So we continue with the series and alhamdulillah rabbil 'alameen as we have been going through
the lives of people who passed away or who were martyred particularly in the battle of Al-Yamama against Musaylimah al-Kadhdhab. We're actually getting a chance to revisit some
sahaba that are otherwise pretty unconventional. And if I was to ask a group of Muslims, tell me who the people that were promised Jannah are? Who are al-'ashr al-mubashshareen? You
know what, tell me some names other than the ten promised paradise. Let me hear it from you all. Who are some names that you know? Sa'd ibn Abi Waqas is from al-'ashr al-mubashshareen.
These are all al-'ashr al-mubashshareen, ten promised paradise. Outside of the ten promised paradise, who else did the Prophet (ﷺ) promise paradise? Bilal (رضي الله تعالى عنه), Nusaybah
(رضي الله تعالى عنها). There are so many names that come to mind. Umm Sulaym (رضي الله تعالى عنها), the Prophet (ﷺ) saw her, the mother of Anas ibn Malik (رضي الله عنه).
There are so many names that come to mind of people that were promised paradise. If I was to ask a group of Muslims, I almost guarantee that the name that we're covering
today will not come up. And that's because his guarantee of Jannah is so unconventional and everything about him is so different from the nature in which other people were promised
Jannah. And that is Thabit ibn Qais ibn al-Shammas al-Ansari (رضي الله تعالى عنه). Thabit
ibn Qais al-Ansari (رضي الله تعالى عنه). Thabit ibn Qais has one of the most beautiful
titles. He is khateeb Rasool Allah (ﷺ). He is the spokesperson of the Prophet (ﷺ). And so the sahaba or the historians would say that Hassan ibn Thabit (رضي الله عنه) was
sha'ir Rasool Allah (ﷺ), the poet of the Prophet (ﷺ). Thabit ibn Qais was the khateeb of the Prophet (ﷺ), the spokesperson of the messenger of Allah (ﷺ). And he's actually
one of the early Muslims. So he actually shows up early on in the seerah in some of those incidents that we know about the Ansar meeting the Prophet (ﷺ) and securing that alliance
from them. So he was particularly from the tribe known as Banu Salim ibn Auf. Now this
helps you when you go to Umrah inshaAllah. If any of you have been to Umrah or Hajj recently, you would notice that they have a walkway from Masjid Quba or to Masjid Quba. The walkway
that you can go from Masjid Nabawi all the way to Masjid Quba and you can pray two rak'ahs as the Prophet (ﷺ) did. And then there is a left turn that you would take on the way
to Masjid Quba which is Masjid al-Jumu'ah, the Masjid of the Friday Prayer. And we've spoken about this in some of the other companions but it's always good to refresh the memory.
Masjid Quba was Banu Amr ibn Auf. It was a tribe from the Ansar, a sub-tribe of Khazraj.
So you have Ansar, Aus Khazraj and then you have under Khazraj Banu Amr ibn Auf. A tribe that occupied the area of Masjid Quba and they were the hosts of the Messenger (ﷺ).
Banu Salim ibn Auf were the cousins of Banu Amr ibn Auf and they lived between Masjid Quba and Masjid Nabawi. And they asked the Prophet (ﷺ) as he was making his way to Al-Madinah
to set up Masjid Nabawi, give us something by which we can have some sort of privilege. You stayed with our cousins for two weeks, give us something as well O Messenger of Allah.
So the Prophet (ﷺ) stopped at the area of Banu Salim ibn Auf and he prayed Salat al-Jumu'ah. Hence, subhanAllah, they forever have the Masjid, Masjid al-Jumu'ah, the Masjid of
the Friday Prayer. So Thabit ibn Qais is from this particular tribe and he was considered before being Khatib Rasul Allah (ﷺ), the spokesperson of the Prophet
(ﷺ), Khatib al-Ansar. He was the spokesperson of the Ansar. Why is that? And what does that look like in terms of the incidents of the seerah? Number one, he was extremely eloquent.
Number two, he is the opposite of Zayd ibn al-Khattab in this regard. He was very loud. Like he had a microphone in his voice. When he spoke, his voice boomed. So he had a loud
voice and he was extremely eloquent, well versed in the Arabic language and he comes from a noble tribe. So the Ansar, Aus and Khazraj kind of saw him as the spokesperson.
