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Islam Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided." Holy Qur'an 16:125 |
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#331
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Zayd ibn Aslam said, 'Umar went out at night to observe the people and saw a lamp in a house where an old woman was teasing some wool, saying:
"The prayer of the good be upon Muhammad, may the blessed bless him! I was standing in tears before dawn. If only I knew,when death gives us different forms, Whether the Abode will join me to my beloved!" She meant the Prophet. 'Umar sat down in tears. Reference ►al-zuhad Page 362-363. |
#332
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ten years after H. Umar passed away, he came in the dream of his son H. Abdullah Ibn Umar (RA). He asked his father
“How goeseth O father?” Wiping the sweat of his brow Umar (RA) commented, “I have just completed the questions of the Malaaika with regards to my tenure of Khilafat and settled the accounts. I still have to answer for the remainder of civilian life” and yet this was one of the 10 Sahaba who was bestowed with good news Yaani ‘ASHRA – MUBASH SHAREEN’. The same Khalifa who used to roam the streets of Madina al Munawwara at night, crying, YA LAB BAIKA, YA LAB BAIKA
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#333
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during the Khutbah of Salaatul Juma, H. Umar (RA) stood up on the mimber and said,
“ IS MA OO WA ATI OO! O people listen to what I have to say and obey me! H. Salman Farsi (RA) a very notable Sahaba stood up and decided to challenge H. Umar (RA) saying, “LA NASMAOO WA LAA NU TEOO! We will not listen and not obey. Why asked H. Umar (RA). H. Salman (RA) replied, “You are a tall person and your JALAABA is made up of 2 sheets or TARAF QUMAASH. However, the quota of sheet that was distributed from the Bait ul maal, upon your own decree was 1 Chader each! So until you account for the extra sheet which you are wearing in the form of JALAABA, we will neither listen or obey you. H. Umar (RA) announced that his son H. Abdullah Ibn Umar (RA) be brought forward. H. Umar (RA) said inform the people where I got this extra sheet from. H. Abdullah (RA) duly came forward and testified before the whole Majlis that “I was given 1 chader from the Bait ul Maal which I gave to my father as my father is quite tall and could not make a shirt from 1 chader
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#334
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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.
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#335
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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.’" 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.
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#336
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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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#337
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The Great farooq
It is in line with Allah words in surah al-Ahzab verse 72 which means: "Verily, We did offer the trust [of reason and volition] to the heavens, and the earth, and the mountains: but they refused to bear it because they were afraid of it. Yet man took it up - for, verily, he has always been prone to be most wicked, most foolish." In Tafsir Ibn Kathir, an opinion from Ibn Abbas, when Adam was bestowed with the trust and after he was willing to accept it, Allah explained the meaning of trust is something when it is realized then the person will be rewarded and if it is ignored, the person will be punished. Umar did all that because he felt responsible for the condition of the poor and the oppressed. At the same time, he didn’t hesitate to punish those who are not willing to follow their religious obligation. He doesn’t discriminate in anything related to Allah’s rights. Once there was a report arrived to him that the son of Egypt governor who was appointed by him, Amru bin al-‘As r.a. had beaten his opponent who’d beaten him in horse racing. His reason is he is ibn al-akramin (son of an honourable people) while the Qibti is just a commoner. Saiyidina Umar r.a. invited the both of them who are involved, and after confirming the truth regarding the tragedy, then he order the Qibti to punish the governor son for what he did. In addition, Amru was also whipped by Umar r.a. while he said a very magnificent piece of words : “Since when you can turn people into your slaves when their mothers had given birth to them in a free state?”
