0:00 Whoever pledges allegiance to a leader without consulting the Muslims, then his pledge of allegiance is not valid, nor is his pledge of allegiance to the one who pledged allegiance to him. He will be tempted to be killed. For the first time, the Companions find themselves now before a Caliph, the Messenger of God, who will lead this Islamic nation and will bear full responsibility for this nation. Who distinguishes politics from religion? On the contrary, the crime is that politics deviates from religion. He said, “And we did not shake off the hands of the Messenger of God, may God bless him and grant him peace, from burying him,” meaning until we denied it. Say, “Then in them is in that light when an arrow of death was cut off from their light.” The best of generations in stances and example. They followed the Messenger when he strove or
0:47 said, “They were here watering the clouds of our life, so there is light, and in us their remembrance is exalted.” Praise be to God, Lord of the Worlds, abundant, good, blessed praise, as our Lord, Blessed and Exalted be He, loves and is pleased with. Praise be to God, as befits the majesty of His face and the greatness of His power. O God, bless and grant peace and blessings upon Your servant and Messenger Muhammad. We seek help from God and we begin the second session of this series in which the best of centuries is talked about, the features of this goodness and the features of that stage and the flags of that The stage and I talked in the first meeting about the faces and frameworks through which I will address this stage. We were addressing it from the perspective of the reform framework, the
1:33 methodological framework, the scientific framework, the historical framework, the corrective framework, the framework of responding to doubts, the educational framework of purification, the Sunni framework and what, the framework of the emergence of sects, and the framework of personalities and media. These are ten frameworks, God willing, we will encounter and accompany here in this series in which we ask God Almighty to help. Okay, after we took the definition of the series and its content and so on, we talked about the single event, meaning we talked about one event, which is what happened immediately after the death of the Prophet, may God bless him and grant him peace, in terms of the position of Omar, may God be pleased with him, when he said, “By God, he did not die,” and so on. And then the position of Abu Bakr al-Siddiq when he said, “Whoever worships God, then
2:20 God is alive and does not die.” Okay, now we move to what comes after that. Today, on what day is Monday, the date of the 12th of Rabi’ al-Awwal, in the year 11 AH, the eleventh year of the Hijra, the 12th of Rabi’ al- Awwal, the day of the death of the Prophet, may God bless him and grant him peace, or of course? Guys, before we get into the story, you have to imagine the situation and reality. I mean, the situation now, in relation to what has passed, is a very, very big calamity. In relation to what is coming, it is a very, very big concern. I mean, what has passed is a feeling of very intense sadness, one that may not have
3:08 fully comprehended its time, and in relation to what is coming, there is a world of the unknown, a world of fear, a world of what may happen, disturbances may happen, wars may happen, problems may happen. Now, you have the entire Arabian Peninsula that needs management, it needs politics. So, we have to understand, guys, the Companions, may God be pleased with them, were in a situation and a feeling on that day that was very, very difficult, whether it was as you said, on the one hand, sadness over the death of the Prophet, may God bless him and grant him peace, or on the other hand, the concern for bearing the upcoming responsibility and for this unknown coming world, which is
3:53 very, very difficult. That is why Aisha, may God be pleased with her, resembles the Companions of the Prophet, may God bless him and grant him peace, after his death. She says, “Like a sheep on a rainy night, as if they were sheep, here they are, sheep on a rainy night. What will be their condition?” I mean, no shepherd, no security, no situation. It is very difficult, as the Prophet, may God bless him and grant him peace, said: I am a trust for my companions. If I die, my companions will receive what they were promised. The truth has just been established that the Prophet, may God bless him and grant him peace, died when they heard Abu Bakr al-Siddiq say: “Muhammad is only a messenger; messengers have passed away before him. So if he dies or is killed, will you turn against your heirs?” Well, what is happening now? What do
4:42 you think is the greatest danger? The closest danger that can happen now? What is the movement of the hypocrites? Well, maybe the polytheists and the attack may need a bit, before the news reaches them and before they prepare and before they prepare the army and before they come to say this, it needs a month. But now the immediate danger is how the word continues as a group. I mean, the Prophet, may God bless him and grant him peace, was sent while the people were scattered and dispersed, wasn’t that so? And he came to Medina, and they did not gather before that except through the Prophet, may God bless him and grant him peace. I mean, there were wars and problems between them, and during the life of the Prophet, may God bless him and grant him peace, the
5:29 Prophet, may God bless him and grant him peace, made it one of his priorities to unite the word and bring together his companions, wasn’t that so? Sometimes situations would happen and he would say, “What do they care?” The call of ignorance, when he said, “O Muhajireen” and the second said, “O Ansar,” he said, “What is wrong with the call of ignorance?” The Prophet, may God bless him and grant him peace, was always dealing with this issue, and the Quran was revealed, “The believers are but brothers,” and it was revealed, “If one of the two groups transgresses against the other, then fight the one that transgresses until it returns to the command of God,” and the many verses that were revealed in the Quran to gather the situation and arrange the conditions so that there would be no division or dispute, while the companions, may God Almighty be pleased with them, were on that day and in their hearts what was in them,
6:17 news came to Abu Bakr al-Siddiq and Omar bin al- Khattab, may God Almighty be pleased with them, that the Ansar had gathered for the political issue, for the issue of leadership of society and management of the rudder. Abu Bakr al-Siddiq, may God Almighty be pleased with him, saw that the meeting of the Ansar to decide on this political issue was problematic, and he saw that the Arab reality and the Arabian Peninsula could not be organized, and the Arabism and tribalism rooted in it could not be organized except behind a person from the core or from the highest of the Arab tribes, who is from Quraysh, so if he wanted The
