Why Badr had no hypocrites—but later battles did

Migrations. It was the first, which was a very small band no more than thirty, less than 30 companions that migrated to Habasha, Ethiopia first. that time referred to as Abyssinia. Then there was a second migration as well which this migration had more participants. roughly 83 or so historians differ slightly but about 83 or so companions that migrated there again. And this is known as the second migration. Then we the third and final migration which was not just a migration for those who were in Mecca. This was a generalized migration for anyone who accepts Islam that they migrate from their land to the prophet in Medina. So, migration was first permitted. And then it was commanded if a person had the ability from Mecca to Abbasinia and then a third migration which was general. Anyone who became Muslim, anyone who accepted Islam. wherever they may be, in the world, were encouraged, and commanded if possible to migrate to the prophet in Medina. So, this migration took place for a very specific reason. That reason was to escape persecution and persecution is not just bodily harm. It was not just because their wealth was being infringed upon and their bodily harm and so forth. It was also because their rights and we're speaking about their religious rights or their civil rights because of their religion. The rights were being infringed upon and they were being prohibited these rights. So, what is the difference between those two? religious rights were being impeded. Meaning that if a person wanted to pray, he could not pray publicly, he could not pray with with any kind of comfort. He could not pray in the open. He could not allow anyone to know that he was praying. There would be repercussions for this. Likewise, there are certain things expression of Islam, Islam, an expression of the rights of Islam, an expression of the obligations and prohibitions and the superiority of Islam. This is all part of that. Meaning that not only is a person to be permitted to practice Islam but also permitted permitted to promote Islam with a level of autonomy. And to publicly be Muslim. And and to publicly be able to speak about the beliefs of Islam. This is a major part. and so, those rights were being impeded, right? Those rights were being impeded. Or a person's civil rights were being impeded because they were Muslim. Meaning that they weren't being directly persecuted because they were Muslim and those rights of Islam were being prohibited. But if a person was Muslim, he is going to be harmed because of his Islam and his rights are going to be in turn less than those of the rest of the citizenry or the rest of the tribesmen. and so, the prophet was commanded to migrate to Medina and as long as a person was not in a land, that prohibited Islam. Or had this element of persecution, a person cannot practice his religion there freely. unless that was the case, a person did not have to migrate We have examples of that. So, what do we mean by that? So, when the prophet was commanded to migrate from Mecca to Medina. That migration was because in Mecca, it was unbearable anymore. Beyond reason two, be a Muslim at that point. It was too cumbersome. to practice your religion with any kind of stability. and so, the command was issued to anyone residing in Mecca that was Muslim and had the ability to to migrate to Madina. Now, what about people in other parts, people in Yemen, people in Southern Arabia, people in Hashem, people in Iraq, etcetera where Islam had spread to. Did they have to migrate to Medina? This is a difference of a in amongst the scholars opinion of the majority is that as long as a person was able to practice his religion openly and express his religion openly without persecution then they could remain where they were but it was better for them to migrate to Medina, right? There's a difference. So, we have a group of people who are not considered companions but they're they're considered because that's the only other option but they were actually contemporaries of the prophet the only issue is is that they did not meet him in his lifetime as Muslims. So, these folks are referred to as Al Muhad Ramin. Al Muha had different reasons for not meeting the prophet some of them were unable to, some of them accepted Islam and and did not migrate These some of them met the prophet as non Muslims and then later accepted Islam, right? So, these a lot of this happened because and they are many. Because they did not migrate to the prophet because it was not obligatory upon them to do so. This was not obligatory upon them. To migrate to the prophet and this was one of the ways that Islam was spread as well. Islam was spread in this way that a person accepts Islam. Then they return to their tribe. They return to their village. They return to wherever they're from. And they stay there and practice Islam and their tribes folk would become Muslim etcetera. So many people especially in the ninth year after Hijrah. Many many people began to travel to the prophet remember, a lot of people could not reach the prophet before that, even though they had heard of Islam and accepted Islam, they couldn't reach him because Quraish was actively stopping people from arriving at the prophet city. And so, they would They were abusing people and they were stopping actively restraining people and repercussing