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,
اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝
بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله رَبِّ الْعَالَمِيْنَ۝
وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِ الْاَنْبِيَاءِ وَالْمُرْسَلِيْنَ صَلَوَاتُ الله وَالسَلامُ عَلَيْهَِ
All of you, want to learn, Islamic knowledge.
We have been saying that again and again, everyone says; I want to learn.
Brothers and Sisters alike, are very eager to learn Islam and that’s a very good sign, Al-Hamdolillah(ألحمدلله)
It's one of the things, that is found among the young generation
and this was not something to be found in the generation of their fathers.
The zeal and eagerness you have, to learn today is definitely more than, the generation before you.
So, that’s a good sign it’s a sign of the awakening of Ummah(أمة)
and it’s a sign that Al-Hamdolillah(ألحمدلله) even though may be,
in other areas the situation is getting worse, politically it's getting worse.
However, when you want to assess a situation
don’t look at the political realities or the economical realities, but look at the human factor.
If the people are improving then you will see the improvement in the other areas early on.
It's the human resource that's the most important factor in any change in human history.
And that change Al-Hamdolillah(ألحمدلله) is happening among many of the youth.
So, everybody wants to learn, they sign up for a courses, and they go and study, and they travel overseas and...
However, many of you are saying; We are not learning enough, we want to learn more.
Many of you are saying, we are not given Islamic knowledge enough time, right?
You all feel that you want to do more.
And what is holding you back from giving more time to studying Islam?
You are busy! You have work to do! You want to make a living!!
And if you are not trying to make living yet because your parents are taking care of your expenses,
you are studying!!! You are going to college, university,
and you are complaining that you don’t have enough time need to study Islamic Shari’ah(شريعة)
Right??
Now, are you assuming that, the Sahabah(صحابه) didn’t have any work to do?
How come, they were able to learn and you aren't able to learn?
Well, you might say, Oh, we are living in 21st Century!!!
Things are complicated now, and life had become very difficult and we have to work, more.
If that’s your assumption, you are wrong.
In fact you have more time than the Sahabah(صحابه).
The Sahabah(صحابه) had to make a living none of them was born with a golden or silver spoon in their mouth they had to work.
In fact, their commitment to work was more difficult than yours.
You now, work from 9:00 to 5:00 or from 8:00 to 4:00
Allah Ho Aalam(الله اعلم) what your schedule is, in this country but then you have Saturday and Sunday off.
And after 5:00PM you go back home you are free.
Well Sahabah(صحابه) didn’t work in offices.
The Sahabah(صحابه) were shepherds or they were farmers or they were businessmen.
And as a shepherd you cannot go to your cows and say;
O my cows see you next week,
I am not going to be here Saturday and Sunday, you can’t do that.
You have to feed them every day.
You can’t go to your farm and tell them your plants that I am going to be off for a month.
I am taking a summer vacation.
Your plants if you don’t show up, they are gonna die.
You have to be there for them every day.
And in those days business was tough.
So, you have to put a lot of effort and time in it.
So, how come the Sahaba(صحابه) were able to do both?
How come they were able to study, from Rasool Allah ﷺ and in the same time they were able to make a living?
You know the Sahabah رضي الله عنهم, they were very active.
They were furthest from being lazy, they were not living off benefits, we found in the U.S. welfare.
Sahabah رضي الله عنهم they had to go out and make a living for themselves.
Yes some of them were poor like Ahlus Suffah(اهل الصُّفة),
and if they had a chance to work they would work because we know that
many of these Ahlus Suffah(اهل الصُّفة) they would go out to the area in Madina called Al-Ghaba(ألغابة) the forest,
and they would go there cut down fire work and come and sell it in Madina.
So when there is work, they are gonna work.
But there just wasn’t any work to do.
That’s why they were unemployed.
So, how did they do it, how come we are failing today, while they were successful in their endeavors.?
Let's see how Umar(عُمَر) did it?
Umar Ibn Al-Khattab رضي الله عنه had some business to take care of, he had some also pieces of land.
He had a partner from among Al-Ansaar(ألأنصار), he made an agreement,
and they used to live on the outskirts of Madina, the suburbs.
He made an agreement, with his Ansaari(أنصاري) companion, partner that
I am gonna work one day and you go down to Madina and accompany Rasool Allah ﷺ for the whole day.
And then when you come back at night, we meet and you report to me, everything Rasool Allah ﷺ said.
And then the next day, I am going to, go down to Madina while you pick up my work.
So, they were alternate.
One day Umar(عُمَر) would work and the Ansaari(أنصاري) is studying and vice versa.
What this meant Umar Ibn Al-Khattab(عمر ابن الخطاب) and his partner would end up doing double the effort, double the work.
Because Umar(عُمَر) would have to do his work and his partners work,
and his partner would have to do his work and Umar(عُمَر)’s work.
So, this tells you something.
As a Muslim you're gonna have to make a living just like the Kafir(كافر).
You know, Allahعَزّ وجَلّ does not differentiate between Muslim and Kafir(كافر) when it comes to Rizq(رزق).
You all have to go out and work, human beings, animals, plants, you have to make a living.
Even when Rasool Allah ﷺ wanted to teach us about Tawakul(توكل) what did Rasool Allah ﷺsay?
لَوْ أَنَّكُمْ تَتَوَكَّلُوْنَ عَلى الله حَقَّ تَوَّكُّلِهْ
لَرُزِقْتُمْ كَمَا تُرْزَقَ الطَّيْرْ،
تَغْدُوْ خِمَاصًا وَتَرُوْحُ بِطَانًاَ
If you have the right Tawakul(توكل) on Allah,
then Allah will give you Rizq(رزق) like he is giving the birds.
They leave in the morning hungry and they come back at night full.
Notice that Hadith did not say that the birds are staying at home, sitting on their nests,
holding a remote control and watching TV.
They went out early in the morning and they came back at night, working for the whole day and that’s Tawakul(توكل).
That Hadith(حديث) is the definition of Tawakul(توكل).
So, the birds had to do a lot of work from morning to sunset, but then, they come back full.
So, when it comes to Rizq(رزق) you have to work like everybody else.
Just because you are a Muslim don’t think that you will be spoon fed.
When it comes to Rizq(رزق) in Duniyah(دُنِيَّا) everybody has to go out and work for it.
However, there is a difference between you and the Kafir(كافر).
The Kafir(كافر) all what he wants is to make a living in this Duniyah(دُنِيَّا)
but as a Muslim you are making a living in Duniyah(دُنِيَّا) in order to take you to the Akhirah(آخرة),
Duniyah(دُنِيَّا) for you is a bridge to Akhirah(آخرة).
So, you have an additional effort which is your Akhirah(آخرة) and that means, that in order for you as a Muslim to succeed
you have to do the double the effort of a Kafir(كافر) is doing, double.
You can't be on an equal footing, you have to put in, double the work,
double the time, double the effort.
Because if you don’ t since you are holding the two items in your plate, you'll end up failing in both.
So, if the system of Rizq(رزق) today is so complicated that it demands a lot of time from you.
The only way for you is to succeed in both Duniyah(دُنِيَّا) and Akhirah(آخرة)
is for you to cut off time from your entertainment, from your sleep, you have to do, what you have to do.
So as a Muslim you cannot afford to waste single moment of your life,
not a Single Moment.
A Muslim cannot afford to waste any time because the clock for you is ticking and it’s a countdown, for you it's a countdown.
You see the way the Kuffar(كفار), or some of the Kuffar(كفار) see it,
is that we are in a fight with nature
and every year that passes by, we have won against nature.
At least that was the perception in the old Europe, it’s a fight between us and nature.
You know, in some societies they used to view that they are in harmony with the nature
for example with the Native Americans, their world view is that we are in harmony with the nature.
So, they wouldn’t touch the environment, they wouldn't harm it, because they believe that we all are one.
However, in the western mind, it’s a challenge between us and nature, it's a fight,
and that’s why, they celebrate birthdays.
You find that birthdays is a big thing in the west. Why?
Because in the old days when life was rough
and you know, you had a few months in the year when you cannot plant, you cannot farm in winter,
so life for them was struggle.
So, when they live for another year, they see that they had won against the forces of nature, so they celebrate birthday.
I have lived for another year and I have defeated the forces of nature
therefore, I should celebrate my birthday.
But that’s not the world view of a Muslim.
A Muslim believes that your life is already destined.
You are not fighting with nature, your life is already destined.
Allahعَزّ وجَلّ has already ordained the exact time you will spend in Duniyah(دُنِيَّا),
so when a year passes by the way you should see it as a Muslim,
you should see it that I am one year closer to my death.
I am getting closer to my grave.
So it doesn’t make any sense whatsoever, for you as a Muslim
to bring a cake in front of you blow the candles and you are smiling and so happy,
when you are one year closer to your death, you should be making Mahasibah(محاسبه).
You should be holding yourself accountable for that year not celebrating and taking photos in front of a cake.
You should be viewing it with seriousness.
I am one year closer in meeting Allahعَزّ وجَلّ .
What have I done, did I have prepare myself for it?
