Did `Umar [RA] Defy the Prophet’s [SAW] Last Order? (Hadith No. 2685)

Bismillah.

Hadith no. 2684 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 287 :
Narrated by ‘Amr bin Maimun
Umar (radiallaahu `anhu) (after he was stabbed), instructed (his would-be-successor) saying, “I urge him (i.e. the new Caliph) to take care of those non-Muslims who are under the protection of Allah and His Apostle (sallallaahu `alayhi wasallam) in that he should observe the convention agreed upon with them, and fight on their behalf (to secure their safety) and he should not over-tax them beyond their capability.”

Today’s Hadith:

Volume 4, Book 52, Number 288 :
Narrated by Said bin Jubair (radiallaahu `anhu)
Ibn ‘Abbas (radiallaahu `anhu) said, “Thursday! What (great thing) took place on Thursday!” Then he started weeping till his tears wetted the gravels of the ground . Then he said, “On Thursday the illness of Allah’s Apostle (sallallaahu `alayhi wasallam) was aggravated and he said, “Fetch me writing materials so that I may have something written to you after which you will never go astray.” The people (present there) differed in this matter and people should not differ before a prophet. They said, “Allah’s Apostle is seriously sick.’ The Prophet (sallallaahu `alayhi wasallam) said, “Let me alone, as the state in which I am now, is better than what you are calling me for.” The Prophet (sallallaahu `alayhi wasallam) on his death-bed, gave three orders saying, “Expel the pagans from the Arabian Peninsula, respect and give gifts to the foreign delegates as you have seen me dealing with them.” I forgot the third (order)” (Ya’qub bin Muhammad said, “I asked Al-Mughira bin ‘Abdur-Rahman about the Arabian Peninsula and he said, ‘It comprises Mecca, Medina, Al-Yama-ma and Yemen.” Ya’qub added, “And Al-Arj, the beginning of Tihama.”)

Here’s another version of this hadith that the Raafidites (Shee`ah) use to defame Umar (radiallaahu `anhu):

It was narrated that Ibn ‘Abbaas said: When the Messenger of Allah (blessings and peace of Allah be upon him) was dying, there were men in the house among whom was ‘Umar ibn al-Khattaab. The Prophet (blessings and peace of Allah be upon him) said: “Come, let me write for you a document after which you will not go astray.” ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain, and you have the Qur’an; the Book of Allah is sufficient for us. The people in the house disagreed, and they argued. Some of them said: Come close and let the Messenger of Allah (blessings and peace of Allah be upon him) write for you a document after which you will not go astray. Others agreed with what ‘Umar said. When their debating and argument in the presence of the Messenger of Allah (blessings and peace of Allah be upon him) became too much, the Messenger of Allah (blessings and peace of Allah be upon him) said: “Get up and leave.”

‘Ubayd-Allah said: Ibn ‘Abbaas used to say: What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document for them because of their disagreement and arguing.

Narrated by al-Bukhaari (6932) and Muslim (1637)

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the Prophet (blessings and peace of Allah be upon him) instructed his companions who were present with him during his illness to bring a piece of paper and a pen, so that he could dictate to them something that had nothing to do with a new revelation that he had not yet conveyed to the people, or with any shar‘i instruction that the people needed that had to do with their religion. Then he decided not to tell them about that matter, because of what happened. The evidence for that is as follows:

(a)  This incident happened on a Thursday, and the Prophet (blessings and peace of Allah be upon him) died on the following Monday, i.e., four days later. He could have asked others to write that document, but because he (blessings and peace of Allah be upon him) did not do that, we know that it was not revelation that he could have concealed.

(b) Allah, may He be exalted, praised His Prophet (blessings and peace of Allah be upon him) for having conveyed what He revealed to him, and Allah, may He be exalted, reminded this ummah of the blessing that He had bestowed upon them by perfecting their religion and completing His favour upon them. The idea that what the Prophet (blessings and peace of Allah be upon him) did not write was part of the religion that all of the ummah needs is tantamount to accusing the Prophet (blessings and peace of Allah be upon him) of not conveying the message, and it constitutes disbelief in what the Lord, may He be exalted, said about the religion being perfected and His blessing being completed upon His slaves.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The writing of this document is not something that Allah enjoined upon him to write or convey at that time. If that had been the case, he (blessings and peace of Allah be upon him) would not have failed to do what Allah instructed him to do.

