2. 'Umar Ibn al-Khattaab (Second Caliph)

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Hadhrat Miswar bin Makhrama (Radhiallahu Anhu) reports that when Hadhrat Umar (Radhiallahu Anhu) was stabbed, (apart from the pain of the wound) he began to grieve and became extremely worried about the ummah.

Hadhrat ibn Abbaas (Radhiallahu Anhuma) comforted him saying: “O Ameerul Mu’mineen! There is no need for you to grieve. You remained in the company of Rasulullah (Sallallahu Alaihi Wasallam) and you fulfilled the rights of the companionship. Then Rasulullah (Sallallahu Alaihi Wasallam) departed from this temporary abode in the condition that he was pleased with you. You then remained in the company of Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) and you honoured this relationship. Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) thereafter left the world while he was happy with you. You then remained among the Muslims (as Ameerul Mu’mineen) and you fulfilled the rights of the Ummah. If you pass away and separate from them, then certainly you will be parting from them in the condition that they are pleased with you.

Hadhrat Umar (Radhiallahu Anhu) replied: “As for what you mentioned regarding the companionship of Rasulullah (Sallallahu Alaihi Wasallam) and his being pleased with me, then (this is nothing of my own achievement instead) this is a great bounty and favour from the side of Allah Ta’ala which He has bestowed upon me. With regards to the companionship of Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) and his being pleased with me, then this is also a bounty from the side of Allah Ta’ala which he bestowed upon me. As for this worry and grief that you find me in, this is on account of the concern for yourself and the rest of the Muslim ummah. I take a qasm on Allah Ta’ala, if only I had gold equivalent to the size of the world in my possession, I would use it to ransom myself from the punishment of Allah Ta’ala before I stand up before Him and meet Him. (Despite him being given the glad tidings of Jannat in this world by Rasulullah (Sallallahu Alaihi Wasallam), this was the extent of his fear at the time of death).
مشكوة المصابيح

 

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Sayyiduna Sa’id ibn Musayyab (rahimahullah) reports that Sayyiduna ‘Umar (radiyallahu ‘anhu) laid eighteen guidelines for the people, each one filled with wisdom:

1. When someone disobeys Allah in matters that impacts on you, you can retaliate in no better way than obeying Allah in matters that impact on him.

2. Always assume the best about your brother unless you learn something about him that you cannot reconcile.

3. Never assume the worst about any statement that a Muslim makes as long as you are able to make a good interpretation.

4. One who exposes himself to suspicion must never blame anyone who holds a bad opinion of him.

5. Whoever guards his secrets will retain the choice [and control of it] in his hands.

6. Ensure that you keep true friends to stay under their wings because they are a source of beauty during times of prosperity and a means of protection during times of hardship.

7. Ensure that you speak the truth even if it leads to your death.

8. Never delve into matters that do not concern you.

9. Do not ask about matters that have not occurred because that which has already taken place is enough to keep you occupied from that which has not.

10. Never seek your needs from one who does not love to see your success.

11. Never keep the company of a sinner, as you will learn his sinful ways.

12. Keep away from your enemy.

13 & 14. Beware even of your friends, except for the trustworthy one and none can be trustworthy unless he fears Allah.

15. To be humble in speech.

16. Lower yourself in obedience of Allah.

17. Stand firm against His disobedience.

18. Consult in your matters those who fear Allah, indeed Allah says:
انما يخشى الله من عباده العلماء

It is those who have knowledge among His slaves that fear Allah. (Surah Fatir, Verse: 28)

(Rawdatul ‘Uqala of Imam Ibn Hibban (rahimahullah), pg.82-83 with a chain of reliable narrators)

Each of these advices are of much pertinence on our era. May Allah Ta'ala guide us to implement them.

And Allah Ta’ala Knows best

 

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Abu Imraan Jowni narrates that Hadhrat Umar رضي الله عنه once passed by a monk and remained standing there. Someone called the monk and told him that the Ameerul Mu'mineen was there. When the monk peeped out, the effects of difficulty, exertion and forsaking the world were clearly apparent on his face (he had grown extremely pale and haggard on account of his spiritual exertions).

