اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝ بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله ، وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ
اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ الله
A few points, final points on the Ghazawat(غزوات) of Umar Bin Khattab رضي الله عنه
Number one;
Umar Ibn Al-Khattab(عمرابن الخطاب) would command his army generals, the field officers
not to establish the Hadood(حدود), on the soldiers, when they are in a state of war.
So, the Hadood(حدود) are not to be applied, when it is a state of war.
Because someone might defect and join the Kuffar(كفار)
and that is much worse than not having the Hadd(حدّ) applied on them.
He would also ask his army officers to be accommodating to some of the men
who are helpful in Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
However, they might have some mistakes or flaws in their personality or their conduct or their manners.
Umar Bin Khattab رضي الله عنه he, for example this is a letter that you sent to his leaders, he said;
لَا يَجْلِدَنَّ أَمِيْرُ الْجَيْشٍ وَلَا سَرِيَه، أَحَدًا حَتَّى
يَتْلَعَ دَّرْ لِعَلَّى يَحْمِلُ الشَّيْطنْ عَلى نِيَّه الْحَقَّ بِالْكُفَّارْ
He said;
The Umaraa(أمراء) of the Army's or the detachments, should not lash or flog anyone,
until they come back to their land
because they might defect to the camp of the Kuffar(كفار).
Because I mean some of the punishments are severe, and the person might have fear
and run away and join the Kuffar(كفار).
So, it's a general rule,
لَا تَكُوْنُوْ عَوْنَ الِّشَّيْطنِ عَلى أَخِيْكُمْ
Rasool Allah ﷺ says: Don't help Shaytan(شَيْطَانْ) on against your brother.
Don't do anything that would, help Shaytan(شَيْطَانْ) on against your brother,
for example the brother did something wrong,
so he became very harsh on the brother,
he becomes defensive, he starts arguing
and by doing that he is siding with Shaytan(شَيْطَانْ),
you see
or for example you see someone, who had a very dark history
and now, and they want to repent and they want to join the ranks of the Saliheen(صالحين)
and you start making fun of their past and you make fun of them
and you give that impression that they're not good enough.
So, they say well forget about it.
I'm not going to join you I'm going to go back to my old ways.
So, by doing that you have helped Shaytan(شَيْطَانْ) against your brother.
So, one should not help Shaytan(شَيْطَانْ) against a Mo'min(مؤمن).
For example, one of his army leaders Salman Al-Rabi'aa Al-Bahli(سلمان ألربيعة ألباهلي),
he had a problem with Tulaiha Al-Asdi(طليحه ألأسدي) and Amr Bin Maadi Akrib(عمروبن معديكرب),
Amr Bin Maadi Akrib(عمروبن معديكرب) and Tulaiha Al-Asdi(طليحه ألأسدي), were two former Murtaddeen(مرتدين),
not only were they were Murtaddeen(مرتدين) but they were the leaders, of Al-Murtaddeen(المرتدين).
Amr Bin Maadi Akrib(عمروبن معديكرب) in Yemen and Tulaiha Al-Asdi(طليحه ألأسدي) in Najd(نجد).
These were the spearheads of the effort of the Murtaddeen(مرتدين).
So, they were the top evil doers.
We're not talking about somebody with middle rank, these were the top ranking Murtaddeen(مرتدين)
and they were men of war, these were skilled fighters with long history of warfare
and because of their pride and skill in fighting,
they rebelled against the Khalifah(خليفه) Abu Bakr As-Siddique(أبوبكرالصديق).
Later on, Abu Bakr As-Siddique(أبوبكرالصديق) showed them, the strength and the power of the Islamic Khilafah(خِلَافَه),
so they gave up and they became Muslim, once again.
So, Suleman Bin Rabiaa Al-Bahali(سليمان ألربيعة ألباهلي), was not treating them well.
He had this problem with Amr Bin Maadi Akrib(عمروبن معديكرب).
So, Umar Ibn Al-Khattab(عمرابن الخطاب) he sent a letter to Salman Bin Rabi'a(سلمان بن ربيعة).
He said;
فَقَدْ بَلَغَنِيْ صَنِيْعَكَ بِأَمْر وَإِنَّكَ لَمْ تُحْسِنْ بِذَلِكَ وَلَمْ تُجْمِلْ فِيْه
فَإِذَا كُنْتَا بِمِثْلِ مَكَانَكَ فِيْ دَارِالْحَرْبِ فَنْظُرُ أَمْرً وَطُلَيْحَه وَقَرِّبْ هُمَا مِنْكَ
وَسْمَعْ مِنْهُمَا فَإِنَّ لَهُمَا بِالْحَرْبِ وَعِلْمًّا وَتَجْرُبَه
وَإِذَا وَسَلْتَا اِلَى دَارِالسِّلْمِ فَأَنْزِلْهُمَا مَنْزِلَتَهُمَا الَّتِيْ أَنْزَلَ أَنْفُسَهُمَا بِهَا
وَقَرِّبْ أَهْلَ لْفِقْهِ وَالْقُرْآن
He said:
I've received news, of what you have done with Amr Bin Maadi Akrib(عمروبن معديكرب),
and you have not done well.
The way you treat the Amr(عمرو) is not right, he wasn't treating him well,
he said: The way you're treating Amr(عمرو), is not right.
He said;
When you are in a state of war you need to take Amr(عمرو) and Tulaiha(طليحه) and put them next to you
and have them as advisors for you,
and you need to listen attentively to their advice, their counsel.
Why?
فَإِنَّ لَهُمَا بِالْحَرْبِ وَعِلْمًّا وَتَجْرُبَه
Because they are knowledgeable in the field of war and they are experts.
However, when you go back to the Land of Peace then put them, where they put themselves
and draw near to you the people of Fiqh(فقه) and Qur'an.
He said: When you go back to the land the peace put them, where they put themselves.
Where did they put themselves?
Because of their Ridda(ردة),
and what they have done in the time of Abu Bakr Siddique رضي الله عنه ,
they have definitely lost some of their status among the Ummah(امة),
because of that stigma of being part of the camp of Murtaddeen(مرتدين).
So, he said: When you get back to the land of peace, put them where they deserve to be.
And you're not putting them in that status, because you are wronging them,
it is because they are the ones, who have put themselves, in that position because of their actions.
In other words, Umar Ibn Al-Khattab(عمرابن الخطاب) is saying,
maybe they don't need to be promoted to high levels, Amr(عمرو) and Tulaiha(طليحه).
However, in the condition of war,
you need to promote them and make them your personal advisors. Why?
Because they are experts in this field.
Even though, they might not have the best Akhlaaq(أخلاق),
they might not be the most righteous men in the army,
they might not have the greatest Taqwa(تقوى)
but when it comes to the field of war, they are the experts.
Therefore, you need to have them close to you,
however you don't appoint them in any position of responsibility,
you keep them as a Shuraa(شورى) counsel for you.
When you go back to the land of peace, who would you bring next to you?
The people of Qur'an and Fiqh(فقه).
So, you need to put the right person in the right place
and sometimes a person is suitable for one position,
you transfer him to another he's not the right person.
Amr(عمرو) and Tulaiha(طليحه) are good in Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله),
but when it comes to the institutions within the Islamic community.