7:05 Ansar were to make the word theirs, as this would lead to problems not only within the city, but would also lead to bigger problems anywhere in the Arabian Peninsula. Hence, Abu Bakr al-Siddiq and Omar ibn al-Khattab, may God be pleased with them, hastened, and Abu Ubaidah was with them. They went to the Ansar in the place where they had gathered, which was the Saqifah of Bani Sa’idah. This Saqifah was in, of course, its place is now present and its place is known. It is in any corner, meaning in any direction from the Prophet’s Mosque. It is considered to be in the northwest, in the northwest of the Prophet’s Mosque. It is now outside the courtyard, outside the courtyard of the
7:52 Prophet’s Mosque, a short distance, meaning maybe 500 meters or less than that or so, and its place is now a well-known garden. That is, there the Ansar had gathered to consult about the issue of who would take over the matter, lead, and carry the banner after the death of the Prophet, may God bless him and grant him peace, and that was on the same day. Well, here we go to the narration found in Sahih al-Bukhari to listen together to how this issue took place and what this scene was. Praise be to God that this issue is documented in the most authentic The chains of transmission, the best and most excellent of them, are in the two Sahihs of Bukhari and Muslim, or in
8:39 Sahih Bukhari and in other books of Sunnah. We read the context mentioned by Imam Ibn Kathir, may God have mercy on him. Of course, you know Ibn Kathir. If the hadith is in Bukhari and Muslim, or in other books, or in the Musnad of Imam Ahmad, he always begins with Imam Ahmad. Ibn Kathir begins with Imam Ahmad. This is his method in interpretation and his method in history. Why does he begin with Imam Ahmad? Because of the high chain of transmission, Imam Ahmad is in the same class as Bukhari’s teachers, so he always brings the chain of transmission, saying, “Imam Ahmad said, ‘He told us, he told us, he told us.’” And he narrates the hadith after he finishes, saying, “And Bukhari and Muslim narrated it, for example, by such-and-such a path,” which is the same path. We read now what Imam Ahmad said or what Ibn Kathir mentioned about Imam Ahmad. Imam Ahmad said, “ Ishaq ibn Isa al-Tabba’ told us, he said,
9:25 Malik ibn Anas told us, he said, Ibn Shihab al-Zuhri told me, on the authority of Ubaydullah ibn Abdullah ibn Utbah, that Abdullah ibn Abbas told him. This is now one of the most authentic chains of transmission, and it is possible that Ma’an passed by during the days of Ghaith.” Al-Sari and the days of Al-Bukhari are many. This is the chain of transmission of Al-Bukhari. He even originally says in the end that this hadith was included by the group in their books through chains of transmission on the authority of Malik and others on the authority of Al-Zuhri. This hadith is through Al- Zuhri on the authority of Ubaidullah bin Abdullah bin Uthman bin Abbas. Okay, what does Ibn Abbas, may God be pleased with him, say in presenting this very important story? He says, of course, he did not begin presenting the story from its time. From its time, some of the story was presented after a period of time. How does he say that Ibn Abbas told him that Abd Al-Rahman bin Awf
10:11 returned to his journey. He returned to his journey. This was during the Hajj. Ibn Abbas said, “I was teaching Abd Al-Rahman bin Awf and found myself waiting for him. Abd Al-Rahman bin Awf, the elder companion, the imam who preceded Islam. This is how Ibn Abbas, the younger, was young. He was teaching him the Qur’an and teaching him the Qur’an. He said, “I was teaching Abd Al-Rahman bin Awf and found myself waiting for him.” This was in Mina during the last Hajj performed by Umar bin Al- Khattab. The last Hajj performed by Umar bin Al-Khattab, the last year of the caliphate of Umar, may God be pleased with him. Abd Al-Rahman bin Awf said, “A man came to Umar bin Al-Khattab and said, ‘So-and-so…’” He said, “If Omar had died, I would have
11:01 pledged allegiance to so-and-so. If Omar had died, I would have pledged allegiance to so- and-so. Good.” Omar said, “I will stand in the evening, God willing, among the people. It is forbidden for these people who want to usurp their authority, which is what their authority is. Their authority is usurped. They come to pledge allegiance to so-and-so or so-and- so, like this from their own head. Today, Omar ibn al-Khattab says, ‘I will stand among the people in our place during the Hajj. I will remove the people from those who want to usurp their authority. Good.” Abd al-Rahman said, “I said, ‘O Commander of the Faithful, do not do that, for the season brings together the rabble and the rabble. And those who will dominate your gathering when you stand among the
11:48 people, here they are. And they are the ones who will dominate your gathering when you stand among the people.’ That is, O Commander of the Faithful, if you stand now for the Hajj, you will see those who will crowd around you and those who come to you are the rabble and the rabble. Good, so be afraid that you will say something that will be blown away by those people, so they will not heed it or put it in its place. But until you advance to Medina, for it is the abode of migration and the Sunnah, and you will be finished with the scholars and nobles of the people, then you will say what you said, empowered.” What do you think, Abu Maryam? His wisdom. And the mind and so on, no, Omar, don’t say this now. People are coming to Hajj from everywhere. One hears a word, one says such and such, one
12:36 goes and transmits it, one does. This and there are no social networks. Look now at how it is with social networks and see how the word flies and see how it goes. You see, one of the biggest reasons for division is that even now there are some conditions that exist today in some Muslim regions. Sometimes there are, for example, factions, conditions, groups, etc. Everyone opens an account on Twitter, and he flays and flays, and I like it, some like it, and some don’t like it, and some I don’t know what, and mistakes, I don’t know who, and mistakes of those who responded to I don’t know who, and the response to those who responded to the mistakes of the one who responded. There is good in you and you have nothing, and talk and gossip and it came out and came down and things that have no end. And who is on
13:24 Twitter? May God have mercy on those who were on Hajj with Omar bin Al-Khattab. May God have mercy on them. I mean, at least in the time of the Companions, and in front of Omar bin Al-Khattab and in front of the people, and yet they say, no, Omar, don’t say it. This word may be misunderstood by you, but return to Medina, the abode of migration and the Sunnah. The scholars of the people are rational and they hear the word and interpret it according to its meaning. Sound speech. Good. Omar said, “If you come to me as a righteous man, I will speak to you straighten him out.” When we arrived in Medina after Dhul- Hijjah, which was a Friday, I hurried to leave. Good. I found Saeed bin Zaid at the
