[B][SIZE="3"][COLOR="Magenta"]A few stories about Umar ibn Al-Khattab
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[B]Abu al-Ashhab said, “Umar passed by a garbage dump and stopped there, and it was as if his companions were bothered by it [the smell]. He said, “This is this world of yours which you are so eager for and you weep over”.

Allah said: “You received your good things in the life of the world…” (46:20) Umar said: “I thought about the matter, and I realized that if I wanted this world, that I would damage my prospects in the Hereafter, and if I wanted the Hereafter that I would damage my prospects in this world. And, if this is the case, I would rather my prospects be damaged in this transient world”

When Umar (may Allah be pleased with him) saw a person at the slaughter house buying meat enough for two days he said: “Why don’t you do without for the sake of your neighbor and cousin?”

A letter From Umar ibn al-Khattab to so and so. Peace be upon you. I praise Allah beside Whom there is no other god. In the Name of Allah, the most Gracious, the most Merciful. “Ha. Mim. The revelation of this Book is from Allah, Exalted in Power, Full of Knowledge. Who forgives sin, accepts repentance, is strict in punishment, and hath a long reach (in all things). there is no god but He: to Him is the final goal.” (40:1-3) Umar sealed the letter and gave it to a messenger, who was going to deliver the message to a person who began to drink alcohol. The messenger of this letter was directed by Umar (may Allah be pleased with him) to be give the letter only when the recipient was sober. Umar commanded those who were with him in Madinah to pray for the person in question. When the letter reached the person he read it and said: “My Lord has promised to forgive me, and has warned me of His punishment.” He repeated this until he began to weep. From this day he gave up alcohol and stayed away from it. Umar (may Allah be pleased with him) heard of this person’s reaction to his letter and he said, “This is what you should do. If you see that one of you has slipped, correct him, pray for him and do not help the Shaytan against him.”

Hadrat Umar was the most just ruler in the Islamic History. All the citizens, including the Caliph himself, were equal before law. Once he appeared before a court at Medina to clarify his position against a complaint. The Qadi (Judge) wanted to stand in his honour, but he did not allow him to do so, so that there would be no distinction between him and an ordinary person before Law. Courts were completely independent and free to give its verdict on any matter that was presented before them even if it was against state or khalifah. The government couldn’t interfere in their decisions. He was really the founder of modern democratic system.


Besides, Hazrat Umer, by temperament, was a hard taskmaster, and was very strict and uncompromising in matters of justice and accountability. But, his kind of leader was the need of the day. Hazrat Abu Bakr was very right when during the last days of his life, he said about Hazrat Umer. “Umer has been strict because I was soft. The burden of the State affairs will soften him out”. Hazrat Talha on hearing that Hazrat Umer was to become the Caliph, had come running to Hazrat Abu Bakr with this concern, “ In your presence, Umer treated us so. How will he treat us when you are gone and he becomes the Caliph? Now that you are about to meet God; think how you will explain this to Him”. Hazrat Abu Bakr replied, “I’ll tell God. For Your people, I have appointed one who has been the best”.

Once Hazrat Umer fell ill. It was suggested that he be given honey as a cure, and there was no honey at his home. A good stock of it, however, was there in the Bait-ul-Maal. Hazrat Umer sough the permission of the people in Masjid-i-Nabvi if he could take a little bit of honey from there. One express purpose behind seeking this open permission was to let the people know what little rights the caliph had in the use of public money.

Once the first lady, Um-e- Kulsum, sent some perfume vials as a gift to the women of Kaiser of Rome. They, out of goodwill, returned the bottles of perfume, but filled with precious jewels. Hazrat Umer heard about the exchange. He ordered confiscation of the jewels, stating, “Perfume was yours, but the messenger used in the process was a government employee”. He ordered that the jewels be deposited in Baitul Maal, and his wife be compensated for the actual value of the perfume.[/B]

[B][SIZE="3"][COLOR="Magenta"]Omar - the majestic leader, statesman, reformer and warrior[/COLOR][/SIZE][/B]

[B]In the annals of mankind, Omar bin Al-Khattab (r.a.) occupies a unique position. Human history is studded with the names and exploits of great conquerors, empire-builders, administrators, and statesmen, but Omar (r.a) is the greatest of them all. During the short space of ten years, Omar (r.a) succeeded in building the largest empire in history. Under his leadership the Muslims emerged from the deserts of Arabia, overthrew the empire of Persia in the east and shattered the empire of Byzantium in the west.

Sayidduna Omar (r.a.) set standards of republican and democratic behaviour which have not been surpassed so far. He was the Head of the largest State in the world, and yet he lived the life of a common man. Of simple habits, austere and frugal, he was always accessible to the meanest of his subject, and yet he was cause of terror for the wrong doer. He would wander about at night to enquire into the condition of the people without any guard or escort. He did not live in any palace, and yet the rulers of the day trembled at the very mention of his name.

The greatness of Sayidduna Omar was acknowledged by the Holy Prophet of Islam (saw) when he said that if there were to be any Prophet after him it would have been Omar bin Al-Khattab (r.a.). Verily Sayidduna Omar (r.a.) was not a prophet, but he did things which a prophet would have done.

Sayidduna Omar (r.a.) is one of those extraordinary personalities who made history. His brilliant conquests, his benevolent administration, his far-reaching reforms, and the integrity of his sterling character mark him as one of the greatest men of all times.

In view of the greatness of Omar bin Al-Khattab (r.a.) no apology is needed for writing his life story . By undertaking such an exercise we hardly add anything to the greatness of the great man; by recounting some of the prominent features of his greatness we merely seek to inspire ourselves and make our lives sublime. *[/B]

[B][SIZE="3"][COLOR="Magenta"]The GREATEST CONQUERER
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[SIZE="2"][B]A study of the military operation would reveal the factors which were responsible for the sweeping victories of Muslims in such a short period. During the reign of the second Caliph, Muslims ruled over an area of 22530 square miles which included Syria, Egypt, Iraq, Persia, Kurdistan, Armenia, Azerbaijan, Kerman, Mekran and part of Baluchistan. A handful of ill-equipped and unskilled Muslims had overthrown two of the mightiest Empires of the world. The teachings of the Holy Prophet of Islam had infused a new spirit in the adherents (supporters) of the new faith, who fought simply for the sake of Allah. The wise policy followed by the second Caliph of Islam in the selection of his generals and his liberal terms offered to the conquered races were instrumental (influential) in the lightning victories won by the Muslims. Hazrat Umar was a great military strategist; he issued detailed instructions regarding the conduct of operations. A study of the history of Tabari would reveal that Farooq-the great, sitting thousands of miles away, guided his armies on the battle fronts and controlled their movements. The great caliph laid sharp stress on the moral side of the conquests by offering liberal terms to the conquered races and by granting them all sorts of privileges whichare denied to the conquered races even in this advanced modern age. This greatly helped in winning the hearts of the people, which ultimately paved the way for the consolidation of the conquered countries and their efficient administration. He had strictly forbidden his soldiers not to kill the weak and damage the shrines and places of worship. A treaty once concluded would be observed in letter and spirit. Contrary to the repression and ferocity of great conquerors like Alexander, Caesar, Tamerlane, Changiz Khan and Halaqu, Hazrat Umar’s conquests were both physical as well as spiritual. When Alexander conquered Sur, a city of Syria he ordered a general massacre and hanged one thousand respectable citizens on the city walls. Similarly, when he conquered Astakher, a city of Persia, he beheaded its entire male population. Tyrants like Changiz, Tamerlane and Halaqu were even more ferocious, hence, their vast Empire crushed to pieces after their death. But the conquest of the second Caliph of Islam was of a different nature. His wise policy and efficient administration
added to the consolidation of his Empire in such a way that even today after a lapse of 1400 years,the countries conquered by him are still in Muslim hands. Thus Hazrat Farooq is in a sense the greatest conqueror the world has produced[/B][/SIZE]

[SIZE="3"][B]JIS SE JIGAR I LALA ME THANDAK HO WHO SHABNAM
DARYAON KE DIL JIS SE DAHEL JAEN WHO TOOFAN[/B][/SIZE]


[B][SIZE="3"][COLOR="Magenta"]LIKE THE DEW WHICH COOLS THE HEART OF LILY AND
LIKE THE STORM WHICH SHAKES THE HEART OF RIVERS [/COLOR][/SIZE][/B]

[B][SIZE="3"][U][COLOR="Magenta"]Hazrat Umar Bin Khitab (RA)[/COLOR][/U][/SIZE][/B]
[B][I][SIZE="3"]
People say; Good leadership is like prized perfume. Its very first scented waft announces its presence with astonishing freshness. Bad leadership like skunk just stinks.[/SIZE][/I][/B]

[B]Democracy is not a separate ideology from Islam. In fact democracy is very much there in Islam. There is no concept of dictatorship, popism (mullaiyat) and totalitarianism in Islam. Islam doesn’t believe in any kind of Monarchy and Oligarchy. When we analyze what democracy is we come to the conclusion that it is nothing but the sense of Responsibility and Accountability. The absolute system of governing, which Islam presents totally based upon three golden fundamentals i.e. Consultation, Responsibility and Accountability. The political system of Islam totally depends upon Shooraiat (consultation). The significance of consultation in governance proves by this that a complete surah in Quran is named “Al-shoorah” (consultation).

The nectar of good governance and effective administration is enshrined in its leadership’s personal integrity and self-accountability; in justice for all, and in people’s freedom to speak out. The American Constitution prides itself for incorporating in its preamble the five basic responsibilities of the government – justice for all; ensuring domestic tranquility; providing for common defense; promoting general welfare and lastly, securing the blessings of liberty to people and to their posterity.

Hazrat Umer in the 7 th century extolled and applied these principles – already available to him through Islam – in letter and spirit, and without any exceptions during his reign.

“No man is above the law and no man below it; nor do we ask any man’s permission when we require him to obey it. Obedience to the law is demanded as a right; not asked as a favor”.

-Theodore Roosevelt (1858-1919)

“Hazrat Umer (R.A) was courageous, unselfish, and passionately committed to the ideals of justice and equity which had been so lacking in the Meccan polity.” – Karen Armstrong, “Muhammad: A Prophet for Our Time’, pg185

Hazrat Umer, by all accounts, was an “energetic and brilliant” man. He can, of course, be called the forerunner of any, “visionary modern state”, in the comity of 192 countries of the world, in which people are prosperous and safe, are treated equally by the law of the state, irrespective of their social or financial status; are habitually law-abiding, and fair in their dealings, are literate and tolerant, and above all, are thoroughly charitable and honest. He, during his tenure of ten years, six months and four days, not only accomplished these ideals in some very difficult times, but also lived to see people willingly live by them.

