The Political Legacy of Umar The Great

“If a lamb dies hungry at the bank of river Euphrate

Euphrate,, Umar will be
responsible for the dereliction of duty.”( Hazrat Umar R.A.)

By

Seraj Ahmad Misbahi

Research Scholar: Jamia Millia Islamia

New Delhi, 110025

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 Dedication

I would like to dedicate this book “The Political Legacy of Umar The
Great”to my late grandparents by virtue of whose sincere dua, I
became able to do the research on this topic and write something in
this regard.

May Allah shower on them with His forgiveness and mercy!

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 Contents list

1. Foreword
2. Importance of Topic
3. Keywords
4. Introduction of Farooq-e-Azam
5. Wives and Children
6. Life During Youth
7. Acceptance of Islam
8. Migration from Makkah To Madinah
9. Title of Al-Farooq
10. Distinctive Nearness To The Prophet
11. Victory of Muslims by the Call of Hazrat Umar
12. Miracle of River Nile
13. Unlawful Customs and Miserable Condition of the Muslims
14. Three Diseases
15. Remedy of the Above Diseases
16. Sudden Appearance of Two Lions
17. He Would Wake up His Households for Salat-ut-Tahajjud.
18. Farooq-e-A’zam’s Fear of Allah
19. Role as Prophet`s Main Counselor
20. Coincidence of Hazrat Umar’s Opinion with the Verses of Holy
Quran
21. Heavenly palace of Farooq-e-A’zam According to the Glad-Tiding
from the Beloved and Blessed Prophet
22. Excellences of Hazrat Umar
23. Character and Piety
24. Hazrat Umar as a Great Scholar

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25. Preaching of Islam
26. Hatred Against Heresy
27. The Event of Hazrat Umar’s Appointment as Caliph
28. The Caliphate of Hazrat Umar.
29. Hazrat Umar's Services to Islam
30. The Political Legacy
31. Khalifa Umar bin al-Khattab - Political and Governmental Actions
32. Achievements of Hazrat Umar
33. Simplicity Among the State Officials
34. Preventing Corruption From Taking Root
35. Principal Events of the Caliphate of Hazrat Umar
36. Introduction of the Islamic Calendar
37. Civil, Military Administration and Policy
38. Some Reflections on the Conquests of Hazrat Umar
39. Joel Carmichael's Objection
40. D. S. Margoliouth's Fabrication
41. Bernard Lewis's Barefaced Falsification
42. William Muir Misquotation
43. Distortive Reply to These Fabrications
44. Second Caliph in Muslim History
45. Even if a Lamb Dies...
46. Hazrat Umar - the Pioneer of Islamic Democracy
47. Umar’s Leadership in New Era of Establishment and Introduction
48. Political Stability
49. Muhammad ibn Maslamah
50. Military Stability
51. Judicial Satbility
52. Chief Justice
53. Governors

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54. Social Stability
55. The Severe Famine and Plague
56. Fall of the Persian Empire
57. The Victory of Persia and Rome in Era of Emperor Yazdegerd III
58. Siege of Jerusalem in 637
59. Emperor Heraclius
60. Martyrdom of Umar
61. The Last Days of Umar bin al-Khattab
62. The Body Remained Intact in the Grave
63. Quotations and Teachings of Hazrat Umar
64. References

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 Foreword

Reasons to Write on This Topic: The Political Legacy of Umar The

Great

1 - To raise the awareness of distinguished pioneer scholars of Ahl-e-

Sunnat in India toward taking advanced initiatives to participate in
politics and judiciary and the executive body of the Indian government
to safeguard their shared rights and secure the future of generations
to come.
2. After close observing the current conditions in India in term of the
proportion of Muslims within the framework of the controlling
authorities, law making and commercial business, changes and
modifications must be ensured in the curricula of Islamic schools
(Madaris) with keeping core syllabus as it is, so that their talents and
abilities can be diversified for multipurpose expectations in order to
make them stable and established. Because when they get established,
the religion they follow will be consequently established.
3 – Through the changes in the main stream of madaris system, it is
dire need of the current time to make the parents more responsible.
4 – Reinforcement of the sectional decree of the Hanafi jurisprudence
“‫" "من لم عرف أحوال زمانه فﻼ صلح أن كون إماما‬who did not know the
surrounding conditions and situations of his time, (whether it is
religious, political, or social) is not fit to be an imam" on this step,
multispectral transformation must be ensured among Ulma (Madrsa
graduates).
5. In my opinion as it is proved by hundreds of demanding occasions,
Muslim empowerment in governing authorities has more importance

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than the Nafilah Islamic practices that we are addicted with on several
occasions.
6. To feed young adolescent generations with motivational aspirations
and resolute commitment to reach new horizons, whether in religious
approach, political hegemony, medical knowledge, science and
technology or commerce and trade. (As we Ulma are supposed to lead
the Ummah to multidimensional upward not only religion hence we all
consider Islam as a complete code of life not a bunch of some religious
obligations.
7 – To address the fabrications and misinterpretations against hazrat
Omar (May Allah be pleased with him) by oreintalists through
electronic media and several websites and specially a huge storm of
allegations by Shiite groups via internet.
8 - The dire quest to find out the hidden truth Why Islam spread in the
era of Caliph Omar in all three continents of the world; Asia, Europe
and Africa (in his period of caliphate, only three continents were on
the global map). Was it only by Dua and karamat as it seems first in our
mindset whenever we look back at the Islamic history? Or behind this,
was a strategic theme, stable governance system, confrontational
stamina, synergetic think power or so called think tank along with the
strong belief in oneness of God.

Seraj Ahmad Misbahi

Ph.D. JMI, New Delhi

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Importance of Topic

This paper analyzes the key element of this theory in the reign of caliph
Umar ibn al-Khattab. It is hypothesized that the teachings of effective
governance can be understood from the al-siasah al-shariyyah and
shariah framework. The concept of effective governance emerged and
became known as a policy formulation with its implementation through
synergistic participation by various sectors including administrative,
political and economic, focusing on several characteristics – efficient,
honest, equitable, transparent and accountable – in order to obtain a
higher quality of governance. Thus, it is consistent with the concept of
al-siasah al-shar‘iyyah, which is to safeguard and recognize the lawful
benefit for the citizen through a pattern of management. This concept
was practised by caliph Umar al-Khattab throughout his reign and it is
shown that the concept of al siyasah al-shar`iyyah can be developed
with a more specific approach so that it will be more relevant and
applicable to the current needs and situation.

Keywords

The notion of “governance”, “good governance”, “effective

governance” or as identified by some researchers “humane
governance” and “participatory governance” has become increasingly
crucial in today’s government debate and practice. Even though the
concept of governance is not new.
Conceptually, governance has brought a new dimension to the
administration and policy studies and planning for countries globally.
Seemingly, it became one of the important strategies, processes,
methods and mechanisms in countries and achieving public demand
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and interest. Nonetheless, the idea of governance is still widely
debatable due to the various definitions.
In this respect, the practice of governing under the ruling of caliphate
‘Umar Ibn al-Khattab will also be explored to complete the theoretical
framework as well as giving a better picture on how it was exercised.

Introduction of Hazrat ‘Umar Farooq-e-A’zam

Hazrat Umar Ibn-Al-Khattab was one of the most powerful and

influential Muslim caliphs. He belonged to Banu Adi family tribe of
Quraish in Makah. His patronymic name is ‘Abu Hafs’ and his title is
‘Farooq-e-A’zam’. By occupation, he was a businessman. He was about
10 years younger than the Holy Prophet. His forefatthers played a great
role in settling disputes among the clans. The Adi family used to lead
them as an Arbitrator. His father`s name was Khattab and his
grandfather was Nufail, who were both well known for their rational
and decision making abilities. His mother, Khantamah was a daughter
of Hisham bin al-Mughirah, a highly ranked person among the Quraish.
According to a narration, in the sixth year of the proclamation of
Prophethood, he was the 40th person to embrace Islam. He remained
engaged in Islamic expeditions against wicked disbelievers being a
majestic warrior. He contributed in all Islamic campaigns and in all
strategic decisions of and peace headed by the Holy Prophet as a
faithful minister and comrade. The first caliph, Ameer-ul-Mu`mineen,
Sayyiduna Abu Bakr Siddeeq nominated Sayyiduna Farooq-e-A’zam the
caliph after him. He executed all the responsibilities of caliphate
marvelously and proved to be the worthy successor of the Beloved
Prophet. He is a paragon of excellence and miraculous wonders. In
addition to other especial attributes, Allah made him more
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distinguished than others by conferring upon him several great
accomplishments.

Wives and Children

Wives:
1. Hazrat Zainab accepted Islam but died in Makkah. She was sister of
Uthman bin Maz'un. She gave birth to Hazrat Abdullah, Abdur Rahman
and Hazrat Hafsah. These were the children she bore to Hazrat Umar.
2. Malkiah bint Jarwal, she did not accept Islam and was divorced in 6
A.H. according to Islamic law. She gave birth to Ubaidullah.
3. Quraibah bint Abi Ummiyah, she also did not accept Islam and was
divorced in 6 A.H.
The above three marriages had taken place before Hazrat Umar
accepted Islam. After accepting Islam he contracted marriages with the
following:
4. Ummi Hakim bint-ul-Harith, she gave birth to a girl named Fatimah.
5. Jamilah bint Asim, she gave birth to a son who was named Asim. She
was a Muslim but was divorced for some other reason.
6. Umm Kulthum bint Hazrat Ali. She was married in the year 17 A.H.
She gave birth to Ruqayyah and Zaid.
7. Atikah

Children:
Daughters -
1. Ummul Mumineen Hazrat Hafsah.
2. Ruqayyah - the youngest daughter of Hazrat Umar.
Sons -

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3. Abdullah
4. Ubaidullah
5. Asim
6. Abu Shahmah
7. Abd-ur-Rahman
8. Zaid

Life During Youth

Hazrat Umar was one of the educated people in Quraish family in that
period of time when only a few people were literate and could read &
write. He also got familiar with the art and science of genetics and
knew the history of the Arabia. He was very brave; Umar was a well-
known famous wrestler, debater, and a spirited person in his youth
time. He was also famous for his flawless horse-riding skills. He was an
intelligent person and a renowned public speaker and successful
ambassador of Quraish.
He also had to bear the hardships by facing wrath of his father
whenever he tumbled in carrying out the assigned duties. He also got
familiar with the art and science of genealogy and knew the history of
the Arabs. At youth, he was a physically strong person with tall stature.
He could travel long distances on his feet without any problem. He was
also considered among the top wrestlers due to his great athletic
abilities and he also won most of the fights held at the annual fairs of
Ukaz. He was also famous for his immaculate horse-riding skills. He was
smart person, a well known public orator and successfully handled the
ambassadorial role on part of Quraish.

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Hazrat Umar's acceptance of Islam

Although Umar had flawless intellectual and physical talents,

unfortunately, he had not accepted the Messenger of Allah and Holy
Prophet Muhammad. He was one of the fanatic enemies of Prophet
Muhammad.
His acceptance of Islam is a wonderful episode. It was the sixth year of
the Holy Prophet's mission when the leaders of Quraish called a
meeting and asked for volunteers for the assassination of the Holy
Prophet. Hazrat Umar offered himself for this job and everybody in the
meeting exclaimed that he was the right person for it.
While he was on his way, with a sword in his hand, he met Hazrat Sa'd
bin Abi Waqqas who enquired of him about where he was going. Hazrat
Umar told him that he was going to murder Rasulallah. After some
discussion Hazrat Sa'd said, "You had better take care of your own
family first. Your sister and brother-in-law both have accepted Islam".
Hearing this, Now, Umar’s rage was beyond bounds. He changed his
direction and went straight to his sister's house. When Hazrat Umar
knocked at the door, they were being taught the Holy Qur'an by Hazrat
Khabbab. His sister Fatima was frightened on hearing Hazrat Umar’s
voice and tried to hide the portion of the Holy Qur'an she was reciting.
When Hazrat Umar entered the house he enquired about their Islam
and on finding that they had accepted Islam, he first fell upon his
brother-in-law and beat him severely. When his sister intervened, he
smote her so violently on her face that it bled profusely. On this his
sister burst out: "Do whatever you like, we are determined to die as
Muslims".
When Hazrat Umar saw his sister bleeding, he cooled down and felt
ashamed. He loved Fatima very much but could not tolerate her

12
conversion to Islam. However, deeply moved, Hazrat Umar asked her to
show the pages on which the Holy Qur'an was written. But she was,
after all, Hazrat Umar’s sister, so told him straight, "You can not touch
it unless you take a bath and make yourself clean".
He then took a bath and read the scripts. It was the beginning of Surah
Ta Ha (Chapter 20 of the Holy Qur'an). Finally he came to the verse:
"Lo! I even I, am Allah, there is no god save Me. So serve Me and
establish Salat for My remembrance."(Holy Quran – 20:14)
This aayat penetrated his heart and his whole being was transformed.
At this, Hazrat Umar exclaimed, "Surely this is the Word of Allah. Take
me to Prophet Muhammad ".
On hearing this Hazrat Khabbab, who had hidden himself in the house,
came out from inside and said, "O Umar! Glad tidings for you. It seems
that the prayer of the Rasulallah (s.a.w) which he said last night has
been answered in your favour. He prayed to Allah: "O Allah, strengthen
Islam with Umar, whomsoever Thou pleaseth".
Hazrat Umar then went to the Holy Prophet. On seeing him, the Holy
Prophet asked him, "Umar! what brings you here”? He said, "I am here
to accept Islam".
Hearing this the Muslims shouted with joy, "Allahu Akbar! (Allah is the
Greatest)" and the sound echoed though the air of Makkah. He was 39
Years old when he accepted Islam. As a matter of fact, Umar’s
conversion to Islam was a terrible blow to the morale of the
disbelievres.
The Apostle of God has been narrated by Abdullah (R.A): “We have
become mighty since ‘Umar became Muslim.”(Bukhari). Hazrat
Abdullah bin Mas'ud, a great Companion, says, "Hazrat Umar's
conversion to Islam was a great triumph, his emigration to Madinah a

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tremendous reinforcement and his accession to Caliphate a great
blessing for the Muslims".

