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On November 3, 644, Umar ibn al-Khattab, second Muslim caliph, was killed by a Persian slave in Medina. From the article:
"Umar
Umar ibn al-Khattab (r. 634-644 CE) was the second caliph of the Rashidun Caliphate (632-661 CE, as the first four caliphs are referred to by the Sunni Muslims). He was an early convert of Islam and one of the close companions of the Islamic Prophet Muhammad (l. 570-632 CE). After the death of Muhammad, he gave his utmost and loyal support to Abu Bakr, who then became the first caliph. After Abu Bakr’s death in 634 CE, Umar became the next caliph – he continued his predecessor’s campaigns and extended his dominion further from the Arabian Peninsula. In addition to multiple military successes, his reign was marked with marvels in administration. After his death, he was succeeded by Uthman ibn Affan (l. 579-656 CE) as the third ruler of the Rashidun Caliphate.
Early Life & Conversion to Islam
Umar ibn al-Khattab was the son of Khattab ibn Nufayl; he was born in Mecca in 584 CE. Although well educated, he was fond of and skilled in fighting and horseback riding; he had earned quite a reputation as a wrestler. Like Paul the Apostle in Christianity, Umar was a persecutor-turned-believer; he initially despised Muhammad but then became a devout follower, and at times, he even defended the Muslims against physical harassment from the Meccans.
While most of Muhammad’s companions slipped out from Mecca undetected during the hegira (migration to Medina in 622 CE), Umar is said to have openly declared his departure and challenged anyone to stop him from doing so – no one did. In Medina, he continued to extend his support for Muhammad and was one of his close confidants, he even participated in the battles of Badr and Uhud (624 and 625 CE respectively). His daughter Hafsa (l. 605-665 CE), who had been widowed in 624 CE, was married to the Prophet in 625 CE, hence making Umar his father-in-law, alongside Abu Bakr, cementing his relationship with the Prophet.
Caliphate
After Muhammad’s death, Umar realized Abu Bakr's ability and gave him full support in his bid for the leadership of the community, helping him become the first Caliph of the Rashidun Caliphate; this position was also contested for by the partisans (Shia) of Ali ibn abi-Talib (l. 601-661 CE, another close companion and son-in-law of the Prophet). After Abu Bakr's success, Umar served as his counsel and learned a great deal from him as well (most importantly leadership). Caliph Abu Bakr (r. 632-634 CE) faced open rebellion of apostates (people who had forsaken Islam) all over the Arabian Peninsula. He subjugated all of them in what came to be known as the Ridda Wars or the wars of apostasy (632-633 CE). After reuniting the Arabs, Abu Bakr launched invasions into Byzantine-held Syria and Sassanian-held Iraq in 633 CE, which bore fruit by the time of his death in 634 CE (despite a minor setback in Iraq).
Umar’s first priority was to consolidate his hold over the empire & get a grip on the administration.
The most notable military figure of Abu Bakr's era was Khalid ibn al-Walid (l. 585-642 CE), Abu Bakr had cherished him (despite his flaws) for his unique talent in warfare. Khalid's skills proved to be much needed in the Ridda Wars and in the subsequent invasion of Iraq as well; from Iraq, he moved to the Syrian front to confront a major Byzantine counterattack, on the orders of Abu Bakr, at the Battle of Ajnadayn (634 CE). That day proved to be a decisive Muslim victory but Abu Bakr did not live long enough to enjoy the success and the Muslim advance in Iraq had also been compromised in Khalid's absence. At his death bed, Abu Bakr nominated Umar as his successor, who then became the Caliph in 634 CE (he added the phrase “commander of the faithful” after his title) and ruled for ten years until 644 CE. Umar’s first priority was to consolidate his hold over the empire and get a grip on the administration, he then turned his attention towards the ongoing campaigns in Iraq and Syria.
Umar stripped Khalid of his command of the Syrian division for uncertain and highly debated reasons. He instead entrusted the command to his favorite person: Abu Ubaidah (l. 583-639 CE), a humane leader and a true gentleman; he had also been one of Muhammad’s favorite companions (there were ten in total, four of whom were the four Rashidun Caliphs). The Caliph also reinforced the Muslim forces in Iraq with fresh troops under a new leader: Sa’d ibn Abi Waqqas (l. 595-674 CE).
Battles of Yarmouk & Al-Qadisiyya
In 636 CE, the Byzantine Empire struck back at the Muslims. Although Khalid was no longer officially in command, he was highly respected by the soldiers owing to his expertise in warfare and, taking his advice, the Muslim forces retreated to the Yarmouk River. It was here that the battle that would determine the fate of the region for centuries to come took place. The elite Byzantine troops outnumbered their foes, but Khalid was no stranger to fighting against odds. The Byzantines suffered a crushing defeat; the army was routed with slaughter and many perished due to drowning in the river. Not only did the Muslim position in Syria become uncontested but they also took hold of the Levant soon after; later in the same year, they were at the gates of Jerusalem – the third holiest Islamic city, also holy for the Jews and Christians.
The same year, on the other side of the Syrian Desert, the Saracen forces (as European history refers to Arabs and Muslims) under Sa’ad met the mighty Sassanian Empire under their legendary leader: Rustam Farrokhzad – a man with a similar reputation to that of Khalid. The Battle of al-Qadisiyya (636 CE) proved to be hopeless for the Arabs at first but the fateful death of Rustam demoralized his forces who were then utterly defeated. The Rashidun forces had emerged triumphant against staggering odds once again, and this victory had immediately brought the whole of Iraq and the Sassanian capital of Ctesiphon under their control. Umar ordered the forces to not to proceed into the unfamiliar territory of Iran, lest they be defeated and their gains reversed. The importance of these two victories cannot be overstated; the defenses of the opposing forces were crushed and they could not field effective counterattacks at similar levels anymore.
After the success at Yarmouk, Umar arrived in Syria and the Levant primarily to receive the surrender of Jerusalem (which was under siege) and also to manage domestic affairs in the region. Umar removed Khalid from command for good; sources argue whether Umar had personal problems with him or if it was due to Khalid’s harsh nature. The vast majority of the Muslim historians suggest that Umar might have done so to show that it was God who gave them their victories and that no matter who led them, God’s help was the only determining factor; at least this was what he announced in public. It is possible that Umar might have actually thought exactly as he had declared or his actual reason was one of the two mentioned above; the real reason remains shrouded in mystery.
Khalid, despite some controversies against him, was very popular among the Muslim troops who would follow him into any battle, no matter how bad the odds were. Before his dismissal, Khalid had led successful expeditions into Anatolia and Armenia in 638 CE, and though he was encouraged to rebel against the Caliph, he refused to do so and retired peacefully. Umar appointed Abu Ubaidah as the governor of Syria – he had also wished to nominate him as his successor, but the latter died in 639 CE in the wake of the plague that devastated the area.
Surrender of Jerusalem
In 70 CE, the Romans had ousted the Jews from the holy city, Umar allowed them to return to it.
Jerusalem is a holy city for Muslims, just as it is for Christians and Jews. According to Islamic tradition, Prophet Muhammad is said to have journeyed in 621 CE to the city overnight and ascended to heaven from there; the exact nature of this travel is debated by Muslims: some claim it to be a dream, others suggest that the journey was astral, and still others say that it was a physical journey. In either case, Jerusalem acquired unprecedented importance in Islam thereafter.
In 637 CE, when the Muslim forces were at the doors of the holy city, the Patriarch of Jerusalem: Sophronius (l. c. 560-638 CE), seeing that no Byzantine force was to come for their relief, sued for a peaceful surrender, personally to Umar. As noted earlier, this prompted the Caliph to depart his capital without any entourage and in a completely unceremonious manner; he reached Syria where he offered lenient terms to the newly conquered cities (as Khalid had done as well), and then he went to Jerusalem, where he was given a guided tour of the city by Sophronius, who then surrendered it to him. More than five centuries earlier, in 70 CE, the Romans had ousted the Jews from the holy city, Umar allowed them to return to it – as it was holy for them too.
Further Imperial Gains
After strengthening his hold over Syria and the Levant, in 640 CE, Umar was convinced by Amr ibn al-Aas (l. c. 573-664 CE, one of the military commanders who had been sent to Syria in Abu Bakr’s reign) to invade Egypt on the pretext of cutting off Byzantine naval assaults on the Levant. Umar, a man of cautious nature, was reluctant at first to risk such a grand undertaking but he eventually bent to Amr’s will. Reinforced by the Caliph’s forces under Zubayr ibn al-Awamm (l. 594-656 CE), Amr faced the Byzantine army, which was decisively defeated in the Battle of Heliopolis (640 CE), and by 642 CE, Egypt had been taken.
Administration
The military successes of Umar’s reign tend to remain the focal point of most histories written about him, but his administrative skills easily overshadow the achievements on the field, some of the most important features of Umar's policy are as follows:
•Lenient terms were offered to newly conquered people, including religious freedom; although they were to pay a special tax called jizya.
•The purchase of land in newly acquired territories was prohibited.
•Troops were housed separately from local populations in garrison cities.
•Pensions, police force, courts, and allowances were introduced to facilitate people.
•A permanent state treasury called Bayt al Mal (house of fortune) was established.
•An uncompromising judicial system based upon supreme standards of justice was established.
To the people who had come under his rule through conquest, he offered lenient terms, low taxes, complete protection from abusive governors or troops and religious independence. Since non-Muslims were exempt from the payment of alms (zakat) or from military duty (which was obligatory on all able-bodied Muslims), they were subject to a separate tax – jiziya, and they were referred to as dhimi (protected people). Umar also kept tribal feuds of the hothead Arabs from surfacing through his strict rule – his successors would not be as successful as him in doing so.
Instead of distributing conquered lands among troops, as must have been expected from a desert sheikh, Umar introduced pensions for his men (to be paid by a bureaucratic office named the diwan) and allowed landowners to retain their properties. He also safeguarded the newly conquered people from molestation from rogue soldiers by building garrison cities to house the armies – separate from the locals: examples of such cities include Fustat in Egypt; and Kufa and Basra in Iraq.
He tackled several serious and dire issues such as the devastation brought about by the plague in Syria – after which Muawiya (l. 602-680 CE) was sent as the new governor as Abu Ubaidah had passed away. He also distributed food among the local population during a famine in Arabia (638 CE), saving the lives of countless people. Not only did he introduce judges and juries for handling local cases but he also introduced special courts for holding officials accountable for misuse of power. A police force was introduced to maintain discipline in cities, instead of handing over such a delicate duty to the armies. To finance such institutions and to provide for the people, a permanent state treasury: the Bayt al Mal (house of fortune) was established.
