DO YOU HEAR MY APPEAL?
IN MY SEVERE TRIBULATION AND DISRESS
DO YOU HEAR MY GRON,
MY AGONY AND MY CRYING?
GLAD TIDING TO MY NATION,
THEY RAISED TO THE RANK OF MARTYRS,
MY CONDOLENCES ARE NOT TO THEM,
BUT RATER FOR THE MUSLIMS
DO YOU HEAR MY GRON,
MY AGONY AND MY CRYING?
GLAD TIDING TO MY NATION,
THEY RAISED TO THE RANK OF MARTYRS,
بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْرًا
We'll carry on with, the Jihad(جهاد) of Umar Ibn Al-Khattabرضي الله عنه, with Muhammadﷺ,
we talked about the Battle of Badr(بدر), move on to the Battle of Uhud(أحد).
Uhud(أحد), started out as a victory for the Muslims,
the army of Al-Mushrikeen(ألْمُشْرِكِين) was running away
but because of the disobedience of the few, the whole suffered.
Rasool Allah ﷺ has appointed, fifty archers to stay on the hill and not to move from their place.
Rasool Allah ﷺ said: Even if you see birds eating from our dead bodies, vultures eating from our dead bodies,
DO NOT come down, until I tell you!
And if you see us winning DO NOT come down, until I tell you! Very clear orders.
But forty of the fifty, disobeyed those orders of Rasool Allah ﷺ and they came down from the mountains,
because they thought that the battle is over.
That’s when Khalid Ibn Walid(خالد ابن وليد), with his eyes of an eagle caught, the weak spot
and he made his move and he attacked the Muslims from behind.
So the victory was turned into a defeat.
Rasool Allah ﷺ very swiftly changed his plan
and he retreated up, the Mountain of Uhud(أحد),
and he went into some of the crevices, the cracks into the mountain.
And He climbed up, thus protecting the rest of the Muslim army
and the Mushrikeen(ألْمُشْرِكِين) of the Quraish(قُرَيْشْ), did not pursue them, any further.
However, there was a rumor that went around that, Ibn Qami'a(إبْن قَمِئه) has killed Rasool Allah ﷺ.
He claimed that, he has killed Rasool Allah ﷺ,
in fact, he injured Rasool Allah ﷺ.
So, Abu Sufiyan(ابوسفيان) wants to know the facts.
So, he goes up a bit in the mountain and he screams, or shouts.
He says:
أَ فِي الْقَوْمِ محمد ؟
Is Muhammad(محمد) among you?
Because now, the Muslims were hiding,
أَ فِي الْقَوْمِ محمد ؟
Rasool Allah ﷺ said:
لَا تُجِيْبُوْا
Do not respond back!
He then said:
أَ فِي الْقَوْمِ اِبْنِ اَبِىْ قُحَافَهْ ؟
He used to call Abu Bakr(ابو بكر) Ibn Abi Quhafa(ابن ابي قحافه),
the nickname of his father was Abi Quhafa(ابي قحافه).
He said: Is Abu Bakr(أبوبكر) among you?
Rasool Allah ﷺ said:
لَا تُجِيْبُوْا
Do not respond back!
He said:
أَ فِي الْقَوْمِ عمرابن الخطاب ؟
Rasool Ullah said: Do not answer back.
Abu Sufiyan(ابو سفيان) then said:
اِنَّ هَؤلآءِ قُتِلُوْا فَلَوْ كَانُوْا اَحْيَاء لَأَجَابُوْا
These men have been killed,
if they were alive they would have responded back.
Why did Abu Sufiyan(ابوسفيان) only asked about only these three.?
Because he and the Kuffar(كفار) recognized that these are the pivots of the society of the Muslim community.
Rasool Allah ﷺ and Al-Wazeerain(ألْوَزِيْرَيْن), his two advisors,
Abu Bakr(ابو بكر) and Umar رضي الله عنهما.
And this shows you the status of Abu Bakr(ابو بكر) and Umar(عُمَر) wasn’t only recognized in Muslim community
but it was also recognized among Al-Mushrikeen(ألْمُشْرِكِين).
When Umar Ibn Al-Khattab(عمر ابن الخطاب) heard that statement he couldn’t hold back.
He said:
كَذَّبْتَ يَا عَدُوْاَلله اَبْقَى الله عَلَيْكَ مَا يُخْزِيْكَ
You are lying, you enemy of Allah the ones, who're mentioned are alive, to upset you.
So, Abu Sufiyan(ابوسفيان) said:
أُعْلُوْا هُبَلْ
Raise Hubal(هبل), Hubal(هبل) is one of their many gods.
Rasool Allah ﷺ said:
أَلَا تُجِيْبُوْا؟
Aren’t you going to respond back?
They said: What should we say?
He said: Say,
اَلله اَعْلى وَ اَجَلْ
Allah is Higher and Greater!
Abu Sufiyan(ابو سفيان) said:
اَلْعُزَّى لَنَا وَلَاعُزَّى لَكُمْ
We have Uzza(عُزَّه) and, you have no Uzza(عُزَّه).
Uzza(عُزَّه) is another of their gods.
Muhammadﷺ said:
أَلَا تُجِيْبُوْا؟
Aren’t you going to respond back?
They said: What should we say?
He said: Say,
اَللهُ مَوْلَانَا، وَلَامَوْلَى لَكُمْ
Allah is our protector and, you have no protector.
And then Abu Sufiyan(ابوسفيان) said:
يَوْمٌ بِيَوْمِ بَدْرَ وَلَأ يَّامُ دُوَّلْ وَالْحَرْبُ سَجَالْ
وَسَتِجَدُوْنَ مُثْلَةْ لَمْ آمُرْبِهَا وَلَمْ تَسُوْنِيْ
He said: Days rotate one day you win, and one day you lose
and this day is our payback for the day of Badr(بدر).
Meaning you won in Badr(بدر), we won this day.
And then he said,
وَسَتِجَدُوْنَ مُثْلَةْ لَمْ آمُرْبِهَا وَلَمْ تَسُوْنِيْ
And you are going to find some mutilation, I did not order it but I also don’t disapprove it.
He was referring to the bodies of the Muslims, who were mutilated such as body of Hamza Ibn Muttalib رضي الله عنه,
his body was mutilated.
Hind(هند) asked, for his liver to be plucked out, so that she can eat it.
She had a bite from it, but then she spit it out.
So, Abu Sufiyan(ابوسفيان) is saying; I am not the one, who called for this mutilation of the bodies
but in at the same time, I am not very upset about it, that it happened.
Rasool Allah ﷺ said:
أَلَا تُجِيْبُوْا؟
Aren’t you, going to respond back?
They said: What should we say?
لَا سَوَاء قَتْلَانَا فِي الْجَنَّةْ وَ قَتْلَاكُمْ فِى النَّارَ
Respond back by saying; But we are not equal,
our dead are in Paradise, and your dead are in Hell Fire.
Because Abu Sufiyan(ابوسفيان) was saying, that now its tit for tat, we are even.
Rasool Allah ﷺ is saying: No! We are not even it's not the same
because dead among us, go to Jannah(جنة) and dead among you go to hellfire.
It was Umar(عُمَر), who was doing the talking,
so Abu Sufiyan(ابوسفيان) got bit closer to Umar(عُمَر) and he said:
أُنْشِدُكَ الله ياعمر أَقَتَلْنَا محمد
I ask you in the name of Allah, Umar(عُمَر) did we kill Muhammad(محمد)?
Umar Ibn Al-Khattab(عمرابن الخطاب) said:
اَللَّهُمَّ لَا وَإِنَّه’ لَيَسْمَعُ كَلَامَكَ اَلْآنْ
In the name of Allah! No! And he is right now, listening to you talking.
