 تفتحوا آدك الأيام فتا سطالح من عميدي الله زميرا من عوام والذين كانوا معهم يجب أن يفهموا أنهم لم ينظرون for خلافة وهم لم ينظرون خلافة خلافة عاليبنا بيطالب أو ترى أن خلافة عاليبنا بيطالب لا وهم لم يفهموا once criticize عاليبنا بيطالب وهم لم يفهموا ever say ولا طعنوا ولا طعنوا عليه ولا ذكروا فيه جرحاً وهم لم يفهموا ever say anything about him وهم لم يفهموا ولا بايعغا يرهو وهم لم يفهموا أمامهم من أحدهم وهم لم يفهموا أن يفهموا باستخدامنا مع أمامهم لا بطاقة أحنا في المنقص قتلنا لك this when عثمان برو عفان got sieged in his house who got sieged عثمان was sieged in his house he said at that time when عثمان was in his house I went to طلح من العميدي الله أحنا في المنقص يساين I went to طلح من العميدي الله أحنا في المنقص يساين and I asked them that I said to them ما تأمرني what do you guys order me as for verily I see عثمان as a dead man عثمان is killed he's gonna go عثمان is gone what do you guys advise me and they said to me طلح من العميدي الله عثمان عوان both said to me عليك باعليين if عثمان is killed علي is the one he said that I went to عائشة رضي الله تعالى عنها and I said to her بعد قتل عثمان when عثمان was killed after عثمان was killed عائشة he asked her in Mecca he said to her what do you tell me what do you say to me what should I take قالت عائشة تم عليك باعليين stick to علي this is after عثمان was killed so what does that show us it shows us the position that عائشة طلح من العميدي الله عوام all three had against regarding who all three of them had regarding علي was what that he was the legitimate خليفة للمسلمين and they weren't arguing in that matter بعركة جميل hasn't taken place yet عائشة رضي الله تعالى عنها علي's got 10,000 men army he directed towards طلح من عميدي الله and who and زبين من عوام and زبين من عوام علي he sent sorry علي sent sir and he said المقداد ابن الأسود والقاعة قاع ابن عمر both of them when he sent both of them to speak to طلحة and زبين to speak to them مقداد and قاعة قاع they agreed from one angle and طلح من عميدي الله زبين من عوام agreed from the other side to not fight one another 10,000 men of علي نبي طالب and them not to fight and they all agreed upon what that it's what and now لا يجوزوا تركوا قتلة عثمان and it's not permissible to leave off those who are killing عثمان they all agreed when مقداد listened to the points that طلح من عميدي الله and he suggested he said is it all you guys want the people who killed عثمان is that all you guys want you guys are not arguing about what you guys are not arguing about خلافة and علي and you criticize علي whatsoever they said yes there's no problem with علي the issue is who killed عثمان where are they how are they just running for free نعم so then طلحة and مقداد ابن الأسود قعقائبنا عمر and we also agree with you وعليون but علي he sees that it's not from the right now it's not a تتبع قتلة عثمان right now the following the ones who killed him should not be followed up not now حتى حتى تستيبو حتى حتى تستيبو حتى الأمور تنهر تستيبو فاقات فاقات قتلة عثمان Among all the killing of those who killed عثمان is agreed upon there's no dispute about the خلاف is what وكتلاف انما هو في الوقت that's it that's all after both armies agreed نام الجيشاني بخيري they slept the best night they could sleep كنت سليب. وبأت السبائية. السبائية هو السبائية عبدالله ابن سبق اليهوديه. انه هي جروب. وانشاء الله سوف نتوقف عن السبائية. وانشاء الله سوف نتوقف عن السبائية. هو السبائية. They are the ones who killed Usman. They are the ones who killed what? Usman. They slept like in what? بشر لي ليلة. The worst night was for them. Why? لأنه تم الاتفاق عريب. Because the agreement came together and they had no place to get in. And that is what the historians, the مؤرخون. The reliable storytellers who have told us stories who have narrated history to us. That's what they've mentioned. Such as Al-Imab al-Tabari, Ibn al-Kathir, Ibn al-Afir, Ibn al-Hazm. Ibn al-Tabari, رحم الله, he mentions in his tarikh. Third volume, page 500 and 570. Ibn al-Kathir mentions it in his Bida'i and Nihaya. Ibn al-Afir, رحم الله تعالى, he mentions it in his Al-Kabir in the tarikh. Ibn al-Hazm, رحم الله, in his book Al-Fisal. في الميلال والأهوائي والنحل. So that's what is mentioned. Then what did, what happened? The Saba'iyah are a group from the Rafid and the Shia. أجمعات السبائيون. All the Saba'iyun came together. Abdullah Ibn Saba, his followers, they came together. رأيهم على ألا يتم هذا الاتفاق. That they're going to work hard, that this agreement doesn't happen. So what's the solution? They said in the morning, like early morning, what do we have to do? Some of