Umar’s love for justice surpasses all of his other traits, both in determining the effectiveness of his rule and his posthumous fame (at least in the eyes of the Sunnis and even some Shias as well). Owing to his just nature, he had earned the title of Farooq, the one who distinguishes between right and wrong. In Islamic tradition, a story often associated with him dictates that he flogged his own son on charges of adultery and the poor lad died. The charges were proven false after his death, but the grieve-stricken father did not avenge his beloved son.
Although this incident (and many more like it) may not be more than just a fable, one can still see the impact of his character that might have inspired such odes in his favor, centuries after his death. Scholar Syed Ameer Ali also makes mention of one such incidence:
When the spoils of Jalula and Madain (from Iraq; Madain refers to Ctesiphon) arrived at Medina, the Caliph was found weeping. Asked his reason, he replied that he saw in those spoils the future ruin of his people, and he was not wrong… (29-30)
Death & Legacy
In 634 CE, whilst offering prayer in congregation, Umar was stabbed repeatedly on the back by a Persian slave named Lu’lu in 634 CE. Some say that the slave had some personal grudge against the Caliph, while other prominent historians (such as Saunders) claim that it was act of retribution for the Persian defeat in the Battle of Nihavand – the man was stricken with shame at the loss of his civilization and decided to avenge his brethren who had fallen in the field.
Umar was a practical person and realized that his wounds were fatal when he was taken to his home. Upon his inquiry about his assailant, he expressed relief in knowing that he had not been killed by a fellow Muslim. He then appointed a six-member committee, comprised of able men to elect a new caliph. Umar declared his honesty in the matter and stated that he had not selected his own son or any one of his kinsmen; after Umar's death, Uthman was chosen as Umar’s successor. The old Caliph died leaving behind a lasting legacy, to be carried on for centuries after his death. In his book A History of Medieval Islam, historian John Joseph Saunders entitled him as the “real founder of the Arab empire”. He was buried near the Prophet's gravesite (part of the al-Masjid an-Nabwi in Medina).
In his successful reign of ten years, not only had Umar ruled effectively but he had also managed to take all of the Sassanian dominions and a major chunk of the former land of the Caesars. These military gains, which were a prelude of things to come, would continue to bring heaps of revenue to the empire – which would in time be used to finance grand projects, such as the Al-Aqsa mosque, whose foundations were laid down by Umar in Jerusalem (it would be further aggrandized by subsequent rulers).
Umar’s administrative system would form the basic framework on which Islamic Caliphates would continue to be managed by his successors after his death. The Islamic calendar – one of the most important heritage of Muslims, was formulated by him; based on the Arabian lunar calendar, it holds the year of the hegira as year zero, i.e. 0 AH / Zero “After Hegira” (Prophet Muhammad’s migration from Mecca to Medina in 622 CE).
Umar's personality and his legitimacy have been subject to controversy. While the Sunnis (who hold the claim of all four Rashidun Caliphs as equally legitimate) view him as a man of uncompromising standards of morality and justice, Shias, on the other hand, regard him as a cruel person. Moreover, while mainstream Sunnis see his claim of Caliphate as being legitimate, the vast majority of the Shias consider him a usurper (alongside Abu Bakr and Uthman). Though such debates continue to rage on among the Muslims even centuries after his death, and there seems to be no end to them in sight, no rational person can undermine his achievements."
"Umar
Umar ibn al-Khattab (r. 634-644 CE) was the second caliph of the Rashidun Caliphate (632-661 CE, as the first four caliphs are referred to by the Sunni Muslims). He was an early convert of Islam and one of the close companions of the Islamic Prophet Muhammad (l. 570-632 CE). After the death of Muhammad, he gave his utmost and loyal support to Abu Bakr, who then became the first caliph. After Abu Bakr’s death in 634 CE, Umar became the next caliph – he continued his predecessor’s campaigns and extended his dominion further from the Arabian Peninsula. In addition to multiple military successes, his reign was marked with marvels in administration. After his death, he was succeeded by Uthman ibn Affan (l. 579-656 CE) as the third ruler of the Rashidun Caliphate.
Early Life & Conversion to Islam
Umar ibn al-Khattab was the son of Khattab ibn Nufayl; he was born in Mecca in 584 CE. Although well educated, he was fond of and skilled in fighting and horseback riding; he had earned quite a reputation as a wrestler. Like Paul the Apostle in Christianity, Umar was a persecutor-turned-believer; he initially despised Muhammad but then became a devout follower, and at times, he even defended the Muslims against physical harassment from the Meccans.
While most of Muhammad’s companions slipped out from Mecca undetected during the hegira (migration to Medina in 622 CE), Umar is said to have openly declared his departure and challenged anyone to stop him from doing so – no one did. In Medina, he continued to extend his support for Muhammad and was one of his close confidants, he even participated in the battles of Badr and Uhud (624 and 625 CE respectively). His daughter Hafsa (l. 605-665 CE), who had been widowed in 624 CE, was married to the Prophet in 625 CE, hence making Umar his father-in-law, alongside Abu Bakr, cementing his relationship with the Prophet.
Caliphate
After Muhammad’s death, Umar realized Abu Bakr's ability and gave him full support in his bid for the leadership of the community, helping him become the first Caliph of the Rashidun Caliphate; this position was also contested for by the partisans (Shia) of Ali ibn abi-Talib (l. 601-661 CE, another close companion and son-in-law of the Prophet). After Abu Bakr's success, Umar served as his counsel and learned a great deal from him as well (most importantly leadership). Caliph Abu Bakr (r. 632-634 CE) faced open rebellion of apostates (people who had forsaken Islam) all over the Arabian Peninsula. He subjugated all of them in what came to be known as the Ridda Wars or the wars of apostasy (632-633 CE). After reuniting the Arabs, Abu Bakr launched invasions into Byzantine-held Syria and Sassanian-held Iraq in 633 CE, which bore fruit by the time of his death in 634 CE (despite a minor setback in Iraq).
Umar’s first priority was to consolidate his hold over the empire & get a grip on the administration.
The most notable military figure of Abu Bakr's era was Khalid ibn al-Walid (l. 585-642 CE), Abu Bakr had cherished him (despite his flaws) for his unique talent in warfare. Khalid's skills proved to be much needed in the Ridda Wars and in the subsequent invasion of Iraq as well; from Iraq, he moved to the Syrian front to confront a major Byzantine counterattack, on the orders of Abu Bakr, at the Battle of Ajnadayn (634 CE). That day proved to be a decisive Muslim victory but Abu Bakr did not live long enough to enjoy the success and the Muslim advance in Iraq had also been compromised in Khalid's absence. At his death bed, Abu Bakr nominated Umar as his successor, who then became the Caliph in 634 CE (he added the phrase “commander of the faithful” after his title) and ruled for ten years until 644 CE. Umar’s first priority was to consolidate his hold over the empire and get a grip on the administration, he then turned his attention towards the ongoing campaigns in Iraq and Syria.
Umar stripped Khalid of his command of the Syrian division for uncertain and highly debated reasons. He instead entrusted the command to his favorite person: Abu Ubaidah (l. 583-639 CE), a humane leader and a true gentleman; he had also been one of Muhammad’s favorite companions (there were ten in total, four of whom were the four Rashidun Caliphs). The Caliph also reinforced the Muslim forces in Iraq with fresh troops under a new leader: Sa’d ibn Abi Waqqas (l. 595-674 CE).
Battles of Yarmouk & Al-Qadisiyya
In 636 CE, the Byzantine Empire struck back at the Muslims. Although Khalid was no longer officially in command, he was highly respected by the soldiers owing to his expertise in warfare and, taking his advice, the Muslim forces retreated to the Yarmouk River. It was here that the battle that would determine the fate of the region for centuries to come took place. The elite Byzantine troops outnumbered their foes, but Khalid was no stranger to fighting against odds. The Byzantines suffered a crushing defeat; the army was routed with slaughter and many perished due to drowning in the river. Not only did the Muslim position in Syria become uncontested but they also took hold of the Levant soon after; later in the same year, they were at the gates of Jerusalem – the third holiest Islamic city, also holy for the Jews and Christians.
The same year, on the other side of the Syrian Desert, the Saracen forces (as European history refers to Arabs and Muslims) under Sa’ad met the mighty Sassanian Empire under their legendary leader: Rustam Farrokhzad – a man with a similar reputation to that of Khalid. The Battle of al-Qadisiyya (636 CE) proved to be hopeless for the Arabs at first but the fateful death of Rustam demoralized his forces who were then utterly defeated. The Rashidun forces had emerged triumphant against staggering odds once again, and this victory had immediately brought the whole of Iraq and the Sassanian capital of Ctesiphon under their control. Umar ordered the forces to not to proceed into the unfamiliar territory of Iran, lest they be defeated and their gains reversed. The importance of these two victories cannot be overstated; the defenses of the opposing forces were crushed and they could not field effective counterattacks at similar levels anymore.
After the success at Yarmouk, Umar arrived in Syria and the Levant primarily to receive the surrender of Jerusalem (which was under siege) and also to manage domestic affairs in the region. Umar removed Khalid from command for good; sources argue whether Umar had personal problems with him or if it was due to Khalid’s harsh nature. The vast majority of the Muslim historians suggest that Umar might have done so to show that it was God who gave them their victories and that no matter who led them, God’s help was the only determining factor; at least this was what he announced in public. It is possible that Umar might have actually thought exactly as he had declared or his actual reason was one of the two mentioned above; the real reason remains shrouded in mystery.
Khalid, despite some controversies against him, was very popular among the Muslim troops who would follow him into any battle, no matter how bad the odds were. Before his dismissal, Khalid had led successful expeditions into Anatolia and Armenia in 638 CE, and though he was encouraged to rebel against the Caliph, he refused to do so and retired peacefully. Umar appointed Abu Ubaidah as the governor of Syria – he had also wished to nominate him as his successor, but the latter died in 639 CE in the wake of the plague that devastated the area.
Surrender of Jerusalem
In 70 CE, the Romans had ousted the Jews from the holy city, Umar allowed them to return to it.
Jerusalem is a holy city for Muslims, just as it is for Christians and Jews. According to Islamic tradition, Prophet Muhammad is said to have journeyed in 621 CE to the city overnight and ascended to heaven from there; the exact nature of this travel is debated by Muslims: some claim it to be a dream, others suggest that the journey was astral, and still others say that it was a physical journey. In either case, Jerusalem acquired unprecedented importance in Islam thereafter.
