There is one companion that we cover today whose story bears an incredible amount of
similarities to Zayd ibn Arqam. As I mentioned, as I'm doing the first now, what I'm trying to do is find some thematic biographies that we can pair together.
Some of them are long, most of them are very short at this point. So we have primarily shorter biographies where you have one or two incidents that tell us about this person, but you can extract something extremely meaningful.
So the person that we're going to be covering, his name is Umayr ibn Sa'd ibn Ubayd al-Ansari.
His title is Naseej Wahdihi, which I'll explain in a bit insha'Allah ta'ala, which is one of a kind.
And basically, his background is very similar to Zayd ibn Arqam, very similar to Al-Bara' ibn Azib. He's a young Ansari, one of those kids in Medina that met the Prophet (ﷺ) as a kid and
then developed his personality under the shade of the Prophet (ﷺ) and the mentorship of the Prophet (ﷺ). But his story, just like Zayd ibn Arqam, actually intersects with some of the verses about the
munafiqeen, some of the verses about the hypocrites. So again, he is another Umayr, of course we have other Umayrs, Umayr ibn Sa'd. Naseej Wahdihi. Now any of the Arabs in here, can you tell me what Naseej Wahdihi means?
What do you hear when you hear Naseej Wahdihi? Suddenly no one speaks Arabic, right? Naseej Wahdihi.
So technically speaking, Naseej Wahdihi is a uniquely weaved garment. So one of a kind, if you were to see something that's weaved in a certain way, that's put
together in a certain way, you would call it one of a kind, Naseej Wahdihi. And this is his title. And the title is given to him by Umar ibn al-Khattab (رضي الله تعالى عنه). Now the irony of it subhanAllah is that the other time that this term is used, Naseej
Wahdihi, is how Aisha (رضي الله تعالى عنها) describes Umar ibn al-Khattab (رضي الله تعالى عنه) when he was killed. So when Umar (رضي الله تعالى عنه) was assassinated, Aisha (رضي الله تعالى عنها)
as she was describing him, she described him with this term, Naseej Wahdihi, one of a kind. Like he's weaved in a way that he has no peer. He has no one that's to his rank or to his level.
So this is the title that Umar is going to bestow upon Umayr ibn Sa'd. And Umayr ibn Sa'd is someone whose time with the Prophet (ﷺ) is very light, but whose time in Islamic history is actually significant.
So he is someone who becomes the governor of Damascus under Umar al-Khattab, and he's someone who will become the governor of Homs also in Syria.
And of course at that time, Homs is actually more significant than Damascus. But let's talk about his similarities to Zayd ibn Arqam and how he comes into the seerah
and how he kind of fits into this mold of Zayd and Bara' and these young people from the Ansar. So he's also an orphan at a very young age.
And if you remember Zayd ibn Arqam was raised as an orphan by who? One of the greatest companions, Abdullah ibn Rawaha.
So Zayd ibn Arqam had the mentorship and the raising of Abdullah ibn Rawaha, someone who was the commander of the Muslims who the Prophet (ﷺ) loved deeply, the poet of the Prophet (ﷺ)
in battle, the one who the Prophet (ﷺ) wept over as he was a shaheed in Mu'tah, as he was one of the martyrs in the battle of Mu'tah. So you'll find here with Umayr that he's almost identical in the sense that he's not
going to be raised by his biological father but he's going to be raised by someone else. A technicality is that it appears, according to Ibn Hibban and others, it appears that
his father, his biological father Sa'd ibn Ubayd actually is a sahabi himself, embraced Islam, attended Badr and died sometime after Badr. So he kind of disappears in the history books.
But his father actually, according to Ibn Hajar, lahu suhbah, he is not only a companion but one of the veterans of Badr which are the best of the companions, kind of fades into the background.
So he was orphaned young, he was a young man, a child when the Prophet (ﷺ) came to Medina and he, his father, his mother embraced Islam, embraced the Prophet (ﷺ) as he came to Medina
and then his mother remarries a man by the name of Julas ibn Suwayd. Julas ibn Suwayd (رضي الله تعالى عنه). So Julas ibn Suwayd, to give you an example or to give you an understanding of him, he's
one of the seniors of the tribe of Al-Aws, he's wealthy, he's influential, he's considered to be one of the intelligent people amongst the people of Medina, one of the wealthy people
amongst the people of Medina, and he raised Umayr with a lot of love. So the description here that's given is he was to him truly like a father, right, though
he wasn't his biological father and of course back then you have all these verses about the exploitation of the orphan and how you treat the yateem, someone who treated him with great love and raised him up in the right way.