Migration From Makkah To Madina

In 622 A.D, Allah ordered the Muslims to emigrate from Makkah

immediately so that they could be saved from oppressions of the
Makkan disbelievers. It was the time of great fear and dread as Muslims
thought that they would be killed if non believers had come to know
about their leaving. Everyone was migrating towards Madina quietly
apart from the brave Umar (R.A), who after perfoorming Namaz in
Kaaba, openly declared his endeavor in front of all and invited them to
stop him if they could dare to do so. The Holy Prophet is reported to
have said regarding the incomparable confidence of Hazrat Umar (R.A)
in the following words:
“I see that devil either from humans or jinn, runs away from Umar.”
(Tirimzi)
His migration is an interesting anecdote which gives a good picture of
his courage and bravery. Hazrat Ali said that in the beginning people
migrated by stealth. When Hadhrat Umar (radhiyallahu anhu) migrated,
he strung his sword around his neck and held his bow in his hand. He
took along a big supply of arrows. Firstly, he went to the Musjid and
calmly performed the tawaaf, then the Salaat. He then confronted the
gathering of kuffaar and addressed them as follows:
“Whoever desires that his mother wails for him, that his children be
rendered orphans and his wife a widow, should come out of Makkah to
combat Umar.” He then departed. No one dared to oppose him.

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Title of Al-Farooq

The conversion of Hazrat Umar strengthened Islam. Before this,

Muslims had lived in constant fear of the disbelievers, and most of
them were concealing their faith. Muslims were not able to offer Salah
publicly due to fear of chiefs of Quraish. But when Hazrat Umar
accepted Islam and came in the circle of Islam. He declared his faith
openly before the Quraish chiefs. Believers came openly as they knew
no one has dare to face Hazrat Umar. When all the Muslims gathered in
the Kabah, they offered their Salat in congregation. It was the first
public Salat in the history of Islam. He was the one who first suggested
the Holy Prophet that they should perform Salah in the Holy Kaaba,
where the Messenger of Allah for the first time led the Muslim prayer.
Due to such fearless proposal and for this courageous and bold action
of Hazrat Umar, he was given the title of Al-Farooq by the Holy
Prophet, which means “the one who distinguishes between the right
and the wrong”.

Distinctive Nearness To The Prophet

Hazrat Siddeeq-e-Akbar and Hazrat Farooq-e-A’zam both were

bestowed with especial and distinctive nearness to the Holy Prophet in
their worldly life as well as after the demise.
A man of wonders After Sayyiduna Siddeeq-e-Akbar, Sayyiduna Umar
Bin Al Khattab is the most eminent of all companions of the Holy
Prophet.

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The more a person possesses the divine nearness, the higher will be his
rank of his sainthood. The companions were bestowed with exclusive
attributes by virtue of the Holy Prophet’s company. This is why the
nearness and proximity possessed by these holy men in the court of
Allah can’t be availed by other Awliya Kiraam.

Victory of Muslims by the Call of Caliph Umar

Ameer-ul Mu`mineen Umar Farooq-e-A’zam sent Hazrat Saariyah

towards the land of ‘Nahawand’ for Jihad, designating him as the
commander-in-chief. When Hazrat Saariyah was at war against the
disbelievers, Hazrat ‘Umar suddenly ordered whilst delivering the
sermon standing at the blessed pulpit of Masjid-un-Nabawi, O Saariyah!
Turn your back towards the mountain. The people present in the
Masjid were amazed, for Hazrat Saariyah was sent in Jihad hundreds of
miles away at the land of Nahawand; then what made Ameer-ul-
Mu`mineen call him out today?

The confusion dispelled when a war-participant envoy of Hazrat

Saariyah came and reported that while confronting on the battlefield,
when the signs of defeat were obvious to us, we heard a voice, ‘O
Saariyah! Turn your back towards the mountain.’ Hazrat Saariyah said,
‘Oh! This is the voice of Ameer-ul-Mu`mineen, Hazrat ‘Umar Farooq-e-
A’zam.
Then he (Hazrat Saariyah) immediately ordered the army to be
rearranged by turning their back towards the mountain. Thereafter, we
attacked the disbelievers fiercely; as a result, it turned the tide of battle
at once and after a while the Islamic army defeated the army of wicked
16
disbeliever so badly that the disbelievers, in the face of dominating
strikes of Islamic army, had no option but to flee the battlefield in. The
Islamic army hoisted the victory flag.

Miracle of River Nile

When Egypt was conquered, one day the people of Egypt requested
Sayyiduna ‘Amr Bin ‘Aas : O our chief! There is a custom regarding our
River Nile that it does not flow until we perform it. He asked, ‘What is
that?’ They replied, ‘We take a virgin girl from her parents, adorn her
with an elegant dress and beautiful jewellery and then throw her into
the River Nile.’ Sayyiduna ‘Amr Bin ‘Aas said, ‘It can’t be possible at all
where Islamic teachings prevail and Islam abolishes such bad customs
and practice.’
Thus that practice was abandoned. The flow of the river became slower
and slower and ultimately the people intended to migrate from that
place. Noticing this, Sayyiduna ‘Amr Bin ‘Aas wrote down the entire
situation to the second caliph, Ameer-ul-Mu`mineen, Hazrat ‘Umar Bin
Khattab. In its reply, the caliph wrote, ‘You did right. Surely, Islam
eradicates these types of practices. There is a piece of paper enclosed
with this letter, put it into the River Nile.’ When the letter reached
Sayyiduna ‘Amr Bin ‘Aas he took out that piece of paper written for the
River Nile: ‘O River Nile! Do not flow if you flow of your own accord and
if Allah makes you flow, I supplicate to Almighty Allah to make you
flow. Hazrat ‘Amr Bin ‘Aas put that piece of paper into the River Nile.
Within a night the water level rose by 16 yards and that custom was
completely abolished in Egypt.

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Unlawful Customs and Miserable Condition of the Muslims

Dear Islamic brothers! Like the bad custom that was prevalent in Egypt
to keep the Nile flowing, several obnoxious and prohibited customs
have strong roots that have gone deep into the moral ethos of our
Muslim societies and these un-Islamic practices are plunging the
Muslims into the deep abyss of destruction diverting the Muslims away
from the path of the Sunnah of the Beloved Prophet.
Regarding bad customs and the miserable condition of the Muslims is
as follows: There cannot be a single sensible soul today that is not
grieved due to the present miserable condition of the Muslims and
their prevalent economical and educational backwardness. The reign
was lost by them, they became deprived of wealth, their honor and
dignity came to an end. They are suffering from all types of maladies
these times. Observing these conditions, anxiety reaches at its peak;
but Only crying will not help, rather it is necessary to ponder over the
remedy. We must think of a few things for the sake of remedy.
If you ponder over these four points, you would understand that the
cure is easy. Several leaders and rulers of our country and this nation
take up the task of reforming the Muslim nation but what they did in
vain. The irony is that whenever any virtuous bondman of Allah
suggested the correct solution, he was treated in ridiculous and
insulting way. In short, the nation did not pay heed to sincere
reformers.
Due to merely one reason, the Muslims lost their kingdom, honor,
wealth and dignity, because we have abandoned to follow the path of
Deen and education.

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Three diseases

The actual disease of the Muslims is non-compliance to the

commandments of Allah and Sunnat-e-Mustafa. Now this disease has
brought many other diseases. Amongst the large number of Muslims,
there are three big diseases: The first one is the fabrication of new
beliefs and the blind inclination of the Muslims towards such beliefs.
The second one is the mutual conflicts, enmities and prosecutions
among Muslims. Thirdly, un-Islamic and useless customs invented by
the ignorant people. These three diseases have destroyed the Muslims,
deprived them of their homes, made them debtors and in short,
plunged them into the deep pit of misery.

Remedy of the above diseases

The cure for the first disease is to refrain from the company of those
having corrupt-beliefs. Adopt the company of that Sunni scholar by
virtue of which your devotion towards the Beloved and Blessed Prophet
may increase and the spirit for compliance of the Shari’ah (Islamic law)
may develop.
The cure for the second disease: Usually there are two causes of all
discords; first is wrath and arrogance and the second is heedlessness
from the Islamic laws. Every person desires to remain superior to all
and expects from all to respect his rights but he himself does not care
for the rights of others. If this pride and arrogance is eliminated from
our nature, the humbleness and humility will develop; if every one of us
takes care of the rights of others; then there will never be any
likelihood of discords.

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The third disease in the Muslim society is the cancer of heinous
customs and rituals that are practiced at different occasions from birth
of a child until the day of his death, have weakened the Muslims from
inside. These suffering and agonies of my nation have struck my heart.
These few drops of ink (used in this writing) are in fact the drops of my
tears. May Allah reform this nation by virtue of these words!

Sudden Appearance of Two Lions

A person was looking for Sayyiduna ‘Umar Farooq-e-A’zam. Someone

told him that he might be sleeping far from the town. That person came
out of the town and reached the suburb to look for him and finally he
found Sayyiduna ‘Umar Farooq-e-A’zam who was sleeping on the
ground resting his head on his whip. The person drew his sword out of
its sheath to attack Sayyiduna ‘Umar but all of a sudden two lions
appeared from the unseen and rushed towards the person. Seeing this
horrible scene, he screamed out in terror. Sayyiduna ‘Umar Farooq-e-
A’zam awakened by his screaming. The person narrated the whole story
and embraced Islam at the hands of Sayyiduna ‘Umar Farooq-e-A’zam.

He Would Wake up His Households for Salat-ut-Tahajjud.

It is narrated by Sayyiduna Ibn ‘Umar that his father Sayyiduna ‘Umar

Farooq-e-A’zam used to wake up to offer Salah in the night and at the
end of the night, he would awaken his households for Salah. Then he
would recite this verse: “And command your household to establish
20
prayer, and yourself be steadfast in it; We do not ask any sustenance
from you; We will provide you sustenance; and the excellent result is
for piety.”

Once Sayyiduna ‘Umar Farooq-e-A’zam did not find Sayyiduna

Sulayman Bin Abi Hasmah in Fajr Salah. Sayyiduna ‘Umar headed
toward the market. The home of Sayyiduna Sulayman was on the way.
He said that Sulayman was not present during Salat-ul-Fajr. His mother
Sayyidatuna Shifa said, ‘He kept offering Nafl Salah all the night and
then he fell asleep.’ Sayyiduna ‘Umar said, ‘To me, offering Salat-ul-Fajr
in congregation values more than offering Nafl Salah all the night.

Farooq-e-A’zam’s Fear of Allah

Despite being destined to Jannah, Sayyiduna ‘Umar Farooq-e-A’zam

would weep bitterly out of the fear of Allah due to which two dark lines
had developed on his refulgent face.
Sayyiduna ‘Umar Bin Khattab would sometimes bring his hands near
the fire and question himself, ‘O son of Khattab! Do you have courage
to bear this fire?
His constant and abundant crying formed two dark stripes down his
cheeks. He would cry so much in Salaat for the fear of Allah, that his
sobbing could be heard by three rows of musallis. At times while
engaged in tilaawat of the Qur’aan Shareef he would cry so profusely
that his breathing would become difficult. Sometimes he would fall
down. Sometimes he would lament,
Sometimes he would hold in hand grass and say: “I wish I was this
grass.”