14:12 right corner of the pulpit. He had preceded me, so I sat next to him, my knee rubbing his knee. It was not long before Umar appeared. When I saw him, I said, “He will say this evening on this pulpit a statement that no one has said before him.” Saeed bin Zaid denied that and said, “How could he possibly say what no one has said?” He does not know the story that happened during the Hajj. Saeed bin Zaid, however, knew that Ibn Abbas was threatening Umar about it. As soon as he came, he would speak. So Umar sat on the pulpit. When the muezzin was silent, he stood up and praised God as He deserved. Then he said, “As for what follows, O people, I am going to say a statement that has been destined for me to say. I do not know, perhaps it is before my death. So whoever understands it and understands it…” So let him narrate it wherever his
14:59 mount ends up, and whoever does not understand it, it is not permissible for him to lie about him, that Allah sent Muhammad, may Allah bless him and grant him peace, with the truth and sent down the Book to him. Now he mentioned some issues not related to the issue, including: He said: And sent down the Book to him, and among what was sent down to him was the verse of stoning, two verses, and our eyes and our mind, and the stoning of the Messenger of Allah, may Allah bless him and grant him peace, and we stoned after him. So I fear that if a long time passes for the people, someone will say: We do not find the verse of stoning in the Book of Allah, and they will go astray by abandoning an obligation that Allah sent down. So stoning in the Book of Allah is a right upon whoever commits adultery if they are married, whether men or women, if evidence is established, or pregnancy or confession is present. But we used to recite: Do not turn away from your fathers, for it is disbelief on you to turn away from your fathers. But the Messenger of Allah, may Allah bless him and grant him peace,
15:44 said: Do not exaggerate about me as the Christians exaggerated about the son of Mary, for I am only a slave, so say: The slave of Allah and His Messenger. Now this is a group of sentences that he said before he reached the subject. Then he said: It has reached me that one of you says: If Umar dies, I will pledge allegiance to so-and-so. So let no one be deceived into saying that his pledge of allegiance to Abu Bakr was a slip of the tongue. The pledge of allegiance to Abu Bakr was a slip of the tongue, but it was just that, except that Allah protected from its evil. A slip of the tongue means what was it? It meant that it was quick and not calculated from all sides, and so on,
16:29 but it was just that, but Allah protected from its evil. There is no one among you today who deserves to be beheaded like Abu Bakr. It was a slip of the tongue, and it is as if he was saying that Abu Bakr deserved that his caliphate be a slip of the tongue, and there is no one among you today like Abu Bakr. It was from our news here, the story began. Omar bin Al-Khattab saw this story and woke up. It was from our news that when the Messenger of Allah (peace and blessings of Allah be upon him) died, that Ali and Al-Zubayr and those who were with them stayed behind in the house of Fatimah, the daughter of the Messenger of Allah (peace and blessings of Allah be upon him), and the Ansar stayed behind all of them in the Saqifah of Banu Sa’idah, and the Muhajireen gathered to
17:15 Abu Bakr. I said to him, O Abu Bakr, let us go to our brothers from the Ansar. So we went before them until we met two righteous men. He mentioned to us what had happened to the people, and he said, Where are you going, O people of the tribe? I said, We want our brothers from the Ansar. He said, There is no harm in approaching him and carrying out your affair, O people of the Muhajireen. So I said, by God, we will not leave. So we set off until we came to them in the Saqifah of Bani Sa’idah. They were gathered and among them was a man wrapped in a cloak. I said, “Who is this?” They said, “ Sa’d ibn Ubadah.” Who is Sa’d ibn Ubadah? He is their master, of course, the master of the Khazraj specifically, and he is considered the master of the Ansar in general. I said, “What is the matter with him?” They said, “He has a pain.” Then when we sat down, their orator stood up and praised
18:01 God as He deserves. Then he said, “As for what comes after, we are the Ansar. We are the supporters of God and the battalion of Islam. You, O group of Muhajireen, are a group from us. A group of you have been pushed aside. They want to cut off our origins and exclude me from the matter, meaning they want me to leave the matter, which is the matter of the opposite.” So when he was silent, I wanted to speak, and I had prepared an article that I liked. I prepared an article in my mind. This is Umar saying, “I wanted to say it in front of Abu Bakr, and I was managing some of the severity from him.” He said, “Abu Bakr, may God be pleased with him, was afraid that he would become angry with me.” Abu Bakr, may God be pleased with him, was in his nature
18:49 with him. He would get angry sometimes, and so on. So I was afraid that he would become angry in that place. Look, this is Omar who is saying, Omar says what, that I am on that day, meaning the place must be accounted for for speech, and so he said, and he was more patient than me and more effective when Abu Bakr spoke, he said, he was more patient than me and more effective, and by God, he did not leave out a word that I liked in his forgery except that he said it spontaneously and better until he was silent, then he said, “As for after,” until he was silent, then he said, “As for after, whatever good you mentioned, we are the supporters of God and the battalion of Islam. Whatever good you mentioned, you are its people, you are its people, and the Arabs do not know this matter except for this
19:34 tribe of Quraysh, they are the middle of the Arabs in home and lineage, and I have chosen for you one of these two men, this is Omar saying, whichever of them you want, and he took my hand, pardon me, these are the words of Abu Bakr, this is Abu Bakr saying, and I have chosen for you one of these two men, whichever of them you want, and he took my hand and the hand of Abu Ubaid ibn al- Jarrah, Omar said, by God, I did not dislike anything he said other than it, and by God, this is what Omar said, and by God, if I were to advance and my neck was struck, that would not bring me closer to sin, I would rather command a people among whom Abu