As described in connection with the life of Hadrat Abu-Bakr, during his illness he consulted the “Shura” about the next “Khalifah” and then gave his decision in favour of Hadrat Umar (R.A.) who took the charge of Caliphate after the death of Hadrat Abu Bakr (R.A.) His caliphate marked the “Golden Age” of Islam.

He was a very pious Muslim. His success lay in two things-fear of Allah and his love for the Holy Prophet (PBUH). He never used even oil from the Bait-ul-Mal (Public Treasury) to burn a lamp at night for his personal needs. Whenever he finished the official work he put off the lamp. He used to patrol in the city at night to find out the needs and requirements, and conditions of the people. He did not hesitate to take his wife to work as a midwife for a poor woman. The salary he got from the Bait-ul-Mal was so low that it was hardly enough for him and his family’s needs. When some of the eminent Muslims requested him to increase the amount he, said, “The Holy Prophet (Sallallahu ‘alaihi wa Sallam) has left a standard by his personal example. I must follow him”.

Hadrat Umar was the most just ruler in the Islamic History. All the citizens, including the Caliph himself, were equal before law. Once he appeared before a court at Medina to clarify his position against a complaint. The Qadi (Judge) wanted to stand in his honour, but he did not allow him to do so, so that there would be no distinction between him and an ordinary person before Law. Courts were completely independent and free to give its verdict on any matter that was presented before them even if it was against state or khalifah. The government couldn’t interfere in their decisions. He was really the founder of modern democratic system.

As far as Khalifa is concerned, he had no right and power to forgive or condone those who were prosecuted and convicted by the courts. There was complete supremacy and rule oflaw. They were all equal in the eyes of law whether they were rich or poor, ruler or labourer. Nothing was hidden from anyone regarding matters or policies relating to Government and state.

Khalifa used to tell participants in Jummah prayer in mosque about important issues. Every citizen could enquire about any thing. Democracy was ruling in its best shape. Khalifa was held responsible and was subject to answer to his people. History is full of different examples that how Khalifa consulted Majlis-e-Shoorah on different issues and how sahabah reacted, criticised and gave their opinions.

Hazrat Umar (RA) had given such type of general freedom of criticism and expression to the people on his actions and orders that an ordinary person didn’t hesitate or reluctant to criticise or object on khalifa itself.

Once a person said to Hazrat Umar (RA) many times: “O’Umar, be afraid of Allah”. A person amongst the audience tried to stop that person. Hazrat Umar (RA) said, “No, let him say. If those people will not say anything to me then what is the use of those?

Besides, Hazrat Umer, by temperament, was a hard taskmaster, and was very strict and uncompromising in matters of justice and accountability. But, his kind of leader was the need of the day. Hazrat Abu Bakr was very right when during the last days of his life, he said about Hazrat Umer. “Umer has been strict because I was soft. The burden of the State affairs will soften him out”. Hazrat Talha on hearing that Hazrat Umer was to become the Caliph, had come running to Hazrat Abu Bakr with this concern, “ In your presence, Umer treated us so. How will he treat us when you are gone and he becomes the Caliph? Now that you are about to meet God; think how you will explain this to Him”. Hazrat Abu Bakr replied, “I’ll tell God. For Your people, I have appointed one who has been the best”.

Hazrat Umer was, no doubt, strict, but he was always resolute, decisive, assertive, and clear headed. Quick, not hasty decision and its compliance was the hallmark of his rule. It is important to know that he was never unpopular or unacceptable to the Tribal Arabs, because he was totally transparent, and honest. “His inner self is better than his outer self. He has no second among us”, was what was said about him by Hazrat Usman at the time of his becoming the caliph. Besides, there was around him ever present, the wisest among the wise, Hazrat Ali.

Be it fixing the stipend for the caliph, or acting as caliph in his absence when Hazrat Umer had had to leave for Syria to apprise himself of the condition of the soldiers during the breakout of an epidemic; or advising Hazrat Umer not to leave Medina, but ask the governors of Kufa, Basra and Syria to send their army contingents to counter the Iranians at Nehavend in 642,, to count only a few occasions, Hazrat Ali’s able guidance like a guiding star had always been there for him.

Once Hazrat Umer fell ill. It was suggested that he be given honey as a cure, and there was no honey at his home. A good stock of it, however, was there in the Bait-ul-Maal. Hazrat Umer sough the permission of the people in Masjid-i-Nabvi if he could take a little bit of honey from there. One express purpose behind seeking this open permission was to let the people know what little rights the caliph had in the use of public money.

Once the first lady, Um-e- Kulsum, sent some perfume vials as a gift to the women of Kaiser of Rome. They, out of goodwill, returned the bottles of perfume, but filled with precious jewels. Hazrat Umer heard about the exchange. He ordered confiscation of the jewels, stating, “Perfume was yours, but the messenger used in the process was a government employee”. He ordered that the jewels be deposited in Baitul Maal, and his wife be compensated for the actual value of the perfume.

Once his daughter, and Prophet’s wife, Hazrat Hafsa, came to him to claim her share in the war-booty on account of her special double status, “Zuwalqarba”. Hazrat Umer disappointed her by saying, “You will have your share in my portion, not in the war booty. It is sad that you tried to hoodwink your own father”. She felt ashamed for ever putting up such a demand.

One big factor in the success of Hazrat Umer was his strict control over the public exchequer. He suspended Hazrat Khalid bin Walid, (and Hazrat Bilal as well), for his failure to submit the details of the expenditures. The relaxed supervision of the fiscal matter in later periods, (and in modern times), created un-surmountable problems for them.

In one khutba, he made it clear on all the eight governors, “Always keep in mind that I have appointed you over people, not as their masters, or as their over-lords with a view to suppressing them; but as their ‘Imams’, as their ‘Role-Models’, so that people may follow you. You are to guard their rights, and not to humble or manhandle them… do not keep your doors closed at them in a manner that the strong is able to cause harm to the weak. Don’t rank yourselves above people because that will amount being unfair to them”. Some of the conditions he laid down for them were:

You shall not ride a Turkish horse (symbol of elitism)
You shall not attire yourself in fine/silken clothes (sign of extravagance)
You shall not eat flour bread free of brawn. (excessive worldliness)
You shall not post a guard/security at your door (inaccessibility)
You shall remain available to the complainant all the time.

This declaration was to be read out in front of the appointees as well as in the public. In one such meeting, a person rose and said that one of his governors had unjustly inflicted 100 lashes on him. The official who had done this was none else but Hazrat Umro bin Al Aas. Hazrat Umer asked the complainant to redress his grievance by inflicting the same number of lashes on the governor. Hazrat Umro bin Al-Aas, stood up and said that such a practice was to make it difficult for an official to perform his duties. Hazrat Umer instantly replied, “But I do not want to be on the side of a criminal, too”. Hazrat Umro bin Al Aas had had to plead for clemency from the accuser, who agreed to accept two gold coins for each lash. (Kitab Al Kharaj pg 66).

Hazrat Umer never compromised in matters of justice and accountability. People tolerated his severe punishments when they saw him doing the same in case of his own kith and kin. His son, Abu Shehma when found drunk, was inflicted 10 lashes by none else but by the caliph himself. And he expired during the award of the punishment. Qadama bin Mazoon was a Sahabi of great standing and was his brother-in-law too. He, too, was charged on the same account, and was publicly awarded 10 lashes.

Hazrat Ayaz bin Ghanam was appointed as the governor of Egypt. A report was received that Ayaz was leading a lifestyle that was not in line with the stated declaration. He had given himself to wearing fine silken clothes, and had also begun posting a guard at his residence. Hazrat Mohammad bin Musalama Ansari, a great Sahabi and his Ombudsman, or Chief Investigator was asked to look into the matter. On enquiry, the charges were found true. Hazrat Umer ordered that Ayaz bin Ghanam’s robe be replaced with a coarse woolen outfit, and he be reassigned to the tending of a herd of sheep. People heard Ayaz saying, “I wish I had been dead”. Hazrat Umer reminded him. “Why do not feel small in shepherding a herd.

After all your father had earned this title of ‘Ghanam’ for being a shepherd”. Al Kharaj page 66.
These days in Pakistan, a lot of mud slinging is being carried out against the different chairmen of the National Accountability Bureau in the alleged corruption cases of high officials. Hazrat Umer in that post had appointed Hazrat Mohammad bin Musalama Ansari, one of the most respected Sahabis. His credentials were that he had participated in all the battles fought during the Prophet’s time. In one case, the Prophet himself had appointed him as his assistant in Medina. So when Hazrat Mohammad bin Musalama Ansari investigated against an official, it meant total transparency. Truth would not stay hidden, nor anybody could dare disputing that the action taken was politically motivated.

Once a son of Hazrat Umro bin Al-Aas, the conqueror of Egypt, beat a non-Muslim without any reason. Hazrat Umer had that respected son of Hazrat Umro bin Al Aas thrashed publicly, stating, “Since when did you begin enslaving people whose mothers had given birth to them as free?”

On one occasion he said from the pulpit, “O People, in case you ever find me tilting towards worldliness; what will you do then?” A man rose from the gathering, drew his sword and said, “You will be beheaded with it”. Hazrat Umer in order to further test him, said, “You, daring to say so to me”. He remained resolved and said, “Yes, it will be like this for you”. Hazrat Umer then said, ‘Thank God. I have men like you who have the courage to straighten me out if I ever I chose to deviate from the right path”.

Once a Christian complained to Hazrat Umer when he was in the Harem in Makka that he had been doubly taxed on his horse. He submitted this complaint when Umer was delivering the khutba there. Later when he returned to the capital, the same Nasrani (Christian) who had lodged the complaint came to him to remind him of it. Hazrat Umer told him, “I’m the Hanifi, who took care of your complaint there and then”.

