Jump to:
The Firsts | The Forerunners of Islam
Trendsetters, Revivers, and Strangers
Zaid Ibn Amr (ra): A One Man Ummah
Waraqa Ibn Nawfal: The First to Confirm Prophethood
Khadijah (ra): His First Love, Our First Mother
Umm Ayman (ra): The Woman Who Never Stopped Caring
Ali ibn Abi Talib (ra): Courageous & Steadfast
The First Family: The Beautiful Marriage of Ali and Fatima
The First Family - Part 2: From Love to the Pain of Death
Abu Bakr (ra): Second to None in the Pursuit of God
Abu Bakr (ra) - Part 2: Setting His Own Standards
Abu Bakr (ra) - Part 3: There Will Never Be Another One
The Plague that Killed Sahaba and the Coronavirus
Zayd Ibn Al Haritha (ra): Loved and Liberated
Sumayyah (ra): The First Martyr
Khabbab Ibn Al Aratt (ra) - Under Burning Hot Coals
Bilal ibn Rabah (ra): The Voice of Certainty
Suhaib Ibn Sinan Al Rumi (ra): From Persia, to Rome, to Paradise
Al-Arqam Ibn Abil Arqam: The House of Islam
Lubaba Bint Al-Harith (ra): The First Woman After Khadijah (ra)
Zaynab Bint Muhammad (saw): The First Daughter (ra)
Uthman Ibn Affan (ra): The Possessor of Two Lights
Uthman Ibn Affan (ra) - Part 2: The Possessor of Two Lights
Saad Ibn Abi Waqqas (ra): His Prayers Always Answered
Abdullah Ibn Masood (ra): A Mighty Legacy of Qur'an
Abu Dharr Al Ghifari (ra): Living and Dying Alone
Jafar Ibn Abi Talib (ra): Flying in Paradise
Najashi - Ashama Ibn Abjar (ra): The Righteous King
Umm Salama (ra): A Separated Family (Part 1)
Umm Salama (ra): A Legacy of Wisdom (Part 2)
Umm Habiba (ra): A Dream Come True (Part 1)
Umm Habiba (ra) - Part 2: Royalty Redefined
Saffiyah Bint Abdul Mutallib (ra) : A Warrior Aunt
Zubayr Ibn Awwam (ra): The Disciple
Asma Bint Abi Bakr (ra) : The Possessor of Two Waist Belts
Talha Ibn Ubaydillah (ra): The Living Martyr
Abu Hudhaifa Ibn Utbah (ra): Seeking Another Status
Saalim Mawla Abu Hudhaifa (ra) : The Imam of the People of Quran
Sawda Bint Zama’a (ra): The Prophet’s Joy
Abu Ubaydah Ibn Al Jarrah (ra): The Trustworthy One
Abdurrahman Ibn Awf (ra): A Generous Soul
Hamza Ibn Abdulmuttalib (ra): The Lion of Allah | The Firsts by Dr. Omar Suleiman
Miqdad Ibn Aswad (ra) : Better Than A Thousand Men | The Firsts
Khawla Bint Hakim & Uthman Ibn Madhun: The Righteous Couple | The Firsts
Omar Ibn Al Khattab (ra) - The Convert Who Changed The World | The Firsts
Omar Ibn Al Khattab (ra): 10 Unique Virtues | The Firsts
Omar Ibn Al Khattab (ra): The Opening of Jerusalem | The Firsts with Dr. Omar Suleiman
Omar Ibn Al Khattab (ra): His Leadership, His Legacy, His Death | The Firsts
Abu Jandal, Abdullah, & Suhayl Ibn Amr (ra) : Switching Sides | The Firsts
Abdullah Ibn Umm Maktum (ra): After Abasa | The Firsts with Dr. Omar Suleiman
Musab Ibn Umair (ra): The Man Who Gave It All | The Firsts
Al-Shifa bint Abdullah (ra): The Healer and Scholar | The Firsts Shorts
Khunais ibn Hudhafah (ra): The First Husband of Hafsa (ra) | The Firsts Shorts
Abdullah ibn Hudhafah (ra): The Man Who Wouldn't Flinch | The Firsts Shorts
Atika bint Zayd (ra) - The Wife of Many Martyrs | The Firsts Shorts
Ayyash ibn Abi Rabiah (ra) - The Guilt Trip That Led To Captivity | The Firsts Shorts
Utbah ibn Ghazwan (ra) | The Humble Governor | The Firsts Shorts
Shurahbil Ibn Hasana (ra): The Scribe and Commander | The Firsts Shorts
Abdullah ibn Jahsh (ra): An Accepted Prayer | The Firsts Shorts
Abu Ahmad Abd Ibn Jahsh (ra): The Other Blind Companion | The Firsts Shorts
Zaynab Bint Khuzayma (ra): The Mother of the Poor | The Firsts Shorts
Ukasha ibn al-Mihsan (ra): He Beat You To It | The Firsts Shorts
Nuaym Ibn Abdullah (ra): Redirecting History | The Firsts Shorts
Subay'a Al-Aslamiyya (ra): The Iddah of a Widow | The Firsts Shorts
Khalid Ibn Sa’id Ibn al-'As (ra): A Dream of the Prophet | The Firsts
Rayta Bint Al-Harith (ra): Poisoned on the Way | The Firsts Shorts
Anisa, Al-Numan, and Amir (ra): On A Boat From Abysinnia | The Firsts
Amir Ibn Fuhayra (ra): The Guide on the Hijrah | The Firsts
Zinneera (ra) and Aflah (ra): The Tortured Ones | The Firsts
Umm Kulthum Bint Uqbah Ibn Abi Muayt (ra): The Enemy's Daughter | The Firsts
Mihja, Umayr, and Ubayda (ra): The Martyrs of Badr | The Firsts
Loving the Ansar | The Firsts
As’ad Ibn Zurara (ra): The First Convert of Madinah | The Firsts
Usayd Ibn Hudayr (ra): Transformed by the Quran | The Firsts
Sa'ad Ibn Muadh (ra): The Man Who Shook The Throne | The Firsts
Sa'ad Ibn Ubadah (ra): The Generous Chief | The Firsts
Umm Sulaym (ra): Her Dowry Was Islam | The Firsts
Anas ibn Malik (ra): In Service of the Beloved | The Firsts
Umm Haram (ra): When Dreams Come True | The Firsts
Ubadah ibn al-Samit (ra): A Man Equal to a Thousand Men | The Firsts
Al Bara' Ibn Malik (ra): The Underestimated Hero | The Firsts
Abu Ayyub Al Ansari (ra): The Host of the Prophet | The Firsts
Abdullah ibn Salam (ra): The Righteous Rabbi | The Firsts
Salman Al Farsi (ra): The Truth Seeker | The Firsts
Salman Al Farsi (ra): Back to Persia | The Firsts
Abu Darda (ra): The Scholar Who Wouldn't Sleep | The Firsts
Abdullah Ibn Rawahah (ra): The Warrior Poet | The Firsts
Ka'ab Ibn Malik (ra): The Greatest Story of Repentance | The Firsts
Hassan Ibn Thabit (ra): The Master of All Poets | The Firsts
Nusaybah bint Ka'ab (ra): The Woman Warrior | The Firsts
Zayd ibn Thabit (ra): The Scribe of the Prophet ﷺ | The Firsts
Muadh Ibn Jabal (ra): Most Knowledgeable & Beloved | The Firsts
Ubayy ibn Ka'b (ra): The Master of all Reciters | The Firsts
Umm Waraqa bint Abdullah (ra): The Martyred Hafidha | The Firsts
Asma Bint Yazid (ra): The Orator of the Women | The Firsts
Amr ibn Al Jamuh (ra): No Limping in Jannah | The Firsts
Abdullah ibn Abdullah ibn Ubayy (ra): The son of the Chief Hypocrite | The Firsts
Hanzala Ibn Abi Amr (ra) and Jameela (ra): When Angels Bathe You | The Firsts
Jabir ibn Abdullah (ra): The Orphan With 7 Sisters | The Firsts
Kulthum ibn al-Hadm (ra) and Sa'ad ibn Khaythamah (ra): The Hosts of Masjid Quba | The Firsts
Aisha bint Abu Bakr (ra): The Early Years of Sacrifice | The Firsts
Aisha bint Abu Bakr (ra): The Love Story | The Firsts
Aisha bint Abu Bakr (ra): Slander and Death of the Prophet ﷺ | The Firsts
Aisha bint Abu Bakr (ra): Legacy and Life after Rasulallah ﷺ | The Firsts
Hafsa bint Umar (ra): Saved by Devotion | The Firsts
Zaynab bint Jahsh (ra): The Longest Arm | The Firsts
Juwayriya bint al-Harith (ra): A Blessing to Her People | The Firsts
Safiyya bint Huyayy (ra): A Heart of Gold | The Firsts
Maymunah bint al-Harith (ra): A Blessed Wedding | The Firsts
Hudhayfah ibn al-Yaman (ra): The Secret Keeper | The Firsts
Tufayl ibn Amr (ra): The Hidden Legend | The Firsts
Abu Huraira (ra): The Preserver of Hadith | The Firsts
Abu Musa al-Ash‘ari (ra): A Voice Like No Other | Sahaba Stories (The Firsts)
Umm Ma’bad (ra): The Description of the Prophet ﷺ | The Firsts
Suraqa ibn Malik (ra): The Bounty Hunter | The Firsts
Burayda ibn al-Husayb (ra): An Unlikely Convert | The Firsts
The Amwas Plague | The Firsts Documentary Special
Abu Dujana (ra): The Red Bandana | The Firsts
Asim ibn Thabit (ra): Protector of Faith | The Firsts
Khubayb ibn Addiy (ra): A Prisoner of Many Miracles | The Firsts
Saeed ibn Amir (ra): Haunted by Murder | The Firsts
Rabiah ibn Kab (ra): Falling in Love with the Prophet ﷺ | The Firsts
Abu Saeed al-Khudri (ra): The Jewel of Madinah | The Firsts
Khalid ibn al-Walid (ra): Becoming the Sword of Allah | The Firsts
Khalid ibn al-Walid (ra): The Legendary Military General | The Firsts
Amr ibn al-As (ra): His Wicked Father and “Better” Brother | The Firsts
Amr ibn al-As (ra): The Conqueror of Egypt | The Firsts
Ikrimah ibn Abi Jahl (ra): The Pious Son of Pharoah | The Firsts
Abu Sufyan ibn Harb (ra): Forgiving the Enemy | The Firsts
The Prophet ﷺ’s Brother: Abu Sufyan ibn al-Harith (ra) | The Firsts
Mothers of the Prophet ﷺ: Amina and Halima al-Sa’diyya | The Firsts
Hakim ibn Hizam (ra): When Money Stops Mattering | The Firsts
When Allah Guided the Children of Abu Lahab | The Firsts
The Most Honored Man By The Prophet ﷺ: Abbas ibn Abd al-Muttalib (ra) | The Firsts
Urwa ibn Masud (ra): The Chief Who Resembled Isa (as) | The Firsts
The Prophet ﷺ’s Bodyguard: Mughira ibn Shu‘ba (ra) | The Firsts