Looking at him, Hadhrat Umar رضي الله عنه began to weep. "But he is a Christian," someone commented. Hadhrat Umar رضي الله عنه replied, "I know, but I feel sorry for him because I thought of the verse in which Allaah mentions:

"He who suffered affliction and who endured many difficulties (thinking that he was pleasing Allaah whereas his beliefs and actions did not conform with the injunctions of Allaah). He shall enter the blazing fire." (Surah Ghaashiya, verses 3,4)

I feel sorry for him because despite his exertion and efforts in this world, he shall still end up in Jahannam.

(Hayatus Sahabah Vol-1)

 

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al-Waaqidi said: “When Hercules learned that ‘Umar bin al-Khattab, raadi Allahu anhu, had assumed the khilaafah after Abu Bakr as-Siddiq, raadi Allahu ‘anhu, he gathered the notables of his nation. A speaker stood before them in the church, and said, ‘O people! Be cautious, and again, be cautious before the matter comes to pass and harm befalls us and the palaces are destroyed… Truly, I know that the Religion of these people will be victorious over every religion.’

Then he called for who was known as Talee’ah bin Maaraan, and he guaranteed for him money, and he said to him, ‘Proceed from here to Yathrib and see how to best kill ‘Umar bin al-Khattab.’

So Talee’ah prepared himself and traveled until he reached the city of Rasul Allah, sall Allahu ‘alayhi wa sallam, and he lurked inside of it, until he found ‘Umar ra supervising the wealth of the orphans and inspecting their gardens. So he climbed up on a tree whose branches were entwined, and hid behind its leaves. ‘Umar, raadi Allahu anhu, approached the tree that he was hiding in, and lay under it and used a rock as his pillow. So when ‘Umar ra slept, he made up his mind to go down and kill him, but a beast approached from the wild and he encircled ‘Umar and began to lick his feet, and a voice called,‘O ‘Umar, you were just, so you were safe!’

So when ‘Umar ra arose, the beast left and the man came down and threw himself at ‘Umar ra and kissed his hands and said,‘You are dearer to me than my mother and father!’Then he informed him of what he was going to do and he became Muslim at ‘Umar’s hands.”
**
And in another narration, from al-Waaqidi himself, he said: “When Huracal spoke, Jiblah bin al-Ayham arose and said,‘O glory of the Romans! We may kill these Arabs by killing their khalifah, ‘Umar, in al-Madinah. If you sent to him a man from the people of Ghassaan to kill him, then it will cause their failure and allow us to seize ash-Shaam from their hands.’

So Huracal said,‘This is something we should not have hope in, but the nafs is pleased to hear it. Do what you want.’So Jiblah sent from his people a man who was known as Waathiq bin Musaafir al-Ghassaani, and he was courageous and fearless in wars. It was said to him,‘Go forth to Yathrib, hopefully you will kill ‘Umar.’And he promised him for ‘Umar’s death whatever he wanted and asked for of money.So Waathiq bin Musaafir went forth until he entered al-Madinah one night, so when it was the morning, ‘Umar bin al Khattab prayed with the people the morning prayer, and he supplicated, and then went out to the outskirts of al-Madinah to gather the news of the mujaahideen in ash-Shaam. So he preceded him and waited for him atop a tree in the garden of ad-Dahdaah al-Ansaari, and he covered himself with its branches. Then ‘Umar left the outskirts of al-Madinah when the heat became excessive, and returned alone and approached the garden and entered it, and lay in its shade. So when he slept, Waathiq made up his mind to kill him, and to get down from the tree and unsheath his dagger, but found himself faced with a lion who approached ‘Umar ra and encircled him and sat at his feet, licking them. He stood until ‘Umar arose, and then he climbed down the tree and kissed ‘Umar’s hands and said,‘O ‘Umar! Surely you have been just and so you are safe wallahi, by the living creatures that preserve you and the beasts that protect you and the angels that are sincere to you and the jinn that know you!’ Then he told him of his matter and became Muslim at his hands.”
**
And biographers have narrated that there came to ‘Umar, raadi Allahu anhu, al-Harmazaan, the king of al-Ahwaaz, as a prisoner in the 17th year of the hijrah. And with him was a delegation, among them was Anas bin Maalik and al-Ahnaf bin Qays. So when they reached with him to al-Madinah, they clothed him in his garments made of silk, and they placed on his head his crown, which was crowned with rubies, so that ‘Umar and the Muslims would see him in his usual appearance while in his kingdom. They looked for ‘Umar and could not find him, so they asked about him and were told he was in the masjid.They went to the masjid and found him sleeping. So they sat close to him and al-Harmazaan said,“Where is ‘Umar?”
They said,“That is him.”
He said,“Where are his guards and his stewards?”
They said,“He has no guard nor any steward.”

