But what about his son? So subhanAllah, I was going to just do a biography of his son because his son has a bit more of an extensive biography and kind of following in the you know in what we've been doing of looking at the children of Sahaba that were also uh children. His son, Bishir ibn al-Bara, his oldest son, he went with him to take that bay'aw to the Prophet, to take that pledge to the Prophet. So now he's in an interesting situation because his father was the first to pledge, and Banu Salima is sort of looking for a replacement for Al-Baraab bin Ma'rul. So the Prophet, he comes up to Banu Salima and he says to them, who is your Sayyid? Who is your Sayyid? Who is your leader? Oh Banu Salimah. So they said, Al Jaddi ibn Qais, they said it's it's Al Jaddi ibn Qais, but he's a little bit stingy. And the Prophet said, What is worse of a trait in this regard than someone who's stingy? He said, Sallallahu Alaihi Wasallam, rather, the one who is your Sayyid, who is your leader, is the uh fair complexion, because Bishir had a lighter complexion, curly-haired boy, Bishr ibn al-Barah. So the Prophet pointed towards him and he said, No, he is your Sayyid, he is your leader. Bishir was very young, but the Prophet propped him up, right, in this situation. So it doesn't appear that he actually sort of assumes the place of being the leader of Banu Sarimah. But in spirit, the Prophet is saying, that's your real Sayyid. Like the Prophet is putting him in a high rank, knowing who his father was, knowing what his father did, knowing what his father intended, and knowing what was in store for Bishri. So now comes the story of Bishar ibn Barah. Al-Bishir ibn Barah ibn al-Bara was old enough to receive into his home and to be paired in Mu'acha in Brotherhood with one of the Muhajri. Again, this is only for the note takers and people that just want to know who these are. The person that he was paired with was a name by a man by the name of Waqid. And Waqqid ibn Abdullah was a muhajr that became Muslim in Mecca before Darul Arkam. Meaning he's one of the earliest Muslims who we know nothing about, pretty much. Al-Waqid ibn Abdullah. So Al-Waqid ibn Abdullah lives in the house of uh Bishir ibn Bara'ah. And there's a reason why I bring this up because there is there's a story that's going to unfold with the two of them. Uh Bishir ibn Bara'at was married uh to a woman by the name of Qobesa bin Saifi. They had a daughter named Aliyah, and they accepted Islam as well. So his wife and his daughter are also uh sahabiyat. Now, you're going to get a few ayat of Quran or a few contexts, Asbab i Nuzul, from the story of Bishar ibn Bara'ah. The first one: the Jewish tribes that were in Al Medina, okay, obviously, you know, just like the people of Mecca could not accept the Prophet as the Prophet because he's from Banu Hashem, Banu Quraibah, Banu Kainuqa, Banu Nadir could not accept that the Prophet would not be from them. Okay, so this rejection continues of the Prophet because he doesn't fit the mold of what they were waiting for. So Al-Ba-Bishir bin al-Bara and Mu'ad ibn Jabal and a group of companions, they go to the Jewish tribes in Medina and they say something very interesting to them. They say that you used to pray against Al-Ausan al-Khazraj, used to pray against us, and you used to call us Mushrikeen, you used to call us polytheists, and you used to tell us that God is going to send a prophet that's going to end us here. Like you used to say this to us. You've been telling us this entire time, you idol worshippers, you nobody, you don't understand anything about faith, we're settled here because we have a prophet that is coming. That prophet is going to be from us, and then that's the end of you here. Right? And now that that prophet has come, you reject him and you show enmity towards him. And instead of praying for him and with him, you pray against him and you plot against him. How does this make sense? Okay. Now, subhanAllah, in the gathering, or amongst those that they were addressing, was a man by the name of Salam ibn Mishkham. Salam ibn Mishqam. Uh, and Salam ibn Mishkam, Mishcham is more likely what his actual name is, as the scholars mentioned, but the Arabs wrote it, Mishkham, Salam ibn Mishkam was the head of Benun Al Dir. He's a cousin of Qayyah ibn Aktab, the father of Safiyya radiallahu talan, right? But he's one of the heads of the tribes. And he was religious, and he was one of those that was waiting for a prophet to come, but he rejected the Prophet as soon as he came. And when the Prophet actually came, he said that this prophet that you are claiming is a prophet has none of the signs that we actually believed in. We know nothing of him to be a prophet. His cousin, Hurya ibn Aktab, remember the the conversation. Is it him between him and his friend? Yeah, it's him. So are we gonna follow him? Absolutely not, right? We're going to oppose him with every single fiber of our being. Uh Salaam Hussein, we don't know who this person is. We don't accept him to be a prophet at all. And the book that he brings and the revelation, it's all