One day Abu Musa al-Ash`ari, the governor of Basra at the time, wrote to `Umar complaining that the ordinances, instructions, and letters from the Caliph were undated and therefore gave rise to problems linked to the sequence of their implementation. Because of this and other similar problems of undatedness, `Umar convened an assembly of scholars and advisors to consider the question of calendar reforms. The deliberations of this assembly resulted in the combined opinion that Muslims should have a calendar of their own. The point that was next considered was from when should the new Muslim calendar era begin. Some suggested that the era should begin from the birth of the Prophet while others suggested that it should begin from the time of his death. `Ali suggested that the era should begin from the date the Muslims migrated from Mecca to Madina, and this was agreed upon. The next question considered was the month from which the new era should start. Some suggested that it should start from the month of Rabi` al-Awwal, some from Rajab, others from Ramadan, others from Dhu al-Hijja. `Uthman suggested that the new era should start from the month of Muharram because that was the first month in the Arabic calendar of that time. This was agreed upon. Since the Migration had taken place in the month of Rabi` al-Awwal, two months and eight days after the first of Muharram that year, the date was pushed back by two months and eight days, and the new Hijri calendar began with the first day of Muharram in the year of the Migration rather than from the actual date of the Migration.

`Abd Allah ibn `Isa ibn Abi Layla related: “There were two dark lines in `Umar’s face marked by tears.” Al-Hasan al-Basri and Hisham ibn al-Hasan narrated that `Umar sometimes lost consciousness after reciting a verse from the Qur’an, whereupon he would be taken ill and visited for days.
Among `Umar’s sayings:

· “O Allah! Grant me to die a martyr, and make my death be in your Prophet’s country.”

· “Take account of yourselves before your are brought to account.”

· Anas said: “I heard `Umar say as he was alone behind a wall: ‘By Allah! You shall certainly fear Allah, O son of al-Khattab, or He will punish you!”

· Jabir said that he heard `Umar ibn al-Khattab say on the pulpit when he married Umm Kulthum, the daughter of `Ali and Fatima: “Do not disparage me [for marrying a young girl], for I heard the Prophet say: ‘On the Judgment Day every means will be cut off and every lineage severed except my lineage.’”[48] He desired to place himself in the Prophet’s lineage through this marriage due to the precedence of Ahl al-Bayt in the Prophet’s intercession. Umm Kulthum bore him two children, Zayd and Ruqayya.

· From `Amir ibn Rabi`a: “I saw `Umar pick up a straw from the ground and say: ‘Would that I were this straw! Would that I were nothing! Would that my mother never bore me!’”

· From `Ubayd Allah ibn `Umar ibn Hafs: `Umar was see carrying a slaughtered animal on his back. He was asked why, and he replied: “I was infatuated with myself and wanted to humble myself.” Al-Hasan narrated: “`Umar gave a sermon when he was Caliph wearing a waist-wrap patched in twelve places.”

· As `Umar’s head lay in Ibn `Umar’s lap after his stabbing he said to him: “Lay my cheek on the ground.” Then he said: “Woe to me, my mother’s woe to me if my Lord does not grant me mercy!”The next morning al-Miswar woke him for the dawn prayer. `Umar rose saying: “Yes, and there is no part in Islam for whoever leaves prayer.” He prayed bleeding from his wounds.

· From Malik al-Dar: The people suffered a drought in `Umar’s khilafa, whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah! Ask for rain for your Community, for verily they have but perished.” After this the Prophet appeared to him in a dream and told him: “Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: Be clever!” The man went and told `Umar. The latter said: “My Lord! I spare no effort except in what escapes my power.”

· From Mujahid: “We found that the goodness of our lives was patience.”

· From `Urwa ibn al-Zubayr: “Know that greed is poverty and despair sufficiency. When a man despairs of something, he does without it.”

· From al-Sha`bi: “By Allah! My heart has softened for Allah’s sake until it became softer than butter, and it has hardened for Allah’s sake until it became harder than stone.”