Like for example, the Imamah(إمامة) and the teaching
and such areas, they're not the right people for it,
Tulaiha Al-Asdi(طليحه ألأسدي) claim to be a prophet at one point of time.
However now, he deserves to be…. Please brothers, turn off your mobiles…
There's a similar situation that happened in the time of Abu Bakr Siddique رضي الله عنه.
When he was recruiting for the war, either it was, either against Al-Murtaddeen(ألمرتدين)
or against the Persian Empire or the Roman Empire.
Most likely it was against the Persian and Roman Empire.
So, he was recruiting all of these Bedouins and villagers and they would come to Madina.
You see Rasool Allah ﷺ he lived in Makkah and Madina,
he didn't go anywhere else Rasool Allah ﷺ did not anywhere else.
So, the people who benefited from him most are the ones, who chose to be close to him.
The ones who chose to live in Madina
or the ones who were living in Makkah, during the first 13 years,
or the tribes that were very close to Madina.
These are the ones that got the most benefit out of Rasool Allah ﷺ,
but the tribes who are further away,
they didn't received that Tarbiyyah(تربية) that the Sahabah رضي الله عنهم, who were in Madina received.
You see within the Sahabah(صحابه) you have ranks,
you have the greatest is Abu Bakr(ابوبكر) and then Umar(عُمَر)
and then you have the Council of six which was appointed by Umar Ibn Al-Khattab(عمرإبن ألخطاب).
And then you have the Ashra Mubashireen Bil Jannah(عشره مبشرين بالجنة) and the six or among them.
And then you have Ahlul Badr(أهل البدر),
and then after Ahlel Badr(أهل البدر)
As'haab Bait Ur-Ridhwan(أصحاب بيت الرضوان)
and these are 1400 Sahabi(صحابي), the ones who gave Rasool Allah ﷺ the Pledge of Allegiance under the lout tree
and the number was 1400.
And Allahعَزَّوَجَلْ says about them,
لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ
Allah is pleased with the believers who gave you the Pledge of Allegiance under the tree.
And then the next status and the last,
this is the last status are the ones who became Muslim after Fath(فتح) Makkah.
And Allahعَزَّوَجَلْ says: The ones who believed after the opening of Makkah
are not equal to the ones who believed before the opening of Makkah.
And these who became Muslim towards the end of the Da'wah(دعوة) of Rasool Allah ﷺ, the last two years
are Sahabah(صحابه) who maybe only met Rasool Allah ﷺ once,
maybe they only attended one of his talks.
Maybe the only time they saw him was in Hajjah-Tul-Widaa( حجّةُ الوداع).
So, they are not equal to the Sahabah (صحابه) who spent years and years studying under Rasool Allah ﷺ.
Now, on top of that you have some Taba'een(تابعين), who are from distant lands.
So, the level of tarbiyah(تربيعة) was different not everybody had the same tarbiya(تربيعة),
the tarbiya(تربيعة) that Abu Bakr(ابوبكر) had,
was different than the tarbiya(تربيعة) somebody thousand kilometers away had.
Even though, both were contemporaries of Rasool Allah ﷺ.
So, some of these men are coming into Madina, they were the new recruits
and they didn't have sufficient tarbiya(تربيعة) many of them were not Sahabah(صحابه).
They were new Muslims they just became Muslim,
they were coming to Madina responding to the call of Hayyah Alal-Qitaal(حيً ألالّقِتال).
Abu Bakr(ابوبكر) is inviting them to fight and they came to Madina they're responding to the call.
The Sahabah رضي الله عنهم in Madina have good Akhlaaq(أخلاق), good manners,
good behavior, they know how to treat others, they're very compassionate, merciful.
But then you have some of these Bedouin tribes coming in and they're rough, harsh.
They lack the Akhlaaq(أخلاق).
You know, the Bedouin leads a very tough lifestyle,
so that reflects on their behavior.
Rasool Allah ﷺ says there's a difference between the shepherds of camels and the shepherds of sheep,
you could've are affected by even the line of work that you do.
The shepherd's of camels because they're dealing with arrogant animals,
they tend to develop arrogance too,
while the shepherd of sheep because they're dealing with very soft and compassionate animals,
they become very soft and compassionate too,
and that's why Rasool Allah ﷺ says;
مَا مِنْ نَبِيّْ اِلَّا وَرَاعَ الْغَنَمْ
Every Prophet has been a shepherd of sheep.
Every prophet has been a shepherd of sheep,
they said: What about you? He said: Even me.
Rasool Allah ﷺ used to be a shepherd.
So, these tough men would come into Madina and they were rude.
And the Sahabah(صحابه) were getting frustrated by their Akhlaaq(أخلاق).
They didn't have the tarbiya(تربيعة) that the Sahabah(صحابه) had,
and they were complaining to Abu Bakr(ابوبكر), the Khalifah(خليفه),
they were saying, how can we deal with these people?
They're harsh, they're rude.
Abu Bakr As-Siddique(أبوبكرالصديق) had enough, so he stood up and he gave a Khutba(خطبة)
and he called all of the Sahabah(صحابه), he said: You are complaining about these men,
who came into Madina whom, we are going to send, to fight the enemy.
He said:
This harshness and rudeness and toughness in them is going to be used against the enemy of Allah.
So, I ask you in the name of Allah, if you have any duty of respect and obedience towards me,
to leave them alone, and to forgive them, and not to be harsh with them,
except, if they disobey the commands of Allah.
Abu Bakr Siddique رضي الله عنه is saying, overlook their mistakes,
if they are harsh with you, smile on their faces.
Why? Because this harshness that they have
is going to be Against the Adoo(عدوّ) of Allah, the enemy of Allahعَزَّوَجَلْ.
So, even though they lacked the tarbiya(تربية)
but Abu Bakr As-Siddique(أبوبكرالصديق) was ready to send them out,
Why?
Because he saw that they can use, what they have against Adaa e Allah(عداءالله عَزَّوَجَلْ).
Over here Umar Ibn Al-Khattab(عمرابن الخطاب) is saying,
Amr Bin Maadi Akrib(عمرو بن معديكرب) and Tulaiha Al-Asdi(طليحه ألأسدي) might not be the most perfect and ideal of men.
However, when it comes to the art of war, they are the men you should have next to you.
I mean it's, we talked about Amr Bin Maadi Akrib(عمرو بن معديكرب)
we said: That he once held the horse by its legs and the horse couldn't even move.
These were strong men and Tulaiha Al-Asdi(طليحه ألأسدي), there was one story about him
and this story is most in Siraj ul Mulook(سراج الملوك) by Turtoshi(ترتوشي).
He goes on his own and he enters into the camp of the Persian general and he walks in,
he goes straight, to the compound of the general of the entire army
and he takes the horse of the general and walks out.
So, one of their knights he pursues him, Tulaiha Al-Asdi(طليحه ألأسدي), he turns around,
he kills him and takes his horse.
The second knight among them follows Tulaiha Al-Asdi(طليحه ألأسدي),
Tulaiha Al-Asdi(طليحه ألأسدي) kills him and takes his horse.
Now, he has three horses, the third knight attacks him
and Tulaiha(طليحه) succeeds in having him, surrender.
So, he ties him up and takes this horse, now he has four horses and one prisoner of war.
And he walks out and he goes to the camp of the Muslims
and hands over four horses and a prisoner of war.