حَاسِبُوْا أَنْفُسَكُمْ
one of the statements of Umar(عُمَر) was:
حَاسِبُوْا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسِبُوْا
Hold yourself accountable before you will be hold accountable, for what you did.?
So, if you want to succeed you going to have to find a formula like Umar Ibn Al-Khattab رضي الله عنه did.
Umar Ibn Al-Khattab(عمر ابن الخطاب) has narrated many Ahadith(احاديث).
One of them for example, is considered to be one quarter of Islam according to Imam Ahmad(اِمَامْ اَحْمَدْ).
Imam Ahmad(اِمَامْ اَحْمَدْ) considers, this Hadith(حديث) to be one quarter of Islam.
And which Hadith(حديث) is that?
It’s the first Hadith(حديث) in Al-Arba’on An-Nawwawia(اَلْاَرْبَعُوْنَ النَّوَّوَيَّةْ).
What is the Hadith(حديث)?
إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ،
Deeds are in accordance to the intentions.
This Hadith(حديث) was narrated by Umar Ibn Al-Khattab رضي الله عنه.
Umar Ibn Al-Khattab رضي الله عنه has narrated many Ahadith(احاديث).
So, we're still talking about his virtues, so that’s his knowledge.
His Deen(دِيْن) In Sahih al-Muslim(صحيح المسلم) Rasool Allah ﷺ have said,
while I was asleep
and you we find that Subhaan Allah(سبحان الله), Rasool Allah ﷺ was seeing Umar(عمر) in many dreams.
Rasool Allah ﷺ is saying;
بَيْنَا أَنَا نَائِمٌ رَأيْتُ النَّاسَ يُعْرَضُونَ وَعَلَيْهِمْ قُمُصٌ
مِنْهَا ما يَبْلُغُ الثَّدْيَ، وَمِنْهَا مَا يَبْلُغُ دُوْنَ ذَلِكَ
وَمَرَّةْ عُمَرُ ابْنُ الخَطَّابِ وَعَلَيْهِ قَمِيْصٌ يَجُرُّهُ
قَالُوْا: مَا ذَ أَوَّلْتَ ذلِكَ؟ يَا رَسول الله قَالَ: الدِّينَ
Rasool Allah ﷺ said: while I was asleep, people were being presented to me.
They were walking in front of me.
And they were wearing clothes, some of them had short clothes, some of them had long clothes.
Some of them, their clothes would only reached to their chest.
And some of them would have clothes, shorter than that.
But then Umar Ibn Al-Khattab(عمر ابن الخطاب) passed in front of me
and his clothes were so long that they were dragging on the floor.
Is that a good sign or bad sign?
You know we know in Sunnah(سنة) you are not suppose to have your clothes dragging.
The Sunnah(سنة) is to have your clothes above the ankle.
And here Umar Ibn Al-Khattab رضي الله عنه is dragging his clothes behind him, way below the ankle.
Well, because it’s a dream and dreams needs to be interpreted.
They asked Rasool Allah ﷺ what is the interpretation of the dream?
He said, I interpret that to mean that "Religion".
So, the clothes were representing the religion of people.
Some of them, that their religion was so short that it only reaches to their chest.
While the Deen(دِيْن) of Umar(عمر) was dragging behind him, it was so great.
His religion was so encompassing that it was covering his whole body and dragging on the ground.
That’s the deen of Umar Ibn Al-Khattab رضي الله عنه .
An-Nawwawi(النووي) says;
قَالَ اَهْلُ الْعِبَارَةْ اَلْقَمِيْصُ فِى النَّوْمَ اَلدِّيْن
وَجَرُّهُ يَدُلُّ عَلى بَقَاءِ آثَارَهِ الْجَمِيْلَةْ
وَ سُنَّتَهُ الُحَسَنَهْ فِيْ الْمُسْلِمِيُنَ بَعْدَ وَفَاتِهْ لِيُقْتَضَى بِهْ
An-Nawwawi(النووي) says; "that the scholars of interpreting dreams say, that
clothes in dream means religion and when the clothes are dragging behind you,
it means that your religious teachings will stay behind you and benefit the people.
So, when his clothes are dragging behind him,
it means that his teachings are gonna stay behind him for a long time.
And people are going to benefit from them.
Another virtue of Umar Ibn Al-Khattab رضي الله عنه and this is in Al-Bukhari(ألبخاري).
There were some women from Quraish(قريش), who were with Rasool Allah ﷺ
and they were asking him, so many questions and their voices were loud.
The Hadith(حديث) says;
يُكَلِّمْنَه’وَيَسْتَكْفِرْنَه’عَالِيَةٌ أَصْوَاتُهُنْ
They are asking him, and they are asking him a lot and their voices were loud.
And then comes Umar Ibn Al-Khattab رضي الله عنه .
The women go into hiding, and they are suddenly mute, you dont hear a word.
Umar Ibn Al-Khattab(عمر ابن الخطاب) came in Rasool Allah ﷺ was laughing,
Umar Ibn Khattab(عمرإبن خطاب) said: Why are you laughing, O Messenger of Allah?
Rasool Allah ﷺ said: Because of these women,
their voices were very loud and they were asking me, so many questions and, when you come in,
they suddenly go into hiding and they are quiet.
Umar Ibn Al-Khattab(عمر ابن الخطاب) said: O Messenger of Allah they should be respecting you,
and then he goes to these women and says,
"يَاعَدُّوَّاتْ اَنْفُسِهِنْ"
"You enemy of yourselves".
You are raising your voices in the presence of Allah, and you fear me, more than you fear the Messenger of Allah ﷺ.
They said: Yes!
نَعَمْ، أَنْتَ أَفَظُّ وَأَغْلَظْ
Yes! Because you are harsh, and rough.
They said: You are harsh and rough.
Rasool Allah ﷺ laughed and said: O Umar(عمر)
أيْهَ لَّكَ يَا اِبْنَ الْخَطَابْ مَا رَأَكَ الشَّيْطَانُ سَألِكًا فَجًا إِلَّا سَلَكَ فَجًا آخَرْ
O Umar(عُمَر), whenever Shaytan(شَيْطَانْ) sees you taking a road, he would take another road.
Shaytan(شَيْطَانْ) cannot come in your path.
Two points on this Hadith(حديث):
NUMBER One, Ibn Hajar Al-Asqalaani(ابن حجر العسقلاني) he says, this doesn’t mean that Umar(عُمَر) is infallible,
it doesn’t mean that Umar(عُمَر) is not exposed to the Waswasah(وسوسة) of Shaytan(شَيْطَانْ).
But it means that, Shaytan(شَيْطَانْ) has no way into Umar(عُمَر).
And that Shaytan(شَيْطَانْ) has hard time in dealing with Umar Ibn Al-Khattab(عمرابن الخطاب).
And that Shaytan(شَيْطَانْ) fears Umar Ibn Al-Khattab(عمرابن الخطاب).
The Second point: And you will see this, whenever we are talking about the Seerah(سيرة) or the lives of Sahabah رضي الله عنهم,
its relating to the interaction between men and the women
and the culture of the women in that time, how was it in Madina?
How was the life of women in Madina-Tu-Rasool Allah ﷺ?
I think it's fair to say, that the women of Madina or the society of Madina was more conservative than the liberal Muslims today.
And it's more liberal then the conservative Muslims of today.
You would find that it's somewhere in between.
There was interaction between men and the women, they would speak
the voice of women was not seen as Awrah(عورة) as we see in this Hadith(حديث).
They were talking with Rasool Allah ﷺ not only talking with him, but their voices were loud.
And they would ask him and Rasool Allah ﷺ would give, would devote an entire session for the women, on weekly basis
because they came to him and they said, that the men are taking all of your time what about us?
So Rasool Allah ﷺ devoted some special time for the women
and, the women would also attend the sessions with the men.
So, they ended up in getting a good deal.
Because they would also attend the Halaqat(حلقات) of Rasool Allahﷺ in the Masjid(مسجد).
They used to attend them in Musalla(مصلى) there wasn’t a barrier in those days, they would pray behind the men.
Women used to serve in the Walayem(ولائم), the invitations,
they participated in Jihad(جهاد) with Rasool Allah ﷺ ,
so I think there is a lot to learn if we go back to history and study the qualities of the society of Rasool Allah ﷺ in those days.
Again I think in my view,
they were more conservative then the liberal Muslims of today
and they were more liberal then the conservative Muslims are.
And they would carry on with their lives with, Hishmah(حشمة) with modesty,
and when they would be dealing with men they would be dealing with men in a formal way,
it wasn’t in informal joking manner, it was in a formal way.
So, we needs to avoid the extremes today of going into the feminist ideology or realm
or going to this conservative realm of, where woman should stuck in that room not allowed to be seen by anyone, not to talk to anyone
and not to learn anything and not to go to the Masjid(مسجد), not to not, not, not……
we have to go back to the Seerah(سيرة) of Rasool Allah ﷺ and see, how the society was then?
That is the "Ideal Society".
Plus Umar Ibn Al-Khattab(عمرإبن ألخطاب) would go and give Naseeha(نصيحة) to the wives of Rasool Allah ﷺ.
