Hamzah Wald Maqbul – 17 Ramadan Late Night Majlis Umar I Addison 04182022
AI: Summary ©
The speakers discuss the importance of not waving a stance on leadership and service and obedience in leadership, as it is linked to a lot of issues. They also touch on the history of Islam and its influence on deeds and the um sal's strength. The importance of reestablishing one's religion and resolving one's emotions at a time when other people do not see him is emphasized.
AI: Summary ©
By Allah's father, we've reached this Mubarak,
17th night of Ramadan.
The days, and the nights are passing us
by,
and the one who wants to cash in
their golden ticket, this is the chance because
a time will come soon
where it may not be worth a whole
lot, anymore, except for for those who who
cashed it in.
Allah to Allah, make us from the of
this Mubarak night Amin.
I wanted to mention,
that, one brother, Omar, bin Khalil,
reached out to me very politely and with
a lot of adab,
and he
pointed out to me that the name of
the book is not Tasgira Mashaikhichist,
but Tarikh Mashaikhichist.
And, this is,
a
quirk of my own bad memory
and also a testament to the fact that,
not I'm not proud of it, but my
skills of reading the Urdu books directly in
Urdu
are very lacking.
I'm conversational in Urdu, and if I have
to read a passage, I can read a
passage. But
sadly, because,
I don't have the habit of reading,
the books of Urdu. I prefer to just
read them through translations and then decipher
those parts that,
seem like they may not have been translated
properly.
Oftentimes,
translations from the Persianate,
culture, Urdu, Turkish,
Uzbek, etcetera.
They require,
somebody who not only knows that language, but
then also knows Persian, also knows Arabic, also
read books,
from the Madrasa Syllabus, etcetera, because not all
of them are just straightforward linguistical,
linguistical expressions.
But, and so that's usually enough.
Somehow or another,
this mistake that I remembered incorrectly in my
head has been slipping, past the goalie. And
so I apologize to the listener, and,
I'm happy to take the correction as I
hap I'm happy to take the correction
whenever it's given, and it's a relief. May
Allah
reward this brother and, keep him happy. And,
inshallah, maybe you guys find somebody, who, you
know, to listen to their bayan who's
a little bit, less
prone
to slipping up.
So we continue for those who are still
here.
We continue, in this Mubarak night
with the, Sira of Sedna Omar
ibn Khattab
al Faroo
Khazr Sheikh Zakaria
writes, after the passing of Said Abu Bakr
Siddiq, may Allah be pleased with him. The
new Khalifa,
Saidna Amar
assumed the reigns of the caliphate by appointment
of his predecessor.
The reigns of both the worldly and spiritual
leadership of the Ummah came to his hands.
His appointment as the Khalifa is indeed a
very interesting episode.
When Abu Bakr Siddiq whose
illness took a turn for the worst
and his passing seemed imminent.
He summoned,
Sadna Ali Radiallahu Anhu, Sadna Uthman Radiallahu Anhu,
and some of the Muhajirin and some of
the Ansar. And he addressed them thus,
you are observing my deteriorating
condition. It has therefore become necessary to appoint
somebody to take care of your affairs after
me. If you wish, you may by mutual
consultation, nominate a man. Or if you wish,
I shall select a man.
They requested him to appoint a a successor.
So he said, if you want, you can
choose someone yourselves
by mutual consultation, or if you want, I'll
choose someone for you.
They requested him to appoint a successor.
Said Abu Bakr Siddiq radiAllahu anhu then instructed
Saidna Uthman radiAllahu anhu to document in which
Umar was appointed the Khalifa.
Sayidna Uthman
who said, I cannot bear this responsibility.
Sayidna Abu Bakr Siddiq radiallahu anhu said, bring
me my sword. He has disobeyed the order
of,
the Khalifa of the Messenger of Allah sallallahu
alaihi wa sallam. He then severely remanded Sayidna
Umar radhiallahu anhu who was compelled to accept
the caliphate
against his own wishes.
Soon thereafter,
Sayna Talha entered and objected to this appointment.
After that Abu Bakr Sadiq radiAllahu wanhu said,
'By Allah, Umar is the best man for
you and you are the worst for him.'
Again, you see
the
solidness of Sayna Abu Bakr Siddiq at a
time when
other people may waver and at a time
there may be ambiguity and at a time
that that
lack of surety
may open the way for Shaitan to come
in. Look, it's good to doubt yourself,
and not think of yourself as invincible.
It's good to second guess yourself and to
go over your possibility of making mistakes, so
that you don't make more mistakes, or you
don't get yourself into something haphazardly.
