Omar Suleiman – The Firsts – Thumama Ibn Uthal – Ra The Most Powerful Muslim Of His Time
AI: Summary ©
The speaker discusses various political and cultural events occurring in the Yamama region, including the appointment of the Prophet and the loss of the Prophet's wife. They also address issues such as political embarrassment and the importance of not polluting water. The segment provides advice on what to say for oneself and gives advice on what to say for oneself. The segment also touches on the struggles of the Islamist's message, including its negative impact on people's lives and the struggles it causes.
AI: Summary ©
So alhamdulillah, last week we spoke about someone
who was an important insert in the story
of assassins or attempted assassins of the Prophet
ﷺ and he is the only man who
you could call the assassin of the Prophet
ﷺ because the Prophet ﷺ dispatched him, of
course, to kill Ka'b ibn al-Ashraf
after all of the difficulty that he caused
the Messenger of Allah ﷺ.
But as we said, the majority of those
that sought to assassinate the Prophet ﷺ, the
Prophet ﷺ forgave them and they ended up
becoming Muslim.
Now, we talked about Muhammad ibn Maslam radiyallahu
anhu because he is important to the story
of the man that we are covering today.
And subhanAllah, the man that we're covering today
is one of those people in Islamic history
who you get a piece of his story
and everyone knows the piece, but no one
knows the whole or very few people know
the whole, right?
It's a small piece that constantly is cited
as an example of how to show mercy
to someone and that is the story of
Thumamah ibn Uthal radiyallahu ta'ala anhu.
Thumamah ibn Uthal radiyallahu anhu.
But just to give you a little bit
of a roadmap of what we're gonna be
doing.
So Thumamah is the last full story of
an attempted assassin of the Prophet ﷺ.
Next time we're gonna cover two sections, either
as one or two.
All of the assassination attempts on the Prophet
ﷺ that ended up with repentance.
So everything we haven't covered thus far and
then a very interesting section and I'm gonna
give you an assignment, false prophets who repented.
And inshaAllah, I'm gonna give you an assignment
if you can find who is a false
prophet who died a shaheed.
Very interesting man, false prophet who died a
shaheed.
So inshaAllah ta'ala today we're going to
speak about Thumamah ibn Uthal or ibn Athal
radiyallahu ta'ala anhu.
And there's a lot of historical context to
this man.
He's known as the man who boycotted Mecca.
So when this entire episode of genocide unfolded,
one of the questions that was asked was
can we boycott?
Where do boycotts come from?
Do they have a place, a precedence in
our Islamic history?
And you might have heard the story of
Thumamah radiyallahu ta'ala anhu cited as an
example of someone who actually did place the
enemy under boycott as a means of getting
them to reduce their oppression of the Muslims.
But the history of this man.
The Prophet ﷺ initiates the Treaty of Hudaybiyyah
with Quraysh in the year 628, six years
after hijlah.
And after the Treaty of Hudaybiyyah, the Prophet
ﷺ sends letters to the kings of the
world because this is an opportunity to do
da'wah.
And the Messenger of Allah ﷺ sent these
letters with the intention of showing that the
Muslims were now in a place of strength,
that he could enter into the arena of
global diplomacy, but more importantly da'wah, calling
them to Islam.
So it wasn't just forming treaties with all
of these surrounding leaders from near and from
far.
But also calling them to Islam and calling
their people to Islam.
Some of the governors and some of the
smaller regional heads did embrace Islam.
But by and large the kings gave the
Prophet ﷺ very negative answers, right?
Of course, the Prophet ﷺ called Najashi to
Islam and Najashi radiyallahu ta'ala anhu embraced
Islam and there is a story that is
there.
The Prophet ﷺ sent a letter to Heraclius
of Rome, the Caesar of Rome, and invited
him to Islam.
The Caesar of Rome, Heraclius, knew that the
Prophet ﷺ was the Prophet ﷺ.
He saw a dream where he understood that
the Prophet ﷺ had come, but he was
not in a place yet or he did
not feel ready to lose his kingdom over
embracing the Prophet ﷺ.
So the famous conversation between him and Abu
Sufyan, where he asked Abu Sufyan honest questions
about the Prophet ﷺ.
The Prophet ﷺ sends to Masr, to Egypt,
to Muqawqis.
The Prophet ﷺ sends to Kisra of Persia
and of course Kisra, so Muqawqis tries to
bribe the Prophet ﷺ.
Kisra tears the letter of the Prophet ﷺ
and threatens him with assassination and the Prophet
ﷺ of course said, مَزَّقَ اللَّهُ مُلْكَةً May
Allah tear his kingdom and his kingdom fell
apart.
Now when you look at some of the
other regions, and this is where Thumama comes
into play.
There are regions around the Hijaz, Makkah and
Madinah.
So it wasn't called Saudi Arabia 1400 years
ago.
I hope everyone knew that, right?
There is the region of Hijaz and there
are regions around that don't just have tribal
heads, but they have what resembles a king.
So for example, Uman, the region of Uman,
the region of Bahrain, not necessarily referring to
the country of Bahrain today or the borders
of the country of Bahrain, but it is
generally in that area as is generally the
case with Uman.
You have towards Ash-Sham, which led to
the Battle of Mu'tah, the Prophet ﷺ sends
a letter in that direction.
And Shurahbil ibn Amr al-Ghassani, not Shurahbil
ibn Hassanah r.a, Shurahbil murders the ambassador
of the Prophet ﷺ, right?
The one who's carrying the letter to the
Ghassani king in the area of Jordan.
He murders the ambassador of the Prophet ﷺ,
which is a declaration of war.
And that's what actually led to the Battle
of Mu'tah.
Now in the case of Yemen and Bahrain
and Uman and those areas around and Egypt,
it's understood.
But the closest man to the Prophet ﷺ,
who fits the mold of a king, and
who actually subhanAllah, ironically, might have been the
most powerful Muslim in the world when he
became Muslim, and that's not an exaggeration, is
this man, Thumama ibn Uthal r.a. So
if you could look at the map, Thumama
is the chief of a tribe known as
Banu Hanifa.
And if you look at that middle region,
he's different because he's not just the chief,
but he's also Malik al-Yamama.
He's the king of Yamama.
Yamama basically envelopes Mecca and Medina.
Okay, it envelopes the entire region.
Who can tell me what's north?
You all know your maps now, right?
North is Ash-Sham.
So you have all the region towards Jordan
and Syria and Palestine and Lebanon, right?
That's towards the north.
And Yamama controls the trade routes to Ash
-Sham, because they easily form like little checkpoints,
and they can border that area there, and
they can make things very difficult on Mecca
in the middle and Medina in the middle.
