‘Umayr ibn Sa’d (ra) became an orphan at an early age as his father passed away whilst he was very young, leaving him and his mother in poverty. His mother eventually re-married to a rich and wealthy man from Yathrib (Madeenah). His name was Julaas ibn Suwayd and he was from the powerful tribe of al-Aws.
Julaas was a very good father to him and loved ‘Umayr dearly. Allaah (swt) guided ‘Umayr to the deen of Islaam whilst he was only 10. It is narrated that he would never delay performing Salaah behind the prophet (saw) and would always be eager to pray on the first rows and would often attend the Masjid early.
However, in the 9th year of Hijrah, ‘Umayr was to be shaken and tested by almighty Allaah (swt). During this year the Messenger Muhammad (saw) announced his intentions of terrorising the Roman’s by leading an expedition to Tabook. He ordered the Muslims to prepare themselves to the best of their ability and sacrifice from their wealth and properties.
The Roman’s were badly defeated only a few months earlier in the battle of Mu'tah and they wanted to take revenge against the Muslims in the battle of Tabook. However, the prophet (saw) being a prophet of war decided to attack them first rather than to wait for the Romans to have a chance to attack.
Despite the severe summer heat, most sincere Muslims were eager to respond to the call of the prophet (saw) and prepared themselves to terrorise the enemies of Allaah. However, there were many Munaafiqeen intending to cause fitnah (mischief) and disunity among the Muslims by making excuses based upon the severity of the heat, complaining that it was too hot and not the right time to fight. These Munaafiqeen were later dealt with by the Messenger Muhammad (saw).
Shortly before the army was due to set out to Tabook, ‘Umayr returned home one night after performing Salaah in the Masjid. He was very excited after witnessing the great sacrifice and courage the Muslims had in preparing for the battle. He had seen women from the Muhaajireen and the Ansaar donating their jewellery and ornaments in order to raise money for the Mujaahideen, and also ‘Uthmaan bin ‘Affaan donating a thousand deenaars for the sake of Allaah (swt). ‘Umayr even saw a man trying to sell his bed in order to purchase a sword for himself.
Whilst he was at home he recalled these moving and inspiring memories, but he was surprised how his father Julaas, being a rich man, was delaying in donating and preparing for the battle against the enemies of Allaah. He narrated to his father what he had seen in order to try and inspire him, and tried to explain how he was moved by the scenes of those who so eagerly wanted to join the army but were turned down due to insufficient means of transport.
However, the response of Julaas was sharp and shocking: “If Muhammad is true in claiming that he is a Prophet, then why are we all worse than donkeys?” ‘Umayr was shocked at his father's response and how his father could say such kufr words that would take one outside the fold of Islaam. ‘Umayr said: “By Allaah, there is nobody dearer to me on the face of the earth after Muhammad ibn ‘Abdullaah than you. But you have uttered words that if I mention them, will expose and humiliate you, and if I conceal them I will become a traitor and it would destroy my deen.” He continued: “I will therefore go to the Messenger of Allaah and tell him of what you have said.”
‘Umayr met the Messenger Muhammad (saw) in the Masjid and described what had happened, the prophet (saw) then ordered his companions to summon Julaas ibn Suwayd. Julaas came and greeted the prophet (saw) and sat in front of him.
The Messenger asked Julaas: “What did you say that ‘Umayr ibn Sa’d heard?” And he (saw) told Julaas what ‘Umayr had told him. Julaas said: “He (‘Umayr) has lied against me oh Messenger of Allaah, I have not uttered anything of the sort.” The prophet (saw) looked to ‘Umayr who had tears running down his face. ‘Umayr made du’aa to almighty Allaah (swt) to send down revelation in order to confirm and verify what he had told the prophet (saw). Julaas meanwhile continued to stand by his statement and defend what he had said, and swore by almighty Allaah that he was telling the truth.