So Umayr was about 10 years old, just like Zayd, just like Al-Bara' when he met the Prophet (ﷺ) and he embraced Islam himself.
And his greatest description is that he used to be always in the first row of salah.
So his greatest attachment to the Prophet (ﷺ) was in the first row of salah, we don't have much about interactions between him and the Prophet (ﷺ) except that he's one of those
young men that was always in the first row and he was there in the masjid with or without his father or the person who was like his father being Julas, he was always there in the masjid, his mother was pleased with that.
If you read the hadith about the seven that are shaded under the throne of Allah (عز و جل) and one of the categories is a person who grew up attached to the masjid, you will find that
some of the muhaddithin will put him in the explanation of that category, young person who grew up attached to the masjid. So he fits that mold even in the time of the Prophet (ﷺ), very keen to constantly be in
the first row of salah and the Prophet (ﷺ) celebrates that, his mother celebrates that, it's noted by the biographers.
Other than that, not many conversations between him and the Prophet (ﷺ). But the incident that he's most famous for is deeply embedded in the tafsir of some of the verses that we read.
So the Prophet (ﷺ) makes the call to embark upon Ghazwat Tabuk, the expedition of Tabuk.
Now Al-Bara', Al-Bara' ibn Azib says that the last surah that was revealed in totality was Al-Bara'ah, Surah At-Tawbah, which was the most decisive verse about the hypocrites.
It's when the hypocrites held back to go out with the Prophet (ﷺ) and they made every excuse to not go out with the Prophet (ﷺ). And Allah (عز و جل) documents their excuses one by one, their comfort, their lies, the oaths
that they would take, everything that they did to escape going out with the Prophet (ﷺ). And this was sort of the last straw for the munafiqeen. The last, as we said when we talked about Zayd ibn Arqam and his interaction with Abdullah
ibn Ubayy ibn Salul, that was Surah Al-Munafiqun. That's still mid-Madinah period where the hypocrites are being exposed. But Surah At-Tawbah exposed them all together.
So the munafiqeen were holding back going out with the Prophet (ﷺ) and they were making all sorts of excuses. So Umayr ibn Sa'd was in the masjid. He's too young himself to fight.
But he's witnessing Abdur-Rahman ibn Awf come forth and put forth 200 uqiya of gold for the Prophet (ﷺ). He's witnessing Uthman (رضي الله تعالى عنه).
And Uthman (رضي الله تعالى عنه), when the hypocrites were making excuses, Uthman (رضي الله تعالى عنه) was financing Jaysh al-Usrah, this expedition of difficulty and spending
and spending and the Prophet (ﷺ) was praising Uthman (رضي الله تعالى عنه) and praying for Uthman (رضي الله تعالى عنه).
He sees a man who even tried to sell his bed to have the means to go out and fight alongside.
So while the hypocrites were making excuses, you had some people that were trying to turn every stone to go out and be with the Prophet (ﷺ) in these difficult moments of al-usrah,
of Tabuk, these difficult moments of hardship. So Umayr ibn Sa'd is watching this happen in the masjid. He goes home to the person who's like a father figure being Julas ibn Suwayd.
And he tells him, you know, why don't you go to the masjid and come forward? The way that Ashab an-Nabi (ﷺ) are coming forward. Hypocrites are holding back. Why don't you go to the masjid and come forward?
So Julas is not someone who's really distinguishing himself in any way. Whereas Umayr is, the son. And Julas responds to Umayr and he says,
In kana Muhammadun sadiqan feema yada'i fala nahnu sharru min al-hameer. He said, if Muhammad (ﷺ) is telling the truth, then we are worse than donkeys.
So he actually said a statement of kufr. So he retreated. So while he was a good father figure to Umayr ibn Sa'd, he actually exposed himself as being from the munafiqeen.
Like we don't believe what the Prophet (ﷺ) is saying. We entered into this affair of Islam just because. We went with the flow. It's like Abdullah ibn Ubayy ibn Salul. We played the two sides. We waited to see who was going to have the upper hand. Is the Prophet (ﷺ) going to win this?