Minhaaj as-Sunnah an-Nabawiyyah (6/315, 316)

And he (may Allah have mercy on him) said:

It was not permissible for him to abandon writing the document because of the doubts that some had about (its importance). If what he intended to write in the document was something that he was obliged to convey and disclose, then the Prophet (blessings and peace of Allah be upon him) would have disclosed it and written it in a document, and he would not have paid any attention to the view of anybody, for he was the most obedient of creation to Allah. Thus it is known that when he decided not to write the document, the document was not obligatory and it would not have contained anything of religious matters that he was obliged to write at that time, because if that had been necessary, he would have done it.

Minhaaj as-Sunnah an-Nabawiyyah (6/12)

(c)  What we have mentioned is supported by the fact that the Sahaabah who were with the Prophet (blessings and peace of Allah be upon him) differed with regard to their understanding of his instruction to bring writing materials and what he really intended. Otherwise they would all have hastened to fulfill his instructions. It was proven from them that they took off their shoes during the prayer because of merely seeing the Prophet (blessings and peace of Allah be upon him) take off his shoes during the prayer, without him instructing them to do that, so would such people have gone against an instruction if they believed it to be part of the revelation? They are far above doing such a thing. Therefore, some of them got up to bring a piece of paper and a pen, as the Prophet (blessings and peace of Allah be upon him) had asked them to do, and others refrained, thinking that he (blessings and peace of Allah be upon him) may have been overwhelmed with pain, or that his instruction was meant as a recommendation only.

Abu’l-‘Abbaas al-Qurtubi (may Allah have mercy on him) said:

With regard to the words “Come, let me write for you a document after which you will not go astray”, this is a command and a request that was addressed to everyone present. Hence it was the duty of everyone who was present to hasten to obey this command, especially when it was followed by the words “after which you will not go astray”. But ‘Umar (may Allah be pleased with him) and others thought that this command was not by way of obligation; rather it was by way of recommendation. Moreover, in the Book of Allah there is guidance to everything that the Muslim needs, as Allah, may He be exalted, says (interpretation of the meaning): “And We have sent down to you the Book (the Quran) as an exposition of everything” [an-Nahl 16:89]. In addition to that, the Messenger of Allah (blessings and peace of Allah be upon him) was suffering pain, so ‘Umar did not want him to have to do something that may be very difficult for him in that situation. Therefore they decided that it was more appropriate for him not to write anything. But the other group wanted him to write the document, following the apparent meaning of the command and out of eagerness for more clarification and to remove any ambiguity. Would that that had happened! But that is what Allah decreed, and whatever He wills happens. But there should be no blame or criticism of the first group, because the Prophet (blessings and peace of Allah be upon him) did not rebuke them or tell them off; rather he said to all of them: “Let me be, for I am fine.”

Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim (15/18)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

Al-Maaziri (may Allah have mercy on him) said: It was permissible for the Sahaabah to differ concerning this document, despite the clear instructions given to them concerning that, because instructions may be accompanied by indications that make them less than obligatory. It is as if there was something to indicate that the matter was not obligatory; rather it was optional. Therefore they had different views, and ‘Umar insisted on his view for which he had circumstantial evidence that the Prophet (blessings and peace of Allah be upon him) had said that without insisting on it.

Fath al-Baari (8/133, 134)

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The Prophet’s decision to write a document was either based on revelation that came then was abrogated, or it was something that he thought would serve some interest, then he changed his mind.

An-Nawawi (may Allah have mercy on him) said:

The Prophet (blessings and peace of Allah be upon him) thought about writing the document when he thought that it would serve some interest, or it may be that he received some revelation concerning that, then it appeared that best interests would be served by refraining from writing it, or he received revelation to abrogate the initial command.