the points mentioned now at night, whilst everybody's sleeping, late what we're going to do is, and everybody's sleeping, that we're going to send what? A group to fight both parties at the same time, simultaneously. Both parties. جيش, our group are going to fight with who? طلحب العبيد العلم. Fight and throw arrows at them. And the next one is going to, a group is going to go to who? عليب نبي طالب and his army and also throw arrows and things at them. What happened? Everyone is sleeping. They get shot. Things happen. They really see it at us, what? That the other party deceived and lied to them. عليب نبي طالب and his party saw that طلحب العبيد العلم وخائنين, deceitful individuals. They lied to us. That's what happened. And عليب نبي طالب's army, طلحب العبيد العلم, so army and Ali's army, what? As أهل غدر, people of deceit. That's what they wanted. And the reality isn't the case. That's how they made the fitness stand. And the كيبار, the people who are wise from the Sahabas, they tried to stop the battle. But no one was able to succeed in that issue. طلحب العبيد العلم يقول أيها الناس تنسطون فأصبح لا ينسطون فقال أفن أفن فراش نار وذباب طبعين. طلحب العبيد العلم يقول to the people, oh people, are you guys going to what? Are you guys going to stop this? Are you guys going to just hold back from what you guys are doing? And then he said, of, of, Ali on the other side, he's doing what? He's stopping his army. He's saying don't fight. عائشة رضي الله تعالى عنها. She sent كعببن صورة. كعببن صورة. She sent him with a moushaf so he can stop the battle. They grabbed him when he took the moushaf. كعببن صورة. They grabbed him and they killed him straight away. And they threw him on the ground so he couldn't go. The battle, the matter became very serious. And Imam Al-Bukhari, رحم الله, he mentioned in his صحيح, in his صحيح, the three lines of poetry regarding when a fitna takes place, there isn't anyone who can stop it once the spark of fitna starts. And this poetry is taken from the pre-Islamic جاهلية امر القيس. امر القيس, between him and the Prophet, جيس الله عليه السلام is approximately 150 years of duration. And he's from the first of the معلقات. He's from the first one of them. نعم. امر القيس, he said, الحرب أول ما تكون فتيتا تسعى بزينتها ليكون لجهولي. حتى إذا اشتعلت وشبض ضرامها ولا تعجوز غير ذات حليلي. شطماء ينكر لونوها وتغيرت بكروهة للشم والتقبيل. ويقولت لهم بطل. عندما يأتي بأول مكان هي كبيرا جميل. ويأتي بكبير ويأتي بكبير. معها المنطقة من الذين يتعلمون ويأتي بكبيرها. يرىها في جميلة جميلة. فتنة عندما يأتي بأول مكان ويأتي بكبيرها. ماذا يحدث؟ ماذا يحدث؟ هل يحدث بكبيرا جميلة؟ يجب على جميعها. المشاكل يمتلون على فتنة. فتنة حتى إلى شتعلة وشبض راموها. لكن عندما يأتي بكبيرها يأتي بكبيرها. كما يحدث في فتنة عندما يأتي بكبير. ويحدث. يحدث. ماذا يحدث؟ وليت عجوزا غيرا ذات حليلي. يصبح فتنة جميلة. هل ترىها لما يحدث؟ يصبح فتنة جميلة ويأتي بكبيرها. فتنة now you realize it when it's turned back at you. You now realize it. سبحان الله. ما حدث هذا؟ وفي هذه الوقت نحن نقل مع فتنة. شطماء ينكروا لو نهوها وتغيرها. She becomes an ugly woman. Her color changes. وما حدث بقروها تلشمي وتقبيري. She's not befitting. She's an individual. You will not want to touch. You will not want to kiss her. The smell that comes from it is so bad. And that's what happens to the fitna. Later people understand. شيخو الإسامي بلوتي ميسر. والفتنة إذا وقعت عجز العقلاء وفيها عن دفع شفها. When the fitna hits the people who are intellectual individuals they become unable to push away the dignity, the ignorant ones who want the fitna to go. They can't stop them. They can't. فصار الأكابر عجزينة عن اطفاع الفتنة. So the elders, the smart ones, the intellectual individuals they become weak from extinguishing the fire of fitna. وكفي أهلها. وهذا شأنوا الفتنة. And that is the affairs of the fitna. كما قالت عالى أزال الله said والتقو فتنة لا تصيبنا الذين ظلموا منكم. لا تصيبنا الذين ظلموا منكم خاصة. وعلموا أن الله شديد العقاب. الله said والتقو فيها فتنة a trial and a tribulation. لا تصيبنا الذين ظلموا. It will not only afflict those who are the wrongdoers amongst you alone. That's not. The trial and tribulation goes to everybody else. وعلموا أن لا أن الله شديد العقاب إذا الله استفعه in his punishment. So إملتي مجددا إنه مرحج سنة النبوية. So معركة الجمل It took place. معركة الجمل It took place. في سنة ستين وثلاثين من الهدوة. When did it happen? It happened the 36th Hijriah. And this was when في بداية خلافة علية. This was right at the beginning of the beginning of the al-Khilafa. And it started after what? بدأت بعد الظهر. It started after the Dhuhr prayer. وانتهت قويلة مغيب الشمسي وانتهت قبل الشمسي لأسين داية عالي كان معه ماذا؟ 