Abu Sufiyan(ابوسفيان) said:
اَنْتَ اَصْدَقَ عِنْدِيْ وَأَبَرْ، اَنْتَ اَصْدَقْ عِنْدِيْ مِنْ اِبْنِ أَبِىْ قَمِئَةَ وَاَبَرْ
You are more truthful to me, and righteous than Ibn Abi Qamia’h(ابن ابي قميه).
I would believe you and not believe Ibn Abi Qamia’h(ابن ابي قميه).
In the battle of Ghazwat Bani Al-Mutalaq(غزوة بني اَلْمُصْطَلَقْ),
one of the Muhajireen(مهاجرين), he kicked one of the Ansaar(أنْصَار),
so the Ansaari(أنْصَاري) said:
يا لِلْاَ نْصَار
He is calling the Ansaar(أنْصَار), to gang up on the Muhajiri(مهاجري)
and the Muhajiri(مهاجري) said:
يا لِلْمُهَاجِرِيْن
He is now calling for the Muhajireen(مهاجرين).
And a fight was about to start between the Companions of Rasool Allah ﷺ for such a small affair.
Rasool Allah ﷺ said:
اَبِدَعْوَى الْجَاهِلِيَّةْ وَأَنَا بَيْنَ أَظْهُرِكُمْ
Are you calling to the slogans of Jahiliyah(جاهليه) and I am still living among you?
You are calling for this Nationalism, this Tribalism, while I am still here?
And then he said:
دَعُوْهَا فَإِنَّهَا نَتِنَهْ
Stay away from it, because it has evil smell.
Rasool Allah ﷺ is talking about, the perils, the evils of nationalism and tribalism.
He is telling them, to stay away from it, because it has an evil smell.
Now, Abdullah Ibn Ubae(عبدالله إبن أبي), who was the head of the Munafiqeen(منافقين).
When he heard about this incidence, he said:
أَفَعَلُوْهَاأَمَا وَالله لَئِنْ رَجَعْنَا اِلَى الْمَدِيْنَةِ لَيُخْرِجَنَّ الأَعَزَّ مِنْهَا الّأَذَلْ
That’s what they have done,
when we go back to Madina, the noble one, will drive out the lowly one.
What Abdullah Ibn Ubae(عبدالله إبن أبي) was referring to, is that.
He, the noble one, is gonna drive out Muhammadﷺ, the lowly one.
These were the words of the head of the Munafiqeen(منافقين).
His son Abdullah(عبدالله) heard about this statements of his father.
He stood on the entrance to Madina and he said to his father,
I am not going to allow you in, he is holding his sword in his hand,
he said: I am not gonna allow you in, until Rasool Allah ﷺ allows you in.
That shows you the loyalty that Islam has built
that he was willing to kill his father.
If Rasool Allah ﷺ does not give him permission to come in.
Now Umar Ibn Al-Khattabرضي الله عنه said:
دَاعْنِيْ أَضْرِبْ عُنُقَ هَذَا الْمُنَافِقْ
O Rasool Ullah, let me behead this Munafiq(منافق).
What did Rasool Allah ﷺ say?
He said:
لَا يَتَّحَدَّثُ النَّاس، اَنَّ محمدًا يَقْتُلُ اَصْحَابَهْ
I don’t want people to say that Muhammad(محمد) is killing his followers.
Over here Rasool Allah ﷺ is not disputing the fact, that Abdullah Ibn Ubae(عبدالله إبن أبي) deserves to die, for what he said,
that was Kuffr(كفر), it was Riddah(ردة).
So, Rasool Allah ﷺ is not disputing the fact, that he deserved to be executed.
Rasool Allah ﷺ is saying the reason, why I am not going to implement that punishment against Abdullah Ibn Ubae(عبدالله إبن أبي),
is because I don’t want people to say that Muhammad(محمد) is killing his followers.
Rasool Allah ﷺ was concerned about the reputation of the Muslims.
Rasool Allah ﷺ has given a reputation of strength and unity, he has given reputation of loyalty
that the Muslims stick together that, they do not allow any of the enemy to come between them.
And this has been witnessed by visitors who come to Madina from among the ranks, of the disbelievers.
For example one of them said:
I've visited the Roman Emperor in his palace,
I've visited Persian Emperor in his palace,
I've visited An-Najashi(النجاشي) in his palace,
and I have seen how these kings and emperors were treated
but I am telling you that, I have never, ever seen a people who respect and love their leader
like the Sahabah(صحابه) love Muhammadﷺ.
He would be making Wudu(وضؤ) and they would be jumping to grab the droplets of water, falling of his body
and then, they would rub their bodies with it.
So, Rasool Allah ﷺ did not want the people to say, that Muhammadﷺ is killing his followers
because that would turn people away from Islam.
So, Rasool Allah ﷺ is saying
لَا يَتَّحَدَّثُ النَّاس، اَنَّ محمدًا يَقْتُلُ اَصْحَابَهْ
I don’t want people to say that Muhammad(محمد) is killing his followers.
Some lessons here, N0: 1
The perils of nationalism,
this is a disease which Rasool Allah ﷺ said, will carry on in my Ummah(امة).
Rasool Allah ﷺ said: Two things of Jahiliyah(جاهليه) will remain in you,
this Asabiyyah(عصبية), this nationalism or tribalism
and Niyahaa(نِيَاحَةْ) on the Mo'ta(مَوْتَى) the wailing on the dead.
This is very dangerous disease and it's one of most important gateways of Shaytan(شيطان).
So, Allahعزُّوَجل is warning us,
وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ۚ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ ۚ
Tell My servants to speak good words because Shaytan(شيطان) causes disunity or rifts between them.
You could say one word that would be misinterpreted by your brother and that could cause a war.
All what Shaytan(شيطان) needs is you to make a slip of a tongue or a wrong word
and then he plays in the heart of your brother by giving him a feeling of bad suspicion in what you have said
and after this he just picks up from there and flares up.
All what cause this problem was for one of the Al-Muhajireen(المهاجرين) to kick one of the Al-Ansaar(الأنْصَار).
Allah-Ho-Alam( الله اعلم) if it was accidental or it was intended, Allah-Ho-Alam( الله اعلم).
Anyway that was the reason, why they were about to fight each other.
Rasool Allah ﷺ is saying;
اَبِدَعْوَى الْجَاهِلِيَّةْ وَأَنَا بَيْنَ أَظْهُرِكُمْ
this is the call to Jahiliyyah(جاهليه).
And this disease still exist among the Ummah(امة) today.
There is racism, there is discrimination
you would rarely find any two neighbouring Muslim countries who don’t have bickering between them.
They don’t have to be neighbouring, Pakistan and Bangladesh are not neighbouring.
So, it's all over the Muslim world.
Look at the Middle East, every country has problems with every country that is adjacent to it, that's bordering it.
And then within the country you have different tribes
and then within tribes, you've different clans
that’s all Asabiyyah(عصبية) of Jahiliyyah(جاهليه).
Rasool Allah ﷺ says: That belongs to the time of Ignorance, pre-Islamic Ignorance.
So, we need to stay away from it.
Everybody is equal and Allahعزُّوَجل differentiates between you, in your status according to your Taqwa(تقوى),
إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ
The closest to Allahعزُّوَجل among you are the ones, who have Taqwa(تقوى).
IN SULHA-AL-HUDAYBIYYAH(صلح الحديبية)
Umrah-Tul-Qadha(عمرة القضاء) and Sulha-Al-Hudaybiyya(صلح حديبة) we will talk about them together,
Rasool Allah ﷺ went with Sahabah رضي الله عنهم with the intention of making Umrah(عمرة)
but people of Quraish(قُرَيْشْ) prevented them from entering into Makkah.
So, Rasool Allah ﷺ wants to send one of his Sahabah(صحابه) to negotiate with the leaders of Makkah.