Addas (ra) of Ta’if: The Brother of Yunus (as) | The Firsts
The Jinn Who Became Muslim | The Firsts
Abu Bakra (ra): The Freed Slave of Allah | The Firsts
Abu Mahdhura (ra): The Kid Who Mocked Adhan | The Firsts
The Children of Ta’if Who Stoned the Prophet ﷺ | The Firsts
A Foiled Conspiracy: Umayr ibn Wahb (ra) & Safwan ibn Umayyah (ra) | The Firsts
Muhammad ibn Maslama (ra): The Knight of Rasulullah ﷺ | The Firsts
Thumama ibn Uthal (ra): The most powerful Muslim of his time? | The Firsts
Ka’b ibn Zuhayr (ra): The Story of the First Burda | The Firsts
Tulayha ibn Khuwaylid (ra): From False Prophet to Shaheed | The Firsts
Zayd ibn al-Khattab (ra): The Quiet Brother of Omar (ra) | The Firsts
Thabit ibn Qays (ra): Promised Jannah After A Sin | The Firsts
Abbad ibn Bishr (ra): The Friend of the Qur’an | The Firsts
Adi ibn Hatim al-Tai (ra): From Christian King to Companion | The Firsts
Jarir ibn Abdullah (ra): The Yusuf of this Ummah | The Firsts
Tamim al-Dari (ra): The Palestinian Sahabi That Met Dajjal | The Firsts
Ammar ibn Yasir (ra): A Legacy of Sacrifice | The Firsts
Hasan ibn Ali (ra): The Beloved Grandson of the Prophet ﷺ | The Firsts
Husayn ibn Ali (ra): Redefining Victory in Karbala | The Firsts
Loving Husayn (ra) and Hating Yazid
Zaynab bint Ali (ra): A Voice of Courage | The Firsts
Umm Kulthum bint Ali (ra): Daughter of Nobility and Tragedy | The Firsts
Abdullah ibn Ja’far (ra): The Story of My Mother’s Ancestor | The Firsts
The Four Abdullahs (ra) Every Muslim Should Know | Dr. Omar Suleiman
Abdullah ibn Abbas (ra): The Ocean of Knowledge | The Firsts
Fadl ibn Abbas (ra): How The Prophet ﷺ Made Him Lower His Gaze | The Firsts
Ubaydullah ibn Abbas (ra): The Rich Little Brother | The Firsts
Qutham ibn Abbas (ra): The Prophet’s ﷺ Lookalike | The Firsts
Abdullah ibn Umar (ra): The Prophet’s ﷺ Shadow | The Firsts
Abdullah ibn az-Zubayr (ra): The Defender of Mecca | The Firsts
Urwa ibn az-Zubayr (ra): The First Muslim Historian | The Firsts
Playing
Abdullah ibn Amr (ra): The One Who Preserved The Sunnah | The Firsts
Usama ibn Zayd (ra): The Prophet ﷺ’s Chosen Grandson | The Firsts
Fatima bint Qays (ra): She Preserved Hadiths About Dajjal and Divorce | The Firsts
Zayd ibn al-Arqam (ra): Exposer of Hypocrites | The Firsts
Umayr ibn Sa’d (ra): The Young Man Who Exposed His Father | The Firsts
Al-Baraa ibn Aazib (ra): With the Prophet ﷺ In the Trenches | The Firsts
Al-Baraa ibn Ma’roor (ra): He Made Two Good Mistakes | The Firsts
Bishr ibn al-Baraa (ra): The Story Behind the Poisoning of the Prophet ﷺ | The Firsts
Umm Mahjan (ra): The Woman Who Cleaned the Masjid | The Firsts
Zahir ibn Haram (ra): Low Self-Esteem Until He Met the Prophet ﷺ | The Firsts
Julaybib (ra): The Most Beautiful Story | The Firsts
Safina (ra): The Prophet’s ﷺ “Ship” | The Firsts
Thawban (ra): The One Called “An-Nabawi” | The Firsts
Abu Muwayhiba (ra): What Happened on the Prophet’s ﷺ Final Nights | The Firsts
Abu Rafi al-Qibti (ra): The Man Inside the Prophet’s ﷺ Home | The Firsts
Salma (ra) and Ubaydullah ibn Abu Rafi (ra): A Legacy of Serving the Ahl al-Bayt | The Firsts
The Firsts (Sahaba Stories) | The Forerunners of Islam
Abdullah ibn Amr (ra): The One Who Preserved The Sunnah | The Firsts
He embraced Islam later in the Prophet ﷺ’s life, but strove to catch up in seeking and serving knowledge, sometimes almost going to extremes in that pursuit. Abdullah ibn Amr ibn al-As (ra) became among the first to gain permission to record the Prophet ﷺ’s teachings in writing. And ultimately, this great preserver of the Prophet ﷺ’s words may have found his resting place in Gaza.
This transcript was auto-generated using AI and may contain misspellings.
Insha'Allah dear brothers and sisters, tonight we come to the final companion from Al-Abadila,
from the Abdullahs that we are covering. As I mentioned earlier on, that doesn't mean that we won't cover another companion named Abdullah, but he is the fourth of these four young companions around the Prophet ﷺ that
practically documented the religion for us. And I want you to just appreciate for a moment that last week we talked about Urwa ibn Zubayr
radiAllahu ta'ala anhuma, and we said that the seerah largely persevered because of the initial efforts of Urwa ibn Zubayr.
The person that we are talking about today, Abdullah ibn Amr ibn al-'As radiAllahu ta'ala anhuma, is the companion who wrote down and documented hundreds of ahadith of the Prophet
ﷺ that were absorbed into the corpus of what we have of the sunnah today. So this is another one of those companions who gets lost, and it's really interesting
because if you're reading many of the translations, what I've noticed is that he often gets mixed up with Abdullah ibn Umar, because in Arabic the name can be spelled the same.
So they'll add the waw, Abdullah ibn Amru, right, just to distinguish him from Abdullah ibn Umar. So oftentimes if you're reading English literature, they'll say Abdullah ibn Umar and they mean Abdullah ibn Amr ibn al-'As radiAllahu ta'ala anhuma.
So he's another one of those companions that's kind of in the background, but that has an outsized contribution to Islamic history and to Islamic literature and to many of the most famous ahadith that we have today.
And so we start off with Abdullah ibn Amr ibn al-'As radiAllahu ta'ala anhuma, as al-Dhahabi says, al-imam, al-habr, al-abid, sahibu rasulillahi ﷺ, wa ibn sahibihi,
the imam, the scholar, the worshipper, the companion of the Prophet ﷺ and the son of his companion, Abu Muhammad radiAllahu ta'ala anhu wa an-abi.
So his son's name is Muhammad ibn Abdullah, very interesting. So he's Abu Muhammad and as al-Dhahabi says, wa qila Abu Abdurrahman, wa qila Abu Nasir.
But some of the historians wrote down his name as Abu Abdurrahman or Abu Nasir. So before we talk about him, just briefly, let's kind of talk about what's relevant to what happened with his father.
And I want you to go back and watch the entire lecture about his father inshallah ta'ala if you want to gain some of that context. His father and of course his grandfather, his uncle, but there's a whole history that he's coming out of.
And his father, Amr ibn al-'As, of course, is one of the great companions who was one of the great enemies of the Prophet ﷺ. And he was such a thorn in the side of the Prophet ﷺ, such an
annoyance that the Prophet ﷺ at one point made du'a against him. Right? I mean, he is persecuting the Muslims in Mecca. He's chasing them to Abyssinia. And he's going to Abyssinia to try to get them expelled out of Abyssinia.
Then he's fighting them in Medina and he's plotting against them here and he's plotting against them there. And he's trying to cut off the Prophet ﷺ's communications with anyone to the outside world. And at some point the Prophet ﷺ made du'a against him.
And Allah azawajal revealed the verse in [Ali 'Imran 3:128], ليس لك من الأمر شيء أو يتوب عليهم أو يعذبهم فإنهم ظالمون That it is not for you, O Muhammad ﷺ, the final decision as to whether
they should be cut off or forgiven or punished. Indeed, they are transgressors. So Allah azawajal establishes that they are zalimoon. But at the same time, it is not for you, O Muhammad ﷺ, to declare
the final judgment on them until they die. And so he's one of those people standing on the other side of the Prophet ﷺ on Uhud, who Allah guides and Allah azawajal guides the children as well, and
who becomes one of the greatest reasons for the spread of Islam. And this is something deeply important, that every one of these major enemies of the Prophet ﷺ, either Allah azawajal guided them or Allah guided their children
or both. And they actually became a means for the spread of Islam. So in the case of Amr, it's him and his son that will become outsized in terms of their contribution to Islam.
Amr ibn al-'As, of course, is the one who opened Oman. He opened much of al-Sham. He opened Egypt. He opened Gaza. He set up much of the conquest of Palestine as a whole, set the arena for the entrance
of Umar ibn al-Khattab, radiAllahu anhu, along with Abu Ubaidah radiAllahu ta'ala anhu and other companions. So this is an outsized family in terms of the contributions that they have to Islamic history.