In 637 CE, when the Muslim forces were at the doors of the holy city, the Patriarch of Jerusalem: Sophronius (l. c. 560-638 CE), seeing that no Byzantine force was to come for their relief, sued for a peaceful surrender, personally to Umar. As noted earlier, this prompted the Caliph to depart his capital without any entourage and in a completely unceremonious manner; he reached Syria where he offered lenient terms to the newly conquered cities (as Khalid had done as well), and then he went to Jerusalem, where he was given a guided tour of the city by Sophronius, who then surrendered it to him. More than five centuries earlier, in 70 CE, the Romans had ousted the Jews from the holy city, Umar allowed them to return to it – as it was holy for them too.
Further Imperial Gains
After strengthening his hold over Syria and the Levant, in 640 CE, Umar was convinced by Amr ibn al-Aas (l. c. 573-664 CE, one of the military commanders who had been sent to Syria in Abu Bakr’s reign) to invade Egypt on the pretext of cutting off Byzantine naval assaults on the Levant. Umar, a man of cautious nature, was reluctant at first to risk such a grand undertaking but he eventually bent to Amr’s will. Reinforced by the Caliph’s forces under Zubayr ibn al-Awamm (l. 594-656 CE), Amr faced the Byzantine army, which was decisively defeated in the Battle of Heliopolis (640 CE), and by 642 CE, Egypt had been taken.
Administration
The military successes of Umar’s reign tend to remain the focal point of most histories written about him, but his administrative skills easily overshadow the achievements on the field, some of the most important features of Umar's policy are as follows:
•Lenient terms were offered to newly conquered people, including religious freedom; although they were to pay a special tax called jizya.
•The purchase of land in newly acquired territories was prohibited.
•Troops were housed separately from local populations in garrison cities.
•Pensions, police force, courts, and allowances were introduced to facilitate people.
•A permanent state treasury called Bayt al Mal (house of fortune) was established.
•An uncompromising judicial system based upon supreme standards of justice was established.
To the people who had come under his rule through conquest, he offered lenient terms, low taxes, complete protection from abusive governors or troops and religious independence. Since non-Muslims were exempt from the payment of alms (zakat) or from military duty (which was obligatory on all able-bodied Muslims), they were subject to a separate tax – jiziya, and they were referred to as dhimi (protected people). Umar also kept tribal feuds of the hothead Arabs from surfacing through his strict rule – his successors would not be as successful as him in doing so.
Instead of distributing conquered lands among troops, as must have been expected from a desert sheikh, Umar introduced pensions for his men (to be paid by a bureaucratic office named the diwan) and allowed landowners to retain their properties. He also safeguarded the newly conquered people from molestation from rogue soldiers by building garrison cities to house the armies – separate from the locals: examples of such cities include Fustat in Egypt; and Kufa and Basra in Iraq.
He tackled several serious and dire issues such as the devastation brought about by the plague in Syria – after which Muawiya (l. 602-680 CE) was sent as the new governor as Abu Ubaidah had passed away. He also distributed food among the local population during a famine in Arabia (638 CE), saving the lives of countless people. Not only did he introduce judges and juries for handling local cases but he also introduced special courts for holding officials accountable for misuse of power. A police force was introduced to maintain discipline in cities, instead of handing over such a delicate duty to the armies. To finance such institutions and to provide for the people, a permanent state treasury: the Bayt al Mal (house of fortune) was established.
Umar’s love for justice surpasses all of his other traits, both in determining the effectiveness of his rule and his posthumous fame (at least in the eyes of the Sunnis and even some Shias as well). Owing to his just nature, he had earned the title of Farooq, the one who distinguishes between right and wrong. In Islamic tradition, a story often associated with him dictates that he flogged his own son on charges of adultery and the poor lad died. The charges were proven false after his death, but the grieve-stricken father did not avenge his beloved son.
Although this incident (and many more like it) may not be more than just a fable, one can still see the impact of his character that might have inspired such odes in his favor, centuries after his death. Scholar Syed Ameer Ali also makes mention of one such incidence:
When the spoils of Jalula and Madain (from Iraq; Madain refers to Ctesiphon) arrived at Medina, the Caliph was found weeping. Asked his reason, he replied that he saw in those spoils the future ruin of his people, and he was not wrong… (29-30)
Death & Legacy
In 634 CE, whilst offering prayer in congregation, Umar was stabbed repeatedly on the back by a Persian slave named Lu’lu in 634 CE. Some say that the slave had some personal grudge against the Caliph, while other prominent historians (such as Saunders) claim that it was act of retribution for the Persian defeat in the Battle of Nihavand – the man was stricken with shame at the loss of his civilization and decided to avenge his brethren who had fallen in the field.
Umar was a practical person and realized that his wounds were fatal when he was taken to his home. Upon his inquiry about his assailant, he expressed relief in knowing that he had not been killed by a fellow Muslim. He then appointed a six-member committee, comprised of able men to elect a new caliph. Umar declared his honesty in the matter and stated that he had not selected his own son or any one of his kinsmen; after Umar's death, Uthman was chosen as Umar’s successor. The old Caliph died leaving behind a lasting legacy, to be carried on for centuries after his death. In his book A History of Medieval Islam, historian John Joseph Saunders entitled him as the “real founder of the Arab empire”. He was buried near the Prophet's gravesite (part of the al-Masjid an-Nabwi in Medina).
In his successful reign of ten years, not only had Umar ruled effectively but he had also managed to take all of the Sassanian dominions and a major chunk of the former land of the Caesars. These military gains, which were a prelude of things to come, would continue to bring heaps of revenue to the empire – which would in time be used to finance grand projects, such as the Al-Aqsa mosque, whose foundations were laid down by Umar in Jerusalem (it would be further aggrandized by subsequent rulers).
Umar’s administrative system would form the basic framework on which Islamic Caliphates would continue to be managed by his successors after his death. The Islamic calendar – one of the most important heritage of Muslims, was formulated by him; based on the Arabian lunar calendar, it holds the year of the hegira as year zero, i.e. 0 AH / Zero “After Hegira” (Prophet Muhammad’s migration from Mecca to Medina in 622 CE).
Umar's personality and his legitimacy have been subject to controversy. While the Sunnis (who hold the claim of all four Rashidun Caliphs as equally legitimate) view him as a man of uncompromising standards of morality and justice, Shias, on the other hand, regard him as a cruel person. Moreover, while mainstream Sunnis see his claim of Caliphate as being legitimate, the vast majority of the Shias consider him a usurper (alongside Abu Bakr and Uthman). Though such debates continue to rage on among the Muslims even centuries after his death, and there seems to be no end to them in sight, no rational person can undermine his achievements."
Umar
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Life of Umar ibn Al-Khattab #1
Life of Umar ibn Al-Khattab #1
Life of Umar ibn Al-Khattab #1
https://youtu.be/jKeOnM7WbyY
Images:
1. Umar ibn al-Khattab and Umar Ibn Abdul-Aziz
2. Sword of Umar ibn al-Khittab
3. Tombstone of Caliph Umar (634 - 644 CE) of the Rashidun Caliphate, in Al-Masjid al-Nabawi, Medina
4. Story of Umar Ibn Al Khatab O my brother be pateint with your wife indeed this life is short
Biographies
1.newworldencyclopedia.org/entry/Umar_ibn_al-Khattab
2. theislamicinformation.com/facts-umar-ibn-al-khattab/
Background from {[https://www.newworldencyclopedia.org/entry/Umar_ibn_al-Khattab]}
Umar ibn al-Khattab
Umar ibn al-Khattab (in Arabic, عمر بن الخطاب) (c. 581 - November, 644), sometimes referred to as Umar Farooq or just as Omar or Umar, was from the Banu Adi clan of the Quraysh tribe, the tribe that dominated Mecca and of which the Prophet Muhammad was also a member.
He became the second caliph of Islam (634-644 C.E.) and is regarded by Sunnis as one of the first four Khulfa-e-Rashidun (in Persian and Urdu, خلفأے راشدین) (in Malay Khulafa al-Rasyidin) (or "Rightly Guided Caliphs").
Contents
• 1 His early life
• 2 His conversion to Islam
• 3 Umar in Medina
• 4 The death of Muhammad
• 5 Umar's Caliphate
o 5.1 Conquest of Jerusalem
o 5.2 Umar's Edict on the dhimma (protected communities)
o 5.3 Umar's Achievements
• 6 Death and Legacy
• 7 The Sunni view of Umar
• 8 The Shi'a view of Umar
• 9 Farooqui
• 10 References
• 11 External links
• 12 Credits
The Shi'a, however, believe that he usurped authority that properly belonged to Ali ibn Abi Talib. Sunni and Shi'a hold diametrically opposite views of Umar. However, for the majority of Muslims he is a revered and highly respected figure whose role in consolidating Islam, expanding the Caliphate territorially, combining the Qur'an's collection into a canon and laying down ground-rules for the science of hadith, were all crucially important aspects of Islam's development as a religious-social-political system, or comprehensive way of life. He is equally remembered for his piety and simple life-style. Many see him as third in merit, after Muhammad and Abu Bakr. He carried the responsibilities of power with humility. Although he had a reputation for impetuosity, he governed wisely and with a strong sense of justice. The system he helped to create gave stability to the lives of countless people, resulting in the flourishing of Islamic civilization. It gave a strong sense that all activities must be acceptable to God, of whose presence people should be conscience at all times, for the whole world is a mosque. His view of the ruler's role remains relevant throughout the Islamic world today.
His early life
Umar was born in Mecca. He is said to have belonged to a middle class family. He was literate, which was uncommon in those times, and he was also well known for his physical strength, being a champion wrestler.
After his conversion to Islam, he remembered with shame and regret killing his young daughter while he was still a "pagan" (female infanticide was an accepted practice among the Arabs).
He is quoted as saying, “I cried when I remembered digging a hole and burying my daughter. Whilst I was putting her in, she reached up and brushed dirt from my beard."
His conversion to Islam
When Muhammad first declared his message of Islam, Umar resolved to defend the traditional religion of the Quraysh (regarded by Muslims as idolatry). Umar was most adamant in opposing Muhammad and very prominent in persecuting the Muslims.
According to an early story, recounted in Ibn Ishaq's Sira, Umar is said to have resolved to assassinate Muhammad. A Muslim (technically, this term was not used until after the migration to Medina in 622 C.E., before which Muhammad's followers were believers, Muminun) he met on the way told him to set his own house in order first, as his sister had converted to Islam.
