اَلْحَمْدُ لله ، وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْراً
اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ الله
We will start with, Umar Ibn Al-Khattab(عمر ابن الخطاب) and how he would deal with innovations in religion, Al-Biddah(ألبدعة)
and this is still relating to Umar Ibn Al-Khattab(عمر ابن الخطاب) and the society.
Basically we'll spend a lot of time talking about the Khilafah(خِلَافَه) of Umar Ibn Al-Khattab(عمر ابن الخطاب)
how he approaches the society and how he dealt with them.
And then after that we will talk about the Ghazawat(غزوات) that occurred
in the time of Umar(عُمَر) and that would be the end of these sessions.
Towards the end of the sessions, we will talk about the Ghazawat(غزوات).
The people of Egypt went to Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص), their Governor.
He was appointed governor over them by Umar Ibn Al-Khattab(عمر ابن الخطاب).
So, they went to Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) and they said;
This river, the Nile does not flow unless we sacrifice for it.
He said: Every year we have a young lady,
we would go to her father and take her from him
we give him back some money and we would put the best clothes on her and the best jewelry
and then we would throw her into the river.
These are traditions of Shirk(شرك) that existed in Egypt
and they believed that it makes the river flow.
So, they sacrifice this poor woman for the river and it makes it flow.
Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) said: "Islam erases everything before it,
and you are not allowed to practice such traditions as Muslims."
So, he issued a ban on such a practice.
Subhaan Allah(سُبْحَان الله) it was a Qadar(قدر) of Allah, a test, that the water level went down.
So, everybody started to saying, see because we didn’t sacrifice this woman,
the river is not flowing.
And Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) insisted on this prevention and ban
and it got so bad the water level went so low
that, the people were about to move, they were about to evacuate.
Because you know the people in Egypt their lifeline is the Nile River.
Egypt doesn’t really receive sufficient rain for agriculture.
So, it is the lifeline for the people, that's how they live,
it's water from the Nile river.
So, Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) sends a letter to Ameer ul Mo'mineen(أمير المؤمنين), he said;
This is the tradition that they had, and I banned it,
and I told them that it is in Islam, it is Haram(خرام),
so Umar Ibn Al-Khattab(عمر ابن الخطاب) sends him a letter back.
He said: What you have done is the right thing
and I am sending along with this letter a card, or piece of paper
and I want you to throw it in the river.
In that card Umar Ibn Al-Khattab(عمر ابن الخطاب) wrote:
مِنْ عَبْدِالله امير المومنين عمر بن الخطاب اِلى نِيْلِ اَهْلِ الْمِصْر
From the servant of Allah, the Ameer of Al-Mo'mineen(أمير المؤمنين),
Umar Ibn Al-Khattab(عمر ابن الخطاب) to the Nile of the people of Egypt.
He is writing the river a letter.
اِنْ كُنْتَ تَجْرِيْ بِأَمْرِكَ وَمِنْ قِبَلِكَ فَلَا تَجْرِيْ فَلَا حَاجَتَ لَنَا فِيْكْ
If you are running of your own accord, then stop running because we don’t need you anymore.
وَ إِنْ كُنْتَ تَجْرِيْ بِأَمْرِالله
وَاللهُ هُوَّالَّذِيْ يُجْرِيْكَ، فَنَسْئَلُ اللهَ عَزُّوْجَلْ اَنْ يٌجْرِيْكَ
And if you are running because Allahعَزّوجَلّ is the one making you run and flow
then we ask Allahعَزّوجَلّ to make you flow.
Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) takes this card and he throws it into the Nile River,
within one day the Nile River went up sixteen diraa(درعا), within one day.
Receiving a letter from Ameer ul Mo'mineen(أميرالمؤمنين) it went up sixteen diraa(درعا).
Diraa(درعا) is about foot long, actually more than a foot long.
So, apparently, Umar Ibn Al-Khattab(عمر ابن الخطاب) wasn't only the Ameer of Momineen(أمير المؤمنين),
he was also the Ameer(أمير) of the Rivers.
And this story was mentioned by Ibn Kathir(اِبْنِ كَثِيْر) in Al-Bidaya Wan Nihayah(البداية ونهاية).
So Umar Ibn Al-Khattab(عمر ابن الخطاب) stopped this evil tradition of sacrifice for the religion,
this Shirk(شرك) in Allahعَزّوجَلّ, he made it Haram(حرام).
Umar Ibn Al-Khattab(عمر ابن الخطاب) when he kissed the black stone he said;
اِنِّيْ لَا أَعْلَمُوْ أَنَّكَ حَجَرْ لَا تَنْفَعْ وَلَا تَضُرْ
وَلَوْلَا أَنِّيْ رَاَيْتُ رسول الله صلى الله عليه وسلم يُقَبِّلُكْ مَا قَبَّلْتُكَ
I know that you are rock, that cannot harm or benefit
and if it wasn’t for Rasool Allah ﷺ kissing you, I wouldn’t have done so.
At-Tabri(ألطبري) says; The reason why Umar Ibn Al-Khattab(عمر ابن الخطاب) made such a statement
is because people were new to Islam and they were close to Jahiliyyah(جَاهلِيَّة).
So he wanted to make sure that people will not revert back to the habits of Jahiliyyah(جَاهلِيَّة)
when a rock or a stone is being kissed,
so he wanted to make sure that they understand the reason, why he is doing that?
Ibn Hajar(إبن حجر), he comments on this
because this statement of Umar(عُمَر) is in Bukhari(البخاري).
Ibn Hajar(إبن حجر) said: "And this presents to us very important principle
and that is the fact that we submit to Allahعَزّوجَلّ
and we follow the way of Rasool Allah ﷺ, the Sunnah(سنة) of Rasool Allah ﷺ,
even if we don’t understand the wisdom behind it."
Umar Ibn Al-Khattab(عمرابن الخطاب) is saying; You are a stone you don’t harm you don’t benefit
and the reason why I am kissing you is not because, I know why? I should be doing that
it is because Rasool Allah ﷺ did that.
So, you do it and then you ask the questions later.
If you want to know the hikmah( حكمة)
you are more than welcome to go and search for the hikmah( حكمة)
but you need to do it even though you don’t know the wisdom behind it,
and that is the ultimate level of submission.
You submit to Allahعَزّوجَلّ even if something doesn't make a sense to you
even if you don’t understand it, even if you don’t feel like it, even if you don’t like it,
you do it because Allah wants you do it, and because Rasool Allah ﷺ did it.
In fact, a lot of things are done in Hajj(حَجْ) are done without knowing the wisdom behind them
and may be this is the reason why Hajj(حَجْ) is so special
because really Hajj(حَجْ) is the ultimate level of submitting to Allah.
You're doing things and you don’t know the hikmah( حكمة) behind them
but you do them, because Rasool Allah ﷺ did them and Ibrahim عليه السّلام did before him.
Going around a building, seven times, why you are going around the Al-Ka'aba(اَلْكَعْبَه)?
You know now we might have these wonderful explanations that
you go around in counter clock wise and that’s really the direction every planet revolves
it is counter clock wise which is true.
You would find that all of the movements in universe is counter clock wise,
the only one, who got it wrong, is the one, who made the watch.
They made it clock wise.
While to be in harmony with the rest of the universe, it should be going counter clock wise.
And that shows you that the Fitrah(فطرة) is messed up even by the one who made the watch.
If it was a Muslim who it, they would have made it in the right direction.
But everything in the universe is going counter clock wise
and that is the direction you go in Al-Ka'aba(اَلْكَعْبَه) you go counter clock wise.
But how come you do it seven times?
And by the way, with this explanation, the Sahabah(صحابه) didn’t know it.
The Sahabah(صحابه) didn’t know that the planets go counter clock wise they did it
they did it because Rasool Allah ﷺ did it.
How come it's seven times?
How come it's not ten or six?
How come seven?
You are running up and down Saffa wal Marwa(اَلصَّفَاوَلْامَروة) just because Hajar عليها السّلام did it.
Why is Arafah(العرفة) the greatest day?
