Purdah For Women

In Madina the Muslim women did not observe any purdah. They freely moved among men. The majority of men in Madina were men of great faith, and they were very careful in their conduct to women. There were some hypocrites among Muslims from whom any mischief could be expected. There were also some Jews from whom no good could be expected. Umar felt that if God forbidding any hypocrite played any mischief with regard to the women of Muslims that would be very damaging.

Umar expressed these views to the Holy Prophet, and suggested that women should be required to stay at home. Umar said that the wives of the Holy Prophet should particularly stay at home, for their prestige and honor were a matter of great concern for the Muslim community.

On hearing this advice of Umar, Zainab a wife of the Holy Prophet said:

"Umar you have started in interfering in the domestic affairs of the Prophet as well. The revelation comes to our house. and you come up with suggestions of your own."

The Holy Prophet, however, appreciated what Umar had said. He said that he was awaiting revelation, and action would be taken in accordance with the injunctions of God.

And then came a detailed revelation on the subject. The revelation was:

"Prophet say to your wives: if you desire the present life and its beautiful things, come and I will give you your dowries and send you away in a handsome manner. And if you desire Allah and His Prophet and the next world, remember that Allah has in store a great reward for those of you who are righteous." 33:28

Another verse provided:

"O wives of the Prophet! Whoever of you commits flagrant indecency will have your punishment twice over. Indeed it is easy for Allah to double your punishment. As for those who are obedient to Allah and His Apostle and act righteously We shall give them their reward twice over. We have rare gifts in store for them." 33:30

And yet another verse said:

"O wives of the Prophet, you are like no other women. If you fear Allah do not be soft spoken, for it will tempt the man who has a disease in his heart. Speak in a dignified tone, stay in your homes, and do not display your beauty as in the days of ignorance. Observe prayer, give alms, and obey Allah and His Apostle. Members of the house of the Prophet! Allah only intends to rid you of your uncleanliness and to purify you completely. Women keep in mind the revelations of Allah and the words of wisdom which are recited in your houses. Benign is Allah; All-Aware." 33:32

These verses corroborated what Umar had said. When the Holy Prophet informed Umar of these verses he felt satisfied that God had ordered in the way he had desired. Turning to Umar the Holy Prophet said, "Umar, rejoice for once again Allah has spoken through your tongue."

When Gabriel Appeared In The Shape Of A Man

Umar stated that one day when he and some other companions were with God's Messenger, a man with very white clothing and very black hair came up. Sitting down beside the Holy Prophet leaning his knees against his, and placing his hands on his thighs he said, "Tell me Muhammad about Islam."

The Holy Prophet said, " Islam means that you should testify that there is no god but Allah; that Muhammad is God's Messenger; that you should observe the prayer, pay the Zakat, fast during Ramadan, and make the pilgrimage to the House of God, if you have the means".

The visitor said "You have spoken the truth. Now tell me about faith "

The Holy Prophet said, "It means that you should believe in Allah, His angels, His books, His Apostles, and the last day, and that you should believe in the decreeing both of good and evil."

The man said that that was true. He then asked, "Now tell me about doing good."

The Holy Prophet said, "It means that you should worship Allah as if you are seeing Him, and if you aye not seeing him (perceive) that He is in fact seeing you."

The man accepted the statement as correct. He next asked, "Now tell me about the Hour".

The Holy Prophet said, "The one who is asked about is no better informed than the one who is asking".

Thereupon the man said, "Then tell me about its signs".

The Holy Prophet replied, "The signs are that a maid servant should beget her mistress, and that you should see barefooted naked poor men and shepherds exulting themselves in buildings."

The visitor felt satisfied then he sought leave to depart and as soon as leave was given he disappeared Umar who was present wondered who was the visitor.

Turning to Umar, the Holy Prophet said, "Do you know who was the visitor?"

Umar replied that he did not know.

Thereupon the Holy Prophet said, "He was Gabriel, who came to you to teach your religion."

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Tidings Of Paradise

It is related by Abu Huraira that once he along with other companions including Abu Bakr and Umar were sitting with the Holy Prophet. The Holy Prophet rose from their midst and went to the garden of Ansar Banu Najjar.

