Man Man Man..I like your obsession about Hazrat Umar R.A..and I completely agree to the thing you have written in your signature..After Holy Prophet (SAW),Hazrat Umar R.A is the greatest persona ever to emerge in Islam and Islamic state..The brightest star among his companions,and the best administrator this world has ever seen...May Allah provide our present rulers with only 10% of Umar bin Khattab's qualities and character.Amen

Hazrat Umer( R.A) is my favorite personality and the work you have done for compiling his life history and achievements in this way is also appreciatable. His most impressive personality trait that inspires me a lot is, his passionate love for Islam, that was the reason that non-believers always feel threatened from him. We should try to follow him in every aspect of life.

God bless you.

[B][SIZE="3"][COLOR="Green"]who would be more Just than Caliph Umar (with an exception of Syeddina Muhammad sww)[/COLOR][/SIZE][/B]
[COLOR="Purple"][B]
Around 19 Hijri, Hazrat Omer (RA) received the complaint through internal spies (appointed for keeping an eye on Governors and Officials) against Hazrat Khalid Bin Waleed (RA) who was leading a Military expedition then and "Chief Commander of the Islamic Army",[/B][/COLOR] that he (RA) had rewarded a poet Ashas Bin Qais around 10,000 Dirhams for offering some verses in the praise of Hazrat Khalid Bin Waleed (RA). Hazrat Omer (RA) after receiving the complaint ordered "that Hazrat Khalid Bin Waleed (RA) be arrested then and there (on Warfront) and he should be bound by his own Turban and be discharge from his rank and command imediately". Hazrat Obaida (RA) carried out the order and called Hazrat Khalid Bin Waleed (RA) in an open gathering. The dialogue which ensued:

Hazrat Obaida (RA): How did you manage this amount?

Hazrat Khalid Bin Waleed (RA): Silence.

Hazrat Bilal (RA): Answer the question, how did?

Hazrat Khalid (RA): Out of my own pocket.

After these questioning he was released and sent Medina before Hazrat Omer (RA) for further questioning:

Hazrat Omer (RA): How did you get so much wealth to distribute it as a reward?

Hazrat Khalid (RA): Through Spoil of War.

Hazrat Omer (RA): If your share in Spoil is found to be unjustified and inequitable, then?

Hazrat Khalid (RA): I would deposit the unjustified amount in Baitul Maal (Bank).

After a check and further enquiries around 20,000 Dirhams were found exceeding and unjustified in Hazrat Khalid (RA)'s share which were later deposited by Hazrat Khalid (RA) in Baitul Maal. Another allegation was that Hazrat Khalid (RA) used to delay the Audit of Military Expenditure and Budget which was disliked by Hazrat Omer (RA). Subsequently Hazrat Khalid (RA) was dismissed from the position of the Commander and could never become Commander again but participated in Wars as only a soldier.

[B]{Tareekh Ibn-e-Khaldun Chapter Prophet, Pious Caliphs and Calipahte of Muawiya wa Aal-e-Marwan, Volume 1 and 2}.[/B]


[B][COLOR="Purple"]On another occasion during a Military Expedition two Generals namely Mugheera Bin Shaiba and Abu Bakara developed some dispute.[/COLOR][/B] There was already some animosity between Mugheera and Ziad Bin Abiya (relative of Abu Bakara), and the latest dispute added fuel to the fire. During a prayer, Mugheera was stopped by Abu Bakar from leading a prayer on the context that Mugheera was seen in an Objectionable Position by both Abu Bakara and Ziad so Mugheer cannot lead a prayer. Both of them also written a complaint against Mugheera and sent it to Hazrat Omer (RA) Medina. Hazrat Omer (RA) called both the parties in Medina and started proceeding in the case. During the proceedings the witnesses disputed their statement and Ziad Bin Abiya could not prove the statement against Mugheera which resulted in 30 Whips on Ziyad. The lashing was itself done by Hazrat Omer (RA). During the lashing Mugheera tried to intervene but he was severely reprimanded by Hazrat Omer (RA) who said to Mugheera, be silent, had this testimony been proper you would have also been punished.

[B]{Tareekh Ibn-e-Khaldun Chapter Prophet, Pious Caliphs and Calipahte of Muawiya wa Aal-e-Marwan, Volume 1 and 2}.[/B]

[B][SIZE="2"][COLOR="Green"]Gandhi & the Islamic Connection
March 30, 2009[/COLOR][/SIZE][/B]

M.K.Gandhi’s views and movements are lauded all over the world. He was almost regarded as a ‘saintly’ personality and the word Mahatma that is attributed to him,speaks for itself. But a lesser known fact about Gandhi’s ‘saintly’ demeanour is the inspiration he drew from Islamic teachings. Gandhi drew inspirations from the glorious Quran, the blessed life of Prophet Muhammad (pbuh) and that of his companions. Of Prophet Muhammad (pbuh) he said in an interview with ‘Young India’ - [B]

“I wanted to know the best of one who holds today undisputed sway over the hearts of millions of mankind… I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the 2nd volume (of the Prophet’s biography), I was sorry there was not more for me to read of the great life.”[/B]
[B][COLOR="Purple"]
An even lesser famous quote is the observation of Gandhi about the caliphate of Hazrat Umar (r.a), one of the prominent companions of the Prophet (pbuh) and the second Caliph in Islamic history. Gandhi said [/COLOR][/B]
[B]
“The best thing to happen to India would be to be reigned by a dictator as just and upright as Umar, RA.” One would wonder why a non-violent exponent of Gandhi’s stature should regard the rule of a dictator as the ‘best thing’.[/B]

[B]Syeddina Moula Ali (ra) describes his(Umar) migration and honorable attitude toward the pagans:[/B]

[B][SIZE="2"][COLOR="Green"]"I know none other than Umar who migrated without concealment. When he was ready to travel, he put on his sword, put his bow on his shoulder, took his arrows in his hand and went to the Kaaba. Leading members of the Quraysh were sitting in the courtyard of the Kaaba. Once he had walked around the Kaaba seven times, he performed two prayers at the rock of Abraham. He came one by one to the pagans sitting in circles and said,
“Faces have been polluted. Whoever wishes to leave his mother childless, his children orphaned and his wife a widow, let him follow me in this valley.” None of them had the courage to prevent him "[/COLOR][/SIZE][/B]
[B][COLOR="Purple"]
(Suyutî, History of the Caliphs, Tarikh al-Khulafa, Beirut 1986, 130).[/COLOR][/B]

[B]Once, Imam Muhammad al-Baqir (ra) while sitting with his companions, praised Abu Bakr by calling him [COLOR="DarkGreen"]the truthful ("as-Siddiq")[/COLOR].[/B]