During the famine days in 639 or around and while returning from Syria, he stopped by a lone tent in which there lived an old woman. He asked her, “How is Umer doing?” She replied, “I heard about him coming from Syria. God’s curse be on him, I haven’t received a single Hibba from him during these hard times.” “How should Umer know about you, living so far away?’ asked Hazrat Umer. She angrily replied, “What kind of caliph is he if he doesn’t know how people are living under him”. Hazrat Umer cried bitterly outside her tent. He later fixed a daily allowance for all those who were poor, jobless, or were people with special needs. Anybody leading apparently an easy life, but availing himself of that allowance was personally tested on the caliph whenever possible. If found guilty, he was chided in such words as, “You have belittled yourself in my eyes”. During those hard times, Hazrat Umer was often found in a great agonizing state. He would cry and pray, “O God, do not inflict these people with hardships because of my doings”.

Hazrat Umer did not believe in the concept of pre-destination as did many of his veteran officials and Sahabis such as Hazrat Abu Obaida, and Hazrat Muaz bin Jabal. During the breakout of an epidemic in 639 in Syria and Egypt. The army had been stationed at a low lying area. Hazrat Umer asked the commander, Hazrat Abu Obaidah, to remove it to the higher lands. He refused to do so contending it was, “Ifrar min Qadrutullah, i.e. it amounted to running from Taqdeer-e-Illahi”. Meanwhile about 25 thousand soldiers perished. Hazrat Umer and Hazrat Umro bin al Aas always contented that the epidemic was a curse like the one which once had befallen Bani Israel. It needed to be dealt with “Tadbeer, logic and effort”. But Hazrat Obaidullah and later Hazrat Muaz died, sticking to their pre-fated philosophy, contending that it was a blessing in the sense that it was test of their faith in God.

In short he was the best example of an ideal character, and was the greatest “Khalifah” of Islam after Abu Bakr (R.A.). He selflessly devoted his whole energy for the cause of Islam. Muslims will always be indebted to him for his great achievements.[/B]

[B][SIZE="3"][COLOR="Magenta"]PREACHING OF ISLAM BY HAZRAT UMAR (R.T.A)[/COLOR][/SIZE][/B]


[B]As the viceroy of the Holy Prophet (Sallallahu ‘alaihi wa Sallam) his foremost duty was to spread and preach Islam. As mentioned above, the aim of various battles and wars was to clear the way for the Muslims for preaching Islam. Whenever any army had to attack a place it had to call the inhabitants of the place to Islam. Hazrat Umar was very strict in this respect and he had given standing orders to the commanders not to start war unless they had first invited the people to Islam. If they accepted it, there was no question of war and if they did not, then the war was fought only with those who were not giving a free hand to Muslims to preach the Right Path. No Person was ever forced to forsake his own faith and accept Islam.



The method adopted to preach Islam was demonstration by actual practice. For this purpose he ordered Muslims to establish their own quarters and present the practical shape of Islam before the population. Seeing the truthful way, the inhabitants of the glace were attracted towards Islam. No soldier was allowed to take any property or anything by force from the conquered people.



Because of fair treatment by the Muslims sometimes the whole army of the enemy accepted Islam. After the battle of Qadisiya a battalion of four thousand Persians accepted it. After the victory of Jalula, the chiefs of the place entered the folds of Islam along with the inhabitants. A commander of the army of Yadzgird, named Siyah accepted Islam with his battalion during a battle in Persia. All the inhabitants of the town of Bulhat in Egypt accepted Islam at one time without the use of any force only by seeing the piety of Muslims. A rich merchant and the chief of a place in Egypt, named Shata, accepted Islam with all the inhabitants of the place only after hearing about the character and piety of Muslims at the time when Muslims had not even reached that place. These are orally a few examples to show that Islam spread because of the character of Muslims at that time.



Umar (R.A.) was very strict in ensuring that no Muslims forced any non-Muslim to accept Islam. Through his advice, letters and addresses he made it clear to all the Muslims that they had to adhere to the ways of the Holy Prophet (Sallallahu ‘alaihi wa Sallam) which was the only method to preach Islam.[/B]

[SIZE="2"][B][SIZE="3"][COLOR="Magenta"]Golden Words Hazrat Umar Farooq (RadiAllah Anho)COLOR][/SIZE][/B]

[U][SIZE="4"]Sayyiduna 'Umar al-Farooq Radi ALLAHu Ta'ala Anho[/SIZE][/U]
[B]
To eat less is healthy, to speak less is wisdom, and to sleep less is worship.
To speak less is wisdom, to eat less is healthy and to mingle less with the people is safe and serene.
The one who steps back will not progress.
Nothing is worst that avarice that destroys the mind, not even Alcohol.
It is unbecoming of that person who sits with his hands folded and prays to ALLAH SubHanuhu wa Ta'ala for sustenance. ALLAH SubHanuhu wa Ta'ala does not rain down gold and silver from the heavens.
To earn a suspicious living is worse than begging.
The biggest gift after Iman (Faith) is your wives.
Attain knowledge before old age settles in.
Extravagance is also when a person eats whatever he wishes.
Whosoever hides his secret keeps his safety, safeguarded with himself.
The person who calls himself learned, indeed he is ignorant, and the one who calls himself from the dwellers of Paradise surely he is from the dwellers of Hell.
Tawbatun-NasooHa (Accepted forgiveness) is the name of that forgiveness that is asked for a bad deed committed, in such a manner that he never returns to or commits that bad deed again.
The Strength in action is, never to put of what you can do today for tomorrow.
It is not becoming of a Muslim to sit down and start praying for sustenance without attempting to earn it, he is well aware that gold and silver does not rain from the skies.
If it wasn’t for the claim of knowledge of the unknown then I would say five people are from the dwellers of Paradise:

That family man who is poverty stricken but is patient
That women with whom her husband is happy and accepting.
That woman who forgives he husband’s duty of Mehr (Dowry approved by Muslim law)
That person with whom his parents are Happy
And that person who honestly repents from his sins

Once a sheep was slaughtered and Syeduna 'Umar al-Farooq Radi ALLAHu Ta'ala Anho persistently asked his servant if he had first sent meat to his neighbour who was a Jew. The slave asked why you are asking the same question persistently. He answered that ALLAH SubHanuhu wa Ta'ala and his Rasūl Sallallaho Alaihi wa Sallam had constantly stressed the importance of neighbors therefore I too am persistent in stressing the same.
Three things build love:

To make Salam (greeting)
To make space for a person in a gathering
To address a person in a respectable and good manner

There are four types of Regrets:

Regret that spans over a day e.g. When a person leaves his home without eating.
Regret that spans over a year, just like the negligence shown when cultivating.
Regret that spans over a lifetime, when a man and his wife are unsuited to each other.
Regret that is eternal, which is when your Creator is unhappy with you.

There are three types of people:

Successful: he who listens to the advice of people and ponders over it.
Lazy or Lethargic: he who does what he wants without consultation or advice of people.
Corpse: who neither gives nor listens to advice and consolation.

Sayyiduna 'Umar Radi ALLAHu Ta'ala Anho on many an occasion asked this du'a (supplication) to ALLAH SubHanuhu wa Ta'ala so that certain situations should always remain with him and some things should be removed, the Du'a is: “O ALLAH SubHanuhu wa Ta'ala! Make me such that I may speak with intellect or reap tolerance with silent. O! ALLAH SubHanuhu wa Ta'ala do not bestow upon me too many favours, so that I may not be confused by it, not too little that I may forget You. Hence, little yet sufficient in comparison to having plenty thereby becoming indulgent and committing sin.”
If ever you see a learned person ('Aalim) leaning towards this World, then know this he is blameworthy for his Religion, because the universal harm is that if a person desires something then he is constantly engrossed in its quest.
Faith (Iman) is to regard the Oneness of ALLAH SubHanuhu wa Ta'ala in ones heart proclaim it with your tongue and to obey the fundamental Islamic Instructions.
The relationship of true humility and genuine fear of ALLAH SubHanuhu wa Ta'ala is with the heart and not by a show of outward actions.
Why have you made slaves of those whose mothers had given birth to them free?
Judgments or Settlements in any cases should be done quickly, so that the accused, due to a prolonged period of time are not compelled to withdraw their accusation.
It is absolutely necessary not to associate with a beast for though he wishes or means well, yet he would still be accused of committing a crime.
ALLAH SubHanuhu wa Ta'ala, shower your Blessings of Mercy on that person who informs me of my faults.
When a learned man takes a false step then he ensnares himself in a World of wrongdoings.
One day a man was praising Hadrat 'Umar Radi ALLAHu Ta'ala Anho, he replied by saying why are you destroying me even more with my desires (Nafs).
I do not look at anything, except, that I see everything with ALLAH SubHanuhu wa Ta'ala.
If I die in this condition that I have strived to earn an honest living then it is more beloved to me than even dying as a Martyr.
Good behavior towards people is equivalent to wisdom, to request politely is half of knowledge, and to ascribe to sound policies is half of one’s livelihood.
To educate a material person is like placing a sword in the hands of a robber.
Do not have Faith in a person’s compassion and politeness when he cannot keep his anger under control.
Do not have Faith in a religious person who is not tested during temptation.
He is a friend who brings to your attention your faults and to sing praises of a person in his presence is similar to slaughtering him.
Laughing decreases ones age, while politeness, glamour, pomp and show which ease living standards are indications of people who are unaware of death.
To show greed and avarice is impoverishing, to be unselfish is enriching and to wish compensation in patience.
Good deeds are the fulfillment of one’s rights and to do good deeds is a substitute for bad deeds.
To speak less is wisdom, to eat less is healthy, to sleep less is a prayer and there is peace in solitude.
Youth before old age and old age before death is a blessing of life.
A generous person is the beloved of Almighty ALLAH SubHanuhu wa Ta'ala even though he is a transgressor. A miser is the enemy of Almighty ALLAH SubHanuhu wa Ta'ala although he may pray and remember Almighty ALLAH SubHanuhu wa Ta'ala excessively.
To forgive an oppressor is oppression upon the oppressed.
When you combine lawful with unlawful gains then the unlawful contaminates the lawful gains though it may be little.
A Mu'min does not keep as his friend one who is opposed to Almighty ALLAH SubHanuhu wa Ta'ala and his Prophet Sallallaho Alaihi wa Sallam even though that person may be his mother or father.
The sound of music and that of a mourner are two of the worst sounds.
There is tranquility and peace in anonymity and confidentiality.
We should leave the other nine portions out for the fear of Haram (unlawful). (i.e. if in ten portions one is Haram a Muslim would leave the other nine portions out meaning anything unlawful would be completely left out).
Desire is never achieved without fear, nor manners and etiquette without formality, or happiness without peace or wealth without gifts or poverty without contentment, or dignity without politeness or Jihad (holy war) without diving guidance and assistance.
Respite before preoccupation and old age before death is a blessing of life.
Honour and dignity in this World is measured by wealth while honour and dignity in the Hereafter is measured by good deeds.
Save yourself from the Fires of Hell even if it means by doing a favour with half a date (fruit). If this too is not possible then with sweet words.
After Iman (Faith), there is no greater gift than a pious wife.
Not to postpone is strength in action.
Whosoever shows you your faults, he is your friend. Those that pay you lip service in praise are your executioners.
One who guards his secrets is surely safe.
The person who constantly discloses my faults to me is dearest to me.
Fear that person who you dislike.
When Sayyiduna 'Umar Radi ALLAHu Ta'ala Anho camped on the outskirts of Jerusalem to conquer Bait al-Maqdas, the Christian Crusaders were terrified of his presence and requested a meeting with him before handing over the keys of the city. The Crusaders met him whilst he wore a patched garb. They asked him the reason as to why his name generated such immence awe and fear that captured the hearts of his enemies. He replied; “Your kings taught you to love the World (Duniyah) and its wealth and our Prophet Sallallaho Alaihi wa Sallam taught us to fear ALLAH SubHanuhu wa Ta'ala and love death.
He is an intelligent person who can translate his actions into good.
Never put off for tomorrow what you can do today.
There is never a chance of pain in the neck if one does not raise his head too high in the air.
Do not forget about yourself whilst being concerned for others.
To stop sinning is easier than to bear the burden of seeking repentance.
Remove your gaze from the splendor of the World. Do not let the love of this World enter your heart. Beware! The love of this World does not perhaps destroy you, just as it had destroyed previous nations.
Victory is gained through strategy and trust in ALLAH SubHanuhu wa Ta'ala, not by wishful thinking.
The most intelligent amongst you is he who fears ALLAH SubHanuhu wa Ta'ala the most.
Be sympathetic towards the poor so that they may be able to speak and build courage.
Extend a hand of friendship to a foreigner because if his stay is extended then he would leave his valuable possessions to return to his own country and leave that person responsible for his valuables who had been most worthy of his attention
Do not taunt and curse anyone for this gives rise to collective evils in a person.
One should not judge a person by the number of Salaat (prayer) or Roza (fasting) but by his wisdom and honesty.
Prayer is connected to the heart not by mere apparent actions.
To educate a seeker of materialism is to place a sword in the hands of a highway robber.
Do not trust the character of one who cannot control his temper.
To laugh excessively is a sign of no remorse for death.
To side with the oppressor is oppression on the oppressed
Death is the best teacher.[/B]
[/SIZE]