So, this fighter he said: he asked the Ameer(أمير) of the Muslims, he said;
I have one question, please answer it, one question.
Who was this man?
He said, Why are you asking?
He said: I've never seen something like this in my life.
He goes straight to the compound of our leader, which is guarded by 70,000 soldiers.
And he goes straight, and takes away the horse of our general.
And then one man among us, whom we consider is equal to 1000 fighters, was killed by him,
a second of our fighters, who is equal to 1000 was killed by him, and then I went to pursue him.
And I don't think that there's anyone in our army equal to me in strength and courage.
And I have seen death on his hands.
He said, this is Tulaiha Al-Asdi(طليحه ألأسدي).
So, these were men who are good at that field.
But when it comes to other areas, in times of peace,
he said: Put them where they deserve to be.
And that's an important quality of the leader.
You need to know the abilities and the skills of your followers.
Don't expect everyone to be equal, don't expect everyone to do the same thing,
Rasool Allah ﷺ used to send the right person to the right place,
he would ask the right person to do the right thing.
When an old man came to the Rasool Allah ﷺ asking him
tell me, O Rasool Ullah about one thing, this old man said;
لَقَدْ كَثُرَتْ عَلَيَّ شَرَاعَ لْإِسْلَاْم
The commands of Islam are becoming too many for me to keep track off,
you know, every now and then there's a new Ayah(آية) telling us to do something new.
I can't keep track of all of that.
Tell me one thing that I can hold on to.
What did Rasool Allah ﷺ tell him to do, Go and fight Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).?
No! He told him, zikr(زكر),
zikr(زكر) of Allah, do the Zikr(زكر) of Allah, because this is an old man,
and that's the most suitable thing for him, the Zikr(زكر) of Allahعَزَّوَجَلْ.
لَا يَذَالُّوْ لِسَانَكْ رَتْبٌ بِزِكْرِالله
Your tongue should be soft all the time moving doing the zikr(زكر) of Allahعَزَّوَجَلْ.
While when a tough man, young man who is married to nine women came to Rasool Allah ﷺ,
Rasool Allah ﷺ told him first of all, you have to divorce five of your women,
and then go Fee-Sabeel-Lillah(فِي سَبيل الله).
So, different people would be told to do different things.
When Noaim Ibn Masood(نُعَيم إبن مسعود) came to Rasool Allah ﷺ and said;
I want to join you and this was during the Battle of the trench.
Rasool Allah ﷺ said: Don't join me.
If you join me, you're going to be only one soldier
but go and divide the enemy from within.
So, Rasool Allah ﷺ is our example in leadership, put the right person in the right place.
Number two, Al-Khalifah(ألخليفه) Umar Bin Khattabرضي الله عنه
considered it to be his responsibility to safeguard the Muslims and protect them.
There are statements to the extent of him saying,
I wish there was a wall of fire between me and the Romans.
He has taken away Ash-Sham(ألشام), taken away Egypt, taken away North Africa,
now he wants to consolidate, what he has teach them Islam spread the Da'wah(دعوة)
because the issue is not just to expand in territory and to grow in size.
And to become an empire, an empty Empire.
You know, with some of the empires of the past, the objective of the kings was to expand,
to be proud that we have more and more land, day in and day out.
But that wasn't the objective of the Khulafa(خلفاء).
The objective of the Khulafa(خلفاء) was to establish the Deen(دِيْن) of Allah.
So, when they take a land, they want to establish the Deen(دِيْن) of Allah on that land.
What's the point of taking that land if Kuffr(كفر) will carry on,
because some of those areas were very unruly and difficult,
and the nature of the people was difficult in some of those lands.
I mean the Khulafa(خلفاء) had to deal with people like Al-BarBar(ألبربر), like Khurasaan(خراسان)
like different nations like Persia, like Al-Akraad(ألأكراد),
you're talking about a multi ethnic Khilafah(خِلَافَه),
it wasn't all just one ethnic group, it wasn't all Arabs.
In the time of Umar Ibn Al-Khattab(عمرابن الخطاب), you had Arabs,
you had Persians, you had Kurds, you had Indians, you had the Turkish people,
you had Barbar, different languages, the Coptic's of Egypt,
the people of Egypt were called the about the Acbaat(أكبات), the Copts.
So, it was a multi ethnic Khilafah(خِلَافَه) with different religions.
So, now it is time to consolidate this and to establish the Deen(دِيْن) of Allahعَزَّوَجَلْ on these areas.
And some of these areas are very rebellious, like for example,
the land of Khurasan(خراسان) and Afghanistan, rebelled three times against the Khulafaa(خلفاء)
and whenever, they would invade the land, they would break free again,
they would be taken again and then they would break free and these rebellions carried on,
until eventually Islam sunk in their hearts but it took some time.
It's not like they just opened it and suddenly everybody just became Muslim and that was it.
The Sahabah(صحابه) suffered a lot, they went through a lot of hardship,
to bring these people to Islam.
And that's why Subhaan Allah(سُبْحَان الله) it is the manifestation of the Hadith(حديث)
that some people will be brought into Jannah(جنة), in chains.
This is an authentic Hadith(حديث). Rasool Allah ﷺ says;
Some people will be brought into Jannah(جنة) in chains.
It wasn't an easy process, they had to be dragged into it.
And sometimes, you would have ethnic problems,
the Arabs fighting with the Barbar in Andalus(أندلس).
And the yemeni tribes fighting with the Seera(سيره) tribes in Khurasan(خراسان)
and also in an Andalus(أندلس).
And all of those problems need to be tackled and countered.
It's not like suddenly they became Muslim and they forgot about all of the Assabiyaat(عصابيات),
they became perfect and ideal human beings.
The process of changing a human being is the most difficult process, and it takes a long time.
That's why the most difficult job of all, is the job of the Ambiyaa(أنبِيَاء)
because they are dealing with the human heart.
And the human being is the most complicated being.
Umar Ibn Al-Khattab(عمربن خطاب) said: I wish there was a wall of fire between me and the Romans.
So, he wanted to protect the Muslims.
And now these new people, who just joined the Islamic Khilafah(خِلَافَه)
and embraced Islam, like the people have Ash-Sham(ألشام),
the people of Iraq, the people of Khurasaan(خراسان),
it's now the duty of the Khalifah(خليفه) to protect them, yesterday, they were enemies.
Now, it is the responsibility of the Khalifah(خليفه) to protect them, when they're Muslim
or even when they're non Muslim paying Jizya(جزية).
And this is when Umar Ibn Al-Khattab(عمرابن الخطاب) started opening up the sughoor(ثغور),
what is called As-Sughoor(ألثّغور),
As-Sughur(ألثّغر) is a town of Ribaat(رباط) or a fortress,
it is an army that is dedicated for Ribaat(رباط).
What Ribaat(رباط) means?
You have this frontier land that is between the land of the Daar-Ul-Islam(دارالإسلام) and Daar Ul-Kuffr(دارالاكفر),
you have the land of Islam and the land of Kuffr(كفر)
that border that frontier land, it needs to be protected and guarded.
The people who are protecting that frontier are called Murabitoon(مرابطون).
And the towns in which they settle in our call Sughoor(ألثّغور).