A brother was telling me, how a brother will feel today, if a brother goes and gives his wife a Naseeha(نصيحة).
Obviously Umar Ibn Al-Khattab(عمر ابن الخطاب) had his daughter as one of Umahaatul Mo’mineen(امهات المؤمنين)
but he would also direct the talk to all of them.
We've talked about his virtue of being,
"مُلْهَمْ هَذِهِ الْاُمَّةْ, اَوْ مُحَدَّثْ"
Rasool Allah ﷺ says;
لَقَدْ كَانَ فِيْمَا قَبْلَكُمْ مِنَّ الْأُمَمِ مُحَدَثُوْنْ،
فَإِنْ يَّكُنْ فِيْ اُمَّتِي أَحَدٌ فَإِنَّه’ عُمَرْ
Rasool Allah ﷺ said, there were Muhadasoon(محدثون) in the nations before you
and if there is going to be Muhaddas(محدث) in my Ummah(امة), it would be Umar Ibn Al-Khattab رضي الله عنه .
Umar Ibn Al-Khattab(عمر ابن الخطاب) was also seen in another dream by Rasool Allah ﷺ,
an amazing dream and this is in Al-Bukhari(بخاريْ),
narrated by Abi Hurairah رضي الله عنه , Rasool Allah ﷺ said:
while I was asleep, I saw that I was drawing water from a well.
So, Rasool Allah ﷺ was drawing water in this bucket
and then Abu Bakr(ابو بكر) came after me and he drew out water once or twice and his drawing was weak, May Allah forgive him.
when Rasool Allah ﷺ saying here is, May Allah forgive him,
he is not criticizing Abu Bakr(ابو بكر), he is making a Dua(دُعَا) for him, May Allah forgive him.
So, Rasool Allah ﷺ said: Abu Bakr(أبوبكر) he withdrew water once or twice but it was weak.
And then Umar(عُمَر) came and he withdrew water and he was so strong.
فَلَمْ أَرَ عَبْقَّرِيْ يَفْرِيْ فَرِيَهْ
I haven’t seen a master, who was giving out water like him
until all of the people left and they were full and their animals too, water was going left and right.
Umar Ibn Al-Khattab(عمر ابن الخطاب) was strong he was just drawing bucket after another
and pouring it and feeding the people.
What's the interpretation of this dream?
The scholars look back at our history and say this dream is talking about the Khilafah(خلافه).
Rasool Allah ﷺ was the one, who was running the affairs of Muslims,
so he was the one, giving them water.
And then Abu Bakr(ابو بكر) came after him and he was giving the people water but Rasool Allah ﷺ said it was weak
why?
Because Khilafah(خِلَافَه) of Abu Bakr(ابو بكر) was little over two years a very short time,
but then Umar(عُمَر) came in and his Khilafah(خِلَافَه) was long ten plus(10 +)
and that was the, golden era of Islam.
That was when the blessings came down on the Ummah(امة) in terms of knowledge,
in terms of spreading of knowledge, in terms of the Futohaat(فتوحات), the conquests,
also even when it comes to worldly aspects, the administration of the Ummah(أمة)
and the institutions and the wealth wise the Muslims, they were becoming very wealthy.
So, this Hadith(حديث) is talking about the Khilafah(خِلَافَه) of Umar Ibn Al-Khattab رضي الله عنه.
And Abqari(عبقري), the word Abqari(عبقري), which was the description that Rasool Allah ﷺ gave to Umar(عُمَر).
Today it means, Genius but it also means Master or Leader, Noble man.
In another dream;
and brothers and sisters you see that dreams played an important role in the time of Rasool Allah ﷺ.
Rasool Allah ﷺ for example after Saalat-Ul-Fajr(صلاة الفجر)
he would turn around and he would ask the Sahabah(صحابه) did any of you have see a dream?
And they would narrate their dream and he would interpret dreams for them
and sometimes Abu Bakr(ابو بكر) would interpret the dream.
So the dreams are Mubashiraat(مبشّرات) they are glad tidings that Allah gives to this Ummah(امة).
So, the early Muslims use to talk about the dreams, they would talk about Al-Fittan(ألفتن)
they would talk about the events of end of time.
This is not like something that you are not suppose to involve in
obviously but these things need to follow the criteria of Sharia’a(شريعة)
and for example, if somebody comes and says in a dream that I have seen a dream
where voice told me not to pray anymore.
You see, dreams do not change the Sharia’a(شريعه).
Dreams do not make Halal(حلال) Haram(حرام) or Haram(حرام) Halal(حلال).
Dreams are Mubashiraat(مبشّرات), they are good news glad tidings for you.
Because sometimes Shaytan(شَيْطَانْ) comes to people and deceives them like that.
Rasool Allah ﷺ said: "In my dream, I visited Jannah(جنة)
and I saw a Romessa(روميصه) a wife of Abu Talha(أبوطلحة), a woman from Al-Ansaar(الأنْصَار)
and then I heard footsteps, so I asked who it was?
I was told this is Bilal(بلال)
and then I came near to a beautiful palace
and I saw a woman who was making a Wudu(وضوء) next to the palace.
And I said who does this palace belongs to?
I was told this palace belongs to Umar Ibn Al-Khattab(عمرابن الخطاب).
Rasool Allah ﷺ said: I wanted to go into the palace and see it,
but then I remembered your jealousy, so I walked away.
Umar Ibn Khattab(عمرابن الخطاب) cried and said, O Rasool Ullah I would'nt be jealous of you.
Umar Ibn Al-Khattab(عمرابن الخطاب) was jealous that was his nature.
He was very protective of his wives and daughters.
So, Rasool Allah ﷺ knew that, so that's why he didn’t want to go next to his palace
and he said because of your jealousy I stayed away and Umar(عُمَر) cried
and he said, not from you, O Messenger of Allah.
What does it mean when a woman is making Wudu(وضؤ) outside of her palace?
I mean there is no Salah(صلاة) in Jannah(جنة), so why would there be Wudu(وضؤ)?
What's the point of making a Wudu(وضؤ) in Jannah(جنة)?
So, this was the question posed by the scholars and An-Nawwawi(النووي) or Ibn Hajar(ابن حجر)
Ibn Hajar(ابن حجر) actually, he said,
Wudu(وضؤ) in Arabic, one of the derivates of it is Wadha'a(وَضَاءَةْ) which means beauty.
So, this woman is making Wudu(وضؤ) in Jannah(جنة) to make herself more beautiful.
So, every time she makes Wudu(وضؤ) she becomes more beautiful,
every time she makes Wudu(وضؤ) she becomes more beautiful.
So, Wudu(وضؤ) in Jannah(جنة) is not for worship, it's not for Salah(صلاة)
but it's to add and increase to her beauty and that's why she was making Wudu(وضؤ).
Umar Ibn Al-Khattab رضي الله عنه loved Rasool Allah ﷺ so much.
In Al-Bukhari(بخاريْ) Umar Ibn Al-Khattab(عمرابن الخطاب) goes to Rasool Allah ﷺ and says;
لَأ اَنْتَ أَحَبُّ إِلَيَّ مِنْ كُلِّ شَيْءٍإِلَّا مِنْ نَفْسِيْ
O Messenger of Allah, I love you more than everything.
Now, Umar Ibn Al-Khattab(عمرابن الخطاب) was very straight forward and honest.
He said, O Messenger of Allah, I love you more than everything except myself.
Rasool Allah ﷺ told him, not until you love me more than yourself.
Umar Ibn Al-Khattab(عمرابن الخطاب) comes back and says, O Messenger of Allah, Now I love you more than everything including myself.
Rasool Allah ﷺ said: Now you have attained the Faith.
You have attained complete faith when you love Rasool Allah ﷺ more than everything including yourself.
Now today our understanding of love is that it's an abstract feeling
that you have in your heart and there is no implications to it.
But that’s not how they used to understand love.
For them love was a feeling and also it was an action.
For them when you love somebody, it means you would put them in a high esteem,
you would think about them a lot, and when you love someone more than yourself
it means that you will sacrifice yourself, for them.
So, love was not a lip service it’s not what you say, it's not something that you claim you feel,
there are implications to it.
When you are confronted with a situation,
where you have to make a choice between your interests, and the person you love
that is a test on whether you are more important, or the other person.
So, if you love Rasool Allah ﷺ more than yourself
and you are confronted with a situation, where you have to sacrifice for Rasool Allah ﷺ yourself,
if you sacrifice yourself for Rasool Ullah that means you love him,
if you don’t that means you really love yourself more.
Now, we try to get away from the real implications of loving Rasool Allah ﷺ by praising him and reciting poetry
and feel good things to make us feel that we love him.
And when we are put to the challenge time to really sacrifice for them, we bail out.
If you love Rasool Allah ﷺ
You would consider his Sunnah(سنة) to be more important than what the people think.
You would consider his path to be more important than your own interests
and when Rasool Allah ﷺ asks you in a Hadith(حديث) to do something,
you will be willing to do it no matter what the consequences are?
That’s how you prove your love of Rasool Allah ﷺ.