· From `Awn ibn `Abd Allah ibn `Utba: “Sit with the Oft-Repentent (al-tawwâbîn), for they are the softest-hearted of people.”

From Aslam, `Umar’s freedman: “Be the vessels of the Book and the well-springs of the Science, and ask Allah for your sustenance day by day.”

· From Abu `Uthman al-Nahdi: “Winter is the treasure of devotees.”

· From Dawud ibn `Ali: “If a sheep dies on the shore of the Euphrates I fear lest Allah ask me to account for it on the Day of Resurrection.”

· From Yahya ibn Abi Kathir: “If it were announced from the heaven: ‘O people! You are all entering Paradise except one,’ I would fear to be he; and if it were announced: ‘O people! You are all entering the Fire except one,’ I would hope to be he.”

· From al-Aswad ibn Hilal al-Muharibi: When `Umar was made Caliph he stood on the pulpit and said: “O people! I am going to invoke Allah, therefore say âmîn. O Allah! I am coarse, so make me soft, and I am stingy, so make me generous, and I am weak, so make me strong.”

· From `Abd Allah ibn `Umar: “[After `Umar’s death] I saw a palace in my sleep, and was told it belonged to `Umar ibn al-Khattab. Then I saw him come out of it, wearing a cover as if he had just bathed. I said: ‘How did you fare?’ He said: ‘Well, although I would have fallen from my place if I had not found a forgiving Lord.’ Then he asked: ‘How long since I have left you?’ I said: ‘Twelve years.’ He said: ‘I only just finished rendering account.’”

`Umar was the closed door between the Prophet’s Community and the onset of dissension. His death is one of the earliest signs of the Hour. One day he asked Hudhayfa about the “dissension that shall surge like the waves of the sea” according to the Prophet’s own terms. Hudhayfa answered: “You need not worry about it, for between you and it there is a gate closed shut.” `Umar said: “Will the gate be opened or broken?” Hudhayfa said: “Broken!” `Umar replied: “That is more appropriate than that it be let open.” The narrator [Abu Wa’il] said: “We feared to ask Hudhayfa who was that gate, so we sent Masruq to ask him and he said: That gate was `Umar.”

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The Caliph’s Character

The caliph was a quick-tempered man and an extremist and both characteristics seriously affected his political and administrative career. Management to him was some kind of strictness by which he did his best to control the Bedouin Arabs. His inner being was easily detectable in his thoughts and deeds during the lifetime of the Prophet of Islam. We know that in the war of Badr, he asked the Prophet (s) to kill all captives. His harsh treatment with Suhayl Ibn ‘Amr, in the case of the Hudaybiyya peace deal, has been recorded in history. He also held extreme stances against the Hudaybiyya peace accord. On his first day of caliphate, he said, “O God! I am hot-tempered. Soften my behavior!”

He knew he could not live without his lash. Therefore, he was the first one in Islam who took the lash of “Dirra” in his hand.They have said his cane was more horrendous than the sword of Hadjdjādj.

As said, Talha objected to Abū Bakr as to why he imposed ‘Umar upon them knowing that he is hot-tempered.

According to Ibn Shubba, a man told ‘Umar, “People are mad at you; they hate you.”

‘Umar asked, “ why.”

He replied, “They complain of your tongue and cane!” One day, Zubayr’s slave was standing in prayers after evening prayers when he saw ‘Umar approaching him with his Dirra (cane). The slave fled right then but ‘Umar caught him. The slave said, “I'll never do so again!”

After the death of Yazīd Ibn Abī Sufyān, ‘Umar proposed marrying his wife but she did not accept because she believed ‘Umar was bad-tempered when both leaving and entering the house.Even ‘Āyisha who had close relations with the caliph, prevented his marriage with her sister for the same reason. ‘Abd al-Razzāq San‘ānī quoted Ibrāhīm Nakha‘ī as saying that some day ‘Umar was passing near a group of women when he smelled a perfume.

