Archive for March, 2008

• umar’s • assassination •

March 31, 2008

The Assassination of ‘Umar – part 1

Note: the English version of this account is based on Dr. Muhammad Muhsin Khan’s translation of Sahih Al-Bukhaari, with slight modifications. The notes have been compiled from classic hadith commentaries including Fath Al-Baari of Ibn Hajr, as well as points from the lectures and classes of contemporary scholars.

Narrated ‘Amr bin Maimoon:

I saw ‘Umar bin Al-Khattaab a few days before he was stabbed in Al-Madinah. He was standing with Hudhayfah bin Al-Yamaan and ‘Uthmaan bin Hunaif to whom he said, “What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. ‘Iraq) than it can bear?” They replied, “We have imposed on it what it can bear because of its great yield.” ‘Umar again said, “Check whether you have imposed on the land what it cannot bear.” They said, “No, (we haven’t).” ‘Umar added, “If Allaah should keep me alive I will let the widows of ‘Iraaq need no men to support them after me.” But only four days had elapsed when he was stabbed. The day he was stabbed, I was standing and there was nobody between me and him except Abdullah bin ‘Abbas. Whenever Umar passed between rows, he would say, “Stand in straight lines.” When he saw no defect (in the rows), he would go forward and start the prayer with Takbir. He would recite Soorat Yusuf or An-Nahl or the like in the first rak’ah so that people would have time to join the prayer.


The assassination of ‘Umar took place in 23H, following ‘Umar’s return from Hajj. He was assassinated by a Persian Majoosi (Fire Worshipper) called Aboo Lu’lu’ Fayrauz, who was in the employment of Hudhayfah – Allaah be pleased with him. ‘Umar didn’t used to allow war captives to enter Al-Madinah, but Hudhayfah wrote to him requesting him to allow this worker to be hired for his skills in carpentry and metalwork. Hudhayfah believed people in Al-Medinah could benefit from his skills. Hudhayfah taxed this worker in the conventional manner, but he complained to ‘Umar about the amount. ‘Umar told him that he was not being taxed unfairly for what he was doing. This angered the Majoosi. One day, ‘Umar passed by the worker and enquired, “I have been told that you claim you can build a mill powered by wind (a windmill).” The Fire worshipper replied with a frown, “I will build you a mill that all the people will talk about.” ‘Umar turned to those who were with him and said, “The slave has given me an appointment [warning].”

Points to note

* ‘Umar’s great concern for justice and fairness.
* His concern that Muslim society should not be adversely influenced by unbelievers.
* His concern and care for the wellbeing of the Muslims, especially the poor and the weak.
* The attention given by him to the correct performance of as-salaah (prayer), and his implementation of the Sunnah of the imaam making sure the rows are straight and no gaps are left between the worshippers.
* His assisting worshippers in getting the most out of their prayer.
* His intelligence and insight, whereby he understood the disguised threat made to him.

To be continued insha Allaah..

• there’s • nothing • like • it •

March 29, 2008

‘Alee ibn Khashram said:

I have never seen Wakee’ with a book in his hands, rather, he has everything memorized. So I asked him about the remedy for memorizing, and he said:

If I told you the remedy, will you use it?”

I said: “By Allaah indeed.”

He said: “Leaving sins, for I have not experienced anything like it for memorizing.”

Siyar A’laam an-Nubalaa‘ 9/151

• true • taqwaa •

March 27, 2008

Abu Zur’ah ar-Raazee (died 264A.H.) said:

My ears have never heard anything of knowledge except that it has rested upon my heart (i.e. I have memorized it).

Whilst I would walk through the market of Baghdad, I could hear the sound of female singers from the rooms, so I would put my fingers in my ears (to block out the sound) out of fear that it may rest upon my heart (i.e. I may end up memorizing the words)

– Al-Hifth – Ahmiyyatuhu, ‘Ajaa’ibuhu, Tareeqatuhu, Asbaabuhu p.19; and Taareekh Baghdaad 15/333

• deprived • and • shackled •

March 26, 2008

:قال الفضيل

إذا لم تقدر على قيام الليل، وصيام النهار، فاعلم أنك محروم، كبلتك خطيئتك


 Al-Fudayl (1) said:

If you are unable to perform Qiyaam al-Layl, and fast during the day, then know that you are deprived, shackled by your sin(s). (2)



(1)  He is al-Fudayl ‘ibn ‘Iyaad at-Tameemee – passed away in Makkah 187 A.H.

(2)  Mawaa’ith lil-Imaam al-Fudayl ‘ibn ‘Iyaad.  Compiled by Saalih Ahmad ash-Shaamee.  al-Maktab al-Islaamee; First Edition 1998/1419 A.H.  Reference of quote:  Siyar A’laam an-Nubalaa’ (8/435)

• mut’ah • is • forbidden • until • judgment • day •

March 25, 2008

Why has Allaah prohibited the marriage of Mut`ah?