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Role as The Holy Prophet`s Main Counselor

Almighty Allah made Hazrat Umar the closest friend of Rasulullah who
stood by Him throughout his life. He proved to be a great counselor in
many complex matters, and the Holy Prophet agreed to his ideas on
many times. His prudence was due to his exceptional qualities of
problem solving abilities and knowledge about the history of the Arabs.
“If the knowledge of ‘Umar was put on one side of a scale, and the
knowledge of the people on the other side of the scale, ‘Umar’s
knowledge would weigh more.” (Al-Mustadrak)
Regarding the great rank of Hazrat Umar (R.A) in Islam, the Messenger
of Allah has been reported by Uqbah bin Amir to have said: “If there
were to be a prophet after me, indeed he would be Umar, son of
Khattab.” (Tirmidhi)

Coincidence of Hazrat Umar’s Opinion with the Verses of Holy Quran

Umar’s Islamic education was earned at the hands of the Holy Prophet.
He was amongst the Prophet’s closest companions and would often
enquire and learn about Islam in his presence, later transmitting the
knowledge he gained to others. In particular, Hazrat Umar would often
ask the Prophet about his opinions with regards to certain Qur’anic
verses. Moreover, Hazrat Umar frequently offered his own personal
reasoning (ijtihād). In fact, there are several instances where the Qur’an
contains a verse revealed in confirmation of Umar’s(RA) opinions. Ṣaḥīḥ
al-Bukhārī reports a tradition from Umar, in which he said that:My
opinion coincided with that of my Lord (Allah) in three matters. I said ‘O
Messenger of Allah, why don’t you take maqām Ibrāhīm[the station
of Ibrahim, located near the Ka’ba in Makkah] as a place for prayer?
22
Then Allah revealed that. And I said ‘O Messenger of Allah, both
righteous and immoral people visit you, why don’t you tell the
Mothers of the believers to observe ḥijāb? And, Allah revealed the
verse of ḥijāb. And I heard that the Messenger of Allah had rebuked
some of his wives, so I went to them and said ‘either you stop, or
Allah will give His Messenger wives better than you… then Allah
revealed the verse of sūrah al-Tahrīm(66:5)
In addition to these examples, when the Prophet Muhammad was
asked to offer the funeral prayer for Abdullāh ibn Ubay, one of the
munāfiqūn (hypocrites), Umar went to him to try and stop him from
doing so. The Prophet, however, simply smiled and chose to proceed
with the funeral. Later, the Quranic verse in Sūrah al-Taubah(9:84) was
revealed, prohibiting the Prophet from joining the funeral prayer of any
of the hypocrites, or of standing by their graves to pray for them.

Heavenly palace of Farooq-e-A’zam According to the glad-tiding from

the Beloved and Blessed Prophet

Hazrat Farooq-e-A’zam is amongst ‘Asharah Mubashsharah’ (the ten

blessed companions who were given the certain promise of Jannah).
Therefore, Hazrat Jabir Bin ‘Abdullah reported that the Noblest Prophet
said: I entered into Jannah. There I saw a palace. I inquired, ‘Whose
palace is this?’ Angel replied, ‘Hazrat Umar.’ I wished to enter it to have
a view of it but O Umar! I thought of your self-respect and gave up the
attempt. Listening to it, Sayyiduna Umar said, ‘O Prophet of Allah! My
parents be sacrificed for you, how dare I think of my self-respect being
offended by you?

23
Excellences of Hazrat Umar

1- The sun did not rise on any man better than Umar.
2- All the angels of sky respect Sayyiduna Umar
and every Satan (devil) on the earth trembles with his fear.
3- A true believer has devotion towards Sayyiduna Abu Bakr and Umar
and a hypocrite bears malice towards them.
4- Sayyiduna Umar is the lamp of the dwellers of Jannah.
Sayyiduna Umar is the person who never likes falsehood.
6- A heavenly person will come to you, then Sayyiduna Umar
arrived.
7- The pleasure of Allah is the pleasure of Sayyiduna Umar
and the pleasure of Sayyiduna Umar is the pleasure of Allah.
8- Allah placed the truth upon the tongue and heart of Umar.

It is mentioned in a Hadees of the book Sahih Bukhari that Hazrat Anas

Bin Maalik said that one of the blessed companions asked the Noblest
Prophet, “When would the Day of Resurrection take place?’ The
Noblest Prophet replied, ‘What preparation have you made for it? The
blessed companion replied, ‘O Prophet of Allah! I have no deed except
for that I love Allah and His Prophet. The Noblest Prophet
said, “You will be with the one whom you love. Hazrat Anas said, ‘No
glad tiding made us so jubilant as this saying did: You will be with the
one whom you love. Then Hazrat Anas said, ‘I love the Beloved Rasool
and also Hazrat Abu Bakr and Umar. Therefore, I hope that I will be
with them though my deeds are not like theirs.
His excellences are unanimous. There are numerous issues on which
there is unanimity among Muslims. But, there are very few such issues
on which there is the consensus of both Muslims and Kuffaar. However,
through Hazrat Umar there are many examples on which there exists

24
such consensus. Even enemies concede his wisdom, intelligence,
alertness, political foresight, political administration, awe and justice.
Besides his immense awe, there are numerous incidents of his zuhd
(abstinence) and poverty. I shall cite a few examples, since it is
impossible to enumerate all such episodes.
Everyone who has performed Hajj in summer is aware of the extreme
heat. But never was a tent or shade erected for Hazrat Umar on any
stage of his journey from Madinah Tayyibah to Makkah Mukarramah. A
piece of leather would be spread in the shade of a cactus tree. He
would rest thereon.
Once during a severe famine which endured for 9 months he
abandoned eating of butter and meat in sympathy and solidarity with
the fuqara (poor). He took an oath that he would not eat bread with
anything besides olive oil. During this famine he made dua: “O Allah!
Do not destroy the Ummah by my hands.” He would visit people in
their homes to ascertain their needs. He would stress that they refer
their requirements to him.
In the beginning there was considerable harshness in him. Precisely for
this reason did people avoid coming out of their homes in the initial
period of Hadhrat Umar’s khilaafat. Observing this, he delivered a
lengthy khutbah in which he said:
“People! I was hard until there were among you kind and beneficent
men such as the Holy Prophet and Hazrat Abu Bakr. The combination
of my hardness and their softness has brought about moderation. But,
now I shall not be harsh on you. My hardness will be for only the
oppressors. O People! If I oppose the Sunnat of Rasulullah, what will
you do?”
After he posed this question several times, a man stood up brandishing
a sword and indicated with it that he would sever his (Umar’s) neck.

25
This audacity did not anger him in the least. On the contrary, this
answer pleased him.
Inspite of him having been given the glad tidings of Jannat, the degree
of his fear was overwhelming. And, despite his piety and so much fear
for Allah he would ask Hazrat Huzaifah , whether Rasulullah had not
perhaps mentioned his name too in the list of the Munaafiqeen whose
names Rasulullah had revealed to Hadhrat Huzaifah.

Character and Piety

He was extremely pious and God-fearing. His success lay in two things:
fear of Allah and his love for Rasulallah (s.a.w). He never used even oil
from the Baitul 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.
The human mind is unable to assess the exceptionally high degree of
Hadhrat Umar’s humility. Inspite of being the Emperor of emperors and
the king of Arab and Ajam, he was unparalleled in his attribute of
tawaadhu’ (humility).
When he mounted the mimbar to deliver the khutbah, he sat on the
step on which Hadhrat Abu Bakr (radhiyallahu anhu) would stand.
When it was said to him to sit higher on the mimbar, he replied:
It suffices for me to sit on that place where on stood the feet of Abu
Bakr (radhiyallahu anhu).”
He did not hesitate to take his wife to work as a midwife for a poor
woman. The salary he got from the Baitul Mal was so low that it was
hardly enough for him and his family's needs. When some of the
26
eminent Muslims requested him to increase the amount he said,
"Rasulallah (s.a.w) has left a standard by his personal example. I must
follow him".
Hazrat Umar was one of the most just rulers in Islamic History. All the
citizens, including the Khalifa himself, were equal before law. Once he
appeared before a court in Madinah 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. He was really the founder of
the modern democratic system. In short, he was a perfect example of
an ideal character, and was the greatest Khalifah of Islam after Hazrat
Abu Bakr. He selflessly devoted his whole energy for the cause of Islam
and the Muslim world will always be indebted to him for his great
achievements.
When he journied to the land of Shaam, he was clad in worn-out
garments which had a number of patches. It was said to him that high-
ranking priests of the Yahood and Nasaara would be visiting him. What
will they think of the Muslims’ leader clad so shabbily? Hazrat Umar
responded:
“We are a people whom Allah elevated by means of Islam.” In other
words, our honour and respect are not by means of garments.
One day approximately 50 Muhaajir Sahaabah gathered in the Musjid.
They were discussing Hadhrat Umar’s zuhd (abstinence, worldly
renunciation, abstention form worldly comforts and pleasures for
Allah’s sake. It was said: Look at Umar in whose control is the empire of
Kaisar and Kisraa! His orders operate in the east and west. The
delegations of Arab and Ajam visit him. They all see him with a kurtah
of a dozen patches. He should be advised to change his dress. He
should wear better garments. Garments do create an impression. He

27
should make better arrangements for his food. There should be some
elaborate daily arrangement for both meals. The Muhaajireen and
Ansaar coming to meet him, should join him in meals.”
Although it was resolved to offer this advice to Hadhrat Umar
(radhiyallahu anhu), no one could muster up the courage to tell him.
Finally they decided to ask Hadhrat Ali who being Hadhrat Umar’s
father-in-law would be able to advise him. When they approached
Hadhrat Ali (radhiyallahu anhu) he declined and suggested that they
approach Ummahaatul Mu’mineen (The Mothers of the Mu’mineen,
viz. Rasulullah’s wives).
Ahnaf Bin Qais (radhiyallahu anhu) says that they then went to Hadhrat
Aishah and Hadhrat Hafsah. Both were at the same place. Hadhrat
Aishah (radhiyallahu anha) agreed to tell Hadhrat Umar (radhiyallahu
anhu). But Hadhrat Hafsah (radhiyallahu anha) said that she would not
go. But in view of the insistence of this group of Sahaabah both finally
went to Hadhrat Umar. They presented an eloquent introductory
speech in this matter. He patiently listened to their advice and broke
down crying profusely.
He recounted the austerity of Rasulullah and both wives cried as well.
He then commented: Listen! I had two companions. If I should adopt a
way which differs from their way which I had observed, I will not be
blessed with their companionship (in the Aakhirah).” This condition of
Hadhrat Umar (radhiyallahu anhu) endured to the end. Not the
slightest change was admitted in his life-style.

7) Once while Hadhrat Abu Mosa Ash’aari (radhiyallahu anhu) was

sweeping the premises of the Baitul Maal, he found a dirham (silver
coin). He gave it to one of Hadhrat Umar’s grandsons who was a little
child. When Hadhrat Umar saw the dirham in the child’s hand he
enquired about it. When the child informed him that it was given to
28
him by Hadhrat Abu Mosa, Hadhrat Umar became very displeased. He
took the dirham from the child and reprimanded Hadhrat Abu Mosa as
follows:
“O Abu Mosa! Could you not find a home more contemptible than my
home?”
When Umar became a Caliph, Islam spread widely later, because of its
simplicity, beauty, openness, transparency and of course the leadership
provided by him. During his time, non-Muslims enjoyed freedom and
religion; they had the right to reform their religious ceremonies.
Besides, Umar followed the principle of equality very strictly and would
not tolerate any kind of distinction. Furthermore he always fought to
favor individual freedom and self-respect, he made it very clear that
every human being was born free and no one should have to abuse
himself in front of others. In addition Umar had actually cared a lot for
poor and privileged people, He to be close to them lived in a simple
mud hut without doors and walked the streets every evening, after
consulting with the poor. In the other hand Umar's achievements and
contributions were all remarkable and numerous, they affected
especially taxation, the empire's entire financial and administrative
fabric, and Social welfare as well, Umar established the 1st welfare
state and it was for the Muslim and non-Muslim poor, needy ,elderly,
orphans and the disabled.

Hazrat Umar as a Great Scholar

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 (s.a.w) started to
29
receive Divine revelations. Hazrat 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 was:
"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.
Hazrat Umar (R.A) 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.