20:19 Bakr is present. The issue is not that I command, rather that I command a people.” Among them is Abu Bakr, meaning he was saying, I seek refuge in God. Am I Omar bin Al-Khattab plotting against a people among whom is Abu Bakr? Abu Bakr, I am a prisoner of war over Abu Bakr, I seek refuge in God. He says, “By God, I did not hate anything other than it.” And by God, if I were to advance and my neck were struck, that would not bring me closer to sin. I would rather plot against a people among whom is Abu Bakr. Look at the truth. What is Omar saying? He says, “Unless I change my soul at the time of death.” Meaning, he says, “I swear by what is in my soul now.” He says, “God knows best.” At the time of death, meaning, I am not sitting talking about what is in my soul now, unless my soul changes at the time of death, and God knows best. Meaning, yes. Then one of the Ansar said, “I am its
21:05 polished trunk and its refreshing cluster.” Meaning, I am the one who brought you the solution, its polished trunk. This trunk is a stick that was placed for the male or female camel that had a certain disease, so the female camel would come to be cured by scratching this stick. She would come and stick to the stick and scratch herself. This is what the trunk is. The trunk is the diminutive of “Jadayl Al- Mahkak” from the scratching of a female camel, so she would recover. “I am this trunk.” Meaning, I am the one who He brought you what does not heal He brought you from the opinion what does not heal And its cluster of dates is marjab Al-Adhq is the diminutive of a cluster of dates The cluster of palm trees means that Al-Marjab is something that you use to support the
21:51 palm tree if it leans or wants to fall, so I am this support that will not let it fall. He said I am its strengthened trunk and its cluster of dates is marjab From us is an emir and from you is an emir, from us is an emir and from you is an emir. So neither we the Ansar are alone in it nor do you the Muhajireen are alone in it, but rather from us is an emir and from you is an emir. Of course, what is meant by “from us is an emir and from you is an emir” What is meant on the surface is that it is at the same time and this is what most of the narrations indicate, but in another narration and I think that the understanding in it is weak, it is that what is meant in succession is that we agree on the system that there will be one time a Muhajireen, then an Ansar, then a Muhajireen, then an Ansari
22:39 and so on. Okay, he said when he said this, Omar said, so the noise increased and the voices rose until they feared disagreement, they feared disagreement, so I said, extend your hand, O Abu Bakr, so he extended His hand, so he pledged allegiance to him, and the Muhajireen pledged allegiance to him, then the Ansar pledged allegiance to him in the same place. He said, and they attacked Saad bin Ubadah, and one of them said, “You killed Saad.” I said, “May God kill Saad.” I mean, he says, “What is it? What is it? We, God Almighty, are the ones who killed. Of course, he did not kill. I mean, he died. He did not die. There is nothing wrong with that, but the idea, of course, is that Saad bin Ubadah was the one who had reservations about
23:25 this pledge. So Omar was saying, “He is the one who decided this thing. He is the one who killed himself. May God kill Saad.” If it was by way of news, it is clear that there was a degree of what, a degree of reproach or or or belittling Saad bin Ubadah, may God be pleased with him, because he was what he was with the Ansar in this pledge. Okay, Omar said, “By God, we did not find in what we were present. Look now, notice. You see, you, you went. You went to Saqifah. Who will help him? Right? No, we are on the pulpit. You see, we are on Saqifah. Who will help him? You forgot, right? We are not in Saqifah. We are in the pulpit. I mean, this is all a story that Omar narrated while
24:12 he was on The pulpit, I forgot that after he came back from Hajj and went up to the pulpit and started talking, " This is not Abu Ahmad, we are now in the pulpit, meaning he says that it happened like this, but it seems that we entered into the event, so we felt that we were in the Saqifa, no, now the comment from Omar on the event returned, Omar, may God be pleased with him, said: By God, we did not find in what we were present anything more appropriate than the pledge of allegiance to Abu Bakr. We feared that if we left the people and there was no pledge of allegiance, they would invent a pledge of allegiance after we were separated from his pledge. So we either pledge allegiance to something that we are not satisfied with, or we are or we oppose them, and there will be corruption. So whoever pledges allegiance to a leader,
24:58 this is the summary that Omar wanted to say, he said: So whoever pledges allegiance to a leader without consulting the Muslims, then there is no pledge of allegiance for him. So whoever pledges allegiance to a leader without consulting the Muslims, then there is no pledge of allegiance for him, nor is there a pledge of allegiance for the one who pledged allegiance to him. He will be tempted to be killed." Malik said: Ibn Shihab informed me on the authority of Urwah that the two men who met him did not meet him, meaning they met Omar and Abu Bakr and his slaves. He said: They are Uwaim bin Sa’idah. And Ma’n Ibn Adi said, and Sa’id Ibn Al-Musayyab informed me that the one who said, “I am its tightly woven trunk and its fruitful cluster,” is Al-Habbab Ibn Al-Mundhir, may
25:44 God be pleased with them all. This is the one who was at Badr. This hadith was included by the group in their books through chains of transmission on the authority of Malik and others on the authority of Al-Zuhri. I will mention to you in this place approximately three or four narrations, we will take all of them so that we understand exactly what happened, and they are all authentic. This is now one of the most authentic in Al-Bukhari and Muslim, and the rest of the authors of the books are good. Okay, and Imam Ahmad said, Mu’awiyah Ibn Umar told us, he said, Zaidah told us, on the authority of Asim, Ha’ or Ha’. And Husayn Ibn Ali told me, on the authority of Zaidah, on the authority of Asim, on Zur, on the authority of Abdullah Ibn Mas’ud. This is a well-known, repeated chain of
26:32 transmission. Asim, who is Ibn Abi Al-Najud, on the authority of Zur, who is Ibn Hubaish, on the authority of Abdullah Ibn Mas’ud. This chain of transmission is authentic. This chain of transmission is authentic. Okay, what did Ibn Mas’ud say? He said, “When the Messenger of God, may God bless him and grant him peace, passed away, because you see, Umar did not transmit everything correctly. He said, ‘Many voices were raised and there was much talk.’ And so on. What is this? There is talk in it. Do you understand? And so you can see.” He did not transmit everything that Abu Bakr said. He brought the summary. Now we will take from more than one angle to see what was said well. Abd Allah bin Masoud said that when the Messenger of Allah (peace and blessings be upon him) died, the Ansar said, “From us is a leader and from you is a leader.” Umar came to them and said, “O group of Ansar, do you not know that the Messenger of Allah (peace and blessings be upon him) ordered Abu Bakr to lead the people in prayer? Which of you would be content to have Abu Bakr precede them?”