[B]One of his companions got astonished by this remark and inquired if he (the Imam) really meant what he said. Upon this Imam al-Baqir replied, [/B]
[B][COLOR="SeaGreen"]
"Yes Abu Bakr is the truthful and whoever does not give this attribution to him, then may Allah make that person (who did not give the attribute) helpless on the day of resurrection" [/COLOR][/B]

[B][U]Source: Kashful Ghumamah, vol.2, p.174][/U][/B]

[B]
Imam Jaffar as Sadiq (ra) expressed his support to Abu Bakr and Umar:[/B]
[B][COLOR="Green"]
Once wife of Imam Jaffar as Sadiq asked him about Abu Bakr and Umar.
He replied, "I support them”.
Then he said to his wife,” you should support them also."
His wife replied, "So should I say to my creator when I meet Him, that it is your order to support Abu Bakr and Umar."
The truthful Imam Jaffar replied, ” Yes." [/COLOR][/B]

[B][U]- Source: Rawzatul Kafi, vol.8, p.101[/U][/B]

[B][SIZE="3"][COLOR="Blue"]Hazrat Umar's Consummate Conformance[/COLOR][/SIZE][/B]

when Hazrat Umar was made caliph, a stipend was fixed for him from the public treasury. Gathering the people in Madina, he said:

[B]"I used to do business but now you have made me busy in this work. So now what should be the means of living"? [/B]

People made suggestions for different quantities.

Hazrat Ali (May Allah honour his face!) was sitting quietly. Hazrat Umar asked him,
"What's your opinion"?
He said, "Whatever may suffice you moderately".
Hazrat Umar liked this opinion, and accepted it and a moderate quantity of stipend was fixed.

Once in a majlis in which Hazrat Ali , Hazrat Usman , Hazrat Zubair and Hazrat Talha were also present it was proposed, that as Hazrat Umar lived in straitened circumstances his stipend should be increased, but no one dared to mention it to him.
So all these holy Companions went to his daughter, Hazrat Hafsa , who being one of the holy wives was also a Mother of the Faithful, and tried to learn of Hazrat Umar's opinion and get his permission through her; and at the same time requested her to keep them anonymous.

When Harat Hazfsa mentioned it to Hazrat Umar , signs of anger appeared on his face and he inquired for knowing the name of those who proposed it.

But Hazrat Hafsa said: "First let me know your opinion".

Hazrat Umar said: "Had I come to know their names, I would have changed their faces, that is, I would have given them such severe punishment that scores of it would have shown on their faces. Well, tell me what was the Holy Prophet's peace and blessings be upon him best dress in your house"?

She replied, "Two ochre-coloured pieces which he used to put on, on Friday or when any delegation came".
Then he asked, "What's the finest food that was being eaten in your house"? She said: "Our staple food was barley-bread. Once we overturned the ghee-can and emptied and spread the drip of ghee on hot breads which the Holy Prophet peace and blessings be upon him was eating with relish and was also shared with others".
Then he asked, "Which was the best bedding in your house"?
She said, "There was a thick cloth. In summer we used to spread it in four folds and in winter half of it was spread and half we used as a covering".

Hazrat Umar said,
[B][COLOR="Green"] "Hafsa! Convey this thing to those people, that the Holy Prophet (peace and blessings be upon him) has set a measure by his conduct and has considered hope (Hereafter) sufficient. I too will follow his holy self peace and blessings be upon him The example of my two companions' (the Holy Prophet peace and blessings be upon him and Hazrat Abu Bakr ) and myself is like that of those three men who may walk on the same road. [/COLOR][/B]

[B]"The first man went with a fare and reached his goal. The second too followed the first; he walked like him and reached the first. Then the third man started walking. If he walks like them (in their path) he will meet them and if he walks contrary to their method, he will never be able to meet them". [/B]

[B][SIZE="3"][COLOR="Blue"]Hazrat Umar’s Admirable Manner with his Fellow Companions and his Subjects[/COLOR][/SIZE][/B]

[B][SIZE="2"]Boldness of Hazrat Umar's Subjects[/SIZE][/B]

In spite of his being such a brave and awesome statesman and sovereign, the behaviour of Hazrat Umar ^ had encouraged the people to speak so freely, candidly and bravely before him. This can be estimated only by looking at various historical incidents.

Accordingly, after the conquest of Iraq most of the august men had married Christian women, because there is permission to wed scripturary women. Hazrat Umar wrote to Hazrat Huzaifa al Yamani that he disapproved of such things. The latter replied: "Is this your personal opinion or a legal order"? (Shari) Hazrat Umar wrote that it was his personal opinion. Hazrat Huzaifa wrote back: "To follow your personal opinion is not incumbent upon us.”

[B][SIZE="2"]A Bedouin’s Candidness[/SIZE][/B]

A similar incident is reported of a Bedouin. When a severe famine occurred in Arabia during the Farouqi regime, the great Farouq's condition became strange: as long as the famine lasted he did not eat mutton, fish, ghee or any other delicious thing. Fearfully he used to invoke. "0 Allah! Destroy not Mohammed’s peace and blessings be upon him ummah as a punishment of my evil deeds!”

The statement of Hazrat Umar's slave, Aslam, is from the worries that exercised Hazrat Umar' s mind during the period of famine, it appeared that if the famine did not come to an end he would die of this sorrow, although he had made matchless arrangements for reducing the rigours of famine.

[B]During that spell of famine came a Bedouin and he recited the following verses before him, [/B]
[B][COLOR="Green"]"O Umar! If there is pleasure, it is the pleasure of Paradise. Clothe my daughters and their mother. By Allah! You'll have to do this".[/COLOR][/B]
Harrat Umar said: "What will happen if I don't do as you say?
[B][COLOR="Teal"]The Bedouin said: -"You'll be questioned regarding me on the Day of Judgement and you will be flabbergasted. Then you'll have to go either towards Hell or towards Paradise".[/COLOR][/B]

[B]Hearing this, Hazrat Umar wept so much that his auspicious beard was drenched in tears[/B].
[B][COLOR="Blue"]Then he said to his slave,
''Give my shirt to him for I have no other thing with me at present:'[/COLOR][/B]

Farouq-e A'zam, the Commander of the Faithful, possessed such an awesome personality and was so valiant and brave that great monarchs, Caesar and Khosroe used to tremble on hearing his name, but he was so kind-hearted that on seeing such persons in distress his heart used to melt and accusing himself for their distress he used to weep profusely.