But the point is about Abdullah, the Prophet ﷺ was taught to always have hope in the kids. So even if Amr ibn al-'As himself would not have been guided, just like with Ta'if, their
children might be different. And what an incredible human being Abdullah ibn Amr was going to become. And of course, from the Abadila in that sense, he's the only one whose father was an enemy
of Islam for a very long time. I mean, al-Zubayr is the disciple of the Prophet ﷺ, radiAllahu anhu. Umar ibn al-Khattab radiAllahu anhu, yes, early on enemy, but converts very early on
and becomes who he becomes throughout the seerah of the Prophet ﷺ. Al-Abbas, even radiAllahu anhu, when he was concealing his Islam, he's always an ally to the Prophet ﷺ. So this is the only one of the four that's growing up in a household that's fighting
the Prophet ﷺ, right, and then has to make that switch at some point in his life. All right, now I'm going to give you like one of those moments in Islamic history right now that's going to make you go, huh, like really?
Are you sure? We got some 11 year old boys in here. All right. Don't worry, I'm not kicking them out of the masjid. I'm just calling your attention to something.
And Imam al-Dhahabi, rahimahullah, says that Abdullah was born when Amr ibn al-'As was 11. Pay attention. Some of the writers say Amr was 11.
Some of them say he was 12. The mother of Abdullah, Ra'ita bint al-Hajjaj ibn al-Munabbih, or Ra'ita, was nine. All right.
Some writers say Amr was 10 when Abdullah was born, which just goes to show you that they were made different back then. So if you see an 11 year old right now walking around or a 12 year old, that's Amr ibn al-'As
when he had Abdullah ibn Amr. Does it make sense in our modern day? Absolutely not. Right. But I'm not talking about like one odd narration that says he was like, you know, 11 or 12.
I'm talking about every single writer puts him between 10 or 13, with al-Dhahabi putting him at 11. So he's practically his dad's brother, right, which makes him very different in the sense
that when he, you know, grows up with his father, he's kind of growing up as a sidekick. He's not a young child. He embarks on everything his father embarks on. He's his father's right hand man. I can see some of you are still like, are you sure? Yes, I'm sure.
I didn't misread the Arabic. Go back and read all of the sources of siyar. That's the age, right? Which is one of, by the way, the main things that you push back on, like when people bring up the age of Aisha, the marker back then was puberty, right?
Was when they hit the age of maturity, they got married and some of them had kids very, very early on. This is Bedouin life 1500 years ago, right? Like this is what it is. Okay.
So the point is not to give you like a biological frame of reference as much to give you a context to Abdullah and his father. They are companions of one another as well. They speak to each other as belonging somewhat to the same generation.
And so you're going to see the way that relationship is going to flourish. Abdullah is participating in everything his father does, and there isn't much between him and his father.
And when he embraces Islam in Medina, of course, later on, he is already a grown man. So he's also not the age of Abdullah ibn Abbas or Abdullah ibn Umar, who was slightly
older, or of course, Abdullah ibn Zubayr, who was much younger. He's not that age, right? He's coming into Islam into his late twenties, close to the age of his father. May Allah be pleased with them all.
Something else very interesting about him, subhanAllah, and this is a connection. Even though I've taught about him before, I only thought about along this time. His name, his birth name was not Abdullah.
His birth name was al-'As. Does anyone know what al-'As means? 'As, what it means? What does 'Asiya mean? Someone who's disobedient, stubborn, arrogant.
It carries horrible names, horrible meanings. But al-'As was the name of Amr's father. So he named his oldest son after his father. And subhanAllah, there are two things here that are so interesting.
One of them is that al-'As and Abdullah could not be more different in terms of the personalities and in terms of their trajectories.
If you go back, subhanAllah, al-'As is one of those people who's in every negative tafsir of the Quran. Meaning what? Every ayah that condemns the hypocrites and the disbelievers, it's either talking about
al-'As or Sama Abu Jahl, or it's talking about Umayy ibn Khalaf, or al-Waleed, the father of Khalid. Al-'As is always there. Some of the scholars say he's the most condemned person in the Quran. The most condemned person of the Quran.
Mocked the Prophet ﷺ in multiple ways. Some of them say, [Al-Ma'un 107:1], is al-'As. Right? Like just even the surahs you read in Juz Amma. Right?
The person who belied the religion, who condemned the Prophet ﷺ, who put so much in his path to try to stop him. And the one, subhanAllah, who said about the Prophet ﷺ,
da'oohu fa-innahu abtar. Leave him because he is cut off. He has no sons. fa-idha maata inqata'a dhikruhu. When he dies, when Muhammad dies, no one will remember him. SubhanAllah. [Al-Kawthar 108:1].
Right? Surah Al-Kawthar came down as a response to al-'As. Now here's the connection I want you to pay attention to. Al-'As mocked the Prophet ﷺ and said inqata'a dhikruhu. When he dies, no one will remember him because he has no sons.
Instead, the boy that was named after him, his grandson, became the first one to document and write down the hadiths of the Prophet ﷺ by the hundreds. And memorize over a thousand hadiths of the Prophet ﷺ and extend them to where they're
absorbed into al-Bukhari and Muslim and so on and so forth. Right? SubhanAllah how Allah flipped it on him. He would have never thought that 1500 years later, we'd be talking about the man who said,
oh, no one will remember him because he has no sons because of his son, i.e. his grandson that was named after him. Partly because of him extending the mention of the Prophet ﷺ. So that's the first thing. Like no two people could be further apart.
The second thing is, is that one of the most prominent descriptions of Abdullah ibn Amr is he was mu'ti' li walidayhi. He was obedient to his father. Super obedient. To a flaw, as you will see.
Right? Like obedience was his thing. He was submissive. He was obedient. He followed his father. He adored his father. Right? So he's the opposite of al-'as.
So when he came to the Prophet ﷺ, the Prophet ﷺ changed his name to Abdullah. So he's one of those who was named Abdullah by the Prophet ﷺ, one of the most beloved
names to Allah, as opposed to al-'as. Something also very interesting about him is that he embraced Islam before both of his parents by one year. How the details, where, we don't know.
But it's well documented that he came to the Prophet ﷺ, perhaps in private, right? But he embraced Islam a year before his father and his mother. So he's not counted amongst those who embraced Islam at the Fath.
He's someone who came well before, or at least significantly enough before, to where it's documented that he came to the Prophet ﷺ and embraced Islam. So this kind of shows you the leaning that he already had towards al-Islam.
And the Prophet ﷺ, he praised Abdullah and he praised his parents. Qala ﷺ, ni'ma ahlul bayti Abdullah wa abu Abdullah wa ummu Abdullah.
He said ﷺ that what a blessed household it is, Abdullah and his father, Abu Abdullah, being Amr ibn al-'As, and his mother, Ummu Abdullah, who is Ra'ita bint al-Hajjaj or Rayta bint al-Hajjaj.
May Allah ﷻ be pleased with them all. So how did he come to Islam? We don't know. But let's remember that his uncle, Hisham ibn al-'As, was one of the earliest Muslims.
His uncle, Hisham ibn al-'As, was actually, subhanAllah, while Amr was persecuting the Muslims in Abyssinia, he was actually one of the early Muslims who fled to Abyssinia. And there could be a connection there. And Abdullah actually names one of his children after him.
So there could be a relationship there that perhaps piqued his interest into Islam early on. Now his upbringing, subhanAllah, is the opposite of the other three as well. In what sense?
He was raised with arrogance. He was raised with luxury. He was raised to be sayyid al-qawmihi, to be the leader of his tribe. He's the natural successor.
And while his father is from duhat al-'Arab, his father is from the most intelligent and clever of the Arabs, and he inherited that intelligence, he also inherited the pompous nature of what came with that family.
And this is sort of his talking about how he struggled through that when he met the Prophet ﷺ. What does that mean? He grew up very spoiled and was being fed a lot of tribal nonsense about how superior
you are to everybody else because of your tribe. And I mention here, subhanAllah, one of his brothers, remember even after Islam, this is a very famous story,
that one of his brothers was racing, horse racing, with a Coptic Christian in the Khilafah of Umar al-Khattab (رضي الله عنه).
And the Coptic Christian, right, he was a Coptic slave, he beat him in the race. So he got so upset and offended, the brother, that he went to him and he whipped him across the face and he said,
you know, how dare you do this to me, I am the son of the nobles. And that man came and complained to Umar al-Khattab, radiAllahu ta'ala anhu, so Umar said, you come here, Mr. Son of the Nobles,
and he called Amr al-'As as well. And he told this Christian man, Christian Coptic slave, right, said take the whip and put it, he said first of all take your revenge, and then he said ask for Umar,
put the whip on top of his head. To just remind him because he said he didn't do anything to me, he said no, but it was in his name that you were degraded, right, like Umar is setting a standard
in society, like we don't play those games in Islam. We should not have this type of tribalism and this type of supremacy and superiority, all of that goes away with Islam. So that's just to
show you the type of environment that he grows up in, and so as al-Khatib al-Rahimallah explains,
he was tall, he had a reddish complexion, and he says he had a big stomach. Now when he says that,
what he's referring to is he grew up in luxury, like they ate well. So you can imagine the spoiled kid that grew up in the, you know, in a lap of luxury, and while the persecution is taking place
and things that sort of like, he's someone that had a lot of money, he had a lot of food, he had a lot of wealth, he had a lot of clothes. In fact, the Prophet ﷺ, when he became Muslim, he said
that the Prophet ﷺ saw me dressed in two saffron-colored garments, these really fancy clothes, and he said to me, did your mother command you to wear these? And I said, Ya Rasulullah, should I
wash them out? And the Prophet ﷺ said, it's better that you set them on fire, like burn them. These are not clothes to be worn by a young man in Islam. So he had a certain type of garment,
he had a certain type of lifestyle, and that was very hurtful to him. And by the way, another narration is that these are the garments of the kuffar, so do not wear them. So maybe it was something specific to the disbelievers that he was wearing that the Prophet ﷺ said do away with
altogether. So he explains this, like I came into Islam and I had a lot to unlearn. The Prophet ﷺ told me about effort, he told me about, he's teaching me by integrating me into the community
about equality and things that we did not learn in my context. So here's the whole story of Abdullah ibn Amr, if you could summarize it. The man that's trying to catch up.