However, once
you've made a decision and you're sure of
it,
and a decision has been made,
you're not to waver therein.
And this is something very important, especially with
regards to leadership.
In Islam, the coveting of leadership is Haram,
and it's a major sin.
And I don't know for whatever reason the
class of people we belong to, in the
United States or the class of people who
seem to be,
in control
of many of the institutions of Islam in
this United States, of which I would say
that we I belong to, my father belongs
to, etcetera.
For whatever reason, they're the people who've been
fed this line that,
you know, you were born to be a
leader, maybe somehow from the caste system. We're
like the Brahmins or the pundits of of
Islam,
and we should put ourselves forward all the
time and everybody else is, you know, born
to serve us and, like, the best of
us is going to become leaders. And we
we should like work toward leadership as a
goal.
And, many people,
this assumption is so deeply ingrained. If you
ask them, they would say, well, no. That's
not how I am, but it really is
how you are.
We
have,
we have everybody wants to be a leader,
nobody wants to be a follower. I remember
when discussing this in Islamic school,
which is a bastion of this socioeconomic
class in America.
I remember when discussing in Islamic school that
coveting leadership, desiring leadership, always putting yourself forward
for leadership
is
a sin in the way that hatred is
a sin, or
in the way that jealousy is a sin,
or in the way that arrogance is a
sin.
People, you know, the kids they they they
freak out, you know. They they complain like,
woah, somebody, you know, has to do it
and my intention is to help. My intention
is to help. I said, look, if your
intention is to help, that's a good thing
and you should keep that intention to help.
But
actually wanting to be leader is something different
than that. If your intention is to help,
then you should have inside your heart. My
intention is to help any way I can.
Part of that in part of the way
that that's gonna happen and the majority of
the way that's gonna happen is through service,
through obedience.
That when we get together, we make mashrah
as a group,
you know, we make a decision as a
group, then I will abide by whatever decision
is made, and I will work and I
will follow instructions.
A very rare and exceptional
condition will be when that process, that mashup
process without you
coveting it and without you putting yourself forward
for it, when that process yields a
result
whereby you become a leader,
then in that case,
as an exception,
where in that case as an exception, when
you become the leader, you also should not
second guess it. Why? Because in that case,
that is when you are going to help,
the Ummah the most by being a leader.
Until then, if until all the days of
your life, if the best way to help
the Ummah is to
sweep the floors, and clean the bathrooms, and
take out the garbage, and doing these types
of things. If these are the best way
you're gonna help the ummah, then Alhamdulillah,
as long as your nia is to help,
then you should accept that. But if your
nia is to be leader, what ends up
happening? Our masajid are choked with people like
this. Our countries are choked with people like
this. Every association, our non profits are choked
with people like this. People who covet leadership,
who covet money, who covet being put forward
to the point where we get like,
you know, from the time people are chill
like like kids, like MSA kids are like,
how come this guy gets to talk and
I don't get a talk? The sisters are
like, how come the guys get to give
Khutba and I don't get to give the
Khutba? They don't care about the ritual of
fiqh issue. They're like, okay. Well, the brothers,
we can have some boy stand up in
front and, like, lead the slot. But I
wanna give the bayan. How come they get
a b on the mic? We don't get
to b on the mic. This is a
sickness. If the boys are coveting the mic,
it's a sickness for them, and if the
girls are coveting the mic, it's a sickness
for them as well. It's a completely skewed
way of of looking at things. It's a
completely skewed way of looking at things.
So what I meant by this is the
strength of Sayid Nabu Bakr Siddiq.
The Sahaba radiAllahu anhu were people of Tawadur.
They were people of humility to the point
where Allah ta'ala raised them and raised their
honor and raised their rank.
And in the moment where Sayid Nabu Bakr
Sidig radiAllahu an, who he appointed Amr radiAllahu
an, who to be the Khalifa,
his gut
instinct, his default reaction was to say, no,
I'm not worthy of leadership, I shouldn't be
leader.
And in that moment, and that's a good
instinct in general.
That's a good default to be at. But
as an exception, that moment wasn't the moment
for it. So Saidna, Abu Bakr radiAllahu anhu
in one sentence, he basically, he's, he was
explaining so many realities to Umar radiAllahu anhu
in that one sentence of bring me my
sword, which is what?
The point of service is that when we
get together and we decide something, Allata describes
the affair of the believers,
that their affair is consultation mutual consultation between
them. That once that mutual consent consultation happened
and a process was agreed upon
and that process was executed in the result
of the process was Omar radiallahu and who
without him coming forward and putting himself forward
for it.
Once that process is done, the question it
is just as bad as you saying I
wanted to be leader. Don't pick him.