According to one account, in 618 C.E., Umar went to her house and found her reciting verses of the Qur'an. He became infuriated and hit her. When he saw her bleeding, he was sorry for what he had done. To please her, He promised to read the sura (chapter), Ta-Ha, that she had been reading. He was so influenced by the sura that he accepted Islam that day (Guillaume 156-7). The previous day, Muhammad had prayed that someone of Umar's stature would convert. An alternative account has Umar hearing Muhammad recite the Qur'an near the Ka'bah, which 'softened' Umar's heart so that “Islam,” he says, “entered him” (Guillaume 158). In both accounts he immediately seeks out Muhammad and is welcomed by him. Muhammad gave thanks “so loudly that the whole household knew that Umar had become a Muslim.”
After that, Umar was as determined and impetuous in defending Islam as he had been in persecuting it (Guillaume 155). When he converted to Islam, Umar was a mature man of 30-35 years of age. His reputation among the Meccans was such that his conversion made a considerable impact on the struggling community of believers, and it has been claimed that with Umar's conversion, Islam recruited new strength and Muslims were now able to dare the pagans. Ibn Ishaq recorded that Umar’s conversion to Islam was a victory. He was a “strong, stubborn man whose protégés none dare attack,” thus the Prophet's “companions were ... fortified by him” (Guillaume 155). The believers could now leave their places of hiding, and pray openly in the precincts of the Kaaba. Ibn Ishaq says that Umar “fought the Quraysh until he could pray there” and that the believers followed. Others add that the believers were no longer afraid of Abu Jahl, the 'father of ignorance' who led opposition to Muhammad and would publicly reprimand and ridicule any new convert, then order a boycott of dealings with them. He led the troops at the Battle of Badr (624 C.E.). Umar soon became a trusted and senior adviser of Muhammad, who married his daughter Hafsa, thus cementing their alliance. Muhammad called Umar the separator of right (ma'ruf) from wrong (munkar). Umar was so confident in his friendship with Muhammad that he even disagreed with Muhammad on several occasions.
Umar in Medina
Umar was part of the first emigration (Hijra) to Yathrib (renamed Medinat al Nabi, or simply Medina shortly thereafter) in 622 C.E. He was present at Badr, Uhud, Khaybar, and the raid on Syria, as well as many other engagements. He became equally renowned for his piety and simple lifestyle as he was for his military prowess.
In 625, Umar's daughter Hafsa bint Umar was married to Muhammad. Muhammad's household was not always peaceful; his wives quarreled over his favors and took sides against each other. Umar was much displeased when he heard this, and according to the story, scolded her thus:
”Hafsa, the (news) has reached me that you cause Allah's Messenger (may peace be upon him) trouble. You know that Allah's Messenger (may peace be upon him) does not love you, and had I not been (your father) he would have divorced you.” [On hearing this] she wept bitterly. (Sahih Muslim, Book 009, Number 3507)
The death of Muhammad
Muhammad died in Medina in 632. Umar is said to have at threatened to kill anybody who said that Muhammad had died. He was calmed when Abu Bakr said, "If anyone worshipped Muhammad, then know that Muhammad is dead, but if anyone worshipped Allah, then Allah is living and does not die." Abu Bakr then recited these words from the Qur'an: "Muhammad is but a messenger; messengers (the like of whom) have passed away before him. If, then, he dies or is killed, will you turn back on your heel?"
The Sunnis call this his love for Muhammad while the Shi'as say that Umar wished to delay the funeral, so that Abu Bakr could return to Medina and seize power.
Shi'a and Sunni Muslims have sharply different views regarding account of the events following Muhammad's death. See caliph for further details.
Abu Bakr, supported by Umar, assumed leadership of the community after Muhammad. During Abu Bakr's short reign as caliph, Umar was one of his chief advisors. Abu Bakr nominated Umar as his successor prior to his death in 634. He was confirmed in the office thereafter. Ali ibn Abi Talib, whom some (Banu Hashim) believed should have been the first caliph, was again passed over.
Umar's Caliphate
During Umar's reign, the Islamic empire grew at an unprecedented rate, taking Mesopotamia and parts of Persia from the Sassanids (effectively ending that empire), and taking Egypt, Palestine, Syria, North Africa and Armenia from the Byzantines. Many of these conquests followed the watershed Battle of Yarmouk in 636, when a Muslim army of 40,000 decisively defeated a Byzantine force numbering 120,000, permanently ending Byzantine rule south of Asia Minor (the numbers may be inexact or exaggerated).
Conquest of Jerusalem
In 637, after a prolonged siege of Jerusalem, the Muslims took the city. Umar was given the key to the city by the Greek Orthodox patriarch, Sophronius who surrendered the city on terms that no one be harmed. Heraclius, the Byzantine Emperor, had fled. He entered Jerusalem in humility, walking in with not he, the Caliph, but his servant comfortably riding on a camel. They had been taking turns walking and riding (Muir: 135). The peace treaty he signed read as follows:
From the servant of Allah and the Commander of the Faithful, Omar: The inhabitants of Jerusalem are granted security of life and property. Their churches and crosses shall be secure. This treaty applies to all people of the city. Their places of worship shall remain intact. These shall neither be taken over nor pulled down. People shall be quite free to follow their religion. They shall not be put to any trouble...
While the Patriarch was dressed in sumptuous robes, Umar, who was 'contemptuous of finery' wore his travel-stained battle tunic (Makiya 2001: 85). Makiya describes a conversation between Sophronious and Umar on the question of dress. Umar challenges Sophronious, saying that God does not 'demand extravagance' to which the Patriarch replies that he is 'his office.' He does not wear finery to adorn himself but to 'check the confusion and anarchy in the world' (91).
Later, Umar was invited to pray at the Church of the Holy Sepulchre but chose to pray some distance from the Church, saying that he was afraid that in the future Muslims could use this as an excuse to take over the Church to build a Masjid (Muir 1924: 132). The Christians gave the key of the Church to Muslims to be responsible for its safety. This key is still with the Muslims today as a sign and symbol of the mutual trust. Fifty-five years later, the Mosque of Umar was constructed on the site where he prayed. That was believed to be the site where Jacob had spoken with God, known as the Sakhra, or “Rock,” and it was full of rubbish and dirt, which Umar began to clean. Umar is said to have asked to be taken to the site, or niche (mihrab Dawud), where David had 'sought forgiveness of his Lord' (Makiya 2001: 55). This was also believed to have been a place of prayer for Abraham. The same site is associated with Muhammad's Night Journey (isra') and Ascension (mir'aj) and with Q17: 1, which refers to the Night Journey and to the 'farthest mosque', which for Muslims means Jerusalem.
Some non-Muslim scholars are more skeptical about the location of the 'farthest mosque' (al-Masjid al-Aqsa) and suggest that the story of the Ascent was apocryphal, pehaps ever post-dating 638. Makiya (2001) dates it from after the completion of the Dome of the Rock in 691 (323-4). However, there is no doubt that Umar's conquest of Jerusalem, which became known as al-Quds (the Holy) was regarded as a sign of divine blessing and of Islam's ascendancy over the earlier Abrahamic faiths. Legends abound in Islam about Jerusalem and its role on the Day of Judgment, including that the Ka'ba will come (or return) to the Rock on which God's throne will rest (Makiya 2001: 207). Some claim that Umar allowed Jews to settle in Jerusalem, although this is disputed. In Makiya's fictional account (but based on original sources), Umar crossed out the sentence in the draft treaty that re-inforded the ban; and “did it slowly and deliberately so that everyone ... could see him doing it.” “I bring this up,” says the narrator, “because so much doubt has been cast in recent years on whether or not the Caliph left the ban on a Jewish presence in Jerusalem in force or not” (90). Umar is said to have appointed a different Muslim family custodian of each holy place, Jewish and Christian, for their safekeeping.
Umar's Edict on the dhimma (protected communities)
Umar also set out conditions or regulations relating to the treatment of those people who entered into protective pacts with the Muslims, the alh-adh-dhimma, which allowed 'peoples of the book' (ahl-al-kitab) to retain their non-Muslim faith under certain conditions, six of which were necessary, six desirable. The necessary conditions were: the dhimmi should not revile the Qur'an, nor Muhammad, nor Islam; they should not marry a Muslim woman; they should not attempt to convert a Muslim or injure him in life or goods; they should not assist the enemy nor harbor spies. For the dhimmi committing any of these offences the protection of the Muslims was withdrawn; that is, he became an outlaw and his life forfeited. The six "desirable" conditions were that they should wear distinctive clothing, the ghiyar, a yellow patch on their dress, and the girdle (zannar); that they should not build houses higher than those of the Muslims; nor ring their wooden bells (nalcus), nor read their scriptures in a loud voice; nor drink wine in public, nor let their crosses or swine be seen, that their dead should be wept and buried in silence; and that they should not mount a horse, only mules and asses. The breach of these regulations was visited with penalties although several of these, such as the wearing of distinctive dress, were often not enforced. (Muir 1924:137)
Umar's Achievements
Umar was known for his simple lifestyle. Rather than adopt the pomp and display affected by the rulers of the time, he continued to live much as he had when Muslims were poor and persecuted. He became an important but cautious source of hadith (saying of the Prophet). Some attribute the founding of the science of hadith to Umar. If a matter arose in public assembly for which guidance was desirable, Umar would ask if any one present remembered a hadith on the topic. He was reluctant to ascribe to Muhammad words that he had not said, so himself narrated few and established such rules as the need for a reliable chain of narrators (isnad) and for the content (matn) to be consistent with the Qur'an and Muhammad's known views. Also, whether the saying was meant to be applied universally, or only to the particular circumstance is another important consideration. In Bukhari, Umar is credited with 1100 hadith (15.56%) out of the 7,275 considered to be sound (sahih). Umar is also said to have contributed to the process by which the Qur'an was gathered into a canon, commissioning Zaid ibn Thabit (died 655) to collect the chapters even before he was himself Caliph. The process was completed under Uthman.
On his return to Mecca from Jerusalem, Umar delivered an important speech that clearly set out his understanding of his role as Caliph. He stated that:
Allah has for the time being made me your ruler. But I am one of you. No special privileges belong to ruler. I have some responsibilities to discharge, and in this I seek your cooperation. Government is a sacred trust, and it is my endeavor not to betray the trust in any way. For the fulfillment of the trust I have to be a watch-man. I have to be strict. I have to enforce discipline. I have to run the administration not on the basis of personal idiosyncrasies; I have to run it in public interest and for promoting the public good.