[B][SIZE="2"]An example of Hazrat Umar's Kindness and Wisdom[/SIZE][/B]

[B][COLOR="Teal"]Once he was patrolling at night. A woman, sitting on the terrace, was reciting some verses. One couplet meant:

"The night is dark and goes on lengthening and my husband is not near me with whom I may play".

Her husband had gone for jihad and, love-torn, she was singing such painful couplets. Hazrat Umar was very much aggrieved. He remarked:
"I have inflicted a great severity on the women of Arabia. Then he came to Hairat Hafsa (his daughter) and asked her as to how many days a woman could live without her husband.
She said: "Four months:'
Next morning he issued an order that no Solider should live away from home for more than four months.[/COLOR][/B]

[B][SIZE="2"]His Sorrow over the Condition of A Decrepit Man[/SIZE][/B]
[B][COLOR="Teal"]
Once he was feeding some men. He saw that a man was eating with his left hand. He went to him and asked him to eat with the right hand. The man said that he had lost his right hand in the Battle of Muta. This melted Hazrat Umar's heart. He sat down near him and began to cry and said: [/COLOR][/B]
[B]"Alas! Who help’s you to make ablution? Who washes your head and who clothes you"? [/B]
[B]He then appointed a servant for him and himself provided for him all the necessary things i.e. Home help in today’s welfare state.[/B]

[B]In short, Hazrat Umar Farouq throughout his life practised the prophetic sunnah and established an example and a procedure for the ummah to bring the prophetic pattern into practice, implying that this is called true following and consummate conformance.[/B]

Besides this, orally too he used to be very careful in insisting upon the common run of Muslims generally and the commanders and generals of the army particularly that they should at no moment be away from submission to the Holy Prophet peace and blessings be upon him and that they always keep this rope around their necks.

[B][SIZE="2"]Insistence upon the Commanders of the Army to Obey the Apostle[/SIZE][/B]

Accordingly, when he appointed Hazrat S'ad bin Abi Waqqas who is reckoned amongst the high-ranking Companions of the Chief and Pride of the Two Worlds peace and blessings be upon him and who as a relative was also the Prophet peace and blessings be upon him maternal-uncle, as the commander of the army for dispatch to Iraq, as advise he told him: -"O Sa'd! May this thing, with regard to Allah, not deceive you that you are called the Holy Prophet's peace and blessings be upon him maternal-uncle and Companion. Undoubtedly, Allah Most High does not efface evil with evil but removes evils through good deeds. Indubitably, there is no relation between Allah and anyone; if there is any relation and connection, it is of obedience.

The noble and the ignoble among the people are all equal unto Allah's sight. Allah is the Lord of all of them and all are His slaves; they have had superiority over each other by reason of their individual abstinence, and those ranks that are with Allah they can be achieved by obedience. Be careful of that which the Holy Prophet peace and blessings be upon him remained constant. The Prophet peace and blessings be upon him came and passed away, leaving us behind. Grasp his command as necessary, for that command is the true command. This is my only advice. Save yourself from leaving it. If you leave it and show disinclination towards it, your deeds will be wasted and you will become one of those people who are involved in loss.'

Similarly he once said,
[B]"Allah Most Holy sent the Holy Prophet peace and blessings be upon him on a mission. We people confirmed in him and then conformed to him. He demonstrated by practice upon every thing which Allah Most High ordered him to do. He peace and blessings be upon him continuously gave alms to the poor until Allah Most High sent death to him in this condition. Then Hazrat Abu Bakr became his khalifa (successor). He continued to act upon the Holy Prophets peace and blessings be upon him Sunnahs until Allah Most High sent death to him and then made me khalifa.” [/B]

[B][SIZE="2"]Insistence Upon Hazrat Umar
To Conform To The Sunnah[/SIZE][/B]
[B][COLOR="DimGray"]
After Siddiq-e Akbar had stated his will, he sent a man to Hazrat Umar to summon him and told him many things in which he especially insisted upon him to conform to the Sunnah. Accordingly, [/COLOR][/B]

he said: [B][COLOR="Blue"]"O Umar! The ‘malicious’ nursed malice against you and the ‘beloved’ loved you, and this is a tradition continuing from ancient times, that enmity and antagonism are cherished against goodness". [/COLOR][/B]

Hazrat Umar said: "I have no need of khilafat".

[B][COLOR="Blue"]Hazrat Abu Bakr said: [/COLOR][/B]

[B]"But the office of caliphate requires you. You have seen the sovereign of the Two Worlds peace and blessings be upon him, you have been in his company, and you have seen that the Holy Prophet peace and blessings be upon him always gave preference to us over his self, so much so that we used to give to the members of his household the remainder of the gifts that he used to give us. And you have seen me and have lived with me. As for me, I have followed that noble being who was before me peace and blessings be upon him. By Allah! I am not talking to you in sleep, as if in a dream, and I am not giving these depositions whimsically. Undoubtedly I am in the way in which there is no crookedness.

O Umar! You should know, no doubt there are some rights for Allah in the night which He does not accept in the day and there are some rights in the day which He does not accept in the night. And on the Day of Judgement whoever's balance of deeds will be heavy will be so on account of such conformance to the Truth; and its right too for being heavy is that there may be nothing in it but truth. And on the Day of Judgement the people whose scales of deeds will be light will be the same who must have followed falsehood. Obviously balance of deeds can only be the thing which may imbalance with nothing but falsehood. No doubt the very first thing I warn you about is your own inner self, and I also order you to abstain from the people. The people have begun to cast glances on very lofty things and their skin of desires has been inflated with air. But now there will be safety from lapses for the people.

So you now prevent the people from falling into errors, for now they will always entertain apprehension from your side and they will fear you, as long as you fear Allah. This is my will, and I salute you".[/B]
[B]
Thereafter Hazrat Abu Bakr invoked blessings for Hazrat Umar. He also invoked that [/B]

[B][COLOR="DarkGreen"]"O Allah! Make Umar one of those good caliphs who may follow the instruction of Your Prophet of Mercy peace and blessings be upon him and follow those who are good after Your Prophet peace and blessings be upon him may follow him and reform the subjects for him". [/COLOR][/B]

[B][COLOR="Blue"][SIZE="2"]Love with Syeddina Muhammad(pbuh)[/SIZE][/COLOR][/B]

Amr ibn al-As said, "There is no one I love better than the Messenger of Allah."