So al-Harmazaan looked at ‘Umar and said,“You were just (to the people), so you were safe (from them), so you slept (without fear).”
‘Umar arose due to the noise and said,“Al-Harmazaan?”
They said,“Yes, Ameer al-Mu’mineen.”
He said, “Praise be to Allah who humiliated with Islam him and his likes.”

(Manaqib ‘Umar bin al-Khattab, pgs 14-15)
https://istighfar.wordpress.com/200...-you-were-safe/?_e_pi_=7,PAGE_ID10,2191135253

 

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Ink will dry and paper will finish before it is possible to describe all the living examples of justice established by the Prophet :saws: and embodied in the legacies of the Rightly-Guided Caliphs who succeeded him. Yet one statement, made by a Roman, reveals a glimpse into the justice of Umar , the second Caliph after the death of the Prophet :saws: .

One afternoon a Roman emissary arrived in Madinah on important diplomatic business with the Caliph. When he enquired as to the whereabouts of Umar , he was directed to a man sleeping peacefully under a tree: with no bodyguards, no weapons, no fortifications and no security. The Roman messenger marvelled at this sight:
the sight of the leader of millions of people sleeping peacefully under a tree without a care in the world. He then remarked his famous words that remain etched into history until today: “O Umar! You ruled. You were just. Thus you were safe. And thus you slept.”
Such is the security that justice brings to both the ruler and the ruled. Umar was just to his people so he had nothing to fear from them. He rendered to everyone their rights so they had no grievances against him. His people slept in peace. So he too slept in peace. How the world yearns for this sleep!

O Umar! If only you would return,
To spread justice so the world would learn,
That even a stone of your justice,
Would rescue it from this fathomless abyss.
https://istighfar.wordpress.com/2007/07/08/the-stone-of-justice/?_e_pi_=7,PAGE_ID10,7080264931

 

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Abu Imraan Jowni narrates that Hadhrat Umar رضي الله عنه once passed by a monk and remained standing there. Someone called the monk and told him that the Ameerul Mu'mineen was there. When the monk peeped out, the effects of difficulty, exertion and forsaking the world were clearly apparent on his face (he had grown extremely pale and haggard on account of his spiritual exertions). Looking at him, Hadhrat Umar رضي الله عنه began to weep. "But he is a Christian," someone commented. Hadhrat Umar رضي الله عنه replied, "I know, but I feel sorry for him because I thought of the verse in which Allaah mentions:

"He who suffered affliction and who endured many difficulties (thinking that he was pleasing Allaah whereas his beliefs and actions did not conform with the injunctions of Allaah). He shall enter the blazing fire." (Surah Ghaashiya, verses 3,4)

I feel sorry for him because despite his exertion and efforts in this world, he shall still end up in Jahannam.