Towards the...
Is that east or west?
My east, your west.
All right.
But that's where you have the region of
Iraq, and you have the region, you know,
where the Prophet ﷺ mentions, that Qarnash Shaitan,
the devil's horn comes from that direction.
So Iraq and all the fitan that come
from there, from that direction, right?
So that's on that side.
So you're interrupted on the way to Iraq.
All right.
And then south, you're interrupted on the way
to Yemen.
And of course, the Meccans and the people
of Medina relied upon the trade route of
Yemen and the trade route of Ash-Sham.
So this man is a very dangerous man
to the Prophet ﷺ, and he's so dangerous
that some of the historians, they say that
the strategy with him and with Malik al
-Yamamah in that area was to just not
poke them.
You want to kind of leave them alone
so that Medina and Mecca continue, and the
Prophet ﷺ continues his da'wah.
But with a person like that, you don't
want him to get involved, and you don't
want his people to get involved.
On top of that, Thumamah, the bigger tribe
that they are intermarried into, Banu Bakr, are
known for being desert bandits.
So he doesn't just envelope the entire region
with his kingdom, all right, and you don't
want to mess with him.
Strategically, politically, economically, you want to avoid his
wrath.
But he also could hurt you.
If he dispatches some of his bandits in
the desert, you really can't move from the
area of al-Hijaz, from Mecca and Medina.
So that's Yamamah, the barrier to the Persian
Gulf and to Iraq, engulfing Mecca and Medina,
interferes with the southern trade with Yemen, interferes
with the northern trade of Ashsham, northwest of
Ashsham.
And the Prophet ﷺ sends him a letter
now because he's in a position where he
can do da'wah to these kings.
And it's not a hostile letter.
The king, Thumamah ibn Uthal, he doesn't just
murder the ambassador, he murders the entire mission.
All right, so he responds the way that
Kisra responded to the letter, the way that
the Ghassanis responded to the letter leading to
Mu'tah, which means essentially a declaration of war.
He killed all of the Sahaba that came
from the Prophet ﷺ with that letter.
So the Prophet ﷺ has a dilemma on
his hand, right?
How do I deal with a man this
dangerous, right?
Do we go to war with him?
Do we try to capture him?
Do we engage in a different way?
But this is a very dangerous man to
upset.
Along the way, the Prophet ﷺ dispatches Muhammad
ibn Maslamah radiyallahu anhu, who we spoke about
last week, the knight of the Prophet ﷺ.
And Muhammad ibn Maslamah has an interesting job.
He takes 30 horsemen, and Muhammad ibn Maslamah
was the most skilled horseman, and they basically
go and they fight all of the mercenary
tribes that were hostile to the Muslims to
clean that area out.
So remember, Hudaybiyyah meant the Muslims and Quraysh
were in a treaty, and there were some
ally tribes, but there are little mercenary groups
and bandits that are attacking people.
So Muhammad ibn Maslamah's job was to basically
fend all of them off.
And so he literally goes around cleaning the
desert.
What a man, subhanAllah.
Cleaning the desert with the 30 Sahaba that
were with him.
One of these knights, he's close to a
Najd.
By the way, the easiest way for you
to know Yamama, Riyadh.
Alright, I should have just said that from
the very start.
I know using modern names is easier sometimes.
So Yamama is basically Riyadh.
If you wanted to see the graveyard of
the Sahaba who died in Hurub al-Ridda,
it is in Riyadh, right?
That's at the center of where Yamama is.
So Muhammad ibn Maslamah got far away from
Medina.
Okay, he's pretty distant away from Medina at
this point, and he's hunting a group known
as Banu Bakr.
I'm gonna give you a tangent on Banu
Bakr, which is really amazing, subhanAllah.
These men were known to be mercenaries, and
they used to call them the shadows of
the desert because they attack you, they disappear,
they attack you, they disappear.
You want them on your side.
They had a strategy to intermarry with all
of the powerful tribes.
Alright, so they kind of got in with
all the powerful tribes, and so they're intermarried,
or Banu Hanifa is actually a part of
them in some way.
So he's hunting these mercenaries, these groups, and
basically cleaning the desert from them.
The cool tangent of history.
SubhanAllah, these people were people of Hurub, people
of war before Islam, and then after Islam.
In Jahiliyyah, Harw al-Basus, the whole war
for 40 years, was incited by them.
It shows you who they are.
When they became Muslim, they became a skilled
battalion of the Muslim army, all the way
up until al-Dawla al-'Uthmaniyya.
In the Ottoman Empire, Banu Bakr still had
their own battalion in the Khilafah, subhanAllah, because
of how skilled and organized they were in
battle.
So Muhammad ibn Maslamah radiyAllahu anhu is going
around, and he's fighting them off.
He comes upon this group, and he was
about seven nights away from Medina, and he
captures a group of Banu Bakr.
He manages to kill ten of them, and
then he takes in the rest as prisoners,
to come to the Prophet ﷺ, to bring
them to the Prophet ﷺ.
Now subhanAllah, he did not realize that one
of the people he captured was Thumamah, who
the Prophet ﷺ had said, we're at war
with him, right?
So if you find him, he could be
killed technically, because he's waged war on the
Muslims, and he's a dangerous man.
Why was Thumamah traveling with Banu Bakr?
One of two possibilities.
Either Banu Bakr were like his bodyguards, or
there was intermarriage, and Banu Hanifa is a
part of Banu Bakr in this regard.
But for whatever reason, he was with them.
Muhammad ibn Maslamah doesn't know who he is,
but he's a big man.
He's clearly a powerful man.
He has the robes of a king, and
he comes back to Medina, with Thumamah amongst
his captives, and over a hundred fifty camels,
and over three thousand sheep, to Al-Medina.
So he's walking into Medina, with his horsemen.
I clearly got a powerful group of people.
He comes to the Masjid of the Prophet
ﷺ.
Thumamah is tied up, and Thumamah was tall,
intelligent, Rajul Dhu Hayba, very handsome, awe-inspiring,
strong mind, strong body.
He looks like an important man, and he
was dressed in a certain way.
The Prophet ﷺ looks up at him, and
goes, Thumamah, is that Thumamah?
Ibn Athal, did you really bring Thumamah in
this Sariyya?
Thumamah was on his way to Umrah, as
a non-Muslim, and obviously he does important
business as well when he goes to Mecca.
Right, he controls the trade routes, he goes
for the idols, he goes for the political
relationships, but Thumamah was going to Umrah, as
a non-Muslim.
And Muhammad ibn Masamah, radhiAllahu anhu, accidentally captured
him.
And he brings him to the Prophet ﷺ.