Abda bint Khalid ibn Ma'dan said,[B] "Khalid never went to bed without remembering how he yearned for the Messenger of Allah and his Companions among the Muhajirun and Ansar, and he would name them. He said, 'They are my root and branch, and my heart longs for them. I have yearned for them a long time. My Lord, hasten my being taken to You!'"[/B]

It is related that Abu Bakr said to the Prophet, [B]"By the One who sent you with the truth, I would be happier if Abu Talib (the Prophet's uncle) were to become Muslim than if Abu Quhayfa (his own father) were to. That is because the Islam of Abu Talib would delight you more."[/B]

Umar ibn al-Khattab told al-Abbas, [B]"Your becoming a Muslim is dearer to me than al-Khattab becoming a Muslim because it is dearer to the Messenger of Allah."[/B]

Reference
[B][COLOR="Green"]
►Majm-uz-zawaid 009, Page 268.[/COLOR][/B]

Zayd ibn Aslam said, 'Umar went out at night to observe the people and saw a lamp in a house where an old woman was teasing some wool, saying:

"The prayer of the good be upon Muhammad, may the blessed bless him!

I was standing in tears before dawn. If only I knew,when death gives us different forms,

Whether the Abode will join me to my beloved!"

She meant the Prophet. 'Umar sat down in tears.

[B]Reference

►al-zuhad Page 362-363. [/B]

ten years after H. Umar passed away, he came in the dream of his son H. Abdullah Ibn Umar (RA). He asked his father
[B]“How goeseth O father?” [/B]
Wiping the sweat of his brow Umar (RA) commented,
[B] “I have just completed the questions of the Malaaika with regards to my tenure of Khilafat and settled the accounts. I still have to answer for the remainder of civilian life” [/B]

[B]and yet this was one of the 10 Sahaba who was bestowed with good news Yaani ‘ASHRA – MUBASH SHAREEN’.[/B]

The same Khalifa who used to roam the streets of Madina al Munawwara at night, crying, YA LAB BAIKA, YA LAB BAIKA

[B]during the Khutbah of Salaatul Juma,[B] H. Umar (RA)[/B] stood up on the mimber and said,[/B]
[B]“ IS MA OO WA ATI OO! O people listen to what I have to say and obey me!
[/B]
[B]H. Salman Farsi (RA)[/B] a very notable Sahaba stood up and decided to challenge H. Umar (RA) saying,
[B]“LA NASMAOO WA LAA NU TEOO! We will not listen and not obey.
Why asked H. Umar (RA). [/B]

H. Salman (RA) replied,
“[B]You are a tall person and your JALAABA is made up of 2 sheets or TARAF QUMAASH. However, the quota of sheet that was distributed from the Bait ul maal, upon your own decree was 1 Chader each! So until you account for the extra sheet which you are wearing in the form of JALAABA, we will neither listen or obey you.
[/B]
[B][COLOR="Teal"]H. Umar (RA) announced that his son H. Abdullah Ibn Umar (RA) be brought forward. H. Umar (RA) said inform the people where I got this extra sheet from. [/COLOR][/B]

[B]H. Abdullah (RA) duly came forward and testified before the whole Majlis that[/B]

[B][COLOR="RoyalBlue"] “I was given 1 chader from the Bait ul Maal which I gave to my father as my father is quite tall and could not make a shirt from 1 chader[/COLOR][/B]

[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.[/B]

Because of this and other similar problems of undatedness, [B]`Umar convened an assembly of scholars and advisors to consider the question of calendar reforms[/B].

[B]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.[/B]

[B][COLOR="Purple"]`Ali suggested that the era should begin from the date the Muslims migrated from Mecca to Madina, and this was agreed upon.[/COLOR][/B]

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.

[B][COLOR="Blue"]`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.[/COLOR][/B]

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]Abd Allah ibn `Isa ibn Abi Layla related: [/B]

[B][COLOR="DarkGreen"]"There were two dark lines in `Umar’s face marked by tears."[/COLOR][/B]
[B]
Al-Hasan al-Basri and Hisham ibn al-Hasan narrated that [/B]

[B][COLOR="DarkGreen"]`Umar sometimes lost consciousness after reciting a verse from the Qur’an, whereupon he would be taken ill and visited for days. [/COLOR][/B]

[B]Among `Umar’s sayings:[/B]
[B][COLOR="Green"]
"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."[/COLOR][/B]

[B]Anas said: [/B]

[B][COLOR="Green"]"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!"[/COLOR][/B]

[B]Jabir said that he heard `Umar ibn al-Khattab say on the pulpit when he married Umm Kulthum, the daughter of `Ali and Fatima: [/B]
[B][COLOR="Green"]
"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.’" [/COLOR][/B]

[B]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.[/B]

[B]From `Amir ibn Rabi`a: [/B]

[B][COLOR="Green"]"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!’"[/COLOR][/B]

[B]From `Ubayd Allah ibn `Umar ibn Hafs: [/B]

[B][COLOR="Green"]`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." [/COLOR][/B]

[B]Al-Hasan narrated:[/B]

[B][COLOR="SeaGreen"] "`Umar gave a sermon when he was Caliph wearing a waist-wrap patched in twelve places."[/COLOR][/B]
[B]
As `Umar’s head lay in Ibn `Umar’s lap after his stabbing he said to him:[/B]
[B][COLOR="Green"]
"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.[/COLOR][/B]

[B]From Malik al-Dar: [/B]

[B][COLOR="SeaGreen"]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."[/COLOR][/B]
[B]
From Mujahid: [/B]
[B][COLOR="SeaGreen"]
"We found that the goodness of our lives was patience."[/COLOR][/B]

[B]From `Urwa ibn al-Zubayr: [/B]
[B][COLOR="SeaGreen"]
"Know that greed is poverty and despair sufficiency. When a man despairs of something, he does without it."[/COLOR][/B]

[B]From al-Sha`bi: [/B]

[B][COLOR="SeaGreen"]"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."[/COLOR][/B]
[B]
From `Awn ibn `Abd Allah ibn `Utba:[/B]

[B][COLOR="Green"] "Sit with the Oft-Repentent (al-tawwâbîn), for they are the softest-hearted of people."[/COLOR][/B]
[B]
From Aslam, `Umar’s freedman:
[/B]
[B][COLOR="SeaGreen"]"Be the vessels of the Book and the well-springs of the Science, and ask Allah for your sustenance day by day."[/COLOR][/B]

[B]From Abu `Uthman al-Nahdi:[/B]

[B][COLOR="SeaGreen"]"Winter is the treasure of devotees."[/COLOR][/B]

[B]From Dawud ibn `Ali: [/B]
[B][COLOR="Green"]
"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."
[/COLOR][/B]
[B]From Yahya ibn Abi Kathir: [/B]
[B][COLOR="SeaGreen"]
"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."[/COLOR][/B]

[B]From al-Aswad ibn Hilal al-Muharibi: [/B]

[B][COLOR="Green"]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."[/COLOR][/B]

[B]From `Abd Allah ibn `Umar:[/B]