Umar specifically rejected the title 'king' and associated over-taxation with kingship, so was careful not to demand too much from the people (Makaya 2001: 89). For one version of Umar's speech to the people after the surrender of Jerusalem, see [1].
Death and Legacy
Umar died in 644, the victim of an assassin's dagger. Umar's killer (Abu-Lu'lu'ah) was a Persian slave who is said to held a personal grudge against Umar. He stabbed the Caliph six times as Umar led prayers in the Masjid al Nabawi mosque in Medina, then committed suicide.
Umar died two days later, and was buried alongside Muhammad and Abu Bakr. Uthman was elected as his successor by a group of prominent Muslims (including Ali ibn Abi Talib) appointed by Umar before his death.
As first caliph, Abu Bakr had ensured that the infant community survived; but it was Umar who transformed the territory ruled by the Caliph into an Empire, organized the first standing army and an efficient administration. Umar's qualities, including his piety and humility as well as his courage, even impress some of those inclined to be critical of Islam, such as the eminent nineteenth century British scholar, Sir William Muir, whose appraisal of Umar is worth citing in full:
Omar's life requires but few lines to sketch. Simplicity and duty were his guiding principles, impartiality and devotion the leading features of his administration. Responsibility so weighed upon him that he was heard to exclaim , "O that my mother had not borne me; would that I had been this stalk of grass instead!" In early life of a fiery and impatient temper, he was known, even in the later days of the Prophet, as the stern advocate of vengeance. Ever ready to unsheathe the sword, it was he that at Bedr advised that the prisoners should all be put to death. But age, as well as office, had now mellowed this asperity. His sense of justice was strong. And except it be the treatment of Khalid, whom according to some accounts, he pursued with an ungenerous resentment, no act of tyranny or injustice is recorded against him; and even in this matter, his enmity took its rise in Khalid's unscrupulous treatment of a fallen foe. The choice of his captains and governors was free from favouritism, and [with only a few exception] singularly fortunate. The various tribes and bodies in the empire, representing interests the most diverse, reposed in his integrity implicit confidence, and his strong arm maintained the discipline of law and empire. A certain weakness is discernible in his change of governors at the factious seats of Al-Basra and Al-Kufa. Yet even there, the conflicting jealousies of Bedawin and Koreish were kept by him in check, and never dared disturb Islam till he had passed away. The more distinguished of the Companions he kept by him at Medina, partly, no doubt, to strengthen his counsels, and partly (as he would say) from unwillingness to lower their dignity by placing them in office subordinate to himself. Whip in hand, he would perambulate the streets and markets of Medina, ready to punish offenders on the spot; and so the proverb,—"'Omar's whip is more terrible than another's sword." But with all this he was tender-hearted, and numberless acts of kindness are recorded of him, such as relieving the wants of the widow and the fatherless. (190-191)
There has been some criticism that at times Umar treated his wives harshly (he had seven) and one hadith on the permissibility of wife-beating is attributed to him (Sunan Abu-Dawud, Marriage (Kitab Al-Nikah), Book 11, Number 2142 ). He also had his son lashed to the point of death for drinking alcohol (Makiya 2001: 147). On the other hand, he also narrated a hadith that if a master beats a slave for no just cause he must set him free (Sahih Muslim, The Book of Oaths (Kitab Al-Aiman), Book 015, Number 4079).
The Sunni view of Umar
The Sunni consider him a strong, wise, humble and competent ruler, the second rightly guided Caliph. They consider him as a true follower of the Islamic faith. Sunnis believe he was good in the battlefield. Sunnis say at the time of his death, he was asked if he would like to nominate his son Abdullah bin Umar, as Caliph and he replied "one is enough from Umar's Family.” Sunnis suggest that Umar had a special veneration for the Household of the Prophet, marrying Umm Kulthum bint Ali, the daughter of Ali and Fatimah and the granddaughter of Muhammad.
The Shi'a view of Umar
The Shi'a regard Umar as a usurper, and criticize him harshly. He is said to have questioned some of Muhammad's decisions, shown cowardice in battle, and been too harsh to his daughter when he scolded her for her behavior towards Muhammad. During the matter of the disputed succession to Muhammad, he persecuted Ali, they claim. Shi'a say that Umar ruled capriciously as caliph, at times giving legal rulings which contradicted the Qur'an and sunnah (tradition of Muhammad), which is the very opposite of the Sunni view.
Farooqui
The family names Farooqui (alternative spellings, Farooqi, Faruqi, etc.) and El-Umari are used by families claiming descent from Umar.
References
• Makiya, Kanan The Rock: A Tale of Seventh Century Jerusalem, NY, Pantheon/Random House, 2001 ISBN [login to see]
• Muir, Sir William. The Caliphate: Its Rise, Decline and Fall: From Original Sources revised by Weir, T. H, Edinburgh, John Grant, 1924.
2. Background from {[https://theislamicinformation.com/facts-umar-ibn-al-khattab/]}
1. When Umar ibn Al-Khattab (RA) was young, he was a great debater, wrestler and a master of Martial Arts.
2. His Sister and Brother in Law accepted Islam before him.
3. He saw the verses of Surah Ta’ha – Chapter 20 and accepted Islam (He was on the way to Kill Muhammad (PBUH) but accepted Islam on the way.)
4. Muhammad (PBUH) was 10 years elder than him.
5. Umer (RA) was the first person who motivated the beloved Prophet Muhammad (PBUH) to offer Salah in Makkah. Where He (PBUH) lead the prayer.
6. He was the second Caliph of Islam.
7. The title of Al-Farooq was given to him by our Prophet (PBUH)
8. He was the first person to form and Introduce Public Treasury (Also known as Bait-ul-Maal).
9. He (RA) was the first person who always stood with Prophet Muhammad (PBUH) all the time!
10. Under His command, Muslims defeated Persians the last time in 14 A.H.
11. During his reign, The Muslims had also won the surroundings of Jerusalem.
12. He allowed the Muazzins, Teachers, and Imams to get the pay for teaching in their Institutions.
13. For the first time ever in the world, He (RA) founded the judicial systems. Furthermore, Canals, roads, and Army Headquarters were constructed. As well as, He also established the first Islamic lunar calendar.
14. He (RA) was martyred by Abu Lulu Feroz. He was stabbed several times by Abu Lulu Feroz. He is buried next to the Prophet Muhammad (PBUH).
FYI COL Mikel J. Burroughs SMSgt Lawrence McCarter SPC Michael Duricko, Ph.D GySgt Thomas Vick SGT Denny Espinosa SSG Stephen Rogerson SPC Matthew Lamb LTC (Join to see) LTC Greg Henning Maj Bill Smith, Ph.D. MAJ Dale E. Wilson, Ph.D. Maj Kim Patterson PO1 William "Chip" Nagel PO2 (Join to see) SSG Franklin Briant SPC Woody Bullard MSgt Robert "Rock" Aldi TSgt David L. SMSgt David A Asbury MSgt Paul Connors
https://youtu.be/jKeOnM7WbyY
Images:
1. Umar ibn al-Khattab and Umar Ibn Abdul-Aziz
2. Sword of Umar ibn al-Khittab
3. Tombstone of Caliph Umar (634 - 644 CE) of the Rashidun Caliphate, in Al-Masjid al-Nabawi, Medina
4. Story of Umar Ibn Al Khatab O my brother be pateint with your wife indeed this life is short
Biographies
1.newworldencyclopedia.org/entry/Umar_ibn_al-Khattab
2. theislamicinformation.com/facts-umar-ibn-al-khattab/
Background from {[https://www.newworldencyclopedia.org/entry/Umar_ibn_al-Khattab]}
Umar ibn al-Khattab
Umar ibn al-Khattab (in Arabic, عمر بن الخطاب) (c. 581 - November, 644), sometimes referred to as Umar Farooq or just as Omar or Umar, was from the Banu Adi clan of the Quraysh tribe, the tribe that dominated Mecca and of which the Prophet Muhammad was also a member.
He became the second caliph of Islam (634-644 C.E.) and is regarded by Sunnis as one of the first four Khulfa-e-Rashidun (in Persian and Urdu, خلفأے راشدین) (in Malay Khulafa al-Rasyidin) (or "Rightly Guided Caliphs").
Contents
• 1 His early life
• 2 His conversion to Islam
• 3 Umar in Medina
• 4 The death of Muhammad
• 5 Umar's Caliphate
o 5.1 Conquest of Jerusalem
o 5.2 Umar's Edict on the dhimma (protected communities)
o 5.3 Umar's Achievements
• 6 Death and Legacy
• 7 The Sunni view of Umar
• 8 The Shi'a view of Umar
• 9 Farooqui
• 10 References
• 11 External links
• 12 Credits
The Shi'a, however, believe that he usurped authority that properly belonged to Ali ibn Abi Talib. Sunni and Shi'a hold diametrically opposite views of Umar. However, for the majority of Muslims he is a revered and highly respected figure whose role in consolidating Islam, expanding the Caliphate territorially, combining the Qur'an's collection into a canon and laying down ground-rules for the science of hadith, were all crucially important aspects of Islam's development as a religious-social-political system, or comprehensive way of life. He is equally remembered for his piety and simple life-style. Many see him as third in merit, after Muhammad and Abu Bakr. He carried the responsibilities of power with humility. Although he had a reputation for impetuosity, he governed wisely and with a strong sense of justice. The system he helped to create gave stability to the lives of countless people, resulting in the flourishing of Islamic civilization. It gave a strong sense that all activities must be acceptable to God, of whose presence people should be conscience at all times, for the whole world is a mosque. His view of the ruler's role remains relevant throughout the Islamic world today.
His early life
Umar was born in Mecca. He is said to have belonged to a middle class family. He was literate, which was uncommon in those times, and he was also well known for his physical strength, being a champion wrestler.
After his conversion to Islam, he remembered with shame and regret killing his young daughter while he was still a "pagan" (female infanticide was an accepted practice among the Arabs).
He is quoted as saying, “I cried when I remembered digging a hole and burying my daughter. Whilst I was putting her in, she reached up and brushed dirt from my beard."
His conversion to Islam
When Muhammad first declared his message of Islam, Umar resolved to defend the traditional religion of the Quraysh (regarded by Muslims as idolatry). Umar was most adamant in opposing Muhammad and very prominent in persecuting the Muslims.
According to an early story, recounted in Ibn Ishaq's Sira, Umar is said to have resolved to assassinate Muhammad. A Muslim (technically, this term was not used until after the migration to Medina in 622 C.E., before which Muhammad's followers were believers, Muminun) he met on the way told him to set his own house in order first, as his sister had converted to Islam.