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#338
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The Virtues of Umar bin al-Khattab
Abu Hurayrah [ra] reports, ‘While we were sitting with the Messenger of Allah [s], he said, “While asleep, I saw myself in Paradise, and lo, there was a woman performing her ablution by the side of a palace. And I asked, ‘Whose is this palace?’ They answered, ‘Umar’s.’”’ [al-Bukhari] Once, Allah’s Messenger [s] said to Umar [ra], ‘O Ibn al-Khattab! By Him in Whose Hand is my soul! If Satan would encounter you in some way, he would certainly take a way different from yours.’ [al-Bukhari] Allah’s Messenger [s] Gave Umar the Title of al-Fārūq. Until Umar’s conversion, the Muslims could not hold their Prayers in public. Now, after the arrival of Umar into the fold of Islam, they held their Prayers in the courtyard of the Ka’bah. [1] Entering Arqam’s house, Umar found the Prophet [s] and his Companions, including Hamzah and Abu Bakr, still reciting and studying the Qur'aan privately, lest the Quraysh harm them. But the outspoken and lively Umar did not find secrecy and timidity to his liking. He did not rest content until he had persuaded Allah’s Messenger [s] and his Companions to appear in public and declare their Faith and its commands before everybody. So the Muslims formed up into two columns: Hamzah headed one and Umar, the newcomer, headed the other. It was the first public presentation in history. The efforts of this presentation were outstanding. The Quraysh were overawed by the bold attitude of the small company of believers. It was because of the great role he played in the success of Islam that Allah’s Messenger [s] gave him the title of al-Fārūq, or the Distinguisher: the one who distinguishes between truth and falsehood. Umar participated in all of the battles of the Prophet [s]. He succeeded Abu Bakr as Caliph. He led the defeat of the Persian and the Roman empires, extended the rule of Islam from Iran to Egypt. During his ten-and-a-half-year Caliphate, Iraq, Egypt, and all the Arabian Peninsula were added to the dominion of Islam, and about twelve thousand mosques were built. He is known for his profound knowledge of the Qur'aan and the Sunnah, and for creative insight into the Islamic Law. He has related 530 Hadith from the Prophet [s]. Once, Allah’s Messenger [s] said of him, ‘There were, among the Bani Isrāil before you, men who were inspired without being Prophets; and if there is any one of them in my community, it is Umar.’ [al-Bukhari] Allah had put truth on the tongue of Umar and into his heart. He laid the institutions of the new government and society. It was Umar who established the Public Treasury and offices of accounts. It was Umar who regulated the Islamic Calendar. He introduced for this purpose the Islamic Year, commencing with the new moon of the first month – al-Muharram – of the year in which the Prophet [s] emigrated from Makkah. Hence, the Islamic Year was named al-Hijrah or the Era of Emigration.
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#339
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Caliph Umar's glorious role in early critical years
By Prof Ziauddin Ahmad Hazrat Umar, the second Caliph, was an ideal and exemplary Muslim Ruler who discharged his duties remarkably setting a model and mould for an Islamic state. His policies and precepts were based on the principles and teachings of the Quran and Sunnah. All the pious Caliphs had a Consultative Assembly, called the Majlis-i-Shura, composed of some able and learned companions, who were consulted in all important affairs of the administration. During the reign of Hazrat Umar there were two such consultative bodies. One was a general assembly which was convened by making a general announcement and where only affairs of national importance were discussed. For the conduct of daily business, there was a separate committee on a smaller scale. Even matters in respect of appointment and dismissal of public servants were brought before this working committee. In addition to the deputies from the capital, even the representatives from the outlying parts of the empire were invited to these deliberations. Non-Muslims were also allowed to participate. For example, in connection with the management of Mesopotamia, the native Parsi chiefs were consulted. This principle was even extended down to the general public who were consulted in certain matters. Every citizen of the State of Islam enjoyed the right to give his opinion and was perfectly free to do so. No one was above law. Even the Caliphs were questioned by the common man. There was a Public treasury (Bait-al-Mal) in which the revenue of the State derived from different sources, was deposited. Abdullah-bin-Arqam was appointed the Chief Officer of this department. He was directed to increase the production, and the welfare of the peasantry and people at large. Revenues were realised according to planned assessment, therefore agriculture flourished immensely. The revenue from land was Kharaj, i.e. one-fifth of the produce of land; (2) Ushr, one-tenth of the produce of land; (3) Zakat, two and half per cent of the wealth; (4) Jizya, (military tax paid by non-Muslims), but the poor, the sick and the crippled, women, children, the aged and priests and monks were