Al-Basra(ألبصره) was a sughar(ألثّغر), Al-Kufa(ألكوفه) was a sughar(ألثّغر),
Al-Fustat(ألفستات) was a sughar(ألثّغر),
I mean these towns which are now huge towns, were initially military camps
and Umar Ibn Al-Khattab(عمرابن الخطاب) would ask his governors to relocate entire tribes into these towns,
and the sole purpose of that relocation is to serve as guards Fee-Sabeel-Lillah(فِي سَبيل الله).
Why? Because of the virtues of Ribaat(رباط).
Rasool Allah ﷺ says one day spent in Ribaat(رباط)
is greater than 60 years of Sayyam(صيام) and Qayyam(قيام).
And Rasool Allah ﷺ says: One day spent in Ribaat(رباط)
is better than Aetiqaaf(إعتكاف) in Al-Masjid-ul-Haram(ألمسجدالحرام)
because of the virtues of Ribaat(رباط) Fee-Sabeel-Lillah(فِي سَبيل الله),
these tribes were willing to relocate and move with their families into these new frontier towns.
They left their homeland, they left their homes, they left their businesses,
and they relocated to new areas, just for the sake of protecting the rest of the Muslims.
Umar Bin Khattab رضي الله عنه he told Saad Ibn Abi Waqas(سعدإبن أبي وقاص).
أُذْقُوْ حُرَّاسَقَ عَلى أَسْكَرَقْ
Spread the guards around your soldiers,
وَتَيَقَّذْ مِنَ الْبِيَاتْ
And beware of nightly attacks, Al-Baiyat(ألبيات) is an attack at night.
And this was an old form of warfare, they would ambush at night
and they would kill everyone because at night you can't really tell the difference between man, woman or child.
So, there was Baiyat(ألبيات) going on both sides,
the Muslims doing Baiyat(ألبيات) to the enemy and the enemy doing bayaat to the Muslims.
And this was a very dangerous thing because everybody just gets killed,
attacks at night, you can't really distinguish between civilian and non civilian.
So, Umar Ibn Al-Khattab(عمرابن الخطاب) is telling him, be careful, beware of Baiyat(ألبيات).
And then he said;
وَلَا تُعْتَ بِأَسِيْرِ الَّيْسَ الْعَقْدَ إِلَّا ضَرَبْتَا عُنُقَ لِتُرْهِبَهْ بِذَلِكَ عَدُوْالله وَعَدُوَّكْ
And any prisoner of war that lands in your hand and doesn't have a covenant execute him immediately.
So, that you would terrorize the enemy of Allah and your enemy.
At that particular stage in the war, Umar Ibn Al-Khattab(عمرابن الخطاب) wanted to instill fear in the enemy,
so he said: All of the prisoners of war should be executed.
This is not a general rule, the Ameer(أمير) of the Muslims has the right,
the authority of either execution or enslavement, or freeing with ransom
or freeing for without a ransom, all of that is up to the Ameer(أمير).
And that's according to the classical scholars.
So, the responsibility of guarding the Muslims is responsibility of the Khalifah(خليفه) or Wali-Ul-Amr(وليِّ الّأمر).
Now a days, one of the reasons why the Ummah(امة) is in a state of loss
and a state of confusion is because our leaders are not guarding us.
Our borders are left unchecked, unmanned,
and the land of the Muslims has turned into a land that is halal(حلال) for the enemies of Allah.
They use our military bases, they use our airports, they use our air bases,
they use our resources, it is all become a plunder and a booty for the enemies of Allahعَزَّوَجَلْ.
So, the Ummah(امة) now today are sheep, without a shepherd.
And the leaders of the Muslims, if they are unable, or incapable of defending the Muslim borders,
they should resign and hand it over to somebody who's willing to take that responsibility.
Leadership over us is responsibility.
It's not an honor, it's a responsibility.
تَكْلِيْفَ وَلَيْسَ التَّشْرِيْفَ
And unfortunately,
the case is today that positions of leadership among the Muslims are used to usurp
and take over the wealth of the Muslim.
So we are being ripped off from both sides, from the side of the outside enemy, and from the inside enemy,
when the Muslim Ummah(امة) today is the wealthiest Ummah(امة) in terms of its natural resources.
We ask Allahعَزَّوَجَلْ to give us leaders, who will take care of their responsibilities
and we ask Allahعَزَّوَجَلْ to appoint over us the best of us.
Number three;
The Tahreez(تحريض), the encouragement to fight,
and I apologize brothers and sisters,
if for the past few days, all what we've been talking about is fighting and Jihad(جهاد) and the Ghazoo(غزؤ) and all of that.
I mean, I'm going by the book
and this is the history of the Sahabah رضي الله عنهم, if we want to cover it,
then we have to go by the book
and we have been left in the dark
when it comes to the history of the Sahabah رضي الله عنهم and the history of Rasool Allah ﷺ
because sometimes, the speaker would have fear or would not want to talk about a particular topic
or because a particular topic is controversial, or such issues.
So, you would have a morphed or changed history.
I think that is being dishonest with the Islamic history.
If you want to talk about Islamic history, you talk about it all or you leave it all.
Don't pick and choose and give a wrong impression of what it is,
because it's very dangerous you know, it's not only that you should say the truth
but sometimes, you need to say all of the truth.
Sometimes, it's not sufficient to say part of the truth, you have to go with all of the truth.
I mean when it comes to the Seerah(سيرة) of Rasool Ullah for example.
There's so much in the Seerah(سيرة) of Rasool Ullah,
that you could present Rasool Ullah in any different image you want to,
because there is going to be something to support that image,
if you want to present Rasool Allah ﷺ as a fighter, who did nothing but fighting, you can.
If you want to present Rasool Allah ﷺ as a family man and that's it, you can.
If you want to present Rasool Allah ﷺ as a peaceful man, who never fought it, at all you can.
There's so much to support that
there's so much to support everything in the Seerah(سيرة) of Rasool Allah ﷺ,
but the thing is if you only cover one angle
and you give the impression that this is who Rasool Allah ﷺ was and that was it, that is deception.
So, we either talk about it all, or you leave it all.
And since we're talking about the history of Umar Ibn Al-Khattab(عمرابن الخطاب)
really his Khilafah(خِلَافَه) was all fighting, that's what he was doing, from one war to another.
And the same with Abu Bakr Siddique رضي الله عنه.
So, if we don't like to talk about this topic.
We should just forget about the history, and talk about something else,
we can choose a scholar from the third or fourth century that did nothing but Ibadah(عبادة),
we can find a lot of examples of that,
but this was the life of the Sahabah رضي الله عنهم and we're compelled to talk about this
because this is who they were.
He was in Madina far away from battlefield but that's what he is thinking about.
Subhaan Allah(سُبْحَان الله), He said: I would be thinking about the Army,
how to finance it, and arm it, while I am in my Salah(صلاة).
أُجَّحِّشُ الْجَيْشَ وَأَنَا فِيْ الصَلَاتِيْ
He is so concerned about it, that he is handing over the weapons to the soldiers, when he's in Salah(صلاة).
Means, that's he is thinking about how he's going to do it.
So, يعني, I don't want anybody to say that
I'm trying to present a certain point of view or anything
I'm just talking about the life of Umar Ibn Al-Khattab(عمرابن الخطاب) as it is I'm going by the book
we said we're going to talk about his life from the book of Ales Sallabi(علي الصَّلابي)
and that is what is in there and I've been covering every chapter in the book.