Are the Jewish tribes going to win this? Are the polytheists going to win this? Are the people of Mecca going to come and take over? We played the sides. We situated ourselves amongst the Muslims.
So his father exposes himself amongst the munafiqeen, amongst the hypocrites. And that makes things extremely complicated for Umayr ibn Sa'd. Why?
This is not Zayd ibn Arqam with Abdullah ibn Ubayy ibn Salul. This is his father figure who is exposing himself as one of the munafiqeen.
And his father figure who said these words about the Prophet (ﷺ). So Umayr says, he's good to me. He's actually a good father to me.
But he just said a word of kufr and exposed himself in terms of his relationship with the Prophet (ﷺ).
So he said, wallahi ya Julas, ma ala dhahr al-ardi ba'da Muhammad ibn Abdullah (ﷺ) ahabbu ilayya mink.
So I swear O Julas, there is no one on the face of the earth after Muhammad ibn Abdullah (ﷺ), after the Prophet (ﷺ) who is more beloved to me than you.
So after the Prophet (ﷺ), you're the most beloved person in the world to me. wa lakinnaka qulta kalimatan in adhhartuha fadhahtuk. But you just said a word that if I repeat that word, it would expose you.
wa in katamtuha kuntu deeni. And if I keep it to myself, then I've betrayed my religion. Like you put me in the worst situation just now.
Because if I say what you said, I expose you as a hypocrite. And if I don't say what you said, I'm betraying my religion because the Prophet (ﷺ) has a hypocrite in his midst.
So he basically has to make this torturous decision to go and tell the Prophet (ﷺ) what he heard. Because he has a responsibility first and foremost to the Messenger of Allah (ﷺ).
So he goes to the Prophet (ﷺ) and he tells the Prophet (ﷺ) what his father figure said. Just like with Zayd ibn Arqam and Abdullah ibn Ubayy ibn Salul, the Prophet (ﷺ) calls Julas to him.
And what do you think Julas does? Julas denies everything. He says, I never said that. Completely made up. But Umayr says, you just said it in my presence.
He says, Ya Rasulullah, these young people forget stuff, they make things up, you know how it is. And the Prophet (ﷺ), he knows but he's just (ﷺ). At the end of the day, it's word against word.
I can't simply take the word. He's not going to punish Umayr. But at the same time, he can't punish Julas. He simply (ﷺ) stays quiet. And Umayr, similar to Zayd ibn Arqam, starts to weep.
He begs Allah (عز و جل) for something to show the true situation, to basically expose the true affair.
This is now the context for the revelation of the 74th verse of Surah At-Tawbah. يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ This is what this is referring to.
They come to you bearing oaths because Julas swore that he did not say that. They come to you bearing oaths while they have said words of kufr, وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ And they have disbelieved after their Islam.
And Allah (عز و جل) says at the end, فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ And if they return back to Allah (عز و جل), if they repent back to Allah (عز و جل), that will be better for them.
So the Prophet (ﷺ) calls Umayr and he says, يَا غُلَامُ قَدْ صَدَقَتْ أُذُنُكَ فِي مَا سَمِعَتْ That verily your ears were truthful in what they heard وَقَدْ صَدَّقَ رَبُّكَ قَوْلَكَ
And your Lord has confirmed what you have said. Your ears were truthful in what they heard and your Lord has deemed you to be truthful in what you said.
So this is the meaning for this revelation. So subhanAllah the first exposure of the hypocrites and munafiqun was when Abdullah ibn Ubayy ibn Salul swore that he didn't say what he said about the Prophet (ﷺ) and Allah revealed it and exonerated Zayd ibn Arqam.
And in this verse in Surah At-Tawbah, Allah exonerated Umayr ibn Sa'd. Now here's the thing, Allah (عز و جل) left the door open for tawbah and this part of
the story actually has a good ending that Julas was one of the people who repented. And not only did he repent but he used to cry and he used to say, may Allah reward Umayr for saving me from hellfire.
Because had Umayr, had my son not exposed me, I would have remained upon that state of being and I would have died and my neck would have gone to hellfire. But it was because of Umayr that I was saved from al-kufr and I was saved from hellfire.
And subhanAllah there's a saying that's attributed to Umayr or about Umayr and it's a famous saying that, مَنْ عَرَفَ اللَّهَ صَغِيرًا لَمْ يَبِعْ دِينَهُ كَبِيرًا It's a beautiful saying by the way.