On the Prophet's ﷺ, he recognized him right
away, and Muhammad ibn Masamah was like, wait,
that's Thumamah?
Prophet ﷺ says, that's Thumamah.
What's he gonna do with him?
Now we know, most of us know this
story, but subhanAllah, what would you do in
that point?
Crucify him?
Make an example?
Killing Thumamah would send a chilling message to
the leaders of Quraysh, to some of the
other leaders in the region.
We killed what might have been the most
powerful man in the region, in this moment.
Right?
Which sends a message that you too, might
be next.
Instead, the Prophet ﷺ says, tie him to
one of the pillars of the Masjid, and
the Prophet ﷺ said, bring to him the
best food that you have, and the best
laban, the best milk that you have.
Spoil him with his food and milk.
Treat him well.
So he comes into the Masjid, he gets
tied into the pillar of a Masjid.
Imagine being tied in Masjid al-Nabawi.
He killed the mission of the Prophet ﷺ,
meaning the ambassador and those that were sent
with him, and he's tied to the Masjid.
Now subhanAllah, you stop here and you think,
like Abdullah ibn Ubayy ibn Salul, sat in
the Masjid of the Prophet ﷺ for nine
years almost, listening to his khutbas and observing
the Sahaba, but Allah did not guide him.
His heart remained diseased with hypocrisy.
All of the images did not change him.
But if Allah عز و جل wants to
turn the heart of a person, just a
few hours of witnessing the Muslims can change
him.
What is he doing?
He's tied in the Masjid, the salah goes
on, the Muslims come to him, they treat
him well, they give him good words, they
give him good food.
He's like, who are these people?
They're extremely nice to him.
There's also another element, subhanAllah, to this, that
the Masjid of the Prophet ﷺ did not
used to do open houses.
It was always an open house.
And how do you know that your Masjid
has arrived, and may Allah عز و جل
make our Masjid as such, that if a
non-Muslim could walk in at any time,
their hearts would be moved towards Islam, bi
-idhnillah.
That we have that protocol, we have that
process.
As soon as anyone walks into the Masjid,
they see the beauty of the character, they
are amazed by the beauty of the worship,
they're going to be treated in a certain
way, they're not going to be looked at
suspicious and weirdly like, what are you doing
here?
They're going to be treated that way, like
the Prophet ﷺ did not have a Ramadan
iftar for non-Muslims once a year, and
then the rest of it stay out of
Masjid an-Nabawi.
People walked, all types of people walked into
the Masjid of the Prophet ﷺ.
The Bedouin who came and urinated, and then
the most powerful man in Arabia, one of
the most powerful men, tied up to the
pillar.
The Masjid of the Prophet ﷺ was a
place where Muslims were always observed in their
natural element.
You ask yourself, if a non-Muslim was
tied, and please don't go tie up a
non-Muslim to the pillar of Valley Ranch
Masjid.
But let's just say that a person was
tied to the pillar, and again, disclaimer, do
not go tie up a non-Muslim to
that pillar.
But was watching us pray five times a
day, and was watching us in our natural
element, do you think their hearts would be
moved to Islam?
That's a question.
So the Prophet ﷺ said, leave him.
The hadith is in the chapter of Al
-Bukhari, Baab Wafti Bani Hanifa.
The chapter of the delegation of Bani Hanifa.
And subhanAllah, some of the scholars said in
the Sharh of Bukhari, that even though, like
in the explanation of Sahih Al-Bukhari, even
though he was one man, his Islam would
be so significant, it was like an entire
kingdom entering into Islam.
So it's like a weft, it's like a
delegation, or it started the process of Bani
Hanifa coming to Islam.
Abu Huraira radiAllahu ta'ala, and who narrates
it, that the Prophet ﷺ sent some of
his soldiers towards a Najd, and they captured
this man from Bani Hanifa, who was the
king of Yamama, and his name was Thumama
ibn Uthal, and they fastened him to one
of the pillars of the masjid, and the
Prophet ﷺ came up to him, فَخَرَجَ إِلَيْهِ
النَّبِيُّ صَلَى اللَّهُ عَنِهِ وَسَلَامًا فَقَالَ مَا عِنْدَكَ
يَا ثُمَامَةُ Prophet ﷺ said, What do you
have to offer, O Thumama?
مَا عِنْدَكَ يَا ثُمَامَةُ مَا عِنْدَكَ could mean
so many different things.
It could mean, what do you have to
say for yourself?
Or, look, you're a really powerful man, you
can finance the entire Muslim army.
What's in your, what's in your pockets?
What can you go and bring us back?
مَا عِنْدَكَ What do you have, O Thumama?
What do you think?
And he responds, and he says, عِنْدِي خَيْرِ
يَا مُحَمَّدٍ I have a lot of good
to offer you, O Muhammad.
He said, إِن تَقْتُلْنِي تَقْتُلْ ذَا دَمْ He
said, listen, first of all, if you kill
me, you're going to kill a man for
whom his blood will be avenged, meaning people
will come and shed blood in Medina.
You're in trouble if you kill me.
So it wouldn't be smart for you or
wise for you, and that shows you the
dignity or the ego or a mixture of
the two of Thumama tied to the pillar
of the Masjid.
He's speaking with a lot of pride, right?
For a man tied up to the pillar
of a Masjid, he's still talking big.
Says, you kill me, a bunch of people
are going to kill your people.
تَقْتُلْ ذَا دَمْ وَإِن تُنْعِمْ تُنْعِمْ عَلَىٰ شَاكِرٍ
If you show me a favor, you're showing
your favor to a man who is very
grateful.
So the shukr that will come, a little
more ambiguous, right?
The way that I'll help you, you'll see.
You do me a favor and some of
your political problems, some of your economic woes,
some of that will go away.
And he says, وَإِن كُنْتَ تُرِيدُ الْمَالِ فَسَلْ
مِنْهُ مَا شِئْتَ And he said, if you
want money, this is all about finances, just
tell me what you want.
Ask, give me the amount.
I can get you that amount.
You want a billion dollars, the equivalent of
it?
I'll get you the money.
Prophet ﷺ simply smiles at him and walks
away.
So he observes another day of Fajr and
Dhuhr and Asr and Maghrib.
Prophet ﷺ leads the Muslims in Maghrib.
Prophet ﷺ walks up to him again, and
he says, مَا عِنْدَكَ يَا ثُمَامَةٍ What do
you have, O Thumamah?
He asked him the same question.
Said the same thing as yesterday.
You kill me, blood will be shed.
And if you show me goodness, you will
show goodness to a grateful man.
And if you want money, name the price.