[SIZE="3"][COLOR="Magenta"][B][SIZE="2"]farooq-e-azam Hazrat Umar(RA)’s bravery[/SIZE][/B][/COLOR][/SIZE]

[B]The battle of Ohad took place in 3rd Hijri in which the Muslims suffered a great loss. The Prophet(SAW) also got wounded.He climbed on a mountain along with His(SAW)’s warriors. Abu Sufyan(RA) who was not converted to Islam that time tried to capture all of them but faced the heat.He(RA) climbed another hilltop and shouter,Is there Mohammad(SAW) amongst you? He(RA) thought that Muhammad(SAW) godforbid did not exist anymore. He(RA) then shouted, Is there Abu Bakr(RA) amongst you? still no reply. He(RA) repeated same for Omar(RA) as well and he believed that all were marytered. The brave Omar(RA) could not resist it and replied,“O Enemy of Allah! We are all alive and save”.

Abu Sufyan(RA) replied loudly, Exalted is Hebal

Omar(RA) retorted and declared ,Allah is great and Almighty

Sufyan(RA) replied, Uzza is our god and you have none

Omar(RA) replied, Only Allah is great and He is our master

The conquest of Qadsiya resulted lots of wealth from the the while palace of the Iranian emperor. One fifth of the wealth was sent to Madina in the Prophet’s Mosque. This sight brought tears in the eyes of Omar(RA).

“There is nothing to weep at,” remarked one of the men standing near him.

“I weep,” said Omar, “because riches beget enmity and mutual bitterness. A nation which has these evils loses its respect.”

The botty also included the Emperor’s sword. Its handle was inlaid with jewels or rare beauty. The Caliph admired the beauty of the sword and also praised the honesty of the troops, who has kept back nothing from what had fallen into their hands.

“Commander of the Faithful,” remarked Ali(RA), “When you yourself set a lofty example of honest, why should your people not be honest?[/B]

[B]Omar(RA) the great , and minorities
[/B]
Omar(RA) visited the biggest Christian church of the city. He was in the church when the time for the afternoon prayer came.

“You may say your prayers in the church” said the Bishop.

“No” replied Omar, “if I do so, the Muslims may one day make this an excuse for taking over the church from you.”

So he said his prayers on the steps of the church. Even then, he gave the Bishop a writing. It said that the steps were never to be used for congregational prayers nor was the Adhan [ call to prayer ] to be said there.

Subhan Allah! this is called real Justice. This is called the real “Secularism” rather than the one advertised by so called intellectuals.

[SIZE="3"][COLOR="Magenta"][B][SIZE="2"] Some among beloved farooq-e-azam Umar(ra) the great, innovations
[/COLOR][/SIZE]
1. Establishment of Bayt al-mâl or public treasury.

2. Establishment of courts of justice and appointment of judges.

3. The determination of the Hijra calendar which continues to this day.

4. Assumption of the title of Amîr al-Mu’minîn.

5. Organization of the War Department.

6. Putting army reserves on the payroll.

7. Establishment of the Land Revenue Department.

8. Survey and assessment of lands.

9. Census.

10. Building of Canals.

11. Founding of the cities of Kufa, Basra, al-Jazira, Fustat, and Musal.

12. Division of conquered countries into provinces.

13. Imposition of customs duties.

14. Taxation of the produce of the sea and appointment of officials for its collection.

15. Permission to traders of foreign lands to trade in the country.

16. Organization of jails.

17. Use of the whip.

18. Making rounds at night to inquire into the condition of the people.

19. Organization of the Police Department.

20. Establishment of military barracks at strategic points.

21. Distinction of pedigree and non-pedigree horses.

22. Employment of secret reports and emissaries.

23. Rest-houses on the way from Mecca to Madina for the comfort of travellers.

24. Provision for the care and bringing up of foundlings.

25. Organization of guest-houses in different cities.

26. The ruling that Arabs, whether Muslims or non-Muslims, could not be made slaves.

27. Stipends for the poor among the Jews and the Christians.

28. Establishment of schools.

29. Stipends for school teachers and public lecturers.

30. Persuading Abu Bakr to collect the Qur’an and execution of the work under his own care.

31. Formulation of the principle of qiyâs or judicial analogy.

32. More exact division of inheritance.

33. Insertion of the formula “Prayer is better that sleep” in the call to the dawn prayer. However, as stated before, the more correct report is that it is Bilal who first inserted the formula in the call to the dawn prayer and the Prophet retained it.[43]

34. Ordaining the holding of tarawih prayers in congregation.

35. Three divorces pronounced at one session declared binding

36. Provision of the punishment for drunkenness with eighty stripes

37. Levy of zakât on horses of merchandise

38. Levy of zakât on the Christians of Bani Taghlab in lieu of jizya

39. Method of rnaking trusts

40. Consensus of opinion on four takbîrs in funeral prayers

41. Organization of sermons in mosques

42. Giving salaries to imams and mu’adhdhins.

43. Provision of light in mosques at night

44. Provision of punishment for writing satires and lampoons

45. Probibition of the mention of women’s names in lyric poems although the custom was very ancient in Arabia.[/SIZE][/B]

[B][COLOR="Magenta"]`Umar used to issue firmans or edicts laying down the principles for the administration of justice. One of his firmans read:[/COLOR][/B]

[B]Glory to Allah! Verily Justice is an important obligation to Allah and to man. You have been charged with this responsibility. Discharge this responsibility so that you may win the approbation of Allah and the good will of the people. Treat the people equally in your presence, and in your decisions, so that the weak despair not of justice, and the high-placed harbor no hope of favoritism. The onus of proof lies on the plaintiff, while the party who denies must do so on oath. Compromise is permissible, provided that it does not turn the unlawful into something lawful, and the lawful into something unlawful. Let nothing prevent you from changing your previous decision if after consideration you feel that the previous decision was incorrect. When you are in doubt about a question and find nothing concerning it in the Qur’an or the Sunna of the Prophet, ponder the question over and over again. Ponder over the precedents and analogous cases, and then decide by analogy. A term should be fixed for the person who wants to produce witnesses. If he proves his case, discharge for him his right. Otherwise the suit should be dismissed. All Muslims are trustworthy, except those who have been punished with flogging, those who have borne false witness, or those of doubtful integrity.[/B]

[SIZE="2"][FONT="Lucida Console"][B]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.[/B][/FONT][/SIZE]

[SIZE="2"][B]`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.”[/B][/SIZE]

[SIZE="3"][COLOR="Magenta"][B]The Caliph’s Character[/COLOR][/SIZE]

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.[/B]

[B]Hadrat Umar (R.A.) as a great scholar[/B]



[SIZE="2"]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.[/SIZE]

[B][SIZE="3"]farooq-e-azam (ra)[/SIZE][/B]

[B]Umar(ra) the great[/B]

Umar's Love with beloved Prophet (sw)
 

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.’
[B]
(Bukhari and Muslim related by Hazrat Anas)[/B]

[SIZE="2"]
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)[/SIZE]

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

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

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

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

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

[B]“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”.[/B]



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.

Umar the great will

[B][SIZE="3"]Umar's Care For The Poor[/SIZE][/B]

[SIZE="2"]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.[/SIZE]

[COLOR="Magenta"][SIZE="2"][B]Hazrat Umar ibn Al-Khattab (RA)[/B][/COLOR]



[B]The need to learn and know about the Companions:[/B]

Because Allah chose them to be the companions of the Prophet (peace be upon him) and the carriers of the Message.

Because they were trained by the Prophet (peace be upon him).

They were the right people for the job of aiding the Prophet (peace be upon him).

To recognise their virtues and learn from their struggles.

To follow their example.



[B]The ranks of the companions:[/B]

The companions were ranked according to their closeness to the Prophet (peace be upon him) and their sacrifices for the religion of Islam.