The return of the Holy Prophet was delayed, and his companions felt anxious. Abu Huraira was the first to proceed to the garden of Banu Najjar. There he found no gate. He managed to go inside the garden through a drain.

Seeing him, the Holy Prophet said, "Abu Huraira what brings you here?"

Abu Huraira said, "You took long to return and we felt worried. So we have come after you".

Thereafter the Holy Prophet gave him his shoes and said, "Go carrying these shoes outside the garden, and whomsoever you meet who declares the article of faith with the sincerity of heart, give him the tidings of Paradise."

As Abu Huraira came out of the garden carrying the shoes of the Holy Prophet, the first person to meet him was Umar.

Umar said to Abu Huraira, "Why are you carrying the shoes of the Holy Prophet ?"

Abu Huraira said, "I am carrying these shoes under the command of the Holy Prophet. I have been commissioned to give the tidings of Paradise to whomsoever I meet, while carrying these shoes, who declares that he believes in the article of faith with sincerity of heart."

Umar felt angry. He handled Abu Huraira rather violently and said, "No such tidings are necessary. Abu Huraira go back."

As Abu Huraira went back to the Holy Prophet, he complained against Umar, and said that Umar had obstructed him in the performance of the mission that the Holy Prophet had entrusted to him.

In the meantime Umar also turned up. Seeing him, the Holy Prophet said, "Why did you behave rudely to Abu Huraira?"

Umar said "May my parents be a sacrifice to you Holy Prophet. The truth of the matter is that he intended to give the tidings of Paradise to all Muslims irrespective of their conduct. That would have been repugnant to the injunctions of Islam which makes admission to Paradise contingent by doing good. Holy Prophet, do not issue permits for the Paradise. Let the people do their duties. If they are assured of Paradise before hand there is the danger that they would relax in the performance of their obligations."

The Holy Prophet said, "Alright, let the Muslims perform their obligations."

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Umar As Adviser

During the Caliphate of the Abu Bakr, Umar was the principal Adviser of the Caliph.

A story is on record showing the great esteem and regard that Abu Bakr had for Umar and his opinion.

It is related that once Ayanayah bin Hassan and Aqrah bin Habas two tribal chiefs waited on Abu Bakr, and requested that an estate be awarded to them. They suggested that close to their settlement there was a rock waste land which produced nothing, and that that wasteland might be gifted to them so that by their efforts they might make it productive.

Abu Bakr consulted the people around him. They suggested that it was a good proposition for thereby the wasteland would become productive. Abu Bakr accordingly agreed to award the land in question to them. A document was drawn up. Umar was not present and Abu Bakr advised the grantees to get it witnessed by Umar.

The grantees thought that such witnessing by Umar was merely formal and that there would be no difficulty in obtaining his signature, on the document. The grantees went to Umar and requested him to affix his signatures to the document as it had been approved by Abu Bakr.

After reading the document, Umar returned it to the grantees saying that he could not be a party to the deed.

The grantees in a fit of anger went to Abu Bakr and reported what Umar had said.

Abu Bakr remained quiet. Thereupon the grantees turning to the Caliph said "Are you the Caliph, or is Umar the Caliph?"

Abu Bakr said "You may very well take Umar to be the Caliph".

Then Umar came to the Caliph. Abu Bakr enquired what was the reason for his refusal to sign the document.

Umar asked "Is the land which you have gifted your property or is it a trust with you on behalf of the Muslim community".

Abu Bakr said "It is not my personal property; as such it should be a trust on behalf of the Muslim community".

Umar said "If that is the position, how can you extinguish the trust by gifting it to A or B. They may take it on lease subject to terms, but it must remain the State property. "

Turning to the applicants, Abu Bakr said "Umar has spoken the truth. I cannot deviate from the law."

Turning to Umar, Abu Bakr said "I had already requested you to take over the office of the Caliph, but you thrust the burden on my shoulders. I may not be with you for long and ultimately this responsibility will have to be shouldered by you."

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Abu Bakr And Umar

Between the Holy Prophet and Abu Bakr, the latter was "The Second of the Two". A similar equation obtained between Abu Bakr and Umar. When Abu Bakr became the Caliph, Umar was decidedly the 'Second of the Two'. The attachment and friendship between the two was of an exceptional character. Each preferred the other to himself. After the death of the Holy Prophet, Abu Bakr wanted Umar to be the Caliph, and Umar took steps to have Abu Bakr elected as the Caliph. The Holy Prophet often came to the mosque flanked by Abu Bakr on one side, and Umar on the other.