foreign to us. So you had, you know, those from the rabbis that accepted Islam, like Abdullah ibn Salam, right? You had those that said, we know it's him, but we don't like that he's not from us. We can't accept a prophet, not from Bani Israel, just like, you know, the same jahl, the same ignorance in Mecca, we can't accept a prophet who's not from Benu Makzoum or from Benu Adi or whatever it may be. And then you had those that said, We have no idea who he is. We reject him, we don't believe that he's him, and uh, we're going to oppose him with every fiber of our being. So when you read in Surah Al-Baqra, verse 90. This is what this verse is referring to. It's this conversation between Bishr and Muad and a small group of companions with uh these tribes, that you used to say, this prophet's gonna come and you're gonna wipe us out, and you would pray for our destruction with this prophet, and now the prophet's here, and you're the first people to disbelieve in him. So the verse says, So when there came to them a book of Allah that confirmed that which came before them, and they used to pray for victory over the disbelievers. You know, subhanAllah, this isn't a like if you don't know the saba bin uzul, like it actually is hard to grasp. Okay? They used to pray for victory over Al-Ladina Kafaru, the disbelievers. Who are the disbelievers in the first part of the verse? Just see if you can follow the logic. So next time when Ramadan starts and this is recited in the first night, you'll know what we're talking about, inshallah. The first part of the verse, yastaftihuna al-ladina kefaru, you used to uh you know pray for conquest over the disbelievers, was actually referring to the previous state of the answers. Osim Khazraj before they became Muslim. You were mocking them as kufar, you were mocking them as disbelievers who don't understand the religion. But then what came to them, when what came to them, which was known to them, came, kafaru bihi, they disbelieved instead. And so may the curse of Allah be upon Al-Kafirin. Like it switched the term. And that was the whole point of Bishir and Mu'ad. You used to say a prophet will come and wipe us out and you know, would pray against us, and now the Prophet has come and you find yourself in this situation, okay, where you have become exactly what you used to uh say about us in our previous days. So this is the first ayah that we get from Bishar ibn al-Bara. Now, Bishar is someone who has a Dahibirhimallah Ta'ala, uh, says was one of the uh people that was an archer in Badr. He was a very skilled archer. So the Prophet used him as an archer. And we know that the archers gave a significant advantage, right, in the battle of Badr for the Prophet , and then you have another verse that we get some context from in the Battle of Uhud. When Allah subhanahu wa ta'ala mentions that after grief, he sat down a slumber upon you. Ya shaata ifataminkum that overtook some of you. This is in Surah Ali Amman. Okay, what is the amanatan nu'asan? What is that slumber that Allah is talking about here? In the battle of Badr, I'm sorry, in the battle of Uhud, um, the narrations, and there are many, so I'm just going to paraphrase them for the sake of time. That when they were in the battle of Uhud and things became chaotic, Allah Azza descended a peace upon them, like a tranquility upon them, to where it looked like people that are about to go to sleep, like momentarily. Like it made them so tranquil that they slouched behind their shields and then they were calm. Okay? So calm. Bishop Del Barra says he was holding his sword, and when that came down from the heavens, he temporarily dropped his sword, and then he picked it back up with a firm grip. So it was such a cooling feeling, a slumber that came upon them, a peace and a tranquility that it put them to almost to sleep for a moment, right? Because the battle is getting chaotic. Now we're we've got all these directions, you know, being attacked from all these different directions. And then so you can imagine that those that stood the course, it's like it's slow-mo. Subhanallah, they're they're they're fighting with such tranquility, such sakina, such ease. It's as if they went to sleep for a moment, right? And woke up refreshed. So Al-Bara, uh, Bishar ibn al-Bara is one of those people who was fighting bravely, and then that came down and it like took him for a moment, and he picked the sword back up and he continued to fight. Uh, Radiallahu ta'a anhu. And so now when you hear this verse, that calmness, that tranquility, that peace, this is what Allah sends down to the believers in the midst of these moments. SubhanAllah, you watch. I was watching um, I I if I start talking about him, I won't be able to stop. Salah Hajjafari Rahimallah Ta'ala. And I was watching his last moments. Uh, I don't know if you all saw when he was in the ambulance, this young man was taken, beaten, um, stabbed, or shot, whatever it is, right? And in his last moments, the clarity, yeah Allah, I'm like, subhanAllah, a man who's dying, just coming out of torture, young man, 27 years