And he is in every book that talks about quote unquote extremism, extremism not in the meaning of violence, but in ghuloo, ghuloo fi deen, going too far with the religion too quickly,
like someone that tries to go overzealous and get the whole religion too quickly, both in terms of knowledge as well as practice. He comes into Medina, he's like, I need to catch up,
I see all these other people that are my age and this is where they are, all these sahaba, I have to go. So what does he do? The first thing, and not all of this is condemned, you know,
to be condemned, in fact some of it is very praiseworthy. He memorized the Quran in the first year of being a Muslim. So he became a hafiz in the first year. Very, very tough. Not
all of the sahaba were hafiz by the way, it was a small group of them. Fahafidh al-kitabillah, he memorized the Quran. Second thing, I'm talking about outside of his connection to the Prophet
ﷺ, which I'll get to. He noted who the most knowledgeable of the companions were and he immediately sat at their feet and tried to get everything that he missed. So he narrates from the family of the Prophet ﷺ, he narrates from
khulafa al-rashideen and he says, subhanAllah, and this is in Bukhari, he says that the most beloved
person to me was Abdullah ibn Mas'ud. Abdullah ibn Mas'ud is the best Abdullah. So much so, remember that if you just see Abdullah without ibn anything in a chain of narration, it means
Abdullah ibn Mas'ud. So he says, I loved him right away. Qala la azaaluhu hubbuhu, and I'll never stop loving him. Sama'tu nabiyya ﷺ yaqul khudu al-qur'ana min arba'a. I heard the Prophet ﷺ say, take the Qur'an from four people. And the first
person that he mentioned was Abdullah ibn Mas'ud. So he dedicated himself to Abdullah ibn Mas'ud, right? Learning the Qur'an from him, learning the explanation of the Qur'an, trying to shed his ways. And then he says, so he memorized the book of Allah.
Mind you, this is only in the last three years of Islam, right? He says, hafiftu 'an rasulillahi alf-mathal. I memorized the thousand parables from the Prophet ﷺ.
Now this is not the incredible thing here, the memorization of a hadith, because many of the companions memorized the hadith, but it was something else. And that is that he said to the Prophet ﷺ, ya Rasulullah, I hear from you
things that I love to preserve. And he said, I want to support my heart with my hands. Like I'm memorizing it, but I want to write it down as well. So can I write down what you say? And the Prophet ﷺ said, yes. All right. Now the context here
is that initially the Prophet ﷺ did not want the companions to write down what he was saying so that they don't mix it up with the Qur'an as it was being compiled.
Once that fear is gone, then the preservation of the Prophet ﷺ's words, even through writing is something that he permits ﷺ.
And this is such an important principle in Islam that you hold on to that transcends the individual that we're talking about today. Abdullah ibn Amr says that I used to write down everything that I
heard from the messenger of Allah ﷺ. So imagine you have a person writing down a hadith of the Prophet ﷺ. He's sitting down and all of the durus of the Prophet ﷺ and his hand is constantly moving.
So he says that some of the Quraysh said to me, do you write down everything that the Prophet ﷺ says? Right? Like despite emotions, despite times and you know,
at the same time, the Prophet ﷺ is a human being. You don't, you don't have to write down everything he says. So he said, so I stopped writing. Then I said to the Prophet ﷺ that some of Quraysh told me not to
write down what you say or that I shouldn't write down what you say. So he said that the Prophet ﷺ pointed to his mouth and he said, write,
right? Because I swear by the one in whose hand is my soul. Nothing comes out of this mouth except for the truth. So, right. So again, this is now at a period of Islam where there is no fear of
mixing up a Hadith of the Prophet ﷺ with the Quran. Islam is well established. The Quran is memorized now across the board by multiple people and preserving the
Sunnah of the Prophet ﷺ also is a priority. And Abu Huraira radiAllahu ta'ala anhu, he says that there is no one from the companions of the Prophet ﷺ
who narrated more from him than I, except for Abdullah ibn Amr. So he says,
He says the difference between me and Abdullah ibn Amr is that he used to write down everything and I didn't used to write down. So this is Abu Huraira talking. And multiple narrations in
this regard, Abi Qubail, he says, that we were with the Prophet ﷺ and we were writing down what he says. I say this before I get into this to say that Subhanallah,
as time goes on, and you will always find this fitna of, you know, inkar as-Sunnah and questioning the Sunnah and questioning the authority of the Sunnah and questioning, you know, the preservation
of Hadith, it shows its head all the time. And we talk about the fitna that are around us. This is a fitna as well, that hold on to the Sunnah of the Prophet ﷺ, hold on to what
was so preserved. Don't let these, you know, Western academics that will, you know, come up with all sorts of historical revision to try to take you off of what has been given to you by
these most noble people. And I'll talk about this inshallah. So what was it called? So listen very carefully, as you'd see Abdullah ibn Amr walking around with a book.
It was called As-Saheefa As-Sadiqah. As-Saheefa As-Sadiqah. Which means the truthful tablet.
The truthful tablet. The truthful book. He had over 700 hadiths that he wrote sitting with the Prophet ﷺ. 700 sayings that he actually wrote down with the Prophet ﷺ.
He used to hold on to it. He used to keep it with him. And subhanAllah you even find, this is authentically narrated in Ahmad and Ad-Darami as well as others, that Abu Qubayy says we were with
Abdullah ibn Amr al-'As and we asked him which of the two cities will be conquered first?
Will it be Constantinople or will it be Rome? So he says that Abdullah ibn Amr said hold on and he brought a box and it was locked. He unlocked the box, he took the book out and he started to
read. We were sitting with the Messenger of Allah ﷺ when someone asked him which will be conquered first? The city of Heraclius or Constantinople? I'm sorry, the city of
Rome or Constantinople? And he replied ﷺ, Constantinople. So this was actually something that was documented and he had a hadith that was written down when he was sitting with
the Prophet ﷺ that he could bring up as soon as he would be asked. So he walks around with al-Sahifa, al-Sadiqa and Mujahid, if you're reading tafsir you see the
name of Mujahid a lot. Mujahid said I was once sitting with Abdullah ibn Amr and I saw that tablet and I put my hand to it to pick it up and Abdullah ibn Amr went, literally, meem ha.
You know, sometimes you have to like try to actually act out the emotion that's in these Arabic letters, right? So it's not meh, it's get away, I got this. And he said,
he said you're banning me from something of your books and he said you never ban me from anything that you have. And he said that,
He says this is the truthful tablet, what I heard from the messenger of Allah ﷺ, there were no narrators between him and I. What does this mean? He didn't used to write in these
books or in this book things that he memorized from other sahaba like Abu Bakr told me the Prophet ﷺ said this or Umar, this is all my direct writing down what I heard from the
Prophet ﷺ and he said that, he says, Kitab Allah, he said that if Allah left me, the book of Allah, and this book right here,
was their most precious garden. It was a garden that Amr owned in Ta'if and he inherited it. So he said if I have these three things in my life, Quran, the Sahifa, and I have that one garden,
he said, I don't care what else I lose from this dunya. All I need are these three things in my life to be happy. And so he maintained that and he tried to get everything he possibly
could from the Prophet ﷺ and there's so many beautiful narrations in this regard. I'm going to move on, I'll just give you one more which is a narration from Abi Rashid Al-Hibrani
who says, I came to Abdullah ibn Amr ibn al-'As and I said to him, give me something you heard from the Prophet
ﷺ. So he said that, he opened his book and he found something and he said
that the Prophet ﷺ said to Abu Bakr Al-Siddiq radiAllahu ta'ala anhu, when he asked him that question, give me something, he told him to say in the morning
and in the evening.
So if you've seen this hadith in the morning remembrances and the evening remembrances, this is the context of that. Say, O Allah, creator of the heavens and the earth, knower of the unseen and the seen, there is none worthy of worship except you,
lord of everything and its owner. I seek refuge in you from the evil of myself and from the evil of shaytan and his shirk or that I do something evil to myself or bring it upon another Muslim.
He was very cautious radiAllahu anhu about what he wrote down. He's one of the narrators of the hadith, the Prophet ﷺ said, whoever says that I said something I didn't,
let him choose his place in hellfire. Another thing in terms of his ilm that is very unique, so he memorized the Quran, he memorized over a thousand sayings from the Prophet ﷺ
and he wrote down over 700 and he also grew up with great literacy and he studied the
previous scriptures, the Torah and the Injil. Basically he studied the Bible to see what was
being said of a prophet to come and because he was fluent in what was in the old testament,
he was asked about it at times and so he was asked, is there anything about the Prophet ﷺ that you remember from the Torah? He said, Wallahi innahu lamawsoofun fittawraati
bi ba'di sifatihi fil qur'an. He said, I swear that he's described in the Torah in almost the exact terms that he's described in the Qur'an and he said that of the things in the
Torah, Ya ayyuhan nabi inna arsalnaka shahidan wa mubashshiran wa nadeeran. And he says that these were words that he read that, O messenger of God, we will send you as a witness, as
a giver of glad tidings and as a warner and anta abdi wa rasuli samaytuka al mutawakkil laysa bi fadlin wala ghaleef. You know, the description of the Prophet ﷺ
as being lenient and not harsh hearted, right? And a person of good character who doesn't raise his voice in the marketplace and doesn't do evil to those who do evil to him. So he said that there are narrations or things that were in the old testament,
in the Torah that fit the description of the Prophet ﷺ. And he is one of those who narrates the hadith, hadithu an bani Israel wala haraj, narrate
what the children of bani Israel narrated and there is no blame in doing so. So he used to study the previous scriptures with the permission of the Prophet ﷺ
for the purpose of refutation and understanding, you know, how to argue and debate in that regard. Very important ruling, right? It's the difference between reading
from it for inspiration and for your own spiritual growth, right? As opposed to reading from the scriptures with the intention, right, of study and looking into how to decipher
and how to debate. And he narrated that the Prophet ﷺ, kana yuhadithuna
an bani Israel hatta yusbiha ma yakumu illa illa lissubh. He said that the Prophet ﷺ
would give us the traditions of bani Israel until the time of the prayer
would come and he would not stand except out of recognition of the prayer ﷺ.