Prophet ﷺ smiles at him and leaves him
again.
He comes to him the third day.
مَا عِنْدَكَ يَا ثُمَامَةٍ What do you have,
O Thumamah?
He says the same thing to him.
And the Prophet ﷺ says to him, in
fact he says, عِنْدِي مَا قُلْتُ لَكَ I
have what I already told you.
I'm not going to repeat my sentences to
you again.
I already told you the three options when
it comes to me.
Now, SubhanAllah, the Prophet ﷺ says to him
after three days of being in the masjid,
he just says to the Sahaba, اَطْلِقُوا ثُمَامَةٍ
Let him go.
This is a strange way to deal with
the situation in the moment.
Like if you don't know where this is
going.
No money, it's halal to get some money
from him, the spoils of war, and this
man just killed some of the companions, no
revenge.
You're not going to take him out.
You're not going to, you know, send a
message by hurting him in some way, maiming
him in some way, which was very common
for the Arabs, right?
Very common in war, right?
You're not going to send him back with
something like a cut off ear or some
cut off fingers or something like that for
killing after receiving your letter.
Nothing.
You're not going to ask anything from him,
Ya Rasulullah.
No prisoner exchange, nothing.
Just go.
اَطْلِقُوا ثُمَامَةٍ So no price, no money, no
vengeance, no conditions.
ثُمَامَةٍ leaves the masjid and people are looking
around like what just happened here?
How did we just let go of such
a powerful man?
But SubhanAllah, maybe that Allah revealed something to
the Prophet ﷺ or the Prophet ﷺ saw
something in him, right?
But clearly the Prophet ﷺ knew that something
had changed.
ثُمَامَةٍ being the proud man that he is,
ثُمَامَةٍ had already decided to become Muslim while
he was in captivity.
But he didn't want to become Muslim in
captivity so that his people did not say
that he became Muslim because he was a
hostage.
He became Muslim as a captive.
So he goes to the area of al
-Baqi' and he finds a tree and he
takes some water and he does ghusl under
a tree outside of al-Baqi' Then he
walks into the masjid and without introduction he
says أَشْهَدُ أَن لا إِلهَ إِلَى اللَّهِ وَأَشْهَدُ
أَنَّكَ رَسُولَ اللَّهِ Everyone looks at him like
what?
What just happened?
No as-salamu alaykum, no I want to
talk to you about Islam now.
He walks into the masjid and in a
loud voice he says his shahada.
أَشْهَدُ أَن لا إِلَهَ إِلَى اللَّهِ وَأَشْهَدُ أَنَّكَ
رَسُولَ اللَّهِ I bear witness that there is
only one God and that you are his
messenger.
Prophet ﷺ so pleased Prophet ﷺ tells him
to come forward He comes to the messenger
of Allah ﷺ and embraces him now as
a Muslim.
And then he says to the Prophet ﷺ
يا محمد والله ما كان على الأرض وجه
أبغض إليّ من وجهك SubhanAllah this is a
very descriptive part of his conversation.
He says there was no face on the
face of the earth that I hated more
than your face.
I hated the look of you.
I hated your face.
I hated you when I saw you ﷺ
قَالَ فَقَدْ أَصْبَحَ وَجْهُكَ أَحَبَّ الْوَجُوهِ إِلَيّ And
now your face is the most beloved face
in the world to me.
والله ما كان من دين أبغض إليّ من
دينك He said out of all the religions
in the world I hated your religion the
most.
He is an idol worshipper.
He said I did not hate a religion
more than I hated your religion.
فَأَصْبَحَ دِينُكَ أَحَبَّ الدِّينِ إِلَيّ And now your
religion is the most beloved religion to me.
And he says والله ما كان من بلد
أبغض إليّ من بلدك فَأَصْبَحَ بَلَدُكَ أَحَبَّ الْبِلَادِ
إِلَيّ And I did not hate a land
more than I hated your land.
And now your land, Al-Madinah, is the
most beloved land in the world to me.
Which shows you by the way, some of
the scholars mentioned this and saying loving Madinah
is a sign of imam.
When faith enters the heart, حُبُّ الْمَدِينَةِ enters
the heart.
Loving the Madinah, the city of the Prophet
ﷺ enters the heart.
And some of the scholars said this is
one of the proofs that you gauge the
state of your imam by your love of
Madinah.
Subhanallah.
So imagine for now, I wanted to kill
him ﷺ, I wanted to end his religion
and I wanted to choke off that territory
of Al-Madinah.
It was the most hated place.
I look at it on earth and it
resembles to him what a certain illegal settler
colonial state resembles to us.
I hated it.
But now, it's the most beloved place in
the world to me.
And then he says to the Prophet ﷺ,
He says, وَإِنَّ خَيْلَكَ أَخَذَتْنِي وَأَنَا أُرِيدُ الْعُمْرَةِ
He said, now I have a dilemma.
Your battalion, he points to Muhammad ibn Maslamah,
they caught me when I was on my
way to Umrah.
فَمَاذَا تَرَى So, what do I do now?
Do I go to Umrah?
Do I go back to Yamamah?
Do I stay in Madinah?
Now I'm Muslim, what do I do?
I embrace Islam so that no one would
say I did it under compulsion.
And subhanallah, this shows you by the way
that every story is so unique.
Like look at Safwan ibn Umayyah, who we
talked about.
Safwan ibn Umayyah, who even in that time
says, give me two months to think about
it.
Even when he's done it all.
And the Prophet ﷺ gives him so much
to soften his heart to Islam.
Here, this man, he was risking death.
The Prophet ﷺ could have said, I'm gonna
kill you because of what you did.
You're not reasoning with me.
But he wanted to have that independent entrance
into Islam, so he could be sincere for
the sake of Allah.
He says, فَمَاذَا تَرَى So the Prophet ﷺ
told him, اِعْتَمَرْ Go and do Umrah as
a Muslim.
This makes him, by the way, subhanallah, the
first Muslim to do Umrah as a Muslim.
Because Umrah tul Qadha was the next year.
The make up Umrah.
So he's the first Muslim to go with
the Umrah of Islam.
Subhanallah.
This hostile king is now gonna go perform
Umrah.
So he goes to Dhul-Halaifah.
He takes his instructions from the Prophet ﷺ,
his how to do Umrah, right, as a
Muslim now.
He enters into his Ihram, and he makes
his way to Mecca.
He enters into Mecca, and it's not an
unfamiliar sight to see Thumamah entering into Mecca.
Everybody knows Thumamah, everyone knows the king of
Yamamah is here.
So seeing Thumamah walking in and doing Umrah,
okay, not so unfamiliar.