Umar and Abu Bakr vied with each other in doing good. In this connection some stories have come down to us which highlight the equation between Abu Bakr and Umar.

In 633 AD. the Holy Prophet decided to lead an expedition, to Tabuk on the Syrian border. In order to finance the expedition, the Holy Prophet invited contributions and donations from his followers. Umar had then considerable money with him. He thought that that was the occasion when he might excel Abu Bakr in the doing of good. Umar went home and brought his donation. The Holy Prophet enquired of Umar as to what he had left behind for himself and his family. Umar stated that he had donated one half of his wealth in the name of Allah and had left one half for himself and his family. Then Abu Bakr came with his donation and the Holy Prophet put him the same question as to how much he had left for himself and his family.

Abu Bakr said that he had donated all that he had in the name of Allah, and that he had left Allah and His Prophet for himself and his family. This episode has formed the theme of one of the poems of Iqbal. The poem provides;

"For the moth the lamp and for the nightingale the flower;

For Sidiq, God and His Prophet alone suffice."

On that account Umar realized that it was difficult to excel Abu Bakr in the doing of good.

Abu Yala records from Ibn Masud that he said "I was in the mosque praying when there entered the Apostle of God and with him were Abu Bakr and Umar. He found me praying and said 'Ask and it shall be granted unto thee'. Then he said 'Whosoever wishes to read the Quran in a fresh and joyous manner let him read it with the reading of Ibn Masud' . Then I returned to my house and Abu Bakr came to me and gave me the good tidings regarding what the Holy Prophet had said. Then came Haarat Umar and he found Abu Bakr going forth having already been before him, and he said 'Verily Abu Bakr is the foremost in good'."

Even when Umar was not the Caliph, it was his practice to move about in Madina and help persons in distress.

In one of the suburbs of Madina there lived a blind old women who had no one to help her. Umar used to go in disguise to the house of the old woman, but was always surprised to find that some one else had anticipated him, and supplied the wants of the old lady.

Umar felt much distressed that in this noble task of helping a lady in distress his efforts were always frustrated by some other person. Umar felt curious as to who that person could be who beat him in the field of social service.

One day, Umar went to the house of the old woman earlier than usual and hid himself to watch as to who was the person who attended to the wants of the old woman.

Umar did not have to wait long for soon a man arrived who attended to the needs of the old woman, and this man was none other than the Caliph Abu Bakr.

Umar felt relieved that if in the matter of social service he had been beaten by any one, such person was the Caliph Abu Bakr who was decidedly superior to him.

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Amirul Muminin

When the Holy Prophet died, and Abu Bakr succeeded him he was called "Khalifa tul Rasul", i e. the representative of the Prophet.

When Abu Bakr died and Umar succeeded him he called himself 'Khalifa', but the question arose whose Khalifa or representative he was. It was pointed out that strictly speaking he was not the Khalifa of the Rasul. He was the Khalifa of the Khalifatul Rasul. Umar felt that this was a cumbersome title, for in that case, those who followed him would have to be designated by an endless chain of Khalifas.

Umar accordingly felt that the Head of the Muslim State should be known by a simpler title which should reflect the Islamic character of the State. Umar asked the people around him to ponder over the matter, and if they could think of some suitable title they should bring such title to his notice.

One day Labid bin Rabia and Adi bin Hatim came to Madina from Kufa. They alighted at the Prophet's mosque and there coming across Amr b. Al As asked him to announce their arrival to the Amir-ul-Muminin.

Amr b. Al As was struck by the novelty of the term 'Amir-ul-Muminin'. He asked Labid and Adi as to how they referred to Umar as 'Amir-ul-Muminin'. They said "We all Muslims are Momins and Umar is our Commander. He is thus Amir-ul-Muminin".

Amr b. Al As said "Wonderful You have hit upon a beautiful term. God bless You".

Amr b. Al As hastened to Umar end there said "Amir-ul-Muminin, two persons have come from Kufa, and they seek permission to see you".