(Hayatus Sahabah Vol-1)

 

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The wealth of the Bayt-ul-Maal during the period of the Khilaafah of Hazrat Umar (radhiyallahu ‘anhu) was distributed among the Sahaabah (radhiyallahu ‘anhum) in accordance to their relationship with Rasulullah (sallallahu ‘alaihi wasallam). Hazrat Umar’s (radhiyallahu ‘anhu) love for Rasulullah (sallallahu ‘alaihi wasallam) and the Ahl-e-Bayt could be gauged through his decision of preferring the family of Rasulullah (sallallahu ‘alaihi wasallam) over all the other Sahaabah (radhiyallahu ‘anhum), on account of their close relationship with Rasulullah (sallallahu ‘alaihi wasallam).
It was in the month of Muharram in the twentieth year after hijrah that Hazrat Umar (radhiyallahu ‘anhu) decided to compile the register of those to whom the wealth of the Bayt-ul-Maal would be distributed. When the register was being compiled, he instructed that the names of the Banu Haashim be recorded first, following the sequence of those who were most closely related to Rasulullah (sallallahu ‘alaihi wasallam).

If there were people who were equal in their relationship to Rasulullah (sallallahu ‘alaihi wasallam), their names would be recorded according to the sequence in which they had accepted Islam, with those who had accepted Islam earlier being recorded first.

After the names of the Muhaajireen had been recorded, they then commenced recording the names of the Ansaar, and thus asked Hazrat Umar (radhiyallahu ‘anhu), “What sequence should we follow in recording the names of the Ansaar?” Hazrat Umar (radhiyallahu ‘anhu) replied, “Commence with the family of Hazrat Sa’d bin Mu‘aaz Al-Ash-hali (radhiyallahu ‘anhu) and follow the sequence of those who are most closely related to him.”

When stipulating the amounts that the people of the register would receive, Hazrat Umar (radhiyallahu ‘anhu) stipulated larger amounts for those who had accepted Islam first and those who had participated in more battles with Rasulullah (sallallahu ‘alaihi wasallam). Someone then mentioned to Hazrat Umar (radhiyallahu ‘anhu) that Hazrat Abu Bakr (radhiyallahu ‘anhu) would give equal shares to all the Sahaabah, and would not give larger amounts to some over others, Hazrat Umar (radhiyallahu ‘anhu) replied, “I will not give the same amount to the one who fought against Rasulullah (sallallahu ‘alaihi wasallam) and the one who fought with him (i.e. those who accepted Islam later on, after fighting against Rasulullah (sallallahu ‘alaihi wasallam), are not equal to those who accepted Islam in the initial stages).”

Hazrat Umar (radhiyallahu ‘anhu) commenced with the Sahaabah of the Muhaajireen and Ansaar who had participated in the Battle of Badr and stipulated 5000 dirhams annually for each of these Sahaabah, with their freed slaves receiving shares similar to them. He then stipulated 4000 dirhams per year for each of those Sahaabah who had accepted Islam in the same period as the Sahaabah of Badr, but did not participate in Badr. Among these Sahaabah were those who had performed hijrah to Abyssinia and those who participated in the Battle of Uhud.

He then stipulated 2000 dirhams for each child of the Sahaabah who had participated in Badr – except for Hazrat Hasan and Hazrat Husain (radhiyallahu ‘anhuma). On account of their relationship with Rasulullah (sallallahu ‘alaihi wasallam), he gave each of them the full share of 5000 dirhams which was the same share that their father, Hazrat ‘Ali (radhiyallahu ‘anhu), was receiving. Likewise, he stipulated 5000 dirhams for Hazrat ‘Abbaas (radhiyallahu ‘anhu) due to him being the uncle of Rasulullah (sallallahu ‘alaihi wasallam), even though he was not from the Muhaajireen and those Sahaabah who had participated in the Battle of Badr.
The only people for whom Hazrat Umar (radhiyallahu ‘anhu) allotted a larger share than the Sahaabah of Badr were the respected wives of Rasulullah (sallallahu ‘alaihi wasallam). Hazrat Umar (radhiyallahu ‘anhu) stipulated 12000 dirhams for each of them.

(Tabaqaat Ibnu Sa’d vol. 3 pg. 225)