10.000 أرمان والأشخاص من المنزل عائشة أنطلحوا من عبيدللانهم المنزل كان من ماذا؟ 5.000-6.000 عالي من عبيدللانهم محمد من عبيدللانهم كان معه والأشخاص من جمالهم كانوا عبدالله مزوير ومثل من المسلمين يقتلون ذلك إنه فتنة أخواني الله تعالى وإتعالى لقد تساعدنا منها لذا نسأل الله ماذا؟ ونسأل الله الرضلانا والمغفرة ونسأل الله التبارك وإتعالى ونسأل الله أن يكون معنا ونسأل لنا لأي شيء لدينا كل شيء أيضا، طلحة من عبيدللانهم زوبير ونعوام were killed طلحة was killed وزوبير was killed محمد من الطلحة was also killed as for زوبير he did not even participate in the fight زوبير ونعوام and also طلحة من عبيدلان didn't participate in the battle the story of زوبير ونعوام is mentioned by إبن أبي شيب and his Musannaf that also إبن حجر mentioned in his مطالب العالية in the train of narration of course there is a man who is unknown but the point is that زوبير did not participate ولا طلحة من عبيدلان it was said to زوبير ونعوام when the fight started لما جاء إلى المعركة when the fight started زوبير ونعوام زوبير ونعوام and عليب ونعبيدلطالب and عليب ونعبيدلطالب said to زوبير ونعوام اتذكروا do you remember that the messenger said to قاتل وعليب and you are going to fight وانت ظالمون and you are the transgressor the wrong dua زوبير ونعوام as soon as he heard that he went back did that really take place between him and عليب ونعبيدلطالب الله وعالم because there is no chain of narration that is authentic that is strong that points here and I just said to you the chain of narration that was mentioned by عبيدلطالب there is a weak narrator in there زوبير so he didn't participate when was he killed زوبير was killed by the feet he was deceived زوبير ونعوام the man who killed him زوبير ونعوام was ابن جرموز ابن جرموز killed him he deceived him and he killed him طلح ابن عبيدلله he was killed بسه مغرب what does that mean he was killed by an arrow that wasn't intended for him an arrow that wasn't intended نعم is what hit him when the battle finished and the fight was over عليب ونعبيدلطالب but in reality if we analyze that word no one got victory no one gained victory but rather Islam and the Muslims found lost in that battle after the battle and the fight was over عليب ونعبيدلطالب was going through and he was walking through the dead corpse of the people and he found طلح ابن عبيدلله he found him and عليب ونعبيدلطالب sat him down and he wiped the the death of his face and then he said عزيز ونعالية وراك مجدلا تحت نجوم السماء يا أبا محمد he said it is very hurtful towards me for me to see you killed like this his head was between two rocks طلح ابن عبيدلله for me to see you under the stars of the sky يا أبا محمد يا أبا محمد يا أبا محمد and then he said وديت أني مدت قبل هذا بعشين سنة I wish I died 20 years before this علي said I wish I died 20 years before this took place and he also saw محمد ابن طلحة and he cried محمد ابن طلحة محمد ابن طلحة used to be called السجادي and the reason why he was called السجادي was because عبادة he used to always be found in صلاح عبادة علي ابن عبيدلله wasn't the only one who regretted it rather every Sahabi who participated in it all of them without any exception they all regretted it for example ابن جرموز who killed زبير he walked on to who he came out to علي ابن عبيدلله and he had his and he had the sword of with him يقوله he said قتلت زبير I killed زبير علي علي I killed زبير قتلت زبير علي ابن عبيد طالب and he said to him إنه هذا السيف طالما فرج الكرب عن رسول الله that's all you have how many times has he eased sadness from the prophet صلى الله عليه وسلم if for the sake of this religion that you just take it like that and then he said he said to him بشر God tied into you قاتل the killer of ابن صافية بن نار the son of صافية his mother زبير was his mother صافية who was the prophet's auntie صافية بنت عبيد طالب بنت عبد المطالب قلت هينيس for you how fire and he said don't enter into my house leave me don't let him in when the battle was over علي ابن عبيد طالب he went to أمنا عائشة رضي الله he went to her and he prepared for her a what he prepared for her a good riding beast to take her back to to take her back to مدينة رسول الله صلى الله عليه وسلم and he did this based on the command of the messenger صلى الله عليه وسلم the prophet commanded him to do this and this hadith is collected by المام البخاري رحم الله ابن حجر he considered it to be حسن that the messenger صلى الله عليه وسلم he said to he said to عائن علي ابن عبيد طالب سيكون بينك وبين عائشة أمرون there's going to take place between you and عائشة أي