According to one account, in 618 C.E., Umar went to her house and found her reciting verses of the Qur'an. He became infuriated and hit her. When he saw her bleeding, he was sorry for what he had done. To please her, He promised to read the sura (chapter), Ta-Ha, that she had been reading. He was so influenced by the sura that he accepted Islam that day (Guillaume 156-7). The previous day, Muhammad had prayed that someone of Umar's stature would convert. An alternative account has Umar hearing Muhammad recite the Qur'an near the Ka'bah, which 'softened' Umar's heart so that “Islam,” he says, “entered him” (Guillaume 158). In both accounts he immediately seeks out Muhammad and is welcomed by him. Muhammad gave thanks “so loudly that the whole household knew that Umar had become a Muslim.”
After that, Umar was as determined and impetuous in defending Islam as he had been in persecuting it (Guillaume 155). When he converted to Islam, Umar was a mature man of 30-35 years of age. His reputation among the Meccans was such that his conversion made a considerable impact on the struggling community of believers, and it has been claimed that with Umar's conversion, Islam recruited new strength and Muslims were now able to dare the pagans. Ibn Ishaq recorded that Umar’s conversion to Islam was a victory. He was a “strong, stubborn man whose protégés none dare attack,” thus the Prophet's “companions were ... fortified by him” (Guillaume 155). The believers could now leave their places of hiding, and pray openly in the precincts of the Kaaba. Ibn Ishaq says that Umar “fought the Quraysh until he could pray there” and that the believers followed. Others add that the believers were no longer afraid of Abu Jahl, the 'father of ignorance' who led opposition to Muhammad and would publicly reprimand and ridicule any new convert, then order a boycott of dealings with them. He led the troops at the Battle of Badr (624 C.E.). Umar soon became a trusted and senior adviser of Muhammad, who married his daughter Hafsa, thus cementing their alliance. Muhammad called Umar the separator of right (ma'ruf) from wrong (munkar). Umar was so confident in his friendship with Muhammad that he even disagreed with Muhammad on several occasions.
Umar in Medina
Umar was part of the first emigration (Hijra) to Yathrib (renamed Medinat al Nabi, or simply Medina shortly thereafter) in 622 C.E. He was present at Badr, Uhud, Khaybar, and the raid on Syria, as well as many other engagements. He became equally renowned for his piety and simple lifestyle as he was for his military prowess.
In 625, Umar's daughter Hafsa bint Umar was married to Muhammad. Muhammad's household was not always peaceful; his wives quarreled over his favors and took sides against each other. Umar was much displeased when he heard this, and according to the story, scolded her thus:
”Hafsa, the (news) has reached me that you cause Allah's Messenger (may peace be upon him) trouble. You know that Allah's Messenger (may peace be upon him) does not love you, and had I not been (your father) he would have divorced you.” [On hearing this] she wept bitterly. (Sahih Muslim, Book 009, Number 3507)
The death of Muhammad
Muhammad died in Medina in 632. Umar is said to have at threatened to kill anybody who said that Muhammad had died. He was calmed when Abu Bakr said, "If anyone worshipped Muhammad, then know that Muhammad is dead, but if anyone worshipped Allah, then Allah is living and does not die." Abu Bakr then recited these words from the Qur'an: "Muhammad is but a messenger; messengers (the like of whom) have passed away before him. If, then, he dies or is killed, will you turn back on your heel?"
The Sunnis call this his love for Muhammad while the Shi'as say that Umar wished to delay the funeral, so that Abu Bakr could return to Medina and seize power.
Shi'a and Sunni Muslims have sharply different views regarding account of the events following Muhammad's death. See caliph for further details.
Abu Bakr, supported by Umar, assumed leadership of the community after Muhammad. During Abu Bakr's short reign as caliph, Umar was one of his chief advisors. Abu Bakr nominated Umar as his successor prior to his death in 634. He was confirmed in the office thereafter. Ali ibn Abi Talib, whom some (Banu Hashim) believed should have been the first caliph, was again passed over.
Umar's Caliphate
During Umar's reign, the Islamic empire grew at an unprecedented rate, taking Mesopotamia and parts of Persia from the Sassanids (effectively ending that empire), and taking Egypt, Palestine, Syria, North Africa and Armenia from the Byzantines. Many of these conquests followed the watershed Battle of Yarmouk in 636, when a Muslim army of 40,000 decisively defeated a Byzantine force numbering 120,000, permanently ending Byzantine rule south of Asia Minor (the numbers may be inexact or exaggerated).
Conquest of Jerusalem
In 637, after a prolonged siege of Jerusalem, the Muslims took the city. Umar was given the key to the city by the Greek Orthodox patriarch, Sophronius who surrendered the city on terms that no one be harmed. Heraclius, the Byzantine Emperor, had fled. He entered Jerusalem in humility, walking in with not he, the Caliph, but his servant comfortably riding on a camel. They had been taking turns walking and riding (Muir: 135). The peace treaty he signed read as follows:
From the servant of Allah and the Commander of the Faithful, Omar: The inhabitants of Jerusalem are granted security of life and property. Their churches and crosses shall be secure. This treaty applies to all people of the city. Their places of worship shall remain intact. These shall neither be taken over nor pulled down. People shall be quite free to follow their religion. They shall not be put to any trouble...
While the Patriarch was dressed in sumptuous robes, Umar, who was 'contemptuous of finery' wore his travel-stained battle tunic (Makiya 2001: 85). Makiya describes a conversation between Sophronious and Umar on the question of dress. Umar challenges Sophronious, saying that God does not 'demand extravagance' to which the Patriarch replies that he is 'his office.' He does not wear finery to adorn himself but to 'check the confusion and anarchy in the world' (91).
Later, Umar was invited to pray at the Church of the Holy Sepulchre but chose to pray some distance from the Church, saying that he was afraid that in the future Muslims could use this as an excuse to take over the Church to build a Masjid (Muir 1924: 132). The Christians gave the key of the Church to Muslims to be responsible for its safety. This key is still with the Muslims today as a sign and symbol of the mutual trust. Fifty-five years later, the Mosque of Umar was constructed on the site where he prayed. That was believed to be the site where Jacob had spoken with God, known as the Sakhra, or “Rock,” and it was full of rubbish and dirt, which Umar began to clean. Umar is said to have asked to be taken to the site, or niche (mihrab Dawud), where David had 'sought forgiveness of his Lord' (Makiya 2001: 55). This was also believed to have been a place of prayer for Abraham. The same site is associated with Muhammad's Night Journey (isra') and Ascension (mir'aj) and with Q17: 1, which refers to the Night Journey and to the 'farthest mosque', which for Muslims means Jerusalem.
Some non-Muslim scholars are more skeptical about the location of the 'farthest mosque' (al-Masjid al-Aqsa) and suggest that the story of the Ascent was apocryphal, pehaps ever post-dating 638. Makiya (2001) dates it from after the completion of the Dome of the Rock in 691 (323-4). However, there is no doubt that Umar's conquest of Jerusalem, which became known as al-Quds (the Holy) was regarded as a sign of divine blessing and of Islam's ascendancy over the earlier Abrahamic faiths. Legends abound in Islam about Jerusalem and its role on the Day of Judgment, including that the Ka'ba will come (or return) to the Rock on which God's throne will rest (Makiya 2001: 207). Some claim that Umar allowed Jews to settle in Jerusalem, although this is disputed. In Makiya's fictional account (but based on original sources), Umar crossed out the sentence in the draft treaty that re-inforded the ban; and “did it slowly and deliberately so that everyone ... could see him doing it.” “I bring this up,” says the narrator, “because so much doubt has been cast in recent years on whether or not the Caliph left the ban on a Jewish presence in Jerusalem in force or not” (90). Umar is said to have appointed a different Muslim family custodian of each holy place, Jewish and Christian, for their safekeeping.
Umar's Edict on the dhimma (protected communities)
Umar also set out conditions or regulations relating to the treatment of those people who entered into protective pacts with the Muslims, the alh-adh-dhimma, which allowed 'peoples of the book' (ahl-al-kitab) to retain their non-Muslim faith under certain conditions, six of which were necessary, six desirable. The necessary conditions were: the dhimmi should not revile the Qur'an, nor Muhammad, nor Islam; they should not marry a Muslim woman; they should not attempt to convert a Muslim or injure him in life or goods; they should not assist the enemy nor harbor spies. For the dhimmi committing any of these offences the protection of the Muslims was withdrawn; that is, he became an outlaw and his life forfeited. The six "desirable" conditions were that they should wear distinctive clothing, the ghiyar, a yellow patch on their dress, and the girdle (zannar); that they should not build houses higher than those of the Muslims; nor ring their wooden bells (nalcus), nor read their scriptures in a loud voice; nor drink wine in public, nor let their crosses or swine be seen, that their dead should be wept and buried in silence; and that they should not mount a horse, only mules and asses. The breach of these regulations was visited with penalties although several of these, such as the wearing of distinctive dress, were often not enforced. (Muir 1924:137)
Umar's Achievements
Umar was known for his simple lifestyle. Rather than adopt the pomp and display affected by the rulers of the time, he continued to live much as he had when Muslims were poor and persecuted. He became an important but cautious source of hadith (saying of the Prophet). Some attribute the founding of the science of hadith to Umar. If a matter arose in public assembly for which guidance was desirable, Umar would ask if any one present remembered a hadith on the topic. He was reluctant to ascribe to Muhammad words that he had not said, so himself narrated few and established such rules as the need for a reliable chain of narrators (isnad) and for the content (matn) to be consistent with the Qur'an and Muhammad's known views. Also, whether the saying was meant to be applied universally, or only to the particular circumstance is another important consideration. In Bukhari, Umar is credited with 1100 hadith (15.56%) out of the 7,275 considered to be sound (sahih). Umar is also said to have contributed to the process by which the Qur'an was gathered into a canon, commissioning Zaid ibn Thabit (died 655) to collect the chapters even before he was himself Caliph. The process was completed under Uthman.
On his return to Mecca from Jerusalem, Umar delivered an important speech that clearly set out his understanding of his role as Caliph. He stated that:
Allah has for the time being made me your ruler. But I am one of you. No special privileges belong to ruler. I have some responsibilities to discharge, and in this I seek your cooperation. Government is a sacred trust, and it is my endeavor not to betray the trust in any way. For the fulfillment of the trust I have to be a watch-man. I have to be strict. I have to enforce discipline. I have to run the administration not on the basis of personal idiosyncrasies; I have to run it in public interest and for promoting the public good.