The highest in ranking are Abu Bakr (RA) and Umar (RA).

The next are the Khulafa Ar-Rashidin including these two great companions and Uthman (RA) and Ali (RA).

Then you have other rankings such as the ten that were given the glad tidings of Jannah and those who fought in the battle of Badr and then the other battles of the Prophet (peace be upon him).


[B]
As we stated above Umar (RA) was among the highest ranking of the companions and had many of the qualities above including:
[/B]


He was second only to Abu Bakr (RA).

He was of the Khulafa Rashidin.

He was given the glad tidings of Jannah while in the Dunya.

He was of those who fought in Badr[/SIZE]

[B][SIZE="3"][SIZE="2"]Umar the great , Shahadat:[/SIZE][/B]

There lived in Medina a Persian slave, Abu Lolo Firoz by name. One day, he came to the Calpih and said, "My master squeezes too heavy a tax out of me. Please get it reduced."
How much is the tax?" asked Omar.
Two dirhams a day," replied the slave.
And what skills do you posses?" was the next question of the Caliph.
I am a carpentar, a painter, and a black-smith," Firoz said.
Then the tax is by no means too heavy," the Calpih remarked. "A person with your skills can easy pay this tax and shall live comfortably."
All right, I will settle with you," grunted the slave as he went away.
Omar took no notice of the words.
I have been rebuked by a slave." he remarked with a smile.
Early next morning Omar went to the mosque as usual to lead the prayer. Abu Lolo was already hiding in the corner, with a dagger in hand. As soon as Omar began the prayer, the slave jumped on him. He gave six cuts with the dagger on the Caliph's body. The horrified worshippers overpowered the assasin. Thereupon the wretch slew himself with the same dagger.
Omar kept lying in a pool of blood until the prayer was over. Then he was carried home.
"Who is my assasin?" he asked.
"Abu Lolo," said the people.
"Allah be thanked!" said Omar. "It is not a Muslim who has shed my blood."
A physician was called in to dress and treat the wounds of the Caliph. He said they were too deep to be healed. At this many people who stood around began to weep.
Please do not weep," implored Omar. "Have you not heard the Messenger of Allah say that the weeping of relatives adds to the torture of the dead person?"
Finding his end in sight, Omar called his son, Abdullah.
My son," he said, "go to Aisha. Give her Omar's greetings. Do not refer to me as the Commander of the Faithful; for I am no longer one. Place before her my wish to be buried in her room, by the side of the Prophet and my illustrious predecessor."
Abdullah found Aisha weeping. He delivered his father's message to her.
I wanted to reserve this spot for my own grave, but I prefer Omar to myself," said Aisha.
Abdullah conveyed Aisha's consent to his dying father.
Allah be thanked!" said Omar. "This was the greatest wish of my life. But look, son, when you take my dead body to Aisha's room, again give her my greetings and ask her permission. If she allows, bury me there, otherwise bury me in the graveyard of Medina.”[/SIZE]

[SIZE="2"][B]Shadows Of Death[/B]

Once the Holy Prophet saw in a dream that he was drawing water from a well. Then he stepped aside and asked Abu Bakr to draw water. Abu Bakr was able to draw two buckets only. While drawing the third bucket, he felt exhausted and stepped aside. Then Umar took the job, and he completed ten rounds. The Holy Prophet interpreted the dream to signify that after his death, Khilafat would vest in Abu Bakr, who would hold the office for two years and a few months. Thereafter Umar would succeed him, and his term of office would be ten years. When Umar assumed office as Caliph, he had the conviction that he would die after ten years.
In the time of Abu Bakr, Auf bin Malik Al-Shajjai a prominent companion had a dream in which it was indicated to him by an unknown power that Umar was to be conspicuous for three things: firstly, that he would be a pillar of strength for Islam; secondly, that he would be the Caliph; and thirdly, that he would die the death of a martyr. When the dream was narrated to Umar in the time of Abu Bakr, Umar silenced Auf bin Malik saying "May Abu Bakr live long; do not talk of the caliphate of any one else. "When Abu Bakr died and Umar became the Caliph, he asked Auf bin Malik to narrate his dream. After hearing the dream, Umar said, "How can I get martyrdom when I stay in Madina, and do not go to the field to take part in the battles against infidels. But then Umar recalled that the Holy Prophet himself on more than one occasion had referred to him as 'Shahid'. He, therefore, felt that he might be blessed with martyrdom even in Madina.

In the battle of Nihawand, the Muslim forces by way of war strategy spread the news that the Caliph had died. That brought the enemy in the open and in the ensuing fight they were defeated, and the Muslims were victorious. When Umar came to know of this, he said 'If with the death of Umar, Islam can be victorious, let Umar die a hundred times."
When the year 644 A.D. dawned, that being the tenth year of his rule, Umar had the premonition that before the year ended, he would die.

That year the Hajj fell in the month of October. Umar performed the Hajj in the company of all his wives and all the surviving wives of the Holy Prophet. Umar had the feeling that that was his last Hajj. It is related that when Umar stood at the mount of Arafat he heard a voice saying, "O Caliph, never again will you stand on the Mount of Arafat". When during the Hajj ceremony, Umar threw pebbles at the devil, he once again heard a voice that that was to be his last Hajj".

Ayesha who was present on the occasion of the pilgrimage has left on record that as the party treaded the path between Mina and Mecca, some unseen person addressing Umar said:
"Upon such an Iman as thou be peace and blessings,
With your deeds you have prepared for the journey to the Heaven,

In this journey no one can outstrip you.
You brought glory to Islam,
After you there will be distress,
But so is the will of God.
From God you came, and now to God return."
It is narrated by Said b. Al-Museeb that while at Mina, Umar raised his hands and prayed:
"O Allah, I have now become old. I am feeling weakness in my limbs.
O Allah I have done the mission entrusted to me to the best of my capacity. Now call me to Yourself before I feel imbecile to work in your cause. O Allah bless me with the death of a martyr, and may that be in Madina the city of your beloved."
Jabir bin Mutaam states that he was present at the time of the Hajj with Umar. He relates:
"We saw a man standing at the top of the hill and crying 'Verily that is the last Hajj of Umar. He will never come here again."
Ahu Musa Ashaari states that at that time he had a dream. In the dream he saw the Holy Prophet and Abu Bakr standing on a mountain. Umar stood at the base. Abu Bakr and the Holy Prophet asked him to come up and he climbed the mountain. The dream was interpreted to imply that the death of Umar was imminent.

On the last Friday in October 644, while presiding at the Friday Prayers Umar said that in a dream he had seen a bird peck at him and this implied that he was going to die. He said, "May be this is the last Friday prayer for me to preside, and thus ye faithful, farewell."
Kaab Ahbar, a soothsayer came to Umar and said "O Caliph you are going to die within three days. You may nominate your successor if you like". Umar enquired how he knew that he was to die within three days. He said that he knew that from the holy book Torah. Hadrat Umar enquired whether there was any reference to him in the Torah. Kaab said that Umar was not mentioned as such in the Torah, but the Torah questioned a king who was just like Umar, Kaab said that when he read of that king, he always recalled Uznar.
About that king it was written in the Torah:
"And he had with him a prophet who was inspired, and the Lord inspired the prophet to say to him make thou the covenant, and write thy testament, for verily thou art a dead man within three days. The prophet therefore told him this, and when it was the third day, he fell down between the wail and the bed".

And as foretold by Kaab the soothsayer, Umar was stabbed to death within three days.[/SIZE]

[SIZE="2"][B]Umar the great , And His Successor[/B]

When Umar was on his death bed, he was asked that he should nominate his successor. Umar sighed and said, "Whom should I nominate my successor? If Abu Ubaida had been alive, I would have nominated him as my successor for about him the Holy Prophet had said that he was the trustee of the Muslim community. If Salam the liberated slave of Abu Huzaifa had been alive, I would have nominated him as my successor for about him the Holy Prophet had said that among the Muslims he loved Allah most."

Some one said, "I propose the name of your son Abdullah for the office."
Thereupon Umar said:
"May God curse you for tempting me to nepotism by nominating my son when I am going to meet my Creator. The Caliphate is an affair affecting the entire Muslim community, and I would not like to make it an hereditary office in my family. I swear it by God that I never coveted the caliphate for myself. Therefore what I never coveted for myself I would not like to pass on to my family. If the caliphate is something good then by holding the office for the last ten years, I have had the blessing for my family. If the caliphate is something bad then why should I pass on this bad thing to my family? God is my witness that during my caliphate I showed no favor to my family members. On the other hand I was more hard with them than with the other Muslims. I have tried to fulfill the obligations of the office always under the shadow of the fear lest I may at any stage falter in the performance of my duties. I do not know whether I have succeeded in my purpose, but I will be happy if my achievements and failures just balance, so that I am neither rewarded nor punished for holding the office of the caliphate. Remember ye men, that if I nominate my successor, a better man than me (namely Abu Bakr) also nominated his successor. And again if I do not nominate a successor, remember that the best of men, namely Muhammad (peace be on him) did not nominate a successor. Whatever the case I am confident that Allah will Himself protect the interests of Islam."
At this, the persons around Umar went away. Umar had some sleep. Then the men came again and they said:
"O Amirul Mominin, if you are not going to nominate a successor at least leave some instructions for the selection of your successor."
Thereupon Umar said:
"After hearing you and weighing the pros and cons of the case carefully I had decided that I should nominate my successor who should lead the Muslims on the path of righteousness. But then I lost consciousness, and in that state of unconsciousness I had a dream. I saw that a man who had laid out the garden was plucking all ripe and unripe fruit from all the trees, and gathering it on the ground. I interpret this dream to mean that I will die, and Allah will Himself attend to the affairs of the Muslim community. I therefore refrain from nominating a successor for I do not wish that even after death I should continue to carry the burden of the caliphate."

When pressed to leave some guidance for the people to choose his successor, Umar said that he would nominate a Committee comprising Ali, Usman, Abdur Rahman b. Auf; Sad bin Abi Waqqas; Zubair b. Awwam; and Abu Talha. All these were eminent Companions whom the Holy Prophet gave the tidings of paradise in their lifetime. Umar said:
"I enjoin that this Committee should elect one of themselves as the Caliph."