So he proposed to Umar Ibn Al-Khattab رضي الله عنه that, he should go and negotiate with the people of Makkah.
Umar Ibn Al-Khattab(عمرابن الخطاب) said:
O Messenger of Allah there is nobody of Bannu Udae(بنو عُدَي) in Makkah who, I can count on to give me protection.
His clan, the clan of Umar Ibn Al-Khattab(عمرابن الخطاب) was small
and there wasn’t anybody in there, who was strong at the moment to offer Umar Ibn Al-Khattab(عمرابن الخطاب) with protection.
That was the system in those days every clan offer protection to his followers.
If the clan is weak or small then you don’t get their protection.
So, Umar Ibn Al-Khattab(عمرابن الخطاب) said: Why don’t you tell Uthman(عثمان) to go,
because his family can offer him with protection, Bannu Ummayah(بنوامية).
So, Rasool Allah ﷺ agrees with the suggestion of Umar Ibn Al-Khattab(عمرابن الخطاب)
and he sent Uthman Ibn Affan(عثمان ابن عفان) to go into Makkah.
Anyways, things developed from there, they were not allowed to go in
and they ended up signing up an agreement called Sulha-Al-Hudaybiyyah(صلح الحديبه),
the Peace Pact of Al-Hudaybiyyah(الحديبه).
The terms in there, were not appealing to the Muslims
and Umar Ibn Al-Khattab(عمرابن الخطاب) wasn't happy at all.
Some of the terms in that Agreement.
Number one, You don’t make Umrah(عمرة) and you go back.
And they all came with the intention of Umrah(عمرة).
Number two,
If a Muslim comes from Makkah to Madina, after the signing of the Agreement he is turned away.
But if a Muslim Apostates and leave from Madina to Makkah he is not turned away.
So, this seems to be a double standard here.
We turn away our people but you don’t turn away the people, who leave from among us.
Umar Ibn Al-Khattab رضي الله عنه he went to Rasool Allah ﷺ and argued with him.
He said:
أَلَسْتَ بِرَسُوْلِ الله؟
Aren’t you the Messenger of Allah?
Rasool Allah ﷺ said: Balaa(بَلَى) Yes,
أَلَسْنَا بِالْمُسْلِمِيْن؟
Aren’t we the Muslims?
Rasool Allah ﷺ said: Yes!
أَلَيْسُوْا بِالْمُشْرِكِيْنَ؟
Aren’t these the Mushrikeen(مشركين), the disbelievers
Rasool Allah ﷺ said: Yes!
Umar Ibn Al-Khattab(عمرابن الخطاب) said:
فَعَلَامَ نُعْطِي الدَّنِيَّةَ فِيْ دِيْنِنَا
Why should we then agree to this compromise.?
Why should we agree to these terms.?
Rasool Allah ﷺ responded by saying:
إِنِّيْ رَسُوْلُ الله وَلَسْتُ أَعْصِيْهِ وَهُوَ نَاصِرِيْ
I am the Messenger of Allah and I am not going to disobey the commands of Allah and Allah will give me victory.
Umar Ibn Al-Khattab(عمرابن الخطاب) wasn’t satisfied, he went to Abu Bakr(ابو بكر).
Umar(عمر) now went to Abu Bakr(ابو بكر) and told him.
أَلَيْسَ بِرَسُوْلِ الله؟
Isn’t he the Messenger of Allah? Abu Bakr(ابو بكر) said: Yes!
أَلَسْنَ بِالْمُسْلِمِيْن؟
Aren’t we the Muslims?
Abu Bakr(ابو بكر) said: Yes,
أَلَيْسُوْا بِالْمُشْرِكِيْنَ؟
Aren’t these the disbelievers?
Abu Bakr(ابو بكر) said: Yes,
Umar(عُمَر) said:
"فَعَلَامَ نُعْطِي الدَّنِيَّةَ فِيْ دِيْنِنَا"
Why should we then agree to such an Agreement.
Abu Bakr As-Siddique رضي الله عنه said:
اِلْزَمْ غَرْزَہ فَإِنِيْ أَشْهَدُ أَنَه، رَسُوْلُ الله وَأَنَّ الْحَقَ مَا اَمَرَبِهِ وَلَنْ نُخَالِفَ اَمَرَ الله وَلَنْ يُضَيِّعَهُ الله
(اِلْزَمْ غَرْزَةْ)
stick to his stirrups,
the stirrups of where you put your feet in when you are riding the horse.
Stick to them, meaning stick to whatever he does, don’t move an inch
from the way of Rasool Allah ﷺ because I witnessed that he is Messenger of Allah
and that what Allah tells him is the truth and that Allahعَزّ وَجَلّ will not forsake His Messenger.
That was the Yaqeen(يقين) of Abu Bakr As-Siddique رضي الله عنه.
Yes, may be these terms doesn’t make any sense to us however, what he does is right.
And if it's a command of Allahعَزّ وجَلّ then it's right and true
and Allahعَزّ وجَلّ has promised to give His Prophet victory He will give it to him.
One of the concerns that Umar Ibn Al-Khattab(عمرابن الخطاب) had, is about Umrah(عمرة)
Umar Ibn Al-Khattab(عمرابن الخطاب) told Rasool Allah ﷺ in the earlier conversation.
Didn’t you promise us that we will make an Umrah(عمرة)?
Rasool Allah ﷺ said: Yes, I did,
But did I promise you that you will make it this year.
Umar(عُمَر) said: No,
Rasool Allah ﷺ said: Then you will make Umrah(عمرة), you will make Tawaf(طواف) around the house of Allah.
Umar Ibn Al-Khattab(عمرابن الخطاب), it was his zeal, that drove him into this conversation.
But after he heard the response of Abu Bakr(ابو بكر)
you know at times of difficulty the Sahabah(صحابه) would go to Abu Bakr(ابو بكر),
Abu Bakr(ابو بكر) was the Sheikh(شيخ) of Sahabah(صحابه)
and his response would put an end to their arguments, and would give them tranquility in their hearts.
It happened when Rasool Allah ﷺ died,
it happened when they disputed on the Khilafah(خِلَافَه),
it happened on the issue of Army of Usamah(اسامه),
it happened on the appointment of Usamah(اسامه) as the leader of the Army.
Every time it was Abu Bakr As-Siddiqueرضي الله عنه, who would give them peace.
When Umar(عُمَر) heard the response of Abu Bakr(ابو بكر) he felt that he has done something wrong,
he shouldn’t have argued with Rasool Allah ﷺ back and forth.
Umar Ibn Al-Khattab(عمرابن الخطاب) says;
مَا زِلْتُ أَتَصَدَّقْ وَأَصُوْم وَ أَعْتِقْ وَاُصَلِّى
مِنَّ الَّذِيْ صَنَعْتُ يَوْمَئِذٍ مَخَافَةْ كَلَامِى الَّذِيْ تَكَلَّمْتُ بِهْ
After that I would give Sadaqah(صدقه) I would fast I would free slaves and I would pray
because of the words that I have spoken on that day.
And this is very important lesson for us, when you commit a sin
if you want to wipe out that sin, what you do is, do good deeds.
Umar Ibn Al-Khattab(عمرابن الخطاب) felt that he has commited a mistake
therefore, he was fasting, praying , freeing slaves, giving Sadaqah(صدقه)
not just once of each, he was doing it more than once.
So, that Allahعَزّ وجَلّ will forgive him for what he did.
Allahعَزّ وجَلّ says;
إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ
Good deeds wipes out the evil deeds.
So, to wash away your sins, to cleanse your body, do good deeds.
Abu Bakr As-Siddiqueرضي الله عنه he says, he had a statement but briefly he said:
People have short vision
and they fail to see that Allahعَزّ وجَلّ has a plan
and that plan takes its time.
He was talking about Sulha-Al-Hudaybiyyah(صلح الحديبه).