It's not by singing songs about him.
I am not saying praising Rasool Allah ﷺ is Haram(حرام), don’t get me wrong, sometimes people would jump to conclusions.
I am just saying, that that might be an easy way out for you to feel good that you love Rasool Allah ﷺ.
Making Salah(صلاة) on Rasool Allah ﷺ in the form of poetry or in form of Nasheeds(ناشيد) is absolutely fine
but that’s not the criteria that proves whether you love him or not?
It is the Sunnah(سنة) of Rasool Allah ﷺ that proves that not only loving Rasool Allah ﷺ, if you love Allah.
Allahعَزّ وجَلّ says;
إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ
If you claim that you love Allah, in Surat Al-Imraan(سورة العمران),
if you claim that you love Allah then follow the Messenger of Allah,
Allahعَزّ وجَلّ will love you and forgive you.
So, even if you want to show your love of Allahعَزّ وجَلّ
you going to have to follow the way of Rasool Allah ﷺ.
And when we talk about the Sunnah(سنة) of Rasool Allah ﷺ
we just shouldn’t think about Sunnah(سنة) as the outward Sunnah(سنة) which is the part of the Sunnah(سنة)
but also how did he live his life, what did he spend his time doing in Madina?
Did he spend his time fighting the enemies of Allah?
what did Rasool Allah ﷺ do, when he was in Madina?
How did he spend those ten years?
We should want to do the same, like he did.
He spent his time in Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله),
teaching in the Masjid(مسجد), Qur’an and Hadith(حديث)
and being an example for the Sahabah(صحابة) that’s how he spend his time?
Being an example teaching and Fighting Fee-Sabeel-Lillah(فِي سَبيل الله).
That’s the Sunnah(سنة) of Rasool Allah ﷺ.
If you want to talk about Sunnah(سنة) this is the Sunnah(سنة) of Rasool Ullah صلوات الله ولسلام عليه
And Rasool Ullah loved Umar(عُمَر) a lot too, it's not just one way.
They both love each other
Amr Ibn Aas رضي الله عنه, he went to Rasool Allah ﷺ and said who is the most beloved person to you?
Rasool Allah ﷺ said: "Ayesha(عائشه)"
Amr(عمرو) said: What about among the men?
Rasool Allah ﷺ said: "Her father."
Amr(عمرو) said: And then who?
He ﷺ said: "Umar(عُمَر)".
So Rasool Allah ﷺ loved Abu Bakr(أبوبكر) the most and then Umar(عمر) comes next.
He was given glad tidings of Jannah(جنة) many times, one in Makkah,
which is the Ten Asharat Al-Mubashiroon Fil Jannah(العشرة المبشرون بالجنة)
but also in Madina happened more than once.
Rasool Allah ﷺ was sitting in Bier Al-Arees(بئرأريس),
you would have a well, and a garden, and then it would be surrounded by a wall.
So, Rasool Allah ﷺ was sitting on the rim of the well,
they would also have a pool next to the well, they would draw water into this pool,
so that you could come and drink immediately, you don’t have to withdraw water, so there would be a, small pool.
So, Rasool Allah ﷺ was sitting with his feet in that pool,
Abu Musa al-Ashari(ابو موسى العشعري) said: Today I am going to be the guard, for Rasool Allah ﷺ,
not guard him in terms of protection but, to make sure that nobody comes in, except when they seek permission, Istezaan(إستئذان).
So, he sits on the gate and he hears somebody opening the gate,
so he says; who is it?
It was Abu Bakr(ابو بكر).
Abu Musa(أبوموسى) goes to Rasool Allah ﷺ and says, Abu Bakr(ابو بكر) is outside, should I allow him in?
Rasool Allah ﷺ said: Yes! Wa-Bashshir Ho Bil Jannah(وبشره بالجنة),
yes and give him glad tidings of Jannah(جنة).
So, Abu Bakr(ابو بكر) comes in and he says Al-Hamdolillah(الحمد لله)
and then he sits next to Rasool Ullah on his right,
and then Umar Ibn Al-Khattab(عمرابن الخطاب) comes and he opens the gate Abu Musa(ابو موسى) goes and he asks for permission
Rasool Allah ﷺ said: Allow him in, Wa-Bashshir Ho Bil Jannah(وبشره بالجنة).
So Umar(عُمَر) was given glad tidings of Jannah(جنة)
and he said: Al-Hamdolillah(الحمد لله) and he sat to the left of Rasool Allah ﷺ
and then Uthman(عثمان) comes, so Abu Musa(ابو موسى) asks permission for him,
so Rasool Allah ﷺ said: Allow him in,
وَبَشِّرْهُ بِالْجَنَّةْ ، عَلى بَلْوَى تُصِيْبُهْ
Give him the glad tidings of Jannah(جنة), and that calamity will befall him.
So, Uthman(عثمان) comes in and he says; Al-Hamdolillah(الحمد لله)
and then he says; Allah Ho Must'aan(الله المستعان).
Praise be to Allah and then he said, Allah Ho Must'aan(الله المستعان),
Allah is the One, Who give me help.
Because there was a glad tidings and there was also a warning.
A calamity will befall you
and this might have been referring to the Fitnah(فتنة) that happened at the end of his Khilafah(خِلَافَه), which ended with his own death.
Uthman(عثمان) came in and there was no place next to Rasool Ullah to sit, so he ended up sitting in front of them.
Saeed Ibn Musayyib(سعيد ابن مصيَّب) says; I interpret that, to mean, their Graves.
Rasool Allah ﷺ had Abu Bakr(ابو بكر), and Umar(عُمَر) sitting next to him, and that’s where, they were buried.
Uthman Ibn Affan(عثمان ابن عفان) there was no place for him, so he was buried in Al-Baqiyyah(البقيه).
When Rasool Allah ﷺ was ill,
and this was the illness that ended with His death, (صلوات الله وسلام عليه).
Rasool Allah ﷺ told Ibn Zama’a(ابن ضمعه) to have somebody lead the prayer.
Rasool Allah ﷺ according to this narration, have somebody lead the prayer.
Rasool Allah ﷺ did not specify Abu Bakr(ابو بكر).
Ibn Zama’a(ابن ضمعه) didn’t find Abu Bakr(ابو بكر), so he told Umar(عُمَر) to lead the Salah(صلاة),
the voice of Umar(عُمَر) was loud.
So, Rasool Allah ﷺ heard it, in Salah(صلاة), he said:
يَأْبَى اللهُ ذَلِكَ وَالْمُسْلِمُوْنَ
Allahعَزّ وجَلّ rejects that, and the Muslims reject that, and Rasool Allah ﷺ repeated it again.
مُرُوْا اَبَا بَكَرْ فَلَيُصَلِيْ بِالنَّاسْ
Tell Abu Bakr(ابو بكر) to lead the Salah(صلاة).
Rasool Allah ﷺ is saying, that it is not pleasing to Allah and the Muslims
to have Umar(عُمَر) lead the Salah(صلاة), when Abu Bakr(ابو بكر) is around.
Abu Bakr(ابو بكر) should be the one leading the Salah(صلاة).
So, when Abu Bakr(ابو بكر) came back, he was one leading the Salah(صلاة).
Umar(عُمَر) went to Ibn Zama’a(ابن ضمعه) and said:
"Woe to you Ibn Zama’a(ابن ضمعه)! why did you do that, to me?
when you told me to lead the Salah(صلاة) I thought Rasool Ullah told you, to tell me to lead the Salah(صلاة),
if that wasn’t the case, I wouldn't have lead the Salah(صلاة).
Ibn Zama’a(ابن ضمعه) said, Rasool Allah ﷺ did not tell me, to tell you to lead the Salah(صلاة),
but when I didn’t find Abu Bakr(ابو بكر), I saw you as the most appropriate person to lead the Salah(صلاة).
So, there are two things to learn from this Hadith(حديث):
Number one:
Rasool Allah, did not specify to Ibn Zama’a(ابن ضمعه) to have Abu Bakr(ابو بكر) lead the Salah(صلاة).
Nevertheless, Ibn Zama’a(ابن ضمعه) understood that it means Abu Bakr(ابو بكر).
Which sends a very clear message, that for the Muslim community,
it was clear to them the Abu Bakr(ابو بكر) is their leader.
That he is the one, who should be the Imam(إمام).
That’s number one.
Number two:
Ibn Zama’a(ابن ضمعه) made a judgment, that if Abu Bakr(ابو بكر) is not aroundthen the one, who should be Imam(اِمَام) in his absence is Umar(عُمَر).
So, according to Ibn Zama’a(ابن ضمعه), the second in command is Umar Ibn Al-Khattab(عمرابن الخطاب).
And for Muslims, position of the Imamah(اِمَامه) of Salah(صلاة) is more important than leading them in Duniyah(دُنِيَّا) affairs.
Because the Imam(اِمَام) of Salah(صلاة) is Imam(اِمَام) in Deen(دِيْن)
and for them Deen(دِيْن) was more important than Duniyah(دُنِيَّا).