And so there are two examples of people
who question the process and,
and who
wanted to buck the process after it's happened.
And Saidin Omar Radialla Saidin Abu Bakr Radiallahu,
basically,
even despite his weakness and his sickness and
his illness at that time, he didn't show
any sort of mental or any spiritual weakness
or second guessing or wavering or ambiguity.
Rather, he stood firm and the Ummah was
firm because of it and the Ummah benefited
from that decision. The reign of Saidna Umar
Radhi Allah Ta'ala Anhu has many gifts
that it gave to the Ummah more than
can be counted. We came back from the
salatul tarawee.
That's one of the great gifts of it,
the order in the nazam of the salat
Tarawee which was instituted by the messenger of
Allah Sallallahu Alaihi Wasallam was given to us
by Sayedna Amar Radiallahu Anhu. If it wasn't
for Tarawi, you know,
imagine what would happen to the in institution
of the hifs and the memorization of the
Quran. Any hafiz can tell you about intricate
connection between tarawi and between keeping the Quran
memorized. And it's very interesting, heterodox groups, they
all speak crap about saying the Umar and
the khulafa rashidun, they hate them.
And they don't pray taraweeh and you will
not find a hafiz amongst them. You will
not find one hafiz amongst them for this
reason. People claim their Hafiz. MashaAllah, even people
who claim the Ahlus Sunoo Al Jama'a, more
than half the people who say they're Hafiz.
If the
definition of a haf is someone who actually
can recite the entire Quran by memory if
asked, then they they don't fit that, that
definition.
But still you will find so many huffas
of the Quran amongst the,
you won't find them amongst other people. This
is just one gift of the many gifts
that Allah gave this Ummah through the reign
of Saidna Umar
and it's a good deed from the good
deeds of Saidna Abu Bakr Siddiq and
you see the benefit of
his standing firm and keeping resolve,
at a time when, when when people, default
to wavering. Just like being stubborn and obstinate
at a time that you should be open
minded is a bad thing, just like that
on the flip side at the time you
need to show resolve,
wavering is is not a good thing.
He then proceeded severely to rebuke
and expelled him. He ordered
to write as follows.
This directive is being written by Abu Bakr,
the Khalifa of the messenger of Allah, this
is the vice jerent of the messenger of
Allah sallallahu alaihi wa sallam at the juncture
of his departure from earth
and the commencement of his, journey to the
hereafter.
I appoint after me for you, Omar Ibn
Khattab, as Khalifa.
If he remains pious and just, then this
is exactly what I'm convinced, of regarding him.
If he changes, then I have to say
I lack knowledge of the unseen.
In my opinion, I have done the best
for you by this appointment.
The burden of a sin is on the
one who commits it. And then he cited
the following, ayah and soon the transgressors will
know which direction, Ayamun Kalibin, Yan Kalibun, which
direction to which they're turning.
Hazrashay Zakaria says, his name is Omar and
his title his title is Al Farooq, the
one who is,
who shows the the the difference,
the criterion between,
what's good and what's evil.
His other lesser known title is Abu Hafs.
Both of these titles were conferred upon him
by Rasulullah
Sallallahu Alaihi Wasallam.
His genealogical tree is as follows.
Umar, the son of Khattab, the son of
Nufail, the son of Abdul Uzzah, the son
of, Riya,
the son of Abdullah, the son of Kurt,
the son of Raza, the son of Adi,
the son of Kaab, the son of Lu'e,
the son of Ghalib.
His lineage links up with, Rasulullah
Sallallahu Alaihi Wasallam with Kaab Bin Lu'ay. Sayidna
Amar radiAllahu ta'alaan who was born, 13 years
after the, event of the elephant described in
Surat Al Fil, he embraced Islam at the
age of 27.
Before him, 40 men and 11 women had
already entered into the fold of Islam. His
acceptance of Islam. His acceptance of Islam is
a wonderful episode.
One day at a meeting of the Kuffar,
the question arose, who will kill Muhammad.
Omar
who volunteered to execute this task.
He picked up his sword and set off.
Along the way, he met Saad bin Abu
Akas who asked, Omar, where are you off
to? Omar,
replied to slay Muhammad radiya'du billahi
alayhi wasalam.
Saad. Banu Hashim, Banu Zuhra, and Banu Abdul
Manaf will kill you in vengeance if you
do this.
Enraged by this statement, Omar remarked, it appears
that you too have become a renegade, meaning
you've become a Muslim.
Let me first settle with you. He then
drew his sword.
Sayedna Sa'ib bin, Abi Waqas radiAllahu anhu proclaiming
his iman defiantly also drew his sword and
they clashed.