He said, “If only I knew whose perfume this is. Then, I would know what to do with her. Women should wear perfume for their husbands only.” According to the same story, the woman who had worn perfume urinated out of fear and another woman who saw her had a miscarriage.

As a matter of fact, no one dared ask a question from ‘Umar and he preferred to do it through ‘Uthmān or someone else.

‘Umar considered the criterion of strictness in selecting his rulers for the states. He did not show mercy to offenders, no matter what tribe they belonged to. This made Djabala Ibn ’Ayham, a ruler of Damascus, who had committed a fault flee from Mecca to Damascus and turn away from Islam. Even governors and the caliph’s children were not immune to his wrath. One day, he beat up one of his sons for the exquisite garment he had put on and the son burst into tears. When Hafsa objected, ‘Umar said, “He was acting proudly and I punished him to belittle him.” He beat one of his children to death for drinking wine.Apparently, ‘Amr Ibn ‘Ās had lashed him in Egypt for the same reason and on his return to Medina, his father beat him to death. When he was about to die, he told his father, “You killed me!”

‘Umar said, “If you should see God, tell Him we observe his punishment (Hadd) on earth.” His severe treatment raised public hatred and dissatisfaction. The people asked ‘Abd al-Rahmān Ibn ‘Awf to talk to him in this regard and tell him that girls fear him even in their houses.

‘Umar replied, “People will not be reformed except with this method; otherwise, they will even strip me of my clothes.” He, himself, admitted that people feared him because of his harshness.In essence, the same treatments could stop public disagreement on his approach.[21] When the Prophet (s) ordered men not to beat their wives, ‘Umar asked the Prophet (s) to let men beat their wives like in the past but he did not accept.

We said that ‘Umar’s concept of religion had made an extremist out of him. Punishing his son to death for drinking wine was one example. He was very strict towards women and did not let them attend morning and evening congregational prayers. He did not have sensible military courage but he attached special significance to Djihād.This is why he omitted “Hayya ‘Alā Khayr al-‘Amal” (Rush to the best deed) from Adhān (the call to prayers, under the pretext that people would not go to the holy war. Of course, he added a good part to Adhān and that was saying, “Prayer is better than sleep”. Imām Sadjdjād and ‘Abd Allāh Ibn ‘Umar considered “Hayya ‘Alā Khayr al-‘Amal” (hasten to good deed) obligatory in Adhān and Abū Hanīfa believed that “al-Salāt Khayr min al-Nawm” (Prayer is better than sleep) should be told after Adhān because it is not part of it.

At any rate, ‘Umar was harsh in his contacts with people. This was contrary to the fact that he tried to rule as a caliph, not as a Sultan. It is good to retell a part of ‘Utba Ibn Ghazwān’s speech who served as ruler of Basra for six months only, and who was indeed commander of Muslim forces in Basra. Pointing to the economic problems in the time of the Prophet of Islam and the poverty of his companions, he drew a comparison with the time of ‘Umar and said each one of the companions had become an emir of a city. “There is no prophethood not to be abolished by the “land”. I will take refuge in God when prophets turn to be “kings” and I will seek God’s shelter when I feel a great man in myself but be despicable in view of people. You will soon see emirs coming after us, and you will know them soon and will deny them.”It was a general attitude that time and many people were sure that the caliphate would turn into kingdom. ‘Umar, himself, used to say he wondered whether he was a caliph or a king. Ka‘b al-Ahbār assured him he was a caliph and that he had found his name in the divine books! Apparently, Abū Bakr imagined himself a king. Despite ‘Umar’s harsh behavior, many dared criticize him. When Bilāl was getting ready to say the Adhān, ‘Umar objected to him, saying it was not time for prayers, but Bilāl responded, “I knew the time when you were more astray than the ass of your tribe.”

‘Umar used to say, “Guide me if you see a fault in me.”