So he knows a lot of the previous scripture. He knows much of the, he memorizes the Quran, he memorized the hadith of the Prophet ﷺ. And I'm
going to give you one more thing about his ilm and then we move on inshallah ta'ala. Him and Abdullah ibn Abbas, they once had a conversation where Abdullah ibn Abbas asked
him what is arja aya fi kitabillah, what's the most hopeful verse in the book of Allah? What's the verse in the Quran that gives you the most hope? So he said arja aya fi kitabillah,
the most hopeful verse in the Quran is, [Az-Zumar 39:53], Say oh my servants who have transgressed against themselves, do not despair from the mercy
of Allah because verily Allah forgives all sins, verily Allah is all forgiving and most
merciful. Ibn Abbas says as for me, it is when Ibrahim alayhi salam said, [Al-Baqarah 2:260],
oh my lord who gives life and death, show me how you give life to the dead. Why is that? Because Ibn Abbas was someone who said that we have
more right to study, to investigate, to understand the proofs of the religion in a way that settles the heart even further. So that gives me hope that we have the right to ask certain questions
and to increase our faith through proper investigation and through study. So he becomes a peer of Ibn Abbas in that regard and he becomes so knowledgeable that Aisha used to refer her
students to him at times for certain questions. Alright now here's the part that inshallah ta'ala will be of great benefit to us on a personal level. His overzealousness, his fear
of Allah where he thought like man I've fallen so behind on the religion, I need to do everything now or else I'm going to go to hell. Abdullah ibn Amr said if any one of you knew the reality
of the day of judgment you would beg for Allah's forgiveness until you lost your voices and you broke your backs while you were in prayer. Someone who throws himself into the
deen. What does that look like? The famous narration where three men came to the house of the Prophet ﷺ asking about how the Prophet ﷺ used to worship. Now I'm going to give
you an image. You know when someone suddenly has a religious transformation and they go
from way far out to really really deep in, he's that guy. So he's one of the three men
that goes to the house of the Prophet ﷺ like tell us what his worship is like, what does he do ﷺ. So when Aisha r.a explains like yes the Prophet ﷺ prays at night but
the Prophet ﷺ is intimate with his wives, the Prophet ﷺ he breaks his fast some days, he doesn't fast every day, the Prophet ﷺ he sleeps too. Like yes he worships a lot
but he's also human ﷺ like there is some moderation in his worship. So the three men they look at each other and say, where are we with the Prophet ﷺ? Allah already forgave
him for all of his sins. We have to do much more than him. So one of them says, he says ask for me, I will pray the entire night for the rest of my life. The other one said, ask
for me, I'm going to fast every single day and I'll never break my fast. And the third one said, I'm never going to get married, I'm going to remain celibate for the rest
of my life. These three men according to the sharah of the hadith, Ibn Amr is the one who said I'm going to pray every single night for the rest of my life all night. Al-Muqdad
was the one who said, I'm going to fast every single day and Uthman ibn Madh'un was the one who said I'm going to be celibate for the rest of my life. So Abdullah ibn Amr is the first one of the three men. The Prophet ﷺ comes home and he gets the report as to
what happened. So he says, he calls the three men to him, Masha'Allah, Shabab al-Masjid, these are the guys that are in the masjid that want to do everything. And he says, Antum
allatheena qultum katha wa katha, you're the ones who said this and this. And the Prophet
ﷺ said, Amma wallahi inni laakhshakum lillah wa atqakum lahu. Said ﷺ that I swear by
Allah that I have the most fear of Allah, of all of you. And I have the most taqwa and khashia wa a'alamukum and I know Allah better than all of you. He says, Lakinni asoomu wa
aftiro wa usalli wa arqud wa tazawaju nisa. Said ﷺ but I don't do anything that you three said. I pray but I sleep, I fast but I break my fast, and I got married. Right?
I haven't renounced marriage. Faman raaghiba 'an sunnati falaysa minni. So whoever seeks a way other than my way is not from me. So this is not how you're going to get ahead
by going too far. Calm down, moderate your zeal, and grow gradually. Alright. So it's the first narration we get from him. One of the stories, so he's going to get married
and he's going to learn to not pray all night and he's going to learn to not fast every single day. One of the stories is of his marriage. And mind you, subhanAllah, he is the narrator
of the hadith where the Prophet ﷺ said, innad dunya kullaha mata' wa khayru mata' dunya al-mar'atu al-sariha. That the world is all, it's full of pleasure but the greatest
virtue or the greatest pleasure is a righteous woman. That if Allah gives you a righteous spouse then that is the greatest of the mata' of this dunya. Right? The greatest thing you could have in this world or the assets of this world is a righteous woman. So he knows
it's good to get married, it's good to marry a righteous woman. So he got married to a woman who was described as being very righteous, very beautiful and she has a high status in Quraish.
So she has high nasab, like she has good lineage. She's someone that checks all the boxes like what everybody would want to be married to. Okay? So they got married and Abdullah ibn Amr is kind of
doing this because he has to do this. So that night, the night of the wedding, the sunnah is to pray two rak'ahs together. Right? When you pray two rak'ahs, you lead your new, your bride in
those two rak'ahs. You could read [Ad-Duhaa 93], you could read [Ash-Sharh 94], you could read [Al-Kafirun 109], [Al-Ikhlas 112]. What did he do? He read the whole Quran on his
wedding night in those two rak'ahs. Like talk about taking this too far. You know? So his wife is exhausted. She's like, who did I just, you know, who is this young man that's just like way diving
deep into the religion? And she didn't want to complain about him because at the end of the day, like he's clearly not living in this dunya, he's in the akhirah already and he's someone who just
cares about the hereafter. So Amr kind of got a sense of what was happening. So he asked his
daughter-in-law about Abdullah. How is he as a husband? And she said, he's a great worshiper. See, she didn't say he's a bad husband. She said, he's a really, really good worshiper.
He's an amazing abed. Right? And the reason what provoked the question was, you know, very similar subhanAllah to that, to that narration of Salman al-Farisi radiAllahu anhu and Abu Darda radiAllahu anhu. Right? Like she didn't look right. Right? She had, she's kind of living in zuhud,
asceticism. Her clothes were really downgraded. She comes from a pretty well to do family. She looks neglected. This is great adab, right? Like he's a good worshiper. So Amr actually complained
to the Prophet ﷺ to basically like, uh, bring them in, like talk to him to calm down a bit. So this is another one of the settle down your zeal. Yeah. Abdullah.
Oh, Abdullah. Is it true that I've heard that you fast all the days and you pray all night? Yes. So messenger of Allah. So don't do that.
I'm going to finish the hadith inshallah. So he said, don't do that because, you know, instead
break your fast sometimes sleep at night sometimes because look, Allah has a right upon you. Yourself has a right upon you. Your family has a right upon you. Your eye has a right upon you. Your wife has
a right upon you. Your guest has a right upon you, right? Like you have to, you have to be more balanced in the way that you're distributing these things. And he said to him, ﷺ
that it is enough for you to fast three days of the month. And if you fast three days a month, then every hasana is multiplied by 10. So if you fast three days a month, then it's like you fasted
your entire life. That I kept on going. Um, and the Prophet kept on pushing back. And I would say, ya rasulullah, inni ajidu quwa, oh messenger of Allah, I have more strength. I can do more.
And the Prophet ﷺ said, fine, then you can fast a little bit more until the Prophet ﷺ said, fine, then you can fast the siyam of nabi allahi Dawood alayhi salam.
The fast of David who would fast one day and break his fast the next day and do not increase beyond that. In another narration, Abdullah ibn Amr asked the Prophet ﷺ, how many days
should I take to finish the whole Quran? So the Prophet ﷺ told him a week, right?
And he said, I can do more. The Prophet ﷺ told him not to go beyond three days because he said, la yafqahu man qara'ahu fi aqala min thalath. Like whoever reads it faster or more than
once within three days is not going to properly be able to grasp it. And in another narration, also authentic, the Prophet ﷺ said to him,
ya Abdullah, oh Abdullah, subhanAllah, this is like such like fatherly loving advice. Like you can almost like hear the Prophet ﷺ's plea to him, oh young man, I know you want to get it all done right now.
Ya Abdullah, la takun misla fulan, kana yaqoom al-layl, fataraka qiyam al-layl. Don't be like that person who one day says, I used to pray qiyam al-layl, but then they stopped praying qiyam al-layl altogether.
Because if you try to take it all in at once, you're going to burn out and you're not going to be able to do any of it. You're going to not be someone that gradually cut down. You try to do this all the same time, you're going to end up losing it at once.
And Abdullah used to say later on in his life, I wish I took the rukhsah of the Prophet ﷺ. I wish I listened to the Prophet ﷺ. Prophet ﷺ was trying to say take it easy. Now by the way, side note, are there companions that read the Quran more than once within three days?
Yes. Are there companions that fasted every day except for the two Eids? Yes. Just like there are companions, I mean the Prophet ﷺ allowed Abu Bakr to give all of his wealth, but he
didn't allow that for other companions. The Prophet ﷺ understood the spiritual maturity level of people around him. That there is a general rule and then there are exceptions and you can accommodate the exceptions.
But it's not wise to put a standard on people that's just going to make everyone feel deflated. Right? So he's trying to tell him, look, fast maximum every other day. Pray the last third of the night.
Maximum. Read the Quran once every three days. Maximum. Don't go beyond that. Trust me. Right? Because you're
going to burn out. And SubhanAllah later on in his life he would say like, I wish I would have listened to the Prophet ﷺ because it was hard. It's hard to keep up that same zeal. Another narration, Anas ibn Malik (رضي الله عنه) says, we were sitting with the Prophet ﷺ
and the Prophet ﷺ said, يَطْلُوْ عَلَيْكُمْ أَلْأَانُ مِنْ هَذِ الْفَجْرِ رَجُلٌ مِنْ أَهْلِ جَنَّةٍ The Prophet ﷺ said, right now someone's going to enter upon you from the people of Jannah.
