're leading, we're still within the window of time and Abu Ayyub رضي الله عنه said, but if people see you doing that then they might think that the Prophet ﷺ allowed for that to happen and the Prophet ﷺ did that. So he was that person that would insist on the salah being established on time as well. There's also a narration from Marwan ibn al-Hakam, now Uqba was actually a companion himself. Marwan ibn al-Hakam of course is not. And Abu Ayyub was someone that would criticize him when he saw him doing things differently from the Prophet ﷺ. So he said to him, Why is it that you're always picking and seeing where the Prophet ﷺ did something and you're saying, no but the Prophet ﷺ did it this way, the Prophet ﷺ did it that way. And he said, إِنِّي رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَمَ يُصَلِّي الصَّلَوَاتِ فَإِنْ وَافَقْتَهُ وَافَقْنَاكُ وَإِنْ خَالَفْتَهُ خَالَفْنَاكُ He said, I saw the Prophet ﷺ with my own two eyes how he would pray, how he would conduct his affairs. So when you do things in accordance with that, we follow you. When you don't, we're not going to follow you. We're going to disregard what it is that you're doing. We're going to challenge you. So subhanAllah that mindset, which is not one of arrogance but one of sort of carrying what he learned from the Prophet ﷺ and maintaining that and that level of respect. And subhanAllah, I actually want us to sort of take a moment and appreciate the different personalities amongst the companions. Right? There is a particular type of personality here, which is not one of arrogance but is one of trying to do things by the book, trying to make sure that things are by the book. And that actually does play out in his fiqh as well, in his understanding as well, because of course as
different circumstances arose, different companions had different ideas of how to deal with some of these things that were happening. So one of the things that happened when they got to Egypt, guess what, was the introduction of bathrooms. I don't know if you know this, but in the desert in Arabia, they didn't have bathrooms. The concept of bathrooms was not there. Right? When you had an area that you would go and relieve yourself, but the idea of actual bathrooms and places that were set up was not something that was known to them. So when they got to Mosul, when they got to Egypt, they found bathrooms. Right? And no, it wasn't the western toilet, you know, I'm not talking about that, you know, they called the western toilet the eastern toilet, but they had a setup, right? And they had something that may or may not have been similar to what we see in terms of that dichotomy anyway. But in whatever situation, the Prophet ﷺ had instructed that when people relieve themselves, they don't face the Qibla. Right? So the companions faced this interesting dilemma, dilemma when they got here to Egypt, which was that the bathrooms were facing towards the Qibla. That's where fiqh comes in, difference of opinion. Was the Prophet ﷺ talking about this only in an open area? And if the bathrooms were set up that way, do you have to go back home to your home tonight? And if your bathroom is facing the Qibla, you got to reconstruct your bathroom so that you're not facing the Qibla or you have to sit and relieve yourself in a way that you're not facing the Qibla. Abu Ayyub ﷺ, out of his reverence for the Qibla, even in Mosul, he would not, I mean, he actually inconvenienced himself when he would relieve himself. And he said that we should try to avoid facing the Qibla, even if the bathrooms are built that way. The majority of the Sahaba said, no, this is, you know, the Prophet ﷺ was talking about the open area. But I want you to, again, just think
about the mindset, think about the love, think about the reverence, think about that idea of just trying to make sure that he's doing things in a way that's pleasing to Allah subhanahu wa ta'ala. That's something that at the end of the day is noble, is something that you honor and something that you appreciate about a personality that is with the Muslims. Finally, subhanallah, we come to his death. And as we said, he's buried in, so the answer, by the way, is you don't have to go back and reconstruct your homes. That's the FYI, just so, because that could be the first question that comes up, you know, do I have to reconstruct my home? It would be a pretty cruel joke if I told you that you have to and then I told you after you remodel your bathroom that never mind. But where does he end up passing away? Very famously, his grave is where? Istanbul. His grave is in Istanbul, which of course was known as Constantinople, which was known as the Queen City of the world, was the center. Okay? That's why the Prophet ﷺ made dua specifically for Muhammad al-Fatih, specifically for that army, right? In one of the narrations that gets transmitted, I'm not talking about the senate and specific to Muhammad al-Fatih, but this idea of, you know, Constantinople one day being a Muslim city was a huge deal, right? Because that was the center of it all, of the Roman Empire. It was a greater city than Damascus. It was a greater city than Tustat. It was an incredible city. Now, when was it conquered? The 15th century. So how is Abu Ayyub there? During the time, this is now under the reign of Muawiyah. During that time, under Muawiyah, Abu Ayyub was part of the army that was in battle with the Romans. And he knew of the narration of the Prophet ﷺ about that group of people that would
be in Constantinople, modern day Istanbul, and he wanted to be as close to, as close to it as possible. SubhanAllah, the person who hosted the Prophet ﷺ in his home and in his heart, in Al-Madinah. And he is now the furthest away from Madinah that the Muslims are at that point. And he said, I want you to bury me. He said, take me to the furthest point until you reach the furthest point where we can go, and then bury me under your feet. Right there at the gates of what is now Istanbul, of Constantinople. Bury me right at the gates. And he says, and once you take me there, so he got sick. He didn't die from any type of wounds, he was sick and he was passing away. He was in his 80s at that point. He said, and once you take me there, I'm going to share with you one more hadith. So there's one hadith I haven't shared with you yet. It's very interesting, subhanAllah, because you have about 50 hadith from Abu Ayyub, 50 narrations from the Prophet ﷺ, but his last one is literally going to be in his dying moments. And he said, take me to the furthest points, prepare me for death over there, and I'm going to share with you one more narration. So I mean, Abu Ayyub is a legend amongst the companions and the children of the companions at this point, right? So they carry him and they take him and there is this anticipation, what is the hadith that he's talking about? And he said, I'm going to share with you a hadith. If I wasn't in this situation of mine, I wouldn't share this hadith with you. But basically because I'm about to die, I don't want to hold back anything from you.