When they would go to any sort of arena which required a spokesperson, Thabit ibn Qais stands on the part of the Ansar. Now, a little bit about his family, really
quick inshaAllah ta'ala, just so we can keep this as part of the history. He is actually the half-brother of Abdullah ibn Rawaha (رضي الله تعالى عنه). So he actually has the same
mother as Abdullah ibn Rawaha (رضي الله تعالى عنه), the famous sahabi, the famous shaheed, the famous martyr in the battle of Mu'tah. So he and his half-brother Abdullah
ibn Rawaha, according to some of the historians, they both have the same mother. Her name was Kabsha bintu Waqid. So he is the maternal brother of the great Abdullah ibn Rawaha (رضي الله
تعالى عنه وعن أخيه). Now, here is something else about him. He specifically was not very good looking. And it is actually important to put that out there
because the sahaba were different personalities. Obviously every time you talk about the sahaba, you know, you get this sort of image, right? And he was notably unattractive and this actually
plays a role in his life. It actually shows up in his life and it is important to mention it not for the sake of degrading him at all but for the sake of pointing out that Allah
subhanahu wa ta'ala la yanzuru ila suwarikum wa la ila ajsadikum. Allah does not look at your appearances nor does he look at your bodies. Rather Allah subhanahu wa ta'ala looks at your hearts and at your deeds. And so he was noted for not having a pleasant appearance
but a loud eloquent voice and a spokesperson of the ansar. And when the Prophet (ﷺ) comes to Al-Madinah, he is the one who says to the Prophet (ﷺ)
on behalf of the ansar. He says, Ya Rasulullah, namna'uka mimma namna'u minhu anfusana wa awladana famalana. O Messenger of Allah (ﷺ), we will
protect you the same way that we protect ourselves and we protect our children. So what do we get in return? What was the answer of the Prophet (ﷺ)? Anyone remember? It is a famous conversation. What did the Prophet (ﷺ)
tell the ansar? Jannah. The Prophet (ﷺ) said, you get Jannah for protecting me like you protect yourselves and you protect your own children. And that is when they said
to the Prophet (ﷺ), Radina, we are pleased. We will take it. We get Jannah, we will take it. We don't want anything else from you, O Messenger of Allah (ﷺ). So Thabit (رضي الله تعالى عنه) comes forth and he brings his
elderly mother, so Umm Thabit, takes her shahada with the Prophet (ﷺ), her bay'ah with the Prophet (ﷺ), and he immediately garners favour with the Prophet (ﷺ) specifically for his ikhlas, for his sincerity.
So he is noted for his sincerity (رضي الله تعالى عنه). And we said that the Prophet (ﷺ) would pair people off from the muhajireen and the ansar that
were of similar dispositions. So as an ansari, he receives in his home Ammar ibn Yasir (رضي الله تعالى عنه) and Hudhayfa ibn al-Yaman (رضي الله تعالى عنه), the secret keeper of the Prophet
(ﷺ), who was the furthest from an-nifaq, the furthest from hypocrisy. Now by the way, just a side note, there were some of the ansar that accommodated more than
one brother and that was a sign of their status obviously, that they had bigger homes, that they had more wealth, that they could actually take in more than one person. There are also
instances where you find one of the muhajireen who has multiple brothers from the ansar because he was hosted for some time in one home and then eventually moved into another home for
whatever reason. So Ammar ibn Yasir actually is also the brother of someone else that we will talk about inshaAllah ta'ala. But here, I think if you just want to focus on the idea
of his ikhlas, his sincerity and his fear of hypocrisy. Hudhayfa (رضي الله تعالى عنه) feared hypocrisy so much that the Prophet (ﷺ) essentially told
him you are immune from hypocrisy. Thabit ibn Qais as we will see is a man who fears hypocrisy to an extreme level. To the point that the Prophet (ﷺ)
will have to assure him on multiple occasions that he is not (رضي الله تعالى عنه) from the hypocrites and that he is indeed from those that are praiseworthy in the sight of
Allah subhanahu wa ta'ala. So what role does he play? His main role is certainly to be the spokesperson of the Prophet (ﷺ) now, Khatib al-Ansar, Khatib
Rasool Allah (ﷺ). But he also is a warrior. He is not amongst those that witnessed Badr due to circumstance. He simply wasn't present in the Battle of Badr
because of course the Battle of Badr took place out of surprise. So he attended every battle alongside the Prophet (ﷺ) with the exception of the Battle
of Badr. So he was present at Uhud and he was present at Bayat al-Ridwan, at the Pledge of Ridwan. May Allah subhanahu wa ta'ala be pleased with him and all the companions. The Prophet (ﷺ) said about him on more than one occasion, Ni'ma Rajulu
Thabit ibn Qais. Ni'ma Rajulu Thabit ibn Qais. What an awesome man Thabit ibn Qais is. What an amazing man Thabit ibn Qais is. Now when the Prophet (ﷺ) goes
out of his way to praise you, there are many reasons for that. One of them could clearly be because you deserve praise. Right? And the Prophet (ﷺ) never praises anyone from hypocrisy. So anyone that the Prophet (ﷺ) praises
has virtue that is assigned to them. So it's certainly that he was indeed praiseworthy (رضي الله تعالى عنه). The other one is that the Prophet (ﷺ) is making his position amongst the companions known. Making his position amongst the companions
known. So when the Prophet (ﷺ) says to other people, Ni'ma Rajulu fulan, what a great person this is, everyone takes note. It says the Prophet (ﷺ) said about this person that they're a great man. The third one is to elevate
the self-esteem of the person that he's speaking about (ﷺ). And you can clearly see in the case of Thabit (رضي الله تعالى عنه) that those assurances are needed
from the Prophet (ﷺ) for more than one reason. It's narrated that the Prophet (ﷺ), if he did not see him in a gathering, he immediately
asked about him. (ﷺ). You can't talk about the beauty of a companion without talking about the beauty of RasulAllah (ﷺ). If he saw him missing in a gathering, he immediately asked, ayna thabit, where is Thabit (رضي الله عنه)?