Suddenly there was silence as they realised the prophet (saw) was in a state of tranquillity i.e. receiving revelation. Julaas was in a state of fear and looking tremulously to ‘Umayr. The prophet having received the revelation recited the following verse:
يَحْلِفُونَ بِاللّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلاَمِهِمْ وَهَمُّواْ بِمَا لَمْ يَنَالُواْ وَمَا نَقَمُواْ إِلاَّ أَنْ أَغْنَاهُمُ اللّهُ وَرَسُولُهُ مِن فَضْلِهِ فَإِن يَتُوبُواْ يَكُ خَيْرًا لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ فِي الأَرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ
“They swear by Allaah that they said nothing (bad), but really they said the word of kufr (disbelief), and they disbelieved after accepting Islaam, and they resolved that which they were unable to carry out, and they could not find any cause to do so except that Allaah and His Messenger had enriched them of His Bounty. If then they repent, it will be better for them, but if they turn away, Allaah will punish them with a painful torment in this worldly life and in the Hereafter. And there is none for them on earth as a Walie (supporter, protector) or a helper.” (EMQ at-Tawbah, 9: 74)
Julaas returned back to the fold of Islaam and was a good worshipper from thereafter. His generosity and good will helped him reform, as well as his repentance and whenever ‘Umayr was mentioned he would make du’aa for him for saving him from kufr.
‘Umayr (ra) as a governor
During the early ruling period of ‘Umar ibn al-Khattaab ‘Umayr bin Sa’d was appointed as the governor of an area called Hims in Syria whilst in his early twenties. ‘Umayr spent a full year in Hims during which he did not write a single letter to Ameer ul-Mu'mineen (The leader of the Believers – ‘Umar ibn al-Khattaab), nor did he send any taxes to the central treasury in Madeenah, neither dirham nor deenaar.
‘Umar ibn al-Khattaab was always very concerned Abut the performance of his governors and he was worried that their positions of authority could corrupt them. He decided to summon his secretary and ordered him to write to 'Umayr, instructing him to leave Hims and come to Madeenah as soon as he receives his letter, and to bring with him the taxes that he has collected from the Muslims.
When ‘Umayr received the letter, he immediately set off for Madeenah on bare foot and grabbed some food and other materials that were needed for the journey. As ‘Umayr approached Madeenah he was badly sun burnt and his hair had grown long. ‘Umar on seeing him was astonished and ask: ‘what is wrong with you, ‘Umayr?’ he asked with deep concern. ‘Umayr replied: ‘Nothing is wrong with me Oh Ameer ul-Mu'mineen. I am fine and healthy, al-Hamdulillaah. And I carry with me all my worldly possessions.’ ‘Umar asked him what he brought with him, hoping that he brought the taxes from the Muslims. ‘Umayr told him that he had only brought his pouch which contained some food and utensils.
‘Umar asked him: ‘did you come on foot?’ ‘Umayr replied: ‘Yes, Oh Ameer ul-Mu'mineen.’ ‘Umar asked him: ‘were you not given an animal to ride on?’ ‘Umayr replied: ‘They did not give me one and I did not ask them.’ ‘Umar then asked him: ‘So where is the amount that you have brought for Bait ul-Maal (central treasury of the Islaamic state)?’ ‘Umayr told Ameer ul-Mu'mineen that he didn’t bring anything, ‘Umar asked him ‘why not?’ ‘Umayr replied: ‘I gave the responsibility of collecting the taxes to the righteous people of the town, whenever they collected any amount of money I would seek their advice and spend it upon those who needed it.’ Upon hearing this, ‘Umar (ra) said to his secretary ‘renew his position.’
However, ‘Umayr protested against this decision and no longer desired to be governor and requested if he could go back to his village on the outskirts of Madeenah to live with his family. ‘Umar ibn al-Khattaab (ra) granted him his wish so ‘Umayr was no longer the governor of Hims.
A long time had passed since ‘Umayr had gone to his village so ‘Umar decided to put him through a test to see what his circumstances were like. He said to al-Haarith, one of his trusted aids: ‘Go to ‘Umayr and stay with him as though you were a guest. If you see him living in luxury or well-being return quietly as you went, but if you see him in difficulty, give him these deenaars.’