He said: They failed to see the wisdom behind this Sulha(صلح).
He said: A short while later, I saw Suhail Ibn Amr(سهيل ابن عمرو),
Suhail Ibn Amr (سهيل ابن عمرو) was the one who represented the Quraish(قُرَيْشْ) in signing the Agreement with Rasool Allah ﷺ.
And he was very argumentative, for example,
when Rasool Allah ﷺ was dictating to Ali Ibn Abi Talib(علي ابن ابي طالب) what to write.
Rasool Allah ﷺ said, write
بسم الله الرحمن الرحيم
so, Ali(علي) wrote
بسم الله الرحمن الرحيم
Suhail Ibn Amr(سهيل ابن عمرو) said: No, We don’t know Ar-Rahman(الرحمن) Ar-Raheem(الرحيم)
write; Bismekallah Hum(بسمك اللهم), In the name of God, you have to be neutral.
And then Rasool Allah ﷺ said:
هَذَا مَا صَالِحَ عَلَيْهِ محمد رسول الله
This is an agreement between Muhammad Rasool Ullah,
Suhail Ibn Amr(سهيل ابن عمرو) interrupts and says: No!
If we agree that you are Messenger of Allah, we wouldn’t be negotiating with you to start with,
but write your name and your father.
Muhammad Ibn Abdullah(محمد ابن عبدالله)
Rasool Allah ﷺ told Ali(علي) wipe it out, erase it.
Ali(علي) didn’t want to erase it,
Rasool Allah ﷺ told Ali(علي) show me, where it is.
Rasool Allah ﷺ was illiterate, show me where it is.
So, Ali(علي) pointed to it, Rasool Allah ﷺ erased it, with his own hand.
Suhail Ibn Amr(سهيل ابن عمرو), who was representing the Kuffar(كفار) in this Agreement.
A year later Abu Bakr As-Siddique(ابو بكر الصديق) said:
I saw him with my own eyes bringing the camels to Rasool Allah ﷺ after his Umrah(عمرة),
for Rasool Allah ﷺ to sacrifice them.
And then I saw when the barber of Rasool Allah ﷺ was shaving his head
I saw Suhail Ibn Amr(سهيل ابن عمرو) going down on his knees and picking the clipping of Rasool Allah ﷺ
and putting them on his eyes, to get Barakah(بركة) from him.
Abu Bakr(ابو بكر) is saying, people have a short vision
this was a short while later, look at how the hearts changed.
Suhail Ibn Amr(سهيل ابن عمرو) was now a Muslim.
Islam spread like a wild fire when there was peace.
Before Fateh Makkah(فتح المكة)
Rasool Allah ﷺ was preparing his army but he made his destination secret.
Rasool Allah ﷺ didn’t want to give the people of Makkah time to prepare to fight.
Why?
Because Rasool Allah ﷺ didn’t want to cause bloodshed in Makkah.
So, Rasool Allah ﷺ wanted to ambush them within over whelming force, so that they give up and don’t fight.
So, he didn’t want anyone to know that he is going to Makkah, so that the people of Makkah wouldn’t prepare.
He knew their nature, they are stubborn, they are gonna try to fight.
So, he wanted to make sure that he assembles a large army overwhelming force not to give them even a chance.
However, one of the Sahabah(صحابه), Haatib Ibn Abi Balta’ah(حاطب ابن ابى بلتعة)
he writes a letter, to Quraish(قُرَيْشْ), telling them, that Muhammad(محمد) plans to attack you.
And he sends it with a woman, who is traveling to Makkah and he pays her.
Rasool Allah ﷺ receives revelation.
Jibreel(جِبْرِيْل) comes to Rasool Allah ﷺ and tells him about what happened.
So, Rasool Allah ﷺ sends Ali(علي), Al-Miqdad(المقداد) and Az-Zubair(الزبير) to pursue this woman.
So, they go to a place called Rawdhat Khakh(روضة الخاخ)
and they approached the woman and they tell her, give us the message that you have.
She said: I don’t have anything.
They said: Either you hand it over to us otherwise we are gonna take off your clothes.
And this shows you that you could rough up, a person in interrogation, to certain extent.
And exposing the Awrah(عورة), is allowed in such situations.
They threatened her that they are going to take off her clothes.
Hand us over the message!
When she saw that they are serious, she pulled it out from her braids.
It was hidden very well and they carried the letter back to Rasool Allah ﷺ.
Rasool Allah ﷺ calls in, Haatib(حاطب) and he tells him, why did you do that?
Haatib(حاطب) he said:
يا رسول الله لَا تَعْجَلْ عَلَيْ
O Rasool Ullah! Don’t rush to Judgment about me.
اِنِّيْ كُنْتُ اِمْرَأً مُلْصَقًا فِيْ قُرَيْشْ وَلَمْ أَكُنْ مِنْ أَنْفُسِهَا
O Rasool Ullah I was a man didn’t belong to Quraish(قُرَيْشْ),
وَكَانَ مَنْ مَّعَكَ مِنَّ الْمُهَاجِرِيْنَ مَنْ لَّهُمْ قَرَابَاتٍ يَحْمُوْنَ بِهَا اَهْلِهِمْ وَاَمْوَالَهُمْ
While rest of the Muhajireen(مهاجرين), have families back in Makkah, who take care of their interest, their family, their wealth,
فَاَحْبَبْتُ إِذَ فَاتَنِيْ ذَلِكَ مِنْ النَّسَبِ فِيْهِمْ أَنْ أَتَّخِذَ عِنْدَهُمْ يَدَا يَحْمُوْنَ قَرَابتيْ
So, I wanted to do them a favor so that they would do me a favor and protect my family in Makkah.
وَلَمْ أَفْعَلْ ذَالِكَ اِرْتِدَادًا عَنْ دِيْنِى وَلَا رِضًا بِكُفْرِبَعْدَ الْإِسْلَامْ
I didn’t do that because I have apostated
or because I prefer Kuffr(كفر) over Eeman(ايمان).
So, Haatib(حاطب) is explaining why he did that.
I didn’t do it, because I want to betray Allahعَزّ وجَلّ and His Messenger.
I didn’t do it, because I have apostated, because I loved Kuffr(كفر).
I did it because, I was worried about safety of my family in Makkah.
And since rest of the Companions have relatives to take care of their families,
I wanted to do this for the Kuffar(كفار), so they would in exchange protect my family.
Rasool Allah ﷺ said:
اَمَا اِنَّه’ قَدْ صَدَقَكُمْ
He is telling us the truth.
Umar Ibn Al-Khattab(عمرابن الخطاب) said:
يا رسول الله ،دَعْنِي أَضْرِبْ عُنُقَ هَذَا الْمُنَافِقْ
O Rasool Ullah! Allow me to behead this Munafiq(منافق).
He is a hypocrite, and he needs to be beheaded!
Rasool Allah ﷺ said:
إِنَّه’ قَدْ شَهِدَ بَدْرًا
وَمَا يَدْرِيْكَ لَعَلَّ الله إِطَّلَعَ عَلى مَنْ شَهِدَا بَدَرْ فَقَالْ
إعْمَلُوْا مَا شِـئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ
He has witnessed Badr(بدر) and you never know may be Allah has looked upon the people of Badr(بدر) and said:
Do whatever you want, because I have forgiven you.
You are forgiven, your sins are forgiven and this is in Al-Bukhari(البخاريْ).
A FEW LESSONS TO LEARN FROM THIS HADITH(حديث):
Number One,
The Hukum(حكم), the Ruling regarding the SPY, the one who spies, against Muslims, is execution.
That’s ruling regarding the one, who spies against the Muslims.
Because Rasool Allah ﷺ didn’t dispute what Umar(عُمَر) said, when he said: He should be beheaded.