And in one narration subhanAllah which we take, the du'a that we make when someone is ill or one of the du'as that we make when someone is ill is because the Prophet (ﷺ)
saw Thabit missing in a gathering. He asked about him (ﷺ). They told him that he is sick. The Prophet (ﷺ) entered
upon him and he put his hand on his head (ﷺ) and he recited adhibil ba's rabban naas washfee anta shshaafi la shifa'a illa shifa'uk shifa'un la yughadiru saqaman.
Adhibil ba's, remove the harm, rabban naas, oh Lord of the people, washfee anta shshaafi and heal, you are the healer, la shifa'a illa shifa'uk shifa'un la yughadiru saqaman. There
is no healing except for yours, a healing which leaves no trace of illness behind. So the Messenger of Allah (ﷺ) made the du'a for him and that is one of the ways in which we know how to make du'a for the sick. So the Prophet (ﷺ)
asks about him, (عليه الصلاة والسلام). Now what's interesting about him in this regard and as I said it's not always conventional, is that he's also known for a famous divorce,
a famous talaq. And his divorce is the first khula' in Islam, the first khula' that we know which is the divorce that's initiated by the woman. And it gives you a very real
look at that time. And it's narrated in Bukhari and Muslim, Ibn Abbas (رضي الله عنهما) and others, that the wife of Thabit ibn Qais (رضي الله تعالى عنه) came to the Prophet
(ﷺ) and said, Ya Rasulullah, Thabit ibn Qaisan ma a'eebu alayhi fi khuluqin
wa la deen. Thabit ibn Qais, I do not find flaw with him in his religion or his character. I'm not coming to you to complain about a bad man. I'm not coming to you because he
has an issue with his deen or his character. That's not what it is. She said, walakinni akrahu al-kufra fil-Islam. But I'm afraid of al-kufr fil-Islam. The kufr that she's
talking about is ingratitude. Ingratitude which of course can be disbelief. And it's qualified. What she's really trying to say is that I don't want to disobey Allah subhanahu
wa ta'ala in regards to him. Because in one narration she said, walakinni la-u'tiquhu. She said, I cannot endure to live with him. I cannot endure to live with him. A more specific
narration and it hurts but it's important to mention it. That Amr ibn Shu'ayb narrates that Thabit ibn Qais was not very good looking. She said that if I didn't fear Allah subhanahu
wa ta'ala I would spit when I saw him. So she said some very harsh things about him. And it appears to be that this was in the very beginning of the marriage. And it gives you a dimension obviously of this particular relationship. The Prophet (ﷺ)
said to her, atruddeena alayhi hadiqatahu, will you return back to him his garden. Meaning what? He gifted her a garden for the mahr. And she said naam. She said yes. The Prophet
(ﷺ) said give him back his garden. And the Prophet (ﷺ) annulled the marriage. Therefore this is known as the first khula' in al-Islam.
Now why is this an important thing to mention? Number one, it's real. And you don't glance over it because it gives you another companion. It gives you another dimension of a sahabi.
And again that Allah 'azza wa jal praises people for different reasons. Number two, this couldn't have been easy for him. This must have been very difficult for him. wa man yataqillaha yaj'al lahu makhraja wa yarzuqhu min haythu la yahtasib. wa man yatawakkal
ala Allah fa huwa hasbuhu. But whoever fears Allah subhanahu wa ta'ala, Allah makes a way out for them. Number three, and I'll mention this as well, do not read hadiths and extract
your own fiqh without understanding from a scholar. Because this is one of the most abused hadiths in Islam as well. So it's important for us especially when it comes to affairs of marriage and divorce that people don't sit there and pick and choose a hadith when
they want to and then utilize them in the way that they want to. But it does give the legal basis for what is known as the khula' in Islam with all of its conditions and we're not going to get into the fiqh of al-khula'. We're not going to get into the fiqh of the
divorce in this regard. However, what did Allah give him after that? What did Thabit ibn Qais get after that? So this obviously could not have been a good experience for
him. He ends up marrying Jameela bint Abdullah ibn Ubayy ibn Salul. Abdullah ibn Ubayy ibn Salul, chief of the hypocrites. His daughter Jameela (رضي الله تعالى عنها), a very
righteous woman. She was the widow of Hanthala ghaseel al-malaika (رضي الله عنه). Remember
Hanthala (رضي الله عنه) came, ibn Abi Amr, came to the battlefield of Uhud in Janabah. He was in a state of impurity because his wedding night was the night before Uhud. SubhanAllah.