exempted; (5) Ghanimah or Khums one-fifth of the war booty; (6) Ushoor i.e. import duty of 10 per cent on the traders and businessmen. From the Public Treasury expenditure was made for the welfare of the people as well as for the poor and needy. The weak and disabled were granted allowances, and in this there was no distinction of Muslim or Non-Muslim. The system of old-age pension now prevailing in many countries of the West, was first introduced by Hazrat Umar. For wayfarers, large rest houses were made in all big centres. Children without guardians were brought up at the expense of the State. During the famine days, the Caliph worked day and night to render succour to the starving people. To ascertain the weal and woe of his people, he used to go out in the night and visit various places. During the 30 years that the Republic lasted, the policy derived its character chiefly from Hazrat Umar. To regulate the receipt and expenditure of the revenue, the Caliph established the department of finance under the name of the Diwan. The expenses were on civil administration, the army, the navy and the common people. In the Diwan a register containing the names of Arab and non-Arab allowance-holders was maintained and no favour was shown to any one. From public revenues the canals for irrigation purposes were built. During Hazrat Umar's reign a canal was made which joined the Nile to the Red Sea. This canal facilitated transport of grains from Egypt to Hejaz. Other famous canals were canal of Abu Musa, Canal of Maaqal and canal of Sa'ad, which solved the irrigation problems. For smooth running of the State the Empire was divided into fourteen provinces, each governed by a Wali. The provinces were Makkah, Madinah, Syria, Basra, Kufa, Egypt, Algiers, Palestine, Khorasan, Azarbaijan, Faras, Yemen, Najd and Bahrain. The provinces were sub-divided into districts and each district had its Amils i.e. Revenue Collector and Qazi (Judge). They worked under the jurisdiction of the provincial Governor. The duties of the Governor and the officers were clearly defined so that they should not misuse their powers. Before appointment the Governor and officers had to submit an account of their wealth and properties, and at the time of retirement their accounts were verified and if it was found that any excess had come to them, those additional riches were confiscated. The Qazis were directed to decide cases according to the Quran and Sunnah, Ijma (consensus of opinion) qiyas and Ijtehad. But this privilege was given to most learned and honest Fuqaha (jurists). For helping the citizens and giving them free legal advice, a department of Ifta was established by Hazrat Umar which has no parallel in the history of modern world. The most eminent persons were appointed for advice and help, namely, Hazrat Ali, Hazrat Usman, Ma'az ibn Jabal, Abdur Rehman bin Auf, Ubayya bin Ka'ab, Zaib bin Thabit, Abu Huraira and others. Caliph Omar fully organised the army by 15 A.H. which was composed of infantry, cavalry, and archers. The army was broadly divided into standing and reserve. The regular one, ready for defence of the State and borders; the reserves were called during the time of war. Intelligence and communication were also developed. Hazrat Umar laid great stress on knowledge and learning and made education compulsory both for boys and girls. A number of schools were built in cities and towns for public instruction. Such distinguished companions as Abu Ayyub, Abu Durda and Ubaida were deputed to Syria for the purpose of organising Islamic education in that country. They spent sometime in Hims, Damascus and Palestine and popularised Quranic teaching in those places. Prof. Philip K. Hitti in the History of the Arabs writes; Umar, who was of towering height, strong physique, continued, at least for some time after becoming Caliph, to support himself by trade and lived throughout his life in a style as unostentatious as that of a Bedouin Sheikh. In fact Umar whose name according to Muslim tradition is the greatest in early Islam has been idolized by Muslim writers for his piety, justice and patriarchal simplicity and treated as the personification of all the virtues a Caliph ought to possess. His irreproachable character became an exemplar for all conscientious successors to follow. The glorious period of 10 years, six months and four days of Hazrat Umar's Caliphate came to an end with his martyrdom at the hands of an assassin, Abu Lu'lu (Feroz) an Iranian slave on first Muharram, 24 A.H. (Saturday, Nov. 6, 644 AD).
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#340
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Hazrat Umar (RA) cried
One day Umar ibn al-Khattab came into the house of the Prophet (sallallahu-alayhi-wasallam) to find him lying on a simple mattress which left its marks on his body. There was very little else to be found in the room other than a few meagre articles. Seeing this stark austerity, Hazrat Umar started to sob. 'Why are you crying, O Umar', said the Prophet. 'I thought of Caesar and Chosroes sitting on thrones of gold, wearing silk. And you are the messenger of God, yet here you are sitting on this simple mattress.' 'O Umar', said the Prophet, 'are you not satisfied that they have this world and we have the next?'
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