Rasool Allah ﷺ said: It is because he witnessed Badr(بدر)
and Allah has granted them forgiveness that’s why he shouldn’t be beheaded.
If it was somebody else, he would be executed.
So, this is a stern warning for those, who betray Allahعَزّ وجَلّ and His Messenger and spy against the Muslims.
Their Hukum(حكم) is execution
and if a person is doing it, and they are agreeing with what they are doing, they think that what they are doing is right,
no matter who they are doing it for, that is Ridda(ردّة), that is Kuffr(كفر).
And if they are doing it for a reason such as Haatib(حاطب), because of fear
because of love of Duniyah(دُنِيَّا), love of money, then that is a major sin,
but the punishment is still the same.
So, this thing of working for the enemies of Allah in order to spy against the Muslims,
no matter who this Muslim is, as long as they are still a Muslim, regardless of what they are doing.
Even if what they are doing, is something you disagree with,
even if what they are doing something that is against your methodology
or the way or the movement of the ideology that you follow
as long as they are Muslims, who testify that there is no god but Allah and Muhammad(محمد) is the Messenger of Allah
spying against them is Ridda(ردّة) if you agree with, what you are doing.
You have left the folds of Islam.
The Second lesson,
this is a sin to be exposed,
we know that the sins of a Muslims should be concealed, they should not be made public.
For example, A Muslim drinks and they don’t want anybody to know about it.
Don’t go around, saying that this person drinks.
If a brother is using drugs and they are ashamed of what they are doing
and they are doing it in a secret, they don’t want anybody to know, and you happen to know.
You don’t go around exposing that sin.
Allahعَزّ وجَلّ loves the sins of a believers to be concealed, Sittr(ستر).
Allah loves the sins to be concealed, not made public.
However, with this particular sin it should be made public and exposed,
And we see if from the Hadith(حديث), it was exposed.
Rasool Allah ﷺ brought Haatib(حاطب) in front of everyone.
When we know in other occasions Rasool Allah will tell a person, for example in adultery, go back, don’t speak about this,
or the man, who came and said: I was drinking, Rasool Allah ﷺ told him to leave.
An-Nawwawi(النووي) says: Sins are only exposed if there is benefit in exposing them.
So this sin because it's against the community, it needs to be exposed
and people need to know that, this person has betrayed Allah and His Messenger.
And Ya'ani(يعني) I hope that I have driven the point and made it very clear
as long as the person is a Muslim no matter what they are doing,
no matter what, you do not spy against them.
Finally the third lesson,
- the virtues of the people of Badr(بدر).
These selected few, who have witnessed the Battle of Badr(بدر),
Allahعَزّ وجَلّ has granted them forgiveness.
Even though Haatib(حاطب) committed such a major sin Rasool Allah ﷺ lets him go, without punishment.
Why?
Because he attended Badr(بدر).
So, Allah granted them forgiveness that extends to the future.
It's not just the past sins but it also extends to the future.
It’s a Maghfirah(مغفرة) of the past and the future.
The ones who attended Badr(بدر) are The Best of Muslims and Jibreel(جِبْرِيْل) comes to Muhammadﷺ and says:
The ones, who attended The Badr(بدر) from among the angels are also the Best of Angels.
Its not just for the humans, it's also for the angels.
When the army of Rasool Allah ﷺ came closer to Makkah.
Abu Sufiyan(ابو سفيان) came to see the army.
So Al-Abbas(العباس) told him:
If you are seen like that, you are going to be killed.
So Abu Sufiyan(ابو سفيان) said: What should I do?
Now Abu Sufiyan(ابو سفيان) is lost, that’s it.
Everything is gone, his leadership in Makkah is gone.
Makkah will be conquered by the Muslims, Abu Sufiyan(ابو سفيان) doesn’t know what to do.
He is in state of loss.
Al-Abbas(العباس), the uncle of Rasool Allah ﷺ told him:
You ride with me on the Mount of Rasool Ullah, whether it was his camel or donkey
and when people see you riding the donkey of Rasool Allah ﷺ they are going to leave you alone.
So, he was riding and whenever he passed next to a camp fire of Muslims they will say who is it.
But when they see the donkey of Rasool Allah ﷺ they let him go, without even asking who is on it.
That’s it, it is the donkey of Rasool Ullah whoever is it, he is granted a free pass.
Until they passed to the camp fire of Umar Ibn Al-Khattab(عمرابن الخطاب).
Umar(عُمَر) said:
عَدُوَّا الله قَدْ اَمْكَنَ الله مِنْكَ بِغَيْرِ عَهْدٍ وَلَا ذِ مَّةْ
The Enemy of Allah! Allah has brought you to us and you don’t have any Agreement of Peace with us,
in other words you are gonna be dead.
So, he rushes to Rasool Allah ﷺ and says:
O Messenger of Allah! The enemy of Allah is here and we don’t have any peace agreement with him,
so let's execute him.
Al-Abbas(العباس) said: I am giving him protection O Messenger of Allah, I have granted him protection.
Umar(عُمَر) argued with Al-Abbas(العباس) and they went on arguing and then Al-Abbas(العباس) said:
Slow down Umar(عُمَر) if he was one of Bannu Ada'e(بنو عدى) you wouldn’t have say, what you are saying.
But just because he is from Bannu Abd Manaf(بنو عبد مناف) its not from your clan, you want him executed.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: Slow down Al-Abbas(العباس)
your Islam was more beloved to me, than if my father would have become a Muslim.
Umar Ibn Al-Khattab(عمرابن الخطاب) does not make his decision based on relationship, based on his clan or his tribe.
Umar(عُمَر) is saying that the Islam of Al-Abbas(العباس), the uncle of Rasool Allah ﷺ was dearer to him,
then if his father would have became Muslim.
His own father! He would rather have Al-Abbas(العباس) become a Muslim
and then Umar(عُمَر) said: Because I know that that pleases Rasool Ullah.
Because your Islam would be to please Rasool Allah ﷺ, I am happier that you have become Muslim, then if my father became Muslim.
Because Al-Abbas(العباس) granted Abu Sufiyan(ابو سفيان) protection, Rasool Allah ﷺ set him free.
But you see that Umar Ibn Al-Khattab(عمرابن الخطاب) had this clear understanding of Al-Wala Wal-Bara(الولاء والبراء)
who he gives his loyalty to, and who he is against, he would not follow his emotions in that.
He would go with what pleases Allahعَزّوجَلّ and pleases, the Messenger of Allah ﷺ.
UMAR IBN KHATTAB(عمرابن الخطاب) IN MADINA:
In Sahih Al-Muslim(صحيح المسلم), Abu Hurairah رضي الله عنه said;
We were sitting with Rasool Allah ﷺ among us were Abu Bakr(ابو بكر) and Umar(عُمَر) and then Rasool Allah ﷺ left.
And he didn’t come back, so we were afraid that, may be something happened to him.
And this shows the deep concern that the Sahabah(صحابه) had for Rasool Allah ﷺ
whenever he would be delayed or late they would worry.
They loved him more than their wives, and their children and their parents.
In fact the common terms they would use with Rasool Allah ﷺ,
بِأبِيْ أنْتَ وَاُمِّي،ِأبِيْ أنْتَ وَاُمِّي
Means!
I would sacrifice my father and my mother for you.
That’s a statement, you always read that in the Hadith(حديث).
بِأبِيْ أنْتَ وَاُمِّي يا رسول الله
So, Abu Hurairah(ابوهرير) said: I was the first to go and look for him.
So I came to this farm there was a wall surrounding it
and I went around the farm and I didn’t find any entrance, any gate.
But I saw a small crack in which water was flowing into or out of the farm.
So, I squeezed myself in like a fox would.
You know, you'd see a big fox and in a small hole, but still she is able to go through it.