The following, day Umar called the members of the Committee (except Abu Talha who was cut of station) and enjoined them that they should deliberate and choose one from among themselves as the Caliph. The Committee retired to hold a meeting. It was soon found that there were strong dissensions among the members, and loud voices were raised highlighting the differences. Thereupon Abdul Rahman b. Auf addressing the members of the Committee said:
"The Amirul Mominin is not yet dead, and you have started quarrelling over the question of succession."
When this state of affairs was brought to the notice of Umar he instructed:

"Defer the consideration of this issue for the present. When I die you take up the issue and then settle it within three days. On the fourth day after my death the person chosen by you should take the oath of office. He should be some one out of you. Abdullah b. Umar will sit with the Committee as Adviser and Moderator, but he will have no vote, nor will he be eligible for election as the Caliph. If during this period Abu Talha joins you he will be a member. If he does not come within three days, the rest of the members of the Committee will have the authority to take the decision. During these three days, Suhaib will lead the prayers. Thereafter, whosoever, is elected as the Caliph will lead the prayers."[/SIZE]

[SIZE="2"][B]Humility[/B]

In his book Encyclopaedia of Islam, Mufti Muhammad Mukarram Ahmed describes his journey to Jerusalem to take control of the city from the Byzantine Patriarch of Jerusalem Sophronius:

Hadrat Umar (r.a.) appointed Hadrat Ali (r.a.) as his deputy and went to Jerusalem with his slave. They were having one camel on which each of them rode by turn. When Hadrat Umar (r.a.) was entering Jerusalem it happened to be the slave’s turn to ride on the camel. Though the slave offered his turn to the "Khalifah" but Hadrat Umar refused and remarked: "The honour of Islam (i.e., being Muslim) is enough for all of us." He entered Jerusalem holding the rope of the camel on which was riding his slave. His clothes were dirty and there were several patches on them.
—Encyclopaedia of Islam[63]

In The Decline and Fall of the Roman Empire, Gibbon refers to Umar in the following terms:
“ Yet the abstinence and humility of Umar were not inferior to the virtues of Abu Bakr: his food consisted of barley bread or dates; his drink was water; he preached in a gown that was torn or tattered in twelve places; and a Persian satrap, who paid his homage as to the conqueror, found him asleep among the beggars on the steps of the mosque of Muslims[/SIZE]

[SIZE="2"][B]Social justice and accountability[/B]

Saeed M Mohtsham cites from Caliph Umar's rule in his research paper Vision and Visionary Leadership – An Islamic Perspective:

"He used to monitor very closely the public policy and had kept the needs of the public central to his leadership approach. As second caliph of Islam, he refused to chop off the hands of the thieves because he felt he had fallen short of his responsibility to provide meaningful employment to all his subjects. As a ruler of a vast kingdom, His vision was to ensure that every one in his kingdom should sleep on a full stomach.

If a dog dies hungry on the banks of the River Euphrates, Umar will be responsible for dereliction of duty.
—(Umar)

He also knew that just having a vision is not enough unless it is supported by effective strategies. He didn’t only have a vision; he truly transformed his vision into actions. For example, to ensure that nobody sleeps hungry in his empire, he used to walk through the streets almost every night to see if there is any one needy or ill."[/SIZE]

[SIZE="2"]“Whoever wants to follow a path, let him follow the path of those who have died because the living ones could fail in their trials. Those are the companions of Muhammad (SAWS)” ~ ‘AbduLlah ibn Mas’ud (RA) addressing the Tabi’in

The Prophet (SAWS) said, “There were people who were Muhadathoon in the nations before me and if there is going to be a Muhadath in my Ummah, it would be ‘Umar.”

Muhadath as said by Ibn Hajar al-Asqalani (RAH) means:
1) Man who is inspired by Allah (SWT).
2) The man whose intuition is right because of something that is put in his heart
3) The one who speaks the truth, in other words the truth flows naturally from his mouth without even intending.
4) He’s a man whom Angels speak to without him being a Prophet.

The Prophet (SAWS) said, “Allah (SWT) shows the truth on the tongue of ‘Umar and his heart.”

The Prophet (SAWS) said, “If there is going to be a Prophet after me, it would be ‘Umar.”

The Prophet (SAWS) once said to ‘Umar (RA), “You are similar to the Prophets Nuh and Musa.” (Because of their strength)

‘Umar (RA) once said, “I am not a deceiver nor I will allow someone to deceive me!”

[B]His Physical Description:[/B]

‘Umar ibn al-Khattab (RA) was born 11 years after the year of the Elephant and accepted Islam when he was 27 years old. He saw described as to be a towering figure. Whenever he would be with any group, he would be the tallest amongst them. It was said that if one would see him from a distance in a group, it would seem that he was riding his mount whilst everybody around him was standing. He was very well built. He wasn’t over-weight but he had a lot of flesh on his bones but it was muscle. He was a wrestler in Jahiliyyah. His limbs were large. He was bald-headed. He was fair-skinned and there was some redness in his colour. He used henna in his hair. The tips of his moustache were long and he used to twist them in his fingers whenever he became upset. He was described as when he would walk he would walk fast, when he would speak you could definitely hear him and when he struck he would strike with strength. His presence was intimidating to his enemy and it would strike fear even in his friends. Once ‘Umar (RA) was walking and he turned around and saw a pregnant lady, and she then had a miscarriage. The Sahabah (RA) were then debating that if ‘Umar (RA) would have to pay blood money on that or not but ‘Ali (RA) then said that blood money was required to be paid but from Bayt al-Maal. When the enemies of Allah (SWT) would hear the name of ‘Umar (RA), their knees would shake and their hearts would tremble.
[/SIZE]

[SIZE="2"][B][SIZE="3"]farooq-e-azam in Caliph Abu Bakr's era
[/B]
During Abu Bakr's reign as caliph, during which he remained occupied with Ridda wars, Umar was one of his chief advisers and secretary. Umar along with Khalid ibn Walid, probably was the architect and main strategist behind the collapse of rebellion in Arabia. Though at the beginning due to the apprehensive situation in Arabia Umar was opposing the military operations against the rebel tribes, it was to enjoy their support in case of any possible foreign invasion by Romans or Persian, but later he seemed to agree with Abu Bakr's warlike strategies to crush rebellion. Khalid ibn Walid by late 632 had successfully united Arabia after consecutive victories against rebels. Later during his own reign, Umar would mostly adopt the policy of avoiding wars and consolidating his power in the conquered land rather than expanding his empire through continuous warfare. It was Umar who advised Abu Bakr to compile Quran in the form of a book, after the death of 300 memorizers of Quran in Battle of Yamamah. Abu Bakr appointed Umar as his successor prior to his death in 634. He was confirmed in the office thereafter.[/SIZE][/SIZE]

Umar ibn Al-Khattab (r.a) said: The Prophet (pbuh) commanded us to give sadaqa. It happened to coincide with some wealth I had just acquired and I said to myself: If I will ever surpass Abu Bakr (r.a), this is the day I will surpass him. And so I came to the Prophet (pbuh) with half of my wealth and he (pbuh) said to me: "What have you left for your family?" I said: The same amount. Then Abu Bakr (r.a) came with all of his wealth. The Prophet (pbuh) said to him: "What have you left for your family?" He said: I have left them Allah and His Messenger." I said: I will never surpass you in anything."
- Abu Daud


[url=http://www.youtube.com/watch?v=Cvvs4KXBIz4&feature=player_embedded]‪Siddiq (r.a) - By Allama Iqbal | with English translation‬‏ - YouTube[/url]

[B][SIZE="2"]" God has placed truth upon Umar's tongue and heart. (Hadith) "[/B]


Umar was very learned and intelligent. He also excelled in wrestling, horse riding and archery. He was born in a distinguished Quraish family. Business was his chief occupation. From being one of the bitterest enemies and persecutors of the Holy Prophet , Umar became one of his most devoted followers. The soundness of Umar's judgment, his devotion to the Prophet (peace be on him), his outspokenness and uprightness won for him a trust and confidence from the Prophet which was second only to that given to Abu Bakr. He was given the title of Farooq by the Holy Prophet. He became the Khalifah after the death of Abu Bakr in accordance with his will. He became known as Ameer-ul-Momineen.
Hazrat Umer not only conquered vast empire during the ten years of his Khilafat but he also consolidated it by an effective system of administration. The most notable feature of Umar's caliphate was the vast expansion of Islam. Hazrat Umer was one of those extraordinary personalities in history who not only molded the destiny of his nation but also made history of his own.
[B]
. He gave a practical meaning to the Quranic injunction:[/B]

[B][COLOR="Magenta"]
"O you who believe, stand out firmly for justice as witnesses to
God, even as against yourselves, or your parents, or your kin,
and whether it concerns rich or poor, for God can best protect both." [4:135][/COLOR][/B]


He established the Majlis-e-Shoora and a much larger body called the Majlis-e-Aam. He made new rules and laws in accordance with the Holly Quran and the Sunnah. He put each province under an efficient governor called the Wali or Ameer. The provinces were further divided into districts and placed under Amils. He enforced the Shariat Law and the Muslim era of Hijra.
He was the first Muslim leader to establish courts of justice and appoint judges. Hazrat Umer placed the judicial duties with the Qazis. He established a department of finance and named it the Deewan. He also instituted the new tax of Ushr (one tenth of the produce taken from big lands), a commercial tax on the non Muslim merchants and zakat on the ownership of horses. He was also the first Muslim leader to strike coins, establish the Police Department and set up jails. He gave stipends to the poor and established schools throughout the country. He was also the first to place the law of inheritance on a sound basis. New roads were laid, canals were dug and wayside hotels were built. He was also a patron of female education.
Thus as a conqueror, as an administrator and as a statesman ,Umer deserves to be ranked as one of the greatest rulers of the World. In the interest of Islam and the State , he devoted himself with all his energy and time.
[/SIZE]

[B][SIZE="2"]Hazrat Umar as a Great Scholar[/B]

Before the advent of Islam there was no tradition in Arabia of reading or writing. There were only seventeen people amongst the Quraish who could read or write at the time when Rasulallah started to receive Divine revelations.
[COLOR="Magenta"]Hazrat Umar was one of those seventeen persons. His writing and lectures are still found in some old books.[/COLOR]

The first address he gave as a Caliph was:
[B]"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."[/B]

He was also interested in poetry and sometimes he composed verses. Hazrat Umar was one of the most fluent of the Quraish in language.
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 even though he was fully conversant with them. He never allowed a person 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 Hazrat Umar . 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 Khilafat.
[/SIZE]

[B][SIZE="3"][SIZE="2"]Umar the great & Origins of Tarawih [/SIZE][/B]



Hazrat Ibn Abbas (R.A) narrated that Sayyidina Rasulallah (s.a.w) used to pray 20 Rakat by himself, followed by Witr (every night) in the month of Ramadan.