Number three:
Tahreez(تحريض) encouragement to fight.
He sent a letter to Abu Obaidah Amr Bin Jarrah(أبوعبيدة عمروبن جراح), he said;
بسم الله الرحمن الرحيمْ۝
مِنْ عَبْدِ الله ،عمر إبن ألْخطاب،إِلى أَمِيْنِ أُمَّة أَبِيْ عبيده عمرو بن جرّاح سَلَامٌ عَلَيْكَ
فَإِنِّيْ أَحْمَدُ الله عزّوجل سِرًّا وَعَلى نِيَّةْ
وَاُحَزِّرُكُمْ مِنْ مَّعْسِيَتِ الله عزوجل
وَأُحَزِّرُكُمْ وَأَنْهَاكُمْ وَأَنْ تَكُوْنُوْ مِمَّنْ قَالَ اللهُ فِيْهِمْ
قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ
وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا
وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ
فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ۝
وَصَلى اللهُ عَلى خَاتَمِ النَّبِيِّنَ وَإِمَامِ الْمُرْسَلِيْنَ وَالْحَمْدُ للهِ رَبِّ الْعَلَمِيْنَ۝
A very short letter he said;
بسم الله الرحمن الرحيمْ۝
From the servant of Allah, the slave of Allah, Umar Ibn Al-Khattab(عمرابن الخطاب)
to the trust worthy of this Ummah(امة), Abu Obaidah Amr Bin Jarrah(أبوعبيدة عمروبن جراح),
Salam-Un-Alaika(سلامٌ عليك),
I praise Allahعَزَّوَجَلْ to you in public and in private
and I warn you from committing sins and I warn you from being amongst those whom Allah said;
Say if it be that your father's,
your son's,
your brother's,
your mates,
or your Kindred.
The wealth that you have gained,
the commerce in which you fear a decline
or the dwellings in which you delight
are dearer to you than Allah or His messenger or Jihad(جهاد) in His cause
than wait until, Allah brings about His decision and Allah guides not the rebellious and
صلى الله على سيّدنا محمد
That was the end of the letter.
He is sending to Abu Obaidah(ابوعبيدة) an Ayah(آية) of Qur'an.
And this Ayah(آية) is saying, if your son's, your parents, your brothers, your tribes,
your business, your houses are dearer to you than Allah, His Messenger
and Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله)
than wait until, Allah brings down His punishment. And then
صلى الله على سيّدنا محمد
Abu Obaidah(ابوعبيدة) he read the letter on his army,
and they all cried, they were all crying,
he was encouraging them.
This was raising the morale, the Khalifah(خليفه) raising the morale of his Ummah(امة),
not throwing them in jail.
Number four;
reminding them with the virtues of Shahadah(شهادة).
And there are letters that he sent to Saad Ibn Abi Waqas(سعدإبن أبي وقاص)
and also Saad Ibn Abi Waqas(سعدإبن أبي وقاص) telling his army
and Abu Obaidah(ابوعبيدة), and Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) used to say,
if you die Fee-Sabeel-Lillah(فِي سَبيل الله), you die as a shaheed(شهيد), if you live, you live happy.
Number five: And this is an interesting point of view from the Khalifah(خليفه) Umar Ibn Al-Khattab(عمرابن الخطاب),
he didn't want the Sahabah رضي الله عنهم to be involved in agriculture and excessive business.
He heard that some of the Sahabah(صحابه),
when they reached to the blessed land of Ash-Sham(ألشام) and they saw the fertile valleys, gardens.
Something they were not used to seeing in their dry arid land.
They started buying land and farming it.
Umar Ibn Al-Khattab(عمرابن الخطاب) waited until, they were about to harvest their fruits
and he burned every single farm, down to the ground.
And then he told them;
If you cultivate the land and are engaged in business you become like everyone else.
Allahعَزَّوَجَلْ has sent you to fight the people and bring them to Islam.
In another narration, he said: Allah has sent you to fight the people and bring them to a Islam,
meaning you are a military that's the role of the Sahabi(صحابي), is to be a soldier.
And if you start farming, then I'm going to impose on you Jizya(جزية)
because that is the role of the people of the book.
He said: This is the role of the People of the Book, farms and business,
your role is to invite, the people to the religion of Allah,.. soldiers.
And he said: I'm going to impose on you Jizya(جزية),
if I ever hear again that one of you is opening up a farm.
They are allowed to do some business
because business in those days did not demand a full time commitment,
you could do a deal make some money and then you're free.
Umar Ibn Al-Khattab(عمرابن الخطاب) did not want them to get involved in lines of profession
that need the long term commitment like farming,
as a farmer you have to work every day and it ties you down to your land and this cripples you.
So, maybe in this time Umar(عُمَر) comes and sees,
how we are living today, all of us are employees.
and we began the month dreaming about the end of the month,
when we will receive that paycheck.
Allah ho Alam(الله اعلم) how he will deal with that,
because he wanted Sahabah(صحابه) to be free of any long term commitments,
so that they can propagate and promote the religion of Allahعَزَّوَجَلْ
and he considered it that would be sufficient for them to live off the booty that they get, the Ghanaem(عنائم).
Number six;
and we talked about this, he would guard the Borderlands of the Ummah(امة).
And the final section.
By the way, we're almost done maybe tomorrow we'll finish.
Maybe tomorrow we'll finish with the series on Umar Ibn Al-Khattab رضي الله عنه,
we're moving to the last section
and that is the last days in the life of Umar Bin Khattab رضي الله عنه.
His last moments,
Umar Ibn Al-Khattab(عمرابن الخطاب) was sitting with the Sahabah(صحابه) and he asked them, he said;
مَمِّنْ كُمْ يَحْفَظُ حَدِيْثَ رَسُوْلِ الله صلى الله عليه وسلم فِى الْفِتْنَةْ
Who among you memorizes or remembers the Hadith(حديث) of Rasool Allah ﷺ, regarding the Fitnah(فِتْنَه),
Huzaifa Bin Yaman(حذيفه بن يمان) said: I do.
Huzaifa Bin Yaman(حذيفه بن يمان) was the expert when it came to the Ahadith(احاديث) of fittan(فتن)
because, Hudaifah(حذيفه) said: People used to ask Rasool Allah ﷺ about the good news
and I used to ask him about the bad news,
they used to asking about the good things, I was asking about the bad things.
So, he was a reference when it came to the fittan(فتن).
So Hudaifah(حذيفه) said: I do.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: Bring it on.
Huzaifa Bin Yaman(حذيفه بن يمان) said;
سَمِعْتُ رسول الله صلى الله عليه وسلم ، يَقُوْلُوْ
الفِتْنَةُ الرَّجُلِ فِيْ أَهْلِيْه وَمَالِيْه وَنَفْسِيْهِ وَ وَلَدِه وَ جَارِهِيْ
يَكْفِرُهَا أَصِّيَامُ وَصَّلَاةُ وَصَّدَقَةُ وَالْأَمْرُوْ بَلْ مَعْرُوْفِ وَنَّحْيِ عَنِ الْمُنْكَرْ
I heard Rasool Allah ﷺ say, that the Fitnah(فِتْنَه)
and Fitnah(فِتْنَه) means trial or tribulation,
the Fitnah(فِتْنَه) of a man, in his family, his wealth, his self, his children, and his neighbors
is forgiven through Salah(صلاة), Sayyam(صيام) and Sadaqah(صدقه),
and the enjoining good and forbidding evil.