people for trying to reach Medina. Now, the Mecca happened in the seventh year or 8th year, difference of opinion amongst the scholars. In Ramadan, after that, everyone was able to reach him with relative ease. and so, we have this this year, it's referred to by historians as the year of the visits and that is that people would come to visit the prophet spend a week or two or a couple of months as long as they could and then return to wherever they were and they would reside there And so, it was not obligatory upon them to migrate to Medina but they were encouraged to migrate to Medina And so these are the different stages that went through. These are the different stages that Hijla went to. It was allowed and it was encouraged and then it was obligatory. Given those conditions that we've just mentioned. We left off last week discussing that first Hijalah. said that that first hijra was about 16 people. had about twelve men and four women. One of which was the prophet And that was Rukaya. They migrated to Abbasinia and due to a break in communication. They returned unwittingly to Mecca. then a second a second migration took place and we mentioned that who's a huge name in the companions of the prophet he's one of the seven most prolific narrators of Hadith is one of the participants in the battle of and all of the battles and he was Muslim in Mecca and Medina and he's one of the foremost scholars of all of the companions So, Ibn Masauud was in Mecca. He made that first journey to Habasheh. He returned and he entered Mecca and remained there until the the major Hijla. The Hijjla to Medina. And so he did not go in the second Hijla to Abbas and he remained there with the prophet and he made Hijra to Madinah and there he was in the battle of Badr and all major battles after that until the death of the prophet He says,.

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And so, The prophet allowed a second hijra to Abbasinia. The prophet allowed them a second trip and there were more people in this trip than the first. and this time, things were not so easy. We we remember the converging of events which allowed a swift escape for those 16 companions in the first Hijla. You know, they left at a certain time. They reached the water almost as if it were planned. They were able to find these ships. They were able to make a swift escape. This second time, it was not the was not the case. The second time was much more difficult. They were pursued. They were persecuted and even when they reached to Abyssinia, Quresh still sent a delegation there to try to get them essentially deported to essentially get them driven out by a Najeshi and handed back over to Qureish.

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In.

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Others who were known to have been participants in the battle of Badr are mentioned amongst those who made this second hijra but there's a a bit of an issue with that. And that is that those who made this second Hijra. Did not come back to Madinah until after the seventh year. After Hijalah. So if I'm an earth were in the battle of Badr. That was in the second year after Hijrah. So how were they in the battle of Badel and part of that second group of migrants at the same time. there's one of two explanations for that. Either Some other things happened that weren't recorded with regards to their whereabouts. Meaning that they came back later without coming back with the rest and the bulk of them. Stayed in Mecca for a while and then came back to Medina. That's one possibility. Or those of the historians that mention Amah and Earthman and others them who were known positively to have participants in the battle of Badr. Now, you know, Arthman wasn't at the battle of Badr but he was there legislatively. Haba Sahu, Maradul, Zaojihi,.

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Participants of Buddha. The participants of Badr are the most virtuous amongst all the companions. with regards to general virtue of the Muhajirin and Ansar. So, if we were to say, who are the most virtuous companions? Well, we start with Abu Bakr and then Omar, that's agreed upon. And then, Earth Men, in the opinion of the majority, and then Ali, and then the rest of the ten, the ten companions who were ear tagged for paradise and a very dis narration. It's a narration of Ibn Abbas, a narration of Zaid that or Saad Ibn Za that 10 people are going to paradise. This is how the narration goes. 10 people are going to paradise. And then he went on to name them. Abu Bakr Al He named ten. Those ten and that narration, those are considered the are the most virtuous after the four right? And then after that, we would say, who is the most virtuous after that? Those who are most virtuous after that are the people of Buddha. Those who were were in the battle of Badr, from the Muhajirin and the Ansar. Those are most virtuous. Those 300 some, 12, 13, 14. It's a difference of opinion. Those individual have a specific place amongst the companions. Because the prophet said, Allah that the prophet said regarding the people who were in the battle of Badr, do as you wish, for I have forgiven you. So, these people that were in Badr are generally all considered to be Muva Sharim Bil Jannah, right? After that merit of and the battle of is different than any other battle. Because it was most pure