old. Rahimallah ta'ala, may Allah accept him uh from the shuhada in Alliyin. Just calm, peace, tranquil. It's like, how do you find that clarity and that tranquility in the midst of these moments? So when Allah Azwajal mentions that he descended that upon the believers, Bishir was amongst those people who was referenced in this verse in tafsir. Okay, so that's the second narration we have from Bishir within the Battle of Urhud. So he's again, he's not a kid. He's old enough to fight in Badr, he's old enough to fight in Uhud, but he's a young man, generally speaking, a young man, and the Prophet loves him because of who his father is, and the Prophet loves him because of who he is. Now, the person, the enmity between Bishr and Banu Qurailah and Banu Naleer and Banu Khainuqa was a very real enmity. So when we talked about like Zayd al-Arqam and we talked about Al-Baraab ibn Azib, the enmity was with the Munafikim, was with the hypocrites. Here, the enmity is with those tribes, that there's a frequent run-in that we see with those tribes. Waqqad ibn Abdullah, who was the brother of Bishar, they lived together, and he was his brother from the people of Mecca. Um, he went out in one of the expeditions, and he was the one who, or he participated in the killing uh of um uh of a man that was very aggressive towards the Prophet, of course, was one of the main people that was causing that pain to the Prophet. And his name had something in it that actually provoked a superstition. His name was Amr Amr ibn al-Hadrami. Amr ibn al-Hadrami. So when he killed Amr ibn Hadrami, or he was one of those in the expedition of those that fought against Amr ibn Hadrami, and he participated in that killing, and he was the main one that sort of the killing was attributed to in that expedition. Those tribes they then turned this into an omen. They turned this into a superstition. They said, Amr, his name is Amr, Ramiratil Hhar. Now the war will go on. Ramiratil Harb. Like there's a something about his name that the uh the war has been given years. Well had rami had ratilharb. And hadrami, had the war is present now. And waqid means someone that uh triggers, that lights the torch, right? So they say the torch of war has been lit. And so they took it as a sign that waqid was cursed and that they were going to overcome the Prophet and they were going to succeed against the Prophet. So they they took pride in that, they started to celebrate. And of course, all of it in fact flipped against those three tribes. And as for waqid himself, Waqid lived until the time of Umrul Khattab, Radiallahu Ta'ala anhu, aqib, and he had no children. And while he's very quiet in the books, he became Muslim early on in Mecca. He lived all the way to Umar, and he participated in all of the battles alongside the Prophet. So that's Waqad ibn Abdullah. Now here is Bishr's most significant moment in the Sirah. And it is a very significant moment. Remember, okay, who was the person who uh was behind the verse or uh intended by the verse that you disbelieved once the Prophet actually came with the message that was known to you. So Salam lad Benun Nadir, he was killed. Okay. Obviously, these three tribes plotted against the Prophet in the Khandak, comes Khaibar, and those three tribes were defeated by the Prophet. It was his wife, whose name was Zaynab bin Til Harith, who sought to poison the Prophet. So it was the widow of Salaam that sought to poison the Prophet. So she asked, she said, What's the favorite uh part of the lamb for the Prophet? So obviously the Prophet loved the shoulder. So she took the lamb and she took a very strong poison and she put it into that lamb, and then she served it to the Prophet. The only person who ate alongside the Prophet was Bishr. Okay? So the Prophet he took it, um, he chewed it, and the Prophet, when he chewed it, Bishir had taken a bite of it as well. And the Prophet told the Sahaba, hold back your hands, right? Don't eat anymore. Because the Prophet said that it informed me, or I was informed that it is poisoned. Now, subhanallah, when that happened, Bishir, it was too late for him. He already ate the poisoned meat. And he didn't spit it out, even though when he ate it, it felt wrong. So he ate at the same time as the Prophet, but he didn't spit it out even though it felt wrong. Why? Out of adab with the Prophet. SubhanAllah. He talks about that reverence that his father had for the Messenger of Allah, it transfers. Out of adab with the Prophet, he didn't want to spit out meat in the presence of the Prophet. So he said that when I put it into my mouth, I didn't like to save my life after yours, and I thought that you wouldn't have eaten it if there was something wrong with it. So he kept it in his mouth and he swallowed the entire piece. Okay. Now, as for the Prophet, the Prophet called for the woman who prepared the land, right? And the Prophet asked her why she did that. And she said that because my father, my husband, my brother were all killed, right? They're in khaibar. And she said, if you were a false prophet, they said that if you are a false