But his Talbiyah, he's the first person to
do the Talbiyah of Islam.
Because the Talbiyah, the chant in Jahiliyyah was,
لَبَيْكَ لَا شَرِيكَ لَكَ لَبَيْكِ إِلَّا شَرِيكًا هُوَ
لَكَ تَمْلِكُهُ وَمَا مَلَكَ That's what they would
say.
That there is no god besides you, except
for a god that you own and that
which he possesses, meaning the idols.
So there is no shirk except for shirk.
That was basically Talbiyah before Islam.
That's how they ruined the religion of Ibrahim
A.S. They took the monotheism of Abraham
and they modified it.
So they added idols around the Ka'bah
which was built for the worship of one
god by Abraham, by Ibrahim A.S. And
then they modified the Talbiyah to say, you
know, the fine print, there is no shirk
except for shirk.
Our shirk is still okay because the idols
are still inferior to the god that's in
the heavens.
So he walks into Mecca.
And imagine the sight.
He comes in by himself.
لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ
إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيْكَ لَكَ
لَبَّيْكَ اللَّهُ Imagine the one man, the first
Muslim walking in and everyone in Mecca is
looking at him like, wait, what is happening
here?
Is he doing what we think he's doing?
Now some of the youth who were going
to regret this, they immediately went and they
jumped on him to roughen him up.
And then some of the elders of Mecca
were like, back off!
That's Thumamah.
If he severs the trade routes, we're done.
Don't mess with him.
So they said to Thumamah, Abu Sufyan and
some of the elders, they said, يَا ثُمَامَةَ
أَصَبَوْتَ يَعْنِي تَرَكْتَ دِينَكَ Did you become a
Sabian?
Means did you leave your religion?
The same thing they asked Umar ibn al
-Khattab radiAllahu ta'ala عنه.
He said, لَا وَلَكِنِّي أَسْلَمْتُ مَعْ مُحَمَّدٍ رَسُولِ
اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَامًا He said, No,
but I became Muslim with Muhammad, the Messenger
of Allah صلى الله عليه وسلم.
And they were like, Wow!
Now we have to deal with the guy
who envelopes Mecca and Medina.
The king is a Muslim.
What do we do?
Do we kill him?
Do we back off?
These people are hypocrites at the end of
the day, you know, in terms of the
political sense.
Some of them became Muslim and Muslim, of
course, later on, but they have to be
diplomatic here.
They've got to do the political stuff, right?
So apologies, and, you know, we didn't know,
and go ahead and finish your Umrah.
We don't want to mess with Thumamah ibn
Uthal.
But Thumamah said, You guys mistreated me.
I don't like the way you're acting.
Those young people, one of them pulled an
arrow out on me.
And they're trying to calm the situation down,
like, no, no, you're okay.
You're one of the good Muslims or the
only good Muslim, we'll tolerate you.
And Thumamah says to them, والله لا يأتيكم
من اليمامة حبة حمطة حتى يأذن فيها النبي
صلى الله عليه وسلم He said, listen to
me.
I swear by Allah that not a grain
of barley will reach you people until you
get permission, or until Muhammad صلى الله عليه
وسلم gives me permission.
They're hoping he's exaggerating.
They're not dumb enough to kill him and
then have Yamamah descend upon them.
Right, they're hoping, they're hoping that he's exaggerating.
But subhanAllah, he goes back.
And you know, this isn't just words.
He cut off all the trade routes to
Mecca.
So barley did not reach them, grain did
not reach them, and nothing grows in Mecca.
So what happened to them?
They actually started to starve.
It actually had an impact.
Pause for a moment and talk about BDS.
No, we should, you know, boycotting the occupation
and we should strive for peace.
You put a bully in his place.
You put a bully in his place because
if a bully in this situation, right, does
not fear accountability, you have what you have
today.
And so subhanAllah, even the global peaceful protest
of boycott is being cracked down upon because
of the impact that it's having.
Say, no, no, but it doesn't mean anything.
Then why did Starbucks just fire its CEO?
Why is it emptying out in different parts
of the world?
That's to the head of, or that's to
a criminal state, punishing the political leadership of
a criminal state.
Yamamah places Mecca under boycott and you cannot
underestimate the politics of this in Hudaybiyyah because
now we're not in a state of active
war here.
We're in a treaty.
And the Prophet ﷺ seemingly was humiliated in
Hudaybiyyah because he accepted terms that weren't favorable
to him.
And they've been persecuting and oppressing the Muslims
all this time.
And how bad did it get in Mecca?
It actually did have an effect.
As the narration goes on, that they had
to eat al'ilhiz.
Does anyone know what al'ilhiz is?
Anybody?
You read this in the hadith?
It's very interesting.
I went down a rabbit hole.
Al'ilhiz is when you take blood and
you wrap it in a skin, you wrap
it in fur.
It sounds gross because it's supposed to sound
gross.
But you put blood in some sort of
a cover, fur, and you fry it so
that it can keep you hydrated and you
don't starve.
It's an anti-starvation tactic.
So things got extremely difficult in Mecca to
the point that they started to starve.
And they had to start to eat things.
Now subhanAllah, when they boycotted the Prophet ﷺ
and they threw him and his family into
the valley, what did they have to eat?
They ate skins, they fried, they fried whatever
they could find.
Sa'ad radiyallahu anhu gives that painful memory
where he says that, I urinated and I
realized there was a hard surface and there
was a bone there, and you had to
turn the bone into powder.
You see what hunger does to people.
And that's why al'jur is such a
crime.
Starvation is a crime in Islam.
It is a crime to put people in
starvation intentionally.
It's a crime to put an animal in
starvation intentionally.
That could put you in hellfire forever.
Right, what a crime, right?
So Mecca starts to starve.
And then what happens?
Everything they did to the Prophet ﷺ.
Abu Sufyan sends a letter to the Prophet
ﷺ.
SubhanAllah, full circle moment.
And what does Abu Sufyan say?
He says, أَنْ شُذُكُمْ أَللَّهُ أَوْ بِاللَّهِ وَالرَّحْمِ
He said, I'm pleading to you in the
name of Allah and our family ties.
Come on, like, basically and the gist of
it is, like it's one thing when we
do this to each other, but we can't
let anyone else do this to us.
Like yeah, we starved you and we put
you through some difficult times and we fought
and we've traded blows, but are you really
going to let someone do this to your
cousins and to your family back in Mecca
who of course ran you out and killed
your family and put you in boycotts and
has been subjecting you to torture for almost
two decades.
Are you really going to do this to
us?
And Abu Sufyan even tries to guilt trip
the Prophet ﷺ.