Preaching of Islam

As the viceroy of Rasulallah (s.a.w), his foremost duty was to spread

and preach Islam. As mentioned above, the aim of various battles was
to clear the way for the Muslims for preaching Islam.
30
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 place 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 Islam. 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 the 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 a few examples to show how Islam spread because of the
character of Muslims at that time.
Hazrat Umar 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 Rasulallah (s.a.w), which was the only method to preach Islam.

31
Hatred Against Heresy

it is mentioned: Hazrat Umar Farooq-e-A’zam had just come after

offering Salat-ul-Maghrib from the Masjid when a man said [raising his
voice] Who will give food to the traveller? Hazrat Umar Farooq-e-A’zam
asked his servant, ‘Bring him (to my home).’ The food was arranged for
him when he came. No sooner had the traveller started to eat the food
than he uttered such a word [while talking] that was giving a sense of
heresy; at once he took the food away and expelled him.

The Event of Hazrat Umar’s Appointment as Caliph

After the demise of Hadhrat Abu Bakr (radhiyallahu anhu), the new
khalifah Hadhrat Umar (radhiyallahu anhu) assumed the reigns of the
khilaafat by the appointment of his predecessor. The reigns of both the
worldly and spiritual leadership came into his hands. His appointment
as the khalifah is indeed an interesting episode. When Hadhrat Abu
Bakr’s illness took a turn for the worse and his demise seemed
imminent, he summoned Hadhrat Ali, Hadhrat Uthman, some
Muhaajireen and Ansaar. He addressed them thus: “You are observing
my deteriorating condition. It has therefore become necessary to
appoint someone to take care of your affairs after me. If you wish, you
may by mutual consultation nominate a man or if you wish, I shall
select a man.” They requested him to appoint a successor. Hadhrat Abu
Bakr then instructed Hadhrat Uthman to prepare a document in which
Hadhrat Umar was appointed the Khalifah. Hadhrat Umar said: “I
cannot bear this responsibility.” Hadhrat Abu Bakr: ‘Bring my sword. He
has disobeyed the order of Rasulullah’s Khalifah.’

32
“This directive is being written by Abu Bakr, the Khalifah of Rasulullah
at the juncture of his departure from earth and the commencement of
his journey to the Aakhirah. I appoint after me for you Umar Bin
Khattaab as the Khalifah. If he remains pious and just, then this is
exactly what I am convinced of (in regard to him). If he changes, then I
(have to say that I) lack the knowledge of the unknown. In my opinion I
have done the best for you (by this appointment). The burden of a sin is
on the one committing it. (He then cited the following aayat). “And
soon will the transgressors know the direction towards which they are
turning.”

The four Pious Caliphs, with special emphasis on the reign of Caliph
Umar.

Indeed, Luther Gulick and James Pollock, both prominent scholars in

contemporary public administration, concluded in the 1962 report on
`The Organisation of Governmental Administration of the United Arab
Republic (Egypt), that Islamic culture during the era of caliph Umar is
one of the best bases for a strong and successful government and
efficient democracy in modern times.
Caliph Umar ibn al-Khattab proved successful in his ten year leadership.
His governance is categorized by innovation, reform and high
accountability (Al-Buraey, 1985). To illustrate, many Islamic writings
wrote that during his leadership, Umar once said he was afraid that a
mule might fall off the mountainous roads in Iraq and break its legs,
and that God might ask him why he had not paved the roads in the
area. His concern for public interest and safety can be clearly
understood from the citation below. (Al-Buraey, 1985)
33
“I have appointed over you governors and agents not to beat your
bodies or take your monies, but rather to teach you and serve you’.
`Listen, verily I am not sending you as rulers and potentates; rather, I
am sending you as the leaders of guidance so that men may follow
you; beat them not, lest you humiliate them; praise them not; lest
you make them undisciplined. Do not shut your doors against them,
lest the strong among them devour the weak ones.”
In upholding the principle of al-amanah (responsibility and
accountability) the caliph said: `What I do right, assist me; Where I do
wrong correct me’. (Ibn al-Jawzi, 1987).
In governing effectively based on public interest, his rulership
underlined several conditions in the selection and appointment of civil
servants. First, they must possess good characteristics including being a
pious, capable and trustworthy person. Second, the one selected will be
appointed temporarily for two or three months to undergo a testing
period before joining the government permanently. A testing period is
to evaluate the person’s behaviour and competency and before
appointment is made, caliph `Umar usually consulted his advisory
council. This institution and practice is known as al-Shura. Third, the
promoted state officials will be paid a high salary. This high salary policy
was initiated to pay for their honesty and ensure that there was no
reason for them to take bribery. (Shibli Nu’mani, 1957).
These merit-based recruitment and promotion, career growth policies
and incentives are crucial to retain the better performers within the
civil service. Indeed this was one of the mechanisms to curb
malpractice and corruption, which undermined the practice of
effective governance. Civil servants need to be adequately paid if they
are to maintain the probity, professionalism and integrity that should
be required of the public service.

34
Caliph ‘Umar often checked on Muslim affairs and obtained information
about them through survey. He entered the markets and strived to
solve any conflicts that occurred during his time. He even aspired to
explore all the Islamic territories to obtain a view of his people through
his own eyes. He also stated that: “If I’m being able to live for a long
time, I will go and explore all the Islamic territories by myself to view
on my people. I know that they have various needs that cannot be
fulfilled without my presence. I hope that my effort can be regarded
as a good effort by Allah”. (Ibn al-Jawzi, 1987).
Al-Tabari narrated that Sayyidina ‘Umar Ibn al-Khattab gave a speech to
the public on one day and said (Ibn al-Jawzi, 1987): “O my comrades, in
the name of Allah, I did not send a representative or a governor to hurt
you all. Not also to confiscate your property. But they are sent to you to
teach you about Islam and Sunnah. Those who do things beside this,
please forward the complaints to me. In the name of Allah, I will take
serious action to those who deviate from that. Suddenly stand up ‘Amr
al-‘As and say ‘O Amirul Mukminin, are you going to take an action to
those who carried out nation’s affairs and give out services to the
citizen? ‘Yes’ said Sayyidina ‘Umar, “Why not?” Whereas I witnessed
Rasulullah also doing so by myself. Then Sayyidina ‘Umar said to ‘Amr
al-‘As “What fears the citizen most are a cruel leader and a brutal king.”
To meet the necessity of the public and for governing well, caliph Umar
also introduced the following reformation.
(Ibn al-Jawzi, 1987)
1. Institution of hisbah: This is an institution to maintain law and order
in the marketplace. It is headed by an officer known as muhtasib.
2. A special office for investigating complaints that reaches caliph. A
very reliable and trustworthy person is appointed for the post.

35
3. A bait al-mal or Treasury House. Under caliph ‘Umar’s leadership, he
also changed the administrative pattern effectively and efficiently. He
separated the judicial and executive duties in order to specialize the
management of both effectively. Special judges (qadi) were appointed
to perform the function of the judiciary who were distinct and separate
from the role of the governor of the province and territories and qadi’s
were placed under the supervision of the caliph. (Ibn al-Jawzi, 1987).
Separation of power can give the benefit of judicial management and
enable the administration of the court to run efficiently. The ideological
system suggested by ‘Umar was among the best with the separation of
power encouraging both leaders and the people to use power and
authority in the right place.
Further, strategic planning in economic systems was also introduced,
providing the most benefit to the people, state and in due respect to
his responsibility and accountability to Allah. Caliph ‘Umar inspired
the best economic systems, where economic equality was set as the
goal to be achieved as well as the principle to be established
successfully, emphasizing equity and equality, which are based upon
the Quranic principles. He introduced a variety of revenue systems for
countries, which formed the foundation of the land tenure system.
The different systems of land tenure that were prevalent in the
Muslim Empire during the caliphate of ‘Umar Ibn al-Khattab were Iqta
or Individual ownership system. The grant of iqta’s conferred
proprietary rights on the beneficiaries such that an iqta became iqta
tamlik, where the owners were, free to use the land in any way they
liked.
Caliph ‘Umar also introduced land reform following the conquest of
agricultural countries like Iraq, Iran and Egypt. ‘Umar took a bold step
in which he abolished absentee-landlordism and changed the whole

36
pattern of land ownership in the Islamic Empire. A hadith of the Holy
Prophet reported by Aishah reads (Al-Nasa'i, 1991):
‫“ من أح ـا ارضـا ل سـت ﻻحـد وھـو احـق بھـا‬One who cultivated the untilled land
which did not belong to anyone has prior right to it“. Caliph ’Umar
recognized the importance of agriculture in a flourishing economy and
took many steps for its improvement.
Irrigation canals were laid out in the conquered lands, and a large
department was organized for constructing dams, excavating tanks,
and for the building of canals and sluices for the distribution of water
(Ibn al-Jawzi, 1987).
Ali Ibn ’Abi Talib, ‘Uthman Ibn al-‘Affan, Talhah, ‘Ubaydillah, al-Zubayr
‘Awwam, Sa‘ad ’Abi Waqqas, and ‘Abdul Rahman Ibn ‘Auf. They were
the meeting members, especially when it came to decide upon
important matters were in advisory council. Caliph ‘Umar gave a
message to them, saying “ I find out that all of you are the leaders of
your community and all matters that need to be decided stop upon all
of you” (Ibn al-Jawzi, 1987). This principle and practice also stipulates
`rida al awam’, which is popular consent; `ijtihad jama`i’; which is
collective deliberation and `mas`uliyah jama’iyyah’, which is collective
responsibility, as a prerequisite to the establishment of Islamic effective
governance.
He is well known as a father of reformation. The process in which
governance is taking place can also be learnt from the practice of al-
shura where multiple entities are involved in decisionmaking. As a
result, the people gained economic, social and political benefits and
prosperity with the faith to God. Umar focused on the well being of
the people (maslahah ammah), in particular, those poor and
underprivileged people, as this group constitutes the bulk of any
community. The idea of Government to citizens (G2C) became the

37
major theme for effective governance and had long been practiced in
caliphate Umar’s governance. For example, to ensure that nobody slept
hungry in his empire, he used to walk through the streets almost every
night to see if there was any one who was needy or ill. His house as
Darul Adal (house of justice). Also, Omar was the first Caliph to be
called (Amir alMu'minin; Commander of the Faithful).

Hazrat Umar as Caliph

After the demise of the Holy Prophet, Hazrat Umar was in deep sorrow
at that time Hazrat Abu Bakar consoled him. At that time a dispute
arose that who would take the responsibility after the death of the Holy
Prophet then Umar addressed Muslims about great character of Hazrat
Abu Bakar relating his closeness to the Holy Prophet and suggested to
make him the first caliph of Islam. After the death of Hazrat Abu Bakar
Hazrat Umar took the responsibility and became the second Caliph. He
followed the footsteps of Muhammad to the fullest extent. It was
Hazrat Umar under whose rule Islam became an international power
and the mighty empires of Persia and Byzantine collapse before the
army of Islam. Within ten years of his glorious rule, the whole of the
Persian Empire, Syria, Palestine, Egypt and a part of Turkey came under
the banner of Islam and the nations entered the layer of Islam.
Umar bin Al Khattab was also an excellent administrator who originated
an efficient system of administration. Hence he was the real founder of
a political system of Islam. He imposed Divine Law as the code of a
newly formed International Islamic State; he safeguarded the internal
safety by introducing the police force. He gave stipends to the poor; he
constructed headquarters and forts for the safety of Islamic armies; he
38
founded new cities for the growth of Islamic culture and civilization; he
improved agriculture and economics of the Islamic Empire; he founded
the educational system in an Islamic State; in brief he was the founder
of a great Islamic Empire.
In short, Hazrat Umar is the role model for every Muslim. He was an
embodiment of justice, principles, piety, humility, and character. He
performed all his roles whether personal or professional with intensity
and not a single example can be put forward which shows that he
performed his role less than perfect.