What is Arafah(العرفة),
Arafah(العرفة) is a waste land.
It's an empty piece of land, destitude nothing grows there
and that is the greatest day of Hajj(حَجْ), and we are just standing in land?
Over land, it's just like any other piece of land. No different.!
What's special about Mina(مناء), what's so special about Muzdalifah(مُذدلفه)?
Everything that you do in Hajj(حَجْ) you doing it why?
Just because Allah told me to do so, because Rasool Allah ﷺ did so.
Rasool Allah ﷺ was telling the Sahabah(صحابه).
وَاَقِفُوْاعَلى مَشَاعِرِ كُمْ فَاِنَّكُمْ عَلى اِرْثٍ مِنْ اِرِثِ اَبِيْكُمْ مِثْلِ اِبْرَاهِيْمَ
Follow me in these rituals because you are following the way of your father Ibrahim(اِبْراهِيْم),
this is the inheritance that Ibrahim(اِبْراهِيْم) left behind.
Kissing the black stone same thing, so what's the hikmah(حكمة) behind kissing the black stone?
It is submission, that's what it is about.
Submitting to Allahعَزّوجَلّ doing it, because Allah wants you to do so.
Umar Ibn Al-Khattab(عمر ابن الخطاب) was very aware of the tendency of the humans to go astray
and that’s why he was and that's why Islam is strict when it comes to following the right way.
And you know sometimes brothers would complain when they hear the word Bida'a( بدعة)
and you are saying everything is Bida'a( بدعة), and that is Bida'a( بدعة),
and this is Bida'a( بدعة), no leave us alone.
Stop telling us that everything is Bida'a( بدعة)
everything is Bida'a(بدعة), Bida'a( بدعة), Bida'a( بدعة), Bida'a( بدعة)……..
The thing is Islam doesn’t want to make things hard on you
and say that everything is Bida'a(بدعة), don’t do this, don’t do that
but there is a hikmah(حكمة) in these restrictions because
Shaytan(شَيْطَانْ) is always there and Shaytan(شَيْطَانْ) wants you to go astray
and all what Shaytan(شَيْطَانْ) needs in the beginning is for you to deviate
in a very small angle, even if it is one degree.
If you have a straight line and then he makes you deviate from that straight line one degree.
Now, in the beginning if you draw a line
with an angle of one degree coming out of other line
you know you could barely distinguish the two, they are so close together that angle is so miniscule
but keep on going and following that line
it will go further and further and further and further, until they are miles apart.
So, Shaytan(شَيْطَانْ) starts by getting you one step away from the straight path
and then it just builds up from there.
The way Shaytan(شَيْطَانْ) got people into idol worshipping,
the people were believers after Nooh(نوح).
They followed the message of Nooh(نوح), everybody else died so the believers remained.
When the righteous among them died, Shaytan(شَيْطَانْ) came to them and said;
Why don’t you erect statues, to remind you of As-Saliheen(ألصالحين)?
Because remembering As-Saliheen(ألصالحين) is good for you.
So, why don’t you have a statue for this righteous man, so that you will do good.
You will see that statue and you will remember this good man so they liked the idea, it’s a good idea.
They had these statues to remind them about these pious men of the past.
And then slowly and slowly Shaytan(شَيْطَانْ) started changing their minds
into asking these statues.
These are righteous men ask them to do things for you
and then from there, he turned them to idols that were worshipped.
Deities worshipped besides Allah.
Now, may be the process took centuries but he was doing it slowly but surely.
So, Islam to close all of those gates placed these restrictions
and Umar Ibn Al-Khattab(عمر ابن الخطاب) wanted to make sure that
no deviations would happen during his reign.
So, for example, there was a Shajarat Ridhwan(شجرةالرضوان).
Shajarat Ridhwan(شجرةالرضوان) is a Sidr(سدر) tree, alout tree
where Rasool Allah ﷺ sat under this tree
and he took the pledge of allegiance from the Sahabah(صحابه) to fight
and the background behind that story was that Rasool Allah ﷺ wanted to make Umrah(عمرة)
and then he was prevented by the people of Quraish(قُرَيْشْ).
So, Rasool Allah ﷺ sent a delegation, Uthman Ibn Affan(عثمان ابن عفان).
So, Uthman Ibn Affan(عثمان ابن عفان) he went to Makkah to meet with the leaders of Makkah
but what happened is, he was late in coming back.
So, there was a rumor that went around that the people of Quraish(قُرَيْشْ) killed Uthman(عثمان).
So, Rasool Allah ﷺ gathers the Sahabah(صحابه) and said; Pledge your allegiance to me.
What was the pledge?
قَالُوْا تَبَا يَعْنَ عَلى الْمَوْتَ
We pledge to die.
We're going to avenge for the death of Uthman Ibn Affan(عثمان ابن عفان)
and they pledged to die.
Later on, it was discovered that this was a false rumor
but that was very important point in the history of Islam
and it is called Bay’ah-Tur-Ridhwan(بيعةالرضوان) "The Pledge of Ridhwan".
Why is it called Ridhwan(رضوان)?
Ridhwan(رضوان) means pleasure,
because Allahعَزّوجَلّ was pleased with that Bay’ah(بيعة).
Allah was pleased with the ones, who gave the Bay’ah(بيعة)
and Allah mentions that in the Qur’an in Surah-Tul-Fath(سورة الفتح):
لَقَدْ رَضِيَ اللهُ عَنِ الْمُؤمِنِيْنَ إِذْ يُبَايِعُوْنَكَ تَحْتَ الشَّجَر
"Allahعَزّوجَلّ is pleased with the ones who gave you the pledge of allegiance under the tree."
And this tree was the tree of Ridhwan(رضوان).
In the time of Umar(عُمَر) this tree was now becoming a relic of the past.
So, people were starting to visit it, and they would praying next to it,
to get Barakah(بركة) from this special location.
So, it is an important historical site for Islam.
This is where the pledge happened, it is very important historical site.
What does Umar Ibn Al-Khattab(عمر ابن الخطاب) do?
He cuts it down, he cuts down the tree.
Now, you might be very upset because of that because you want to may be visit the tree and see it yourself
this is where Rasool Allah ﷺ was, this is where he sat, this is where the Sahabah(صحابه) were.
But Umar Ibn Al-Khattab(عمر ابن الخطاب) didn’t like that and he cut the tree down.
Why?
Because Umar Ibn Al-Khattab رضي الله عنه didn’t want this tree to turn into an object of worship.
He didn’t want it to turn into an object of Barakah(بركة),
people going and seeking Barakah(بركة) from this tree.
It’s a tree it doesn’t benefit, it doesn’t harm even if Rasool Allah ﷺ sat under that tree,
it doesn’t make a difference, I am going to cut it down.
Umar Ibn Al-Khattab(عمر ابن الخطاب) was farthest being sentimental person.
Umar Ibn Al-Khattab(عمر ابن الخطاب), his logic and common sense and mind would take over his emotions.
The Sahabah(صحابه) would have great emotions to this location because they were there.
They were the ones, who gave Bay’ah(بيعة) to Rasool Ullahﷺ there, Umar(عُمَر) was one of them.
So, they must have had extremely strong emotional attachment to that location.
It brings back the wonderful memory of Bay’ah-Tur-Ridhwan(بيعةالرضوان)
but Umar Ibn Al-Khattab(عمر ابن الخطاب) would not think about that
he is thinking about the implications, he is thinking about the future, so he cuts down the tree.
In another incident, he saw men praying in a particular location, they were praying.
He said: How come you are praying here?
They said: Rasool Allah ﷺ prayed here.
He said: If it’s a time for Salah(صلاة) pray anywhere otherwise you leave.
And then he said: What has destroyed the people before you
is when they have taken the places of their Ambiyaa(أنبِيَاء) as places of worship.
The place where the Nabi(نَبِي) prayers or place where Nabi(نَبِي) dies, they take the place as a worship.
He said: That destroyed them.
With the grave of Daniyal(دانيال).