Allaah has prohibited the marriage of mut`ah because the intent behind marriage is the (building of mutual) affection and permanance (of relationship) and the building of a (stable) home and family as He (Ta`aala) says:

{And among His Signs is that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy}, [Soorah ar-Room, Aayah 21]

And because the marriage of mut`ah can lead to the ruin of children who are the product of intercourse in this (type of) marriage, and it can also lead to much mischief and corruption amongst the ummah; Because of this, Allaah (`Azza wa Jall) has prohibited it. And it is authenticated on the authority of the Prophet (saw) that he said:

((Indeed it (marriage of mut`ah) is prohibited right through to the Day of Judgement)), [Transmitted by Muslim, #1406]

And this indicates that it is not possible for this prohibition ever to be abrogated because if (we were to entertain that) it was possible to abrogate it, then (we must also entertain that) it is possible the Messenger of Allaah is a liar, and this notion is impossible.

I`laam al-Mu`aasireen bi-Fataawa Ibn `Uthaymeen – Page 170

• twenty • odd • times •

March 25, 2008

al-Qaasim ibn Abi Ayyoob said:

((I heard Sa’eed ibn Jubayr repeat this aayah in the salaah twenty odd times:

{And be afraid of the Day when you shall be brought back to Allaah}, [Soorat al-Baqarah, 281].))

Siyar A’laam an-Nubalaa.

• it • would • have • been • better • if • your • eye • was • gouged • out •

March 24, 2008

‘Abdullaah ibn Mas’ood – may Allah be pleased with him – went to visit someone who was ill, and a group of people went with him. In the house (where they were visiting) was a woman. One of the visitors, a man, started to look at the woman. ‘Abdullaah [Ibn Mas’ood] said to him, “If your eye had been gouged out it would have been better for you.”

Al-Bukhaari, Al-Adab Al-Mufrad. See Shaykh Al-Albaani’s Sahih Al-Adab Al-Mufrad 1/212.

• i • don’t • recognize • anything • from • the • ummah • of • Muhammad •

March 22, 2008

Umm Ad-Dardaa’ (the younger) – may Allaah be pleased with her – reports:

“One day, Abu Ad-Dardaa’ came home angry, so I asked him, ‘What has made you so angry?’ He replied, ‘By Allaah, I do not recognize anything from the Ummah of Muhammad except that they pray in congregation.'”

– Al-Bukhaari, As-Sahih, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

· Prayer (salaah) in congregation is from the characteristics of the Ummah of Allaah’s Messenger – Allaah’s peace and blessings be upon him.

· The noble companion Abu Ad-Dardaa’ was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings.

Al-Haafidh Ibn Hajar states, “Abu Al-Dardaa’ intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abu Bakr and ‘Umar) it was better compared to how it was after them. It is as if this concern came from Abu Al-Dardaa’ towards the end of his life – during the latter part of ‘Uthmaan’s Caliphate. And just imagine, if that virtuous generation was described by Abu Al-Dardaa’ as it was, then what about those who came after them up to our own time?!”

· This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

Explanation taken from Fath Al-Baari of Ibn Rajab and Fath Al-Baari of Ibn Hajar.

• from • the • virtues • of • Umar • ibn •al-Khattaab •

March 22, 2008

From the book, Manaaqib Umar bin al-Khattaab, pgs 14-15.. inshaAllah soon more will be translated  from it.

al-Waaqidi said: “When Huracal [Hercules] learned that Umar bin al-Khattab, raadi Allahu anhhu, had assumed the khilaafah after Abu Bakr as-Siddiq, raadi Allahu anhu, he gathered the notables of his nation. A speaker stood before them in the church, and said, ‘O people! Be cautious, and again, be cautious before the matter comes to pass and harm befalls us and the palaces are destroyed… Truly, I know that the Religion of these people will be victorious over every religion.’

Then he called for who was known as Talee’ah bin Maaraan, and he guaranteed for him money, and he said to him, ‘Proceed from here to Yathrib and see how to best kill Umar bin al-Khattaab.’

So Talee’ah prepared himself and traveled until he reached the city of Rasul Allah, sall Allahu alayhi wa sallam, and he lurked inside of it, until he found Umar supervising the wealth of the orphans and inspecting their gardens. So he climbed up on a tree whose branches were entwined, and hid behind its leaves. Umar, raadi Allahu anhu, approached the tree that he was hiding in, and lay under it and used a rock as his pillow. So when Umar slept, he made up his mind to go down and kill him, but a beast approached from the wild and he encircled Umar and began to lick his feet, and a voice called, ‘O Umar, you were just, so you were safe!’