Umar became curious at being addressed "Amirul-Muminin". He asked Amr b. al Aas as to how he had coined the term 'Amir-ul-Muminin'. Amr b. al-Acts said that the visitors from Kufa had used that term, and as he was attracted by the term he had used it.

Umar said "We were in search of some suitable term to signify the office I hold, and here is a term which is attractive". He asked Amr b. al Aas as to what he thought of the title.

Amr b. al Aas said "I am attracted by the term. It is God sent. We all are Muslims and you are our Amir. The term is very attractive and significant."

After Umar had seen the visitors from Kufa, he convened a meeting of his consultative assembly, and there the question was discussed whether he should adopt the title of 'Amir-ul-Muminin' for the office that he held. The Assembly approved the title.

Henceforward Umar came to be addressed in his official capacity as Amir-ul-Muminin.

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Umar's Allowance

Before becoming the Caliph Umar lived by trade. After assuming the Caliph he could no longer carry on charge as his business. He accordingly agreed to accept a daily allowance from the Baitul Mal. Different amounts of daily allowance were suggested by different people. Umar sought the advice of Ali as to the amount of the allowance he should accept. Ali suggested that he should take as much amount as might moderately suffice for an average Arab, neither too much, nor too little. Umar accepted this suggestion and a modest amount of allowance was settled for him. The exact amount of the allowance thus settled is, however, not reported in any history.

Later on some companions including Ali, Usman, Zubair, and Talhah thought of increasing the allowance of Umar as it was not sufficient to meet the minimum requirements of Umar. These companions could not have the courage to broach this subject to Umar direct. They accordingly approached Hafsa the daughter of Umar, and asked her to ascertain Umar's reaction to the proposal.

When Hafsa talked about the matter to Umar, he became angry and wanted to know who were the persons who had made that suggestion. Hafsa said that before she could tell who were the persons concerned she wanted his reaction to the proposal.

Thereupon Umar wanted Hafsa to tell what was the Holy Prophet's best dress in her house. She said that it was a pair of clothes of red color which the Holy Prophet wore on Fridays or when receiving envoys.

Umar then asked what was the best of food that the Holy Prophet took. She said that the Holy Prophet's food was simple barley bread. Umar next asked as to what was the best bedding that the Holy Prophet ever used. She said that it was a piece of thick cloth. In summer it was spread in four layers and in winter in two, half he spread underneath, and with the other half he covered himself.

Thereupon Umar said:

"Hafsa, go and tell the people who have deputed you that the Holy Prophet has set a standard by his personal example. I must follow him. My case and that of the Holy Prophet and Abu Bakr is like the case of three men traveling on the same road. The first man started with a provision and reached the goal. The second followed the first and joined him. Now the third is on his way. If he follows their way he will also join them, otherwise he can never reach them."

When Hafsah told of Umar's reaction to the proposal to the companions who had deputed her they said: "May God bless Umar. He excels all of us in the matter of virtue."

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Umar And The Holy Quran

The Holy Quran was revealed to the Holy Prophet in parts from time to time spread over a period of 23 years. Whenever the Holy Prophet received the revelation. he would dictate it to one of his Katibs who would record it on some piece of leather, date skin, or even bones and stones.

The principal scribe of the Holy Prophet was Zaid bin Thabit. Many companions committed the entire Quran to memory and these 'Huffaz' could recite the entire Quran any time. The Holy Prophet kept all the pieces of leather, date skins another materials on which the verses of the Holy Quran had been written in his custody.

During the lifetime of the Holy Prophet, revelation was a continuous process, and there was no occasion for giving them the form of a book. After the death of the Holy Prophet, the process of revelation came to close, and now the need of some sort of compilation to preserve the Word of God was felt.

In the battle of Yamama, most of the Companions who had learnt the Holy Quran by heart were martyred. Umar was the first to feel that if those who had committed the Holy Quran to memory were dead, there was the danger that there would be none left who could be relied upon as the repository of the Quran. There was also the danger that with the lapse of time there might be some interpolations in the text inadvertently or even deliberately.

Umar suggested to the Caliph Abu Bakr that the Holy Quran should be suitably compiled under the authority of the State Abu Bakr was reluctant to undertake the project. His plea was that as the Holy Prophet had not felt the necessity for such a compilation, it did not behoove him as the successor to the Prophet to take any initiative in the matter.