So, if they would appoint somebody to lead them in Deen(دِيْن),
- it's obvious that he would also have that person lead them in Duniyah(دُنِيَّا)
because for them Deen(دِيْن) was higher than Duniyah(دُنِيَّا).
And this is one of the many evidences or indications that the Khilafah(خِلَافَه) starts with Abu Bakr(ابو بكر) and then Umar(عُمَر).
When Rasool Allah ﷺ passed away,
Abu Bakr(ابو بكر) wasn’t around he was in the As-Sanhh(اَلصَّنْح),
one of his wives was in As-Sanhh(اَلصَّنْح) which was close to Madina.
So, he was not present when Rasool Allah ﷺ was passed away.
The news spread and it was the greatest catastrophe that the Sahabah(صحابه) every experienced.
I mean, you will not be able to understand and to appreciate what the Sahabah(صحابه) went through?
Because for them Rasool Ullah was everything.
The Sahabah(صحابه) would go back home to their wives and children and then they would feel home sick.
They are at home and they are feeling home sick.
Because they want to go back to their real home, the presence of Rasool Allah ﷺ.
And they would say, we would be completely different people when we are in your presence Rasool Allah ﷺ.
One of the Sahabah(صحابه) said, Nafaqa Hunzala(نافق حنظلة) I am a hypocrite,
Rasool Allah ﷺ told him, why would you say that?
He said, because Messenger of Allah when I am with you, I feel in my heart to be closest to Allah
and then when I go back home, and blend in with my kids and my family I feel different.
Rasool Allah ﷺ told him, first of all he told him that it's not a Nifaaq(نفاق)
and then he told him, if you would carry on, on the same state you are in, when you are with me,
the angels would come and shake your hands in the streets of Madina
but it's, As-Sa'a, Was'Sa'a(ساعة و ساعة الله)
one hour for Allah and one hour for yourself and an hour for your family.
That’s the destiny of Allah for us as human.
You have to split your time up.
Sometimes, has to go to work, sometimes has to go to family, sometimes has to go to Ibadah(عبادة).
You can’t have it all, going in one area, this Rahbaniyyah(رهبانية) life in monasteries is not something that is approved in Islam.
So, it was a shock for Sahabah(صحابه) some of them just sat down and couldn’t move, like Uthman(عثمان) he couldn’t speak.
That’s it, he sat down and couldn’t speak, he couldn’t anything helpless.
While Umar Ibn Al-Khattab(عمرابن الخطاب) was carrying his sword, roaming around then he went to the Masjid(مسجد)
and he stands up and he gives a speech.
He says: "There are some Munafiqeen(منافقين), who are claiming that Rasool Allah ﷺ died,
Rasool Allah ﷺ did not die, but he went to meet Allah, like Musa(موسى) went to meet Allah.
And when Musa(موسى) went to meet Allah for forty days, Bannu Israel(بنو اسرائيل) said, that he died but then he came back.
And Rasool Allah ﷺ will came back like Musa(موسى) came back.
And Rasool Allah ﷺ will cut off the hands and feet of the people who claim that he died.
And he was saying, anybody who is saying that Muhammad(محمد) is dead,
I am going to behead him with this sword.
Umar Ibn Al-Khattab(عمرابن الخطاب), his heart could not handle it, could not believe that Rasool Allah ﷺ died.
That was how difficult it was on them.
A strong man like Umar(عُمَر) for him to be shaken, in such a way, it tells you that Rasool Allah ﷺ meant everything to him.
Because he was not feeble, weak human being,
he was very, very strong man who had control over his emotions.
So, that shows you how dear Rasool Allah ﷺ was to Umar(عُمَر).
His heart was telling him don’t believe it,
and his emotions overwhelmed his mind.
Abu Bakr(ابو بكر) came back on his horse, he went straight to the house of Rasool Ullah.
Rasool Allah ﷺ died, on the lap of Ayesha(عائشه),
so he uncovers Rasool Allah ﷺ and then he kisses him and cries, and then Abu Bakr(ابو بكر) says,
The death, that was destined for you has passed, you will never die again
And then Abu Bakr(ابو بكر) goes to the Masjid(مسجد), while Umar(عُمَر) is speaking,
telling the people that Muhammad(محمد) did not die.
Abu Bakr As-Siddique رضي الله عنه said, to Umar(عُمَر); stay quiet!.
Umar Ibn Al-Khattab(عمرابن الخطاب) was not listening, he was carrying on!
So, Abu Bakr(ابو بكر) ignored him, and stood aside and started speaking.
So, when people saw Abu Bakr(ابو بكر) speaking they left Umar(عُمَر) and they came to him.
Abu Bakr As-Siddique رضي الله عنه in a very short and very brief speech, he said:
مَنْ كَانَ يَعْبُدُ مُحَمَّدَ، فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَيٌّ لاَ يَمُوتُ،
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ
وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا
Whoever, was worshiping Muhammad(محمد), Muhammad(محمد) is dead
and whoever, was worshiping Allah, Allah is alive and never dies,
and then he recites to them, an Ayah(آية) from Surah Al-Imran(سورة العمران)
that Muhammad(محمد) is but a messenger,
if he dies, or he is killed are you going to go back on your heels?
Abu Hurairah(ابو هريره) said: As if we heard that verse for the first time.
When Abu Bakr(ابو بكر) narrated that verse to us
we all went around reciting that verse and carrying it to the people.
And then there was the important event of choosing the Khalifah(خليفه).
The Sahabah(صحابه) were discussing it, even before they buried the Rasool Allah ﷺ.
Rasool Ullah passed away on Monday and he was buried on Wednesday.
Now, we know the Sunnah(سنة) is to speed up the burial process.
The Sunnah(سنة) is to bury the deceased as fast as possible.
Rasool Allah ﷺ his Janazah(جنازه) was delayed for two days,
he died on Monday and he was buried on Wednesday why?
Because Sahabah(صحابه) were busy in discussing the issue of Khilafah(خِلَافَه).
Saeed Ibn Musayyib(سعيد ابن مصيَّب) was asked about this,
I mean, how come they neglect the Janazah(جنازه) and discussing this issue of Khilafah(خِلَافَه)?
Some people today might say what, that they were so busy with politics they leave the Sunnah(سنة) of Janazah(جنازه)?
Saeed Ibn Musayyib(سعيد ابن مصيَّب) said:
كَرِه،
"The Sahabah(صحابه) didn’t want to be outside of the Jamma’a(جماعة) for even part of a day."
living in a Jamma’a(جماعة) was so important to the Sahabah(صحابه)
they did not want a day to pass by, without them, being in a Jamma’a(جماعة), with an Ameer(امير)
because you cannot have a Jamma’a(جماعة) without Ameer(امير),
- there is no Jamma’a(جماعة) without Ameer(امير).
So they had to sort out who will be the Ameer(امير) first.
And the fact that they put that in a greater priority then the burial of Rasool Allah ﷺ tells you
that their understanding was that the issue of Khilafah(خِلَافَه) was critical
and they delayed the Janazah(جنازه) to discuss that.
The Ansaar(أنْصَار) were discussing, appointing the Ameer(امير) from within their ranks.
So, the news reaches to Abu Bakr(ابو بكر), Umar(عُمَر) and Abu Obaidah(ابو عبيدة),
so the three men rush to Saqeefat Banu Sa’ada(ثَقِيْفَةْ بَنُو سَعْدَه),
the portico, a shed that belong to Banu Sa’ada(بنو سعده).
The Ansaar(أنْصَار) were meeting under it, and they were discussing this issue.
Abu Bakr(ابو بكر), Umar(عُمَر), and Abu Obaidah(ابو عبيدة) rushed in.
Umar Ibn Al-Khattab(عمر ابن الخطاب) said: I have already prepared a speech.
I already worked out a speech in my mind of some important points that need to be said,
so I stand up and I want to speak and Abu Bakr(ابو بكر) stops me and he starts speaking.
Umar Ibn Al-Khattab(عمر ابن الخطاب) said there was nothing that I wanted to say that Abu Bakr(ابو بكر) did not say and he added more to it.
Umar(عُمَر) said the whole point of me, preparing a speech was so that
because may be Abu Bakr(ابو بكر) was shy of saying something may be, he miss something, so I wanted to do it for him.
He ended up saying it and more.
He said, I couldn’t have done better than that.
The just of it, was that the issue of Khilafah(خِلَافَه) should be among the people of Quraish(قُرَيْشْ), the Muhajiroon(مهاجرون).
Which are the core group of Daw'ah(دعوة).
The Ansaar(أنْصَار) had the different understanding that since they are the helpers,
they are the one who assisted Rasool Allah ﷺ
they should be the leaders, plus this is their town, this is their land.
And they were planning to appoint Sa’ad Ibn Ubadah(سعد ابن عباده) to be the Ameer(امير).
Abu Bakr(ابو بكر) told Sa’ad(سعد); Sa'ad(سعد) did you remember one day, we were sitting with Rasool Allah ﷺ
and Rasool Allah ﷺ said, that Khilafah(خِلَافَه) is in Quraish(قريش).
Do you remember that?
Sa’ad Ibn Ubadah(سعد ابن عباده) said: Yes! I do remember that.