Hazrat Umar's Services to Islam

Hazrat Umar had great love for Allah and Rasulallah. He participated in
almost all the big battles: Badr, Uhud, Ahzab, Khaibar, Hunain etc. In
the expedition of Tabuk, he gave half of his wealth in the path of Allah.
He was next to Hazrat Abu Bakr (R.A) in the sacrifice of his belongings
for the cause of Allah. Rasulallah (s.a.w) also had a deep love for him.
Once he remarked, "If a prophet had to come after me, he would have
been Umar". In another Hadith mentioned in Bukhari, Hazrat Abu
Hurairah narrated that the Holy Prophet said, "In Bani Isra'il (Israelites),
there were people who were not prophets but talked to Allah. Was
anyone in my Ummah like those persons, he would be Umar".
The death of the Holy Prophet was a great shock to him, and he could
not believe it until Hazrat Abu Bakr 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 Madinah had assembled to
select the First Caliph. Hazrat Umar was the first person to pledge
loyalty (Bai'at) at the hand of Hazrat Abu Bakr, and then helped him
throughout the duration of his rule.
39
The Political Legacy

As the dsecond of the four Rashidun Caliphs and one of the greatest
personalities of the history of Islam. He succeeded Abu Bakr (632–634)
as the second caliph of the Rashidun Caliphate on 23rd August, 63‴ 4
CE. He was an expert Islamic jurist known for his pious and just nature,
which earned him the epithet Al-Farooq.
Umar is considered as a political genius, as an architect of the Islamic
Empire. He is regarded as the 52nd most influential figure in world
history. Umar remained politically stagnant during Prophet's era,
however after his death, it was Umar's brilliance that Abu Bakr was
elected caliph. Umar successfully broke the alliance of the tribes of
Medina who claim the caliphate to be their right, paving the way for
the succession of Abu Bakr. During Abu Bakr's era, he actively
participated as his Secretary and main adviser. He proved himself as an
excellent manager during the year of the great famine when his
dynamic abilities saved millions from starvation. He is best known for
building up an efficient administrative structure of the empire that held
together his vast realm. He organized an effective network of
intelligence. His judicial reforms were fairly modern and advanced in
nature when compared to contemporary systems of his era. He
opposed the construction of the present day Suez Canal, as it posed a
threat to the security of Medina. One of the reasons for the
compactness of his political rule in the conquered lands is reputed to be
his policy of tolerance to their religious beliefs and imposition of far
lower taxes on them as compared to the Sassanid Persian Empire and
Byzantine Empire. Their local administration was kept untouched and
several of the former Byzantine and Persian officials were retained on
their services under Umar's governors.

40
Umar is reported to have wished an official tour across his domain to
personally examine the condition of his subjects. In 641, before the
conquest of the Persian empire, Umar is reported to have said: “…..If I
would live few more years, I wish to visit Syria next year, then next Iraq
and then the next year Egypt to personally check the conditions of the
subjects and inquire whether the mandate is followed or not….”
At that time, Umar made this statement, Persia was not yet conquered
(conquest of Persia began in 642). He would walk the streets of Medina
with a whip in his hand, and it is said that Umar's whip was feared more
than the sword of another man. He is famous to covert night tours of
the city to know the secret life of his domain. The tradition followed by
some of the Abbasid caliphs and even Mughul rulers of the Indian
subcontinent.
Umar's swift imparting of justice against his governors for any misdeeds
they commit made even famous powerful governors like Muawiyah
scared of him. 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. He said: “….If a dog dies hungry on the banks
of the River Euphrates, I will be responsible for dereliction of duty.”
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.

41
Umar is remembered as a rigid Muslim of a sound and just disposition
in matters of the religion of Allah. He patched his clothes with skin and
used to ride his donkey without the saddle, rarely laughing and never
joking with anyone. On his ring is written the words "Enough is Death
as a reminder to you O' 'Umar". He did not seek advancement for his
own family, but rather sought to advance the interests of the Muslim
community, the ummah. The general sentiment for Umar is
summarized by one of Muhammad's companions, Abd Allah ibn
Mas'ud: “Umar's submission to Islam was a conquest, his migration was
a victory, his Imamate (period of rule) was a blessing”.

Khalifa Umar bin al-Khattab - Political and Governmental Actions

Judicial Administration:
Umar took particular pains to provide effective and speedy justice for
the people. He set up an effective system of judicial administration,
"here under justice was administered according to the principles of
Islam.
Qadis were appointed at all administrative levels for the administration
of justice. Umar was the first ruler in history to separate judiciary from
the executive. The Qadis were chosen for their integrity and learning in
Islamic law. High salaries were fixed for the Qadis so that there was no
temptation to bribery. Wealthy men and men of high social status were
appointed as Qadis so that they might not have the temptation to take
bribes, or be influenced by the social position of any body. The Qadis
were not allowed to engage in trade. Judges were appointed in
sufficient number, and there was no district which did not have a Qadi.

42
Umar issued 'Farmans' from time to time laying down the principles for
the administration of justice. In one of the Farmans issued to Judicial
Officers, Umar laid down the following principles:
"Praise to God.
Verily justice is an important obligation to God and man. You have been
charged with this responsibility. Discharge the responsibility so that you
may win the approbation of God and the goodwill of the people.
Treat the people equally in your presence, in your company, and in
your decisions, so that the weak despair of injustice and the high-
placed have no hope of your favour.
The onus of proof lies on the plaintiff. He who denies must do so on
oath. Compromise is permissible and provided. It does not turn the
unlawful into lawful, and the lawful into 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 on a question and find nothing about it in the
Quran or in the Sunnah of the Prophet, think over 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, get him his right. Otherwise, the suit should be
dismissed.
History has preserved the names of some of the eminent persons who
held judicial office during the caliphate of Umar.
1- Zaid bin Thabit was appointed by Umar as the Qadi of Madina. He
was well versed is Syriac and Hebrew, and was an expert in civil law.
2- Ka'b-bin-Sur al-Azdi was the Qadi of Basra. He was a man of keen
insight and wide learning. Many of the dicta laid down by him became
classical and were reported by Imam Ibn Sirin.

43
3- Ibada bin al-Samat was the Qadi of Palestine. He was one of the five
men who had memorised the Holy Quran in the lifetime of the Holy
Prophet. Umar held him in great esteem.
4- Abdullah bin Masud was the Qadi of Kufa. He was a man of great
scholarship and judicial acumen. He is considered the Father of the
Hanafi law.
5- Qadi Shuraih succeeded Abdullah bin Masud as the Qadi of Kufa. He
was well known throughout the country for his intelligence and keen
sense of judgment. He was regarded as a model Judge. Ali used to call
him 'Aqd-ul-Arab i.e. the most judicious of all the Judges of Arabia.
About Qadi Shuraih's appointment as a Judge there is a story on record.
It is related that Umar purchased a horse on approval, and gave it to
somebody to try it. The horse got hurt in the ride, and Umar wanted to
return it, but the owner refused to take it back. In the dispute that
arose as a consequence, Shuraih was chosen as the arbitrator. He gave
the verdict that if the horse was ridden with the permission of the
owner it could be returned; otherwise not. Umar said that that was the
right decision and at once appointed Shuraih as the Qadi of Kufa.

Achievements of Hazrat Umar

His khilaafate was for a period of 10 years, 6 months and 5 days.
In this area, Umar would excel from other for many reasons, some of
which are that in his time the state was stable. He 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.
44
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 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, Muadhins (Callers to prayer) teachers and public
lecturers.
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.

45
22. Holding tarawih (Ramadan night prayers) in congregation. Before
his time it was done individually.
23. Providing lighting in the Mosques at night.
24. Persuading Abu Bakr to collect the Qur’an in one book.
25. Establishment of Military bases at strategic points in the different
provinces.
26. Establishment of the Police department.
27. Personally making nightly rounds to check on the condition of the
people first hand.
28. Formulation of the Principal of Qiyas (Analogical Reasoning.) for
determining rulings on newly encountered matters in Fiqh
(Jurisprudence.)
29. Establishment of a more exact system of calculation of the
inheritance.
30. Limiting the relationship between Muslims and Non-Muslims.
31. Establishing a stable for the lost camels.
32. State intervention to control the price of merchandise.
33. First to enlarge the al-Haram (the Sacred Mosque) at Mecca. First to
place a cover on the Kaaba.
34. Discovered the place of Isra, Ascension of the Messenger to
heavens at Jerusalem.

Hazrat Umar was truly a genius. He was a natural leader and had a
great political acumen. Following are few examples to briefly explain
this point. Caliph Hazrat Umar had established an inquiry commission
to ensure that his governors and other state officials abide by the rules
and do not transgress a tiny bit. The Chief Inquirer was Muhammad bin
Maslamah Ansari to investigate complaints and any citizen of the state
could directly report their complaint to the Khalifah in person or via
letter.
46
He had a rule that the governors should live a simple and modest life
like an average citizen. This meant that the governors and officials were
not allowed to wear fancy clothes or robes, eat expensive delicacies,
build mansions or palaces and have security guards, because that
would set them apart from the masses, which would restrict citizens
from having easy access to them.

Simplicity Among the State Officials

Once a complaint was filed against S’ad bin Waqas, governor of Kufah
who was also a distinguished companion of the Prophet Muhammad
(peace and blessings be upon him), that he had built a palace and
appointed two guards at the door. Khalifah ‘Umar sent Muhammad bin
Maslamah with the order to verify the complaint and burn the palace.
Inquiry Commissioner found the complaint to be true, and he burnt
down the palace while Governor S’ad bin Waqas stood and watched.
According to a narration in Kitab-ul-Kharaj, on another occasion
Khalifah ‘Umar was walking in the streets of Madinah (the capital),
when a citizen rebuked him saying “Omar, do you think you will escape
divine punishment by devising few regulations for your officers? Do you
know that ‘Ayyad bin Ghanam, governor of Jazirah, wears fine robes
and keeps a security guard at his door?
Khalifah Umar immediately dispatched his Chief Inquirer to investigate
and bring ‘Ayyad back to the capital in whatever condition he is found.
Muhammad bin Maslamah reached Egypt and found a guard at
‘Ayyad’s house and him in a fine robe. He brought him to Madinah in
the same clothes. Khalifah ‘Umar said him change his fine clothes to
coarse wool, and ordered him to take a flock of goats and graze them in
47
the jungle. Governor ‘Ayyad showed hesitation and felt this to be a sort
of humiliation but Khalifah ‘Umar said to ‘Ayyad bin Ghanam that he
should not be ashamed of the job, as his father had been a goatherd
and therefore had for this reason got the name of Ghanam. Governor
‘Ayyad made sincere repentance and did his duty conscientiously as
long as he lived.
However, on the other hand, when Khalifah ‘Umar was visiting Syria, he
saw Ameer Mu’awiyyah, Governor of Syria, in fine robes and in all his
glory. Umar remarked: “Why all this Khosrau like splendor? Ameer
Mu’awiyyah explained that he had to deal with those who were used to
the ways of the Romans and it was not possible to maintain the
empire’s prestige in their eyes without such paraphernalia. Khalifah
Umar was satisfied with this answer.
Some may feel that burning a palace down or not allowing fine clothes
for officials might violate the governor’s individual right. Allamah Shibli
No’mani addresses this concern and explains the wisdom behind
Khalifah Umar order. He explains as follows: “Such proceedings do
appear objectionable, as interference in the people’s private lives and
manner of living is negatory to the principle of individual freedom,
but the spirit of equality and democracy which Omar wished to infuse
into the country was not possible of realization unless he himself and
those associated with him in government set the highest example of it
in their own lives. The commonality might do what they please, for
the effect of their example remains confined to a narrow circle. But if
the people who are charged with governance and form the pillars of
the state live in a manner which distinguishes them from the common
people, the latter will soon develop a sense of alienation and
inferiority.”

48
Preventing Corruption From Taking Root

Another example of his political ingenuity is that he took active steps to

ensure corruption doesn’t take root during his reign. Since the purpose
of the state was to serve the people and not to oppress them, he took
measures that for many of us today may seem a obvious solution, but
not so much during that era. Allamah Shibli No’mani explains it
eloquently as follows: “An excellent rule which Caliph Umar ibn al-
Khattab adopted to ensure the honesty and rectitude of officials was
of giving them high salaries. Europe has learnt this principle after
centuries of experience, while Asiatic countries have not yet realized
its wisdom, for which reason bribery and peculation have become a
common feature here. In the time of Umar, living was exceedingly
cheap and money was scarce. For all that, salaries were comparatively
high. Provincial governors received as much as five thousand rupees a
month in addition to their shares in the spoils of war. Mu’awiyyah
received one thousand dinars a month.”
Shibli No’mani’s book was originally published around 1898 when he
mentioned that Asiatic countries haven’t realized the wisdom behind
having higher salaries for the state officials. Ironically, Asiatic countries
still have this problem. The only difference is that it has gotten way
worst.

Principal Events of the Caliphate of Hazrat Umar

Umar's caliphate is notable for its many conquests. His generals

conquered Iraq, Iran, Azerbaijan, Kirman, Seistan, Khurasan, Syria,

49
Jordan, Palestine and Egypt, and incorporated them into the empire of
the Muslims. All of these were permanent conquests. The Romans lost
Syria, Palestine and Egypt for ever; and in Persia, the Sassani Empire
ceased to exist.