[Sunan Al-Baihaqi, Hadith Number 12102]



When Hazrat Umar [R.A] ruled, he decided that during Ramadan it was best to gather the people in the Masjids, which began to empty at that time of year, & perform the Tarawih prayer together.

This was to strengthen the community ties & reinforce the bond in the community.



Hazrat Abdur Rahman bin Abdul Qari said, "I went out in the company of Umar bin Al-Khattab one night in Ramadan to the Masjid and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (reciter) (i.e. let them pray in congregation)'. So, he made up his mind to congregate them behind Ubai bin Kaab. Then on another night I went again in his company and the people were praying behind their reciter. On that, Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is "

Hazrat Sa'eeb ibn Yazid said, "In the time of Umar ibn al-Khattab (R.A) the people used to observe 20 rak'ahs (Tarawih) and the witr."

[Marifatus-Sunan wa'l Athar - Imam Bayhaqi, Volume 004, Page No. 42, Hadith Number 5409]



From the above Hadith, under the rule & instruction of Hazrat Umar [R.A] Tarawih was 20 Rakats.

This was also true for other prominent Companions:[/SIZE]

[B]Bukhari :: Book 5 :: Volume 57 :: Hadith 34
Narrated Ibn Abbas:[/B]

When (the dead body of) 'Umar was put on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was[B] 'Ali bin Abi Talib[/B]. 'Ali invoked Allah's Mercy for 'Umar and said, "O 'Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, [COLOR="DarkRed"]for very often I used to hear the Prophet saying[/COLOR], [B]'I, Abu Bakr and 'Umar went (somewhere); I, Abu Bakr and 'Umar entered (somewhere); and I, Abu Bakr and 'Umar went out."'[/B]


[B][B]Bukhari :: Book 5 :: Volume 57 :: Hadith 26
Narrated Ibn 'Abbas:[/B][/B]

While I was standing amongst the people who were invoking Allah for Umar bin Al-Khattab who was lying (dead) on his bed, a man behind me rested his elbows on my shoulder and said, "(O 'Umar!) May Allah bestow His Mercy on you. I always hoped that Allah will keep you with your two companions, for I often heard Allah's Apostle saying, "I, Abu Bakr and 'Umar were (somewhere). I, Abu Bakr and 'Umar did (something). I, Abu Bakr and 'Umar set out.' So I hoped that Allah will keep you with both of them." I turned back to see that the speaker was Ali bin Abi Talib.

[B]Bukhari :: Book 5 :: Volume 57 :: Hadith 28
Narrated Jabir bin Abdullah:[/B]

[COLOR="DarkRed"]The Prophet said[/COLOR], "[B]I saw myself (in a dream) entering Paradise, and behold! I saw Ar-Rumaisa', Abu Talha's wife. I heard footsteps. I asked, Who is it? Somebody said, 'It is Bilal ' Then I saw a palace and a lady sitting in its courtyard. I asked, 'For whom is this palace?' Somebody replied, 'It is for 'Umar.' I intended to enter it and see it, but I thought of your ('Umar's) Ghira (and gave up the attempt).[/B]" 'Umar said, [B]"Let my parents be sacrificed for you, O Allah's Apostle! How dare I think of my Ghira (self-respect) being offended by you?[/B]

[B]Bukhari :: Book 5 :: Volume 57 :: Hadith 36
Narrated Aslam:[/B]

Ibn 'Umar asked me about some matters concerning 'Umar. He said, "Since Allah's Apostle died. I have never seen anybody more serious, hard working and generous than 'Umar bin Al-Khattab (till the end of his life."

respect and love of Hazrat Ali(ra) with Hazrat Umar(ra) & Hazrat abu bakr(ra)
 

[COLOR="DarkRed"][SIZE="2"][B]Hazrat Ali radi Allahu anhu on Hazrat Abu Bakr & Hazrat Umar (radi Allahu anhu) [/B][/SIZE][/COLOR]

The Muslim Revivalist (Mujaddid) of the 14th Century, A'LA HAZRAT IMAAM AHMED RAZA AL-QADERI (RADI ALLAHU ANHU) in his book, "GHAYATUT TAHQEEQ FI IMAAMATUL 'ALI AS SIDDEEQ," quotes from "A IQUL MUHARRIQAH" that: "Imaam Abul Qaasim Ismaeel Muhammad Bin Al Fazl Balkhi in his Kitaab, 'AS SUNNAH' stated that Imaam ibn Hajjar Makki reported that Alqamah (radi Allahu anhu) narrated that Hazrat Ali (radi Allahu anhu) was once informed that some people declared that he (Hazrat Ali) is higher in status than Hazraat Shaykhain (Abu Bakr and Umar) - radi Allahu anhuma.

[B]"Upon hearing this, he (Hazrat Ali) stood on the mimbar and declared after praises to Allah and His Messenger (sallal laahu alaihi wasallam), 'O People! News had reached me that some people are saying that I have a higher status than Abu Bakr (radi Allahu anhu) and Umar (radi Allahu anhu). Had I clarified the ruling earlier on this matter, then the subscribers to such a view would have certainly been punished by me.
[/B]
[B][COLOR="Green"]" 'As from today, whosoever is heard to make such utterances is a slanderer (MUFTARI), and he shall be liable for the punishment of a slanderer, which is 80 lashes.'[/COLOR][/B]

[B]"Thereafter, he (Hazrat Ali) said, 'Without any doubt, after Rasoolullah (sallal laahu alaihi wasallam), the most excellent in the Ummah is Hazrat Abu Bakr (radi Allahu anhu), followed by Umar, and after him Allah knows best whose status appears next.'"[/B]

"Alqamah states that Sayyiduna Hassan Mujtaba (radi Allahu anhu) was present in that gathering and remarked,[COLOR="Green"] 'By Allah! If he (Hazrat Ali) was to make mention of the third name (after Umar Farooq), he would have mentioned the name of Uthman (radi Allahu anhu).' " [/COLOR]

[B]Umar's Title of Al Farooq Mujahid[/B]

[COLOR="Green"]on the authority of Ibn Abbas related that he had asked 'Umar bin Al-Khattab why he had been given the epithet of Al-Farooq (he who distinguishes truth from falsehood)[/COLOR], [COLOR="DarkRed"]he replied[/COLOR]:[B][SIZE="2"] After I had embraced Islam, I asked the Prophet : 'Aren't we on the right path here and Hereafter?' The Prophet answered: 'Of course you are! I swear by Allâh in Whose Hand my soul is, that you are right in this world and in the hereafter.' I, therefore, asked the Prophet 'Why we then had to conduct clandestine activism. I swear by Allâh Who has sent you with the Truth, that we will leave our concealment and proclaim our noble cause publicly.' We then went out in two groups, Hamzah leading one and I the other. We headed for the Mosque in broad daylight. When the polytheists of Quraish saw us, their faces went pale and got incredibly depressed and resentful. On that very occasion, the Prophet attached to me the epithet of Al-Farooq."[/SIZE][/B]

[B]The world has produced no greater general or administrator than Hazrat Umar (RA).[/B] He was born in 581 A.D, and belonged to tribe of Quraish, when he grew up he was considered one of the greatest warriors and horsemen of his days.Hazrat Umer (RA), like the rest of his people at that time, worshipped idols. When the Holy Prophet (PBUH) began to preach Islam. Hazrat Umer (RA) turned against him and tortured those who accepted the new faith. The Holy Prophet (PBUH) prayed to Allah that Hazrat Umar's (RA) heart might be softened towards Islam. Soon afterwards Hazrat Umer (RA) heard some verses of the Quran and he was so affected by their noble message that he immediately accepted Islam. This gave great strength to the new faith. Form then onwards he became a constant and faithful companion of the Holy Prophet (PBUH), sharing all dangers with him and fighting in every battle. When the Holy Prophet (PBUH) passed away, Hazrat Abu Bakr (RA) was chosen as the Caliph. Hazrat Umar (RA) served the Caliph faithfully and wholeheartedly. He was the closest companion of the Caliph who sought advice from him and attached great importance to his views.
In his last illness Hazrat Abu Bakr (RA) in consultation with other companions of the Holy Prophet (PBUH), named Hazrat Umer (RA) as his successor and thus, at the age of fifty three, he became the Caliph of the Muslims.
At that time there were two great empires in the world. The eastern Roman Empire spread over parts of Asia, Africa and Europe, while the great Persian Empire extended over a large part of Asia. Both these empires regarded the Arabs as their slaves. When they saw that they were united by Islam they sent armies to crush them, and they had started fighting with the Muslims in the days of Holy Prophet (PBUH). Regular war, however, broke out under the First Caliph when the Muslims drove the Persians out of several cities of Iraq and turned out the Romans form parts of Syria and Palestine.
These wars continued throughout the caliphate of Hazrat Umer (RA) and he organized them with amazing skill. Through in all his days as a Caliph he never once raised his sword or led an army personally, yet, like the great general that he was, he planned every campaign and send precise instructions to every commander from Madina.
He however, always preferred peace to war. When the Muslims surrounded Jerusalem, the Christians said that they would surrender the city without fighting if Hazrat Umar (RA) came personally to take possession of it.
The city could have been easily conquered by the Muslims, if Hazrat Umar (RA) had o desired. But his love for peace was so great that he undertook the long journey through the desert. He and his servant had only one camel and rode on it by turns. When they reached the gates of Jerusalem, it was the turn of the servant to ride. Hazrat Umar (RA) was, therefore, leading the camel by a string and the servant rode on the camel’s back. The people were so much impressed by this sight that they opened th gates of city. Within ten years of Hazrat Umar’s (RA) caliphate the Muslims had completely destroyed the Persian Empire and had driven the Romans out of Asia and Africa.
Hazrat Umar (RA) led a very simple life and considered him self a servant of the people. He ate very simple food and wore coarse dress. He did most of his work with his own hands and helped other with theirs. Every day he went to the houses of widows and orphans in Madina and helped them in their work. He rested but little at night and walked about to see that no one was in trouble.
One night when he was walking a little way out of Madina he saw a light in a tent. He went near and observed that a woman was cooking something while the children round her cried with hunger. When some time had passed and the woman did not remove the pot from the fire, Hazrat Umar (RA) approached her and asked what the matter was. She said, “The children have had nothing for two days. As there was no food with us I put some water in the pot to boil so that the children would forget their hunger and go to sleep”. Hazrat Umar (RA) was greatly moved. He went running to Madina and brought back on his own back a huge sack full of food stuff. He then helped the woman in the preparation of food. And had the children fed in his presence. The woman then said, “How much better would it have been if you were the Caliph instead of Umar (RA)!”
He was a very strict judge and made no distinction between the rich and the poor or the Muslims and the non-Muslim. Therefore, perfect peace prevailed throughout the vast empire.
Hazrat Umar (RA) ordered his governors to rule the way he him self did. They could neither wear fine clothes nor live in fine houses. When one of them had a door built to his house Hazrat Umar (RA) had it burnt down? “How can people come to you to seek justice if you shut the doors on them?” he said.
He received a very small allowance from the “baitulmal” and most of that was spent on helping others. When he died he owed eighty-six thousand dirhams which were paid from the sale of his house.
Thus died the greatest ruler of his day and one of the greatest conquerors of the world. Hazrat Umar (RA) was buried in the same room of the Prophet’s (PBUH) mosque in which were buried the Holy Prophet (PBUH) and Hazrat Abu Bakr (RA), and so he joined them after death, as he had lived with them in life.