Umar Ibn Al-Khattab(عمرابن الخطاب) said;
لَيْسَ هَذَا أُرِيْد إِنَّمَا اُرِيْدُ الْفِتْنَةِ أَلَّتِيْ تَمَوْجُوْكَ مَوْجَ لْبَحْرِ
This is not what I'm asking about.
I'm asking about the Fitnah(فِتْنَه) that is like the waves of the ocean
he's talking about the Fitnah(فِتْنَه) that is like the waves of the ocean.
Hudaifa(حذيفه) said: O, Ameer Ul-Mo'mineen(أميرالمؤمنين)! Why do you want to know about it?
Between you and that Fitnah(فِتْنَه) is a locked gate.
You don't need to know about it.
You, Umar Ibn Al-Khattab(عمرابن الخطاب), you do not need to know about that Fitnah(فِتْنَه).
Because there is a locked gate between you and that Fitnah(فِتْنَه).
Look at the amazing question that Umar(عُمَر) asked رضي الله عنه. He said;
That gate will it be open, or will it be broke.?
Will it be broken down, or will it be opened?
The lock on this gate, will it be opened with a key, or will it be cracked open and broken?
Why asked such a question? What's the difference?
You open the gate or you break the gate.
He said: Is that gate going to be opened or broken down?
Hudaifa(حذيفه) said: No! Ameer Ul-Mo'mineen(أميرالمؤمنين) it will be broken.
Umar Ibn Al-Khattab(عمرابن الخطاب) said:
If it is broken then it will never be closed again, until the Day of Judgment.
That's why Umar(عُمَر) asked.
If you open a door you can close it, you can shut it,
but if you break it, that's it is broken, forget
Umar Ibn Al-Khattab(عمرابن الخطاب) wanted to know, what will happen?
Hudaifa(حذيفه) said: That it will be broken.
Therefore, this gate of Fittan(فتن) will never be closed, until the day of judgment,
the floodgates are open and that will carry on, until the day of judgment,
and that is what happened.
As long as Umar(عُمَر) is alive, there are no Fittan(فتن)
because the Fittan(فتن) don't dare to show their faces, when Umar(عُمَر) is alive.
If Shaytan(شَيْطَانْ) cannot face Umar Ibn Al-Khattab(عمرابن الخطاب), eye to eye,
how can the Fittan(فتن) face him.
The Taba'een(تابعين) who were studying under Hudaifa(حذيفه) and they heard this conversation,
they said;
Did Umar(عُمَر) know, they asked Hudaifa(حذيفه), they said: Did Umar(عُمَر) know,
who the gate was?
Hudaifa(حذيفه) said: Definitely, he did.
Just like he knew that before, tomorrow is today,
because I have told him, in explicit and clear terms, who the gate was.
Now, the Taba'een(تابعين) were shy to ask Hudaifa(حذيفه) who the gate was.
So, they sent Masrooq(مسروق) one of his close student to ask him the question.
He said: Who was the gate, or what is the gate?
Hudaifa(حذيفه) said: Umar(عُمَر) was the gate.
He was the gate, that was preventing the Fittan(فتن) from coming through to this Ummah(امة).
But as soon as he was killed, that's when the seeds of Fittan(فتن) started growing.
You had the Fitnah(فِتْنَه) of Al-Qadar(ألقدر), Al-Qadariya(ألقدريه) and Al-Jabariya(ألجبرية),
you had the Fitnah(فِتْنَه) of what happened with Ali رضي الله عنه and Uthman Ibn Affan(عثمان ابن عفان)
and the split that the Ummah(امة) breaking into Ahl-Us-Sunnah wal Jamaah(أهل لسنة والجماعة)
and Shia(شيعه) and Khawarij(ألخوارج).
And we can see that that split exists until this day.
That split was very old.
The seeds of it, were in the time of the Sahabah(صحابه), in the time of Uthman(عثمان) and Ali(علي)
and it carries on until, this day and only Allah knows if it will ever end.
The Ummah(امة) was one, was unified, there were no different Madhahib(مذاهب),
there were no different groups in the time of Umar(عُمَر).
But after Umar(عُمَر) that is when you started having groups growing and Fittan(فتن) and Ahzaab(أحزاب).
Umar Ibn Al-Khattab(عمرابن الخطاب) was a powerful man who was able to stand as a gate
that prevented any Fitnah(فِتْنَه) from coming through.
Not only Fittan(فتن) made public but if you have any doubts in your mind come to Umar(عُمَر)
and it will straighten them out, like we've seen with that man who was
wondering about the meanings of some of the Mutashabihaat(متشابهات), Ayaat(آيات) of Qur'an.
He said: come, I will teach you, what they mean?
That man did not leave except with very clear understanding.
He said: O Ameer Ul-Mo'mineen(أميرالمؤمنين), I exactly know, what they mean now?
He told him go, and tell your people, who used to pretend to be a Shaikh(شيخ) for them,
go and tell them that you were seeking knowledge but you got it wrong.
إِنَّ سَبِيْغًا أَرَادَالْعِلْمَ فَأَخْتَعْ
You missed the point.
And Hudhaifa(حذيفه) said;
هَلْ كَانَ قَالَ نَعَمْ كَمَا يَعْلَمْ أَنَّ دُوْنَ غَدٍّ أَلَّيْلَ إِنِّيْ حَدَّثْتُ حَدِيْثًا لَيْسَ بِالْأَغَالِيْتَ
Hudhaifa(حذيفه) said: Umar(عُمَر) knew exactly who the door was
because I told him in an explicit terms.
So, Hudhaifa(حذيفه) was not speaking of his opinions, he was speaking based on information of the Ghaeb(غيب)
that he knew from Rasool Allah ﷺ.
Because he said;
لَيْسَ بِالْأَغَالِيْتَ
It's not something that is wrong, it's not something that is doubtful.
I told him about things that are certain.
So, Hudhaifa(حذيفه) knew some of Ilm(علم) of Al-Ghaeb(ألغيب) because Rasool Allah ﷺ told him,
and by the way what other secrets Hudhaifa(حذيفه) have?
He knew the names of Al-Munafiqeen(ألمنافقين).
Umar Ibn Al-Khattab(عمرابن الخطاب) used to make a Dua(دُعَا), an interesting Dua(دُعَا);
أَلَّلهُمَّ إِنِّيْ أَسْئَلُكَ قَتْلًا فِيْ سَبِيْلِكَ ، وَوَفَاتً فِيْ بَلَدِ النَبِيِّكْ
O Allah I asked you, to be killed in Your path and to die in the town of Your Prophet,
and then he would ask himself the question.
How can I die as a Shaheed(شهيد) in the town of Rasool Allah ﷺ,
because Madina was the heartland of Islam, no army could reach there.
The land of the Thaghur(ثغور), the frontier land is so far away from Madina,
no enemy could dream of getting near to Madina in the time of Umar(عُمَر).
So, Umar(عُمَر) would wonder, I'm asking a Dua(دُعَا) but how can it happen.
In fact, his daughter Hafsa(حفصه) would ask him, she say: O my father,
what do you mean dying as a Shaheed(شهيد) in Madina. How can that happen?