Introduction of the Islamic Calendar

For the first time in the history of Islam, Islamic calendar was
introduced in the present form by Hazrat Umar. The date of start of this
calendar was fixed as the date of the Hijrah (migration) of Rasulallah
(s.a.w). Thus the calendar is also known as the Hijrah Calendar.

Civil and Military Administration and Policy

The period of Hazrat Umar's Khilafat undoubtedly is the Golden Age of

Islam in every respect.
He was a man of extraordinary genius who not only moulded the
destiny of the nation but made history of his own.
He followed the footsteps of Rasulallah (s.a.w) to the fullest extent. It
was Hazrat Umar under whose rule of Islam became an international
power and the mighty empires of Persia and Byzantine crumbled before
the army of Islam.
Within ten years of his glorious rule, the whole of the Persian Empire,
Syria, Palestine, Egypt and a part of Turkey came under the banner of
Islam and the nations entered the fold of Islam.

50
He was not only a conqueror but also an exemplary administrator who
originated an efficient system of administration, and thus he was the
real founder of political system of Islam. He enforced Divine Law
(Shari'ah) as the code of a newly formed International Islamic Empire.

Since the empire had grown enormously in all directions, Hazrat Umar
had to establish an administrative system. Hazrat Umar, therefore, left
the Persian and the Roman framework of administration in the
conquered provinces undisturbed. The Persian and the Roman staff
carried on the day-to-day work as before.
Hazrat Umar founded numerous military cantonments in Iraq, Syria and
Egypt. Since he wanted the Arabs to be a purely fighting and ruling
class, he did not allow them to buy land and to settle down or to
become farmers in the conquered territories.
To assess land revenue, Hazrat Umar again had to retain the Persian
and the Romans systems. But in Iraq it was found necessary to survey
the arable lands and to assess tax on them. Arabs knew less than
nothing about assessing land revenue. There was, however, one
exception in Uthman bin Hunaif of Medina. He was a man of
outstanding ability as a revenue expert.
He appointed Uthman bin Hunaif as the commissioner of land
development in Iraq. Qadi Yusuf says that Uthman bin Hunaif was an
authority in all Arabia on taxation, assessment of land revenue and land
reclamation (Kitabul-Kharaj and Siyar-ul-Ansar).
Within less than a year, Uthman bin Hunaif had completed the job of
taking measurements of the whole new province, and of making
assessments for the collection of land revenue. He was, thus, the first
Financial Commissioner of Iraq.
When Syria, Jordan and Palestine were conquered, Umar appointed
Yazid bin Abu Sufyan the governor of Syria; Shurahbil bin Hasana
51
governor of Jordan, and Amr bin Aas the governor of Palestine. Abu
Obaida bin al-Jarrah was appointed governor of the city of Damascus.
When Amr bin Aas conquered Egypt, Umar made him its governor.
Yazid bin Abu Sufyan, the governor of Syria, died in the plague of 18
A.H. When Umar heard the news of his death, he went to see Abu
Sufyan to offer condolences to him. But Abu Sufyan interrupted Umar's
commiseration, and asked him, “Whom are you going to appoint
governor of Syria in place of my late son, Yazid?” Umar said: “Of course,
his brother, Muawiya.” Umar appointed Muawiya the new governor of
Syria. When Abu Obaida died, Umar placed Damascus also under
Muawiya's jurisdiction. He fixed his salary at 60,000 pieces of gold a
year.
Umar was a most exacting taskmaster for all his generals and
governors. He was quick to lend his ears to any complaint against them.
Tabari has recorded an incident in Volume VI of his History. Umar was
in Damascus and Muawiya came to see him every day – mornings and
evenings – bedecked in regal outfit, with splendidly caparisoned
mounts and escorts. When Umar commented, rather acidly, upon his
pageantry, he said that Syria was swarming with Roman spies, and it
was necessary to impress them with the “glory” of Islam. His pageantry,
he said, was only the outward emblem of that glory - the glory of Islam.
But Umar was not convinced, and remarked: “This is a trap laid by the
slick and guileful man.”
Muawiya answered: “Then I will do whatever you say, O Commander
of the Faithful.”
Umar said: “If I raise an objection to anything, you baffle and bewilder
me with words. I am at a loss to know what to do.”

52
Some Reflections on the Conquests of the Muslims

Hazrat Umar's generals had conquered Persia, Syria and Egypt. His
successors in the Umayyad dynasty pushed those conquests as far as
southern France in the west, and the western frontiers of China and the
Indus valley in the east. The students of history have expressed
amazement at the speed and the extent of the conquests of the Arabs
in the seventh/eighth centuries. They achieved all those conquests
within 100 years – truly one of the most remarkable series of conquests
in world history.
Many centuries later, the search goes on for the answer to the
question: How did the Arabs conquer so much so soon? Many reasons
have been given by the historians for the success of the Arab arms,
among them: civil war and anarchy in Persia; a war between Persia and
Rome that lasted for 26 years, and which left both empires utterly
exhausted, bleeding and prostrate; the disgruntlement of the Roman
subjects in Syria and Egypt who welcomed the Arabs as liberators, the
dependence of both of the Persians and the Romans upon mercenaries
and conscripts who lacked morale; persecution on grounds of religion
of dissident sects and creeds by both the Persians and the Romans.
Also, the Persians and the Romans were handicapped by heavy
baggage, and they lacked mobility. The Arabs, on the other hands, were
highly mobile.

Joel Carmichael's Objection

The predominant incentives that drove the Bedouin out of the

peninsula were bodily hunger and greed, natural consequences of the
straitened circumstances there and the endless opportunities for
53
enrichment offered by the cultivated societies they overran. Thus,
though there were doubtless also men who “killed for the sake of the
hereafter,” the masses of tribesmen surely “killed for earthly lust.”
The otherworldly aspects of Prophet Mohammed's preaching were
completely eclipsed during the conquests by the incredible booty that
could be won: thus a Qurayshite notable, who was considered so pious
that he was one of the ten men to whom Prophet Mohammed could
give his personal word during their lifetime that they would get into
paradise because of their zeal for Islam, left behind an estate whose net
worth seems to have been between 35 and 52 million dirhems; he had
eleven houses in Medina alone, as well as others in Basra, Kufa, Fustat
and Alexandria.
Another of these ten pious men personally promised paradise by
Prophet Mohammed owned real property in the amount of 30 million
dirhems; on his death his steward had over two million dirhems in cash.
There seems to be no doubt that the last thing the Muslim Arabs were
thinking of was converting anyone. More particularly, the pietism that
was to become the hallmark of later Islam, at least in certain of its
manifestations, was utterly alien to the initial Arab conquerors.
(The Shaping of the Arabs, New York, 1967)
It is true that religion was the factor that propelled the Muslims out of
Arabia; but once it had done so, it did not play any significant role in the
conquests that followed. Its role was catalytic in the eruption of the
Arabs. If religion and piety were the cause of the success of the
Muslims in their campaigns, then how would one explain the success of
the nations which were not Muslim? Some of those nations were the
enemies of Islam yet they were, at one time, triumphant on a scale that
matched, and sometimes surpassed, the conquests of the Muslims.

54
In the thirteenth century, the Mongols, led by Genghiz Khan, shook the
whole earth. They were the most dangerous enemies that Islam ever
met. All of Asia was at their fee. Their conquests were more rapid and
on an even grander scale than the conquests of the Arabs.
Within fifty years, they had conquered all of China, all of Russia, all of
Central and Western Asia, and had penetrated into Europe as far as
Hungary.
In the 16thcentury, the Castilian Conquistadores put Spain in the front
rank of the nations of the world. A mere handful of them left the shores
of Spain, and conquered the whole new world. They laid two continents
at the feet of the king of Spain. It is true that they were inspired by
religious zeal even though they did not have much piety – but it was
Catholic zeal. Their zeal was not so much unIslamic as it was anti-
Islamic. Just before discovering and conquering the Americas, they had
defeated the Muslims of Granada in 1492, had expelled them from
Spain, and had obliterated every vestige of Islamic culture from the
Iberian peninsula.
In the 19th century, the British carved out an empire for themselves
over which the sun never set. In North America, they ruled the northern
half of the continent; in Africa, their empire extended from Alexandria
in the north to Cape Town in the south; and in South Asia, they
conquered from Kabul to Rangoon. They colonized Australia and New
Zealand. They established Pax Britannia over all this immense area,
one-fourth of the earth.
The hundred years from 632 to 732 were the century of the Arabs. They
were supreme, they were triumphant, they were irresistible and they
were invincible – in that century. Islam united them and gave them a
sense of direction, purpose and propulsive power. Without Islam, their

55
future would have been just as irrelevant and barren as their past had
been.
(The Shaping of the Arabs, New York, 1967)

D. S. Margoliouth's Fabrication

Othman, son of Affan, six years junior from the Prophet, was a cloth
merchant; he also did some business as a money-lender, advancing
sums for enterprises of which he was to enjoy half the profits (Ibn Sa'd,
iii, 111), and in money matters showed remarkable acuteness (Wakidi
W. 231). He was not a fighting man, as his subsequent history proved.
Ibn Sa'd says in his Tabqaat about Othman: “When he died, he left 35
million dirhems, 150,000 dinars, 3000 camels, and many horses. He
built himself a palace in Medina with marble and teakwood. He had
1000 slaves.”
(Mohammed and the Rise of Islam, London, 1931)

Bernard Lewis's Barefaceted Falsification

Sa'd ibn Abi Waqqas built his house in Al-Aqiq. He made it high and
spacious, and put balconies around the upper part. Sa'id ibn al-
Musayyib said that when Zayd ibn Thabit died, he left ingots of gold and
silver that were broken up with axes, in addition to property and
estates to the value of 100,000 dinars.
(Islam in History, New York, 1973)

William Muir writes:

56
The love that Abdur Rahman bore his master, Muhammad, was deeply
moving. His wives and concubines prepared delicacies of many colors
and tastes for him. When he sat down to eat, recollection came to him
of the Spartan times of the Apostle. He “missed” him and he “missed”
those times, shed many tear, and then gobbled up everything on the
table.”
(The Life of Mohammed, London, 1877)

Distortive Reply to these baseless and historically unproved

allegations

First of all I would like to convey that there are so many books
published on this topic. Actually this section requires a separate book
on this topic however I am extremely eager and keen give the crucial
reply to these questions in short. These European and American writers
made great injustice in alleging the holy companions. They inflicted the
unjust blame to the great companions and fabricated such things that
were never proven in the entire history of Islam by distorting the facts
and realities.
They actually conceal the hatred against Islam. That's why they did
pose these kinds of baseless allegations. Their intention was to
completely misshape the fair image of Islam. We can confidently in the
light of Islamic history say that they misrepresented, misquoted,
misinterpreted, misconceived and misperceived those who spent all
their belongings in the name of Islam. They distorted the facts.

57
Being Second Caliph in Muslim History

After Abu Bakr, Umar (R.A) took over the Caliphate and became second
Khalifah. His worthiness to be held as the Ameer of Momineen can be
validated from the following Hadith in which he has been mentioned as
one of the most righteous persons.
“Follow after me from my companions Abu-Bakr and
‘Umar.” (Tirmidhi)
During his time, Hazrat Umar (R.A) acted very astutely, made the social
system just through Zakah (Charity) to the extent that there did not
exist even a single beggar on streets, set up courts of justice, made Bait
ul Maal (Public Treasury) for fair keeping and provision of funds,
established postal services, division of larger territories into provinces
for equal distribution of resources, allocation of stipends for minorities
in conquered areas, starting “Taraweeh” during Ramadan, enlargement
of the Masjid ul Haram, the first Muslim ruler to discover Isra, where
the ascension of the Holy Prophet took place at Jerusalem. He was also
the one who made the Muslim Calendar by taking suggestions of others
and counted it from the migration year. There are many other great
achievements of Hazrat Umar (R.A) during his reign which majorly
include the expansion of Muslim state to the far off places well beyond
the boundaries of the Arabia, including the conquests of Damascus,
Iraq, Iran, Rome, Persia, and Jerusalem, Egypt etc. The Muslim control
had expanded more or less 22, 00,000 square miles under the
command of Farooq e Azam. He ran all the matters with such fairness
that once in a sermon he was accused of having taken two pieces of
cloth from Bait ul Maal, but he cleared the matter well by stating that
he was given the extra cloth by his son Abdullah.
In short, Hazrat Umar (R.A) had the greatest possible personality
characteristics that made him able to be called Al-Farooq by the Holy
58
Prophet Himself. He was a true companion, counselor, scholar, ruler, a
brave man, highly judicious and above all a great reformer in the
Muslim history. In 23 A.H, Farooq e Azam (R.A) died as a result of
assassination at the hands of a non believer who martyred him while he
was praying in the mosque due to a personal resentment. He is buried
next to the Holy Prophet Muhammad as per his wish.