This is Helpful...
 

Thanks very much... it is astonishingly helpful.

[B]The Call To Prayer[/B]

When the Holy Prophet was settled in Madina, some basic reforms were introduced. These included the institution of prayer, the levy of alms tax, the ordaining of fasting, the prescription of punishments; and the specification of the lawful and the unlawful.

In the early days the practice was that the faithful gathered in the mosque for prayer at the appointed time of their own accord without being summoned. The Holy Prophet, however, felt that with the spread of Islam, and the growth in the number of the Muslims, some method for the summoning of the faithful to prayer would have to be adopted.

At first the Holy Prophet thought of using a trumpet to summon the Muslims to prayer as the Jews did. On second thoughts he felt that it would not be advisable to imitate the Jews. Then an idea occurred to him that a clapper should be beaten to summon the faithful to the mosque.

One night a companion Abdullah bin Zaid had a dream which indicated the way for the summoning of the Muslims to prayers Abdullah came to the Holy Prophet and narrated his dream in the following terms:

"In the dream I saw a holy man wearing green garments. He held a clapper in his hand. I asked him to sell the clapper to me. He asked what for I needed the clapper, and I told him that I needed it for summoning the Muslims to prayer. He said that the clapper would not sere the purpose. I then asked him as to what method should be adopted, and he said 'Let some one with a loud voice stand at a suitable place in the mosque, and give the call 'God is great. I bear witness that there is no god but Allah. Come to prayer."

The idea appealed to the Holy Prophet. When it was the time for prayer, the Holy Prophet summoned Bilal and asked him to give the call to prayer, in the terms of the formula indicated by Abdullah bin Zaid.

As the stentorian call resounded in the city of Madina, the faithful felt elated and electrified, and they rushed to the mosque in response to the summons. Umar heard the call in his house, and he hastened to the mosque dragging his cloak on the ground. He waited on the Holy Prophet, and enquired as to how the idea of the call to prayer had occurred to him. The Holy Prophet thereupon narrated the dream of Abdullah bin Zaid, and added that, as the vision appeared to be inspired, he had accepted it, and had the call given accordingly. Umar said that he too had a similar vision, but was happy that Abdullah bin Zaid had anticipated him. Umar said that there was however one difference between the formula proposed by Abdullah and the one that he had heard in his dream. The Holy Prophet anxiously enquired as to what was the difference. Umar said:

"According to the formula of Ahdullah bin Zaid we are only to witness that there is no god but Allah. In the call that I heard in my dream there were also the words 'I bear witness that Muhammad is the Messenger of God."

Thereupon the Holy Prophet instructed Bilal that in the call to prayer, the expression "I bear witness that Muhammad is the Messenger of God" should be included.

Turning to Abdullah bin Zaid, and Umar the Holy Prophet said, "Praise be to God. There are men among my followers to whom truth is revealed in dreams."

[B]Hafsa[/B]

Hafsa was the daughter of Umar. Her mother was Zainab, a sister of Usman bin Mazur an eminent Companion. Abdullah was a real brother of Hafsa.

In Mecca, Hafsa was married to Khunays bin Hudhaifa of the Banu Sahm clan of the Quraish. Khunays was one of the early converts to Islam. He participated in two migrations, migration to Abyssinia and the migration to Madina, and was blessed by the Holy Prophet.

In Madina, Khunays participated in the battle of Badr. He also fought in the battle of Uhud. He was wounded in the battle of Uhud. These wounds proved fatal, and he died shortly after the battle of Uhud. Hafsa thus became a widow at a very young age.

Umar felt much distressed at the grief of his daughter. After the period of Iddat was over, Umar thought of remarrying her. Like her father, Hafsa was hot of temper. Umar felt that it would be advisable if she was married to an elderly man of a sober temperament.

Umar's choice fell on Abu Bakr. Umar went to Abu Bakr, and offered him the hand of Hafsa. Umar had hoped that Abu Bakr would enthusiastically welcome the proposal. Umar was, however, disappointed, for Abu Bakr remained quiet and evaded the issue. Umar felt distressed that his friend Abu Bakr had not grasped the hand of friendship that he had extended to him.

Umar next went to see Usman. Usman had been married to Ruqayya, a daughter of the Holy Prophet. Ruqayya had died. Umar offered him the hand of Hafsa. Usman asked for some time to consider the matter. When Umar saw Usman a few days later, Usman said that his grief over the death of Ruqayya was so overwhelming that he did not contemplate another marriage.

Umar felt very angry at the rejection of his proposal by Abu Bakr and Usman. Brimming with rage, Umar went to see the Holy Prophet. The Holy Prophet greeted him with a smile and asked tenderly what was worrying him? Umar poured out the grief of his heart, and complained against Abu Bakr and Usman who had turned down the hand of friendship that he had extended to them.

The Holy Prophet addressed Umar with great affection and said, "Umar, I know of your worries and I also know of your services to Islam. Rest assured, Hafsa will marry a man better than Usman, and Usman will marry a lady better than Hafsa."

This meant that the Holy Prophet himself wanted to wed Hafsa. Umar was overwhelmed with joy at this great honor beyond his aspirations. Umar reverently kissed the hand of the Holy Prophet in token of his gratitude. He hurried home, and told Hafsa of the happy news.

Then he went to Abu Bakr. From the face of Umar radiating happiness, Abu Bakr judged of the developments. Addressing Umar he offered apologies and said, "The Holy Prophet had spoken to me about Hafsa, and as such I could not accept your proposal. But for that it would have been a great honor and pleasure for me to agree to your proposal."

Umar then went to Usman. Usman offered apologies and said, "The Holy Prophet had talked to me over the matter. He had offered me the hand of his younger daughter Umm Kulsum, and he had expressed the desire to marry Hafsa himself. Under these circumstances I could not accept your proposal."

In A.D. 625 Hafsa was married to the Holy Prophet that elevated the status of Umar and brought him at par with Abu Bakr, as both of them enjoyed the unique privilege of being the fathers-in-law of the Holy Prophet.

[B]Ayesha and Umar
[/B]
The raid on al-Mustaliq led to another unfortunate episode which was a cause of great concern to the Holy Prophet and his companions for some time. Each time the Holy Prophet went on a campaign, one of his wives accompanied him, and the decision was always taken by the drawing of lots. On the occasion of the raid of Mustaliq, Ayesha accompanied the Holy Prophet. On return from the campaign she traveled on the back of a camel in a closed litter. On account of the regrettable behavior of Abdullah bin Ubayy, there was considerable tension in the atmosphere. As the caravan traveled at an unusual time, there was considerable upsetting of the program. The party halted for the night at some distance from Madina. At early dawn the call to move was given. Ayesha went to the desert to answer the call of nature, and on return occupied her litter. There she noticed that the necklace of Yemenite agates which she wore was no longer around her neck. Hurriedly she left the litter, and went to the desert where she found the necklace. When she returned to the camp the spot was deserted, and the caravan had left. The men in charge of her camel, seeing the litter closed, and thinking it occupied, had placed it on the camel and departed with it. Ayesha called aloud, but no one responded to her call. She decided to sit down, hoping that some body would come to fetch her. Soon she fell asleep, wrapped in her cloak.

"We belong to God and to Him we return." These words fell on the ears of Ayesha, and she awoke with a start. A young man stood before her holding a camel by its reins. Safwan bin Al-Muthal following the army in the rear had notice a young woman asleep in the desert, and upon approaching her, recognized her as the wife of the Holy Prophet (peace be on him). Ayesha quickly covered herself with her veil. Safwan adjusted the camel's saddle-girth and made the beast kneel. Ayesha thereupon mounted the camel. Holding the camel by the bridle, Safwan resumed the road. After a tiring journey they reached Madina at noon, a few hours after the arrival of the Holy Prophet. That provided an opportunity to Abdullah bin Ubbay and some other hypocrites to whip up a campaign of slander against Ayesha. The Holy Prophet consulted his friends about divorcing Ayesha. Ali advised that Ayesha should be divorced. When Umar was consulted he said, "O Prophet of God, I know for certain that the hypocrites are speaking malicious lie." The Holy Prophet asked Umar as to the grounds with him for holding that the hypocrites were speaking lies, Umar said:

"By reason of God not allowing a fly to settle upon thy blessed skirts, because it alights also on impure things and soils its feet. How then would He not preserve thee and thy name from a worse defilement?"

Umar further said that he was sure that God Himself would cause the innocence of the young lady to become manifest." He further said:

"If God does not allow thy shadow to fall upon the ground, lest it might be polluted, or a person step thereon, will He not restrain thy honored spouse from committing impropriety?"

[B][COLOR="SeaGreen"]Later, as anticipated by Umar, the Holy Prophet had a revelation in which God Himself bore witness to the purity and innocence of Ayesha.[/COLOR][/B] When the ordeal was over, the Holy Prophet thanked Umar for his support during the crisis. Ayesha paid for this kindness many years later when she allowed Umar to be buried in her chamber by the side of the Holy Prophet and Abu Bakr.