Umar, however, continued to press his point. Umar argued that during the lifetime of the Holy Prophet the process of revelation was continuous, and as the Holy Prophet himself was the repository of all revelations, there was no occasion for such a compilation. After the death of the Holy Prophet, the position had changed, and unless the Holy Quran was compiled, there was the danger that the Quran might be lost. In the absence of an authentic text, there was also the danger that some unscrupulous persons might add to or vary the text to suit their interests. The argument appealed to Abu Bakr, and when other prominent Muslims were consulted, they also endorsed the views of Umar. Abu Bakr accordingly undertook the project for the compilation of the Holy Quran.

Zaid b. Thabit was commissioned by Abu Bakr to collect all the verses of the Holy Quran and compile them in a book form.

Zaid's immediate reaction to the proposal was that if he had been asked to remove a mountain from its original site, and place it elsewhere, he would have considered such a task easier than the task of collecting the Holy Quran. Abu Bakr and Umar appreciated the gravity of the problem, but observed that as the Word of God had to be preserved for the guidance of the coming generations, the task had to be undertaken whatever the odds. Zaid thereupon set to the task of collecting the verses.

A proclamation was made that whosoever had learnt any portion of the Quran from the Holy Prophet should produce such portion. Two witnesses had to be produced in each case to establish the genuineness of the verse. When all the verses had been collected a Committee was set up of which Umar was a member. This Committee supervised the compilation of the Holy Quran. Sad b. al As dictated, and Zaid bin Thabit wrote the Holy Quran. These was checked by the members of the Committee including Umar.

When the work was completed it was further checked by Abu Bakr, and the finally approved copy was kept by Abu Bakr in his personal custody. The sacred compilation was given the name of 'Mashaf'.

During his Caliphate, Umar took steps to ensure that the teaching of the Holy Quran was spread extensively, and that a large number of persons learnt the text by heart so that there could be no possibility of any corruption in the text.

Under the orders of Umar, hundreds of schools were opened throughout the length and breadth of the Islamic world for the teaching of the Holy Quran. Highly qualified teachers were appointed for the purpose, and they were given good salaries.

Such Companions who had learnt the Holy Quran by heart were sent to distant places to teach the Holy Quran. Muadh b. Jabal; Ibada b al Samit; and Abu Darda were prominent companions who knew the Holy Quran by heart. They were sent to Syria where Ibada headed the school at Hims: Abu Darda at Damascus; and Muadh at Jerusalem. It is related that Abu Darda held his classes in the Jamia Masjid at Damascus and the enrolment in his class was 1600.

Umar took pains in promoting and popularizing the study of the Holy Quran. All the Muslims were required to learn at least five Suras by heart. Special stipends were granted for the learning of the Holy Quran. In his instructions to the Army, Umar exhorted the men to read and memories the Holy Quran.

Umar was very particular about the use of correct vowels and the correct pronunciation of the words in the Holy Quran. In his instructions to the teachers of the Holy Quran, Umar said:

"Teach them the vowels of the Quran, as you teach its learning by heart."

Umar also instructed that along with the teaching of the Holy Quran, the study of the Arabic language and literature should be made compulsory so that the readers of the Holy Quran should themselves be able to distinguish between right and wrong vowels.

Umar also laid down that no one who was not versed in Arabic lexicology should be permitted to teach the Holy Quran.

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Umar And Mosques

As the Islamic dominions extended progressively, Umar ordered that mosques should be built in all conquered territories.

In the newly founded cities of Kufa and Basra, Jami Masjids were built in the center of the city and smaller mosques were built in each tribal quarter.

In the case of smaller towns in Iraq and Syria, a mosque was required to be constructed in each town. According to one account as many as 4000 mosques were constructed during the caliphate of Umar.

Umar had the sacred mosque at Kaaba extended. In 739 AD Umar purchased the surrounding houses at state expense. These were demolished, and the area under them was included in the mosque. Heretofore there was no wall round the mosque. Umar had a wall constructed for the first time. Heretofore the mosques were not lit. Umar provided lights for the mosques for the first time.

Formerly the cover of the Kaaba was of ordinary cloth. Umar had the cover made of a superior and finer cloth manufactured in Egypt.