Daniyal(دانيال), Daniel in the Bible is a Prophet that is not mentioned in the Qur’an
and is not mentioned in Sunnah(سنة).
We don’t have any textual reference that Daniyal(دانيال) is a Prophet.
In Arabic it is referred to as Daniyal(دانيال).
However, in the Bible Daniel is a prophet
and there is a book of Daniel and it talks about the events of end of time.
The Ahadith(احاديث) of Fittan(فتن), the Christians are attributed to Daniel.
His grave or what the people claimed to be his grave was uncovered.
And what made the Muslims think that Daniyal(دانيال) is actually a Nabi(نَبِي),
is when they saw that the earth has not affected his body.
The Muslim opened the land of Tastur(تستر) in the time of Umar Ibn Al-Khattab(عمر ابن الخطاب)
and that is when the flood uncovered the grave of Daniel.
And they saw his body intact with no scratches at all.
And we know that Rasool Allah ﷺ says;
اِنَّ اللهَ حَرَّمَ عَلَى الْاَرْضَ، اَنْ تَأْكُلَ اَجْسَا دَالْاَنْبِيَاءََ
Allah has prevented the earth from eating the bodies of the prophets.
So, they said, most likely this man was a prophet because he had died hundreds of year ago
and his body is still intact.
So, now they have to rebury him.
Umar Ibn Al-Khattab(عمر ابن الخطاب) sends a letter,
see Umar(عُمَر) is thinking about the implications of that.
Umar Bin Khattab رضي الله عنه sends a letter and he said,
in bright light during day time, I want you to dig thirteen graves in different areas
and then under the cover of darkness
you go and burry the body of Daniyal(دانيال) without anybody seeing you
and you cover up all the graves at once.
Why Umar Ibn Al-Khattab(عمر ابن الخطاب) do that?
So, that he would confuse the people they would not know which one is his grave.
Dig thirteen graves during the day time, so people know the locations.
At night you burry him, you cover up all the graves people now don’t know which one is the grave of Daniyal(دانيال).
Why?
Because he didn’t want that grave to be worshiped.
With Khalid Ibn Waleed(خالد ابن وليد),
Umar Ibn Al-Khattab(عمر ابن الخطاب) he fires Khalid Ibn Waleed(خالد ابن وليد).
That’s one of the first orders of the Al-Khalifah(الخليفه).
Khalid Ibn Waleed(خالد ابن وليد) relinquishes all of his authorities as a military leader
and he immediately and suddenly turns into becoming a regular soldier.
So, the people were wondering why did the Khalifah(خليفه) do that?
I mean, Khalid Ibn Waleed(خالد ابن وليد) was such an impressive leader.
Khalid Ibn Waleed(خالد ابن وليد), dear brothers and sisters, never in his life, ever he never lost a battle
in Islam and in Jahiliyyah(جَاهلِيَّة).
Every battle that he lead in Islam or before Islam, he won.
He never lost
and he had skills and we talked about some of these when we were talking about Abu Bakr As-Siddique رضي الله عنه.
He was like a storm,
who just go around from one part of the land to another and they would say:
لَا يَنَامْ وَلَايَتْرُكْ اَحَدًا يَنَامْ
He would not sleep and would not anybody else to sleep.
He would not sleep himself and he would not let friend or foe, sleep.
And it was like a hurricane.
And he had such a swift movement from one battle ground to another that he drives his enemy crazy.
They try to plan him out Khalid Ibn Waleed(خالد ابن وليد) is here, okay let's plan
suddenly, he is somewhere else.
They plan, suddenly he is somewhere else
So, he just drove them crazy.
In fact when the Muslims were sending urgent messages to Abu Bakr(ابوبكر) to send reinforcements to them in Ash-Sham(ألشام).
Abu Bakr(ابوبكر) sends a letter to Khalid Ibn Waleed(خالد ابن وليد),
who was in Iraq and told him to go and rescue the Muslims in Ash-Sham(ألشام).
Now, the Roman had garrisons all over the known routes of travel between Al-Iraq and Ash-Sham(ألشام).
Suddenly out of nowhere Khalid Ibn Waleed رضي الله عنه and the Muslim army show up in the middle of Ash-Sham(ألشام).
The Roman said; Where did he come from?
All of the roads are protected with the garrisons.
Khalid Ibn Waleed(خالد ابن وليد) has traveled through desert land, which was never ever travelled before him.
It was the first time ever an army has crossed that desert
and he suddenly lands right in the center of Ash-Sham(ألشام),
by passing all of the Roman security points.
And now, Umar Ibn Al-Khattab(عمر ابن الخطاب) fires him,
so Umar Ibn Al-Khattab(عمر ابن الخطاب) said;
اِنِّيْ لَمْ اَعْزِلْ خالد ابن وليد اَنْ سَخْطَه وَلَا خِيَانَةْ
وَلَكِنَّ النَاَسَ فُتِنُوْا بِهِ فَاَحْبَبْتُ اَنْ يَعْلَمُوْ اَنَّ الله هُوَّالثَّانِعْء
I didn’t not fire Khalid Ibn Waleed رضي الله عنه because I am angry with him,
or because of betrayal of trust, or responsibility,
but the reason was,
that he was becoming a Fitnah(فِتْنَه) for the people.
And I wanted the people to know that it is Allah, Who gives victory.
People were attributing victory to the person of Khalid(خالد).
It is Khalid(خالد), who is making us these victories, he is the one creating them.
So, Umar(عُمَر) said; He was turning into a Fitnah(فِتْنَه) for the people.
They were attributing that to him.
When it should be attributed to Allahعَزّوجَلّ.
So, he wanted the people to know that victory comes from Allah and that victory will carry on
even when somebody else assumes responsibility and that was true.
The Muslims carried on wining.
Umar Ibn Al-Khattab(عمر ابن الخطاب) was fighting false ideas or assumptions.
He saw some men from Yemen, who were traveling
and again they are part of those people which we said,
you know they just do nothing just walk lazily.
So, Umar(عُمَر) said: Who are these?
They said;
هَااُؤلآءِ الْمُتَّوَكِلُوْنَ
These are the one who have Tawakkul(توكل) in Allah, so they don’t work.
They just have Tawakul(توكل), they don’t work, they have Tawakul(توكل) in Allah.
Umar Ibn Al-Khattab(عمر ابن الخطاب) went to them with the "Durrah(درَّة)" and he said;
بَلْ هُمْ اَلْمُتَوَا كِلُوْنَ
They are the ones, who are dependent "Mutawaaqil(متواكل)" means dependent,
the Mutawaqqil(متوكل) is the one who plants his seed and then puts his trusts in Allah.
So, you have to plant the seed first than after that you leave results to Allahعَزّوجَلّ.
Umar Ibn Al-Khattab(عمر ابن الخطاب) did not want to deal with the society of bumps.
He wanted the people to work, to be productive.
This man comes from Faris(فارس), Persia,
delivering good news to Umar Ibn Al-Khattab(عمر ابن الخطاب).
He said; We opened Al-Madayan(مدائن), Al-Madayan(مدائن) was the capital of Persia,
he said and we found a book that has wonderful words.
They found this book and it has so much wisdom in it.
Umar Ibn Al-Khattab(عمر ابن الخطاب) said;
اَمِنْ كِتَابِ اللهِ هُوَ؟
Are these words are from the book of Allah?
He said: No,
Umar Ibn Al-Khattab(عمر ابن الخطاب) started beating him with the Durrah(درَّة).
By the way, brothers don’t think that it’s a huge baton or stick, cane that he is carrying,
it’s a small stick it’s a more of symbolic thing.
It's not a physical beating, it's of a symbolic nature.
So, he would actually tap the people.
I don’t want you to get wrong impression also when I talk about Umar(عُمَر) being severe,
I don’t want you going around being severe with people
to reenact what you think is Umar Ibn Al-Khattab(عمر ابن الخطاب).
That was Shiddah(شدة) in the right place.
That was a toughness used in the right way in the right place.