So he said, I heard the Prophet ﷺ say that whoever dies without associating a partner with Allah will enter paradise. It's a very hopeful hadith, right? Why would he want to hold that back? He said, you get too lazy. But I want you to know the value of la ilaha l'Allah, the value of worshipping God alone, that whoever dies upon la ilaha l'Allah, may Allah ﷻ allow us all to die upon that statement in our hearts, firmly in our hearts, that there is only one God. That the Prophet ﷺ said, whoever dies upon that will enter into paradise. Now of course, there might be a journey. Not everyone gets to paradise at the same time and with the same level of ease. But eventually, those people who die upon the kalima of la ilaha l'Allah, they will enter into al-jannah. And subhanAllah, as he shares that, he passes away right after. So he dies, not just upon la ilaha l'Allah, he dies sharing a bushra, sharing the glad tidings about the statement of la ilaha l'Allah. And he was buried there, right at the gates of Constantinople. And eventually, of course, when it came under the Sultan, then you then have the grave of Abu Ayyub, the very famous grave of Abu Ayyub, and the masjid, Sultan Ayyub, and the entire district, in fact, of Turkey, that's named after Abu Ayyub al-Ansari r.a. SubhanAllah, one of the most surreal experiences I had, and I think some of you might have it, but it's just something to think about, is if you go to Turkey right before Umrah or Hajj. So one year, you know, I got to go to Turkey right before Umrah or Hajj. And subhanAllah, it's literally one day, the last day in Turkey, visiting Abu Ayyub r.a.'s grave in Turkey, and then the
next day being in Medina, where the masjid of the Prophet s.a.w. is, and where the house of Abu Ayyub r.a. was, and just thinking, subhanAllah, how magnificent, you know, what a stretch, what a life, what a stretch of glory this man had in hosting our Messenger s.a.w. and his dedication to the Messenger of Allah s.a.w. The last thing I'll share because we're at the time of Salatul Isha' is I want you to actually think about something. That land, which is a waqf, when people go there and they pray, all of that, when the Prophet s.a.w. says, whoever builds a masjid for the sake of Allah s.w.t., that Allah s.w.t. would give them, you know, Jannah, that the reward of that would be transferred. Imagine people still praying in that land, in that area, that was given for the Prophet s.a.w. from Banu Najjar and its people, that it's still a waqf, it's still a means of transferring ajr, still a means of transferring reward to Abu Ayyub r.a. And I forgot to mention one thing, just as a fact that I remembered, who did the Prophet s.a.w. make him the brother of? This also shows you the status of someone, okay? The fact that the Prophet s.a.w. appointed him to what he appointed him to, the fact that Allah chose him to be the one Ansari that gets to host the Prophet s.a.w. and who the Prophet s.a.w. does mu'akha between him and who else? Now, of course, ultimately he was hosting the Prophet s.a.w. but he still had a brother from the muhajireen that he would host. Does anyone know who it would be? Mus'ab ibn Umair r.a. So his brother is actually Mus'ab, so he's the brother of Mus'ab and the host of the Prophet s.a.w. So the first person who brought Islam to Medina is, subhanAllah, beautifully hosted by this host of the one who would eventually come being the Prophet s.a.w. and considered the brother of Mus'ab
r.a. May Allah be pleased with Abu Ayyub and his wife Um Ayyub. May Allah reward all of the Ansar of the Prophet s.a.w. He left behind only one daughter, Amra, who also is a companion r.a. So one daughter and we don't know of any lineage that survived but of course the example and the 50 ahadith or so, may Allah be pleased with them and may Allah send his peace and blessings upon our messenger Muhammad s.a.w. and his family and companions. InshaAllah next week we will talk about Abdullah ibn Salam r.a. who of course represents a different entry point for the Prophet s.a.w. into Medina and we'll continue with how they welcomed the Prophet s.a.w. I can take maybe two questions inshaAllah then we'll break off, inshaAllah, yes. and then go out with Muawiyah's army led by Yazid for a battle? It's actually a great question. So how do we deal with the dichotomy of he was on the side of Ali, and then fighting under Muawiyah? That is because Al-Hassan, the Prophet, praised Al-Hassan ibn Ali. And it may be that Allah's... that Allah will bring together two large groups of Muslims through him. So after Al-Hassan r.a. made peace with Muawiyah r.a. then that's where they all gathered under the banner of Muawiyah. JazakAllah khair. Maybe one question from the sisters and inshaAllah we'll break for Isha if any sister has a question.
Any of the sisters? Alright, so just a logistical point. Next week we'll have class and then we'll break one week inshaAllah ta'ala. Because I'll be out of town inshaAllah the week after and then we'll resume. So just keep in mind next week we have inshaAllah ta'ala Abdullah ibn Salam. And then we'll break for a Tuesday inshaAllah and then we'll resume the week after that. JazakAllah khair.
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