Whoever knows Allah in their youth will not sell their religion in their old age. Right? Whoever knows Allah when they're young, meaning they develop integrity, they develop an actual attachment to the religion and actual integrity. They're not going to sell out their religion when they get older.
And this is exactly what's going to happen with this young man. رضي الله تعالى عنه is that Umayr is going to become known for his integrity. He had it as a young man and that was nurtured.
And Umayr (رضي الله تعالى عنه) celebrated that. And there's a direct connection between the way that he carried out his life as a young man and the way that you now fast forward and he carried out his life as an old man.
رضي الله تعالى عنه So he goes out, al-jihad fi sabil Allah in the time of Umar (رضي الله تعالى عنه). He's a warrior. He's extremely quiet.
So the description of Umayr ibn Sa'd, a person who is always in the first row of salah, a person who is always in the first row of battle, doesn't say anything. You know when I gave the khutbah in defense of the quiet Muslim, this is typical quiet Muslim.
I'm here to serve. I don't want anything to do with any type of politics or leadership or make myself out there. I'm just going to go and serve. I'm going to pray in the first row. I'm going to be in the first row of the battle. So he's always there in the battles, always there in the salah.
But he's not someone who puts himself out there. Now subhanAllah, you find that Umar (رضي الله تعالى عنه) appoints him because Umar likes that quality about him. A man of integrity, a man of amanah, a man of trust.
So he goes out in the battles under Abu Ubaidah (رضي الله تعالى عنه). He fights under Abu Ubaidah throughout Ash-Sham. And he stations himself after Jerusalem.
He stations himself in Syria or he's stationed in Syria. And this is actually one of the times that you find the word Palestine showing up in seerah.
And I feel like we should always quote those texts for those people that would try to suggest that this is some made up, late, colonial response to a colonial illegal entity.
That Abu Talha Al-Khawlani, he says that we came to this person, or we came to Umayr ibn Sa'd
and we were a group from Palestine. He says, while we were a group from Palestine. وَكَانَ يُقَالُ لَهُ نَسِيجُ وَحْدِهِ
That it was said about him that he is naseej wahdihi, right? He's one of a kind. And we heard him as he took his place that he was remembering Allah subhanahu wa ta'ala.
He sat us in a noble place in his home. He called for a ghulam, a young man to water our horses for us, to serve us with whatever it is that we were able to serve. And he dispelled some of the superstitions that some of the people had.
I'm paraphrasing for the sake of time because there's a long tangent that exists there. But settled himself in Syria. Now, Ibn Sa'd says, al-abd as-salih al-ameer The righteous man, the ameer, sahib Rasul Allah (ﷺ)
shahida fath Dimashq ma'a Abi Ubaidah He was there with Abu Ubaidah at the opening of Damascus. wa wallahu Dimashq wa Umar (رضي الله عنه) put him in charge of Damascus and then Umar (رضي الله عنه) moved him to Homs.
And Homs was a place, subhanAllah, the world turns, right? Homs was a place that was full of wealth. Syria as a whole, may Allah (عز و جل) restore glory to the Ummah as a whole.
Syria as a whole was a place that was known for its riches and its wealth. I mean, you're talking about the heart of the Byzantines and what they had. So Umar (رضي الله عنه) was very particular about who he wanted to put in Syria.
See, I said Syria and then it said Siri. I feel bad for all the brothers from Syria. Siri comes on probably too much on your phone and on your MacBook, right?
So Umar (رضي الله عنه) wanted particularly people of integrity there because it was very easy to get corrupted there. That's the point, right? That the biographers would mention, it's very easy for a governor to basically immerse himself into the wealth of the people
and then consume some of the wealth. So Umar (رضي الله عنه) moved him from Damascus to Homs. wa kana Umar yu'jibuhu Umayr Umar (رضي الله عنه) loved Umayr and he would call him naseej wahdihi as we said, one of a kind. He was someone who was incorruptible.
And he gave this famous sermon in Homs. And listen to what he said. qala amma ba'd ala inna al-Islam ha'itun manee'un wa babun watheequn
He said, behold Islam is a fortified wall and a secure gate. And he says fa ha'itu al-Islam al-'adl He says that the fortress of Islam or the wall of Islam is its justice,
its sense of justice. wa babuhu al-haqq And the gate to that fortress is truth. And he says when the wall is broken, the gate gets smashed and the breach is opened.