Umar Ibn Al-Khattab(عمر ابن الخطاب) assumed responsibility at a time when the Ummah(امة) needed that.
In the time of Rasool Allah ﷺ that would have been inappropriate,
and that is why the personality of the Rasool Allah ﷺ was soft and compassionate.
Because that was in time of Da'wah(دعوة), people needed to be attracted.
وَلَوْكُنْتَ فَظَّاغَلِيْظَ الْقَلْبِ لَا نْفَضُّوْ امِنْ حَوْلِكْ
Allahعَزّوجَلّ says: "If you were severe and hard natured people would have abandoned you."
But Umar(عُمَر) became Khalifah(خليفه) in times when Duniyah(دُنِيَّا) was opening up on the Muslims.
So, there was a potential of a huge problem,
Muslims being attached to Duniyah(دُنِيَّا) and their hearts becoming greedy.
So, they needed somebody stern and firm to keep them on the straight path.
Umar Ibn Al-Khattab(عمر ابن الخطاب) he was tapping this man with the Durrah(درَّة)
and he was reciting the first Ayaat of Surat Al-Yusuf(سورة اليوسف):
الر ۝ تِلْكَ آيَات الْكِتَاب الْمُبِين ۝
إِنَّا أَنْزَلْنَا قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ ۝
نَحْنُ نَقُصّ عَلَيْك أَحْسَن الْقَصَص بِمَا أَوْحَيْنَا إِلَيْك هَذَا الْقُرْآن ۝
وَإِنْ كُنْت مِنْ قَبْله لَمِنَ الْغَافِلِينَ۝
It says this book has a clearest verses, it is a Qur’an in Arabic for you to have understanding
and then it says that the best of the stories are in this book.
So, why you have to go to another source, another book of wisdom?
And then he told the man,
اَنَّمَا اَهْلَكَ مَنْ كَانَ قَبْلَكُمْ
اَنَّهُمْ اَقْبَلُ عَلى كُتُبِهِ عُلَمَائِهِمْ وَعَصَاكِفَتِهِمْ
وَتَرَكُ التَّوْرَاةَ وَ الْاِنْجِيْلَ حَتَّى دَرَسَ وَذَهَبَ مَا فِيْهَا مِنَّ الْعِلْمْ
He said: What destroyed the nations before you is that, they studied the books of their scholars
and they left the Torah(توراة) and Enjeel(إنجيل), the Gospel
until the Torah(توراة) and Enjeel(إنجيل) became part of the distant past.
And that's when these people perished.
And we find that a lot today among Muslims unfortunately,
we are studying the sayings of the scholars
and the person doesn’t even know an Ayah(آية) of the Qur’an or Hadith(حديث) from Rasool Allah ﷺ.
And the excuse always is,
brother I don’t have the Ilm(علم) to study Qur’an and Sunnah(سنة).
It has to be done by a scholar.
As if the book of Allahعَزّوجَلّ is encrypted and it needs somebody to crack up that encryption.
Allahعَزّوجَلّ has revealed the book that is clear,
Allahعَزّوجَلّ says that it’s a book that is clear.
And Allahعَزّوجَلّ, He is saying;
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا
Don’t they contemplate on the meanings of Qur’an or are their hearts sealed?
This Ayah(آية) is talking to you, it's not just talking to the scholars,
it is saying that you, need to contemplate on the meanings of the Qur’an.
If you are not scholar you are not allowed to make Tafseer(تفسير) of Qur’an
but you need to contemplate on its meanings.
And these are two different things.
Contemplation and pondering is different than Tafseer(تفسير).
When you are making a Tafseer(تفسير) you are deriving Ahkaam(احكا م) rulings.
You are saying that the Fiqh(فقه) of Qur’an says
that this what should be done and this is what shouldn’t be done.
That’s something that is left to the scholars, who have the ability, the tools of Tafseer(تفسير).
But thinking about the meanings of the Ayaat(آيات) of Qur’an contemplating on them
applying them to yourself thinking about Allahعَزّوجَلّ thinking about the afterlife,
I mean that’s what Qur’an talks about.
Thinking about the stories of the past that is something everyone is expected to do
and if they don’t then Allahعَزّوجَلّ is saying that, your heart is sealed.
Rasool Allah ﷺ was he speaking in a unknown language?
What language did Rasool Allah ﷺ speak?
He use of the clearest of terms.
Rasool Allah ﷺ would be understood by a Bedouin who is illiterate.
A simple man who comes straight out of the desert
he would understand what Rasool Allah ﷺ was saying, you won’t understand that?
What is standing between you and Qur’an and Hadith(حديث) is Shaytan(شَيْطَانْ). That’s all.
Shaytan(شَيْطَانْ) would rather have you read the opinions of the scholars than read Qur'an and Hadith(حديث).
I am not saying that we shouldn’t study from the scholars and learn what they say,
because scholars are needed to understand the Ahkaam(أحكام).
To know the Ahkaam(أحكام) to derive the rulings you need to study under scholars.
But to completely neglect Qur’an and Hadith(حديث)
and just to go and study the opinions of scholars in Fiqh(فقه)
and abandon the book of Allahعَزّوجَلّ
and abandon Hadith(حديث) is exactly what Umar Ibn Al-Khattab(عمر ابن الخطاب) is saying.
They followed their Rabbi's they followed their priests
and they left the Torah(توراة) and the Gospel.
For example today among the Jews the Talmud(تلمود) is more important than the Torah(توراة).
And among the Christians for example within the Catholics
the statements of the Pope are more important then what is in the Bible.
The evidence, the Daleel(دليل), the guidance the Hudaa(هدا) is in the book of Allahعَزّوجَلّ and in the Hadith(حديث) of Rasool Allah ﷺ.
Plus this scholar you have no way of knowing, for a fact whether he is on the right path or not?
But you can’t have doubts with the Ayaat(آيات) of Qur’an and the Ahadith(احاديث) of Rasool Allah ﷺ.
I mean don’t think that everyone who is a scholar is a righteous person.
There are Munafiqeen(منافقين) among every rank of the Muslims among every profession.
There are Muslim doctors who are Munafiqeen(منافقين)
there are Muslim engineers who are Munafiqeen(منافقين)
and there are Muslim Scholars who are Munafiqeen(منافقين).
Nobody has a protection from that
and what happened with the Jews and Christians that they were mislead and deceived
by the ones, who are supposed to be the most learned among them.
Every deviant sect in Islam wasn’t founded by an ignorant men by the way.
Every deviant sect that existed was founded and promoted by scholars,
every single one.
There is not one of those seventy three sects that Rasool Allah ﷺ said;
Seventy Two of them are going to go to the Hell Fire, not anyone of them
was promoted by an ignorant or founded by an ignorant man, all of them had Ilm(علم).
So, in order to know whether this person is on the right path or not
you need to go and check their statements and cross reference them
with the Book of Allahعَزّوجَلّ and the Sunnah(سنة) of Rasool Allah ﷺ.
And that’s why I always tell the brothers and sisters that if you want to learn,
if you want to become educated in Islam read Qur’an a lot
and go straight to the books of Hadith(حديث).
Who said that you can’t go and read from Bukhari(بخاريْ)?
Who said you can’t go and read from Riyadh us Saaliheen(الرياض الصالحين) or Sahih Muslim(صحيح مسلم)?
Is there some Wudu(وضؤ) in there, that prevents you from opening it up?
Only a person who has a special protection can read it?
But then you go and read books that are purely opinions.
Pure opinions, of men who are like you at the end of the day.
Ibn Abbas رضي الله عنه used to tell the Tabee’in(التابعين),
"I tell you the Allah said and Rasool Allah ﷺ said
and you tell me Abu Bakr(ابوبكر) said and Umar(عُمَر) said.
Ibn Abbas(إبن عباس) was angry with the people because they are referring to Abu Bakr(ابوبكر) and Umar(عُمَر)
and they are not referring it to Allah and Rasool Ullah.
What about today? That we are referring to
fulaan(فلان) and fulaan(فلان) and fulaan(فلان), so and so and so and so and so and so.