And he says to him in this letter,
تَزْعُمُ أَنَّكَ بُعِثْتَ رَحْمَةً لِلْعَالَمِينَ You say that
you were sent as a mercy to the
world.
And he says to him, قَدْ قَتَلْتَ الْآبَاءَ
بِالصِّيُوفِ وَالْأَبْنَاءَ بِالجُوعِ Subhanallah, the nerve.
You killed the fathers with the swords and
you're killing the children with starvation.
Everything they did to him ﷺ, they did
to the Muslims.
Right?
But he's trying to guilt the Prophet ﷺ
and he's saying, please, for our family ties,
can you talk to Thumama to end the
embargo, end the boycott.
And you know what?
The Prophet ﷺ says, yes, I will.
Now, the dynamics here, of course, he is
رَحْمَةً لِلْعَالَمِينَ ﷺ.
He is a mercy to the world.
And the Prophet ﷺ does not want to
harm people who have nothing to do with
this.
That's one.
The scholars talk about the fawad, the benefits
of this.
Number two, the Prophet ﷺ is softening people's
hearts here.
So he's softening the hearts of the likes
of Abu Sufyan.
The Treaty of Hudaybiyyah offers an opportunity to
finally bring da'wah back to them.
Right?
So while the Prophet ﷺ is doing da
'wah to the world, look, I'm not going
to do to you what you did to
us.
And this is the lesson in Islam, they
are not our teachers.
It's the lesson of the Prophet ﷺ when
he came back to Mecca, not with vengeance,
doing to them what they did to him,
but forgiving them.
It's the lesson of Salahuddin when he entered
into Jerusalem, not doing to the crusaders what
they did to the Muslims.
They are not our teachers.
We don't learn our ethics from them.
We don't learn our manners from them.
So the Prophet ﷺ writes a letter to
Thumama رضي الله تعالى عنه and he says,
stop disrupting the route to Mecca.
Let them be.
فَفَعَلَ Thumama said, okay.
Thumama informs Mecca that I'm letting the grain
continue to you because of Muhammad ﷺ.
Like you better thank him because I would
have starved you to death.
Thumama is a political leader.
He's like, I would have done to you
what you did to him.
You're lucky I'm letting it go.
But I'm letting it go because the Prophet
ﷺ let it go.
By the way, there is an ayah of
Qur'an, subhanAllah, interestingly, that some of the
scholars say that is related from the tafsir.
In Surah Al-Mu'minoon, وَلَقَدَ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا
اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ Verse 76 of Surah
Al-Mu'minoon.
Some of the scholars say this was actually
the reason for its revelation that we have
seized them with punishment but they still didn't
humble themselves to their Lord, nor did they
submissively appeal to Him.
Like that would have been a perfect opportunity
for them to think about what they did
to the Prophet ﷺ and what they did
to the Muslims, and that Allah was humbling
them and putting them in their place.
But still, at this point, it's still politics.
It's appeal to the Prophet ﷺ on the
basis of family, let it go, do not
hurt us any further than we've been hurt.
Al-Hafidh ibn Hajar, رحمه الله, says, and
of course, subhanAllah, as I said, you can't
underestimate how much this facilitates the eventual Fatih
of Mecca.
And all of that goes to the Ajr
of Musaylim, not Musaylim, Muhammad ibn Maslamah, رضي
الله تعالى عنه, who caught Thumamah, رضي الله
تعالى عنه.
All the Ajr goes back to him.
Right?
And the events that followed.
Al-Hafidh ibn Hajar, رحمه الله, he comments
on this hadith with eight benefits, or several
of them.
The first one, he says, ربط الكافر في
المسجد.
So at that time, obviously, to tie the
disbeliever, to tie the enemy in the masjid
when they attack you.
To tie them in the masjid so that
they could see the way the Muslims are.
So the permissibility of that.
He says, المن على الأسير الكافر وتعظيم أمر
العفو عن المسيء لأن ثمامة أقسم أن بغضه
انقلب حبا في ساعة واحدة.
Very powerful.
He said, to show goodness to the prisoner.
And to extol the virtue of forgiveness and
pardon.
Because Thumama by his own admission said that
his heart changed in a matter of an
hour to the Prophet ﷺ.
Went from hatred to love.
And he continues and he says, وفيه الاختصال
عند الإسلام He said, and in it is
that you should do ghusl, that a person
showers when they become Muslim.
وفيه أن الإحسان يزيل البغض ويثبت الحب.
And in it, it shows that when you
show excellence to a person it removes anger
and it replaces it with love.
And he says, وفيه أن الكافر إذا أراد
عمل خير ثم أسلم شرع له أن يستمر
في عمل ذلك الخير.
And it shows that if a person was
not a Muslim and they intended to do
something good, and then they become Muslim, they
should continue doing that good.
Like the Prophet ﷺ lets it go on.
And he continues with multiple things.
He says, and it shows that if there
is a maslaha to Islam, if there is
a goodness towards Islam, that a person should
choose to show the virtue, the beauty of
Islam, not always the power, right, of might,
but the power of pardon and forgiveness.
Because he said, look how many people became
Muslim because of Thumama رضي الله تعالى عنه.
Like if the Prophet ﷺ made an example
out of him from the power of might,
the story is so different.
This takes an entirely different term.
Could there have been a political benefit?
Yeah, you could say so.
Maybe so.
But look at the benefits that were reaped
instead.
And he continues to mention many different things.
So what happens after?
This is usually where the story stops, but
it doesn't stop.
Allah tested these people with the sincerity of
their Islam when they had opportunities to turn
back on the Prophet ﷺ as it would
be politically convenient to do so in certain
moments.
In the case of Thumama رضي الله تعالى
عنه, the worst fitna came from right under
his nose.
The worst early fitna of Islam.
And that was the fitna, the trial of
Musaylimah الكذاب, Musaylimah the false prophet.
So Thumama رضي الله تعالى عنه comes back,
he's Muslim, and many of his people embrace
Islam with him.
But there's still a lot of like, why
would we in Yamama رضي الله تعالى عنه
accept the religion of this man here.
Mecca and Medina, like we control this area,
we control these people, the tribal arrogance that
got to them, and they didn't see the
Prophet ﷺ, they didn't know the Prophet ﷺ.
Why are we accepting that religion?
Why are we submitting ourselves to a person
like this?
And so Musaylimah الكذاب rises as the first
false prophet in Islam from that region.
Now that you saw the map of how
encompassing Yamama is, now you can understand the
fitna of it.
When that man claims, I'm a prophet, and
starts to spread through that region that actually
I'm a prophet of Allah, and I'm gonna
control this area, that danger is not a
small danger.