But then Umar Ibn Al-Khattab(عمرابن الخطاب) would say;
If Allah wants it to happen, He will make it happen.
And this tells you if you want something from Allahعَزَّوَجَلْ, ask Allah
and if Allah want it to happen, it will happen.
There's no limit to what Dua(دُعَا) you can make.
Umar Ibn Al-Khattab(عمرابن الخطاب) was making a Dua(دُعَا)
that seemed to be very difficult to happen or impossible
but Allahعَزَّوَجَلْ created the means for that Dua(دُعَا) to be fulfilled.
So, ask Allahعَزَّوَجَلْ make Dua(دُعَا).
In fact, if you don't make Dua(دُعَا) to Allah, Allah becomes angry with you.
مَنْ لَّمْ يَسَّ الله يَغْضَبْ عَلَيْه
And that's very interesting because if you have a friend
and you don't ask him for any favors, they love you.
If you start asking them for favors,
today you come to him and say, brother, I'm broke.
I want to borrow 10 quid that's it, just 10 quid.
Here we go. Sure, no problem take it.
Next day, brother you know what? I need to 20 quid today, all right, Tayeb(طيب),
what's going on? He said: Well I have situation not good here?
That's it take 20 quid.
Next day, I need 50 quid,
Come on man you're asking for too much, he gives it to you.
Next day a 100 quid,
that's it brother you're asking for too much you go your way I'm going mine.
I Fed up, frustrated with you, you're asking too much, you're begging.
However, with Allahعَزَّوَجَلْ the more you ask him, the more He loves you.
And if you don't ask Him, He is angry with you.
And that's the meaning of the name of Allah Al-Kareem(ألكريم), the generous.
Auf Bin Malik Al-Ashjaaee رضي الله عنه one of the Sahabah(صحابه), he saw a dream;
رَأَيْتُ سَبَبًا فَدَلَّا مِنَّ السَّمَاءْ
And he saw this dream during the reign of Abu Bakr Siddique رضي الله عنه ,
he saw a rope coming down from the heavens.
وَأَنَّ النَّاسَ تَتَاوَلُوْ لَه’ وَأَنَّ عمر فَضَلَهُمْ بِثَلَاثَةِ أَزْرُعٍ قُلْتُ أَمَاذَكْ
And people were trying to reach to the rope, but they can't.
And then Umar(عُمَر) came in.
And he was three cubits taller than everyone else and he held it.
So, I said: How come, in his dream. He's asking how come, the answer was,
لَأَنَّه’، خَلِيْفَةَ مِنْ خُلَافَاءِ اللهِ تَعَالى فِى الْأَرْضْ
وَأَنَّه’ لَا يَخَافُوْ فِى اللهِ لَوْ مَطَّلَائِمْ، وَأَنَّه’ يُقْتَلُ الشَّهِيْدَ
Because Umar(عُمَر) is one of the Khulafa(خلفاء) of Allah on earth.
And he fears the blame of no blamer and he die as Shaheed(شهيد).
So, Auf Bin Malik(عوف بن مالك), went to Abu Bakr As-Siddique(أبوبكرالصديق), the Khalifah(خليفه)
because Abu Bakr(ابوبكر) used to interpret dreams.
So, he went to him and he told him the dream. Abu Bakr(ابوبكر) said;
Call in Umar Ibn Al-Khattab(عمرابن الخطاب), so Umar Ibn Al-Khattab(عمرابن الخطاب) came in
and Abu Bakr(ابوبكر) told Auf(عوف), he said;
Narrate the dream to Umar(عُمَر), just like your narrated it to me.
So, he said: I went on narrating the dream.
Until, I reached to the part talking about Umar(عُمَر) being a Khalifah(خليفه) of Allah on earth.
Umar Ibn Al-Khattab(عمرابن الخطاب) said;
"أَكُلُّ هَذَا يَرَعَنْ النَّائِمْ"
All of this can be seen by somebody, who is dreaming
in other words, he's saying this is nonsense.
This cannot be true, all of this stuff you see all of this in your dream, What's going on?
And he told this man that, this is a lie, this is nonsense,
don't believe in it and that was it.
Until, Umar(عُمَر) became Khalifah(خليفه) and he went to Al-Jabiyyah(ألجابيه) in Ash-Sham(ألشام),
Al-Malik Bin Auf(ألمالك بن عوف) was there.
So, Umar Ibn Al-Khattab(عمرابن الخطاب) was giving Khutbah(خطبه) and then he called Auf(عوف)
and he told him: Narrate to me, your dream.
Auf(عوف) said: Didn't you disbelieve in it and didn't you tell me not to narrate it,
he said: Yes! But I did that because I was embarrassed
for such a dream to be mentioned, in front of Abu Bakr(ابوبكر),
you are saying that I'm the Khalifah(خليفه) of Allah.
Umar Ibn Al-Khattab(عمرابن الخطاب) did not want such a dream to be mentioned in front of Abu Bakr(ابوبكر),
he was shy.
Umar Ibn Al-Khattab(عمرابن الخطاب) considered himself to be a student
and the soldier under Abu Bakr(ابوبكر) and he was never looking up for Khalifah(خليفه) at all.
He never wanted to be a Khalifah(خليفه) he never asked for it, and now he was Khalifah(خليفه).
So, he told Auf Bin Malik(عوف بن مالك) narrate to me the dream.
So, I narrated it to him, the dream he said.
Well, regarding the first part, that I am the Khalifah(خليفه) of Allah as you can see,
regarding the part that I fear the blame of no blamers, in the sake of Allahعَزَّوَجَلْ,
I hope that, that is what Allah knows of me.
And then the part that says that I would be killed as a Shaheed(شهيد),
How can I be killed as a Shaheed(شهيد) when I'm living in the Island of the Arabs?
How can I die as a Shaheed Fee Jazirat Al-Arab(شهيد في الجزيرةالعرب),
وَاَنَّ لِيْ بِشَّهَادَةْ فِيْ جَزِيْرَةِالْعَرَبْ
How can that happen?
Umar Ibn Al-Khattab(عمرابن الخطاب), said: I'm old in age and I'm becoming weak in strength
and my nation is spreading.
So O Allah take away my soul.
When I am not in state of weakness and deficiency.
In other words Umar Ibn Al-Khattab(عمرابن الخطاب) is saying that I have reached an age
where I fear, I wouldn’t be able to fulfill my responsibilities.
So O Allah I am ready to go, take away my soul.
And that was his last Hajj(حَجْ).
After 10 years of Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله), Da'wah(دعوة),
taking care of the weak, the orphan, the poor, Umar Ibn Al-Khattab(عمرابن الخطاب) says;
O Allah take me away, take my soul away.
Abu Musa Al-Ash'ari(أبوموسى ألأشعري) saw another dream and,
Subhaan Allah(سُبْحَان الله) dreams are amazing you know,
how many dreams have we brought up in this session, this is part of a An-Nabuwwa(أنبوة)
and dreams are the Bisharaat(بشارات) that He gives to the Mo'mineen(مؤمنين).
And the interpretation of dreams was Sunnah(سنة) of Rasool Allah ﷺ, and the Sahabah(صحابه) after him.
And in certain stages in our history and in certain conditions,
there is an upsurge, there's a surge in dreams,
and maybe we are going through one of those times,
when there are so many dreams, going around,
and I know of, some Shuyookh(شيوخ) in Yemen, who are good in interpreting dreams.