So, she was married to Hanthala for one night and then became a widow of Hanthala and she married Thabit ibn Qais (رضي الله تعالى عنه وعنها) and through that Thabit had his
first son Muhammad or Abdurrahman. So you have another Muhammad in the seerah, Muhammad ibn Thabit and they had multiple children, Muhammad ibn Thabit, Zaynab, Abdullah, Abdurrahman,
Yahya and more. So this became his wife after that experience which was early on in Islam and set a motion or gave us the legal determination for the khula' in Islam. Now, that's his
family life. So he gets married to a very noble woman, a woman that Allah 'azza wa jal gave very special status to and he's someone that still assumes that position of being the spokesperson
of the Prophet (ﷺ). Like I said, nothing is going to be conventional about him. The Prophet (ﷺ), when he would walk to a place, he would ask for his sha'ir and he would ask for his khatib. So one of the things is to be asked about by the Prophet (ﷺ). The
Prophet (ﷺ) said, where's my poet, where's my spokesperson? So Thabit is not someone that's going to get into it with people. He doesn't have the dis-poetry of Hassan
ibn Thabit or others. But he praises Allah and he praises the Messenger of Allah (ﷺ) beautifully. And so the words flow about Allah and the Messenger (ﷺ) like poetry even though
he's not a poet. You understand the concept? Even when he's just giving a regular address, he sounds poetic when he's asked to praise Allah or asked to praise the Messenger of
Allah (ﷺ). And in the year of delegations where the tribes were coming to embrace Islam with the Prophet (ﷺ), Thabit ibn Qais was present. And the tradition of the Arabs was
to praise their own tribes. The Prophet (ﷺ) did not ask for responses to be praise of Quraysh. Rather praise Allah and praise the Messenger (ﷺ). There's a different notion
here of connection that we have. So the most famous praise that we have is that when Banu Tamim came to the Prophet (ﷺ) in the year of delegations. And they stood up and they
gave their introduction. The Prophet (ﷺ) said, qum fa ajib khatibahum. Thabit stand up and give an address. So they gave an address, stand up and give an address.
Give you some of the dynamics. If you came and insulted the Prophet (ﷺ), you're getting that guy, Hasan ibn Thabit. If you came and said something nice, you're getting Thabit ibn Qays.
Alright, so Thabit is not one who insults, he's one who stands up with praise. So Thabit stood up. Fa hamidallaha wa ablagha. He praised Allah so beautifully.
And the Prophet (ﷺ) was so proud of him. The Prophet (ﷺ) had a big smile on his face. When Thabit stood up and what's narrated and it's even beautiful in Arabic.
He said, alhamdulillahi alladhi assamawatu wal ardu khalquhu qada feehinna amrahu wa wasiAAa kursiyuhu ilmuhu wa lam yakushay'un qat illa min fadlihi.
All praises be to Allah whose creation is the heavens and the earth. Who then decreed his command over them and whose knowledge encompasses his kursi. And nothing has been given to us except min fadlihi, except from his grace.
Thumma kana min qudratihi an ja'alana mulukan. And then it was by his power that he made us kings. And he went on to praise the Prophet (ﷺ).
Wastafa min khayri khalqihi rasoola. Akramahu nasaban wa asdaqahu hadithan wa afdalahu hasaban. And he gave us a prophet. He chose from us a messenger (ﷺ).
The most noble of them in lineage, the most truthful of them in speech, and the most beautiful of them in character. Fa anzala alayhi kitabahu wa'tamanahu ala khalqihi fa kana khirata Allahi minal alameen.
And then Allah ﷻ descended his book upon him. And Allah ﷻ entrusted him with his creation. And then he became Allah ﷻ's chosen one amongst the people or amongst all of the worlds.
Thumma da'a al-naasa ila al-eemani bihi fa aamana bi rasoolillahi (ﷺ) al-muhajirun min qawmihi wa dhawi rahimihi. He said that then Allah ﷻ sent down upon him the book.
And he called upon the people to believe in him. And the muhajireen from his people and the chosen one from his kin believed in him as well. Meaning his kinfolk, his family as well.
And he then went on to praise the muhajireen. He said, akram al-naasi hasaban, wa ahsan al-naasi wajuhan, wa khayr al-naasi fi'alan. That they are the best of people in lineage. They are the most beautiful of people. They are the best of people in character. And they are the most truthful in what they do.