Sharh Muslim (11/90). A similar report was narrated by al-Haafiz Ibn Hajar from al-Maaziri. See: Fath al-Baari (8/134).

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The Raafidis claim that the Prophet (blessings and peace of Allah be upon him) gave instructions that ‘Ali ibn Abi Taalib (may Allah be pleased with him) should become caliph after he died, but what does this incident have to do with them? Why do they have to tamper with it and misinterpret it, claiming that the Prophet (blessings and peace of Allah be upon him) wanted to write down instructions that ‘Ali should become the caliph after him? Why couldn’t the instructions that he wanted to write in this document be instructions for Abu Bakr (may Allah be pleased with him) to become caliph after he died?

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Whoever imagines that this document would have been about the appointment of ‘Ali to the caliphate is misguided, according to the consensus of the Muslims, including the scholars of both the Sunnis and the Shi‘ah. As for the Sunnis, they are unanimously agreed that Abu Bakr is superior and is to be given precedence. As for the Shi‘ah who say that ‘Ali was the one who deserved to be the imam (caliph), they say that ‘Ali had been named as the imam (caliph) before that, in clear and unambiguous wording that was widely known. In that case, there was no need for any document.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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It is proven via the soundest isnaad that the Prophet (blessings and peace of Allah be upon him) wanted to give instructions that Abu Bakr as-Siddeeq (may Allah be pleased with him) should be appointed caliph after he died, then he decided not to do that, and he said that the believers would not accept anyone other than him as caliph. It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me during his illness: “I was thinking – or I wanted – to send for Abu Bakr and his son and appoint him as my successor, lest people say (that the caliphate should be for So and so) or lest anyone should hope for it for themselves. Then I thought: Allah and the believers would reject anyone who is less qualified than Abu Bakr.” Narrated by al-Bukhaari (5342). Also narrated by Muslim (2387) with the words: “when Allah and the believers insist on Abu Bakr.”

We (as Sunnis) are not concerned about that issue, because Allah and the believers decided that the successor (caliph) of the Messenger of Allah (blessings and peace of Allah be upon him) should be no one but Abu Bakr.

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What occurred of some of the Sahaabah questioning the Prophet (blessings and peace of Allah be upon him) about some issues does not undermine the fact that they would hasten to follow his instructions and do what Islam required, because they would discuss things with him (blessings and peace of Allah be upon him) until the revelation came confirming what the Prophet (blessings and peace of Allah be upon him) told them, whereupon they would hasten to obey the command.

An-Nawawi (may Allah have mercy on him) said:

Al-Khattaabi said: The companions of the Prophet (blessings and peace of Allah be upon him) would discuss some issues with him before he gave them definitive and binding instructions, as when they discussed the terms of the treaty between him and Quraysh with him on the day of al-Hudaybiyah. But once he issued definitive instructions, none of them would discuss it with him.

Sharh Muslim (11/91)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The Sahaabah used to discuss some issues with him, so long as he had not issued definitive instructions; once he did that, however, they would comply with them.

Fath al-Baari (1/209)

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The words of ‘Umar, “the Book of Allah is sufficient for us”, were not addressed to the Prophet (blessings and peace of Allah be upon him), for ‘Umar was too respectful to have done that. Rather these words were addressed to those who objected to him not bringing writing materials.

An-Nawawi (may Allah have mercy on him) said:

The words of ‘Umar, “the Book of Allah is sufficient for us”, were answering back those who disagreed with him; it was not a counter-argument to the instruction of the Prophet (blessings and peace of Allah be upon him).

Sharh Muslim (11/93).

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The scholars gave the following reasons to explain why ‘Umar thought it better not to bring materials with which to write the document for the Prophet (blessings and peace of Allah be upon him):

(a)  His compassion for the Prophet (blessings and peace of Allah be upon him), because he did not want to burden him in that situation with having to dictate the document, because that might be too difficult for him, as he said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain.

(b) He was worried lest the hypocrites and those in whose hearts was sickness would cast aspersions on this document and express their doubts about those who transmitted it, and cast aspersions on them and their good character.