[B][COLOR="Green"] "[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.’"[/COLOR][/B]

[B]`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. [/B]

[B][COLOR="RoyalBlue"]One day he asked Hudhayfa about the "dissension that shall surge like the waves of the sea" according to the Prophet’s own terms. [/COLOR][/B]
[B]Hudhayfa answered: [/B]
[B]"You need not worry about it, for between you and it there is a gate closed shut." `[/B]
[B][COLOR="Blue"]Umar said:[/COLOR][/B]
[B]"Will the gate be opened or broken?"[/B]
[B][COLOR="SeaGreen"] Hudhayfa said: "Broken!" [/COLOR][/B]
`[B]Umar replied: "That is more appropriate than that it be let open." [/B]
[B][COLOR="Green"]
The narrator [Abu Wa’il] said:[/COLOR][/B]
[B][SIZE="3"] "We feared to ask Hudhayfa who was that gate, so we sent Masruq to ask him and he said: That gate was `Umar."[/SIZE][/B]

[B][SIZE="2"][COLOR="Teal"]The Great farooq[/COLOR][/SIZE][/B]

It is in line with Allah words in surah al-Ahzab verse 72 which means:

"Verily, We did offer the trust [of reason and volition] to the heavens, and the earth, and the mountains: but they refused to bear it because they were afraid of it. Yet man took it up - for, verily, he has always been prone to be most wicked, most foolish."

In Tafsir Ibn Kathir, an opinion from Ibn Abbas, when Adam was bestowed with the trust and after he was willing to accept it, Allah explained the meaning of trust is something when it is realized then the person will be rewarded and if it is ignored, the person will be punished.

[B]Umar did all that because he felt responsible for the condition of the poor and the oppressed. At the same time, he didn’t hesitate to punish those who are not willing to follow their religious obligation. He doesn’t discriminate in anything related to Allah’s rights.[/B]
[B][COLOR="DarkOrchid"]
Once there was a report arrived to him that the son of Egypt governor who was appointed by him, Amru bin al-‘As r.a. had beaten his opponent who’d beaten him in horse racing. His reason is he is ibn al-akramin (son of an honourable people) while the Qibti is just a commoner. Saiyidina Umar r.a. invited the both of them who are involved, and after confirming the truth regarding the tragedy, then he order the Qibti to punish the governor son for what he did.[/COLOR][/B]
[B]
In addition, Amru was also whipped by Umar r.a. while he said a very magnificent piece of words : “Since when you can turn people into your slaves when their mothers had given birth to them in a free state?”[/B]

[B][SIZE="2"][COLOR="Navy"]The Virtues of Umar bin al-Khattab[/COLOR][/SIZE][/B]

Abu Hurayrah [ra] reports, ‘While we were sitting with the Messenger of Allah [s], he said, “While asleep, I saw myself in Paradise, and lo, there was a woman performing her ablution by the side of a palace. And I asked, ‘Whose is this palace?’ They answered, ‘Umar’s.’”’ [al-Bukhari]

Once, Allah’s Messenger [s] said to Umar [ra], ‘O Ibn al-Khattab! By Him in Whose Hand is my soul! If Satan would encounter you in some way, he would certainly take a way different from yours.’ [al-Bukhari]

Allah’s Messenger [s] Gave Umar the Title of al-Fārūq.

Until Umar’s conversion, the Muslims could not hold their Prayers in public. Now, after the arrival of Umar into the fold of Islam, they held their Prayers in the courtyard of the Ka’bah. [1]

Entering Arqam’s house, Umar found the Prophet [s] and his Companions, including Hamzah and Abu Bakr, still reciting and studying the Qur'aan privately, lest the Quraysh harm them.

But the outspoken and lively Umar did not find secrecy and timidity to his liking. He did not rest content until he had persuaded Allah’s Messenger [s] and his Companions to appear in public and declare their Faith and its commands before everybody. So the Muslims formed up into two columns: Hamzah headed one and Umar, the newcomer, headed the other. It was the first public presentation in history. The efforts of this presentation were outstanding. The Quraysh were overawed by the bold attitude of the small company of believers. It was because of the great role he played in the success of Islam that Allah’s Messenger [s] gave him the title of al-Fārūq, or the Distinguisher: the one who distinguishes between truth and falsehood.

Umar participated in all of the battles of the Prophet [s]. He succeeded Abu Bakr as Caliph. He led the defeat of the Persian and the Roman empires, extended the rule of Islam from Iran to Egypt. During his ten-and-a-half-year Caliphate, Iraq, Egypt, and all the Arabian Peninsula were added to the dominion of Islam, and about twelve thousand mosques were built. He is known for his profound knowledge of the Qur'aan and the Sunnah, and for creative insight into the Islamic Law. He has related 530 Hadith from the Prophet [s].

Once, Allah’s Messenger [s] said of him, ‘There were, among the Bani Isrāil before you, men who were inspired without being Prophets; and if there is any one of them in my community, it is Umar.’ [al-Bukhari] Allah had put truth on the tongue of Umar and into his heart.

He laid the institutions of the new government and society. It was Umar who established the Public Treasury and offices of accounts. It was Umar who regulated the Islamic Calendar. He introduced for this purpose the Islamic Year, commencing with the new moon of the first month – al-Muharram – of the year in which the Prophet [s] emigrated from Makkah. Hence, the Islamic Year was named al-Hijrah or the Era of Emigration.

[B][SIZE="3"]Caliph Umar's glorious role in early critical years[/SIZE][/B]

[B][SIZE="2"][COLOR="Purple"]By Prof Ziauddin Ahmad[/COLOR][/SIZE][/B]

Hazrat Umar, the second Caliph, was an ideal and exemplary Muslim Ruler who discharged his duties
remarkably setting a model and mould for an Islamic state. His policies and precepts were based
on the principles and teachings of the Quran and Sunnah.

All the pious Caliphs had a Consultative Assembly, called the Majlis-i-Shura, composed of some
able and learned companions, who were consulted in all important affairs of the administration.
During the reign of Hazrat Umar there were two such consultative bodies. One was a general
assembly which was convened by making a general announcement and where only affairs of national
importance were discussed.

For the conduct of daily business, there was a separate committee on a smaller scale. Even
matters in respect of appointment and dismissal of public servants were brought before this
working committee. In addition to the deputies from the capital, even the representatives from
the outlying parts of the empire were invited to these deliberations.

Non-Muslims were also allowed to participate. For example, in connection with the management of
Mesopotamia, the native Parsi chiefs were consulted. This principle was even extended down to the
general public who were consulted in certain matters. Every citizen of the State of Islam enjoyed
the right to give his opinion and was perfectly free to do so.