A Bedouin Arab replied, “We will guide you with sword if we see a fault in you.” Hearing this, ‘Umar thanked God that there was somebody in the tribe to guide him by force. On the contrary, ‘Āyisha, daughter of ‘Uthmān, believed that ‘Umar’s roughness prevented ordinary people from criticizing him. ‘Umar, himself, believed that the best policy for leading Muhammad’s nation was to act with power and not by force, to be soft but not lax, to bestow but not go to extremes, and to have abstinence but without stinginess. We must admit that ruling Bedouin Arabs was not an easy task at all.

His strictness showed its signs in economy as well. He preferred a simple life for himself and for his functionaries and family. It seems that the Prophet’s lifestyle was still common among people and some of the emirs. ‘Umar had an extremist pious understanding of religion. A sign of this was his understanding of the verses, “أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمْ الدُّنْيَا.” “You selfishly used your pure gifts in your worldly life,” that allows Muslims to be so. Of course, he was objected to for this and when he learned that the verse concerned infidels, he accepted it. His pious life did not mean that he had no wealth during his caliphate; rather, it has been mentioned in sources that ‘Umar was among the wealthiest of the Quraysh.

Someone asked Nāfi‘, “Was ‘Umar in debt?”

Nāfi‘ said, “How could he be in debt when one of his inheritors, alone, sold his inheritance at 100000 dhms (Dirham or Dīnār?)? ‘Umar had set his wife’s marriage portion at 4000 dhms. Also once, he bestowed tens of thousands of dhms from his original wealth to his son-in-law. More pious than ‘Umar was Salmān who warned him against luxury life.

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Hadrat Umar (R.A.) as a great scholar



Before the advent of Islam there was no tradition in Arabia of reading or writing. There were only seventeen people among Quraish who could read or write at the time when the Holy Prophet (Sallallahu 'alaihi wa Sallam) started to receive Divine revelations. Hadrat Umar was one of those seventeen persons. His writing and lectures are still found in some old books. The first address he gave as a Caliph is as under



"O Allah, I am strict, make me soft. I am weak give me power. The Arabs are like refractory camels, I will endeavour to bring them to the straight path"



He was also interested in poetry and sometimes he composed verses. Umar (R.A.) was one of the most fluent Quraish. Arabic knowing persons can appreciate the fluency of his writings and addresses. Many of his sayings became aphorisms of literature.



He was a great Jurist and Theologian of Islam. Because of the fear of making any mistake he did not quote many Ahadith (Sayings of the Holy Prophet) even though he was fully conversant with them. He never allowed a person (companion) to quote any Hadith which was not well known without producing any attestator in support of it. If somebody quoted a Hadith before him which he had never heard, he at once asked him to bring a witness failing which he would be punished. He was expert in deriving laws from the Holy Qur'an and the Hadith. A full volume could be complied out of the verdicts and judgements given by Hadrat Umar (R.A.). As a matter of fact he opened a new door of Ijtihad' "(Disciplined judgement of a Jurist) in the history of Islamic Law and Jurisprudence, and settled a number of disputable cases during his caliphate.

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farooq-e-azam (ra)

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Umar(ra) the great

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The Holy Prophet said, ’None amongst you can be a true believer until his love for me is greater than the love he holds for his parents, his children and everyone else.’

(Bukhari and Muslim related by Hazrat Anas)


Hazrat Anas radhi-allahhu-anhu also relates that the Holy Prophet said, ‘A person who possesses the following three qualities has acquired the true meaning of eeman(faith):



1. His love for Allah and the Holy Prophet Muhammad sallallahu-alaihi-wasallam is greater than his love for anyone else.

2. His friendship with anyone is solely for Allah’s pleasure.

3. Having accepted Islam, he abhors ‘kufr’(disbelief) as much as he would loathe burning in fire.’

(Bukhari and Muslim)

Hazrat Umar radhi-allahu-anhu said to the Holy Prophet, ‘I love you more than everything than myself.’ The Holy Prophet said, ‘None amongst you can be atrue believer until I am dearer to him than even himself.’