And please don’t take these words as putting down the scholars. NO!!
The scholars are the leaders of the Ummah(امة) they are the ones, you study from
but you as a Muslim who is given an intelligent mind, you are not insane, right?
That’s I hope so.
You have sane mind you have intelligence and that is sufficient for you
to be able to access the Book of Allahعَزّوجَلّ and access the Hadith(حديث) of Rasool Allah ﷺ
just make sure that you don’t make Fatwa(فتوى).
Make sure that you don’t make a Fatwa(فتوى) and that’s the thing.
Umar Ibn Al-Khattab رضي الله عنه as very concerned about the state of the Ibaadat(عبادات).
When he was dying, he said;
اِنَّ أَهَمَّ عُمْرَ كُمْ عِنْدِيْ اَلصَّلَوةْ فَمَنْ حَفِظَهَا وَحَافِظَ عَلَيِهَا
حَفِظَ اللهُ دِيْنَه’ وَمَنْضَيَّآئْهَافَهُوَلِمَا سِوَآءَ اَضْيَاءَ
The thing that I am most concerned about is, your Salah(صلاة), if you take care of it,
Allah will take care of your rest of your Religion,
if you neglect it, rest of your religion would be neglected.
So, it starts with the Salah(صلاة).
In fact on the Day of Judgment there is a Hadith(حديث) Rasool Allah ﷺ says,
the first thing the angels will look into, in your book of deeds, is your Salah(صلاة).
If it's complete then, they will go to the next page.
If not, they will try to see if you have any voluntary prayers to fill in, the deficiency in the Fardh Salah(فرض صلاة)
if you don't have Salah(صلاة) in there they are not going to look at anything else in your books of deeds.
Your Akhlaq(اخلاق) or A'maal(اعمال), the pre-requisite is Salah(صلاة).
Salah(صلاة) is the most important thing Imaad Ud Deen(عمادالدين) it’s a pillar of the Religion.
And we talk about Salah(صلاة) we talk about the whole package.
We talk about doing the Salah(صلاة), doing it on time, Salat-ul-Jama'a(صلاةالجماعة)
having Khushu(خشوع) in Salah(صلاة), doing the Wudu(وضؤ) right, teaching it to your children,
all of this is enclosed within that package.
Salah(صلاة) is a system, it's not just an individual thing.
And he had a Khushu(خشوع) in Salah(صلاة) himself.
Abdullah Ibn Umar(عبدالله ابن عمر) said;
صَلَّيْتُ خَلْفَ عمرفَسَمِعْتُ هَنِيْنَهُمْ مِنْ وَرَآءِالثَلَاثَ الصُّفُوْفَ
He said: I prayed behind Umar Ibn Al-Khattab(عمر ابن الخطاب)
and I heard him weep and I was in the third line of Salah(صلاة).
He had a lot of Khushu(خشوع) in the Salah(صلاة) and he once saw a man
who was messing around in Salah(صلاة),
you know there are some people, they are very stationery before Salah(صلاة)
as soon as they say Allah o Akbar(الله اكبر) suddenly start scratching, their hands are all over the place.
Now it's not Haram(حرام) to move in Salah(صلاة) because Rasool Allah ﷺ moved in Salah(صلاة),
Rasool Allah ﷺ opened the door in Salah(صلاة),
Rasool Allah ﷺ carried a child in Salah(صلاة),
Rasool Allah ﷺ pushed away his wife in Salah(صلاة).
So, Rasool Allah ﷺ did actually move in Salah(صلاة)
but the movement was justified, there was a reason.
What we are not suppose to do is, be hyperactive in Salah(صلاة).
And the issue is not really the movement, the movement is reflection.
Umar Ibn Al-Khattab(عمرابن الخطاب) saw a man moving a lot in Salah(صلاة), he said,
if this man had a Khushu(خشوع) in his heart, his body would also have a Khushu(خشوع).
So, if you are not having a Khushu(خشوع) and you are just holding yourself back
you don’t want to move that’s not the issue here.
The issue is if you are having a Khushu(خشوع) in a Salah(صلاة)
that Khushu(خشوع) will prevent you from moving a lot.
It's not the movement per say that, it's a problem it is a symptom of the problem.
The problem itself is the heart does not have a Khushu(خشوع).
Once Subhaan Allah(سُبْحَان الله) I prayed behind this brother in Al-Haram(حرم).
I had difficulty in praying, I have never in my life seen somebody move more than he was.
It's unbelievable!
First because we were praying, this was a Salat Dhuhur(صلاةالظهر) or Asr(عصر)
so we had to pray outside the Masjid(مسجد) itself
it was in the outside in the Masjid(مسجد), in the sun,
and some people they were praying with their shoes and some of the people were bare foot.
So, he first prayed with his shoes on
and then I don’t know why he changed his mind in the middle of the Salah(صلاة),
he took his shoes off, and then a short while later he wears his shoes again.
And then he was looking at his watch putting his hands in his pocket
blowing his nose that’s all right, Ya’ni(يعني) if you have a allergy or flu or something, you can blow your nose, that’s fine
but and then he was fixing his Thoub(ثوب)
and his head was moving a lot.
And you can’t have Khushu(خشوع), I mean when somebody is doing all that movements next to you.
And for him, he couldn’t be concentrating with Adhkar(أزكار) of Salah(صلاة) with all these movements.
مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ ۚ
You don’t have two hearts in your breast, you have one heart.
You can only focus on one thing at a time.
That’s why now you have pay fine of Thirty Pounds if you drive with your mobile phone,
because you cannot concentrate on two things the same time.
Unless these two things are second nature to you.
So he said;
"لَوْ خَشِعَ قَلْبَ هَذَا لَخَشِعَتْ جَوَارِهُ"
UMAR IBN KHATTAB WAS A MAN OF Dua(دُعَا)
إِذَااَبْطَعَتْ عَلَيْهِ جُيُوْشَ قَنَتْ
It's narrated that when the news of the armies would be late, he would make Qunoot(قنوت).
And when the armies would be late in coming back, he would make Qunoot(قنوت).
Qunoot(قنوت) is Dua(دُعَا).
He was very concerned, he was very concerned with the state of the Ummah(امة) especially
the Ghazu(غزؤ) that concerned him a lot.
The Ghazu(غزؤ) and the Financial situation of the Muslims.
With all of this Khushu(خشوع) that Umar(عُمَر) had
it is narrated that he once, woke up to pray Salaat At-Tahajjud(صلاة التهجد)
and he couldn’t have concentration in the Salah(صلاة).
So, he went to sleep, he couldn’t sleep.
And then he said; When I pray, I cannot pray and when I try to sleep, I cannot sleep.
So, they asked him why, He said: Because I am concerned about my people.
He is thinking so much about the Muslims, he couldn’t pray and he couldn’t sleep.
So, he was very concerned with the Ummah(امة).
We ask Allahعَزّوجَلّ to give us leaders who are concerned,
who have care for the Ummah(امة).
And the Ummah(امة) is now like a flock without a Sheppard,
surrounded with wolves from every direction.
Ibn Taymiyah(اِبْنِ تَيْمِيَّه) says;
وَكَانَ يَدْعُوْ الِلْمُجَاهِدِيْنَ فِيْ صَلَوتِهِ وَيَقْنُتْ لِيْ ذَلِكْ فَاعِنْدَ مَا قَتَلَ اَهْلِ الْكِتَابْ قَنَعْتَ عَلَيْهِمْ فِي الصَّلَوةِ الْمَكْتُوْبَةَ
He used to pray to make Dua(دُعَا) for the Mujahideen(مجاهدين) in his Salah(صلاة)
and he would make Dua(دُعَا) Al-Qunoot(قنوت) for that,
and when he fought against the people of the Book
he would make a Dua(دُعَا) against the people of the Book he would say; O Allah,
اَللَّهُمَّ عَلَيْكَ بِالْكَفَرَ مِنْ اَهْلِ الْكِتَابْ
O Allah! Destroy the disbelievers, of the people of the Book.