No one was above law. Even the Caliphs were questioned by the common man. There was a Public
treasury (Bait-al-Mal) in which the revenue of the State derived from different sources, was
deposited. Abdullah-bin-Arqam was appointed the Chief Officer of this department. He was directed
to increase the production, and the welfare of the peasantry and people at large. Revenues were
realised according to planned assessment, therefore agriculture flourished immensely.

The revenue from land was Kharaj, i.e. one-fifth of the produce of land; (2) Ushr, one-tenth of
the produce of land; (3) Zakat, two and half per cent of the wealth; (4) Jizya, (military tax
paid by non-Muslims), but the poor, the sick and the crippled, women, children, the aged and
priests and monks were exempted; (5) Ghanimah or Khums one-fifth of the war booty; (6) Ushoor
i.e. import duty of 10 per cent on the traders and businessmen.

From the Public Treasury expenditure was made for the welfare of the people as well as for the
poor and needy. The weak and disabled were granted allowances, and in this there was no
distinction of Muslim or Non-Muslim.

The system of old-age pension now prevailing in many countries of the West, was first introduced
by Hazrat Umar. For wayfarers, large rest houses were made in all big centres. Children without
guardians were brought up at the expense of the State. During the famine days, the Caliph worked
day and night to render succour to the starving people. To ascertain the weal and woe of his
people, he used to go out in the night and visit various places.

During the 30 years that the Republic lasted, the policy derived its character chiefly from
Hazrat Umar. To regulate the receipt and expenditure of the revenue, the Caliph established the
department of finance under the name of the Diwan. The expenses were on civil administration, the
army, the navy and the common people. In the Diwan a register containing the names of Arab and
non-Arab allowance-holders was maintained and no favour was shown to any one.

From public revenues the canals for irrigation purposes were built. During Hazrat Umar's reign a
canal was made which joined the Nile to the Red Sea. This canal facilitated transport of grains
from Egypt to Hejaz. Other famous canals were canal of Abu Musa, Canal of Maaqal and canal of
Sa'ad, which solved the irrigation problems.

For smooth running of the State the Empire was divided into fourteen provinces, each governed by
a Wali. The provinces were Makkah, Madinah, Syria, Basra, Kufa, Egypt, Algiers, Palestine,
Khorasan, Azarbaijan, Faras, Yemen, Najd and Bahrain.

The provinces were sub-divided into districts and each district had its Amils i.e. Revenue
Collector and Qazi (Judge). They worked under the jurisdiction of the provincial Governor. The
duties of the Governor and the officers were clearly defined so that they should not misuse their
powers. Before appointment the Governor and officers had to submit an account of their wealth and
properties, and at the time of retirement their accounts were verified and if it was found that
any excess had come to them, those additional riches were confiscated.

The Qazis were directed to decide cases according to the Quran and Sunnah, Ijma (consensus of
opinion) qiyas and Ijtehad. But this privilege was given to most learned and honest Fuqaha
(jurists).

For helping the citizens and giving them free legal advice, a department of Ifta was established
by Hazrat Umar which has no parallel in the history of modern world. The most eminent persons
were appointed for advice and help, namely, Hazrat Ali, Hazrat Usman, Ma'az ibn Jabal, Abdur
Rehman bin Auf, Ubayya bin Ka'ab, Zaib bin Thabit, Abu Huraira and others.

Caliph Omar fully organised the army by 15 A.H. which was composed of infantry, cavalry, and
archers. The army was broadly divided into standing and reserve. The regular one, ready for
defence of the State and borders; the reserves were called during the time of war. Intelligence
and communication were also developed.

Hazrat Umar laid great stress on knowledge and learning and made education compulsory both for
boys and girls. A number of schools were built in cities and towns for public instruction. Such
distinguished companions as Abu Ayyub, Abu Durda and Ubaida were deputed to Syria for the purpose
of organising Islamic education in that country. They spent sometime in Hims, Damascus and
Palestine and popularised Quranic teaching in those places.

Prof. Philip K. Hitti in the History of the Arabs writes; Umar, who was of towering height,
strong physique, continued, at least for some time after becoming Caliph, to support himself by
trade and lived throughout his life in a style as unostentatious as that of a Bedouin Sheikh. In
fact Umar whose name according to Muslim tradition is the greatest in early Islam has been
idolized by Muslim writers for his piety, justice and patriarchal simplicity and treated as the
personification of all the virtues a Caliph ought to possess. His irreproachable character became
an exemplar for all conscientious successors to follow.

The glorious period of 10 years, six months and four days of Hazrat Umar's Caliphate came to an
end with his martyrdom at the hands of an assassin, Abu Lu'lu (Feroz) an Iranian slave on first
Muharram, 24 A.H. (Saturday, Nov. 6, 644 AD).

[B][SIZE="2"]Hazrat Umar (RA) cried
[/SIZE][/B]

One day Umar ibn al-Khattab came into the house of the Prophet
(sallallahu-alayhi-wasallam) to find him lying on a simple mattress
which left its marks on his body. There was very little else to be found
in the room other than a few meagre articles. Seeing this stark
austerity, Hazrat Umar started to sob.

'Why are you crying, O Umar', said the Prophet.

'I thought of Caesar and Chosroes sitting on thrones of gold, wearing
silk. And you are the messenger of God, yet here you are sitting on this
simple mattress.'

'O Umar', said the Prophet, 'are you not satisfied that they have this
world and we have the next?'

[B]Good Governance in Islam
[/B]
[B][COLOR="Green"]By Mohammad Abbas[/COLOR][/B]

IN public administration all the key public functionaries ought to be people of high calibre, just and energetic and must possess qualities of head and heart. In the words of fourth rightly guided Caliph Hazrat Ali (RA) they should have the qualities of refinement, experience, alertness, power of comprehending problems, secrecy, freedom from greed and lust.

A careful analysis of principles of administration and qualities of an administrator from Islamic point of view would show that man’s personal character is the key to good governance.

Perhaps the most exhaustive work on Islamic ethics of administration and qualities of an administrator is by a Pakistani specialist on public administration Shaukat Ali. His book “Administrative Ethics in a Muslim State” offers a comprehensive survey of instructions in the Holy Qur’an and “Traditions” on the subject.

The other monumental work on Islamic system of administration is by Dr. Mohammad Al Burray of Medina University. The book is titled “Administrative Development: An Islamic perspective.

The following advice to the Governor (Wali) Mali Alk-Ashtar contained in a letter of Hazrat Ali (RA) gives in a nutshell the qualities of an administrator. He should be an ideal for his staff and fellow citizens and choose the most qualified yet pious, honest, truthful and God-fearing men for his administrative structure.