Meaning they actually act upon what they say. Thumma kana awwal al-khalqi ijabatan, wa istajab Allahi hina da'ahu rasool Allahi (ﷺ) anahnu. He said, and then after them, we were the first creation to respond.
And we answered Allah when his Messenger (ﷺ) called upon us. And he says, fa nahnu ansaru Allahi wa wuzara'u rasoolihi (ﷺ). We are the ansar of the Prophet (ﷺ).
And we are the ministers of the Messenger (ﷺ). And the Prophet (ﷺ) had this huge smile on his face. Because what a beautiful introduction to Allah and to the Messenger (ﷺ). To a people that are coming from afar.
That only know how to praise their idols and praise their ancestors and all sorts of different things. This is the praise of Allah and the Messenger of Allah (ﷺ) from Thabit ibn Qais (رضي الله عنه).
All good, right? Except. He also is associated famously with an ayah of negativity. And that is in Surah Al-Hujurat. Thabit ibn Qais (رضي الله عنه).
Remember we said he is jaheer al-saut, he had a loud voice. And so what do you think it did to him when he heard the ayah revealed? يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ
وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ O you who believe, don't raise your voices over the voice of the Messenger of Allah (ﷺ). Right?
Don't compete with him in the volume of your voice or in speaking over him (ﷺ) or else your deeds will be nullified and you would not have even known. وَأَنتُمْ لَا تَشْعُرُونَ
Thabit heard this ayah revealed and Thabit (رضي الله عنه) crumbled. Prophet (ﷺ) noticed him missing for a while. So he said to the companions, what happened? Where is Thabit? They said, Ya Rasulullah, he is at home crying.
And when we asked him why he is crying, he said, I am done. اتهلَكْتُ I am done. Like this is all over for me, I am just going to sit here and cry until the end.
And so the Prophet (ﷺ) sends a messenger to him first and asks him, what is wrong Ya Thabit? So he says, اَنَا كُنتُ أَرْفَعُ صَوْتِي فَوْقَ صَوْتِهِ (ﷺ)
I used to raise my voice over his voice. فَأَنَا مِنْ أَهْلِ النَّارِ So I am certainly from the people of hellfire. There is no way that I am going to survive this because I am certainly from the people of hellfire.
And then it says about the Prophet (ﷺ) تَفَقَّدَهُ (ﷺ) Prophet (ﷺ) missed him, like where is Thabit? So when the messenger came back and told the Prophet (ﷺ) that Thabit says that this verse was revealed for me, certainly it was revealed for me,
and I am done and I am from the people of hellfire, my deeds are all nullified at this point. The Prophet (ﷺ) said, go back to him وَقُلْ لَهُ بَلْ هُوَ مِنْ أَهْلِ الجَنَّةِ Go tell him that rather you are from the people of paradise.
So the guarantee of Jannah comes to him as a result of his fear that an ayah had been revealed for his destruction. (رضي الله تعالى عنه) Sounds very Hudhayfa ibn al-Yaman like (رضي الله عنه), right?
That fear of hypocrisy where he thought even though I raised my voice for the Prophet (ﷺ), naturally the Prophet (ﷺ) spoke low. The Prophet (ﷺ) was shy (ﷺ).
My voice was louder than his voice. And in this the Prophet (ﷺ) guaranteed him you are not from the people of fire, rather you are from the people of Jannah.
So he said اذهب إليه, go back to him, say to him إنك لست من أهل النار ولكن من أهل الجنة. You are rather from the people of paradise. This is in Sahih al-Bukhari. Another incident where he also thought he was destroyed.
Where Allah ﷻ revealed إن الله لا يحب كل مختال فخور Allah does not like prideful, boastful people. So Thabit thought, I'm done.
Because he stands and speaks with the pride of the Ansar and now with the pride of the Messenger of Allah (ﷺ). So the Prophet (ﷺ) again, Mrs. Thabit, where is Thabit?
He said, Ya Rasulullah, he's at home crying again. This time the Prophet (ﷺ) went to him directly. The Prophet (ﷺ) entered upon him and he said, what's going on O Thabit? What's your problem?
He said, Ya Rasulullah, إني أخشى أن أكون قد هلكت. He said, Ya Rasulullah, I fear that I've been destroyed. يَنْهَانَ اللَّهُ أَنْ نُحِبَّ أَنْ نُحْمَدَ بِمَا لَا نَفْعَلْ Allah ﷻ prohibits us
from wanting to be praised for things that we did not do. وَأَجِدُنِي أُحِبُّ الْحَمْدِ And I see myself, I love to be praised. SubhanAllah, he's talking about his inner... Remember, a sincere person is harder on themselves.