Umar specifically rejected the title 'king' and associated over-taxation with kingship, so was careful not to demand too much from the people (Makaya 2001: 89). For one version of Umar's speech to the people after the surrender of Jerusalem, see [1].
Death and Legacy
Umar died in 644, the victim of an assassin's dagger. Umar's killer (Abu-Lu'lu'ah) was a Persian slave who is said to held a personal grudge against Umar. He stabbed the Caliph six times as Umar led prayers in the Masjid al Nabawi mosque in Medina, then committed suicide.
Umar died two days later, and was buried alongside Muhammad and Abu Bakr. Uthman was elected as his successor by a group of prominent Muslims (including Ali ibn Abi Talib) appointed by Umar before his death.
As first caliph, Abu Bakr had ensured that the infant community survived; but it was Umar who transformed the territory ruled by the Caliph into an Empire, organized the first standing army and an efficient administration. Umar's qualities, including his piety and humility as well as his courage, even impress some of those inclined to be critical of Islam, such as the eminent nineteenth century British scholar, Sir William Muir, whose appraisal of Umar is worth citing in full:
Omar's life requires but few lines to sketch. Simplicity and duty were his guiding principles, impartiality and devotion the leading features of his administration. Responsibility so weighed upon him that he was heard to exclaim , "O that my mother had not borne me; would that I had been this stalk of grass instead!" In early life of a fiery and impatient temper, he was known, even in the later days of the Prophet, as the stern advocate of vengeance. Ever ready to unsheathe the sword, it was he that at Bedr advised that the prisoners should all be put to death. But age, as well as office, had now mellowed this asperity. His sense of justice was strong. And except it be the treatment of Khalid, whom according to some accounts, he pursued with an ungenerous resentment, no act of tyranny or injustice is recorded against him; and even in this matter, his enmity took its rise in Khalid's unscrupulous treatment of a fallen foe. The choice of his captains and governors was free from favouritism, and [with only a few exception] singularly fortunate. The various tribes and bodies in the empire, representing interests the most diverse, reposed in his integrity implicit confidence, and his strong arm maintained the discipline of law and empire. A certain weakness is discernible in his change of governors at the factious seats of Al-Basra and Al-Kufa. Yet even there, the conflicting jealousies of Bedawin and Koreish were kept by him in check, and never dared disturb Islam till he had passed away. The more distinguished of the Companions he kept by him at Medina, partly, no doubt, to strengthen his counsels, and partly (as he would say) from unwillingness to lower their dignity by placing them in office subordinate to himself. Whip in hand, he would perambulate the streets and markets of Medina, ready to punish offenders on the spot; and so the proverb,—"'Omar's whip is more terrible than another's sword." But with all this he was tender-hearted, and numberless acts of kindness are recorded of him, such as relieving the wants of the widow and the fatherless. (190-191)
There has been some criticism that at times Umar treated his wives harshly (he had seven) and one hadith on the permissibility of wife-beating is attributed to him (Sunan Abu-Dawud, Marriage (Kitab Al-Nikah), Book 11, Number 2142 ). He also had his son lashed to the point of death for drinking alcohol (Makiya 2001: 147). On the other hand, he also narrated a hadith that if a master beats a slave for no just cause he must set him free (Sahih Muslim, The Book of Oaths (Kitab Al-Aiman), Book 015, Number 4079).
The Sunni view of Umar
The Sunni consider him a strong, wise, humble and competent ruler, the second rightly guided Caliph. They consider him as a true follower of the Islamic faith. Sunnis believe he was good in the battlefield. Sunnis say at the time of his death, he was asked if he would like to nominate his son Abdullah bin Umar, as Caliph and he replied "one is enough from Umar's Family.” Sunnis suggest that Umar had a special veneration for the Household of the Prophet, marrying Umm Kulthum bint Ali, the daughter of Ali and Fatimah and the granddaughter of Muhammad.
The Shi'a view of Umar
The Shi'a regard Umar as a usurper, and criticize him harshly. He is said to have questioned some of Muhammad's decisions, shown cowardice in battle, and been too harsh to his daughter when he scolded her for her behavior towards Muhammad. During the matter of the disputed succession to Muhammad, he persecuted Ali, they claim. Shi'a say that Umar ruled capriciously as caliph, at times giving legal rulings which contradicted the Qur'an and sunnah (tradition of Muhammad), which is the very opposite of the Sunni view.
Farooqui
The family names Farooqui (alternative spellings, Farooqi, Faruqi, etc.) and El-Umari are used by families claiming descent from Umar.
References
• Makiya, Kanan The Rock: A Tale of Seventh Century Jerusalem, NY, Pantheon/Random House, 2001 ISBN [login to see]
• Muir, Sir William. The Caliphate: Its Rise, Decline and Fall: From Original Sources revised by Weir, T. H, Edinburgh, John Grant, 1924.
2. Background from {[https://theislamicinformation.com/facts-umar-ibn-al-khattab/]}
1. When Umar ibn Al-Khattab (RA) was young, he was a great debater, wrestler and a master of Martial Arts.
2. His Sister and Brother in Law accepted Islam before him.
3. He saw the verses of Surah Ta’ha – Chapter 20 and accepted Islam (He was on the way to Kill Muhammad (PBUH) but accepted Islam on the way.)
4. Muhammad (PBUH) was 10 years elder than him.
5. Umer (RA) was the first person who motivated the beloved Prophet Muhammad (PBUH) to offer Salah in Makkah. Where He (PBUH) lead the prayer.
6. He was the second Caliph of Islam.
7. The title of Al-Farooq was given to him by our Prophet (PBUH)
8. He was the first person to form and Introduce Public Treasury (Also known as Bait-ul-Maal).
9. He (RA) was the first person who always stood with Prophet Muhammad (PBUH) all the time!
10. Under His command, Muslims defeated Persians the last time in 14 A.H.
11. During his reign, The Muslims had also won the surroundings of Jerusalem.
12. He allowed the Muazzins, Teachers, and Imams to get the pay for teaching in their Institutions.
13. For the first time ever in the world, He (RA) founded the judicial systems. Furthermore, Canals, roads, and Army Headquarters were constructed. As well as, He also established the first Islamic lunar calendar.
14. He (RA) was martyred by Abu Lulu Feroz. He was stabbed several times by Abu Lulu Feroz. He is buried next to the Prophet Muhammad (PBUH).
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Life of Umar ibn Al-Khattab #2
Life of Umar ibn Al-Khattab #2
Life of Umar ibn Al-Khattab #2
https://www.youtube.com/watch?v=jBlC7HtxBWU
Images:
1. Umar ibn al-Khattab painting with his symbol
2. Umar ibn al-Khattab
3. Umar ibn al Khatab 'I have never regretted my silence. As for my speech I've regretted it many times.'
Biographies
1. jewishvirtuallibrary.org/umar-ibn-al-khattab
2. histhrill.com/umar-ibn-al-khattab
1. Background from {[https://www.jewishvirtuallibrary.org/umar-ibn-al-khattab]}
Second of the four "rightly guided" caliphs. Umar was born in Mecca around 581 to the Adi clan of the Quraish tribe. Umar belonged to a family of average class, but he was able to become literate, and was well known for his physical strength, becoming a champion wrestler. When Muhammad first declared his message of Islam, Umar believed Islam was heretical rhetoric against the Quraish and his ancestors, and he resolved to kill Muhammad. He was stopped on his way to Muhammad's house, however, with news of his sister's conversion to Islam. Umar was initially angered by the news, but after reading some of the Quran he was instantly changed. Rather than killing Muhammad, he determined to accept Islam.
Umar was part of the first emigration to Medina, and became an important companion of Muhammad. He participated in all of the Muslim battles against the Quraish. Upon the death of Muhammad, Umar was in such a state of despair that he threatened to decapitate anyone who said that Muhammad was dead.
Abu Bakr became the first successor to Muhammad. During Abu Bakr's short reign as caliph, Umar was an important advisor to him, and Abu Bakr selected Umar as his successor prior to his death. Umar reigned as caliph from 633 until his assassination in 644. Umar's time as caliph saw the Islamic empire grow at an unprecedented rate, taking Iraq and parts of Iran from the Sassanids, and thereby ending that empire, and taking Egypt, Palestine, Syria, North Africa and Armenia from the Byzantines. Umar also codified Islamic law, and was known for his simple lifestyle and modest living. A famous story tells of him arriving in Jerusalem walking beside his camel upon which his servant was sitting.
Umar was murdered in 644 by a Persian slave who was angered by a personal quarrel with Umar; he stabbed the caliph six times as Umar led prayers in Masjid al Nabawi. Umar died two days later, and is buried alongside Muhammad and Abu Bakr. Prior to dying, he appointed a council of six men to elect his successor from amongst themselves, chosing Uthman ibn Affan. Umar is most recognized for originating most of the major political institutions of the Muslim state and stabilizing the rapidly expanding Arab empire.
2. Background from {[https://www.histhrill.com/umar-ibn-al-khattab/]}
The Muslim administrations of Iraq, Iran, Syria, and North Africa followed a certain system worked out at the very beginning of the invasions. This system was conditioned by the prevailing ideology at the time. Islamic society was roughly structured into four classes: These were the House of the Prophet (Al al-Bayt), meaning the wives of the Prophet and his immediate family; the Companions (al-sahaba), who were the first people to accept Islam and the prophecy of Muhammad and many of whom had made the Hijra and fought alongside him; the Muslim Arabs who formed the bulk of the army and the upper echelons of the administration; and the “clients,” or mawali, non-Arabs who became Muslim by means of attaching themselves to certain Arab tribes as clients and paid taxes to the Islamic treasury.
The treasury (bayt almal) paid out stipends to the fi rst three classes in descending order of importance, while the mawali partly fi nanced the state.The man most responsible for the administration of the early empire was the able Umar ibn al-Khattab. He has largely gone down in history as the second caliph in Islam, but he may also have been the real founder of the Islamic state. A sober, powerfully built man with a resonant voice, he was at fi rst an enemy of the prophet Muhammad, but upon converting to Islam, Umar became one of the staunchest followers of the faith, and the one person (after the Prophet’s cousin Ali and his closest companion, Abu Bakr) whom the Prophet relied upon for counsel and advice.
Umar is also known as a reformer, having introduced a number of legislative and religious changes within the Islamic body politic that had far-reaching effects. Among these were legal prohibitions against drinking wine; the introduction of night prayers (tarawih) in the month of Ramadan; and the call, repeatedly made, for a defi nitive collection of the text of the Qur’an (which remained in oral form for a long time, memorized by men and women until the time of the caliph Uthman, Umar’s successor). Finally, Umar was for free-market reforms and the prohibition of trade monopolies (ihtikar).