Sayed Nasad radiAllahu anhu said, Omar, first tend
to your own home. Both your sister and
brother-in-law have accepted Islam.
Now Omar's rage was beyond bounds. He hastened
to his sister's home. The door was closed,
but he heard,
Sayna Khabab,
and his sister,
reciting Quran.
Upon hearing Omar's voice, said the Habab,
concealed himself inside the house. In his haste
to hide, he forgot the manuscript on which
the Quran was written. When his sister opened
the door, Omar, who was holding, an object
in his hand, struck her with full force
on the head, until blood gushed forth. He
shouted, enemy of your life, you too have
become a renegade.
Entering the house, he interrogated her.
What were you doing? What were you reading?
Khabab emerging from,
concealment so that they were engaged in conversation.
Omar said you have re renegaded from your
religion and adopted another religion.
Khabab, radiallahu, and who said if that religion
is true, then what's wrong? Omar ferociously attacking
him, dropped him to the ground, and mercilessly
assaulted him.
When, his sister intervened in a bid to
shield him,
Omar struck her on the mouth with the
stone, drawing blood in profusion.
After all, she was of the same medal
of as Omar and
thus said, are you assaulting us because we
have accepted Islam? Most certainly, we have embraced
Islam. Do whatever you can.
Omar
Omar at this point because he roughed up
his sister really badly,
and he had a moment of remorse,
that, that he overreacted
and he made his sister bleed.
And, because of that moment of pause,
his gaze, fell upon the manuscript of the
Quran that they were reading from
and, he said, show me what's written on
it.
His sister said, you're impure and an impure
person is not allowed to touch it.
Although he demanded to handle the manuscript, his
sister was adamant in her refusal.
She constrained him to take Russel. After having
purified himself, he took the manuscript in his
hands. By the way, this is a proof
also that,
people think that Islam is this kind of
like thick optional thing that what's in your
heart is what's important. Even at such a
critical juncture,
when it's like quote unquote dawah,
America, like the cult, you know, not just
America. I think it's,
it's kind of a modernist
tendency that people have especially,
you know, certain Islamo political groups, they've
ingrained in people that it's just a cult
of Dua that, you know, if becomes optional,
you know, because it's bad for Dua or
it's good for Dua or whatever. Somehow, Dua
is is is like this trump card that
kinda negates our basic and our our basic,
sacred law.
Whereas the sister of Sayna Amr
very early,
to the people, but they were held religiously
by them, and there was khair in it.
And so she insisted that he go and
take ghusl, so he did.
And then
he was given
a manuscript
in which the Surat Taha, which was just
recited yesterday in our
local masjid
in Taraweeh,
that
he he he recited
Quran
and he read to the the
Ayah.
That verily I am Allah,
and there's no god except for me.
Therefore, worship me and establish the prayer for
my remembrance.
And this eye have pierced his heart, and
his whole being was transformed.
He then asked to be taken to the
prophet
Khabab
who
exclaimed,
O Umar,
yesterday I heard the messenger of Allah Sallallahu
Alaihi Wasallam
make dua that Allah Ta'a guide
1 of the 2 Ummars.
It appears that Rasool Allah Sallallahu Alaihi Wasallam's
dua has been accepted in your favor.
And Umar who was a nephew,
of
Abu Jahl. Obviously, they're all the same tribe.
They're all Qureshans, so they're related with one
another but of very close,
not only lineage but
also,
just personal personal, like, congeniality. Who's very close
to his uncle,
uh-uh, Amr bin Hisham.
And so one of the 2 Umar's is
either Umar Ibn Khattab or Amr bin Hisham.
Amir bin Hisham of course is known by
a much more well known,
Kunya Abu Jahl.
And Abu Jahl
was Abu Jahl. There's some difference as to
who gave him the the the the this
title,
but he it's not like there was a
guy named Abu Jalal and Jaiyah. They actually
used to call him Abu Hakam,
the, patron of wisdom.
But when the deen came down on the
prophet sallallahu alaihi wasallam because of his jealousy
and his obstinacy,
he attacked it as if it's, as if
it's completely horrible and there's nothing good in
it.
And his jealousy was what? That
how is it that the yateem of Banu
Hashim al Ayadubillah, the orphan of Banu Hashim,
the prophet sallallahu alaihi
even though I'm smarter than him and I'm
more wealthy than him and I'm this and
I'm a better businessman and I'm a better
trader and I have a higher status in
Quraysh and whatever. How come he's being known
for good character? I'm the one who should
have good character.