(c)  He was worried that he may write some instructions that they would not be able to comply with, and thus they would incur sin by not complying, and he thought it was kinder to the ummah, with regard to these issues, to leave them as a matter of ijtihaad, to be subject to examination and looking for the right answer, so that both the one who gets it right and the one who gets it wrong would be rewarded.

See: Dalaa’il an-Nubuwwah (7/184); ash-Shifa bi Ta‘reef Huqooq al-Mustafa by al-Qaadi ‘Iyaad (2/194); Sharh Muslim by an-Nawawi (11/91); Fath al-Baari (1/209)

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With regard to the words of Ibn ‘Abbaas (may Allah be pleased with him), there is nothing in them to suggest that he was casting aspersions on the Sahaabah (may Allah be pleased with them). He was among those who swore allegiance to Abu Bakr as-Siddeeq, and to ‘Umar al-Faarooq after him. What he meant was that the thing that prevented writing down the document (i.e., the Prophet’s sickness) was itself a calamity, because turmoil emerged after that and aspersions were cast on those prominent Sahaabah.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The words of Ibn ‘Abbaas, “What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document” mean that the thing that prevented it happening was a calamity; it was a calamity for those who doubted the legitimacy of Abu Bakr’s caliphate, or were not certain about the matter, because if there had been a document, there would have been no doubt. As for those who knew that his caliphate was legitimate, it was not a calamity for them, praise be to Allah.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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These words of Ibn ‘Abbaas (may Allah be pleased with him) were based on his own ijtihaad. No doubt ‘Umar was more knowledgeable and was senior to Ibn ‘Abbaas. Some of the scholars are of the view that the fact that the document was not written, and the Prophet (blessings and peace of Allah be upon him) did not object to what ‘Umar said, suggests that the Prophet (blessings and peace of Allah be upon him) adopted ‘Umar’s opinion and thought that that was the correct thing to do.

An-Nawawi (may Allah have mercy on him) said:

Therefore ‘Umar was more knowledgeable than Ibn ‘Abbaas and the people who agreed with him.

Sharh Muslim (11/90)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The fact that the Prophet (blessings and peace of Allah be upon him) did not object to ‘Umar indicates that he thought his view was correct. When ‘Umar said, “the Book of Allah is sufficient for us”, he was referring to the verse in which Allah, may He be exalted, says (interpretation of the meaning): “We have neglected nothing in the Book” [al-An‘aam 6:38]. It may be that the aim was to make things easier for the Messenger of Allah (blessings and peace of Allah be upon him), when ‘Umar saw that he was in great distress. Thus he sensed that what he wanted to write was not something they could not do without. If that had been the case, the Prophet (blessings and peace of Allah be upon him) would not have refrained from writing it because of their differences.

This view cannot be undermined by what Ibn ‘Abbaas said, “What a calamity it was…”, because ‘Umar was definitely more knowledgeable than him.

Fath al-Baari (8/134).

Thus it becomes clear that the claims of the Raafidis, casting aspersions on the Sahaabah (may Allah be pleased with them) – and especially ‘Umar ibn al-Khattaab (may Allah be pleased with him) – are false. It also becomes clear that what the early generations said about them being the most mendacious of the groups that claim to be Muslims is true. So beware of them for the sake of your religious commitment. We ask Allah to make you steadfast in adhering to Islam and the Sunnah.

Source: IslamQA

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Expulsion of Jews and Christians from Arabia (Hadith No. 2388)

Bismillah.

Ahadith 2386 – 2387 (below) are repeats. See linked text for related posts.