The bounds of the Haram, the sanctuary of the Kaaba extended to three miles in one direction, and seven to nine miles in other directions. The boundaries were not defined, and there was the risk of this area being encroached upon. Umar had the area surveyed, and the boundaries were demarcated. Stone pillars called Ansab were fixed to mark the boundaries.

Umar extended the Prophet's Mosque at Madina as well. In 739 AD, the same year as the Kaaba was extended, Umar purchased the houses that surrounded the Masjid i-Nabvi. After demolishing them, the area was utilized for the extension of the mosque.

Abbas whose house also surrounded the mosque refused to sell his house. He sued the state in the Court of the Qazi Ubayy b. Kab. The Court gave its verdict against the state, and held that the property could not be acquired compulsorily. Umar accepted the verdict of the Court. Thereupon Abbas voluntarily gifted his house for the extension of the mosque. Umar accepted the gift gratefully, and provided alternative accommodation to Abbas.

As a result of extension the length of the mosque rose from 100 to 140 yards while its width rose from 60 to 80 yards.

Umar was the first to provide lights for Masjid-i-Nabvi. Umar also made arrangements for the burning of the incense in the mosque. The floor of the mosque was paved and covered with mats.

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Umar And Drinking

Drinking was very common among the Quraish. Some accounts say that during the days of ignorance even Umar was a wine bibbler. When Umar became a Muslim, he never touched wine. Umar was a great thinker. He thought that as under the influence of drink one becomes oblivious of his duties and responsibilities, drink must be prohibited by an injunction from God. Umar often talked to the Holy Prophet on the subject, and prayed for an injunction to enforce prohibition.

At Madina the following verse was revealed to the Holy prophet:

"They ask you about wine and games of chance. Say 'They lead to great sin, and have some use for men. But the sin inherent in them exceeds their usefulness." (2: 219)

The Holy Prophet informed Umar of this revelation. Umar said: 'Holy Prophet. This is not enough, pray to God for a specific injunction."

Some time later came another revelation, namely:

"Believers! wine, games of chance, idols, and diving arrows are abominations which are the handiwork of the Devil. Avoid them so that you may prosper." (5: 90)

When Umar was informed of this revelation, he said: "Holy Prophet; this is a negative provision. Pray to God to give some positive injunction."

Then another verse was revealed which provided:

"The Devil intends that by means of wine, games of chance, he should provoke enmity and hatred among you; and stop you from remembering Allah and saying your prayers. Will you not keep them away from them?" (5: 91)

This verse provided the necessary sanction for the prohibition of drinking. In spite of this injunction many Muslims continued to indulge in drinking.

When Umar became the Caliph, and the Muslim conquests extended east and west, bringing prosperity to the Muslims, Umar felt that in order to safeguard the purity of faith some hard and fast policy about drinking should be laid down. While the Holy Qur'an provided specific punishments for some offences, no penalty was specified in the case of drinking. That made some of the wine bibblers take the plea that if God intended prohibition, the penalty for the offence would have been prescribed.

Umar convened a meeting of his Consultative Assembly to consider the question. The first question that was taken up for consideration was: whether the drinking of wine was lawful or unlawful. The verdict was that it was unlawful.

The next question was: if it was unlawful what should be the penalty therefore. Umar agreed that no penalty in this behalf had been laid down in the Holy Quran, but he held that a penalty therefore could be laid down on the basis of analogy keeping in view the penalty provided for offences of kindred character.

Ali argued that the offence of drinking was of the same species as calumny for under the influence of drink one was apt to say many things which he should not have otherwise said. In the case of calumny the Holy Quran provided punishment as follows:

"Give eighty lashes to each one,

Of those who accuse honorable women;

But do not support their accusation with four witnesses.

Do not accept their testimony,

For it is they who break the law."

Ali advised that for drinking the same penalty i. e. eighty lashes should be provided.

This advice was accepted by Umar. Umar issued orders to all concerned to the following effect:

"Drinking is banned under the Holy Quran. If any Muslim drinks and pleads that this was lawful then cut off his head for what he says is a violation of the Holy Word. If he says that it is unlawful but that he fell into error then give him eighty lashes publicly."

These instructions were enforced vigorously, and the Muslim society was practically rid of the evil of drinking.

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