So, Abu Hurairah(ابوهرير) said:
فَإحْتَفَزْتُ كَمَا يَحْتَفَزَالثَّعْلَبْ
I squeezed myself through like a fox would.
Rasool Allah ﷺ said: Aba Hurairah(اَبَا هريرة)
Are you Abu Hurairah(ابوهريرۃ)? Abu Hurairah(ابوهريرۃ) said: Yes!
Rasool Allah ﷺ said: Ya Aba Hurairah(يا ابا هريره),
O Abu Hurairah(اَبوهريرة): Take these sandals of mine, this shoes, take them
and whomever you meet behind this wall, who says,
لا اله الا الله
with Yaqeen(يقين) in their heart give them the glad tidings of the Jannah(جنة),
مَلْ لَقِيْتَهْ يَشْهَدُ ألَّا الله إِلَّا الله مُسْتَيْقَنَا بِهَا قَلْبُهْ فَبَشِّرْه’ بِالْجَنَّةً
Abu Hurairah(ابوهرير) took the sandals of Rasool Ullah.
Now the sandals are symbolic or an evidence that he is carrying a message from Rasool Ullah,
I have something from Rasool Allah with me.
The first one he meets was Umar(عُمَر).
He says: Rasool Allah sent me, with his sandals and told me
to give the glad tidings to anyone I meet, who testifies that there is no god but Allah with Yaqeen(يقين) in their heart
give them the glad tidings of Jannah(جنة).
What do you expect the response of Umar(عُمَر) was?
Allah Ho Akbar(الله اكبر) Al-Hamdolillah(الحمدلله), I am so happy go and tell the people about it.?
It was a strange response.
Umar(عُمَر) punches Abu Hurairah(ابوهريرۃ) in his chest until, Abu Hurairah(ابوهريرۃ) falls on his back.
It was such a rough punch, Abu Hurairah(ابوهريرۃ) flew and fell on his back.
Abu Hurairah(ابوهريرۃ) said: I stood up and I went to Rasool Allah ﷺ crying,
I was crying.
Now, obviously he had to cry nobody fights with Umar(عُمَر), you don’t fight with Umar Ibn Al-Khattab(عمرابن الخطاب).
You swallow, you swallow it,
He goes to Rasool Allah ﷺ and he said: Umar(عُمَر) followed me.
And he came in and he was crying, Rasool Allah ﷺ said: what happened Abu Hurairah(ابوهريرۃ)?
Abu Hurairah(ابوهريرۃ) said: You sent me to give glad tidings to the people and I give him glad tidings,
he punches me, until I fall on my back.
Rasool Allah ﷺ told Umar(عُمَر): why did you do that?
Umar Ibn Al-Khattab(عمرإبن الخطاب) said: Did you tell him to go and give glad tidings to the people,
that they are granted Jannah(جنة) if they say,
اشهد ان لا اله الا الله
with Yaqeen(يقين).
Rasool Allah ﷺ says: Yes
Umar(عُمَر) said: Don’t do that, because people will take that for granted,
so let them work for it.
Rasool Allah ﷺ said: Then we will let them work for it.
Rasool Allah ﷺ would go with the opinion of Umar(عُمَر).
Umar Ibn Al-Khattab(عمرابن الخطاب) had that relationship with Rasool Allah ﷺ that he could tell him do and don’t.
Their relationship was so close and it also shows you the humbleness of Rasool Allah ﷺ.
Umar Ibn Al-Khattab(عمرابن الخطاب) comes and tells him don’t do that
and Rasool Allah ﷺ accepts the opinion of Umar(عُمَر) with an open heart, and says; Then let them work.
Umar Ibn Al-Khattab(عمرابن الخطاب) wanted to ear on the side of caution and not have people take things for granted.
Don’t tell them that, let them work for it, even though they are going to Jannah(جنة) let them work for it.
So, it tells you something about the personality of Umar Ibn Al-Khattab(عمرابن الخطاب) he was concerned for the Ummah(امة).
You know, if it would have somebody else who was selfish alright fine I have glad tidings of Jannah(جنة) that’s it, I am happy.
I don’t really care what will happen to the rest of the people.
No! Umar(عُمَر) was thinking about what would happen, when Abu Hurairah(ابوهريرۃ) is going and telling the people this.
Even though that was an occasion for him to be happy and satisfied
no his mind immediately jumped to what is gonna happen with the Ummah(امة)?
How are people are gonna take this?
And that’s why we keep on saying that Umar(عُمَر) was the man for the Ummah(امة).
In the beginning because Umar Ibn Al-Khattab رضي الله عنه was a learned man, he was literate,
he wanted to swallow as much information as he could, so now he is in Madina there are Jewish neighbors.
So why don’t I learn from their Books.?
And Qur’an has said that they have received the Torah(تورات) and the Christians have received the Injeel(إنجيل).
So Umar Ibn Al-Khattab(عمرابن الخطاب) wants to learn more about the religions of Allahعَزّ وجَلّ,
So he is reading from a scroll of Torah(تورات).
Rasool Allah ﷺ sees it with him and the face of Rasool Allah ﷺ changes.
And he can see that he was upset, and he said:
أَمُتَهَوِّكُوْنَ فِيْهَا يا اِبْنَ الخطاب؟
Are you rushing into the things without thinking them true, son of Al-Khattab(ألخطاب)
وَالَّذِيْ نَفْسِيْ بِيَدِهْ
In the name of Allah, Whom my soul, is in His hands.
لَقَدْ جِـئْتُكُمْ بِهَا بِيْضَا نَقِيَّةْ
I have brought you with the religion that is so clear, it’s like a white cloth.
And if Musa(موسى) was alive today he would have to follow me.
وَلَوْكَانَ مُوْسَى حَيًّا مَا وَسِعَه’ إِلَّا أَنْ يَتَّبِعَنِيْ
If Musa(موسى) was alive he would have to follow me.
You don’t need to go back to the old scripture everything that you need is in the Qur’an.
It over rules everything before,
مُهَيْمِنًا عَلَيْه
it stands above everything else
all of the truth that you need, all of the guidance that you need.
مَّا فَرَّطْنَا فِى ٱلْكِتَٰبِ مِن شَىْءٍۢ
The Book has not over looked anything.
Everything that you need, you will find it in Qur’an.
And this was an important lesson that was given to Umar Ibn Al-Khattab(عمرابن الخطاب) and he learned the lesson very well.
So later on when the Ummah(امة) was expanding and entering into the lands of learned men,
Umar Ibn Al-Khattab(عمرابن الخطاب) was very aware about the fact that they could bring in their former knowledge
which could be tainted into Islam.
So, he made sure that the people learned their knowledge from Qur’an and not from anything else.
And we would see that in the Khilafah(خِلَافَه) of Umar(عُمَر),
how he would design rules implemented to enforce the fact that your ilm(علم) should come from Qur’an and nothing else.
UMAR(عُمَر) AND THE WIVES OF RASOOL ALLAH ﷺ,
Ibn Abbasرضي الله عنه and this Hadith(حديث) is in Al-Bukhari(البخاريْ) and Muslim(مسلم) and Masnad Imam Ahmad(مسنداِمَامْ اَحْمَدْ).
Ibn Abbas(ابن عباس) said:
There was something, that I wanted to ask Umar(عُمَر) and I waited for an entire year, until I asked him.
He was afraid to ask Umar(عُمَر) the question.
However, Ibn Abbas(ابن عباس) because he was a scholar, given an inquisitive mind, he had to ask the question.
لِسَانًا سَؤُوْلَأ
I was given an inquisitive tongue.
So one day they were traveling and he was pouring water on Umar(عُمَر) for his Wudu(وضؤ).