So he doesn't say, Alhamdulillah, I don't like... No, he's saying, look, I find this inside of myself that sometimes I like to be praised. And he says, وَيَنْهَانَ اللَّهُ عَنِ الْخُيَلَئِ وَإِنِّي امْرَأٌ أُحِبُّ الْجَمَالِ
And Allah ﷻ forbids us from boastfulness. Now I'm a person who likes beautiful things, right? I dress a certain way and... Comes with the office of the spokesperson of the Prophet (ﷺ), right?
Like, I like nice things, I like to be praised. And he says, and I'm done. I don't see it... I don't see any way out for myself. وَيَنْهَانَ اللَّهُ عَنِ الْخُيَلَئِ أَن نَرْفَعَ أَصْوَاتَنَا فَوْقَ صَوْتِكَ
And Allah ﷻ prohibits us from raising our voice over yours. وَأَنَا رَجُلٌ رَفِيعُ الصَّوْتِ And I'm a person who has a very loud voice. The Prophet (ﷺ) laughed. And then the Prophet (ﷺ) gave him a very specific bushra.
So it's not just the glad tidings of Jannah. He gives him a more specific glad tidings. He says, يَا ثَابِتْ أَمَا تَرْضَ أَن تَعِيشَ حَمِيدًا وَتُقْتَلَ شَهِيدًا وَتَدْخُلُ الْجَنَّةِ
O Thabit, aren't you pleased that you will live a praiseworthy life? So he's answering exactly what it is. تَعِيشُ حَمِيدًا You'll live a praiseworthy life. And he says, وَتُقْتَلَ شَهِيدًا
And you'll be killed as a martyr. May Allah ﷻ accept all of the shuhada from Gaza and beyond. And may Allah ﷻ grant us the reward of shahada. اللهم آمين وَتَدْخُلُ الْجَنَّةِ And you will enter into Paradise. So he gave him three glad tidings.
And Thabit (رضي الله تعالى عنه) was so happy, was so pleased. And he would hang on to that message from the Prophet (ﷺ) for the rest of his life. So he would remember what the Prophet (ﷺ) said to him. Basically the Prophet (ﷺ) told him, you'll live a good life,
but you're going to be killed as a martyr. And you're going to enter into Jannah. And so what happens? Prior to the battle of Al-Yamamah, this is actually the only documented incident
that we have for certainty, that I know of, Allah knows best, of the Prophet (ﷺ) actually meeting Musaylimah al-Kadhdhab. So before Musaylimah announced his prophethood from afar, and Musaylimah started his fitna, which undoubtedly grew worse
after the death of the Prophet (ﷺ). Musaylimah al-Kadhdhab, Ubaidullah ibn Abdullah ibn Utbah, he narrates that Musaylimah al-Kadhdhab came to Al-Madinah. And this is early on in his fitna,
before his fitna really took the next step. And he says that we were informed that he was staying at the house of the daughter of Al-Harith ibn Quraiz. And there was some sort of relationship there.
So the Prophet (ﷺ), and this is how the narration actually goes, فأتاه رسول الله (ﷺ) ومعه ثابت بن قيس بن الشماس وهو الذي يقال له خطيب رسول الله (ﷺ)
The Prophet (ﷺ) came to Musaylimah al-Kadhdhab and he had with him Thabit ibn Qais, and Thabit ibn Qais is the one that we called خطيب رسول الله (ﷺ), the spokesperson of the Prophet (ﷺ).
وفي يد رسول الله (ﷺ) قضيب And the Prophet (ﷺ) had a stick in his hand. So the Prophet (ﷺ) spoke to Musaylimah and Musaylimah said to him,
إن شئت خليت بيننا وبين الأمر ثم جعلته لك بعدك or جعلته لنا بعدك He said that if you want, we're not going to get involved right now in your leadership.
But after you're done, meaning after you die, then the rule will be transferred to us. So Musaylimah clearly is asking the Prophet (ﷺ) for political power, which of course is going to drive his claim to prophethood later on. But he says to the Prophet (ﷺ),
look, if you want, we'll leave you alone for now. We won't ask for any power right now, but you need to tell the people to follow me after you pass away. The Prophet (ﷺ) responded to him
and he said, لو سألتني هذا القضيب If you were to ask me for this stick, I would not give it to you. I wouldn't even give you a stick.
And he says, وإني لأراك الذي أريت فيه ما أريت And I think that you are the one that I saw in my dream. And he said (ﷺ), وهذا ثابت ابن قيس
And this is Thabit ibn Qais and he will speak to you from here on out, meaning Thabit will speak on my behalf and I don't want to talk to you. So the Prophet (ﷺ) saw and sensed the evil from Musaylimah al-Kadhdhab. But Musaylimah had not taken that next step yet.