So, he reminded him with that Hadith(حديث)
and there were some discussions went on for example this suggestion by Al-Hubaab Bin Munzir(الحباب ابن مُنْذر).
مِنَّا اَمِيْر وَمِنْكُمْ اَمِيْر
Let's have one Ameer(امير) from us and one Ameer(امير) from you.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: You cannot have two Ameer(امير)'s in one house.
So, Abu Bakr(ابو بكر) to bring an end to this discussion that could end up causing Fitnah(فتنة).
He said: Give Bay’ah(بيعة) to these two men, Abu Obaidah Amr Bin Jarrah(ابو عبيده عمرو بن جراح) or Umar Ibn Al-Khattab(عمر ابن الخطاب),
give Bay’ah(بيعة) to one of them, either Umar(عُمَر) or Abu Obaidah(ابو عبيدة).
Umar Ibn Al-Khattab(عمرابن الخطاب), he jumped ahead and he grabbed the hand of Abu Bakr(أبوبكر) and said:
"I give you the Bay’ah(بيعة)"
that’s it, he put him on the spot.
You cannot back out of it.
The narrator said, and then they just jumped on Abu Bakr(ابو بكر) giving him Bay’ah(بيعة)
and they were about to step over Sa’ad Ibn Ubadah(سعد ابن عباده),
because Sa’ad Ibn Ubadah(سعد ابن عباده) had a fever and he was sick.
So, they were about to step over him, and crush him,
that was how emotional they were and how bad they wanted to give Bay’ah(بيعة) to Abu Bakr(أبوبكر)
So, this tells us Sahabah رضي الله عنهم in their disputes they were very honest and sincere.
and when they would realize that their opinion was not the right opinion, they weren’t stubborn.
These were the Ansaar(أنْصَار), who wanted to give Bay’ah(بيعة) to Sa’ad Ibn Ubadah(سعد ابن عباده)
are now jumping ahead to give Bay’ah (بيعة) to Abu Bakr(ابو بكر).
So, it wasn’t personal interest, it wasn’t jealousy, it wasn’t selfishness.
They thought that they had the rightful claim to it,
and when they realized that it belongs to Abu Bakr(ابو بكر), they gave him the Bay’ah(بيعة).
Next day in the Masjid(مسجد), because this was a private Bay’ah(بيعة) given in a private meeting.
Next day Abu Bakr(ابو بكر) walks in, Umar(عُمَر) goes and stands on the pulpit
and he asks everyone in the Masjid(مسجد) to give a Bay’ah(بيعة) to Abu Bakr As-Siddique رضي الله عنه.
Dear brothers and sisters! There is very important thing to learn here
Umar Ibn Al-Khattab(عمر ابن الخطاب) was a man of initiative, he would take the initiative.
There are sometimes things that you cannot do, it's not right to come from you.
Abu Bakr(أبوبكر) cannot go around people and telling them give him Bay’ah(بيعة) and he didn't.
Sometimes, we wait for our leaders to do everything.
There are something that our leaders cannot do, either because they are incapable of doing it,
either because they don’t want to do it,
or it could be because it's not appropriate for them to do it.
You need to have the initiative and go and do it.
Abu Bakr(ابو بكر) he did not call people to give him Khilafah(خِلَافَه), he called people to give it to Umar(عُمَر) or Abu Obaidah(ابو عبيدة)
but Umar(عمر) knew that, it belongs to Abu Bakr(أبوبكر), so he took the initiative and he did it
and then he did it in the Masjid(مسجد) again.
There is a lot of passiveness among the Muslims today, we need to throw that behind and be proactive.
Take the initiative, when there is something that is right and you are the one who could do it, go ahead and do it don’t wait.
The leader was Abu Bakr(ابو بكر) but Umar(عُمَر) went ahead and did it
because if he is gonna seek permission from Abu Bakr(ابو بكر) to do it, Abu Bakr(ابو بكر) would refused.
He went ahead and he put him on the spot and he gave him Bay’ah(بيعة).
And then in the Masjid(مسجد), he was the one recruiting the Bay’ah(بيعة),
soliciting the Bay’ah(بيعة) from the people.
He was a man of initiative and we need that trait, attribute today, we need it badly.
Some incidence that happened during the time of the khilafah(خلافة) of Abu Bakr Siddique رضي الله عنه.
There was a man called Aswad Al-Ansi(الاسود العنسي), in Yemen, he claimed to be a prophet.
This was a man in Yemen, who claimed to be a Prophet.
During the last days of Rasool Allah ﷺ,
Rasool Ullah saw a dream where he is wearing two bracelets of gold
and then he looked at them and they flew away from his hand.
Rasool Allah ﷺ said: I interpret those to be liar of Yemen and liar of Yamamah(يمامه).
There were two men, who claimed to be prophets in the times of Rasool Allah ﷺ.
Aswad Al-Ansi(الاسود العنسي) in Yemen and Musailimah Al-Kazzab(مسيلمه الكذاب) in Al-Yamamah(يمامه).
They came in the form of gold, so gold doesn’t mean good things in dreams.
Whenever you see gold that's not a good sign.
In this dream it meant these two liars, it also means the things that are fake, unreal, deceptive,
these are all meanings of gold in dreams.
So, Rasool Ullah blew them and they just flew away,
so that means that their Fitnah(فِتْنَه) is gonna go away.
Anyways Aswad Al-Ansi(الاسود العنسي) his Fitnah(فِتْنَه) carried on, passed the time of Rasool Allah ﷺ
and the same with Musailimah Al-Kazzab(مسيلمه الكذاب) but then it is Abu Bakr(ابو بكر), who ended their Fitnah(فِتْنَه).
Aswad Al-Ansi(الاسود العنسي) arrested a man in Yemen called Abdullah Ibn Thawb(عبدالله بن ثوب).
This was a Wali(ولي) of Allah a pious man.
His Kuniyah(كنية) was Abu Muslim Al-Khawlaani(ابو مسلم الخولانى).
Aswad Al-Ansi(الاسود العنسي) arrested him and he told him,
Do you bear witness that I am the Messenger of Allah?
He said, I cannot hear you,
he said: Do you bear witness that Muhammad(محمد) is the Messenger of Allah?
He said: "Yes".
So, to makes sure that, he doesn’t have hearing problems, so he asked him again,
Do you bear witness that I am the messenger of Allah? He said: I cannot hear you.
Do you bear witness that Muhammad(محمد) is the Messenger of Allah? He said: "Yes".
So, Aswad Al-Ansi(الاسود العنسي) knew that he was playing games on him,
so he ordered him to be burnt alive.
They tied him up and they threw him in the fire,
the only thing that burned on his body were the ropes that were tying his arms, he came out untouched,
he walked out of fire untouched.
The deputies of Aswad Al-Ansi(الاسود العنسي) said: "This man will be a Fitnah(فِتْنَه) for us, drive him out of the land."
This is a Karamah(كرامة), send him out, so he was forced to leave Yemen and he went to Al-Madina.
He enters Al-Masjid Nabawwi(مسجد النبوي) and this was during the Khilafah(خِلَافَه) of Abu Bakr(أبوبكر)
he goes into the Masjid Al-Nabawwi(مسجد النبوي) and prays
and Abu Bakr(أبوبكر) was sitting with Umar(عمر)
Umar(عُمَر) sees this foreign man, coming in, he never met him before.
Umar Ibn Al-Khattab(عمربن خطاب) walks up to him after he finishes, his Salah(صلاة) and he said:
Are you from Yemen? He said: "Yes."
He said: What happened that man, who was burnt in the fire and he came out free?
He said: That man is Abdullah Ibn Thawb(عبدالله ابن ثوب),
Umar Ibn Al-Khattab(عمربن خطاب) said: I ask you in the Name of Allah, is it you?
The man said, "Yes!".
Umar Ibn Al-Khattab(عمربن خطاب) embraced him and kissed him
and then he took him to Abu Bakr As-Siddique(أبوبكرألصديق) and he had him, sit between him and Abu Bakr(أبوبكر)
and he said, praise be to Allah, who did not allow me to die,
until he made me see a man, who went through a miracles similar to the miracle of Ibrahim عليه السّلام.
First of all look at the Farasah(فراسه), the amazing Farasah(فراسه) of Umar Ibn Al-Khattab(عمربن خطاب)
he sees this man, never meets him before and he knows that this is the man, who was burnt in the fire by just looking at his face.
An amazing Farasah(فراسه)
and then the second thing, and this is blessing of Allah on this Ummah(امة),
there are men in this Ummah(امة) who are not Prophets
but they are friends of Allah(اولياء الله عزوجل) who went through Karamat(كرامات)
that are similar to the miracles that were given to Ambiyaa(أنبِيَاء).
Abu Ala Al-Hadhrami(ابوالاعلى حضرمي) and we talked about him during our series on Abu Bakr As-Siddique رضي الله عنه,
he performed a miracle similar to the miracle of Musa عليه السّلام he walked on water.
And here you have Abu Muslim Al-Khawlaani(أبومسلم ألخولاني)
he is burnt in the fire like Ibrahim عليه السّلام and he comes out unscathed, untouched.