prophet, that this will do away with you. And if you are a true prophet, then you will be spared from this. And the Prophet, of course, was spared. Now the Messenger of Allah sallallahu alayhi wa sallam, did he kill the woman? No. They said, Ya Rasullah, should we kill her, the Prophet? Let it go. This is one of the things that should be mentioned, right? Bishr, on the other hand, Ibn Bara, subhanAllah, from the effect of the poison, his skin started to turn like green. And he was paralyzed from uh neck down, and he passed away as a result of that poison, as a shaheed from that poison. Now, the Messenger of Allah himself, right, he didn't die, sallallahu alayhi wa sallam. That poison was meant to end someone instantly, right? But the Prophet lived for at least three years after that, right? After Khaibah. And I mean the Prophet went through Fatih Makkah, tabuk, the bravery and courage of tabuk, hadjatul wadah. But the messenger of Allah mentioned the pain of that poison even at the time of his death, sallallahu alayhi wa sallam. So how did they reconcile this? That subhanAllah, this was the Prophet when he mentioned the effect of it still remaining three years later, that this was the desire of the Prophet to be counted as a shaheed as well, as a martyr as well, for the honor and the status of shahada, even though it didn't kill the Prophet the way that it was intended to kill the Prophet. As for Bishir, radiallahu ta'ala anhu, bisher didn't pass away. How long he passed away, there are conflicting narrations, but he died as a shaheed. And some of the biographers say that the woman was basically she went through qasas for bisher, the penalty for killing bisher with that meat. As for the Prophet, he forgave her, but she went through the kasas for Bishir, and the kasas was carried out on her for what she did to uh Bishir Ibn al-Bara. Now I go back to his mom, Um Bishir. And this is why I say that in the uh Barzak series, we referenced Um Bishir, but we didn't actually get to get into the story. Um Bishir was devastated, okay, at the death of her son, even though subhanallah, like you think about it, Shaheed with the Prophet. Her father, his father was the first person to take bay'a with the Prophet. Her son was the only person to die as a shaheed with the Prophet in that particular setting and to have that uh that status with the Prophet. She is the one who came to the Prophet and she asked the Prophet, do the dead people get to know one another? Do the dead interact with one another? So the Prophet said, Taribat Yadaki, right? May your hands be covered in dust, like admonishing. And he says, Of course. He said, The good soul is in the body of a green bird in Jannah. And he said, Sallallahu alayhi wasallam, that those birds, those birds then come together and they get to know one another on the branches of the trees of Al Jannah. Shuhada from generations. Get to know one another and they reunite and they talk to one another and they get to know one another. So of course, they do indeed get to reflect with one another, reunite with one another, and they get to meet shuhada from other generations. And subhanAllah, you think about that, and that is wallahi, something like it's not just the people of Gaza that are being reunited as shuhada. Like you see the image of Saleh and Anas and Hassam and these people together. Just because we don't see their bodies here, they get to know one another and they get to interact with one another as shuhada over there. So the Prophet is saying the same way that the birds will fly together and they'll get to know one another here. They come together and they speak and they interact with one another over there as well. So Um Bishir, when anyone was about to pass away from Ben Musarimah, what would she do? She would go to that person that was passing away and she would say, When you die, when you see my son, pass my salam to him. Allahu Akbar. So anyone that she heard was about to pass away from her tribe, she goes and she visits them. When you hear that my son, when you see my son, if you meet my son in the Barzakh, if you meet my son amongst those people of Jannah, then convey my salam to him, then convey my salam to him, then convey my salam to him. And she continued to do this, radiallahu ta'ala anha, until eventually uh she herself passed away, and the people came to her to do the same that she used to do. When, you know, pass my salam, pass my salam, pass my salam, right? May Allah subhanahu wa ta'ala be pleased with them. Again, subhanAllah, two people that you don't hear about much, but look at the legacy, look at the standing that they have with the Prophet, and look at the position that they have with the Messenger of Allah sallallahu alayhi wa sallam. May Allah Azza wa Jal send his peace and blessings upon our beloved Prophet and his family. May Allah be pleased with his companions, may Allah join us with them all in Al Firdaw Sid Allah and allow us to get to know them in bodies of green birds, along with the Shuhada of Gaza Allah Amin. Izakhmala khaira was salam alaykum rahmatullahi wa braqat.