And the Prophet (ﷺ) left Thabit ibn Qais to actually continue the conversation with Musaylimah al-Kadhdhab. And then the Prophet (ﷺ) left. So Thabit ibn Qais confronted Musaylimah al-Kadhdhab
and basically told him off until Musaylimah left. And then he asked the Prophet (ﷺ) what the dream was. So the Prophet (ﷺ) says,
بين أنا نائم أريت أنا وضع في يدي سواران من ذهب He said (ﷺ) that while I was sleeping I saw that I was granted in my hand two golden bracelets.
And he said that I hated them. كرهتهما I hated them. And because كرهتهما I hated them فأذن لي فنفختهما فطارا Allah عز و جل gave me permission
and I blew on them and they flew away. So two bracelets were in my hand and I hated the way they looked. And Allah ﷻ gave me permission, I blew on them and they flew away. And the Prophet (ﷺ) said,
I interpreted that as two liars that have risen from my ummah. Two liars that have risen from my ummah. And he said one of them is al-Aswad al-Ansi who is in Yemen, a false prophet in Yemen,
and the other one is Musaylimah al-Kadhdhab. So he was privy, Thabit ibn Qais was privy to the fitna of Musaylimah al-Kadhdhab, this man who would claim prophethood before the Prophet (ﷺ) passed away.
And when the Prophet (ﷺ) passed away, Thabit ibn Qais assumed the position of the khateeb of Abu Bakr as-Siddiq (رضي الله عنه). So he became the spokesperson of Abu Bakr. So it's really beautiful subhanAllah that
he combined being the khateeb of the Ansar, the spokesperson of the Ansar, then the spokesperson of Rasulullah (ﷺ), then the spokesperson of Khalifatul Rasulullah (ﷺ). And it was understood that he will be the spokesperson of the Muslims in all of their affairs.
Now when the battle of Yamama comes, he goes out to fight amongst the sahaba that would fight against Musaylimah al-Kadhdhab. And Abu Bakr as-Siddiq (رضي الله عنه)
put him in charge of the Ansar. Because they would still be divided into battalions obviously in the battlefield. So he put him in charge of the Ansar, so he's the spokesperson of the Khalifa. And he's now in charge of the Ansar
and Anas ibn Malik (رضي الله عنه) he narrates subhanAllah the last moments of Thabit ibn Qais (رضي الله عنه) in this regard. He said that while we were preparing for the battle,
I noticed Thabit was missing. So he said that I went to see him and he was applying وَهُوَ يَتَحَنَّطُ he was applying hanout which is of course what you apply
to the dead body, to his body. So he said I caught him while he was applying to his thighs. So he was applying to his entire body. And I told him, يا عم, oh my uncle, ما يحبسك أن لا تجيئ
what's holding you back from coming? And he said, الآن يا ابن أخي, I'm coming, oh my nephew. So Anas (رضي الله عنه) said, this was my conversation with him. He said then he did something very strange.
He finished the hanout on his body and then he basically wore two white garments like a kafan. So his war outfit on the battle of Yamama was his kafan.
Were two white shrouds that he wore on that day. (رضي الله عنه) SubhanAllah, as if he's living to the promise of the Prophet (ﷺ). And then Anas (رضي الله عنه) as they were coming out,
Anas (رضي الله عنه) mentioned to him that some people fled from the battlefield. Very natural that anytime you see an army that large that's bigger than yours, some people turn back from the battlefield.
And Thabit (رضي الله عنه) said, هكذا عن وجوهنا حتى نضارب القوم. He said, then move from my face so that we can fight these people. I don't want to see these people that are fleeing away from the battlefield. Let's go forward, let's fight.
And so he assumed the front line and he said, clear the way for me. And as the battle started, he looked at the companions. And this is very powerful, he says, ما هكذا كنا نفعل مع رسول الله (ﷺ) This isn't the way we used to fight
when the Prophet (ﷺ) was amongst us. You've got to fight with more energy, fight with more sincerity, fight with more determination. And he says that, what miserable ways you've learned from your enemies. This is not how we fight, fight harder.
So he was pushing the people, حرِّض المؤمنين على القتال he was pushing the people to fight. And as he was going forward, Anas (رضي الله عنه) describes the scene, I mean, imagine as a horseman and he has his two white shrouds
and he says that he was right and left in the battlefield of Al-Yamamah. And he kept on saying then, أُفٍّ لِهَٰؤُلَاءِ وَلِمَا يَعْبُدُونَ وَأُفٍّ لِهَٰؤُلَاءِ وَلِمَا يَصْنَعُونَ He said, may these people perish, meaning the enemy,
for that which they worship besides Allah subhanahu wa ta'ala. And he said, and what is it with my people that they have this slowness in that which they used to do. And he made a du'a,
اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا جَاءَ بِهِ هَٰؤُلَاءِ وَأَعْتَذِرُ مِن صَنِيعِ هَٰؤُلَاءِ O Allah, I free myself, I disassociate myself from what these people worship
and I disassociate myself from what these people do. يَا مَعْشَرَ الْأَنصَارِ O Ansar, خَلُّوا سَنَنِي لَعَلِّي أَصْلَى بِحَرِّهَا سَاعَةً
Clear my way so that I can spend this hour in the heat. Let me face the heat for a moment. Meaning no one go in front of me in this battle. Put me in the front line in front of the enemy. And so he kept clearing the way
and going forward (رضي الله تعالى عنه) until he was struck as he was on his horse (رضي الله تعالى عنه) and he was a shaheed on the day of Yamama already wearing the shroud of shahada and already having applied to himself
the hanout, the scent of the deceased believer. May Allah سبحانه وتعالى be pleased with him and accept him as a martyr in accordance with the promise of the Prophet (ﷺ). Allahuma Ameen. But it's not over.