ماتا something's going to happen between you and عائشة علي then was with the prophet and he said to the prophet فألأشقاهم يا رسول الله I am the one who is destroyed that day عائشة are arguing that I'm the destroyed one then the prophet said لا ولكن but إذا كان كذلك the prophet said to him no but if that does take place فردتها إلى منها take her back to her place take her back to her place her house send her back and علي ابن عبيد طالب did as the prophet requested from him صلى الله عليه وسلم إما محمد narrated it in his in his musnad the question that arises now is لماذا لم يقتل علي قتلت عثمان why didn't علي kill those who assassined عثمان رضي الله تعالى عنه why didn't علي ابن عبيد طالب just get it over and done with and kill the people who killed the عثمان the reason is because علي رضي الله تعالى عنه he saw مصلاحة المفسد in the matter and that's what he was looking into عثمان was looking علي was looking into the مصلاحة and the مفسد and he saw that the مصلاحة is in تأخير القصاص لا تركوا that we don't let these people go the قصاص the capital punishment we delay it for now until matters become controlled the situation comes down so he delayed it for that reason and the احتهد that علي based his action on was exactly what the prophet did in the matter of what حديثة افك the issue the forged accusation that was placed our mother عائشة some people spoke about عائشة from those who spoke about عائشة is the notebook company حساني بروثابت وحملة ومصطح ابن وثاثة and other than then were the ones who participated in what in the phase of عائشة but the one who took over the biggest matter the one who started of the story who is the head of this situation was who عبدالله ابن أبي ابن صلول the messenger climbed the pulpit and look what he said he said من يعظوني في رجل وصل أذاه إلى آهلي the messenger said who is the person who will excuse an individual a man whose harm has reached my family his harm my family who is the individual who is going to deal with him meaning عبدالله ابن أبي ابن صلول صعد ابن معاذن he stood up and then he said أنا أعظورك منه يا رسول الله I am the one who suffice you from him إن كان مننا معشرة الأوس if he is from us the people of Aus قتل الله we will kill him وإن كان من إخوانينا الخزرج and if he is from our brothers خزرج أمرتنا بقتله order us he is killing we will kill him صعد ابن عباد that stood up and he replied back to who? صعد ابن معاذن and he replied معاذن sorry and he said to him you are not you can't dare to do that when صعد ابن عباد that said that وصيد ابن حضير who is on the side of صعد ابن معاذن replied back to صعد ابن عباد and he said to him you are a منافق you are a hypocrite and you argue for the hypocrites you are a spokesman for the hypocrites the messenger what he do عليه الصلاة والسلام صار النبي صلى الله عليه وسلم يخفضهم the prophet started to cool down the situation so from this situation the prophet realized عليه الصلاة والسلام this matter is a very very very deep situation and the messenger صلى الله عليه وسلم as we are all aware of before he came to Medina our messenger Aus and Khazraj they all agreed as a tribe and they were fighting they all agreed on what they all agreed to place عبد الله ابن أبي ابن صلال as their king they were actually placing the crown on him they already agreed so for them he has a high status and who is عبد الله ابن صلال he took one third of the army of battle of he said if we knew there was a fight we would have participated the prophet here عليه الصلاة والسلام what did he do he left off the whipping of عبد الله ابن أبي ابن صلال the prophet left it why did he leave it للمصلحة there's benefit in it because the prophet صلى الله عليه وسلم saw that if he whipped عبد الله ابن أبي ابن صلال the man who was being given this guy is the head of the tribe the prophet saw in it جلده أعظم leaving him and hitting him right now leaving him is better and there's more benefit in it and the same was with عليه عليه صوء the delaying of the قصاص the capital punishment was less delaying than hastening من تعجيله to hasten the capital punishment for them because عليه ابن أبي طالب رضي الله و تعالى عنه who knew he wasn't able to kill what he wasn't able to kill those who killed Usman why? because they were what لأنهم غيرا معروفين بأعيانهم nobody knew who they were individually nobody did but they were what they were heads that were known icons individuals who were known but the individuals who took the hand of Usman and killed him weren't really known and they also have what لهم قبائن to dafir عنهم they have tribes that are backing them up نعم