And this is when he is fighting against the Roman Empire.
And he used to make Qunoot(قنوت) against them in Salah(صلاة) of Fard(فرض),
in Fajr(فجر), Dhuhar(ظهر), Asr(عصر), Maghrib(مغرب) and Ishaa(عشاء).
He would make the Dua(دُعَا) against the people of the Book.
AND JUMAA(جمعه), KHALIFA(خليفه) WANTED PEOPLE TO BE ON TIME;
He started giving Khutbah(خطبه) and here comes Uthman Ibn Affan(عثمان ابن عفان),
walking into the Masjid(مسجد).
Umar Ibn Al-Khattab(عمر ابن الخطاب) in front of everyone he stops his Khutbah(خطبه) and he said;
أَفِيْ هَذِهِ سَّاعَةْ؟
Is this, when you show up?
Uthman Ibn Affan رضى الله عنه said: I was so busy and I only went back home now
and I made Wudu(وضؤ) and came
and he said: And you are also telling me that, you only made Wudu(وضؤ),
when you know that Rasool Allah ﷺ use to tell us that we need to make Ghusal(غسل).
So, he wanted people to be on time and follow the Sunnah(سنة) of Rasool Allah ﷺ.
Don’t be late to Salaat-Ul-Juma(صلاة الجمعه),
you need to be there before Imam(اِمَام) starts the Khuttab(خطبه).
Umar Ibn Al-Khattab(عمر ابن الخطاب) even though he didn’t want his wives to pray in the Masjid(مسجد)
but he didn’t prevent them, because of the Hadith(حديث) of Rasool Allah ﷺ.
لَا تَمْنَعُ عِمَا اللهَ مَسَاجِدَاللهَ
Don’t prevent the women servants of Allah, from praying in the Houses of Allah.
So, he told his wife, You know my preference,
she said: "I am not going to stop going to the Masjid(مسجد) until you tell me to do so".
She knows that he won’t and she carried on praying in the Masjid(مسجد)
and in Bukhari(بخاريْ) it says that, when he was stabbed in Salah(صلاة) and killed,
she was in the Masjid(مسجد).
When Umar(عُمَر) was assassinated in the Salaat-Ul-Fajr(صلاة الفجر),
she was in the Masjid(مسجد), so she carried on praying until he died in the Masjid(مسجد).
He didn’t prevent her.
NOW I NEED TO MAKE A COMMENT ON THAT;
In those days it would be alright to tell the woman to pray at home
because in Madina, they would find benefit at home, they would find benefit on the streets
they would find benefit in the Masjid(مسجد), I mean it's all an Islamic Society.
However, now a days, for those brothers, who do not want their women to pray in the Masjid(مسجد)
and you tell them that, that’s your preference
first of you can say that it's your preference but you cannot prevent them.
You do not have the right to prevent them.
Because of the Hadith(حديث) of Rasool Allah ﷺ do not prevent them from going to the Masjid(مسجد).
And if you make that your preference known to them and they agree to stay,
you are responsible you need to provide them with an alternative.
You need to provide them with the services that they would get in the Masjid(مسجد).
You can’t just tell your wife or daughter to stay home alright
and then leave her with the TV Set to be her Shaikh(شيخ).
You have to offer her an alternative.
Preventing women from going to the Masajid(مساجد) today,
if there is Ilm(علم) and Islamic Activities that they would learn from the Masjid(مسجد)
is not a wise idea if you are not going to offer them with a viable Islamic program.
So may be the recommendation now should be that for benefit,
if there is benefit in the Masjid(مسجد)
because in some Masajid(مساجد) there is no benefit, you just do the Salah(صلاة) and leave.
I mean the Masjid(مسجد) is dead.
You know, you finish the Salah(صلاة) and then the person who has the keys, the care-taker of the Masjid(مسجد)
he is shaking the keys next to you, it's time to leave brother.!
Time to leave! And he is ringing those keys
and turning off the lights. Yullah, Yullah out!.
So, the Masjid(مسجد) is dead
but if there is an activity going on there is Halaqat(حلقات) of Ilm(علم) there is something that would benefit our Muslim sister
then she should go and she should be encouraged to go to Masajid(مساجد).
It doesn’t make a sense to allow her everywhere except the Masjid(مسجد),
you can go to school, you can go to university, you can go shopping, you can here and there,
you can go visit your family but you are not allowed to go to Masjid(مسجد).
No the Masjid(مسجد) is for men.
Sister leave the Takbir(تكبير) to the brothers. I guess!!
Brothers you should do the Takbir(تكبير) for the sisters! Do the Takbir(تكبير) for them,
Audience: Takbir(تكبير)!! Allah Akbar(الله اكبر), Takbir(تكبير)!! Allah Akbar(الله اكبر), Takbir(تكبير)!!
Allah Akbar(الله اكبر), Takbir(تكبير)!! Allah Akbar(الله اكبر) , Takbir(تكبير)!! Allah Akbar(الله اكبر).
So sisters, should be very happy that this is the first time ever that we have Five Takbir(تكبير)'s.
So, ya’ni(يعني), this brother must be a champion of women rights
Ma sha Allah(ماشاءالله)
Ma sha Allah(ماشاءالله), Jazakallahu khairun(جزاك الله خيرًا ) brother.
I am sure that's not the case you are just a bachelor
trying to develop a good reputation for yourself.
Umar Ibn Al-Khattab رضي الله عنه would sometimes go to his friend Abu Musa Al-Ashari(أبو موسى ألأشعري)
all of them were friends, the Sahabah رضي الله عنهم, brothers.
You know this is one thing, if you never experience brotherhood
it's something that cannot be expressed in words.
Al-Akhuwah Fillah(الاخواةفى الله) brotherhood for the sake of Allah
is such a wonderful blessing of Allah in this Duniyah(دُنِيَّا) it cannot be described in words,
it’s a blessings straight out of Jannah(جنة).
And these Sahabah(صحابه) had it, and this brotherhood is not something that you develop through casual relationships.
Usually this is a relationship that develops when they go through similar experiences of hardship.
So, the Sahabah رضي الله عنهم had it because they were tortured together.
They fought in the same Trench together,
they suffered hunger together.
You know you remember the story, when Rasool Allah ﷺ went out of his house and he meets Abu Bakr(ابوبكر),
and he said: Abu Bakr(ابوبكر) why are you walking in the streets at this late hour?
He said, O Rasool Ullah because I am hungry, I am going to search for food.
Rasool Allah ﷺ said: This is the same reason why, I am out
and then they met Umar(عُمَر) and the same thing he said.
So, they suffered together.
And that’s how they develop the strong bonding.
And then because of the battles that, they fought
being soldiers who are together that also develops the special relationship between them.
You would even find that between the soldiers who are non Muslims.
You know that experience of being together at that moment of danger develops a special bonding.
So, the Sahabah(صحابه) in addition to having that, they also had Akhuwah Fillah(الاخواةفى الله)
the brotherhood for the sake of Allahعَزّوجَلّ
you know it's not just the experience of fighting together
but it's also the love for the sake of Allah, Emaan(إيمان) having the same goals in life,
working for the same cause, their relationshipwas very tight, very tight.
Umar Bin Khattab رضي الله عنه, sometimes, would come to Abu Musa Al-Asha'ri(أبو موسى ألأشعري)
and he would tell him Abu Musa(أبوموسى) start reciting for us.
So, Abu Musa Al-Asha'ri(أبو موسى ألأشعري) would recite Ayaat(آيات) from Qur’an
and then they would all cry, they would all cry together.
Once the servant of Usayd(أسيد) his slave, he is the one narrating this, he said:
He said: Umar Ibn Al-Khattab(عمر ابن الخطاب) used to patrol at night, and we'll talk about his patrols
tomorrow night In Sha Allah Ta'ala(إن شاء لله تعالى), his nightly patrols.
So, he would go to the Masjid(مسجد) and he would prevent anyone from staying in the Masjid(مسجد)
except the ones who are praying.
He didn’t want people hanging around the Masjid(مسجد) after Ishaa(عشاء).