So, they get a lot of people coming to them and narrating their dreams.
See, a person is seeing a dream doesn't know, what other people are seeing
but these Shuyookh(شيوخ) who interpret dreams.
They're hearing it, from the different people
and they're saying that there's a surge in the dreams that people are having,
regarding Al-Fittan(ألفتن) and the events of the end of time and such issues.
So, that's an indication of something, and there's such a rise in these dreams, I mean, now
the frequency of brothers and sisters having these dreams is increasing
and these are Bisharaat(بشارات) glad tidings that Allahعَزَّوَجَلْ is giving Ummah(امة), .
good news for the believers and they have different objectives.
Sometimes, it's to give a good news to the Ummah(امة),
sometimes it is to give good news to the certain person, who saw the dream
sometimes, it is to strengthen them, sometimes, it is to help them,
in their path towards Allahعَزَّوَجَلْ.
So, they have different objectives.
And I talked a lot with the scholars sometimes brothers asking me about interpretation of dreams.
So I take it to these scholars and ask them what it means.
And they feel that a lot of these dreams have good news for the Ummah(امة).
So that’s good, and obviously with dreams, there are indications
you cannot take them, as facts
there are indications and you don't really know for sure,
if it was a dream, a true dream or false dream, until after the event happens.
But Subhaan Allah(سُبْحَان الله) Shuyookh(شيوخ) have told me about some dreams
that were seen in the past, it is just amazing
as if the person who saw this dream has an open book of the future.
Dreams that were seen years ago about events that are recent.
So Subhaan Allah(سُبْحَان الله) this is an area that is truly amazing.
It is as Rasool Allah ﷺ said this is only thing left of Nabuwwa(نبوة) of Prophet hood.
And the fact that a lot of it is happening now is an indication that there is something going on with the Ummah(امة).
We asked Allahعَزَّوَجَلْ to give this Ummah(امة) and to grant it victory.
Not only that, but to make us part of that,
that we'd be part of At-Taefah Al-Mansoorah(ألطَّائفه ألمنصوره)
that will give victory to the Ummah(امة) of Muhammadﷺ.
Abu Musa Al-Ash'ari(أبوموسى ألأشعري) he saw a dream.
So, now, see there's a lot of dreams
because it's coming before an important event and that's death of Umar Ibn Al-Khattab(عمرابن الخطاب).
So, there is a surge of dreams, you have many dreams regarding this event.
Abu Musa Al-Ash'ari(أبوموسى ألأشعري) saw a dream he has some horses with him
and then is climbing up a mountain
and the number of the horses is decreasing, decreasing, decreasing until, he had only one left
and he reaches to a very slippery Cliff but he climbs it,
and on top of that cliff he finds, Rasool Allah ﷺ sitting with Abu Bakr(ابوبكر)
and Rasool Allah ﷺ was calling and inviting Umar Ibn Al-Khattab(عمرابن الخطاب) to join them.
Abu Musa Al-Ash'ari(أبوموسى ألأشعري) interpreted this to mean
that Umar Ibn Al-Khattab(عمرابن الخطاب) his death is approaching.
So they told Abu Musa Al-Ash'ari(أبوموسى ألأشعري) tell Umar(عُمَر) about it. He said;
I am not going to be the one, to send his condolences to him,
and he refused to tell Umar(عُمَر) about this dream.
Umar Bin Khattab رضي الله عنه saw a dream
and this was the last Khutba(خطبه) of Jumu'ah(جمعه) that he gave
and this is in the Masnad Al-Imam Ahmad(مسند إمام أحمد) and it is Sahih(صحيح), he said;
إِنِّيْ قَدْ رَأَيْتُ رُعْيَه لَأرَاهَا إِلَّاحُضُوْرَ أَجَلِيْ،
رَأَيْتُكَ أَنَّ دِيْقًا نَقَرَنِيْ نَقْرَتَيْنََ
وَ إِنَّ قَوْمًا يَعْمُرُوْنَنِي أنْ أسْتَخْلِفْ فَهُوَ عَيْنَ الّخَلِيْفَةْ مِمْ بَعدِ
وَ إنَّ الله لَمْ يَكُنْ لِيُضَيَّ دٍيْنَه، وَلَا خِلَافَتَه’، وَلَلَّذِيْ بَعْثَ بِهِ نَبِيَه
فَإِنْ عَجِلَ بِأمرٌ خِلَافَتُ شُوْرَى فَإِنَ هَا أُلآءِ سِتَّهْ
ألَّذِيْنَ تُوُ فِّيَّ رَسُوْلَ الله صلى الله على وسلم وَهُوَّ عَنْهُمْ رَاضِيْ
He said: I've seen a dream.
This was Khutba(خطبه) of Jumu'ah(جمعه) talking about his dream,
he said: I've seen a dream and I interpreted to mean that my death is close,
I've seen that a rooster has pecked me twice
and that some men are asking me to appoint a Khalifah(خليفه).
Now, Allahعَزَّوَجَلْ will not forsake
His religion or His Khilafah(خلافه) or the message of Muhammadﷺ.
So, if something happens to me then the Khilafah(خِلَافَه) is decided by these six men
whom Rasool Allah ﷺ died and he was pleased with them
and that is when he appointed the Council of six,
but Umar Ibn Al-Khattab(عمرابن الخطاب) carried on of work as usual.
He had a meeting with Hudhaifa Bin Yaman(حذيفه.بن يمان) and Sahal Bin Haneef(سهل بن حنيف),
he sent them to survey the land of Iraq and to assess the Kharaaj(خراج) the land tax.
So, when they came and delivered the report to him.
He said: I hope that you did not make it difficult on the people of Iraq,
he is talking about the non Muslims of Iraq, who are going to pay the Kharaaj(خراج).
Umar(عُمَر) was concerned, he didn't want it to be difficult for them.
He didn't want to overburden them.
So, he said: I hope you didn't make it difficult on the families of Iraq.
They said: No, we left them with more than what we take from them.
And then Umar Ibn Al-Khattab(عمرابن الخطاب) said;
وَالله إِنْ سَلَّمَنِيَ الله لَا أَدَّعَنَّ أرَامِلَ أَهْلِ الْعِرَاقِ، لَا يَحْتَجْنَا إِلَا رَجٌلٍ بَعْدِيْ أبَدًا
لَا أدَعنَّ أرَامِلَ أهْلِ الْعِرَاقِ إِلَا رَجُلٍ بَعْدِيْ أبَدًا
In the name of Allah, if Allah grants me life, I'm not going to leave the widows of Iraq
in need of any man after me.
I'm going to take care of all of their needs,
so that they wouldn't need the help or assistance of anybody else.
Four days after the statement Umar Ibn Al-Khattab(عمرابن الخطاب) was killed رضي الله عنه
and that's what we will talk about In Sha Allah ho Ta'ala(إن شاء الله تعالى) tomorrow night.
And that will be our last session
on the life of Umar Ibn Al-Khattab(عمرابن الخطاب) Al-Farooq رضي الله عنه.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ
IT SHUDDERS IN PAIN FREELY
MY CHASITY, MY MODESTY!
OH MUSLIM, YOU SAW
MY INJURY AND THE INJURY OF MY PRIDE