Al-Haarith set out to meet ‘Umayr and eventually found his place of residence after many enquiries. ‘Umayr greeted him with the adaab (etiquette) and character of a Muslim and welcomed him in. Al-Haarith stayed at ‘Umayr’s home as a guest for three nights, and on each night he was only given a flat piece of barley bread and on the third day a local man said to al-Haarith: ‘Umayr and his family are suffering great hardship. They only have these loaves which they have given you in preference to themselves…’
Upon hearing this, al-Haarith went to ‘Umayr and gave him the bag of money ‘Umar ibn al-Khattaab had given him. ‘Umayr refused to take the money and told al-Haarith to pass on his greetings to Ameer ul-Mu'mineen. ‘Umayr’s wife heard her husband’s conversation with al-Haarith and said: ‘Take it, Oh ‘Umayr! If you need it you can spend it, if not you can spend it in other appropriate ways, for there are people who are in great need.’ Al-Haarith heard what she had said and placed the bag in front of ‘Umayr and left. ‘Umayr did not go to sleep that night till he had distributed all the money to the needy people and the children of the martyrs.
Al-Haarith returned to Madeenah and was questioned by ‘Umar (ra). Al-Haarith told ‘Umar Abut the hardship ‘Umayr was facing and what ‘Umayr had done with the money he had given. Al-Haarith said: ‘I do not know, but I think that he did not keep a single dirham for himself.’ ‘Umar ibn al-Khattaab wrote to ‘Umayr and asked him to meet him as soon as he gets his letter.
‘Umayr proceeded straightaway to Madeenah where he was greeted and then question by ‘Umar ibn al-Khattaab. ‘Umar asked ‘Umayr what he had done with the money, but ‘Umayr replied: ‘You have no responsibility for the money after you had donated it to me.’‘Umar insisted that ‘Umayr tell him of what he had done with the money, to which he replied: ‘I stored it away for myself so that I could benefit from it a day when neither wealth nor children will be of any help.’ Tears came to ‘Umar’s eyes and said: ‘I swear that you are one of those who are hard against themselves even when they are in dire need.’ ‘Umar ordered that a camel load of food and two garments be given to ‘Umayr, who protested against this decision.
‘Umayr said: ‘Abut the food, we do not need it as I have left some barley with my family, and when we have finished that, Allaah almighty is the provider. As for the garments, I will take them (for his wife). Her dress is now it tatters and she is almost naked.’
It was not long after ‘Umayr’s meeting with ‘Umar that he had passed away to his Lord. ‘Umar received the news of his death with a heavy heart and said in deep sorrow: ‘I have wished to have men like ‘Umayr bin Sa’d, whose help I could seek in dealing with the affairs of the Muslims.’
May Allaah (swt) be pleased with ‘Umayr (ra) and all of the companions of Rasoul-ullaah (saw) and make us be with them on the Day of Judgement. Aameen.
Lessons learnt from the life of ‘Umayr
- ‘Umayr never sided with Julaas when it came to the Haqq, even though he was his father, the man who had brought him up from a young age, looked after him and nurtured him. ‘Umayr took preference in protecting his deen rather than to stand by his father or family as most people would do nowadays.
- Secondly ‘Umayr arbitrated to the Sharee’ah by taking his dispute to the Messenger Muhammad (saw), as apposed to those ignorant or even apostates who arbitrate to the kuffaar or the UN in order to solve their disputes. Allaah (swt) says in the Qur’aan:
أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا
"Have you seen those who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taaghout (false judges, UN, kuffaar courts etc.) while they have been ordered to reject them. But Shaytaan wishes to lead them far astray." (EMQ an-Nisaa, 4: 60)
"Have you seen those who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taaghout (false judges, UN, kuffaar courts etc.) while they have been ordered to reject them. But Shaytaan wishes to lead them far astray." (EMQ an-Nisaa, 4: 60)
- ‘Umayr sets a brilliant example of how a governor should be. Unlike the apostate, kaafir and tyrant rulers of today, ‘Umayr was not living in a palace, surrounded by bodyguards, police and CCTV. He didn’t even have a vehicle or any form of transportation even though he was eligible for it. He put the needs of the Ummah and the Haqq (right) of Allaah ahead of his own needs and lived a life of hardship, far more than even the citizens whom he was governing!
وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ
- In Islaam, any person in authority should be watched carefully in terms of whether or not they are judging by Islaam or oppressing the people. Any person that is found to be oppressing, depriving people’s rights or not ruling by Islaam will be removed by force immediately, and this is the job of the Ulamaa and the Muslim Ummah. However, we are living in a reality today where our rulers have left the fold of Islaam in many numerous ways and the Muslims have no authority or power to remove them. This simple fact has made the removal of these leaders a more vital obligation upon the Muslims, and it is actually part of our ‘Aqeedah and Tawheed to remove them.
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