Volume 3, Book 50, Number 888 :
Narrated by Ubai bin Kab (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Moses the Apostle of Allah,” and then he narrated the whole story about him. Al-Khadir said to Moses, “Did not I tell you that you can have no patience with me.” (18.72). Moses then violated the agreement for the first time because of forgetfulness, then Moses promised that if he asked Al-Khadir about anything, the latter would have the right to desert him. Moses abided by that condition and on the third occasion he intentionally asked Al-Khadir and caused that condition to be applied. The three occasions referred to above are referred to by the following Verses: “Call me not to account for forgetting And be not hard upon me.” (18.73) “Then they met a boy and Khadir killed him.” (18.74) “Then they proceeded and found a wall which was on the verge of falling and Khadir set it up straight.” (18.77)

Volume 3, Book 50, Number 889 :
Narrated by Urwa
Aisha (radiallaahu `anhaa) said, “Buraira came to me and said, ‘My people (masters) have written the contract for my emancipation for nine Awaq ) of gold) to be paid in yearly installments, one Uqiyya per year; so help me.” Aisha (radiallaahu `anhaa) said (to her), “If your masters agree, I will pay them the whole sum provided the Wala will be for me.” Buraira went to her masters and told them about it, but they refused the offer and she returned from them while Allah’s Apostle (sallallaahu `alayhi wasallam) was sitting. She said, “I presented the offer to them, but they refused unless the Wala’ would be for them.” When the Prophet (sallallaahu `alayhi wasallam) heard that and ‘Aisha (radiallaahu `anhaa) told him about It, he said to her, “Buy Buraira and let them stipulate that her Wala’ will be for them, as the Wala’ is for the manumitted.” ‘Aisha (radiallaahu `anhaa) did so. After that Allah’s Apostle (sallallaahu `alayhi wasallam) got up amidst the people, Glorified and Praised Allah and said, “What is wrong with some people who stipulate things which are not in Allah’s Laws? Any condition which is not in Allah’s Laws is invalid even if there were a hundred such conditions. Allah’s Rules are the most valid and Allah’s Conditions are the most solid. The Wala is for the manumitted.“

Today’s Hadith:

Volume 3, Book 50, Number 890 :
Narrated by Ibn Umar (radiallaahu `anhu)
When the people of Khaibar dislocated Abdullah bin Umar’s (radiallaahu `anhu) hands and feet, Umar (radiallaahu `anhu) got up delivering a sermon saying, “No doubt, Allah’s Apostle (sallallaahu `alayhi wasallam) made a contract with the Jews concerning their properties, and said to them, ‘We allow you (to stand in your land) as long as Allah allows you.’ Now Abdullah bin Umar went to his land and was attacked at night, and his hands and feet were dislocated, and as we have no enemies there except those Jews, they are our enemies and the only people whom we suspect, I have made up my mind to exile them.”
When Umar (radiallaahu `anhu) decided to carry out his decision, a son of Abu Al-Haqiq’s came and addressed ‘Umar, “O chief of the believers, will you exile us although Muhammad allowed us to stay at our places, and made a contract with us about our properties, and accepted the condition of our residence in our land?” ‘Umar (radiallaahu `anhu) said, “Do you think that I have forgotten the statement of Allah’s Apostle (sallallaahu `alayhi wasallam), i.e. “What will your condition be when you are expelled from Khaibar and your camel will be carrying you night after night?” The Jew replied, “That was joke from Abu-l-Qasim.” ‘Umar (radiallaahu `anhu) said, “O the enemy of Allah! You are telling a lie.” ‘Umar (radiallaahu `anhu) then drove them out and paid them the price of their properties in the form of fruits, money, camel saddles and ropes, etc.”

At the time of his death the Holy Prophet had expressed the view that in Arabia there should be only one religion, namely Islam. During the lifetime of the Holy Prophet, all the tribes in Arabia had accepted Islam. There were only a few pockets of non-Muslims, the Jews in Khyber, and the Christians in Najran.

During the caliphate of Abu Bakr, many tribes who had accepted Islam apostatised. As a result of the apostasy wars, all the apostate tribes were defeated and they once again accepted Islam. During the brief period of his office, Abu Bakr allowed the status quo to continue with regard to the Jews and the Christians.

At the time of the conquest of Khyber, a treaty was executed with the Jews whereunder they were allowed to cultivate the lands on the payment of one half of the produce to the Muslim state at Madina. The treaty also provided that the Jews could be turned out of Khyber, whenever the Muslim state deemed it necessary.