He should be impartial and dispense justice with equity and should be very careful about the back biters, sycophants, corrupt and scandal mongers. He should constantly remain in contact with his staff consult them and should not issue authoritative and arbitrary orders.

He should strike against corruption, injustice and evil usages of authority against citizens and take responsibility for any defect in his subordinates and staff. He should not reserve for himself or his relatives any common property in which others have share and stake.

If studied carefully, this letter of Hazrat Ali (RA) (text available in Nahjul Balagha) is a blueprint for efficient administration. It is based on the golden principles of Islam. The emphasis is on the character of the administrators.

They should continuously watch that justice, social equity and honesty prevail in the society and conduct themselves as servants of the people and trustees of state and of those below them in command as well as the public in general. They should love their fellow citizen as they love themselves and their families and not behave like rulers.

A long letter written during the rule of the Abbasid Caliph Al-Mamun is another best available source on the principles of administration in Islamic literature.

Written by Tahir Ibn Al-Husayn, Al-Mamun’s general, to his son Abdullah Ibn Tahir. This letter is summarized in Ibn-e-Khaldun’s “Muqqaddamah”. According to Ibn-e-Khaldun, Tahir in this letter to his son gave him advice concerning all religious and ethical matters.

He urged him to strive for virtue and good qualities in a manner so exemplary that no king or commander can do without. The general theme of this letter is duties and responsibilities of the administrative leaders or executives.

In the letter principles of administration abound and deal with accountability and punishment, moderation in administration, avoidance of falsehoods, consultation with specialists, on employment policy, supervision and foresight, punctuality, redressal of grievances and complaints, care for subordinates and the people of the State generally, a time schedule for officials, and policies governing revenue and expenditure.

Since Islamic system is democratic in nature and is based on Shariah and the Sunnah, there is no place in this system for dictatorial leadership, authoritarian attitude and one man decision-making. This is the principle which forms a constant current in Islamic system of administration. The system is human in nature, content and application. When Hazrat Omar (RA) would appoint a governor, he would invariably advise the incumbent

“Not to make reception halls so that you are accessible to every one, not to eat refined flour as it is not available to all citizens of the Ummah, not to wear thin cloth because this would make you easy going and not to ride a Turkish horse because this would make you haughty”.

There is absolutely no doubt that principles of administration in Islam are by far the most scientific and comprehensive set of principles for effective and efficient administration. Instructions of Hazrat Omar (RA) and Hazrat Ali (RA) noted earlier provide a complete frame for Islamic administration.

Islamic system of justice includes social justice, which means that the Government must manage to meet and fulfil the needs and requirements of all citizens because they have rightful share in State resources and are bonafide citizens of the country.

This includes provision of job, means of subsistence and economic justice. This further implies that it is the responsibility of the State to provide food, shelter and clothing to all the citizens of the State. Economic justice is aimed at equitable distribution of means of living and check concentration of wealth in a few hands.

That is why the rightly guided second Caliph Hazrat Umar (RA) refused to allot lands to the Muslim soldiers and commanders in areas conquered by Muslims in Iran, Iraq and Syria.

Only justice can create discipline in life of the people. Also essential is administrative justice, which means that all State functionaries are also subject to accountability and do not consider and treat people as “slaves” or “personal servants”.

They should not insult the people in any manner. They should be honest and efficiently administer public affairs. It should be ensured that the concentration of wealth in one class or in a few hands does not occur.

According to Ibn-e-Khaldun, a successful and viable administrative set up is that in which people’s participation is ensured. If the governed feel that they share the administrative process, the society would be stable.

What Ibne Khaldun observed is reflected in modern theory of New Public Administration(NPA) that administration should be such as make people feel that they are equal partners in the process of planning, administration and implementation. Thus public participation is an essential part of Islamic model of administration.

During the caliphate of first four rightly guided Caliphs and the rule of Umayyads and partly during Abbasid rule and under Fatimids in Egypt, public administration was a great success because of its efficiency and God-fearing administrators.

[COLOR="Blue"][The writer is former Director General Radio Pakistan][/COLOR]

[B][SIZE="2"]MERITS OF HADRAT UMAR AL-FAROOQ (R.A)[/SIZE][/B]



[B][COLOR="Green"]Praise of Sayyidna Umar (RA) in words of Hadrat Ali (Karam Allahu Wajahu)[/COLOR][/B]

bn Abu Mulaika reported: I heard Ibn 'Abbas as saying: Wlien 'Umar b. Khatab was placed in the coffin the people gathered around him. They praised him and supplicated for him before the bier was lifted up, and I was one amongst them. Nothing attracted my attention but a person who gripped my shoulder from behind. I saw towards him and found that he was 'All. He invoked Allah's mercy upon 'Umar and said: You have left none behind you (whose) deeds (are so enviable) that I love to meet Allah with them. By Allah, I hoped that Allah would keep you and your two associates together. I had often heard Allah's Messenger (may peace be upon him) as saying: I came and there came too Abu Bakr and 'Umar; I entered and there entered too Abu Bakr and 'Umar; I went out and there went out too Abu Bakr and 'Umar, and I hope and think that Allah will keep you along with them.

Reference

Book 031, Number 5885: Sahih Muslim



[B][COLOR="Green"]House in Paradise for Umar (RA) was already built[/COLOR][/B]

Jabir reported Allah's Messenger (may peace be upon him) as saying:I entered Paradise and saw in it a house or a palace. I said: For whom is it resersred? They (the Angels) said: It is for 'Umar b. Khattab. (The Holy Prophet said to 'Umar b. Khattab): I intended to get into it but I thought of your feelings. Thereupon 'Umar wept and said: Apostle of Allah, could I feel any jealousy in your case?

Reference

Book 031, Number 5896: (Sahih Muslim)



[B][COLOR="Green"]Umar (RA) the one deserving to get inspiration[/COLOR][/B]

A'isha reported Allah's Messenger (may peace be upon him) as saying: There had been among the people before you inspired persons and if there were any such among my Umma Umar b. Khattab would be one of them. Ibn Wahb explained the word Muhaddathun as those who receive hint from the High (Mulhamun).

Reference

Book 031, Number 5901: (Sahih Muslim)


[B][COLOR="Green"]Allah aided Islam through Sayyidna Umar Ibn ul Khattab (Radhi Allah)[/COLOR][/B]

Sayyidna Ibn Umar (RA) reported that Allah’s Messenger (Salallaho alaihi wasalam) prayed. “O Allah, strengthen Islam with whichever of these two men is dearer to you. Abu Jahl or Umar ibn al-Khattab (Radhi Allah)”. And Umar (RA) was the one of the two dear to Allah

Reference

[Narrated in Tirimdhi Volume 2 Page No 638 Hadith No. 3701 – English Translation by Dar ul Ishaat Karachi, Pakistan] Imam Abu Isa Tirimdhi said : The Hadith is Hasan Sahih.