So a man came in and here's the scene. His beard was dripping with water, meaning he just did wudu. And he was holding his sandals in his left hand and the Sahaba were staring at him.
All right? He doesn't know what the Prophet ﷺ just said about him, that he's a man from Ahlul Jannah. He's not Abu Bakr. He's not Umar. He's not Uthman. He's not Ali. Not someone that's like well-known.
Normal guy. Right? The next day the Prophet ﷺ in the middle of sitting with the companions, he said a man's going to enter upon you from the people of Jannah. So he enters in. The same guy.
Beard with wudu. He's got his sandals. Like he's coming for the final salah. Three days it happens. So finally Abdullah says that I'm going to find out why this man is from
the people of Jannah. So he says that I followed the man home and I told him, listen, you know,
I got in it with my dad and you know, I need a place to stay and I want to, you know, is it okay
if I stay with you until things sort of clean up for me at home? So the alibi was that things aren't so great at home right now. Abdullah was very ambiguous but he's like, can I stay with you for
a few days? Just while things get better at home. So the man says, absolutely, go ahead.
So he says, so I stayed in the man's house. He said I watched him. He didn't fast any of the days. He said at night, he said he didn't wake up for Qiyam al-Layl. The maximum is that he moved
bin salah. Right? Like he did a little bit of a takbir, a little bit of zikr when he like turned, tossed and turned at night. And that's it. And he's like, I'm watching him. Three days I stayed
at his house. Nothing spectacular about this man. And I'm sitting there thinking to myself, why him? Why did he get this praise from the Prophet? So he says at the end of three days,
I said to him, listen, things are fine with me at home. He says, but I need to know something. I heard the Prophet ﷺ say about you three times that a man from Ahlul
Jannah is going to come out. And he said, and you came out all three times. So he said that I came to you. I wanted to follow you to see what your deeds were so that I could follow you.
I don't see you doing many deeds. He says, what is it that got you to the place that the Prophet ﷺ said about you?
Man said, look man, sorry, this is what I do. It is what you see. Abdullah is like, there has to be something that you do. So he said, it's what you see.
He said, then I basically left him and I was frustrated. He called me and he said, listen.
He said, listen, the one thing that I do that's maybe a little bit different is that at night I don't have any malice in my heart towards any of the Muslims.
Like I forgive everybody. It's the forgiveness. I empty my heart of any hatred towards any of my brothers or sisters. I let it all out of my heart and I don't have hasad. I don't envy anyone
from my brothers or sisters for what Allah gave to them. I forgive everyone. I don't envy anyone. I sleep with a heart that's pure of all of those things. That's it. That's the secret.
So you have this young man that's trying to read the Quran every day. That's praying all night. That's fasting throughout the day. Whose wife is not getting some time with him because he's
just so focused. And you got this guy that just does the fard. He's just doing the basics. But he said, that's all it is. I clean my heart at night. I forgive everyone and I don't envy anyone.
SubhanAllah, that's the secret. That's it. That's it. So he's learning
that this religion is not about running yourself, you know, through the ground and overwhelming yourself with acts of worship and not internalizing the deen. And so you start to
look at some of his narrations. The Prophet said to him that there are two things that a Muslim maintains that would guarantee them Jannah. He said they're easy to do, but very few do them. So what is it, Ya Rasulullah? The Prophet, ﷺ, said, he says,
SubhanAllah ten times, Alhamdulillah ten times, Allahu Akbar ten times at the end of every salah. He said, ﷺ, 150 on the tongue, 1500 on the mizan, on the scale.
How is that? Five prayers times 30, right? Because ten, ten, ten, that's 150.
That's 150 on the tongue, 1500 in the scale. And he said, and before he sleeps, he says, SubhanAllah 33 times, Alhamdulillah 33 times, Allahu Akbar 34 times. The Prophet, ﷺ,
said, a hundred things you say, a thousand deeds. And he said the Prophet, ﷺ, was using his hands, like he's saying, do the math, a thousand deeds on the mizan. And the Prophet, ﷺ, said, who amongst you, he indicates, like who amongst you
would do 2,500 sins in a day? Like, look how easy it is from Allah Azawajal. Now, by the way, there's of course another narration, 33 times, 33 times, right? When you have two narrations,
you reconcile them by saying that it's better to do the one that's more, but if you are not going to do anything, at least do the one that's less. I mean, you got to run after salah, say, SubhanAllah, Alhamdulillah, Allahu Akbar, 10 times each, at least, right? Like do those, it's not all or nothing.
But he's learning that Allah Azawajal multiplies, multiplies the deeds before a person sleeps. And the Prophet, ﷺ, explained that right when a person finishes salah, shaitan comes to him and reminds him of something that he has to do. So the person gets up quickly
from his prayer and goes back to what he's doing. Or right after, right when the person lies down to go to sleep, shaitan comes to him and puts him to sleep before he can finish saying these words.
And he said, I saw the Prophet, ﷺ, using his hands to count. Like, you're not doing math with Allah Azawajal in a way that every deed counts for one. You have a Lord that multiplies.
He also narrates the hadith, ayyul islami khair, what is the best Islam? Qala, ﷺ, tut'im al-ta'am wa taqra' salam ala man arafta wa man lam ta'arif
that you feed people and that you give salam to those that you know and those that you don't know. He also was one of those who did hajj with the Prophet, ﷺ. And he narrated the people coming to the Prophet, ﷺ, and asking the Prophet,
ﷺ, for concessions in their hajj. And the Prophet, ﷺ, saying, if'al wa la hajj. It's okay, go ahead and do it and there's no blame upon you. When people came with their needs in hajj, Prophet, ﷺ, did not torture them with the deeds of hajj.
So he's learning from the Prophet, ﷺ, a different way of understanding the deen. That yes, it is pushing yourself in ibadah, but it's also understanding the effect on character
and the way that these ibadahs are multiplied and how they are supposed to transcend, right? Those mere ibadahs and also implement themselves within our character. He narrates the
hadiths of the Prophet, ﷺ, that fasting in Quran will intercede for a man on the day of judgment. That fasting will say, oh my Lord, that I kept him away from his desires and from his
from his food during the day. So accept my intercession for him. And the Quran will say, and I kept him away from sleep at night. Let me intercede on his behalf.
And Allah Azawajal will accept their intercession. He also narrates the hadith that it will be said to a man who recites the Quran or memorize the Quran to go on and recite and ascend the degrees of Jannah
until you reach the last ayah that you memorize, the last ayah of your recitation. So someone, radiAllahu anhu, captures a broad section of a hadith from the Prophet,
ﷺ, and we'll talk about how some of those related to what he, how he dealt with life later on. And again, the Prophet, ﷺ, passes away and Abdullah used to say,
Ya alaytani qabiltu rukhsatan nabi ﷺ, I wish I took concessions of the Prophet, ﷺ, and he said that verily this deen is great, so enter it with ease.
And he says, SubhanAllah, don't make yourself hate the worship of Allah. If you try to do it all at once, you're going to end up resenting ibadah. You're going to end up hating it, so don't make yourself hate it. He also says something so profound after the death of the Prophet, ﷺ.
He said, La khayrun a'maluhu al yawm ahabbu ilayya mimma, wa mimithlayhi ma' rasoolillahi ﷺ The good deeds that I'm able to do today after the death of the Prophet, ﷺ,
are twice as beloved to me than the deeds that we used to do when the Prophet, ﷺ, was amongst us. He said, lianna kunna ma' rasoolillahi ﷺ, ya himmuna al akhira wa la tahimuna al dunya
He said that when the Prophet, ﷺ, was alive, all we cared about was the hereafter, and we didn't care anything about this world. But he said, but now we are overwhelmed by this dunya. We're
overwhelmed by this world. So he's saying like, imagine how spiritually elevated we were when the Prophet, ﷺ, was alive, and we could do these deeds. He said, I love now that I can still
push myself to do, because it's so much harder since the Prophet, ﷺ, has passed away. Some of his sayings as well that show you, SubhanAllah, the spiritual maturity and character
that he understood. He said, radiAllahu ta'ala anhu, al kathubu man kathaba ala yameenihi,
wal bakhilu man bakhila bis salam, was saruqu man saraqa al salam. He said that the liar is the one who lies with an oath.
Wallahi, wallahi, they attach oaths to their lies. He said, and a stingy person is someone who's stingy even with their salam. They don't give salam to people. And he said, a thief is someone who steals
from his prayer. Right? You steal the moment of your ruku, you steal the moment between your two sajdas, you steal your recitation by reciting it too fast. So it shows you just his broad
understanding. He was someone, radiAllahu ta'ala anhu, who was known for his sadaqa, known for his charity. So he comes out of wealth, and he's someone who easily and quickly distributes for the sake
of Allah, SubhanAllah ta'ala. He said, radiAllahu ta'ala anhu, lan akuna aashiru aashrata masakina yawm al qiyama
He said, for me to be the 10th of 10 poor people on the day of judgment is more beloved to me than being the 10th of 10 rich people on the day of judgment. He says, fa inna al akhtareena humul
aqalluna yawm al qiyama. He said that those that had a lot are the ones that have the least on the day of judgment. He said, illa man qala haa kadha wa haa kadha, except for the one that said this and this.