Even if a Lamb Dies...

Ameer-ul-Mu`mineen Ali has mentioned: Once I saw Ameer-ul-

Mu`mineen Umar Bin Khattab rushing somewhere riding on a camel, I
said, ‘Ameer-ul-Mu`mineen! Where are you heading to? He replied, ‘A
camel donated in Sadaqah (charity) has fled away and I am going to
look for it.
Once Hazrat Umar took honey from the treasury after public
permission, fell ill. The physicians prescribed honey for treatment. The
honey was available in the treasury but he was not willing to take it
without the prior permission of the Muslims. Hence, he visited the main
Masjid and gathered the maximum number of Muslims to seek their
permission. When people allowed, then he used it.
Once Hazrat Umar was giving an oil massage to the camels donated in
Sadaqah, a person respectfully said, ‘Why do you not get this job done
by any servant?’ He replied, ‘Who else can be a better servant than me!
The one who is a ruler of the Muslims, in fact, is a servant of them.

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The Pioneer of Islamic Democracy

Hazrat Umar (R.A) was the pioneer of modern civilisation who formed
a state based upon the Islamic democratic system, the system which
was incorporated in the West as late as 19th and 20th centuries. He
was the greatest democratic administrator whose example is
unparalleled not only in the history of Islam but also in the history of
modern civilisation. A vast part of the Middle East, Persian Empire
and Byzantium, was conquered during the ten years of his Khilafat
which he consolidated into a state governed by Islam i.e. laws.
The constitution of Islamic Khilafat during the time of Hazrat Umar was
based entirely on the Islamic democratic system. All matters were
decided after consultation with the Shura (the council of advisors).
He remarked, "It is essential for a Khalifah to consult his Shura." Once
he said, "I do not desire that you may follow anything that arises from
my caprice".
Hazrat Umar had clearly stated on various occasions that he should be
obeyed as long as he was obeying Allah and the Holy Prophet. Muslims
and non-Muslims were treated alike. Although the Arab peninsula was
declared to be purely an Islamic State, his attitude towards the non-
Muslims was very tolerant. He allowed the Jews and the Christians,
living in the Peninsula, to stay there if they so wished and nobody
would interfere in their religious affairs. To those who desired to
migrate he ensured a safe journey up to the borders. Hazrat Umar also
gave compensation for their properties and other facilities.

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Caliph Umar’s Leadership in New Era of Establishment and
Introduction

Umar’s leadership of the Muslim community had been envisioned by

the Prophet, and is described in several narrations. One, recorded in
Ṣaḥīḥ Muslim, reports that the Prophet (SAW) said: “While I was
sleeping, I saw myself drawing water from a well with a bucket. Abū
Bakr came and drew a bucket or two. Then, Umar ibn al-Khaṭṭāb came
and the bucket in his hands turned into a very large one. I had never
seen anyone so strong. All the people drank and watered their camels.”
This ḥadīth foretold the rule of the two prominent companions of the
Prophet and implied that Umar(RA), by serving people with a large
bucket of water, would strengthen Islam more than any of his
predecessors. Indeed, it is undoubtedly true that Umar’s rule saw Islam
expand right across the Middle East. He also ushered in a period of
governance based upon virtue, piety and wisdom.
As a leading companion, Hazrat Umar is unsurpassed by any other
contributor to Islamic civilization. His wisdom and foresight, his
guidance and just rule, his integrity and sincerity in spreading Islamic
teachings, render him one of the most prominent architects of Islamic
civilization. To give some examples of his specific contributions, it was
upon his suggestion and in consultation with the Caliph Abū Bakr (RA)
that the Qur’an was finally compiled into a complete volume. During his
own rule, Umar established the city of Prophet, Madinah, as the centre
of fatwā (legal verdicts and opinions) and fiqh (Islamic jurisprudence).
He kept those companions who were known for their knowledge and
legal opinions close to him in Madinah.
Leading scholars from amongst the companions were also dispatched
to other cities, in order to teach the people about Islam. For example,
Umar sent Abdullāh ibn Mas’ud, Hudhayfah ibn al-Yamān, Ammār ibn
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Yāsir, ‘Imrān ibn Ḥusain and Salmān al-Fārsī to Iraq. Likewise, Mu‘ādh
ibn Jabal, ‘Ubādah ibn al-Ṣāmit, Abū al-Dardā’, Bilāl ibn Rabāh and
others went to Syria, where they established Homs, Damascus and
Palestine as top centers of learning. Umar would often communicate
with them and supervise their legal opinions and, for their part, they
would refer issues back to him if they found them difficult to resolve.
Umar also had direct influence over the establishment of the first
prominent schools of fiqhin Makkah, Basra, Kufa, and Syria. For
example, he personally chose and trained ‘Abdullāh ibn ‘Abbās, the
future leader of the Makkan School, keeping him in his consultative
circle and grooming him as a leading mufassir (exegete of the Qur’an).
Likewise, Abū Mūsā al-Ash‘arī and Anas bin Mālik, the forerunners of
the Basran School, were both close companions of ‘Umar during their
stay in Madinah. Umar would also often send scholars to the army
before it was dispatched, in order to teach soldiers about Islam and
guide them according to the prophetic method. He was influential in
formulating the concept of qiyās (legal analogy), often writing to his
governors and judges to recommend implementing this legal principle
in cases where there was no precedence in the Qur’an and Sunnah. In
addition to these points, Umar was the first person to formally organize
the night prayers (tarāwīh) during the month of Ramadan.
Umar also successfully introduced many administrative innovations. He
was, for example, the first person to introduce an Islamic calendar
based on the Arabic months, and beginning with Prophet’s migration
from Makkah to Madinah. He also introduced the Bayt al-Maal (public
treasury), from which public welfare funds, stipends for the poor, and
government salaries were paid. During the era of his predecessors,
there had been no need for a Bayt al-Maal, as the Islamic state had
been very small and wealth could be distributed immediately. As the

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territorial domains of Islam spread under caliph Umar, however, the
need for a more systematic method of payment developed. Notably,
under Umar’s) government, stipends were also given to poor non-
Muslim citizens.
Umar also established judicial courts, learning centers, and a
government department tasked with controlling markets. He
introduced appropriate salaries for judges, teachers, soldiers, public
servants and governors. His fear of misappropriation and corruption led
him to open a public department for dealing with complaints against
government officials. He was the first to introduce land taxation
(kharaj) in Islamic territory. As the borders of the Islamic world spread
further, he also sought to organize it more efficiently. As such, he
divided the new empire into administrative divisions, based around
cities. He also established new cities, and provided incentives for
cultivating barren land. This facilitated the rebuilding of societies
beyond the major cities and enhanced the state’s general economic
condition.
Caliph Umar was also the first Muslim ruler to dig canals, notably
between the Tigris River and the city of Basra. These were designed to
provide cities with water for both drinking and irrigation. Bridges, roads
and highways were likewise constructed under Umar. One of the
fundamental rights, Umar ensured for his subjects was their freedom of
expression. In his first address as Caliph, he stressed the right of the
people to criticize him and, if necessary, unseat him.
Indeed, he was once questioned by a layman about a piece of cloth, he
had used to stitch his dress; the layman had noticed that it was longer
than the shares of cloth other people had received. Umar’s son,
Abdullāh, then stood up and informed the group that he had added his

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share to his father’s because, as Umar was a tall person, he required
some extra cloth to make his dress.
On another occasion, Umar expressed his interest in fixing the dower
for women at the time of their marriages. In response, a lady stood up
and raised her voice against Umar’s concern, reminding him that Allah
had not fixed the dower, even if it be given in bulk. Umar accepted the
lady’s opinion, thanking her for correcting him.

Muhammad ibn Maslamah

He was one of Hazrat Umar's most trusted men. In important cases

Muhammad ibn Maslamah was deputed by Umar to proceed to the
spot, investigate the charge and take action. Sometimes an Inquiry
Commission was constituted to investigate the charge. On occasions
the officers against whom complaints were received were summoned
to Medina, and charged in Umar's administrative court. Umar was
known for this intelligence service through which he made his officials
accountable.

Military Expansion

Caliph Umar organized the army as a State department. This reform

was introduced in 637 A beginning was made with the "Quraysh (tribe)"
and the "Ansar (Islam)" Ansars and the system was gradually extended
to the whole of Arabia and to Muslims of conquered lands. A register of
all adults who could be called to war was prepared, and a scale of

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salaries was fixed. All men registered were liable to military service.
They were divided into two categories, namely: Those who formed the
regular standing army; and Those that lived in their homes, but were
liable to be called to the colors whenever needed. Allowances were
paid during the harvesting season. The armies of the Caliphs were
mostly paid in cash salaries. In contrast to many post-Roman polities in
Europe, grants of land, or of rights to collect taxes directly from the
payers, were of only minor importance. A major consequence of this
was that the army directly depended on the state for its subsistence
which, in turn, meant that the military had to control the state
apparatus.
Promotions in the army were made on the strength of the length of
service or exceptional merit. Officership was an appointment and not a
rank. Officers were appointed to command for the battle or the
campaign; and once the operation was concluded, they could well find
themselves in the ranks again. Leave of absence was given to army men
at regular intervals. The troops stationed at far off places were given
leave after four months. Each army corps was accompanied by an
officer of the treasury, an Accountant, and a number of interpreters
besides a number of Physicians and Surgeons. Expeditions were
undertaken according to seasons. Expeditions in cold countries were
undertaken during the summer, and in hot countries in winter. Umar
established military cantonments on strategic positions throughout the
empire to deal with any emergency efficiently and quickly. The garrison
towns of Fustat were founded by Umar. They were also provincial
capitals of their respective provinces.

Judicial Strength
65
Umar stressed the independence of the judiciary and declared it a
sovereign state organ that could proceed without any pressure of state.
No one was exempt from the law, not even the Caliph himself. During
early years of his rule he also acted as a chief justice of Madinah but
later due to increasing burden of work he was left with no option but to
assign his office to some other person, he accordingly appointed Abu
Dardah, a well known Sahabi though he didn't resign completely from
the office and Abu Dardah only acted as his secondary.

Chief Justice

To all the major provincial cities, Umar would personally appointed

judges. Umar entrusted the office of justice only to those selected
persons who could fulfill his criteria for this office, some of which are as
follow: Must be well reputed for his morals, modesty, and interpersonal
relations. Must be intelligent, and astute in judicial decisions and enjoy
his own personal view regarding all social issues that could enable them
in the formulation of precedent case law. He must be highly qualified in
Fiqh. Must be socially a powerful and influential personality so that he
might not come under pressure of any powerful perpetrator.
Appointment of judges in districts and small towns were made by his
appointed provincial.

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Governors

Umar appointed judges with very high salaries and for lifelong tenure
this as in modern times, was to make sure that judges could not be
drawn towards bribery and a non prejudice and unbiased verdicts could
be reached. Umar also held that in the court the Judge should not be
praised and that all acts should be judged according to the test of
public interest.

Social Affairs

The concepts of welfare pension were introduced in early Islamic law as

forms of (charity), one of the "Five Pillars of Islam" under Umar in the
7th century. The "Tax" (including Zakat and) collected in the treasury of
an Islamic government were used to provide income for the including
the elderly orphans, widows and the disabled. According to the Islamic
jurist Al-Ghazali (Algazel, 1058–1111), the government was also
expected to stockpile food supplies in every region in case a disaster
famine occurred. The Caliphate can thus be considered the world's first
major welfare state.
The Bayt al-mal aided the Muslim and non-Muslim poor, needy, elderly,
orphans, widows, and the disabled. The Bayt al-mal ran for hundreds of
years under the Rashidun Caliphate in the 7th century and continued
through the Umayyad period (661–750) and well into the Abbasid era.
Umar also introduced a child benefit and pensions for the children and
the elderly.
One day during the khutbah he said:
O People! Do not increase the mehr of women. If the mehr is fixed
more than the mehr of Rasulullah’s wives and daughters, I shall
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confiscate the extra amount and hand it to the Baitul Maal.” An old
woman immediately challenged him, saying: What right do you have to
do so when Allah Ta’ala says (in the Qur’aan):
If you (men) have given them mounds of wealth, then do not take back
anything of it.’ On hearing this, Hadhrat Umar (radhiyallahu anhu) came
down from the mimbar and exclaimed: All people have more
knowledge than Umar, even the old lady.”