with regards to those who are in the Muslim side of that battle. Every single person that fought in that battle from amongst the Muslims was a known believer. There was not a single hypocrite amongst them, right? Later, later, battles, there were always some hypocrites there, right? And actually, the battle of Badr is what really sparked the phenomenon of hypocrisy because after the battle of Badr, when that happened and so many of the leaders of Quraish were were killed and so many were taken prisoner etcetera. So, there were 70 prisoners of war in that battle When that happened you know, things started to the the dynamic in the Arab Peninsula became very different now because the Muslims at this point were were feared, right? That we have to make sure we stay away from in in impeding and and doing all of these harmful things to them because the Muslims are now starting to have military power and so now, rather than just a Motley crew of some people who ran away from Mecca, now they were considered a state, right? So, when that happened, many people enter this into Islam, not because they became Muslim, they entered into Islam because they saw that the Muslim state was now becoming very powerful. It was starting to pick up steam. They were starting to become feared and were acknowledged amongst other regions and amongst other tribes and so forth and so they became Muslim to spare themselves or they became Muslim to gain whatever the Muslims gains were, right? So, every sequential battle after the battle of Badr was a battle that had some hypocrites amongst them. But the battle of Badr, there were Literally no incentives to go to the battle of Badr except forgiveness from Allah subhanahu wa ta'ala except for being with the prophet that was the only incentive They were not promised any spoils of war The battle of Badr. We're not permitted yet. They weren't prohibited but they weren't permitted. So, there was no spoils of war to be had in going to the battle of Buddha. Second of all, there was no there was no idea of prisoners of war that had been thought about. that point because prisoners of war when a person is taken as a prisoner of war, their family would send their ransom and they would be released, right? So, that's good for the Muslims. It's good for the state but that hadn't been something that was legislated by Allah yet there were no worldly gains as an incentive for the battle of Badr. Every one of those companions that went accompanied the prophet did so merely out of the spirit of being with him and standing with him wherever he stood. And so every one of the companions that were in the battle of are considered to be pu pure Muslim believers paradise was promised to everyone of them. after the battle of Buddha, hypocrisy started to find its way into some of the ranks of the Muslims. Hypocrites started to join. People had different reasons for joining. Some people just to fight. and they wanted to go to battle and do these fantastic things so that poetry would be written about them and they could honor their forefathers and so forth. Some people went because it was a good incentive for spoils of war. If you go to war and and we win, we get to gain from that worldly gain. There were a number of reasons why people joined that were not Muslim who joined this army. However, the battle of Badr was did not have any of that. It was purely a battle of mere faith against an oppressor. Then, after the battle of Badr, after those companions that were in the battle of Badr, we would say the next most virtuous are the people who made Bea under that tree in Hadabia. It was about a thousand, right? that thousand give or take who gave pledged allegiance to the prophet under that tree in Hudabia. They are most virtuous in that order. Then, after that, generally speaking, we say the and then the right? So, the order goes, Abu Bakr, Omar, Arthman, and the opinion a majority. Ali. And then the rest of the ten that were mentioned in that hadith And then the people of and then the people of Hadebia. And then the Mohajirin and then the Ansar et cetera. So we know that earth man was considered amongst the people of Badr. That is something that there's no doubt. It's beyond beyond any reasonable doubt. That was considered to be from the people of he wasn't physically there. Because the prophet daughter, his wife was ill and Arthman wanted but he was unable because he stayed back to take care of the prophet's daughter. So, when the spoils of war were taken and had for the Muslims, he gave Arthman a portion as if he was there. So, physically, he wasn't there but legislatively, he was and so he's considered a badri. Also, was part of and actually, that allegiance that happen and Hadabia was because of earthmen. They sent him as a delegate to Mecca before the Muslims arrival to Mecca in order to delegate that hey we've come for Hajj. And we wish to enter Al Masjid al Haram and was sent as a delegate for that. And he took a little bit longer than they expected to come back. And so they feared that he was either killed or he was taken taken as a prisoner. And that is absolutely against the laws and rules of war. A messenger a a messenger, a delegate, is never to be dealt with with with violence, right? and so, immediately, if you, if you send a delegation or you send a messenger, and that messenger is harmed, killed, or held prisoner, that