What does he mean by that? Ya tasaddaq yameenan wa shimana. Someone who gives of his wealth right and left. So he was someone who if you asked him for something, he wouldn't think about it, he immediately
would give. And there's a powerful visual there, right? The Prophet ﷺ mentioning of those that are shaded under the throne of Allah, right? A person whose right hand gives and their left hand doesn't even know. So there's a frequency and a sincerity there that a person is not getting attached to
this dunya and not being someone who is tight with their money. He was always someone
that had the maximum fear of Allah, but he had the most hilm, the most leniency with the people. Two narrations that describe this. He was someone who used to cry a lot and he would read the Quran
and you could hear his voice and you could hear his weeping at night next to his house. He said, law anna rajul min ahl al-nari kharaja ila al-dunya. He said that if one of the men of the people of
hellfire came out of hellfire to this dunya, qala lamata ahl al-dunya min wahshati manzaran. So the people of this world would die out of the visual of that man that came out of hell
and the smell of his flesh. And then he started to weep. Like he was someone, it's as if he's already there in the hereafter. That's his fear of Allah, but he was
patient with the people. Abdullah ibn al-Dailami, he says, I entered upon Abdullah ibn Amr ibn al-'As when he was in al-Wahd, his garden in Ta'if. And he said, I saw him walking and he was holding a young
man of Quraysh who was addicted to khamr. He's an alcohol addict. SubhanAllah, it shows you like a coming down, right, to someone that's not on your level and showing them that leniency.
And he was saying to him, I heard the Prophet ﷺ say, so imagine Abdullah ibn Amr walking in the garden with this man who's having a hard time with alcohol. He said, I heard the Prophet ﷺ say,
man shariba al-khamra, sharba, whoever drinks alcohol, whoever drinks wine, lam tuqbal lahu tawbatun arba'ina sabaha, that Allah would not accept their repentance for 40 days.
fa in taaba, taaba Allahu 'alayhi, but if he repents, Allah will accept his repentance. fa in 'aada, and then if he goes back to what he was doing before, again for 40 days, his
repentance, his worship will not be accepted. Then if he comes back to Allah, Allah will accept him. And he kept on going through these scenarios with
him, and then he tells him that if he goes back to it a fourth time, meaning like Allah is giving him this opportunity to repent over and over
and over again, then it is the right of Allah ﷻ to make him from the dirt of the Day of Judgment. Like don't keep putting yourself down. So it's like the loving scholar, abid, worshipper, that's not telling him your
sin is okay, but he's telling him you can be greater than your sin. And he's taking the time to patiently walk with him and to talk to him and to help him see things differently. One of the things that also distinguishes him is that he
was a brave warrior. So he's one of the few people that combine between knowledge and courage in the sense of being in the battlefield.
His ibadah, his ilm, and he was out constantly in all of the battles, right, alongside his father, and he was noted for his courage. In fact,
subhanAllah, that's why the 'ulama say like we don't capture too much of a relationship between him and Umar ibn al-Khattab. Why? Because during the
Khilafah of Umar, he was out going around the world alongside his father in battle after battle after battle after battle. So he's not someone
that was in Medina during the Khilafah of Umar ibn al-Khattab, but someone who was out there constantly in battle. He witnessed pretty much every
major battle under Sayyiduna Umar radiAllahu ta'ala Anhu and under the command of his father. He says that I remember the battle of Ajnadin, a very famous battle,
and we were that day, we were 20,000 people and we had upon us Amr ibn al-'As, my father, and Allah Azawajal defeated them,
and Allah subhanahu wa'ta'ala took us to the next place and the next place and the next place. So he recounts many of the battles alongside his father and
what ends up happening, subhanAllah, is that he was a commander often, like in Yarmouk, he was a commander and he finds himself sort of as a general in
the military and he's narrating the conquests because he's documenting what's happening while also participating. So a lot of the numbers, a
lot of the details that you get from battle are from the same one that wrote, right, the 700 sayings from the mouth of the Prophet ﷺ, narrating what
was happening as well. And subhanAllah, he's one of those, and you just put your mind there, he's one of those who was there for the opening of Gaza. He was
there, he actually walked Gaza, he was there alongside his father in the opening of Palestine, the surrounding areas of Al-Quds, as well as the opening
of Egypt. So he narrated from Rafah, he narrated from Gaza, he narrated from Masr. May Allah subhanahu wa'ta'ala free those places again and grant the believers victory. Allahumma ameen. And one of the things that happens to him is
that in Egypt, he kind of settles there for a long time. Now this is really interesting. In Masr, in Egypt, where he settled for a very long time, he taught
people there and he was the most authoritative distributor, if you will, of the sayings of the Prophet ﷺ, the fiqh of the Prophet ﷺ in Masr. But that's one of the reasons why some of the scholars say that we didn't get
every one of his ahadith. Because the hadith documentation and preservation was largely taking place in Medina Munawwara and he was in Masr. So what
happened to all of his ahadith? 700 of them. What happened to them? What happened to Sahifa al-Sadiqah? We didn't lose it. If you look at Musnad and Imam
Ahmed. So Musnad Ahmed, the way that a Musnad is compiled in terms of the books of hadith is that you'll have Abu Bakr, all of the hadiths from Abu Bakr. Umar, all of the hadiths from Umar, right? You'll have the name of the companion and
then you'll have all the narrations from that companion. His hadiths were absorbed into the Musnad and compiled throughout the six authentic books of hadith, the most authoritative books of hadith. So you find multiple narrations
of Abdullah ibn Amr that came into al-Bukhari and Muslim and Nasa'i and so on so forth. But Musnad Imam Ahmed has the largest compilation of all of the ahadith that he was narrating from the Prophet ﷺ.
So he lived through the time of Umar radiAllahu anhu, through all of those futuha, through all of those conquests, through all those battles. In the time of Uthman radiAllahu ta'ala anhu, Amr ibn al-'As was replaced by Abdullah ibn Sa'd as the
governor of Egypt. So he went throughout Africa. He went throughout Africa and many of the the battles that took place throughout Africa and he lived in those
places and he's also similar to Abdullah ibn Umar, someone who absolutely hates fitna, who wanted nothing to do with al-fitn and the the fights and the
disputes and tribulations amongst the Muslims. He narrates many of the ahadith about how to deal with fitn and how to maintain your good deeds in a
time of fitna. So he narrates, المسلم من سليم المسلمون من لسانه ويده والمهاجر من هجر ما نهى الله عنه The famous hadith of the Prophet ﷺ, the Muslim is the one from whom other
Muslims feel safe from their tongue in their hand and the muhajir, the one who migrates, is the one who migrates away from what Allah subhanahu wa ta'ala has prohibited. He narrates the famous hadith about the death of the scholars, the
death of the scholars, so fitna is of different levels and this is a nice connection to last week's halaqa as well. Urwa ibn Zubayr, he said that
Aisha radiAllahu ta'ala said to him that it has come to me that Abdullah ibn Umar is going to be coming to hajj. So she's in Mecca and she's telling Urwa that I
came to know that Abdullah ibn Umar is on his way to hajj and it has reached me that he's someone that has a lot of knowledge about what the Prophet ﷺ
used to say and one of the things that I've heard quoted from him, like a hadith that he has, is that
She said that I heard that he says that the Prophet ﷺ
said that verily Allah subhanahu wa ta'ala does not take away knowledge from the people by ripping it away from them but he takes it away with the death of
the scholars and then when they die then the knowledge dies with them and so what's left are people that are ignorant that lead them and they give
them fatwa without knowledge. So they are astray and they lead other people astray. So she said I want you to find him and I want you to ask him did you hear this from the Prophet ﷺ or is this your words?
Because it's a powerful hadith and Aisha radiAllahu ta'ala did not hear that from the Prophet ﷺ directly. So Urwa said so I tracked him down in Hajj, I tracked down Abdullah ibn Amr and I asked him that my aunt Aisha is
asking this hadith is it your words or is it the words of the Prophet ﷺ and he said no I heard this from the Prophet ﷺ.