So, this is a blessed Ummah(امة), this is the greatest Ummah(امة) of all.
Abu Bakr رضي الله عنه had a reputation of being a very soft and compassionate man,
so the Bedouins of Arabia, they want to take advantage of that,
- you know these Bedouins are harsh and rough and they are attached to Duniyah(دُنِيَّا)
and their profession was raiding caravans and oppressing others,
so they felt that this is a soft man, we will take advantage of him.
The name Abu Bakr(ابو بكر), means the father of the young lively camel,
Bakr(بكر) is a young lively camel, it's not his real name, his real name is Abdullah(عبدالله)
but this was his Kuniyah(كنيه).
Abu Bakr(ابو بكر)! Which is the father of the lively camel or the one of the lively camel.
So, these tribes, they use to make fun of Abu Bakr(أبوبكر) and they would say; "Abul-faseel(أبوالفصيل)"
the father of the infant camel, to mean that he is weak.
Odaee Ubn Haatim(عديئ بن حاتم) was telling them, a day will come when you will realize that he was Abul Fahl Al-Akbar(ابوالفهل الاكبر),
that he is the father of a great stallion, you will come to know that, be careful.
Anyway one of these tribes decided that they don’t want to pay the Zakah(زكواة)
we are not going to pay to Abu Bakr(ابو بكر),
we use to pay it to Rasool Allah ﷺ, we are not going to pay it, to Abu Bakr(ابو بكر).
Abu Bakr(ابو بكر) sends one army after another, one army after another and they came to realize that he is serious
and he is not going to leave them alone, and they were losing big time.
They eventually have to submit they came to Abu Bakr(ابو بكر) and what did they wanted to do?
They want to make a peace agreement.
Abu Bakr As-Siddique(ابو بكر الصديق) said: I am going to give you two choices:
إَمَّا حَرْبٌ مُجَلِّيَّةْ اَوْ خُطَّةْ مُخْزِيَّةْ
I give you two options, one a war of extermination
the second a humiliating plan or peace agreement.
They said: Well, we understand what, war of extermination means,
you are going to wipe us out, that's one option.
The second option, what do you mean by
"خُطَّةْ مُخْزِيَّةْ ؟"
A humiliating agreement? He said:
"I want you to hand over all of your arms and then you follow the tails of your camels."
To them, even among the people of Jahiliyah(جاهليه) in those days,
a man without his arms is no different than his animals.
If you don’t have weapons you are equal to a camel or a donkey or a horse.
That was their perception in those days.
So, Abu Bakr(ابو بكر) is telling them you hand over all your arms and you follow the tails of your camels.
You and your camels become equal.
Number two: The spoils of wars, that we took from you, we weren't going to hand them back
and anything that you took from us, you hand it over back to us.
Number three: You publically testify that, the one you killed among us are going to Jannah(جنة)
and the we killed among you are going to Hell fire.
This is very humiliating thing for them to go around telling the people that the ones who died among us go to Hell fire
and the ones whom we kill among them go to Jannah(جنة).
And then he said: I want you to pay the blood money for the ones you killed among us
and we don’t pay you anything for the ones whom we killed among you.
And then Abu Bakr(ابو بكر) said, I want your advice, he is asking Umar(عُمَر).
Umar Ibn Al-Khattab(عمر ابن الخطاب) said:
Giving them a choice of war of extermination or a humiliating agreement I agree with that.
Saying that they have to publically declare dead among them go to Hell fire and dead among us go to Jannah(جنة), I agree with that,
they pay us what they took from us and we don’t pay them back I agree with that.
That they give up their weapons and that they follow their camels, I agree with that.
But when you say that we don’t have to pay them blood money and they have to pay us blood money.
The dead among us were Shuhada Fi Sabeelillah(شهداء فى سبيل الله)
and their reward is on Allahعَزّ وجَلّ, so we don’t want any money from them.
These are Shuhada(شهداء), they don’t pay anything for that.
It's an honor for them, that they died Fi Sabeelillah(في سبيل الله).
So, he agreed with everything except with this clause in the agreement.
So, Abu Bakr As-Siddique(ابو بكر الصديق) gave these Murtadeen(مرتدين) a very different impression.
He was very strict, when he needed to be,
because this was Al-Haq(الحق) this was the truth, this was Fi Sabeelillah(في سبيل الله).
Another incident that happened:
There are two men, from the Araab(اعراب) the leaders of the Bedouin clans.
Al-Aqra’a Bin Habis(الاقراع بن حابس) and Oayyena Bin Hasan(عيينة بن حصن)
these two men were trouble makers
they used to cause a lot of trouble in the time of Rasool Allah ﷺ
and they were oscillate in and out of Islam.
When they see the Duniyah(دُنِيَّا) is on the side of Rasool Ullah, they would go with him
and whenever scale tilts to the Mushrikeen(مشركين) they would go with them.
They were the people of Duniyah(دُنِيَّا).
Rasool Allah ﷺ wanted to win them over because they were prominent people in their tribes.
So, he was giving them from the Zakkah(زكواة)
and he was giving them from the Ghanaim(غنائم) in order to win them over.
And that is allowed in Daw'ah(دعوة) you can win over people by encouraging them by encouraging them, even if money is involved.
So, Rasool Allah ﷺ was giving them to soften their hearts to get a commitment from them,
because he knows behind them are many people, who would become Muslim if, they become Muslim.
These two men came to Abu Bakr As-Siddique(ابو بكر الصديق) when he was a Khalifah(خليفه) and they said;
There is a waste land, it doesn’t belong to anyone,
can you please give it to us, so that we will use it as a place of pasture for our cattle.
Abu Bakr As-Siddique(ابو بكر الصديق) didn’t see a problem with that, this land is a waste land, it doesn’t belong to anybody, so why not.
He sort, he made a Shurah(شورى) with the Sahabah(صحابه), who were with him.
He consulted them, they didn’t see a problem with that.
So, Abu Bakr As-Siddique(ابو بكر الصديق), he writes a document,
that this piece of land, we say in America " A Title", titled that this belongs to you,
he wrote down that, this land belongs to them
- and he writes down that Umar Ibn Al-Khattab(عمرابن الخطاب) is one of the witnesses.
Now Umar(عمر) wasn’t present.
So, he has a name of Umar(عُمَر) and he gives this document to Al-Aqra’a(اقراع) and ‘Oyyaynah(عيينة),
so they go to find Umar(عمر) so that he can sign on it, because his name is there, so he has to sign on it.
He is one of the Shoohud(شهود) he is the witness.
So, to Aqra’a Bin Habis(الاقراع بن حابس) and Oyyaynah(عيينة) they go and they find Umar Ibn Al-Khattab applying Tor, Qatraan(قطران) to his camel.
They use to apply Tor, it's oil whatever it is , it's called in Arabic Qatraan(قطران).
They use to apply to their camels to cure them from the flees.
So, they would apply this Tor, he was applying this Tor to his camel, working hard on his camel.
Now, the Sahabah(صحابه) would do this type of work that you may be assume that a servant should be doing it,
but Umar Ibn Al-Khattab(عمرإبن خطاب) was doing it himself.
So Al-Aqra’a(الاقراع) and Oyyaynah(عيينه) these are rough men, they are from the desert.
They come to Umar Ibn Al-Khattab(عمرابن الخطاب) and they say
We have this document from Abu Bakr(ابو بكر) the Khalifah(خليفه),
and it has your name on it and we want you to sign it.
So, shall we read or you read?
He said: Well you see, that I am busy,
so if you want to read so go ahead and if you want me to read it then you will have to wait until I finish.
They said: Alright we will go ahead and read it.
So, they read it, what does Umar(عُمَر) do?
He stands up, he grabs the document and he spits on it and he wipes everything in there.
That’s it the title is gone.
Al-Aqra’a(الاقراع) and Oyyaynah(عيينة) were angry, they were exploding and they were arguing with Umar(عُمَر).
Umar Ibn Al-Khattab(عمر ابن الخطاب) told them,
Rasool Allah ﷺ use to give you when Islam was weak, today Islam is strong, so go and work for yourselves.
Go and work!
You are not going to get anything for free Rasool Ullah used to give you, yesterday because Islam was weak we don’t need you now.
They were fuming they went to Abu Bakr As-Siddique(ابوبكرالصديق) they were just steamed, coming out of their heads.
They said: "We do not know who is the Khalifah(خليفه) you or Umar(عُمَر)?"
Who is making the decision here?
What did Abu Bakr(ابو بكر) say?
Abu Bakr said: He is the Khalifah(خليفه) if he wants.
Now you know when you are in a position of administration and somebody steps into your territory, you become very, very sensitive.
The turf wars they cause so much hatred in the hearts.
You are stepping over my toes.
You are getting into my realm of sphere of influence whatever, and fight starts
Abu Bakr As-Siddique رضي الله عنه said: If he wants to become a Khalifah(خليفه) he can be the Khalifah(خليفه).
They were doing it for the sake of Allah, they were not doing it for their personal interests.