So when Umar arose, the beast left and the man came down and threw himself at Umar and kissed his hands and said, ‘You are dearer to me than my mother and father!’ Then he informed him of what he was going to do and he became Muslim at Umar’s hands.”


And in another narration, from al-Waaqidi himself, he said: “When Huracal spoke, Jiblah bin al-Ayham arose and said, ‘O glory of the Romans! We may kill these Arabs by killing their khalifah, Umar, in al-Madinah. If you sent to him a man from the people of Ghassaan to kill him, then it will cause their failure and allow us to seize ash-Shaam from their hands.’

So Huracal said, ‘This is something we should not have hope in, but the nafs is pleased to hear it. Do what you want.’

So Jiblah sent from his people a man who was known as Waathiq bin Musaafir al-Ghassaani, and he was courageous and fearless in wars. It was said to him, ‘Go forth to Yathrib, hopefully you will kill Umar.’ And he promised him for Umar’s death whatever he wanted and asked for of money.

So Waathiq bin Musaafir went forth until he entered al-Madinah one night, so when it was the morning, Umar bin al Khattab prayed with the people the morning prayer, and he supplicated, and then went out to the outskirts of al-Madinah to gather the news of the mujaahideen in ash-Shaam. So he preceded him and waited for him atop a tree in the garden of ad-Dahdaah al-Ansaari, and he covered himself with its branches. Then Umar left the outskirts of al-Madinah when the heat became excessive, and returned alone and approached the garden and entered it, and lay in its shade. So when he slept, Waathiq made up his mind to kill him, and to get down from the tree and unsheath his dagger, but found himself faced with a lion who approached Umar and encircled him and sat at his feet, licking them. He stood until Umar arose, and then he climbed down the tree and kissed Umar’s hands and said, ‘O Umar! Surely you have been just and so you are safe wallahi, by the living creatures that preserve you and the beasts that protect you and the angels that are sincere to you and the jinn that know you!’ Then he told him of his matter and became Muslim at his hands.”


And biographers have narrated that there came to Umar, raadi Allahu anhu, al-Harmazaan, the king of al-Ahwaaz, as a prisoner in the 17th year of the hijrah. And with him was a delegation, among them was Anas bin Maalik and al-Ahnaf bin Qays. So when they reached with him to al-Madinah, they clothed him in his garments made of silk, and they placed on his head his crown, which was crowned with rubies, so that Umar and the Muslims would see him in his usual appearance while in his kingdom. They looked for Umar and could not find him, so they asked about him and were told he was in the masjid.

They went to the masjid and found him sleeping. So they sat close to him and al-Harmazaan said, “Where is Umar?”

They said, “That is him.”

He said, “Where are his guards and his stewards?”

They said, “He has no guard nor any steward.”

So al-Harmazaan looked at Umar and said, “You were just [to the people], so you were safe [from them], so you slept [without fear].”

Umar arose due to the noise and said, “Al-Harmazaan?”

They said, “Yes, Ameer al-Mu’mineen.”

He said, “Praise be to Allah who humiliated with Islam him and his likes.”

• Allah’s • jazaa’• vs • the • taaghoot’s • jazaa’ •

March 21, 2008
From the words of Shaykh Abū Muhammad Al-Maqdisī

“And that is why I tell the enemies of Allāh during their interrogations of me, and during their offers and threats which they sometimes give me, attempting to win me over to collaborate with them and work with them; [I tell them]: “It would be more realistic, and easier, if you were to collaborate with me – rather than me collaborating and working with you. For I consider you as enemies, and as Kuffār. And I declare you to be Kuffār, and I also declare anyone who assists you against the Muslims, as Kuffār also. So is it logical to think that I would work at a post, whose people I label as Kuffār? And is it logical that I would collaborate with my enemies?

And even if I were to work with you – you could never pay me the payment which Allāh has promised me if I fulfill my obligations towards Him, firm in patience and sincerity. And if you were to work with me, and you became Helpers of the Dīn of Allāh – then your payment, if you are sincere, is a Paradise, the width of which is the Heavens and the Earth. So what is your government’s salaries and wages worth, in front of a Paradise the width of which is the Heavens and the Earth?

And if you were to work with me, you would be committing treason – according to your terminology – against your country. But this is something trivial, and is weightless in comparison to treason against Allāh and His Dīn. And the penalty sentenced by the country upon your treason, is nothing in front of the Torment of Allāh which I will go through if I were to betray His Dīn by working for you. Likewise, if you lose your country’s salary and wage, this is nothing in comparison to losing a Paradise, the width of which is the Heavens and the Earth. And that is the evident loss. This is why you working with me is more realistic, and easier, than me working with you.”

Excerpted from:

From the Fruits of Jihād – A Balanced View
Eighteen: They Will Not Be Harmed By Those Who Oppose Them

Jumāda Ath-Thānī  1425