There's another long narration that he was sitting in the vicinity of the Kaaba and the people were gathered around him and a man by the name of
Abdur-Rahman ibn Abdur-Rabbul-Kaaba said that I came to him and I sat near him and Abdullah ibn Amr al-'As went on a long hadith about the fitna, about the
the days of fitna that will come and warning the ummah about the dissension and the disunity and the loss of security and the loss of serenity and
how the last phase of the ummah will be affected with trials that are unknown to the first generation of the ummah and he said each trial that hits the ummah
will make the one before it dwindle into insignificance and they will be afflicted with such severe trials that the believer is going to say this is the one that's going to destroy me and then when that trial is over Allah will
test them with something else and he'll say this is the one that's going to destroy me and he went on to say so whoever wishes to be delivered from the fire and enter into Jannah should die with faith in Allah subhanahu wa'ta'ala
and the last day and should treat the people as he wishes to be treated by them and he who swears allegiance to the Khalifa should give him the pledge of his hand and the sincerity of his heart and follow him and obey him to the best
of his capacity and if another man comes forward disputing his authority then the Muslims should kill the latter the one who comes dividing the Muslims in that
regard so the narrator he says so I came close to him and I said to him can you say wallahi can you take an oath that you heard that from the messenger of Allah ﷺ and Abdullah pointed to his ears and he
pointed to his heart and he said my ears heard it and my heart retained it he is the one who who narrated that killing a believer is worse to Allah than the end
of the world than ending the entire world so hadithin or a saying of his that's narrated in Sunan Nasa'i that's an authentic narration in one narration he said that the Prophet ﷺ said ya Abdullah kaifa bika
idha baqita fi hutharatin minan nasi bihada oh Abdullah how will it be when you are left in this world with some of the worst of people in this world being
in conflict with each other and so he was someone that hated fitna that despised it and where he saw the people start to fight each other he's someone that wants to teach the hadiths of the Prophet ﷺ he's someone that
wants to go out and spread the religion he's someone that carried the pen and carried the sword he's a very rare individual in that regard but what
happens in fitna is very interesting with him when the fitna arises and you have the first sort of makings right of two Muslim armies that will come against
each other and the Prophet ﷺ said that the one that is wrong or the one that is right is the one that has
Ammar ibn Yasir that the transgressing group will kill Ammar ibn Yasir okay and Ammar ibn Yasir came out on the side of Ali on the other side was Muawiyah and
you had multiple companions split up two large armies that were coming against each other and fitna and confusion Abdullah did not want to fight anybody
but he said something very interesting he said that before I passed away at some point said the Prophet ﷺ told me something and perhaps this is in the
context of Ammar ibn Yasir you know telling him to respect the conditions of marriage and to be better with his wife and to calm down some of the zeal that he was having as he first became Muslim but he said the Prophet ﷺ
said to me obey your father as long as you live obey your father as long as you live don't disobey your father right
so what happens is Amr ibn al-'As was on the side of Muawiyah on the day of Siffin so he said wallahi I went out there he said I swear by Allah I did not
throw an arrow nor did I wave my sword I sat there and I put my hands on so I'm not fighting the Muslims I'm not getting involved in this then he said and I saw Ammar ibn Yasir come out radiAllahu ta'ala anhu on the side of Ali
radiAllahu anhu and he said that when I saw that I remembered what the Prophet ﷺ said and then someone killed Ammar radiAllahu ta'ala anhu
remember if you go back to Ammar this is where he was killed radiAllahu ta'ala anhu so he said I started to scream I heard the Prophet ﷺ say
taqtuluhu al fi'at al baghiya that he's gonna be killed by the transgressing army antum al fi'at al baghiya you are the transgressing army so he's running technically on his own side saying you all are wrong like this is definitive
now because the Prophet ﷺ said the wrong group will kill Ammar ibn Yasir and that's how you're going to know decisively what happened with the fitna so he's saying tell the one who killed Ammar bashir hu bin nar tell him
that he's going to hell and you know stop what you're doing so Muawiyah said to his father Amr anna tughni anna majnoonak like will you tell your your
crazy son to stop like this is demoralizing in the ranks and he said ya abati ma sam'ata Rasool Allah ﷺ yaqool ya Ammar oh my father don't you remember the Prophet ﷺ say to Ammar
woe to you oh Ibn Sumayya that you're going to be killed by the transgressing group and then there's a lot of confusion right like this is in the middle of it all and Muawiyah responded and said
those that killed him are the ones that brought him out to battle
so Amr is like I lost the argument right like but at the same time I obeyed
my father it's fitna I hated it and I wanted nothing to do with it so I refused to fight now subhanallah one of the things that happens and this is
where you you see another human side of the sahaba which is very powerful Abdullah ibn Amr loved al-Husayn radiAllahu ta'ala anhu, loved al-Husayn and he was close to al-Husayn
these are people that grew up in circles of knowledge and when the dust of fitna settled a lot of them had to get back into the same circles and Abdullah ibn Amr was one of those who rejected the khilafah of Yazid ibn Muawiyah and he was one of those who stayed away
from any of the internal disputes of the Muslims and he used to cry and he used to say ma li wa li Siffin, ma li wa li qital al-muslimin la wadittu anni mittu qablaha bi-ashreena sana
what is it with me and Siffin like how did I find myself on that battlefield how did I find myself in a dispute where the Muslims are fighting with one another and the killing of Muslims he said that I wish I would have died 20 years before that happened like I wish I had nothing to do with it but subhanallah listen to
this this is subhanallah one of the like most heartbreaking but real conversations you can find between the companions Abdullah ibn Amr wanted
al-Husayn to forgive him and al-Husayn was very hurt by him because they were very close so imagine like I see you on the opposite side of the battlefield I can't accept that and Husayn is the son of Ali, Abdullah is with his father Amr ibn al-'As
this is one of the great tragedies of fitna breaking out amongst the Muslims in that time right so Abdullah wanted his forgiveness so bad and one day he's sitting with his back
to the Kaaba during the days of hajj and al-Husayn passes by and he says shall I not tell you who the most beloved of the creation of Allah subhanahu wa ta'ala on the face of this earth is to ahl al-samat to the people of to the inhabitants of the heavens the most
beloved of the inhabitants of the earth to the inhabitants of the heavens and he said it's that man over there and he pointed to al-Husayn and he said he hasn't spoken to me since the day of Siffin he's so mad at me he doesn't say he doesn't talk to me anymore
we split by the way let this be like a message to like board fights and nasty fights within like Islam like the Muslim community and like two people got into it like this is serious like
people fought and got dragged into fitna and yes there's a clear right and a wrong but there are good people that get caught up in the fitna so he said he hasn't spoken to me since then so what would he do imagine you're sitting in a gathering
when al-Husayn would walk in and he would say salamu alaykum to a gathering and Abdullah was there and everyone says wa alaykum as-salam wa rahmatullah wa barakatuh Abdullah said I would purposely wait until everyone else said wa alaykum as-salam and I would say wa alaykum as-salam
wa rahmatullah wa barakatuh why to like show him like I'm trying to talk to you like please forgive me you know
so he felt so hurt by what he did and so hurt by al-Husayn being upset with him that he basically asked Abu Sa'id al-Khudri
radiAllahu anhu to intercede and Abu Sa'id took him to the house of al-Husayn and this shows you that sometimes forgiveness is complicated so Abu Sa'id said to al-Husayn forgive him forgive him
like he didn't he he wants your forgiveness he's so clearly asking for your forgiveness and al-Husayn looks at him and he says why did you fight against my father like I've been like imagine I've been holding this question for all these years in my heart
why did you fight against my father and he said to him wallahi I did not pick up a sword I did not throw an arrow he said the only thing that got me stuck was that the Prophet ﷺ said
follow your father as long as he's alive so I obeyed my father I came out to Siffin I didn't fight your father and in that day subhanAllah they embraced and al-Husayn finally forgave him but it
shows you like hurt feelings are real and sometimes time is needed to heal and there has to be that that muslih in the middle right even with the best of people right that that that person who
reconciles and who brings people together I'll end with two things inshallah coming to sort of how he how he saw the death of his father then and how his own death happened when his father remember he's
only a decade younger than his father his father is only 11 years older than him and he still fought alongside his father and had momentous days with his father and he's with his father at the time of
his death and Amr ibn al-'As radiAllahu ta'ala anhu jazi'a inda al-mawt jazi'an shadidun like he was overtaken at the time of his death and Abdullah says I said to him
what is it oh my father when the Prophet used to bring you bring you close to him and he used you for the sake of Allah subhanahu wa ta'ala and he said that my father said ayyubunayn qad kana dhalik he said yes oh
my son it is as such he said but i'll say to you he said wallahi ma adri ahubban kan amta allufan i don't know if the Prophet ﷺ was bringing me close to him out of true
love or because he was reconciling my heart you know like people that were became muslim much later on now mind you Amr ibn al-'As is the one who the Prophet ﷺ treated him so well that he said
who's the most beloved person to you and he thought it would be him but at the time of his death he says i don't know he said he said but there are two people who i swear by allah
i bear witness that the Prophet ﷺ left this world and he loved them he said and Abdullah ibn Mas'ud who Abdullah ibn Umar loved the most from the companions and he said and i divide my life
into three phases he said the first phase of my life i was an enemy of the Prophet ﷺ meaning within the dawah of the Prophet ﷺ so if i would have died at that time i would have definitely gone to hell so the second phase is when i embraced
islam with the Prophet ﷺ and you know i was a mujahid with the Prophet ﷺ i was with the Prophet ﷺ he said at that time like i feel like if i would have died i definitely would have went to jannah and he said but right now i don't know and he
looked up and he said
he said oh allah you you commanded us with many things and you forbade us from many things and much of what you commanded us to do we fell short of and much of what you forbade us to do
we fell into oh allah but there is no god but you oh allah but there's no god but you oh allah but there's no god but you and he said
that nothing will encompass us oh allah except for your mercy your forgiveness and those were the last words of Amr ibn al-'As he told his son he said that when you bury me oh my son
stand next to my grave when the people leave me stand next to my grave for the time that it takes to slaughter and to distribute the meat of a camel so that i can fear
feel your nearness and i can know how to reply to the angel sent to me by my lord and this is in sahih muslim so it shows you you know one of the traditions that we have that when a janazah is over that the children
should stay that the son should stay that you should stay close and make dua when the people leave and this is taken from those last moments from Amr and from his son Abdullah Abdullah ibn Amr
he lived past his father for several years he served as a governor of Kufa for some time but he didn't want to again be involved in any of the fitan and the disputes amongst the muslims he avoided
uh the bay'ah to Yazid and Muawiyah until he was in Medina and the time of his death there's a disagreement about his death many of the scholars say he's one of those who was killed in
al harra when uh the massacre happened in Medina so right preceding the murder of Abdullah ibn az-Zubayr he died at the same time within the same window and subhanallah there's a narration
actually that he died who can guess that he died somewhere around Gaza in the land of Palestine
but his quietness the life that he lived of ibadah and away from the people at that point subhanallah there isn't even like clarity whether he was amongst those shuhada of Medina or whether he died in Gaza where he once lived and he was he was part of the
opening of Gaza and beyond or somewhere in Egypt may Allah be pleased with him and be pleased with uh all of his efforts and except from him he is survived by his children the main
son that narrated from his Muhammad ibn Abdullah and Muhammad had a son named Shu'ayb so from Shu'ayb ibn Muhammad ibn Abdullah ibn Amr you have hundreds and hundreds and hundreds of narrations that form
the basis of what we have i leave you with this narration Abdullah ibn Amr was with his son Muhammad and they did tawaf together and his son says that when we finished the uh the seven circuits we finished the tawaf and we
pray two rak'ahs uh towards the Kaaba i said to him at that point aren't you going to seek refuge in Allah from the fire
he said i seek refuge in Allah from the fire and then he held my hand he walked with me and then he came to the place that he came to the place uh that the Prophet did he touched
the corner and he came to the multazam the door of the Kaaba and he clung to it with his uh with his chest and with his hands and with his cheek and he started to make dua and he started to pray and he said
i saw the Prophet doing exactly this and so again your seerah comes through a living room these ahadith come through these very beautiful and private conversations this is an affair
where a father taught a son where a mother taught a daughter where an aunt taught a nephew and it comes down to us in the way that it is today may Allah subhanahu wa ta'ala be pleased with him may Allah subhanahu wa ta'ala free him from the fire that he
feared so much and may Allah enter him into the highest level of paradise that he wanted so much allahumma ameen inshallah next week we will continue once again with the trend of the the children we'll do a full biography of Usama ibn Zayd
radiAllahu ta'ala anhuma Jazakumullahu khairan Wassalamualaikum warahmatullahi wabarakatuh