The Severe Famine and Plague

In the year 17-18 A.H, Hijaz and Syria were faced by severe famine and
drought. Hazrat Umar (R.A) took steps to get food supplies from Egypt,
part of which had been conquered by Hazrat Amr bin al-'As (R.A). He
sent three big ships of grains to Madinah which were unloaded in the
presence of Hadzrat Umar (R.A). He himself distributed the grains
among the needy.
Hazrat Umar (R.A) did not take any delicacy (butter etc.) during the
famine period. When he was requested to take care of his health, he
said, "If I don't taste suffering, how can I know the sufferings of
others?"
When the famine became intolerable, he prayed to Allah in a big
gathering of Muslims. It has been narrated that the prayers had not
even finished when rains started to pour down.
About the same time, plague spread in most parts of Iraq, Syria and
Egypt and it caused great havoc not only to civilians but also to the
Muslim armies. After the plague, Hazrat Umar went to Syria to inspect
the losses caused by the plague. Three important figures, Hazrat Abu
Ubaidah, Mu'adh bin Jabal and Yazid bin Abu Sufyan (R.A) had passed

68
away. He appointed Mu'awiyah bin Abi Sufyan as the Governor of
Damascus in place of his brother Yazid bin Abi Sufyan.

Fall of the Persian Empire

During the time of Hazrat Abu Bakr (R.A), Hazrat Khalid bin Walid
conquered part of the Persian Empire known as the Kingdom of Hira.
Then he was ordered by Hazrat Abu Bakr (R.A) to join the expedition to
Syria.
At the time of his departure, he appointed Muthanna bin Harith as the
commander of the Islamic army. The Persians became furious at the
loss of the kingdom of Hira and the Emperor sent a large army under
the command of a very famous General, Rustam the Commander-in-
Chief of Persian armies.
In view of the growing pressure of Persians, Muthanna requested
Hazrat Umar (R.A) for reinforcement. At that time there was a large
gathering of Muslims in Madinah waiting to take pledge of loyalty
(Bai'at) at the hand of the new Khalifa (Hazrat Umar). He put the
matter before the Muslims but did not get any response in the
beginning. Then Hazrat Umar (R.A) in his sermons stressed the
importance of Jihad and a large number of Muslims volunteered to
help Muthanna against the Persians. Abu‘Ubaid ath-Thaqafi was
appointed as the commander of the Islamic army comprising five
thousand men. In the meantime Persians attacked the places
conquered by Muslims and they lost some of them. In the early stage
of the battles Rustam sent his subordinates to face Muslims.
It is reported from Hazrat Ibn Umar (R.A) that Hazrat Umar (R.A)
dispatched an army to Persia, making a man called Sariyya (R.A) the
leader of it. It is said that one day Hazrat Umar (R.A) was delivering
69
the Friday sermon in Madinah. In it he said loudly "Ya Sariyya al-
jabal!" which means "O Sariyya, [towards] the mountain!", and then
resumed the sermon.
After a month a courier came from the army bearing of good news. He
said, "The people of the army heard Hazrat Umar (R.A)'s voice on that
day. We all went towards the mountain and Allah made us victorious."

The Victory of Persia and Rome in the Era of Emperor Yazdegerd III

On Yazdegerd III's request to crush the Muslim power. A well

coordinated plan was deiced to launch a massive counterattack against
Muslims in Iraq and Syria at once so that Muslims, because of the
resulted pressure may retreat back to Arabia where they may be dealt
in detail later, either by invading it or by economical and trade
blockage. Caliph Umar successfully tackled the alliance by putting
pressure tactics on Byzantine front and deceptive tactics on Persian
front and engaging Yazdegerd III into negotiations, this rendered the
alliance a decisive plan would be abortive. The Byzantine forces were
decisively defeated in Battle of Yarmouk fought in August 636, Persian
army was defeated in Battle of Qadisiyyah three months later in
November 636. Muslim victory pertinently ended Byzantine rule in
south of Anatolia.

"Siege of Jerusalem (637)"

Jerusalem fall in April 637 after a prolonged siege, Umar personally

came to receive the key to the city by the Greek Orthodox patriarch,

70
Sophronius , and invited to offer Muslims prays at the Church of the
Holy Sepulchre . Umar chose to pray some distance from the Church, so
as not to endanger its status as a Christian temple. Fifty-five years later,
the Mosque of Omar was constructed on the site where he prayed.
After fall of Jerusalem, Umar permitted Jews to practice their religion
freely and live in Jerusalem.

Emperor Heraclius

attempt to capture northern Syria in 638, with the aid of Christian

Arabs of "Al Jazira, Mesopotamia" Jazira , prompted Muslims to invade
Jazira (Mesopotamia) in 638 and captured it securing the eastern flank
of Syria from Byzantine attacks in future, soon after occupation of
Jazira, Muslim columns marched north in Anatolia, invaded and
plundered Byzantine provinces of Armenia , these were however only
preemptive attacks on Armenia to eliminate all Byzantine presence
north of Syria, Armenia was annexed in 643 During the Muslim
conquest of Persia Empire.

Martyrdom of Umar

The Beloved Prophet said, Jibra`eel has informed me that Islam will
mourn the demise of Umar.
The outstanding man and caliph of Islam breathed his last on
Wednesday, the 26th day of Dhul-Hijjah, that is the day when world

71
lost one of its great leaders and a pioneering architect of civilizational
reform.
One of the wicked disbelievers named Abu Lulu Feeroz (a fire
worshipper) attacked Hazrat Farooq-e-A’zam with a dagger during
Salat-ul-Fajr. He succumbed to the fatal injury and embraced
martyrdom on the third day of the attack. At the time of martyrdom his
blessed age was 63. Hazrat Suhaib led his funeral Salah. On Sunday, the
1st of Muharram-ul-Haraam, 24 Hijri, this great companion of the
Beloved Prophet was buried beside Hazrat Abu Bakr Siddeeq who had
been resting beside the Greatest Prophet.

The Last Days of Umar bin al-Khattab

One of the friends of Umar was a certain Mughira bin Shaaba. Umar
had appointed him governor, first of Basra, and later of Kufa. A slave of
Mughira had a certain grouse against him. He requested Umar's
intercession, and upon the latter's refusal, he attacked him, and
mortally wounded him.
When he learned that the assassin was a Magian, he said, "Thank God
he is not a Muslim." A physician was called. He gave Umar some
medicine to drink but all of it came out of the gaping wound in his
navel. When the physician noticed this, he told Umar that there was no
hope of his recovery, and advised him to make his will since little time
was left for him in this world.
Word rapidly spread that the khalifa was mortally wounded, and the
news caused much commotion in the city.

72
Many companions called on Umar to enquire after his health. Some of
them suggested that he designate someone as his successor. Umar
said:
“If I designate someone as my successor, nothing would be amiss with
it since Abu Bakr designated me as his successor, and he was better
than me. But if I do not designate anyone as my successor, nothing
would be amiss with that either since the Apostle of God did not
designate his own successor, and he was better than both of us (Abu
Bakr and Umar).”
Ayesha also sent word to Umar urging him to appoint someone as
khalifa before his own death, or else, she warned, “anarchy and chaos
may spread in the land.” Umar asked Ayesha's messenger to tell her as
follows: “I have considered this matter, and I have decided to appoint
six men as members of an electoral committee, and to charge them
with the task of selecting one out of themselves as khalifa. The six men
are: Ali, Uthman, Abdur Rahman bin Auf; Talha, Zubayr and Saad bin
Abi Waqqas. The Apostle of God was pleased with all six of them when
he left this world, and each of them is qualified to become the khalifa
of the Muslims.”
Umar then called all six members of his electoral committee to his
home to explain to them what they had to do. When they came, he
addressed them as follows:
''Verily, the Apostle of God died, and he was pleased with all six of you.
I have, therefore, decided to make it (the selection of khalifa) a matter
of consultation among you, so that you may select one of yourselves as
khalifa. If four are one side and two on the other, kill the two. And if
three are on one side and three on the other, then Abdur Rahman ibn
Auf will have the casting vote, and the khalifa will be selected from his
party. (Tabari, History)

73
Umar ordered his son, Abdullah, also to attend the meetings of the
newly-formed electoral committee, though not as a candidate for
caliphate, and said to him:
“If the members of this committee disagree among themselves, you
support those who are in majority. If there is a tie with three on each
side, then you support the party of Abdur Rahman bin Auf.”

The body remained intact in the grave

It is stated in the book Sahih Bukhari: Urwah Bin Zubayr reported that
when the wall of the Blessed Mausoleum of the Holy Prophe fell down
during the reign of caliph Waleed Bin Abdul Malik. People attempted to
rebuild the wall. Whilst digging in for the foundation, a foot became
visible. Bewildered and surprised people thought that it was the
blessed foot of the Noblest Prophet. When nobody could verify it, then
Sayyiduna ‘Urwah Bin Zubayr stood and said. By Allah, this is not the
blessed foot of the Noblest Prophet rather it is that of Hazrat Umar.

Quotations and Teachings of Hazrat Umar

The person who discloses my faults to me is dearer to me.

even if a lamb would die on the bank of Euphrates River, ‘Umar will be
questioned about it on the Day of Resurrection.
1. “The best way to defeat someone is to beat him at politeness.” Umar
ibn Al-Khattab.
2. “Do not grieve over what has passed unless it makes you work harder
for what is about to come.” Umar ibn Al-Khattab

74
3. “Whosoever shows you your faults is your friend. Those who pay you
lip service in praise are your executioners.” Umar ibn Al-Khattab
5. “The less attachment to the world. The easier your life.” Umar ibn Al-
Khattab
8. “The most beloved of people to me is he that points out my flaws to
me.” Umar ibn Al-Khattab
9. “Learn the Arabic language; it will sharpen your wisdom.” Umar ibn
Al-Khattab
10. “Sit with those who love God, for that enlightens the mind.” Umar
ibn Al-Khattab
15. “Sometimes the people with the worst past, create the best
future.” Umar ibn Al-Khattab
16. “Get used to a rough life, for luxury does not last forever.” Umar ibn
Al-Khattab
18- Patience is the healthiest ingredient of our life.” Umar ibn Al-
Khattab
19. “To be alone you avoid bad company. But to have a true friend is
better than being alone.” Umar ibn Al-Khattab
20. “Be dignified, honest, and truthful.” Umar ibn Al-Khattab
21. “When one’s intention is sincere, God will suffice his needs, protect
him, and guide him in his dealings with the people.” Umar ibn Al-
Khattab
25. “The women are not a garment you wear and undress however you
like. They are honored and have their rights.” Umar ibn Al-Khattab
26. “God loves moderation and hates extravagance and excess.” Umar
ibn Al-Khattab
27. “He who does not live in the way of his beliefs starts to believe in
the way he lives.” Umar ibn Al-Khattab

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28. “Doing good for a good done to you is simply repayment, whereas
doing good for an evil done to you is a tremendous virtue.” Umar ibn
Al-Khattab
29. “Don’t forget your own self while preaching to others.” Umar ibn Al-
Khattab
35. “May God bless the man who says less and does more.” Umar ibn
Al-Khattab.

eferences

 (Sahih Bukhari, vol. 2, pp. 525, Hadees 3679)

 (Sunan-ut-Tirmizi, vol. 5, pp. 384, Hadees 3704)

 Dalaail-un-Nubuwwah, Al Bayhaqi, vol. 6, pp. 370.

 Ar-Riyad-un Nadarah fi Manaqib Al-Asharah, vol. 1, pp. 285, 408,
418.
 Tareekh-ul Khulafa, pp. 108.
 Tareekh Damishq, Ibn ‘Asakir, vol. 45, pp. 450

 Tafseer Kabeer, vol. 7, pp. 433)

 Kanz-ul-Iman (Translation of Quran), Part 16, Surah Taahaa, verse

132)

 (Manaqib ‘Umar Bin Al-Khattab, Ibn Al-Jawzi, pp. 154)

76
 (At-Tabqat Ibn Sa’d, vol. 3, pp. 209)

 (Kanz-ul-‘Ummal, vol. 5, pp. 303, Raqm 14303)

 (Tabqat-ush-Shafi’iyyah Al-Kubra lis-Subki, vol. 2, pp. 324)

 (Majma-uz-Zawaid, vol. 9, pp. 77, Hadees 14461)

 (Jam’-ul-Jawami’ lis-Suyuti, vol. 4, pp. 368, Hadees 12556)

 (Hilyat-ul-Awliya, vol. 2, pp. 175

 (Kitab-ul-Kaba`ir, pp. 22)

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