And he says wa laysa shiddatuhu qatlan bi as-sayf wa la darban bi as-sawt He says that the strength of Islam is not killing with the sword
or striking by the whip wa lakin qada'an bi al-haqq wa akhdhan bi al-'adl He said but instead it's to judge by truth and to take only with justice. So he's holding himself to a standard of justice
saying we have this fortress of justice, this wall of justice, this gate of truth. Do not let it be breached because if it's breached then everything will fall apart. And true power is not going to come through striking with the sword or striking with the whip
but rather it's going to come by judging with the truth and only upholding justice. So this was his way. Now here's the famous story that happens with him. And this is other than the story with him and Julas
this is pretty much all that we really have about him. That Umar (رضي الله تعالى عنه) who was of course very vigilant about his governors he didn't hear any complaints from the people of Homs
and he also did not receive any money for the treasury for Bayt al-Mal and it was quiet for a whole year about Umayr ibn Sa'd so he was very curious. So he called for Umayr to come to him
Umayr ibn Sa'd to come to him to Medina. And Umayr (رضي الله تعالى عنه) took a leather pouch he took a bowl and a cup he took his spear
and he went to Medina by foot. So he walked the whole journey from Homs to Medina and he almost died in the process.
He didn't have a camel, he didn't have a horse as the governor. So he comes into Medina and the description of him is completely sunburnt.
Exhausted, blisters in his feet, barely surviving and Umar (رضي الله تعالى عنه) said to him What happened to you? Listen to what he said.
sahih al-badan ma'i ad-dunya He said that I am healthy wa al-hamdu lillahi rabbi al-'alameen It's as if I have the entire dunya He said I have this pouch of mine which I carry my food provisions in.
He said I have this vessel that I can drink from and I can wash my hair and wash my clothes. And he said and I've had enough water to make wudu and to drink for the journey. al-hamdu lillah I'm healthy and I have the whole world.
And Umar (رضي الله عنه) said Did you come to me by foot? And he said to him yes I came to you by foot ya ameer al-mu'mineen And he said to him
You know, didn't you have like a horse or something that was allotted to you as the governor? Like I sent you stuff Why did you come to me by foot? And he said al-hamdu lillah
I disposed of those things in a way that's better than if I kept them. So Umar (رضي الله عنه) says wa ayna ma ji'ta bihi lil-bayt And what about the wealth for Bayt al-Mal? Like do you have anything for the treasury?
qala wallaytuha sulaha'ahum That I entrusted that to the righteous people amongst them. fa kullama juriya aw ji'a bi shay' Every time something came to me
wada'nahu fi mustahiqqihi That we basically put it in their rights. We fulfilled the rights of the people. So I collected the money responsibly. I dispersed the money responsibly. al-hamdu lillah that's why there's no complaints of dhulm.
Anything like that. I took care of the people that were there. So Umar (رضي الله عنه) He said to him Well done ya Umayr Again naseej wahdihi You're one of a kind. And he said to him
That I want to renew your appointment as the governor of Homs. And Umayr (رضي الله عنه) said la a'malu laka wa la li ahadin ba'dak I don't want to work for you anymore nor do I want to work for anyone after you. I don't want to be a governor anymore.
It's too much amanah. Too much of the trust. SubhanAllah this is To Umar (رضي الله تعالى عنه) This is what he loved about Abu Ubaidah (رضي الله عنه) This is what he loved about those governors that had that type of taqwa, that type of fear of Allah subhanahu wa ta'ala.
And Umar (رضي الله عنه) told him Then I can put you in charge of another city. And eventually they agreed to let him finish just a few years more in Homs
until Umar (رضي الله عنه) finds him a replacement. Umar (رضي الله عنه) gives him a riding animal to go back to Homs. And then Umar (رضي الله عنه)
He wants to test him in a very specific way. Tells Al-Harith, he says Listen, I want you to go to Umayr, go to Homs, go to Syria
and take with you this pouch of money. Okay? And I want you to go stay with him as though you're a guest. And he said if you see with him that his situation is okay,
that he's living a life that's okay, then it's alright, keep the money with you, return as you were, and don't worry about it. If you find that his circumstances are as hard as they seem to be, then make sure that you give him the entire amount that I'm giving to you.