After Ishaa(عشاء) you go back home unless you are praying.
Don’t just sit around in Masjid(مسجد), talking.
So, he was going around Masjid(مسجد) he came and he saw this Halaqah(حلقه) he said,
who are they? They said:
"إِنَّمَا هُمْ اَهْلُكْ"
It is your family.
Actually there were none of the relatives of Umar(عُمَر) there.
These were some his close Sahabah(صحابه) his brothers, he said, Ah-luk(أهلُك) your family.
I mean your family.
So, he goes there and he sits down with them, and he said,
why are you staying behind the Salah(صلاة)? They said:
جَلَسْنَا نَذْكُرَالله عزًوْجل
We are sitting to remember Allahعزوجل.
So, he sat down with them.
When he knew that he is making Zikr(ذكر) of Allah, he sat down with them.
and then he told the one next to him:
ادنهم له
The one, who is right next to him, He said;
خُذْ فِى الدُّعَاء
Make Dua(دُعَا) for us.
So, the man started making Dua(دُعَا)
and then Umar(عُمَر) would go around asking everyone to make Dua(دُعَا) for the group
and they would say Ameen(آمين).
Until he gets, to this servant, the slave,
and he said: You make Dua(دُعَا) for us now
and I was the last one before him, He said;
"فَأُحْصِرْتْ"
I couldn't speak,
وَأَخَذْتُ اَفْقُلَ
And I was shaking.
This is an unlearned man, he is not used to speaking in front of people
and he didn't know what to say.
So, he couldn’t speak.
Umar Ibn Al-Khattab(عمرابن الخطاب) told him say anything even if you say,
اَللَّهُمَ اغْفِرْلَنَا اَللَّهُمَ اَرْحَمْ لَنَا
O Allaah! Forgive us O Allaah! Have a mercy on us.
Just say something, make a Dua(دُعَا) for us anything.
It doesn’t have to be a long sophisticated Dua(دُعَا) that you memorize out of a book,
anything, make any Dua(دُعَا).
And I'll come back to this.
So, he said: I said those words, and then it was Umar(عُمَر)’s turn to make Dua(دُعَا)
and he made Dua(دُعَا) and he was the one, who was crying the most among us and then he said:
اَلْآنَ فَتَفَرَّقُو
Now everybody go home.
With the word of Umar(عُمَر) make any Dua(دُعَا),
you know you see people in Tawaf(طواف),
if you have been to Hajj(حَجْ) or Umrah(عمرة) reading form these booklets.
There is Dua(دُعَا) that you say in first Tawaf(طواف),
Dua(دُعَا) that you say that in second,
Dua(دُعَا) that you say in third, Dua(دُعَا) in the fourth,
then they have the book for Saffa(ألصفا) and Marwa(مروة), they have book for everything.
And they are reading for this book and they are bumping into people because they cannot see.
I mean these are the people, who should be paying Thirty Pound Fine.
They are bumping into everyone causing traffic hazards
because they are so concentrating in that book of Dua(دُعَا).
And they are causing harm to the Muslims, in Tawaf(طواف).
A brother was just telling me that he was reading a book on Hajj(حَجْ)
and the author was saying again and again, Do not harm the Muslims,
Do not harm the Muslims, Do not harm the Muslims.
Don’t cause them hardship because you want to finish your book.
Now, this man may be he doesn’t understand that Dua(دُعَا) it's in Arabic
and probably this person doesn’t speak Arabic,
many Arabs do also reads those Dua(دُعَا) and may be they don’t understand what is in it.
So, they don’t have khushu(خشوع)
and everybody around them, is having a problem because of this, that’s not a Dua(دُعَا).
Make any Dua(دُعَا) can’t you say O Allaah forgive me!
Can’t you say O Allaah have a mercy on me,
Can’t you say O Allaah grant me Jannah(جنة),
Does it take a scholar to make such a Dua(دُعَا).
Anybody can make it.
If that book, the Dua(دُعَا) in it wasn’t written by Rasool Allahﷺ,
why is it binding on you to read it?
It is preferring symbols over substance,
no I have to finish this book.
Allahعَزّوجَلّ does not want to hear a Dua(دُعَا) from you that you don’t understand.
How will Allaah respond to a Dua(دُعَا) that you making it
if you don’t know what you are asking for?
You know Subhaan Allah(سُبْحَان الله) it doesn’t make any sense at all.
The essence of Dua(دُعَا) is that your heart should be connected to your tongue
when you make the Dua(دُعَا) and you should have khushu(خشوع)
and you should humble yourself and ask Allahعَزّوجَلّ and beg Allahعَزّوجَلّ to accept your Dua(دُعَا).
اَلْاِلْحَافْ فِي الدُّعَا
That’s one of the reasons why Dua(دُعَا) is accepted, when you persists in Dua(دُعَا).
That persistence means that you repeat it again and again
you do it with enthusiasm with commitment and with humbleness
and you are begging Allahعَزّوجَلّ to give you that.
So, you can make any Dhikar(زكر) you can make any Dua(دُعَا)
it doesn’t have to be from that book.
Al-Hajj(حَجْ);
He was also concerned with the Muslims who were not making Hajj(حَجْ). He said,
لَقَدْ هَمَمْتُ اَنْ اَبْعَثَ رِجَالًا اِلَى هَذِهِ الْاَمْسَارْ
فَيَنْظُرُاِلَى كُلِّ مَنْ كَانَ عِنْدَه’ جِدَّ فَلَمْ يَحُجَّ فَيَضْرِبُوْا عَلَيْهِمُ الْجِزْيَهْ
وَمَا هُمْ بِمُسْلِمِيْنَ! مَا هُمْ بِمُسْلِمِيْنْ! مَا هُمْ بِمُسْلِمِيْن
I was thinking about, I was considering sending men to different Muslim States
to see the Muslims who are able to make Hajj(حَجْ) and didn’t make Hajj(حَجْ)
and to have them pay Jizya(جزية) because they are not Muslim,
They are not Muslim! They are not Muslim.
According to many of the scholars,
اَلْحَجْ وَاجِبٌ عَلَى الْفَوْرَ
Hajj(حَجْ) is mandatory immediately, this year if you are able to make it.
If you have the financial ability you are strong and you can make time for it
and you didn’t make Hajj(حَجْ) that’s a sin, according to many of the scholars.
According to Ash-Shafi'e(الشافعى), it is mandatory but any time you can make it,
however, Ash-Shafi'e(الشافعى) says if you die and you didn’t make it
and there was a year in which you were able to make it, then you are dying in the state of sin.
So, even though he says that you can make it later but he said;
If death comes to you and you didn’t do it then you will be held accountable for that.
And this is talking about anyone who is above the age of puberty.
If you are able to make Hajj(حَجْ) you have the financial resources to Hajj(حَجْ)
and you don’t do it, you have to pay Jizyah(جزية), according to Umar Ibn Al-Khattab(عمر ابن الخطاب).
So, make sure that you do Hajj(حَجْ),
plan for it this year, if you can if you have still time, well it's getting close
but don’t delay Hajj(حَجْ).
Do not delay Hajj(حَجْ) it's one of the Five Pillars of Islam
and Hajj(حَجْ) is so great, it will forgive for you all of your past sins, all of them.
Amr Bin Al-Aas رضي الله عنه, he came to give the Pledge of Allegiance to Rasool Allah ﷺ
when he wanted to become a Muslim, he came to Rasool Ullah and said,
O Rasool Ullah: I want to become a Muslim.
So, Rasool Allah ﷺ extended his hand,
Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) pulled his hand away.
Rasool Allah ﷺ told him what's wrong?
Now, Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) was a diplomat,
he was the man Quraish(قُرَيْشْ) would send around to negotiate with the leaders.
So he wanted to negotiate his Islam with Rasool Allah ﷺ.
You know he was evening thinking about negotiations when he wanted to become a Muslim رضى الله عنه.
Rasool Allah ﷺ told him why did you hold your hand back?
He said: Because I have some conditions to make.