Ibn Abbas(ابن عباس) said:
Who are the, two wives of Rasool Allah ﷺ whom Allaah talked about in Qur’an,
إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ
If you two turn in repentance to him your heart are indeed so inclined
but if you back up each other against him, against Rasool Allah ﷺ,
truly Allah is his protector and Jibreel(جِبْرِيْل) and every righteous one, among those, who believe
and further more the Angels will back him up.
Umar Ibn Al-Khattab(عمرابن الخطاب) said:
وَاهَالَّكَ يَا اِبْنِ عَبَّاسْ
Umar(عُمَر) wasn’t happy that Ibn Abbas(ابن عباس) asked him this question, but he gave him the answer.
He said:
"كُنَّا مَعْشَرَقُرَيْشْ قَوْمًا نَغْلِبٌ نِّسَآء "
We the people of Quraish(قُرَيْشْ) were men, who had the upper hands over their women
Our men had the upper hands over our women, our say goes.
فَجِئْنَا قَوْمًا
We came to Madina
فَوَجَدْنَا قَوْمًا يَغْلِبُهُمْ نِسَأؤُهُمْ
We found people in Madina their woman had the upper hand.
فَطَفِقَ نِسَاؤُنَا يَتَعَلِّمْنَ مِنْ نِسَأئِهِمْ
So, our women started learning from their women.
Umar(عُمَر) is saying that in Quraish(قُرَيْشْ) the men had the upper hand.
In Madina, the women were quiet strong, so our women were learning from them.
He said: One day I went back home and I was angry with my wife and she answered back to me.
He said:
فَأَنْكَرْتُ ذَلِكْ
So I was surprised what happened, how come, she is answering back.?
She said: What you surprised that I am answering back to you?
The wives of Rasool Allah ﷺ answer back to him.
Not only that some would boycott him from morning to night.
Umar Ibn Al-Khattab(عمرابن الخطاب) for him, this was News.
So he rushes to his daughter Hafsa(حفصه), who was the wife of Rasool Allah ﷺ, Umm Mo'mineen(ام المؤمنين), Hafsa رضي الله عنها
- and he says: Do you answer back to Rasool Allah ﷺ, do you argue with him.?
She said: Yes
And sometimes we would boycott him from morning to night.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: You have lost! You are losers,
Aren’t you afraid that Allah will become angry with you, because of the anger of His Messenger
and then he said: Do not ever argue with Rasool Allah ﷺ or answer back to him,
- and don’t ask him for anything and ask me whatever you want.
And then he said:
And don’t think that because Ayesha(عائشه) is doing it, you could do it.
Ayesha(عائشه) is more beautiful than you and she is more beloved to Rasool Allah ﷺ then you.
Because, the conspiracy was done by Ayesha(عائشه) and Hafsa(حفصه).
So he is telling her that Ayesha(عائشه) may be could afford to do that, but you can’t, don’t do that!
And then Umar(عُمَر) said: We heard that Ghassan(غسان), Ghassan(غسان) was a Arab Tribe loyal to the Romans,
they were putting the horse shoes on, to attack us.
We had that information already and we were waiting for that.
He said: I was home when my Ansaari(انصاري) partner came to me
and he said: Something big happened! I said:
اَجَاءَتْ غَسَّانْ
Did Ghassan (غسان) come.?
He said: No something worse than that.
I told him what happened. He said: Rasool Allah ﷺ has divorced his wives.
I said: That is what, I was afraid would happen.
So I rushed to Madina, he was living on the out skirts of Madina I rushed to Hafsa(حفصه) and I saw her crying, she was sitting down crying.
I told her: Did Rasool Allah ﷺ divorced you,
She said: I don’t know!
But he has boycotted us and he is in that room.
So, I saw a servant of Rasool Ullah and I told him to ask for permission, for me to visit Rasool Ullah.
He went in and came out and he said: I've mentioned your name to him and he didn’t answer.
So, I left, I came back.
I sought permission again the servant said:
I mentioned your name, he didn’t answer,
the third time, the same thing happened.
So, Umar Ibn Al-Khattab(عمرابن الخطاب) walked away the servant then called him back.
So, Umar(عُمَر) came in and he saw Rasool Allah ﷺ sitting and he was visibly upset.
Umar Ibn Al-Khattab رضي الله عنه said:
أَطَّلَّقْتَ نِسَآءَ
Did you divorce your wives?
Rasool Allah ﷺ looked up to me and he said: No!
I said: Allah Ho Akbar(الله اكبر)
Umar Ibn Al-Khattab(عمرابن الخطاب) now wants to put Rasool Allah ﷺ at ease.
So he is trying to start the conversation, he said: O Messenger of Allah,
We the men of Quraish(قُرَيْشْ) used to have upper hand over our women
and we come here to Madina, where the women are stronger then the men.
So now our women are learning from their women and my wife is now talking back to me.
So, Rasool Allah ﷺ smiled.
He said: I then went to Hafsa(حفصه)
and I asked her is that what you do to Rasool Allah ﷺ and she said: Yes!
We answer back to him, and sometimes we boycott him from morning to night.
Rasool Allah ﷺ smiled again.
So now Umar Ibn Al-Khattab(عمرابن الخطاب) said: Can I sit down?
Rasool Allah ﷺ said: Go ahead!
And then Umar Ibn Al-Khattab(عمرابن الخطاب) said:
I looked around the house of Rasool Allah ﷺ I couldn’t see anything that pleases the eye, there was nothing, no furniture
and Rasool Allah ﷺ was sitting on a mattress of Haseer(حصير),
Haseer(حصير) is Palm Leaves it's very harsh so it was leaving markings on the skin of Rasool Allah ﷺ.
So I said: O Rasool Ullah, why don’t we ask Allah to give us like he is giving the Persians and the Romans,
when they don’t even believe in Allah.
Rasool Allah ﷺ answered Umar Ibn Al-Khattab(عمرابن الخطاب) and said:
"أَفِيْ شَكٍّ أَنْتَ يَا ابن الخطاب؟"
Are you having, any doubts O son of Khattab(الخطاب)?
أُوْلئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِيْ الْحَيَاةِ الدُّنْيَا
Those are people whom Allah is hastening their rewards in Duniyah(دُنِيَّا).
Allah is giving them rewards in this Duniyah(دُنِيَّا) because in Akhira(آخرة) they will have nothing left.
So I said:
اِسْتَغْفِرْلِيْ يارسول الله
Ask Allah to forgive me, O Messenger of Allah.
SOME LESSONS FROM THIS STORY:
Number One,
cultural differences exist in the demeanor of men and women.
Men and women would have a different conduct of behavior in different cultures,
so we saw how women were in Makkah more submissive,
while in Madina they were stronger, you could even see that on the battle field.
Nusayba Bint Ka'ab(انصيبة بنت كعب) for example an Ansaariya(انصاريه), was a fighter.
That was the case with some of the other woman of Madina, they were tough, strong women.
Similar could be said about some of the Bedouin women, they are strong by nature.
So, cultural differences do exists.
However, there are some Common Constant Islamic behaviors that should be applied cross culturally.
That the husband is the head of the household.
That is something that shouldn’t change from one culture to another.
That the husband is to be obeyed by the wife, that is something that shouldn't changed from one culture to another.
That the parents are to be respected, by their children, Shouldn’t change.
That the young respect, the old that is something Islamic.
So, these are things that are cross cultural and if a culture does not have them that culture should change.
So, Islam does have some common teachings that are constant and should be applied by everyone.
Over here we are just talking about difference in behavior
but they are equally following the orders of Islam.
I Don’t want sisters or brothers to get wrong message from this
and they start arguing at home and say that’s how it was happening in Madina
and wife start slapping her husband's around and all of that, and saying thing because that’s how the women of Madina were.
Unless the husband is okay with that it's something else.
Definitely Umar(عُمَر) wasn't okay with that.