is an act of war. right? That is an act of war. That means that once that happen, immediately, all communication breaks down after that. And this, this happened even with even with the messengers of, Museilama. We know that there were a few people who who laid claim to prophethood in the prophet lifetime before his death and one of those was Musai Lama. You know, he's to. notorious as he actually came visited the prophet met him the year of in the ninth year. And then as he left, he decided, hey, you know, this prophet business is actually pretty pretty good. I think I might be a prophet myself. So, after meeting the prophet he went back to where he was from Emmama and he claimed that he was a prophet now, right? And so, he sent some messengers to the prophet to try to be recognized as an as a prophet as well. Look, I'm a prophet as well and if we consolidate our power, we can take over the whole world together. Right? And in Sahih Al Bukhari, the prophet said to his messengers, if messengers had it not been for the the fact that messengers are not to be harmed, I would have harmed you. I would you you would have been brought to justice from now, right? But because they were sent as messengers, the prophet allowed them safe passage. So, if somebody is sent as a messenger or delegation or delegates and they are harmed, they're killed, they're put in prison. This is an act of war. Right? and so, in Hodabia when they sent Arthman, he took a long time to give back a lot more than they had estimated for his time and they thought that was perhaps killed and so, at that point, they were in a very vulnerable position. Because they didn't come for war. They didn't have the instruments of war with them, right? They just had some spears, some arrows for hunting, right? Just some just very few things. They had no artillery because they didn't come for war. They came for for Umrah and so, they decided that if this happened to Earthman and if it is to be war, then let it be and so, the prophet invited those who were with him to pledge allegiance and about a thousand of the companions as he stood under that tree, pledged allegiance to the prophet to protect him and to fight till death. Death or victory. And so that Bea is referred to as it's referred to as the pleasurable allegiance because Allah subhanahu wa ta'ala mentions in that Allah is pleased with those who pledged allegiance to you under the tree. Right? So, it's referred to as they are most virtuous after the companions of Badel. and then after that, we have the Mohajirien in a general sense, the Ansar in a general sense and so forth. And so, Earth Man is without a doubt was in the battle of Buddha. He's considered to be a Badri and so how was earth man in Ethiopia, Abyssinia, and in the battle of Badr at the same time. Either his name was put into that group by accident because remember, he made the first hijra, the very first Hijra. It's very easy to confuse those two hijalas. Very easy to confuse those two migrations and perhaps some of the historians confused some of the participants in the first as being part in the taking part in the second. That's possible. Or something else happened with the likes of Amar and the likes of earthmen. They either came back to Mecca and then from Mecca made Hijla again or they broke off and came to Medina. It's it's unclear what had happened. Ibn he tells us that the number of men that made that second hijra were eighty-3, 8-3 men. If we count Amar to be one of them. If not, then eighty-two. And 14 or excuse me, 19 women were considered and mentioned to have made that migration a second time to Abbasinia. He then mentions a statement of Ibn Saad. that those companions resided there in Abbasinia. One of two things happened either they stayed there until the seventh year after Hijalah, after the conquest of Mecca, and then they made Hijra to Madinah, or some of them broke off, and when they heard the prophet migrated to Medina, they wanted to join him. And so, they left to join the prophet so they came in two waves. They came back in two waves. A first group and then a second, after the Muslim state had become very strong and permanent. This is when they made that hijra to the prophet it's mentioned that some of them made their way back to Mecca. And the numbers differ on who they were and how as as to who they were and how many there were. However, what we do know is that after the seventh year, We do know that after the seventh year, when they returned back to the prophet in Medina, that he sent a message or a letter to a Najeshi. A Najeshi is not his name, right? Nejeshi is just the word Firaun. It's just the term that's used for the person who is is considered the king in Abbasinia. There's many in the Jeshes, right? just like there's many Pharaohs, there's many and this is just a title. This is not his actual name. As for what his name was exactly, it's a difference of opinion amongst the scholars but what we do know is that the prophet sent a message to him asking him to marry to him And inviting him to Islam. He did accept Islam. And he died a Muslim and he is the only person in the history of the prophet time, era, that it was made for that he prayed from Medina. Which we will get into that next week, a little bit more details about Najeshi. This is enough for tonight.

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