Rasool Allah ﷺ said: What conditions?
He said, that you pardon me, for my sins.
That my sins are pardoned.
Amr Bin Al-Aas(عَمْرُو بِن اَلْعَاص) knew that he has been such an enemy of Islam,
that he deserves to be executed because of what he has done.
So, he wants to make sure that Rasool Ullah will give him clemency,
and he is not going to be held accountable for what he did in the past.
Rasool Allah ﷺ smiled and said;
ياعمرو عَمَا تَعْلَمْ ؟اَنَّالْاِسْلَامَ يَجُبُّ مَا قَبْلَهَا، وَاَنَّ الْهِجْرَ ةَ تَجُبُّ مَا قَبْلَهَا، وَاَنَّ الْحَجَّ يَجُبُّ مَا قَبْلَهَا
O Amr(عمرو) didn’t you know that Islam erases everything before it,
and Hijrah(هجرة) erases everything before it, and Hajj(حَجْ) erases everything before it.
Hajj(حَجْ) will erase everything that you did before and you will come back as if you are day born.
رَجَعَكَ يَوْمِ وَلَدَتْه’ اُمُّ
So, make Hajj(حَجْ).
Umar Ibn Al-Khattab(عمر ابن الخطاب) himself, he would lead the Hajj(حَجْ) every year,
so they said, he made Hajj(حَجْ) when he was Khalifah(خليفه) Nine or Ten Times.
He would lead the Hajj(حَجْ) himself.
Umar Bin Khattab رضي الله عنه would give a lot of attention
to the Financial Aspects of the Khilafah(خِلَافَه), the business, the commerce,
Anas bin Malik رضى الله عنه said:
رَأَيْتُ عَلى عمر ابن الخطاب
I saw Umar Ibn Al-Khattab(عمر ابن الخطاب) wearing an Izaar(إزار)
and it had twelve patches in it and he didn’t have any Qamees(قميص) on him
and he was wearing his turban and carrying his stick
and he would go around the market of Madina, inspecting the market.
He would go and inspect the market
and he would tell the Businessmen in the market of Madina:
لَايَبِعْ فِيْ سُوْقِنَااِلَّا مَنْ تَفَقَّهَا وَاِلَّا اَكَلَ الرِّبَا اشَاءًاَبَا
You are not allowed to sell in our market place unless you have Fiqh(فقه)
otherwise, you will deal with interest, Riba(رباء) whether you like it or not.
So, he said: You have to learn the Fiqh(فقه) of business before you sell in our markets,
like you have to have certificate
that you have studied the Fiqh(فقه) of business before you come in and do trade.
So, just like now you are not allowed to work unless you have a certificate
unless you graduated in that field
same thing Umar Ibn Al-Khattab(عمر ابن الخطاب) wanted to know that they were qualified to practice in the market
and that applies to you today, if you are physician you need to study the Fiqh(فقه) relating to your field
you need to study the aspects of Daa(داء) and Dawa(دوا), the illness and the medicine in Islam.
What is the Islamic Medicine?
What is considered to be an illness?
How to cure in Islam?
That will help in your field, you need to know rules regarding, for example
abortion when it is allowed and when it is not allowed,
contraception all of these issues that would relate to a specific field
you need to learn about them.
If you are a farmer you need to learn the rules regarding farming.
If you are a businessman depending upon the field of your business,
you need to learn the Ahkam(أحكام) relating to that.
And if you real estate agent you need to know, what is Halal(حلال) in that field and what is Haram(حرام)?
What involves Riba(ربا) and what doesn’t?
Not only in your field of profession
but as a husband you need to know what your responsibilities are?
As a wife you need to know what your responsibilities are?
Notice here that I am saying, RESPONSIBILITIES not RIGHTS.
In the West you are always told to fight for your Rights,
so the man and woman come into marriage with the will to fight for their rights.
The man is fighting for his rights, the woman is fighting for her rights
and it's like, you are in a bull ring.
A Muslim asks about their responsibilities not rights.
You are asked about your responsibilities towards others.
If the wife takes care of her responsibilities and the husband take care of his responsibilities
there will be no problems.
You get problems when you start fighting for your rights it's not a boxing arena
marriage is a cooperation, it is a ibadaa(عبادة) you are serving Allah through that relationship.
The parents needs to learn their responsibilities
and the children need to learn their responsibilities all of this is Fiqh(فقه)
that needs to be studied.
Umar Ibn Al-Khattab(عمر ابن الخطاب) wanted the people to work, He said;
مَكْسَبَ فِيْهَا بَعْدَ الدَّنَاءْ خَيْرًا مِّنْ مَسْئَلَه’ خَيْرًامِّنْ مَّسْئَلَةْ النَّاْس
Having a work that is of low reputation is better than begging people.
Working in a particular field that has a bad reputation, low reputation.
I am not talking about something Haram(حرام)
but there are some things that are Halal(حلال) that are viewed as lowly,
as humble, as humiliating but they are Halal(حلال).
Umar(عُمَر) is saying that is better than begging people.
Living on welfare is worse than working in something that is belittled by people.
Now, Umar Ibn Al-Khattab(عمر ابن الخطاب) would go to the poor and would say;
إرفعوايامعشرالفقراء ارفعوا رءوسكم
و تجرو افقد وضعك طريق ولاتكونواايالاالناس
O you the poor! Raise up your heads and go and do business because the path is clear
and don’t be dependent on people.
You know, sometimes you cannot blame poor for not working
because they are put in such a depressed state
and they have nowhere to start from that they lose hope
and they become down, you know they just give up.
Umar(عمر) is trying to encourage them, he said, riseup, look up raise your heads up
and go and trade, start somewhere,
and then he said, that is better than being dependent on others.
So, the poor needs to be given encouragement because when you are poor
and all the doors of opportunities are shutting on your face
that is very difficult psychological state.
You lose hope.
So, Umar(عمر) is trying to encourage them.
You know, sometimes we talk about working and working and working
the brother comes and says I have been trying to do work but there is no work to do.
So, such a brother needs to be encouraged.
You know keep on trying keep on trying ask Allah
it’s a test from Allahعَزّوجَلّ for you, keep on trying.
Umar Bin Khattab رضي الله عنه saw some people who were not working, they were in the Masjid(مسجد),
you now they were just sitting in the Masjid(مسجد)
and they were sitting in the Masjid(مسجد) during the business hours.
Umar Ibn Al-Khattab(عمر ابن الخطاب) goes in and said: What are you doing in the Masjid(مسجد),
it's not a time for Salah(صلاة)?
They said: We put our trust in Allah, Allah is going to give us Rizq(رزق).
Umar Ibn Al-Khattab(عمر ابن الخطاب) said:
لا يقعداحدكم انت طلب الرزق ويقول اللهم الرزقني
وقد علم ان السمآء لا تمطرالذهب ولا فضة
وانالله يرزق الناس بعضهم من بعض وتل قول الله تعالى عزوجل
فإذا قضيت الصلاة فانتشروافي الارض وبتغوا من فضل الله واذكروا الله كثيرا لعلكم تفلحون۝
He said: Don’t sit down without doing any work, and then say, "O Allah give me Rizq(رزق)!"
because you know that the sky does not rain gold and silver
and then he recited the Ayah(آية) in Qur’an
"when Salah(صلاة) is over, Salaat ul Jumu'a(صلاة الجمعه) is over, go out and disperse in the land
and seek the bounties of Allah.
"Go out and work."
And then he said,
Because Allah gives the people Rizq(رزق) from each other.
Your Rizq(رزق) is coming from me and my Rizq(رزق) is coming from that person
we work for each other, we serve each other.
See this money that you have in your pocket
it has passed through how many hands before it reaches you.
so our Rizq(رزق) comes from each other.
It's rotating among us.
كاولئك دولة بين الاغني منكم
The money is going around.
IT SHUDDERS IN PAIN FREELY
MY CHASITY, MY MODESTY!
OH MUSLIM, YOU SAW
MY INJURY AND THE INJURY OF MY PRIDE