Umar’s prowess in battle was equaled by his genius for military strategy, and he was a confi dent leader when it came to deciding which of his generals to dispatch to any given battlefront. For instance, he plucked Khalid ibn al-Walid out of Iraq just as he had secured his greatest victory and dispatched him to Syria to further secure that province from Byzantine attack. Under his command, expansion was waged on three fronts: Iraq-Iran, Syria, and Egypt and North Africa.
Among Umar’s notable achievements as an administrator was the establishment of several garrison cities that later developed into major trade and religious centers. Of these, the most important were Basra and Kufa in Iraq and Fustat in Egypt. Kufa became the first capital of Iraq, and Basra, its main port. Traditionally, historians believed that these cities were designed as military cantons, meant to segregate and keep “pure” the Arab tribesmen who made up the first wave of Islamic armies.
However, some scholars have made the argument that these garrison cities were designed to attract a whole host of social forces, from the transient merchant to the Greek-speaking scribe. They, in fact, became the advance cities of the embryonic Islamic state. Rather than conquering the older, traditional centers of learning and trade instituted by the Byzantine and Sassanian Empires, Umar’s experiment led to the creation of an alternative urban experience, which may have contributed to the slow but sure Islamization of the native population of Iraq, Iran, Syria, and North Africa.
By far the most important of Umar’s innovations was the financial system and the implementation of fiscal responsibility. The state was divided into provinces governed by a military commander, assisted by a fledgling bureaucracy.
All state officials received salaries, including the caliph. This was not only to keep them honest (and Umar judged himself as severely, if not more so, as other Muslim commanders) but also to grant them the freedom to govern their province without worrying about gaining a livelihood.
Besides the commander, each province was entitled to an imam, or prayer leader; a qadi, or judge; and an official to oversee the bayt al-mal (treasury). Another office, the diwan, or registry, originally a Sassanian office, was assigned the task of keeping track of the troops and their dependents, for each fighter had a salary commensurate to the level he had reached in the army.
The office started tracking each fighter from the time he had joined the army and noted at which juncture of the expansion of the Islamic state he had declared his submission to Islam. Women and children received a fixed income, the Prophet’s wives and family receiving the highest stipends of all.
Umar ordered that the fertile and well-watered lands originally part of the Sassanian domain were to be held in perpetuity by the state. This entitled the inhabitants of these agricultural lands to collect the harvest, a portion of which was allotted to the state in the form of the kharaj tax and then distributed to the military and the rest of the population. This was to ensure a rough equality in economic resources for all Muslims, although fi eld commanders were granted more discretion in the administration of their plots of land than others were.
Meanwhile, a poll tax was imposed on minorities called the jizya, signifying that these people were regarded as dhimmis, or “protected” minorities; in a sense, they were to pay for their protection by the Islamic state. A large proportion of the inhabitants of Iraq were Christians or Jews at the time of the Islamic conquest and chafing under the misadministration of the Sassanians. Despite this tax burden, many non-Muslims deserted the Sassanians early on in the battle for Iraq and chose instead to live in peace under their new Muslim rulers by paying the jizya.
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https://www.youtube.com/watch?v=jBlC7HtxBWU
Images:
1. Umar ibn al-Khattab painting with his symbol
2. Umar ibn al-Khattab
3. Umar ibn al Khatab 'I have never regretted my silence. As for my speech I've regretted it many times.'
Biographies
1. jewishvirtuallibrary.org/umar-ibn-al-khattab
2. histhrill.com/umar-ibn-al-khattab
1. Background from {[https://www.jewishvirtuallibrary.org/umar-ibn-al-khattab]}
Second of the four "rightly guided" caliphs. Umar was born in Mecca around 581 to the Adi clan of the Quraish tribe. Umar belonged to a family of average class, but he was able to become literate, and was well known for his physical strength, becoming a champion wrestler. When Muhammad first declared his message of Islam, Umar believed Islam was heretical rhetoric against the Quraish and his ancestors, and he resolved to kill Muhammad. He was stopped on his way to Muhammad's house, however, with news of his sister's conversion to Islam. Umar was initially angered by the news, but after reading some of the Quran he was instantly changed. Rather than killing Muhammad, he determined to accept Islam.
Umar was part of the first emigration to Medina, and became an important companion of Muhammad. He participated in all of the Muslim battles against the Quraish. Upon the death of Muhammad, Umar was in such a state of despair that he threatened to decapitate anyone who said that Muhammad was dead.
Abu Bakr became the first successor to Muhammad. During Abu Bakr's short reign as caliph, Umar was an important advisor to him, and Abu Bakr selected Umar as his successor prior to his death. Umar reigned as caliph from 633 until his assassination in 644. Umar's time as caliph saw the Islamic empire grow at an unprecedented rate, taking Iraq and parts of Iran from the Sassanids, and thereby ending that empire, and taking Egypt, Palestine, Syria, North Africa and Armenia from the Byzantines. Umar also codified Islamic law, and was known for his simple lifestyle and modest living. A famous story tells of him arriving in Jerusalem walking beside his camel upon which his servant was sitting.
Umar was murdered in 644 by a Persian slave who was angered by a personal quarrel with Umar; he stabbed the caliph six times as Umar led prayers in Masjid al Nabawi. Umar died two days later, and is buried alongside Muhammad and Abu Bakr. Prior to dying, he appointed a council of six men to elect his successor from amongst themselves, chosing Uthman ibn Affan. Umar is most recognized for originating most of the major political institutions of the Muslim state and stabilizing the rapidly expanding Arab empire.
2. Background from {[https://www.histhrill.com/umar-ibn-al-khattab/]}
The Muslim administrations of Iraq, Iran, Syria, and North Africa followed a certain system worked out at the very beginning of the invasions. This system was conditioned by the prevailing ideology at the time. Islamic society was roughly structured into four classes: These were the House of the Prophet (Al al-Bayt), meaning the wives of the Prophet and his immediate family; the Companions (al-sahaba), who were the first people to accept Islam and the prophecy of Muhammad and many of whom had made the Hijra and fought alongside him; the Muslim Arabs who formed the bulk of the army and the upper echelons of the administration; and the “clients,” or mawali, non-Arabs who became Muslim by means of attaching themselves to certain Arab tribes as clients and paid taxes to the Islamic treasury.
The treasury (bayt almal) paid out stipends to the fi rst three classes in descending order of importance, while the mawali partly fi nanced the state.The man most responsible for the administration of the early empire was the able Umar ibn al-Khattab. He has largely gone down in history as the second caliph in Islam, but he may also have been the real founder of the Islamic state. A sober, powerfully built man with a resonant voice, he was at fi rst an enemy of the prophet Muhammad, but upon converting to Islam, Umar became one of the staunchest followers of the faith, and the one person (after the Prophet’s cousin Ali and his closest companion, Abu Bakr) whom the Prophet relied upon for counsel and advice.
Umar is also known as a reformer, having introduced a number of legislative and religious changes within the Islamic body politic that had far-reaching effects. Among these were legal prohibitions against drinking wine; the introduction of night prayers (tarawih) in the month of Ramadan; and the call, repeatedly made, for a defi nitive collection of the text of the Qur’an (which remained in oral form for a long time, memorized by men and women until the time of the caliph Uthman, Umar’s successor). Finally, Umar was for free-market reforms and the prohibition of trade monopolies (ihtikar).
Umar’s prowess in battle was equaled by his genius for military strategy, and he was a confi dent leader when it came to deciding which of his generals to dispatch to any given battlefront. For instance, he plucked Khalid ibn al-Walid out of Iraq just as he had secured his greatest victory and dispatched him to Syria to further secure that province from Byzantine attack. Under his command, expansion was waged on three fronts: Iraq-Iran, Syria, and Egypt and North Africa.
Among Umar’s notable achievements as an administrator was the establishment of several garrison cities that later developed into major trade and religious centers. Of these, the most important were Basra and Kufa in Iraq and Fustat in Egypt. Kufa became the first capital of Iraq, and Basra, its main port. Traditionally, historians believed that these cities were designed as military cantons, meant to segregate and keep “pure” the Arab tribesmen who made up the first wave of Islamic armies.
However, some scholars have made the argument that these garrison cities were designed to attract a whole host of social forces, from the transient merchant to the Greek-speaking scribe. They, in fact, became the advance cities of the embryonic Islamic state. Rather than conquering the older, traditional centers of learning and trade instituted by the Byzantine and Sassanian Empires, Umar’s experiment led to the creation of an alternative urban experience, which may have contributed to the slow but sure Islamization of the native population of Iraq, Iran, Syria, and North Africa.
By far the most important of Umar’s innovations was the financial system and the implementation of fiscal responsibility. The state was divided into provinces governed by a military commander, assisted by a fledgling bureaucracy.
All state officials received salaries, including the caliph. This was not only to keep them honest (and Umar judged himself as severely, if not more so, as other Muslim commanders) but also to grant them the freedom to govern their province without worrying about gaining a livelihood.
Besides the commander, each province was entitled to an imam, or prayer leader; a qadi, or judge; and an official to oversee the bayt al-mal (treasury). Another office, the diwan, or registry, originally a Sassanian office, was assigned the task of keeping track of the troops and their dependents, for each fighter had a salary commensurate to the level he had reached in the army.
The office started tracking each fighter from the time he had joined the army and noted at which juncture of the expansion of the Islamic state he had declared his submission to Islam. Women and children received a fixed income, the Prophet’s wives and family receiving the highest stipends of all.
Umar ordered that the fertile and well-watered lands originally part of the Sassanian domain were to be held in perpetuity by the state. This entitled the inhabitants of these agricultural lands to collect the harvest, a portion of which was allotted to the state in the form of the kharaj tax and then distributed to the military and the rest of the population. This was to ensure a rough equality in economic resources for all Muslims, although fi eld commanders were granted more discretion in the administration of their plots of land than others were.
Meanwhile, a poll tax was imposed on minorities called the jizya, signifying that these people were regarded as dhimmis, or “protected” minorities; in a sense, they were to pay for their protection by the Islamic state. A large proportion of the inhabitants of Iraq were Christians or Jews at the time of the Islamic conquest and chafing under the misadministration of the Sassanians. Despite this tax burden, many non-Muslims deserted the Sassanians early on in the battle for Iraq and chose instead to live in peace under their new Muslim rulers by paying the jizya.
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