27:18 The Ansar said, “We seek refuge in Allah from having Abu Bakr precede them. We seek refuge in Allah from having Abu Bakr precede them.” Al-Nasa’i narrated it on the authority of Ishaq bin Rahawayh to the end of the speech. Ali bin Al-Madinah narrated it on the authority of Hussein bin Ali and said, “It is authentic. I do not remember it except from a hadith of Zaid on the authority of Asim.” This means that this hadith was authenticated by Imam Ali bin Abdullah bin Al-Madini, one of the greatest imams of hadith ever. This is now an important narration. It is not like that, but it includes what Umar used as evidence against them, that he saw the Prophet (peace and blessings be upon him) presenting Abu Bakr. What was the matter with the imamate at the end of his life? Which of you would be content to have Abu Bakr precede him directly? Al-Ansar:
28:05 What did they say? We seek refuge in God from advancing Abu Bakr and pledging allegiance to him. Okay, another narration, my dears. Another important narration, which is the narration of Abu Saeed Al- Khudri. Ibn Abi Shaybah said: Affan told us. Wahib told us. Dawud told us, on the authority of Abu Nazra, on the authority of Abu Saeed. He said: And he mentioned the words of the Ansar: “From us is a leader and from you is a leader.” Then Zaid bin Thabit stood up, and this is a beautiful stance from Zaid, who was from the Muhajireen, but the Ansar are not Ansar. Then Zaid bin Thabit stood up and said: The Messenger of God, may God bless him and grant him peace, was from the Muhajireen. It is true that there were Muhajireen and Ansar,
28:51 but the Prophet, may God bless him and grant him peace, was from the Muhajireen. What did the Prophet, may God bless him and grant him peace, say on the day of Hunayn? What did he say to the Ansar? Were it not for the migration, I would have been a leader from the Ansar. True or not? From the Muhajireen. Then Zaid bin Thabit said to his companions, saying to them: The Messenger of God, may God bless him and grant him peace, was from the Muhajireen, and the Imam can only be from the Muhajireen, and we are his Ansar, just as we were the Ansar of the Messenger of God, may God bless him and grant him peace. Then Abu Bakr stood up and said: May God reward you well, O group of Ansar, and be steadfast. Their speaker then said, “By God, if you had done otherwise, I would not have made peace with them.” Okay, now this is your third narration. This one was narrated by Ibn Abi Shaybah and the chain of transmission is authentic. Okay, as for the fourth narration, may
29:37 God keep you safe, it is also in Bukhari, but this narration has something extra. Of course, it has an event related to what comes after. Let’s not let me let me. So this narration after a while, the Bukhari narration, memorize it for you. I will tell it to you after a while. Okay, my good people, now what happened? This is it. Now we will suffice with these narrations. What happened? What does the situation mean? Look, my good people, now this situation and this great, huge, exceptional, very, very great event. This situation, in my opinion, is one of the greatest
30:24 positive situations recorded in the history of the Companions. You can imagine that a major issue, which is the issue of the Imamate of the Muslims or the Great Imamate or the Caliphate, and for the first time, I mean, don’t you see, this did not come after a system that was established? This did not come after a political system. If it was in the time of Umar, we would say that Abu Bakr was before him. If it was in the time of Uthman, we would say that it was before him. Abu Bakr and Omar, but now this is the first time the Messenger of God, may God bless him and grant him peace, died, and then for the first time the companions find themselves now in front of the caliph, the caliph of the Messenger of God, who will lead this Islamic nation and will bear full responsibility for this nation, who
31:11 and how, and here comes the question: Did the Prophet, may God bless him and grant him peace, appoint Abu Bakr al-Siddiq for the caliphate or not? The most correct is that the Prophet, may God bless him and grant him peace, did not appoint Abu Bakr, he did not appoint him by the caliphate text, and if he did, what did he indicate? He indicated the caliphate of Abu Bakr, not only by advancing in prayer, but we will come, God willing, he indicated the caliphate of Abu Bakr, but he did not appoint his caliphate and did not order his companions, and one of the clearest evidences of that is when Omar, may God be pleased with him, was afflicted Exalted be He, the story is well-known in Bukhari. It was said to him regarding the caliphate, he said, “If I appoint a
32:00 successor, then someone better than me has appointed him as my successor, who is Abu Bakr, and if I leave him, then someone better than me has left him as my successor.” The Messenger of Allah, may Allah bless him and grant him peace, said, “This is the speech of Umar, the Prophet, may Allah bless him and grant him peace, did not appoint anyone as his successor.” Good. Guys, a question for you, the Sunnis, in response to those who attack the companions of the Prophet, may Allah bless him and grant him peace, do you find any flaw or problem in the fact that there is no specific text on Abu Bakr bin Al-Siddiq, may Allah be pleased with him, and that the companions consulted and chose him? Is there any flaw in Abu Bakr? Is there any flaw in it? Is there any problem in the matter? There is nothing in
32:46 it. The Prophet, may Allah bless him and grant him peace, left the Muslims to consult about a matter, and he knew that he would not choose anyone other than Abu Bakr. In the hadith of Sahih Bukhari and Muslim, Muslim, when he said to Aisha, may Allah be pleased with her, “Call for me your father and your brother so that I may write a letter.” If someone wishes, he means that someone wishes, he means that he wishes to take the matter from Abu Bakr. Then he said, “He left,” meaning the letter. Then he said, “He left,” meaning the letter. Allah and the believers refuse anyone but Abu Bakr. This is in Bukhari. Allah and the believers refuse anyone but Abu Bakr. Allah and the believers refused anyone but Abu Bakr.
33:31 Allah spoke the truth about His Messenger, may Allah bless him and grant him peace. Abu Bakr al-Siddiq achieved, and during his caliphate, such goodness, blessings, and success were achieved that no one was able to achieve all these accomplishments in two years, as Abu Bakr al-Siddiq, may Allah be pleased with him, did. The Shiite trend has the opposite issue. The whole issue for them is that the Prophet, may Allah bless him and grant him peace, appointed Ali, which is good. For them, this caliphate must be stipulated. That is, the Prophet, may Allah bless him and grant him peace, appointed Ali, but the companions, as a whole, betrayed this will and betrayed this trust and
34:19 fought against Ali, may Allah be pleased with him, taking over the caliphate. They usurped Ali’s right and even went against the will of the Messenger of Allah, may Allah bless him and grant him peace. They do not see the companions as anything but usurpers, who are stubborn against the Messenger of Allah, Ali, and his family, not to mention those among them who describe them as apostates. Well, this statement has implications and necessities. You are now saying the text is on Ali, may God be pleased with him, the text is on Ali, a question, why did he not mention Ali, may
35:05 God be pleased with him, about that? You see, he was among the Ansar and the Muhajireen, and there was talk, so why did he not mention that? Well, on the contrary, you can say what, that he was afraid for the brave, strong hero, okay, even if it was not going to happen, not for him, but for the sake of the Messenger of God, meaning he took care of the will of the Messenger of God, may God’s prayers and peace be upon him, at least he establishes the argument against the companions and stands up and says, O companions of the Messenger of God, do not disobey the Messenger of God in his will and in his command, isn’t that right, isn’t that right? At least he would be like this, meaning other than that, there are many corrupt requirements. Okay, he was afraid of Abu Bakr and Umar, okay, Abu Bakr died and Umar, who is he
35:53 afraid of? Now, after Abu Bakr died and Umar, may God be pleased with him, is he afraid of who? Now, Ali, may God be pleased with him, is afraid of who, even he doesn’t announce or say or try or mention anything in the matter of the will. Who is he afraid of? This is in addition to the fact that he married his daughter to Umar ibn al- Khattab, and this is a proven historical fact after the Prophet, may God’s prayers and peace be upon him, and in addition to and and and many things that we will mention God willing, during the path, which of the two sayings is closer to guidance, correctness, and righteousness? Therefore, the reality is that when the Prophet, may God bless him and grant him peace, left his companions to him, of course, the direction of this Shiite, when he
36:41 imagined the issue in this way, he reformulated all the events based on this idea. You see now, this is the Saqifah of Bani Sa’idah. If you read the Shiite narrative, there are conspiracies in it, and it did not happen in India or anywhere else. There are adventures, and there is an independent person and a person who is arrogant, and you hear this one say this and that one write this and this one. I heard one of them, one of those who have lessons on YouTube, and so on, from the Shiite sheikhs, one of the very senior sheikhs of the Shiites, say to me, “Guys, are you now saying this or that? No, you are surprised how all of this happened.