Even though the Khilafah(خِلَافَه) is the greatest status that exists on the face of the earth.
There is no status at all higher than the Khalifah(خليفه) in the Muslim or non Muslim world, Khalifah(خليفه) is the highest.
their is nothing above you but Allah.
Nevertheless, they were so easy with it, Abu Bakr(ابو بكر) didn’t have problem of giving it to Umar Ibn Al-Khattab(عمر ابن الخطاب),
so you should be wondering today how come Muslims are fighting?
We have nothing, we have no Khilafah(خِلَافَه), we have no wealth,
we have nothing, and we are still fighting on these small territories.
It's foolish it doesn’t make any sense whatsoever.
I mean you fight on Khilafah(خِلَافَه) they didn’t fight in the times of Sahabah(صحابه) but then later on
later on in times of Bannu Ummayah(بنو اميه) and Bannu Abbas(بنو عباس) they were fighting on Khilafah(خِلَافَه).
It's wrong but at least there is a reason for them to fight.
You know, that they are fighting on something big even though it's wrong.
But now what are Muslims fighting on? NOTHING!! It's miserable.
Abu Bakr(ابو بكر) said, if he wants to become a Khalifah(خليفه), he can become a Khalifah(خليفه),
Umar(عُمَر) comes in and he was angry.
He comes to the Khalifah(خليفه) and look at how he speaks to the Khalifah(خليفه),
he said: "This land, does it belongs to you, or it belongs to Muslims?"
Abu Bakr As-Siddiqueرضي الله عنه said: "It belongs to the Muslims."
He said: "Then how come you giveit, to these two men?"
Abu Bakr As-Siddique(ابو بكر الصديق) said: "I have made a Shura(شورى), I've consulted these Sahabah(صحابه)".
Umar Ibn Al-Khattab(عمر ابن الخطاب) said:
You have consulted these Sahabah(صحابه) but did you consult all of the Muslims?
Abu Bakr As-Siddique رضي الله عنه said: "O Umar(عُمَر) I have already told you before,
that you are more competent to do this job then me but you refused.
I've already told you Umar(عُمَر) I wanted you to become a Khalifah(خليفه)
you are stronger than me you are more competent then me, but you are the one, who refused.
Can you imagine a leader today saying that?
Can you imagine a president or a king or a prime minister saying that publically that you ought to be the leader you are better than me,
in the greatest democracy of the democracies you wouldn't find that let alone in tyranny of the Islamic world.
But Subhaan Allah(سُبْحَان الله) that was the way of Sahabah(صحابه).
"وَكَانُوْا أَقَلِّ النَّاسِ تَكَلُّفَا"
They were the least superficial.
They were very simple, easy, straight forward and honest people.
Abu Bakr(ابو بكر) is saying it, publically in front of the people.
In front of Al-Aqra’a Bin Habis(الاقراع بن حابس) and Oayyena Bin Hasan(عيينة بن حصن).
I wanted you to become a Khalifah(خليفه) but you refused.
But these were men who were living for the Akhirah(آخرة), they were not living for the Duniyah(دنيا)
Their minds were connected to Akhirah(آخرة), their eyes were fixed on Jannah(جنة),
Duniyah(دُنِيَّا) to them was just a bridge, Aabiris Sabeel(عابر سبيل الله) a traveler.
Finally, Jama’al Qur’an(جمع القرءآن):
During the Khilfah(خِلَافه) of Abu Bakr(ابو بكر) in the Haroob(حروب) of Ar-Riddah(الرداء)
specifically in the wars of Yamamah(يمامه) against Musailmah Al-Kadhab(مسيلمه الكذاب)
hundreds of Sahabah(صحابه) were killed and many of them were Hufaaz(حفاظ) of Qur’an, memorizers of Qur’an,
Umar Ibn Al-Khattab(عمر ابن الخطاب) goes to Abu Bakr(ابو بكر) and says;
"لَقَدْ إِسْتَحَّرَّ الْقَتْل"
The death is going through the memorizers of the Qur’an
and I am afraid that death will take them away in one battle, after another battle,
so you have to compile Qur’an.
Up to that stage Qur’an was not compiled in one book.
Qur’an, if you want a Mus'haf(مصحف) it would be a huge sack of bones, pieces of wood, leaves and leather.
They use to write it on the shoulder bone of camel which is big, plate.
They would write it on a piece of wood, they would write it on leather,
they would write it on palm leaves.
So, the Mus'haf(مصحف) would be a huge sack,
and it wasn't really compiled in one place and was spread around.
Every Sahabi(صحابي) would have a one piece of it.
Umar(عُمَر) said: If the ones, who memorize Qur’an are dead Mus'haf(مصحف) would be lost.
So, you have to compile it together.
Abu Bakr Siddique(أبوبكرالصديق) said: " How you want me to do something that Rasool Allah ﷺ did not do?"
"إِنَّمَا اَنَا مُتَّبِعْ
" I am a follower, I am not an innovator.
Umar Ibn Al-Khattab(عمر ابن الخطاب) kept on, arguing with Abu Bakr(ابو بكر) again and again, until he convinced him.
That, this is the Mas'laha(مصلحة) that this is a good thing to do and it's not an innovation.
Abu Bakr(ابو بكر) agreed, and then they decided to appoint that task Zaid bin Thabit(زيد بن ثابت),
one of Al-Ansaar(أنْصَار), young man in his twenties,
imagine this duty this huge project is handed over to Zaid bin Thabit(زيد بن ثابت).
So, Zaid رضي الله عنه was summoned to come and meet the Khalifah(خليفه)
Umar(عُمَر) was sitting next to Abu Bakr(ابو بكر).
Abu Bakr As-Siddique رضي الله عنه said: "Umar(عُمَر) came to me and said, that
death is taking away the lives of many of the memorizers of Qur’an
and we want you to be the one, who compiles Al-Mus'haf(المصحف)
Zaid(زيد) said: "How do you want me to do something, that Rasool Allah ﷺ did not do?
Abu Bakr(ابو بكر) said, well that’s what I said, but then Umar(عُمَر) convinced me, and they convinced Zaid(زيد).
Zaid(زيد) said: If they would have told me move a mountain from its place
it would have been an easier task then the task they have gave me.
He felt that it was so heavy of a task, so greater responsibility, it would be easier for him to move a mountain from its place.
However, he did it, and he did it perfectly
and he combined the Al-Mus'haf(المصحف) in one original copy that was left with Abu Bakr As-Siddique رضي الله عنه.
And that was the first compilation of Qur’an
and then Uthman(عثمان) made copies of that original copy.
So, Uthman(عثمان) made copies of original copy that was made by Abu Bakr As-Siddique رضي الله عنه.
One comment to make one this: Where were the Hufaaz(حفاظ) of Al-Qur’an?
Where were the memorizers of Qur’an, How come they were dying, Where were they?
THEY WERE IN THE LINE OF FIRE.!
The memorizers of the Qur’an were not hiding away in their Masajid(مساجد)
pretending to be scholars, leading the Salah(صلاة) and staying away from trouble.
The memorizers of the Qur’an in those days were in the line of fire.
Salim Moula Abi Hudhayfah(سالم مولى ابى حذيفة), he was the one, given the banner of war
and they told him; "Are you up for that challenge?
Are you sure that you are able to do this task?" He said:
بِئْثَ حَامِلْ القُرْآنِ أَنَا إِنْ أُوْتِيْتُمْ مِنْ قِبَلِيْ
I am the worse carrier of Qur’an if you are attacked from my side.
How can I be a carrier of Qur’an if I allow you to be attacked from my side?
That was the understanding that they had.
If you are somebody, who memorize the Qur’an, you need to be on the front line.
You need to be, the one practicing the Qur’an.
But Rasool Allah ﷺ said:
"The time will come when people will memorize the Qur’an and it doesn’t go beyond their throats.
All what they can do, is to recite it they don’t know what it means?
And they are not practicing what it says and these are very dangerous people.
And Rasool Allah ﷺ warned us from them.
Qur’an can be an evidence for you or against you.
If you know it and don’t apply it that person ends up going into Hell fire.
So, the Huffaaz(حفاظ) of Qur’an in those days were on the front line.
And that’s why they were Huffaaz(حفاظ) of Qur’an.
Haafiz(حافظ) of Qur’an means somebody, who is protecting Qur’an,
and you protect Qur’an by living it and by promoting it and that what they were doing.
This was the life of Umar(عُمَر) with Abu Bakr As-Siddique رضي الله عنه.
In Sha Allah(ان شاء الله) from tomorrow, we will start with the Khilafah(خِلَافَه) of Umar(عُمَر).
We might have to do double session on some of those evenings
because we might be running a bit late, we're bit behind schedule.
So, I hope you are alright doing a double session
on some of those evenings maybe tomorrow night we'll have another session 45 minutes each,
with a break in between, we'll how it goes In Sha Allah(إن شاء الله) anyway.
We don’t have time for questions tonight. So
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ
IT SHUDDERS IN PAIN FREELY
MY CHASITY, MY MODESTY!
OH MUSLIM, YOU SAW
MY INJURY AND THE INJURY OF MY PRIDE.