So Al-Harith went out to Homs, he went to the house of Umayr, As-salamu alaykum wa rahmatullah wa alaykum as-salam wa rahmatullah Where are you coming from? From Medina. He asked him, how are the Muslims in Medina? Alhamdulillah, kayfa ameer al-mu'mineen? How is ameer al-mu'mineen?
Alhamdulillah, he's doing well. Is he applying the shariah? Is he applying the religion as always? And of course he's applying the religion as always. And he made du'a for Umar, and he told Harith to come in and to stay with him.
So Al-Harith said, I stayed for three nights with him. And I found his situation to be extremely frugal. He didn't have much. And at night he would give me a piece of bread,
two nights in a row, and I didn't see what he and his wife were eating. So he said, on the third day, when I came out of the house, someone said to me, this is the governor of Homs,
he said to me that Umayr and his family are living a very difficult life, and they only have these loaves of bread. So they give preference, yu'thiruna 'ala anfusihim wa law kana bihim khasasah So they give preference to others over themselves.
So they're hungry and they're in distress, so try not to take the bread that he's serving to you. Like I know he's serving you as his guest, but trust me that's the only bread that Umayr actually has in his house. So Al-Harith says, so the third day,
I basically decided I'm going to go back to Medina, and I gave him the money, and he said, what is this? He said, this is from ameer al-mu'mineen, he sent it to you. He said, give it back to him,
and give him my salam and tell him that Umayr has no need of it. Umayr's wife shouted out and said, khudhha ya Umayr Take the money, O Umayr. Right? Human side of this.
And Umayr basically, you know, says, but we don't need it. She says, take it and whatever you need, we'll keep, and whatever you don't need, give it to the needy. Like just take the money, it's okay.
So Umayr takes the money from Al-Harith, Al-Harith goes back to Medina, and Umayr goes out there,
SubhanAllah, this is so beautiful. He distributes the money amongst the fuqara, and he specifies the children of the shuhada. Another thing that's very, very, very relevant to our time. He looks for the children of the shuhada.
So he starts with the fuqara, with the poor, and then he goes to the children of the shuhada, the children of the martyrs. He says, you can't honor them enough. And SubhanAllah, that is a lesson for us, by the way. Especially in the wake of what happens in Gaza, may Allah (عز و جل) give them peace and victory.
We have a lot of children of shuhada to deal with. We should take care of the orphans, but we should especially, of course, take care of the children of the shuhada. So he went out and he spent on the children of the shuhada. And so Umar (رضي الله عنه),
he asked Al-Harith to go back and to ask what happened, and they told him what happened. And Umar (رضي الله عنه), he wrote a letter to Umayr, and he said to him,
what did you do with the money that I sent to you? And the answer that he gave, SubhanAllah. He responded and he said,
ya ameer al-mu'mineen qaddamtuha li nafsi li yawmin la yanfa'u malun wa la banun O, commander of the believers, I sent it ahead for myself on the day when no children or wealth would benefit a person.
He made no mention of the recipients. He only spoke about it himself. qaddamtuha li nafsi I deposited it in my bank for the day of judgment. li yawmin la yanfa'u malun wa la banun And Umar (رضي الله عنه),
offered food and he offered some clothes. He said amma at-ta'am fa la hajata li bi dhalik He said as for food, I have no need for it. He said we have enough from sha'ir, we have enough from the flour to make our bread.
He said as for the two garments, then I'll take it and I will give it to my wife because she's been tested severely in that regard.
So she can take those garments and she can sew them or cut them in a way that fits her. May Allah subhanahu wa ta'ala be pleased with these people.
So Umayr (رضي الله عنه) passed away during the time of Umar (رضي الله عنه) Umar (رضي الله عنه) said if only I had more of Umayr to govern the affairs of the Muslims.
So subhanAllah, these are the people, this is all that we have about this man. These are the people that showed that integrity with the Prophet (ﷺ), learned that integrity and the next time you come across those verses,
you're not only seeing the expose of hypocrisy, you are learning the opposite of hypocrisy which is just utmost sincerity. People that were not affected by the dunya in any way.
May Allah subhanahu wa ta'ala allow us to remain unaffected by this dunya. May Allah (عز و جل) place us in places of integrity and sincerity and put in our hearts that which is pleasing to Him and use us in ways that are pleasing to Him. Allahumma ameen. JazakumAllahu khayran. Wassalamu alaykum wa rahmatullahi wa barakatuh.