37:28 This was a plan that came after the conquest of Mecca in a complete plan that the companions put in place to seize power and even to kill the Prophet, may God bless him and grant him peace, and assassinate him. Guys, you see, these are stories that they say, not that they say them. I mean, what are they joking about? They say them. I mean, seriously, on the basis that it is serious. I mean, it is originally in a complete plan, so how did this happen?” Events happened quickly, they were originally planned for a long time, so when the Prophet (peace and blessings of Allah be upon him) died, they did it, and then what happened? By Allah, the Aslam tribe came and pledged allegiance to Abu Bakr al-Siddiq, and Omar said, “ When I saw them, I said, ‘Now the victory has come,’ because he relied on the Aslam tribe to overpower the rest of the companions.
38:15 Take whatever stories you like and why did the Aws pledge allegiance? Because Saad bin Ubadah was from the Khazraj, they said, ‘ Emigrants,’ and ‘No Khazraj, no emigrants.’ We go there, and why is that? I mean, movie stories that you cannot imagine. Then do not be surprised when someone says this, and this exists even among contemporaries. Some contemporaries say they say it verbatim, that all the evil in this nation began with the Saqifah of Banu Saad. They believe that, as I said, the worst stage that the nation went through was the stage of the first century, the best of centuries. Then everything is reformulated based on the betrayal of the
39:04 companions in his words. Do not ask about the authenticity of the chains of transmission and do not ask about the words. The important thing is that in the series, God willing, other things related to this issue will come to us. Okay, before I mention the rest Events What do we benefit from this event? There are many benefits from this event that took place in Saqifah, many benefits, but we will mention some of them quickly, firstly its centrality, danger, exceptionality, importance and greatness of its place and position, uniting the word in Islam, uniting the word and fear of division and taking the initiative to do what unites the word, people, this issue had a very quick initiative from the
39:52 companions to resolve any dispute that could occur. Notice, people, now we are in the first day, you see, we are in the first day and we are in the first hours of the death of the Prophet, may God bless him and grant him peace. These situations happened, which let us say the most important result of them happened, what is the unification of the word? If the matter had been left with negligence and the issue left to the expanding disputes and along the way and over time, perhaps evil would have arisen, God knows about it, but the firmness of Omar, may God be pleased with him, and the firmness of Abu Bakr
40:40 Al-Siddiq and his initiative to resolve this issue quickly is among the most important things with which God preserved this nation, and because some of the Ansar wanted in themselves what they wanted in At the beginning of that day, as soon as they were asked, “Which of you would be happy to take over from Abu Bakr, whom the Messenger of God, may God bless him and grant him peace, appointed as his successor at the end of his life, such and such,” they hastened and returned to this matter. If you want to know the virtue of the Companions in that, imagine if someone other than them had been in that position, meaning the issue of the succession to the leadership of the state, and there was no system in place
41:28 for the issue of selection and so on. By God, how much this would have been resolved for the first time now? How much blood would have been shed? To monitor this matter? How much has been achieved now in the time of the Companions? Hours, meaning God knows how many you see. It could be all of us together in one hour, it could be three hours, but it was in a few hours on the Monday on which the Prophet, may God bless him and grant him peace, died. Yes, there were those who had what was in their hearts, but this does not negate the issue of the unity of the word. The intended meaning of the unity of the word is the general meeting if a disagreement occurred between one or two people. This is the second benefit, the
42:16 second benefit, this first benefit. We said it is the most important thing, the central issue of the unity of the word, and it is one of the first things that should be done in the context of any reform context or any context. To support Islam and Muslims. The second point is that differences and natural quarrels occur even among the righteous. They occur among the righteous. I mean, my good people, if you see some righteous people striving for something of the self’s interests, not the self’s interests in what is forbidden, not the self’s interests in worldly matters, then do not deal with the issue as if these people do not have purification or I don’t know what, and these people, no, no. This is a human thing that exists
43:06 in the souls and it is normal. You see, a person might see that he is thus or that he has a certain entitlement or that this exists, but the whole issue is in what, the whole issue is in not exaggerating this issue to be an obstacle to the public interest. Good, and if the issue reaches the point that a person is isolated, far from the people, far from the unity of the word, then he is a sinner upon himself, but what is important is in what? What is important is in the public interest and in what runs the affairs of the Muslims and their movement. This is also a very important issue.