So how did Yamama end up in his
control and not in Thumama رضي الله تعالى
عنه who is actually the king.
And subhanAllah the narration says that Thumama رضي
الله تعالى عنه his skin used to crawl.
يَقْشَعِرُ جِلْدُهُ مِن ذِكْرِ مُسَيْلِمَةٍ His skin would
crawl when you'd mention Musaylimah رضي الله تعالى
عنه like he'd shudder out of anger and
disgust towards Musaylimah رضي الله تعالى عنه and
what Musaylimah رضي الله تعالى عنه did, the
fitna of Musaylimah رضي الله تعالى عنه Of
course Musaylimah رضي الله تعالى عنه the Prophet
ﷺ when he sent him someone, what did
he do?
He crucified the man, right?
Who brought him the letter.
Musaylimah رضي الله تعالى عنه sent the first
letter to the Prophet ﷺ when he was
still alive.
And it was من مسيلمة رسول الله إلى
محمد رسول الله From Musaylimah رضي الله تعالى
عنه the Messenger of Allah to Muhammad رضي
الله تعالى عنه the Messenger of Allah صلى
الله عليه وسلم And he says to the
Prophet ﷺ إِنَّ اللَّهَ بَعَثَنِي نَبِيًّا كَمَا بَعَثَكَ
نَبِيًّا Allah has sent me as a prophet
as he sent you as a prophet.
فَإِذَا وَصَلَكَ كِتَابِي هَذَا فَقْسِمِ الْأَرْضَ بَيْنَنَا نَصْفَيْنَ
So when my letter gets to you, let's
divide the land by two.
Like this is the declaration to the Prophet
ﷺ.
Hey, I'm a prophet, you're a prophet.
And he's implying we could do this the
easy way.
Because he knows the political dynamics that he
has the power of that region to turn
on the Prophet ﷺ.
I'm a prophet, you're a prophet.
Let's go ahead and divide the land in
two.
And we can get this over with.
Okay.
And unfortunately, took the region by storm.
Even though Musaylimah was not an impressive person.
But you know what?
Musaylimah starts to gather the troops, he goes
and he starts the fitna, and Thumamah essentially
loses his relevance.
رضي الله عنه إِن يَمَامَ Now Thumamah, if
he wasn't sincere in his Islam, he could
have said, you know what?
We can do this, let's run it back.
Actually, I can take this man, and so
many people are believing in him.
He may have preserved his kingdom if he
supported Musaylimah.
SubhanAllah, look at the sincerity.
He might have preserved his kingdom.
He essentially loses all control and all authority
because Musaylimah is taking over the region by
storm, right?
With his fitna.
So Thumamah رضي الله عنه stands up, and
he says to them, إِيَّاكُمْ وَأَمْرًا مُظْلِمًا لَا
نُورَ فِيهِ He was a poetic man.
He said, beware of a dark affair.
There's no light in it.
وَإِنَّهُ لَشَقَاءُ كَتَبَهُ اللَّهُ عَلَى مَنْ أَخَذَ بِهِ
مِنْكُمْ And it will be deprivation that Allah
will write on you, upon you, if you
accept this man's message.
وَبَلَاءٌ عَلَى مَنْ لَمْ يَأْخُذْ بِهِ مِنْكُمْ يَا
بَنِ حَنِيفًا So, this is gonna end in
two ways.
Those that follow him are gonna suffer from
deprivation and punishment from Allah that they don't
understand.
And those, if we continue with this, those
that oppose him are gonna also be put
to a severe trial.
This isn't good for us.
So beware of it, O Banu Hanifa.
And he continued to them, and he said,
إِنَّ مُحَمَّدًا لَا نَبِيَّ مَعَهُ وَلَا بَعْدَهُ He
said, as for Muhammad SAW, there is no
Prophet with him or after him.
كَمَا أَنَّ اللَّهَ تَعَالَى لَا شَرِيكَ لَهُ فِي
الْأُلُوهِيَةِهِ Just like Allah has no partner in
His Lordship.
فَلَا شَرِيكَ لِمُحَمَّدٍ صَلَى اللَّهُ عَلَيْهِ وَسَلَامًا فِي
نُبُوَّتِهِ There is no partner with the Prophet
SAW, his Prophethood.
Wake up people, he's a Prophet of Allah.
Now, subhanAllah, when this is happening, what does
he then start to quote?
Musaylimah had a Quran.
His Quran was ridiculous.
Some of the verses actually came down, right?
Meaning in history, it got passed down in
history.
It's Quran about food, right?
And just strange poetry that doesn't even follow
proper grammatical schemes.
You know when Allah SWT says وَإِن كُنْتُمْ
فِي رَيْضٍ مِّمَّا That if you are in
doubt about what we have sent upon our
servant فَأْتُوا بِسُورًا Bring forth a surah or
bring forth an ayah, anything.
Right?
To challenge it and they were unable to.
So he brought these strange surahs that rival
the claims.
So, Thumama is like trying to reason with
his people and he says to them أَيْنَ
قَوْلُ مُسَيْلَمَ يَا ضُفْدَعُ نَقِّي مَاتِ نَقِّينَ نِصْفُكِ
فِي الْمَاءِ وَنِصْفُكِ فِي الْطِينِ لَا الْمَاءُ تُكَدِّرِينَ
وَلَا الشَّارِبُ تَمْنَعِينَ He had a surah called
surah al-Dhufda, the surah of the frog.
And the surah was Oh frog, croak and
croak as you wish.
Half of you is in water and half
of you is upon land.
You do not pollute the water nor do
you prohibit the drinker from being able to
drink.
Like you don't take enough water.
So, some poetic nonsense.
He says, where is this from أَيْنَ هَذَا
مِنْ قَوْلِ اللَّهِ تَعَالَ لَذِي جَاءَ بِهِ مُحَمَّدٌ
صَلَى اللَّهُ عَلَيْهِ وَسَلَمَا حَامِيمٌ تَنْزِيلُ الْكِتَابِ مِنَ
اللَّهِ الْعَزِيزِ الْعَلِيمِ غَافِرِ الذَّنْبِ وَقَابِرِ الْتَوْبِ شَدِيدِ
الْعِقَابِ ذِي الطَوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ
الْمَصِيرِ He reads some ayat from the Qur
'an, surah Ghafir, what he knows.
He says like, are you really comparing surah
Al-Dhufda to that?
Are you really making the claim that this
is Qur'an too and that this fits?
And you know, subhanAllah, like he says what
an audacious claim for you to accept a
liar like this.
And you know, he says وَاللَّهِ مَا هَذَا
مِنْ إِلِ that this is not from إِلْ
or إِلِ which is saying Allah like it
was their dialect, this is not from God.