[B][COLOR="Green"]Whosoever defames these 2 Sahaba does not love Prophet (saw)[/COLOR][/B]

Muhammad ibn Sirin said: I do not suppose that a man who defames Abu Bakr (RA) and Umar (RA) loves the Prophet (salallaho alaihi wasalam)

Reference

[Tirimdhi, Hadith No. 3705 , Dar ul Ishaat], Imam Abu Isa al Tirimdhi (rah) said: The Hadith is Hasan Gharib.



[B][COLOR="Green"]Prophet(صلى الله عليه وآله وسلم) Confirming the Strenght of Imaan[/COLOR][/B]

Abu Sa'id Khudri reported Allah's Messenger (may peace be upon him) as say ing: While I was asleep I saw people being presented to me (in a dream) and they wore shirts and some of these reached up to the breasts and some even beyond them. Then there happened to pass 'Umar b. Khattab and his shirt had been trailing. They said: Allah's Messeneer, how do you interpret the dream? He said: (As strength of) faith.

Reference

Book 031, Number 5887 Sahih Muslim

[B][B][COLOR="Green"]
Prophet(صلى الله عليه وآله وسلم) informing about the Knowledge of Sayyidna Umar Ibn ul Khattab (R.A)[/COLOR][/B][/B]

Hamza b. Abdullah b. 'Umar b. Khattab reported on the authority of his father that Allah's Messenger (may peace be upon him) said: While I was asleep I saw (in a dream) a cup containing milk bein. presented to me. I took out of that until I perceived freshness being reflected through my nails. Then I presented the leftover to 'Umar b. Khattab. They said: Allah's Messenger: how do you interpret it? He said: This implies knowledge.

Reference

Book 031, Number 5887 Sahih Muslim



[B][B][COLOR="Green"]Satan changes his way in front of Sayyidna Umar Ibn ul Khattab (R.A)[/COLOR][/B][/B]

Sa'd b. Waqqas reported that Umar sought permission from Allah's Messenger (may peace be upon him) to visit him when some women of the Quraish were busy in talking with him and raising their voices above his Voiee. When'Umar sought permission they stood up and went hurriedly behind the curtain. Allah's Messenger (may peace be upon him) gave him permission smilingly. Thereupon 'Umar said: Allah's Messenger, may Allah keep you happy all your life. Then Allah's Messenger (may peace be upon him) said: I wonder at these women who were with me and no sooner did they hear your voice, they immediately went behind the curtain. Thereupon 'Umar said: Allah's Messenger, you have more right that they should fear you. Then Umar (addressing the women) said: O ye enemies of yourselves, do you fear me and fear not the Messenger of Allah (may peace be upon him)? They said: Yes, you are harsh and strict as compared to the Messenger of Allah (may peace be upon him). Thereupon, Allah's Messenger (maypeace be upon him) said: By Him in Whose Hand is my life, if satan would encounter you in the way he would certainly take a different way from that of yours.

Reference

Book 031, Number 5887 Sahih Muslim


“There cannot be any Prophet after our beloved Prophet Muhammad (Salallaho alaihi wasalam) as Authentic Hadith says “La Nabi Baadi” (There is no Prophet after me)” , however in explaining the greatness of Hadrat Umar (RA), Prophet (saw) said:”

Sayyidna Uqbah ibn Aamir (Radhi Allah) reported that Allah’s Messenger (salallaho alaihi wasalam) said: If there were to be a Prophet after me then he would be Umar ibn al-Khattab

Reference

►[Tirimdhi Hadith No. 3706, Musnad Ahmed bin Hanbal Hadith No. 17410]-In Tirimdhi It is declared as Hassan

►Volume 5, Book 57, Number 38: (Sahih Bukhari)

[B][SIZE="2"]Omar (RA): Forerunner of modern States[/SIZE][/B]


[B][COLOR="Green"]By Shaukat M Zafar[/COLOR][/B]

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. 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.

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.

Achievements of Hazrat Umar farooq(r.a)
 

[COLOR="DarkGreen"][B]Achievements of Hazrat Umar (r.a).[/B][/COLOR]


Syeddina Umar(ra) dealt with many matters quickly and before they would rise to cause. It was also the sharpness of his personality and austerity that quelled many of the troubles that would appear to his successors. Here is some of his major achievements in list form.

1. Establishment of Public Treasury
2. Establishments of courts of Justice and appointment of Judges
3. Placing the reserve army on the state’s Payroll and organization of the War department
4. Establishment of Postal service
5. Establishment of the Land Revenue department
6. Survey and assessment of lands
7. Public census
8. Punishment of those who practice Monopoly by exile to different lands
9. Establishment of and use of Jails
10. Building of Canals and Bridges
11. First to use the Whip
12. Establishment of Public Rest Areas, hostels and Wudu (Ablution) Stations
13. Fixing the date to the Start of the Migration of the Messenger
14. Dividing the state and the conquered territories into provinces
15. Founding of new cities (al-Amsar) such as Kufah, Basarah and Fustat
16. Zakat on Produce of the sea, such as fish, Lobster, shrimp etc., and appointment of a responsible official.
17. Use of secret reports and specially designated emissaries to provide first reports as what is really going on in different provinces
18. Salary for Imams, Muadhans (Callers to prayer) teachers and public lectures.
19. Stipends for the poor among the Jews and Christians who lived in conquered lands.
20. Punishment for drunkenness, written satires and lampoons.
21. Establishment of Guilds for certain trades.
22. Prohibition of the mention of women’s names in poetry.
23. Holding tarawih (Ramadan night prayers) in congregation, before his time it was done individually.
24. Providing lighting in the Mosques at night
25. Persuading Abu Bakr to collect the Qur’an in one book.
26. Establishment of Military bases at strategic points in the different provinces.
27. Establishment of the Police department
28. Personally making nightly rounds to check on the condition of the people first hand.
29. Formulation of the Principal of Qiyas (Analogical Reasoning.) for determining rulings on newly encountered matters in Fiqh (Jurisprudence.)
30. Establishment of a more exact system of calculation of the inheritance.
31. Limiting the relationship between Muslims and Non-Muslims
32. Establishing a stable for the lost camels
33. State intervention to control the price of merchandise
34. First to enlarge the al-Haram (the Sacred Mosque) at Mecca. First to place a cover on the Kaaba
35. Discovered the place of Isra, Ascension of the Messenger to heavens at Jerusalem