When Umar became the Caliph he deputed his son Abdullah to Khyber to collect the revenue. As Abdullah lay sleeping on the roof of a house in Khyber at night, his bed was overturned by the Jews causing him an injury in the arm. Umar investigated the matter and found that the Jews were bent on mischief. Umar accordingly passed orders expelling the Jews from Khyber. They migrated to Syria. They were allowed to carry their movable belongings with them. Their immovable property in Khyber was distributed among the Muslims.

The Christians of Najran near Yemen had a pact with the Holy Prophet “hereunder they were allowed to live in peace unless they indulged in any hostile activities against Islam. It was also stipulated that they would not indulge in usury. When Umar became the Caliph it was brought to his notice that the Christians of Najran had violated the peace pact in as much as they were indulging in usury, and were also guilty of activities hostile to Islam.

Umar summoned the representatives of the Christians of Najran, and apprised them of the charge of violating the terms of the treaty. In a vainglorious mood the deputationists said “If that was that, they might be expelled.” Umar accordingly passed orders for their expulsion. Arrangements were made for their settlement in Iraq. They were allowed to carry their entire movable property with them. Their immovable property was acquired by the state on payment.

Umar instructed his officers in Iraq that all possible assistance should be provided for the settlement of the refugees from Najran in Iraq. The Christians were exempted from the payment of Jizya for the first two years.

With the expulsion of the Jews and the Christians from Arabia, the country became an exclusively Muslim land. Umar has thus the distinction of being the first ruler under whom Arabia became the exclusive preserve for Islam.

Source: Hadrat Abu Bakr, Umar, Usman, Ali (ra) 4 Vol. Set

The Personality Of A Da’ee

This was a post by brother Mohammad Ali on Facebook. Posting it on the blog so people can know how a Da’ee should be. Share it with whoever is involved in Da’wah work.

This is a part taken from my lecture notes of “Personality of a Da’ee”. This actually applies to every practicing Muslim and not just a Da’ee.
So what should be the personality of a practicing Muslim? How he/she must behave? What should be the body language?
The answer to this question is, the best example for us is of course, one and only, Prophet Muhammad (PBUH). So first let’s take a glance at his personality. It would take a lot of space if I start writing and describing each and every trait. So let me summarize: (read Shamail Tirmidhi for detail)
1- He had a very formidable (robdaar) yet friendly personality.
2- He had a very lively and loving nature.
3- His presence used to awe people.
4- His manners would impress even his enemies.
5- He never did excessive joking or laughing.
6- He would speak in a clear manner and at moderate pace.
7- He would express how he felt through his emotions.
8- His body language was extremely decent and calm.

Now consider Hazrat Umar’s personality:
1- Brilliantly formidable.
2- Serious and mature nature
3- Awe inspiring
4- No excessive joking or talking.

And every Sahabi was like that. Now compare this with the picture shared in this post (character buck from Ice Age movie). These days Muslim youth and Da’ees seem to be inspired by such cartoon characters and act like them. Hence losing that maturity, awe (rob) and inspiration which a practicing Muslim must possess. On the contrary, they’re acting stupid, immature, joking all the time, laughing, jumping and doing all sorts of things which decrease the charm from their personality. Time to think. Whom should we take as the ideal? Hollywood cartoon characters or the formidable men who inspired people just by their mere walk?

`Umar [RA]’s Last Wish (Hadith No. 1174)

Bismillah.

Volume 2, Book 23, Number 475:

Narrated ‘Amr bin Maimun Al-Audi:

I saw ‘Umar bin Al-Khattab (when he was stabbed) saying, “O ‘Abdullah bin ‘Umar! Go to the mother of the believers Aisha and say, ‘Umar bin Al-Khattab sends his greetings to you,’ and request her to allow me to be buried with my companions.” (So, Ibn ‘Umar conveyed the message to ‘Aisha.) She said, “I had the idea of having this place for myself but today I prefer him (‘Umar) to myself (and allow him to be buried there).” When ‘Abdullah bin ‘Umar returned, ‘Umar asked him, “What (news) do you have?” He replied, “O chief of the believers! She has allowed you (to be buried there).” On that ‘Umar said, “Nothing was more important to me than to be buried in that (sacred) place. So, when I expire, carry me there and pay my greetings to her (‘Aisha ) and say, ‘Umar bin Al-Khattab asks permission; and if she gives permission, then bury me (there) and if she does not, then take me to the grave-yard of the Muslims. I do not think any person has more right for the caliphate than those with whom Allah’s Apostle (p.b.u.h) was always pleased till his death. And whoever is chosen by the people after me will be the caliph, and you people must listen to him and obey him,” and then he mentioned the name of ‘Uthman, ‘Ali, Talha, Az-Zubair, ‘Abdur-Rahman bin ‘Auf and Sad bin Abi Waqqas.

By this time a young man from Ansar came and said, “O chief of the believers! Be happy with Allah’s glad tidings. The grade which you have in Islam is known to you, then you became the caliph and you ruled with justice and then you have been awarded martyrdom after all this.” ‘Umar replied, “O son of my brother! Would that all that privileges will counterbalance (my short comings), so that I neither lose nor gain anything. I recommend my successor to be good to the early emigrants and realize their rights and to protect their honor and sacred things. And I also recommend him to be good to the Ansar, who before them had homes (in Medina) and had adopted the Faith. He should accept the good of the righteous among them and should excuse their wrongdoers. I recommend him to abide by the rules and regulations concerning the Dhimmis (protectees) of Allah and His Apostle, to fulfill their contracts completely and fight for them and not to tax (overburden) them beyond their capabilities.”

Notice:

• what was on `Umar (RA)’s mind when he was bleeding on his death-bed – that he gets a place near Prophet (SAW) to be buried.
• how that place was so beloved to `Aishah (RA) and she had planned to be buried there, but she gave it up for `Umar (RA), preferring him over herself.
• the things `Umar (RA) said as wasiyyat (will) to his successor as leader of the believers.
• how `Umar (RA) had been martyred but he was still scared for his hisaab. His words in reply to the man from Ansaar: “O son of my brother! Would that all that privileges will counterbalance (my short comings), so that I neither lose nor gain anything.”

SubhanAllah, reading about the Companions make them seem like stars in the sky. Fascinating.
May we be together with them in Jannah. Firdaws preferably. <3

The Door Was Umar Himself (Hadith No. 503)

Salam,
Bismillah.

Volume 1, Book 10, Number 503:

Narrated Shaqiq:

that he had heard Hudhaifa saying, “Once I was sitting with ‘Umar and he said, ‘Who amongst you remembers the statement of Allah’s Apostle about the afflictions?’ I said, ‘I know it as the Prophet had said it.’ ‘Umar said, ‘No doubt you are bold.’ I said, ‘The afflictions caused for a man by his wife, money, children and neighbor are expiated by his prayers, fasting, charity and by enjoining (what is good) and forbidding (what is evil).’ ‘Umar said, ‘I did not mean that but I asked about that affliction which will spread like the waves of the sea.’ I (Hudhaifa) said, ‘O leader of the faithful believers! You need not be afraid of it as there is a closed door between you and it.’ ‘Umar asked, Will the door be broken or opened?’ I replied, ‘It will be broken.’ ‘Umar said, ‘Then it will never be closed again.’ I was asked whether ‘Umar knew that door. I replied that he knew it as one knows that there will be night before the tomorrow morning. I narrated a Hadith that was free from any mis-statement” The subnarrator added that they deputed Masruq to ask Hudhaifa (about the door). Hudhaifa said, “The door was ‘Umar himself.”

So as soon as the door was broken (Umar [RA] was martyred), afflictions (fitna’s) started to spread in the Muslim Ummah. And they haven’t ceased to this day, nor ever will, because ‘the door will never be closed again’.

In these times, we should seek refuge with Allah from afflictions, and continuously ask for His help. Because fitna is fitna; whatever magnitude it strikes with, us humans are too weak to combat with it, unless helped by Allah.

Wassalam.