One of the strangest cases. So we say that khul'a, the case of khul'a, the divorce initiated by the woman, the first legal precedent we have is from the story of Thabit ibn Qais.
He also has a story after his death that legally gave the scholar something to ponder upon. So here's what happens after he was martyred. After he was martyred,
he shows up in a dream to one of the Muslims. And he says to this dream, he says in this dream to this Muslim, he says that I had my armor on that day,
I had my shield on that day, my dir'a on that day. And he says that one of the men picked it up. One of the men picked up my shield after Yamamah because he was struck on a horse and he fell from his horse and his shield fell.
So one of the men picked up my shield. And he says, Innaha fee qadrin tahta eekafan bimakani kadha
wa kadha. He said, listen, it is right at this place, under a pot in this house. So he gives him in the dream the exact location of his shield. And he says, what I want you
to do is I want you to go to Khalid ibn Walid (رضي الله تعالى عنه), because he is the commander of the army, and tell Khalid (رضي الله تعالى عنه) what I just told you. And tell
Khalid to go to Khalifatul Rasulillahi (ﷺ), Abu Bakr as-Siddiq (رضي الله تعالى عنه), and tell Abu Bakr, this is a very specific dream, tell Abu Bakr that my
shield is in the house of so and so and it is under the pot of this man. And the man presumably would have taken it because he thought it was one of the spoils of war.
And subhanAllah in the dream he says, I have a debt to pay, I owe so and so some money. Ask Abu Bakr as-Siddiq (رضي الله تعالى عنه) to retrieve that shield and then to sell it and then to use that money to pay off my debt.
It's a long dream, long narration, very detailed, very specific. So Khalid (رضي الله عنه) comes to Abu Bakr as-Siddiq (رضي الله عنه) and he says, look, one of my warriors saw Thabit
ibn Qais in a dream, and this is what he said. He said, my shield is gone, and it's in the house of so and so, under the pot, exactly in this location. And Khalid (رضي الله
عنه) says, Thabit's shield was not found amongst us. Meaning like his shield was indeed missing, and he had a very prominent shield (رضي الله تعالى عنه) that he used to go to war with. So Abu Bakr as-Siddiq (رضي الله تعالى عنه) said, I don't see this except as Allah
subhanahu wa ta'ala is sending us a message through Thabit. They went to the house of that man, looked right under that pot, and they found the shield of Thabit ibn Qais (رضي الله
تعالى عنه). Abu Bakr as-Siddiq (رضي الله تعالى عنه) basically sold it, took the money, paid off his debt, and they say that this is the only case, the legal precedent of a
wasiyah, of a will that was given through a dream. Was Thabit ibn Qais (رضي الله عنه) to Abu Bakr as-Siddiq (رضي الله تعالى عنه). Because Abu Bakr acted upon that dream and found it to indeed be the case (رضي الله تعالى عنه). And so as Ibn al-Qayyim (رحمه الله
تعالى) said, the only dead man's will who was fulfilled. Like we don't know of another narration like this where a dead man showed up and gave a will and the khalifa acted upon that will like Abu Bakr as-Siddiq (رضي الله تعالى عنه) did and found it to indeed be
true (رضي الله تعالى عنه). And subhanAllah after he passed away and after he was a shaheed, all of his children were shuhada in Waq'at al-Hara which was the massacre of al-Madina
al-Munawwara, the one that Anas ibn Malik (رضي الله تعالى عنه) lost most of his descendants through. So all of his children were also shuhada on that day, Muhammad and Abdur Rahman and Zaynab and so on and so forth. May Allah subhanahu wa ta'ala accept them
all as shuhada and be pleased with them all and be pleased with Thabit ibn Qais (رضي الله تعالى عنه) and be pleased with all the companions of the Prophet (ﷺ) and the shuhada and the Siddiqin and the Saliheen. Allahumma ameen. May Allah 'azza wa jal gather
us with them. Allahumma ameen. InshaAllah ta'ala next week we will continue along the same lines and talking about this noble set of companions.