Tayyeb(طيب) In Sha Allah Ta'ala(إن شاء الله تعالى)
We will carry on few minutes In Sha Allah Ta'ala(إن شاء الله تعالى).
Some of the Fadhail of Umar(عُمَر), the next section is.
THE FAZAIL(فضائل) OF UMAR BIN KHATTAB(عمرابن الخطاب), Some of his virtues:
HIS KNOWLEDGE!
Umar Ibn Al-Khattab(عمرابن الخطاب) was knowledgeable, he was a scholar.
In fact Rasool Allah ﷺ saw that in a dream,
in Bukhari(بخاريْ) and Muslim(مسلم) Rasool Allah ﷺ said:
بَيْنَا أنَا نَائمٌ شَرِبْتُ يَعنِي اللَبَنٍ
حَتَّى أَنظر ألى الرِّيَّ يَجْرِيْ فِيْ ظُهرِيْ ثُمَّ نَاوَلْت ُعُمَرَ فَقَالُوا: فَمَا أَوَّلْتَهُ قَالَ: الْعِلْمَ
Rasool Allah ﷺ said: While I was asleep, I saw in my dream that I was drinking milk
and I drank so much of it that it started to flow from beneath my nails
and then I gave the rest of the cup to Umar(عُمَر).
They said: What do you interpret that, he said: Milk is knowledge.
So, Rasool Allah ﷺ drank some much of that knowledge it was coming out of his fingers.
And then he gave the rest to Umar Ibn Al-Khattab(عمرابن الخطاب), Knowledge of Prophet hood.
So Umar Ibn Al-Khattab(عمرابن الخطاب) had knowledge of Nabuwa(نبوة), of Prophet hood.
The left overs the bottom of the cup was given to Umar Ibn Al-Khattab رضي الله عنه.
A note here on interpretations of dreams, even the dreams of Ambiyaa(أنبِيَاء) needs to be interpreted
because they asked Rasool Allah ﷺ about the interpretation of the dream.
He said: Milk. Ibn Hajar As-Qalani(ابن حجر العسقلاني) says:
وَجْه’ التَّعْبِيْرِ فِيْ الْحَدِيْثِ بِذَلِكَ مِنْ جِهَةِ اِشْتَرَاكِ الْلَبِنْ وَالْعِلْمْ فِيْ كَثْرَةٍ النَّفَعْ
وَكَوْنَهُمَا سَبَبَا لِّلْصَلَاحْ، فَالْلَبَنُ لِلْغِذَاءِ الْبَدَنِيْ،وَالْعِلْمُ الِلّغِذَاءِ المَعْنَوِيْ
He said: The reason why milk is knowledge is because of their benefit.
Milk benefits the body and knowledge benefits the soul.
So, that’s why milk represents the knowledge in this dream.
And he also says and this is very important and interesting point. Ibn Hajar(ابن حجَر) says:
وَالْمُرَادُ بِالْعِلْمِ هُنَا اَلْعِلْمِ بِسِيَاسَةِ النَّاسِ بِكِتَابِ الله وَسُنَّةِ نَبِيِّه صلى الله عليه وسلم
And what is meant by knowledge here is the knowledge of the administration of the people
in accordance to the Book of Allah and Sunnah(سنة) of His Messenger.
We have developed a certain concept of what Sharia’ah(شريعه) knowledge is.
If you are able to quote the narrations off hand from the top of your head easily this man is a Sheikh(شيخ)
If you are able to speak very eloquently you are a scholar,
Subhaan Allah(سُبْحَان الله) what a scholar.
Ibn Hajar(ابن حجَر) is saying,
the ilm(علم) here is the ability of Umar Ibn Al-Khattab(عمرابن الخطاب) to administer the Ummah(امة)
by the Book of Allahعَزّ وجَلّ and Sunnah(سنة) of Muhammad ﷺ.
It was referring to the ability of Umar Ibn Al-Khattab(عمرابن الخطاب) as a statesman, when he was Khalifah(خليفه)
and that is the knowledge that benefited the Ummah(امة).
There could be someone who has a lot of knowledge,
wrote memorization, they memorize all the books but they have no clue how to use it, how to apply it?
They don’t have the Fiqh(فقه) of Al-Waqia(الواقع) the understanding of the reality of the world today.
They are not in the field, and that's why Ibn Khaldoon(ابن خلدون) says;
That many of the people, who are called scholars tend to be very far away and unable to deal with the realities of people,
in their political life, in the political realities of life.
Because they are only living with their books.
But with the knowledge of Umar Ibn Al-Khattab(عمرابن الخطاب) it was a knowledge that was applied in the field.
He wasn’t just sitting in the institute studying and giving off Fatawa(فتاوى) on the phone or on the Mic.
Umar Ibn Al-Khattab(عمرابن الخطاب) was living with the Ummah(امة).
He was leading the Ummah(امة), he was suffering with the Ummah(امة).
He was pleased what pleases them and displeased what would displease them,
so be careful in using this word Ilm(علم) don’t throw it around carelessly, such person is a Mufti(مفتي), such person is scholar.
The Ulama(علماء) are the ones who know how to benefit the people through the Ilm(علم) of Allah in Qur’an and in the Sunnah(سنة) of Rasool Allah ﷺ.
And these could be people who don’t memorize a lot of opinions of Fiqh(فقه).
You would ask them what did Abu Haneefa(ابو حنيفه) say on this, or what did Ashafi'e(شافعي) say on that?
Or what did Qadhi Iyyadh(قاضي عياض) say, or what did Al-izza Bin Abdussalam(العزة بن عبدالسلام) say, they wouldn’t know that.
But they know what is needed for that situation, they know it very well.
They know how to apply the Ayaat(آيات) and the Ahadith(احاديث) that they've learned.
They know how to apply them in the reality of people.
And that’s why Allahعَزّ وجَلّ says about for example Daud(داؤد)
واتيناهم حكم وعلماً
We have given him Hukm(حكم) and Ilm(علم).
Ilm(علم) and Hukm(حكم), Hukm(حكم) is the good Judgment.
A judge could have the information right there but he doesn’t know how to use it.
The ability to use it, is Hukm(حكم), the good Judgment.
Once a woman came to the Halaqah(حلقه) of Abu Haneefa(ابو حنيفه).
Al-Imam Abu Haneefa(امام ابو حنيفه), she asked a question
she didn’t ask the question to Abu Haneefa(ابو حنيفه), she asked it to a scholar of Hadith(حديث) who was sitting in that circle.
Because the Majlis(مجلس) the circle of Abu Haneefa(ابو حنيفه) was a circle of scholars.
He had scholars sitting with him.
It was more of a council of Fiqh(فقه) than a study circle.
That's one of the unique things with Abu Haneefa(ابو حنيفه),
you don’t call his students, students you call them As-Haab(اصحاب) friends, companions
because they were scholars like him.
He had scholars in language, scholars in Hadith(حديث), scholars in Fiqh(فقه), so they would consult each other.
So, this woman comes to one of the scholars and she asks him a question, he didn’t know the answer.
Abu Haneefa(ابو حنيفه) said: I know the answer, he gave her the answer.
So the scholar of Hadith(حديث) said: How did you know the answer?
He said: I knew it by the Hadith(حديث) you just quoted a while ago.
You are the one who quoted the Daleel(دليل) for me I didn’t know the evidence for it, until you quoted it.
But he didn’t know how to use it.
Imam(اِمَام) Abu Haneefa(ابو حنيفه) knew how to use it.
Tayyib(طيب) we will carry on In sha Allah(اِن شاء الله) tomorrow night
with the rest of the Fadhail(فضائل) of Umar Ibn Al-Khattab رضي الله عنه.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْرًا
IT SHUDDERS IN PAIN FREELY, MY CHASITY, MY MODESTY!
OH MUSLIM, YOU SAW, MY INJURY AND THE INJURY OF MY PRIDE.