Hazrat Umar said, ‘I swear by Him (Allah) who revealed the Book (Holy Quran) to you! You are indeed dearer to me than even myself.’

The Holy Prophet replied, ‘Umar, now your eeman (faith) is complete.’

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Hazrat Umar (R.A.) had great love for Allah and the Holy Prophet (Sallallahu ‘alaihi wa Sallam). He participated in almost all the big battles: Badr, Uhad, Ahzab, Khaibar, Hunain etc. In the expedition to “Tabuk” he gave half of his wealth in the path of Allah. He was next to Hazrat Abu Bakr (R.A.) to sacrifice his belongings for the cause of Allah.



The Holy Prophet (Sallallahu ‘alaihi wa Sallam) also had a deep love for him. Once he remarked,

“Were a prophet to come after me, he would have been Umar”.

In another Hadith mentioned in Bukhari, Hazrat Abu Hurairah (R.A.) narrated that the Holy Prophet (Sallallahu’alaihi wa Sallam) said,

“In Bani Isra’il (Israelites) there were people who were not prophets but talked to Allah. Were anyone in my Ummah (people) like those persons, he would be Umar”.



The death of the Holy Prophet (Sallallahu ‘alaihi wa Sallam) was a great shock to him, and he could not believe it until Hadzat Abu Bakr (R.A.) reminded him of a clear verse of the Holy Qur’an on the subject. He then went to the Council Hall along with Hazrat Abu Bakr (R.A.) where the people of Medina had assembled to select the First Caliph. Hazrat Umar (R.A.) was the first person to pledge loyalty (Bai’at) at the hand of Hazrat Abu Bakr (R.A.), and then helped him throughout the duration of his rule.

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Umar the great will

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Umar's Care For The Poor

It was the year of the famine. Umar took pains to ensure that adequate relief reached all people, and that there were no persons in the city who went to sleep hungry.

One night as usual Umar went on his round. He was accompanied by his slave Aslam. As he strolled from street to street all was quiet and the people seemed to be asleep. Umar thought to himself, "Thank God, there is no one in this city whom the famine has afflicted."

Then as he turned a corner he saw a cottage where light was burning, and from where the sound of the weeping of the children was heard. Umar went to the cottage. He saw that the lady of the house was cooking something on the hearth, and the children were crying.

Umar knocked at the gate, and addressing the lady of the house Umar enquired why were the children crying. She said that they were crying because they were hungry. "And what are you cooking", asked Umar. The lady said that in the kettle there was only water and stones. That was to while away the children that food was being cooked for them. She hoped that exhausted the children would go to sleep.

Hearing this tale of woe, Umar felt guilty. He had thought that because of the arrangements made by him, no one was afflicted in the city and here was a family which was starving. Umar said to the lady that he would arrange relief for her family immediately.

Umar went to the Baitul Mal. There he put the necessary provisions in a bag and carried the bag to the cottage. His slave insisted that he would carry the bag, but Umar said that he would carry his burden himself. Umar handed over the bag of provisions to the lady. Umar sat by the hearth and helped the lady cook the meals. When the meals were ready the children were awakened and served with the delicious meals. As the children ate to their fill and were satisfied they smiled the smile of happiness. Seeing the destitute children smile Umar also felt happy.

Umar enquired of the lady whether there was none to support. She said that the father of the children had died, and there was no body to support. Whatever little was in the house had been gradually used up and they were starving since the last three days.

Umar asked the lady why she had not brought her distress to the notice of the Caliph. The lady said that in spite of her poverty she had some sense of self-respect and she could not go and beg the Caliph for any favor. She added that it was incumbent on the Caliph to ascertain that there was no one in his charge who was starving.

Umar said, "You are right. Please excuse me for the remissness in the past. For the future it will be my responsibility to see that your wants are satisfied."

And when the lady realized that the man who had come to her relief was the Caliph himself, she felt satisfied that the Caliph had discharged his onerous responsibilities creditably.

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