43:53 Okay, so my people, we deal with the Companions, may God be pleased with them, as if they were human beings who are not infallible, but they are definitely and truly And honestly, they are better than others, and no one has caught up with them. As for the situations that some of them made a mistake or a slip, this happened during the time of the Prophet, peace and blessings be upon him, not only after him. I mean, what about after him? I mean, it didn’t happen, right or not? Didn’t Allah mention it in the Quran? Didn’t He say, “Those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some of what they had earned.” Didn’t He say, “ Among you are those who desire this world, and among you are those who desire the Hereafter.” All of this exists. And regarding the three who were left behind, mistakes occurred during the time of the Prophet, peace and blessings be upon him. Allah, the Most High, dealt with them, and the Prophet, peace and blessings be upon him, implemented these matters. Then after that, the Prophet, peace and blessings be upon him, died, and the Companions remained alone, deriving from that reference
44:42 until they established their matter. This is the benefit for you. The second benefit is good. The third benefit is the importance of the Imamate and the Islamic Caliphate and leading the nation with the Book of Allah and the Sunnah of the Messenger of Allah, peace and blessings be upon him. This is the meaning that occupied the minds of the Companions, may Allah be pleased with them, on that day. I mean, what occupied them was the two matters: the matter of unifying the word and the matter of what is the matter of an Imam before the people? And their leadership and the caliphate, and therefore I am here to stop with some expressions because you know this issue today in
45:30 some proposals, especially with the secular idea, the issue is sometimes raised that religion is an act of worship that a person performs between himself and his Lord, if he wants to pray in the mosque, he prays, if he wants to fast Ramadan, he fasts, if he wants to break the fast of those who are fasting, he breaks the fast, if he wants to work in a center or a mosque and give lessons in it, he does so, these are the limits of religion in marriage and divorce, if they reach a higher level, in personal matters, this is a higher level that is considered, and the principle is that even this is far from it. As for religion reaching the issue of politics, I seek refuge in God, this is what they say, meaning
46:18 what is this crime that you are talking about, and if they want to bring down someone from the people of religion or people of knowledge or people of righteousness, they say that he is what, yes, striving for something political. Okay, honorable sir, otherwise, who should strive in the political issue? All people except the people of knowledge and religion are immoral, dissolute, infidel, degenerate, and wicked. Immoral welcome the door is open for anyone who wants to feed you or someone who says you have political aims, this is either to enter under a religious banner for a
47:04 political issue, then look at the exploitation of religion and the riding of personal vehicles and to achieve and so on, okay, put a period, let us see some expressions here, see the scholars’ definition of this issue, what is it, okay, let us read, okay, Al- Izz bin Abd Al-Salam said, the Muslims unanimously agreed that the governorships are among the best acts of obedience, okay, that the governorships are among the best acts of obedience, because the just governors have a greater reward and a higher status than others due to the abundance of what happens at their hands of establishing the truth and rejecting falsehood, and in
47:50 general, the custom is good, and Ibn Taymiyyah, may God have mercy on him, said this, he mentioned it in the rules of rulings, Ibn Taymiyyah says what is obligatory, see this expression which contradicts the entire previous idea, what does he say, the duty, so the duty is to adopt the emirate as a religion and a way of drawing near to God Almighty, because drawing near to Him through obedience to Him and obedience to the Messenger of God, may God bless him and grant him peace, is among the best ways of drawing near, and Ibn Taymiyyah also says May Allah have mercy on him. The leadership of people is one of the greatest duties of religion. In fact, religion cannot be established without it. The interests of the children of Adam cannot be achieved except by
48:37 gathering, and when they gather, they need a leader, because Allah has made enjoining good and forbidding evil obligatory, and this cannot be achieved except by strength and leadership. The same applies to all other things that He has made obligatory, such as jihad, justice, performing Hajj, Friday prayers, Eid prayers, supporting and assisting the oppressed, and implementing the prescribed punishments. This is what Ibn Taymiyyah, may Allah have mercy on him, said. Good. Ibn Khaldun, may Allah have mercy on him, said: The appointment of an imam is obligatory, and its obligation is known in Islamic law by the consensus of the Companions and their followers, because the Companions hastened to pledge allegiance to Abu Bakr, may Allah be pleased with him, and to hand over control of his affairs to him. There are many, many texts in
49:23 this regard from the Imams of the Muslims. Therefore, now we are talking about concepts. We are talking about concepts. It is good that you tell me that reality is different. Reality. I don’t know what to say to you. This is one thing, and for these concepts to remain precise among students of knowledge and among the nation. This is an important obligatory matter. True or not? These concepts must be conceived, and their conception must be correct and clear in thought. Therefore, it is true. This door, which is the door of the door of the Imamate and the
50:10 door of the Imamate and the door of this, you see in matters and legal rulings and details and branches and issues and disagreements and discussions, these are very important matters that are among what is required of knowledge and at the very least that they are among what is used to respond to doubts that it is good, what is good in it, what is not, or you are talking about religion but you have nothing to do with politics, do not talk about politics, whoever talks about politics is not normal religion, religion is open to the space of reality and the space of people, and the space of reality and the space of people contains what is politics and what is social and what is buying and selling and
50:57 trading and what is and what is and what is and what is and what is, I mean, it is not correct to accept certainties with false and invalid premises. These, for example, are good Muslim people, but for them to talk about political matters, what did the Companions do on the day the Prophet, may God bless him and grant him peace, passed away? Every thing was political, selling and disagreement and Imamate and rule, and then Omar, may God be pleased with him, then the offices, all of it, all of it These are the virtuous people, all of them are political matters, politics from religion. On the contrary, the crime is that politics deviates from religion. This is an issue, you see, it is an obvious issue. If you go to someone in the past, any one of the
51:43 Muslims, and you say to him, imagine such and such, he will tell you, seriously, no one can imagine this issue. Okay, okay, here I want to quickly review, I mean, even if I am really hesitant because the subject is complex, which is the idea, I mean, what is this, I mean, what are the issues that fall under this chapter, the chapter of the Imamate and the chapter because these are scientific issues, legal issues, we said, guys, you see, the series has one of its frameworks, what is one of its scientific frameworks? For example, this book is called The Great Imamate by Abdullah al-
52:28 Dumaiji. This is one of the books that dealt with this issue as a comprehensive legal guide. Can I quickly review, I mean, the most important of the most important things mentioned as a map? I also made a map of the book’s topics a long time ago, so I will quickly mention to you, for example, what I mean, just to be aware of what this chapter is, what are the issues in it, for example, he divided the book into two sections, the first section contains the definition of the Imamate, the obligation of the Imamate, the objectives of the Imamate, and a section, and a section on the objectives. The objectives are divided into two sections, or excuse me, it is the same sentence,