And so he fought tooth and nail,
and, he he didn't give any he didn't
give any credence to the prophet sallallahu alaihi
wa sallam as a human being or Islam
as a moral teaching that there's any good
in it. And, this is something really important
to understand. The people from the Quresh
that died in Kufr,
they were those
with very few exception, majority of them were
those who just mocked and jeered the deen
and didn't even they weren't even fair. Like
one thing is like you're not gonna accept
it, but you're like, okay, at least it's
good that they command to speak the truth
or be good to your parents or whatever.
Then there are those who just made a
complete mockery out of it and just treated
the prophet
badly no matter how he treated them.
And, Abu Jahl was definitely one of the
big ones from amongst them. And,
because of his influence on his nephew, Sayyidina
Umar alayallahu, and Hussain Umar was also disposed
toward this. And he wasn't close to the
prophet sallallahu alaihi wasallam in Jahiliyyah. So he
had no
idea, you know, who the prophet sallallahu alaihi
wa sallam was in that sense as just
as a human being that he wasn't the
kind of person who would just make up
stuff to cause problems.
And so,
what happens is that,
the Rasul sallallahu alaihi wa sallam made du'a
for 1 of the 2 Umar's that either
Abu Jahl because of his good character in
Jahiliya or his nephew who's close to him,
Umar ibn Khattab radiAllahu anhu that at least
you Allah one of them who are
both outright and avowed enemies to this message,
bring one of them at least 2,
iman
and Khabab
who seems to have,
remarked that that that it looks like Rassoulullah
Sallallahu Alaihi Wasson's du'a
came down in your favor.
Saidin Umar
then presented himself to the most honored Nabi
and it said that,
Sayid Hamzah radiallahu anhu was there at the
door
and
the people in the house were afraid that
it's Omar Ibn Khattab,
and, Sayyidina Hamza was unfazed.
He said, let him in, if you want
something good we'll give him something good and
if you want something bad we'll give him
something bad. RadiAllahu ta'ala and whom Allah ta'ala
raised their rank, all of them Ajma'in.
He presented himself and embraced Islam,
in the morning of that Friday.
Abdullah bin Mas'ud radiAllahu anhu would say
that Omar radiallahu anhu's
acceptance of Islam was a victory for the
Muslims
and his migration was an aid for the
Muslims and his khilafa was a mercy for
the Muslims.
And
it's also said that
since the day Omar Ibn Khattab who accepted
Islam,
nobody was able to humiliate
the Muslims there after again. Yes. The Muslims
had up and down ups and downs,
and they did go through difficulties,
but this type of abject humiliation and stark
mockery that used to be made of,
the prophet
at the hands of the mushrikeen of Quresh,
that that that type of thing basically had
to end because
they knew that, you know, if they crossed
a certain boundary,
then Omar radiallahu anhu, they're gonna have to
contend with him and it was something that
none of them,
was eager to to deal with.
Allah,
give us tawfiq. Allah
make us of those even in our anger
and our rage. I mean, look at it.
Look at the end of look at the
end of his life. Look at the beginning.
At the end of his life, how soft
said the Umar
had become,
how soft his heart had become, how soft
his disposition and his demeanor had become, and
look at where he started. All of this
is the barakah of the company of the
messenger of Allah sallallahu alaihi wa sallam.
And we'll hear more anecdotes and tales about
the softness in his,
in his disposition. I don't want you to
be from those who
wrongfully characterize Sayidna Amr
as being
just a person who walks around like heartlessly
cruel and callous and like okay, what he's
doing is right and so it's good that
someone's doing it, but it's completely merciless.
Rather, if you look at the, Sira of
the later part of his life, he was
extremely soft hearted person.
Extremely softhearted,
completely transformed
from one thing to the other through the
barakah of the suhbah and the companionship of
the messenger of Allah sallallahu alaihi wa sallam
who, turned stones and into rubies and emeralds,
and who turned lead into gold. He used
the kabrit, Ahmad allata sent as a mercy,
the alchemist stone, by which,
those things which would have been cast aside
as useless and worthless,
their true
their true worth, was realized and actualized and
exceeded.
Allata' give us a transformation for what's better
and allata' give us from the,
strength and the dignity and the mercy
that Allah
gave, to this ummah through him,
as the
as the all of them Allah made them
the conduit of his mercy and is following
his faith. Allah give from from from what
he sent down through
Allah make us humble people
that look at ourselves as servants, not as,
you know, jackals and hyenas coveting leadership.
Allah, give us resolve and firmness and strength
at the time that other people waver. Allah,
give us clarity at a time when other
people cannot see. Allah, give us that we
pass from this world in a way that
he's pleased with and that we're pleased with
him as well.