There is no way that you people actually
think this is from God.
Do you remember when Amr ibn Aas صلى
الله عليه و سلم if you go back
to the Amr ibn Aas lecture Amr ibn
Aas meets him and he says, Musaylim, I
hear that you're a prophet so what's going
on with your prophethood?
He said, you know, it's going well.
He said, you have some Qur'an?
He said yes, so he recited to him
these words and Amr ibn Aas said to
him وَاللَّهِ إِنَّكَ تَعْلَمُ أَنِّي أَعْلَمُ أنّكَ أَكاذِف
You know that I know that you know
that I know that you know that I
know you're a liar.
Like you're not fooling anybody.
You know that I know or I know
that you know that I know you're a
liar.
Actually I got it now.
إِنَّي أَعْلَمُ أَنِّكَ تَعْلَمُ أَنِّي أَعْلَمُ أَنَّكَ أَكَذِف
You know that I know or I know
that you know that I know that you're
a liar.
Somewhere around there.
But the point is like we know you're
making it up.
Right, and he had he gave to Amr
al-Aas surat al-feel But his feel
was al-feel wa maa adraaka maa al
-feel lahoo khurtooman taweel inna dhalika min khalqi
rabbina la qaleel Complete nonsense that the elephant
let me tell you about the elephant It
has a long trunk and how little are
the creation of Allah that have long trunks
right So so mama's talking to his people
is like what is wrong with you people
because as crazy as it is cults are
not Actually sensible Really if you think about
the cults of today Like sometimes you look
at what a cult leader says and it's
ridiculous How did you really believe that nonsense?
Right you ask someone who follows a cult
leader.
Did you really believe that?
No, but I like the message that you
know He was giving to you know, the
people of my region or my color and
like I liked his overall message But no,
I didn't believe in you know, some octopus
that was gonna come and you know Establish
the day of judgment or spaceships or that
we're gonna I don't I didn't believe in
all that but I liked his message Right.
So what did they say about?
About him.
So mama is lecturing his people and they
responded to him and they said this is
very very powerful They said to him kathabu
rabi'a ahabu ilayna min sadiqi mudar or
the kathabu bani hanifa The liar of bani
hanifa ahabu ilayna min sadiqi Quraysh.
The liar of bani hanifa is more beloved
to us than the truthful one of Quraysh
We get it.
We know this is Quran and we know
that what we have is garbage, but you
know what?
He's one of us this religion thing seems
to be working for him.
His cult is growing and unfortunately, it grew
and it grew and it grew and it
grew until Musaylimah was able to form a
a formidable force against the Muslims that was
a deep threat right to the entire region
and to Islam so mama or the allah
-u-tala and what he did was at
some point he said I'm leaving you all
so he saw the Situation and so he
gathered a few of the Muslims that were
with him And he went and joined another
sahabi by the name of al ala Ibn
al-hadrami radi allahu ta'ala anhu who
was nearby in the Bahrain area al ala
Was the commander to Bahrain and he joined
them and he says About that.
He says inni wallahi ma'ara an uqeema
ma'a haa ulaa Wa qad ahdathu, I
don't see myself staying with these people after
they've innovated in this way wa inna allaha
ta'ala la dhaaribuhum bi baliyatin laa yaqoomuna
bihaa wa laa yaqoodoon Allah is surely going
to strike these people with a test that
there's no way they're gonna recover from so
he left them and He joined the forces
of al ala ibn al-hadrami radi allahu
ta'ala anhu to basically fight against his
people Right, and that's subhanAllah the way that
this all changes.
This is only by the way four years
after Right four years later and he has
to join the forces on the outside And
he has some poetry that he said da
'ana ila tarqid diyanati wal huda musaylamatul kathab
iz ja'a yasja'u faya ajaban min
ma'sharin qad tataya'u lahu fee sabeelil ghayyi
wal ghayyu ashna'u That you know, he
called us to to or he's talking about
musaylamat He said he called us to abandon
religion and guidance What a liar he is
and he called us and how strange is
it that people follow error?
Knowing that the path that follows is far
more destructive meaning that they're in trouble.
Why are they doing this?
I can't understand the logic of my people
of doing this and Thumama radi allahu ta
'ala anhu Waited on the outside of Yamama
and when Khalid ibn al-waleed radi allahu
ta'ala anhu arrived.
He was introduced to Thumama Fashakara lahu and
he thanked him Wa'arafa bihi suhata islamihi
and he knew the goodness of his Islam
He thanked him for his sincerity and his
honesty and in gathering right some of the
Muslims those that choose to stay Muslim and
fleeing from the fitna musaylama and then basically
Joining the forces to fight against this brutal
false prophet who was wreaking havoc on the
region All of this to say and and
subhanAllah really interesting here I think part of
the story and I'll end with this is
that where did Thumama radi allahu anhu die?
We have no idea How did he die?
We have no idea.
You could scrape the books of seer Looking
for where the man passed away and you
cannot find him.
This man was That powerful just a few
years before that and he left it for
Allah subhanahu wa'ta'ala He left it for
Allah subhanahu wa'ta'ala and when the Prophet
sallallahu alayhi wasallam said to flee fitna if
you have to Because your religion is more
important to you than anything else that if
you've got to flee with everything then flee
It shows you the sincerity of that man
That though he lived a life of kingdom
his entire life and wealth his entire life
and the man could snap a finger and
turn the entire region Into a region of
fear and paralyze it with his might he'd
rather meet Allah subhanahu wa'ta'ala as an
unknown slave somewhere in the mountains and That's
how he dies radi allahu ta'ala anhu.
We don't know where he is there's no
grave of Thumama radi allahu ta'ala anhu,
but he goes down in history as This
companion of the Prophet sallallahu alayhi wasallam who
at some point was The most powerful if
or one of the most powerful Muslims in
the world the first Muslim to do Umrah
in the time of the Prophet sallallahu alayhi
wasallam and the man who placed Mecca under
boycott and changed the dynamics of the power
and the treaty Between the Prophet sallallahu alayhi
wasallam and his oppressors Radi allahu ta'ala
anhu may Allah subhanahu wa'ta'ala be pleased
with him and have mercy on him and
allow us to learn from that Allahumma ameen
inshallah ta'ala as I said next time
we will cover the All of the assassination
attempts what's left of those who tried to
assassinate the Prophet sallallahu alayhi wasallam and the
Prophet sallallahu alayhi wasallam forgave them as well
as others like Musaylima, but those that had
Had had left their call to false prophethood
after the Prophet sallallahu alayhi wasallam So inshallah
ta'ala we will see you all next
week