53:14 but it branches into two branches. First, you should know why, because it is originally what is the definition of the Imamate? For example, he says that the Imamate is a subject, a subject for the succession of the Prophethood in the preservation of the religion and the governance of the world. This is the summary. What is the preservation of the religion and the governance of the world? This is a good summary. He divided the objectives of the Imam into two sections. One, what did he call it? Establishing the religion, and the second, what is the governance of the world? Establishing the religion. He mentioned two pictures under it: Establishing the religion by preserving it, and establishing the religion by implementing it, and establishing the religion by preserving it. He mentioned three matters: Preserving it by calling to it, repelling doubts about
54:01 it, and protecting the governance of the world. He mentioned three matters: justice and removing injustice, uniting the word and not dividing, undertaking the development of the earth and extracting its benefits. This is the worldly policy. Now the objectives of the Imamate are: what is the Imamate? Then he mentioned the methods of establishing the Imamate, and he mentioned and reviewed the establishment of the Imamate in the
54:46 Rightly-Guided Caliphs and analyzed it, and so on. Then he mentioned the issue of selection, and he mentioned the issue of succession, and he separated into issues related to the legitimate methods and the illegitimate methods, and the illegitimate methods and so on. He separated into them. Then the second chapter went on to talk about the conditions of the Imam. He talked about a number of conditions and separated into them. Then he talked in a new chapter about the duties of the Imam and his rights, and he talked about basic duties and subsidiary duties. The basic duties are those that are included in the objectives of the Imamate, which are preserving the religion and managing the world with it, and the subsidiary duties said fulfilling financial rights and spending them in their legitimate expenditures, choosing the competent for positions, being kind to the subjects, supervising measures, and checking the conditions of opinion and rights, obedience, support, and advice. It
55:56 is a great mistake and weakness to surrender to these secular concepts and, paradoxically, the fourth narration. It is good that you remember. Okay, let’s go to the fourth narration. Come on, in the name of God, we are now in a day. What is it? On Monday, a series of Salah al-Din. We were in years, then we went in months, then, oh God, in days. We are
56:44 now in one day from the beginning of this. Okay, what happened after that? Al- Bukhari said that Ibrahim bin Musa said that Hisham told us, on the authority of Muammar, on the authority of al-Zuhri, he said that Anas bin Malik, may God be pleased with him, told me that he heard the last sermon of Omar when he sat on the pulpit. The last sermon of Omar. What is the last sermon of Omar? No, it is not the last sermon. The last sermon is the opposite of the first. That is, there are two sermons. There is a first sermon and a final sermon. The last one means the second. The first sermon is missing one. If only this was
57:30 later. The right of the one a little while ago, we said this was at the end of the caliphate of Omar. We are now in two sermons of Omar in these days. The first sermon is when he said, “By God, Muhammad has not died and I will return and do and do.” This is the first sermon. The second sermon. He stood on Tuesday. No, Tuesday, the second day. No, the Saqifah was not. His sermon was full of talk and discussion and so on and so forth. He said Anas bin Malik told me that he heard Omar’s last sermon when he sat on the pulpit and that was the next day after the death of the Messenger of Allah, peace and blessings be upon him, and Abu Bakr was silent and did not speak. He said Omar said I hoped that the Messenger of Allah, peace and blessings be upon him, would live
58:18 until his death. We mentioned it in the last episode, meaning that he would be the last. So if Muhammad is, then Muhammad has died. This is Omar’s speech now in the second sermon. He says that if Muhammad is, then God Almighty has placed among you a light by which you are guided, the guidance of God. So if He made you a light by which you are guided, the guidance of God with which He guided Muhammad, peace and blessings be upon him. And Abu Bakr is the companion of the Messenger of Allah, peace and blessings be upon him, and the second of two, and he is the most deserving of the Muslims’ affairs now from all those
59:06 present. This was in the pulpit in the mosque. As for the Saqifah, who were present? The Ansar. You can say, it is not conceivable that it would be all the Ansar by nature because it is the place, meaning, and not today. This is the second day, and everyone or most of them were present. It will come now, God willing. He said that Abu Bakr is the companion of the Messenger of Allah, peace and blessings be upon him. And the second of the two, and that he is the most deserving of the Muslims in matters, so stand up and pledge allegiance to him [music] and a group had pledged allegiance before that in the Saqifah of Banu Sa’idah, and his general pledge of allegiance was on the pulpit. Al-Zuhri said on the authority of Anas bin Malik, I heard
59:52 Umar say on that day to Abu Bakr, ascend the pulpit, and he did not stop until he ascended the pulpit and the general people pledged allegiance to him. Good, the general people pledged allegiance. This is on what day, the second day, which is Tuesday, the 13th of Rabi’ al-Awwal, 1/11. Okay, take this narration, let us complete the event. It is also a correct narration. Muhammad bin Ishaq said, Al-Zuhri told me, he said, Anas bin Malik, may God be pleased with him, told me that when Abu Bakr was pledged allegiance in the Saqifah, and it was the next day, Abu Bakr sat on the pulpit and Umar stood up and spoke before Abu Bakr, so he praised God and extolled Him as He deserved,
1:00:37 then he said, O people, I told you yesterday something, I told you yesterday something that I did not find in the Book of God, nor was it a covenant that he made with the Messenger of God, may God bless him and grant him peace, but I saw that the Messenger of God would manage our affairs, he would say that he would be the last of us, and that God had… He has kept among you His Book by which He guided His Messenger, may God bless him and grant him peace. If you hold fast to it, God will guide you to what He guided you to. God has united your affair around the best of you, the companion of the Messenger of God, may God bless him and grant him peace, and the second of the two when they were in the cave. So stand up and pledge allegiance to him. So the people pledged allegiance to Abu Bakr, the general pledge after the pledge of allegiance at the Saqifah. Then Abu Bakr spoke. This, my friends, is a sound
1:01:26 chain of transmission back to Abu Bakr al-Siddiq. What did he say when the people pledged allegiance to him? Then he ascended the pulpit. So what and how did he speak? Abu Bakr al-Siddiq originally liked to be brief, may God be pleased with him. His sentences were always short, focused, and clear. So he praised God and extolled them, he is worthy of that. Then he said: “As for what follows, O people, O people, I have been appointed over you, and I am not the best of you. So if I do well, then help me, and if I do wrong, then correct me. Truthfulness is a trust, and lying is treachery. The weak among you is strong with me until I restore his right to him, and the strong among you is weak with me until I take the
1:02:14 right from him. No people abandons jihad in the way of God except that God strikes them with humiliation. And immorality is never spread among a people except that…” May Allah afflict them with affliction. Obey me as long as I obey Allah concerning you. But if I disobey, then if I disobey Allah and His Messenger, then you have no right to obey me. Stand for your prayers, may Allah have mercy on you. That’s it. Ibn Kathir said: This is a sound chain of transmission. Then Ibn Kathir says: His statement, may Allah be pleased with him, “I have been appointed over you, although I am not the best of you.” This is an example of humility and modesty, for they agreed that he was the best and most excellent of them. May Allah be pleased with
1:03:02 him. Good. A great position. Correct. Great. Regarding the question of your honorable professor about the subject: Was Ali, may Allah be pleased with him, present? Was Al-Zubayr present at that time? Here Ibn Kathir narrated from Al-Bayhaqi with his chain of transmission to Abu Saeed Al-Khudri, may Allah be pleased with him, who said: He mentioned the story of Saqifah, then he mentioned that Abu Bakr ascended the pulpit and looked at the faces of the people but did not see Al-Zubayr. He said: So he called for Al-Zubayr and
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