Hazrat Umar al-foruq

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THE SECOND KHALIFA UMAR IBN KHATTAB
(Raziyallahu anhu) PERIODS

BIOGRAPHY OF 'UMAR IBN KHATTAB QUALITY AND FAMILY

'Umar ibn al-Khattab was a man of guard, tall, with a dark mustache, hairless on the front of his head, able to move equally with both hands, taking huge steps and walking a little faster.
They are from the Quraysh tribe, and their father's names are Khattab oglu, Nufayl oglu, Abdul Uzzo oglu, Riyoh oglu, Qurt oglu, Razaq o '. gli, the son of Adi, is Ka'b. His name is' Umar, his last name is Abu Hafs, and his nickname is Farooq.
The Messenger of Allah, may Allah bless him and grant him peace, was nicknamed Farooq because he distinguished between truth and falsehood. His mother was a woman named Khantama, a descendant of the Bani of the Quraysh. 'Umar (ra) was born three years after the year of the elephant and was about 27 years old when the Messenger of Allah (saw) was honored.

'Umar ibn al-Khattab was one of the nobles and sayyids of the Quraysh in the time of ignorance. From their youth until they became caliphs, they were engaged in trade. They did not have considerable wealth of their own. In their youth, they tended their father's sheep. When they became caliphs and passed by the lands where they used to graze sheep during their youth, they always said, “Here I used to graze the sheep of Khattab. My father was a strict man. Sometimes I would spend the day tending sheep and sometimes collecting firewood. And now I started waiting for the people. There is no one better than me in the world of the Lord. ”
They were as influential in the nation as Abu Jahl in ignorance. They were famous among the masses for their tough hands. Before they became Muslims, the people of Islam suffered greatly from 'Umar. For this reason, the Messenger of Allah, may Allah bless him and grant him peace, wished that Abu Jahl or 'Umar would convert to Islam. In that case, the people of Islam would have hoped that the polytheists would be humiliated. Before 'Umar converted to Islam, the people of Islam secretly prayed as a precaution against the persecution of their minority and the Quraysh. Rather, they would secretly gather in the courtyards of Arkam ibn Abu Akram to perform their prayers and learn the teachings of the religion from the Messenger of Allah (saw).

INTRODUCTION TO ISLAM AND INTERVIEWS WITH THE PROPHET

About six years after the prophecy came, 'Umar ibn al-Khattab was walking on one of the streets of Mecca one day. A man came and said, "O 'Umar, what happened to you? I am him, I am this!" You have boasted that Islam has made its way to your house. He said. 'Umar was very surprised and said, "Tell me how it came in."
"Your son-in-law and your sister-in-law have already renounced the religion and followed Muhammad," said the man. At this, 'Umar's friends flew out of their heads and hurried to their son-in-law's house. They came and knocked on the door. There were two of the Companions in the courtyard, and a few were reading and studying the verses of the Qur'an written on paper. When they heard 'Umar's voice, they each hurried to hide in all directions and dropped the paper on the ground. When 'Umar's sisters opened the door, he said, "Have you turned away from the unfortunate religion?" they hit their faces with what they had in their hands. "Yes, I have become a Muslim. Do what you can!" her sisters did not come empty-handed either. At this, 'Umar became angry and almost suffocated. When he saw the paper on the ground, he said, "What is it? Bring it to me." When her sisters first tried not to give the paper, they were eventually forced to take it.
'Umar threw the paper aside as soon as he saw the inscription, "In the name of God, Most Gracious, Most Merciful." After a while, his anger subsided a little, and he picked up the paper again and began to read. It was Surat al-Hadid on paper.
As the name of Allah was mentioned in the writing, 'Umar's anger subsided and his fears grew. Thus, they recited the entire surah and immediately became a completely different Umar. Suddenly they testified and accepted the religion. The people did not know what to do out of joy. They recited takbirs and expressed their joy. “On Monday, the Messenger of Allah, may Allah bless him and grant him peace, prayed to Abu Jahl or 'Umar to support Islam. Praise be to Allaah, you have attained this honor. ”He blessed 'Umar. When 'Umar asked them where the Messenger of Allah (saw) was, he went straight to the courtyard of Arkam and knocked on the door. When they found out that 'Umar had arrived, they hurried, not knowing what to do. The Messenger of Allah, may Allah bless him and grant him peace, ordered the door to be opened with such calmness that there was no room for any objection.
When 'Umar entered through the door, two men tried to hold the Messenger of Allah, may Allah bless him and grant him peace, so that he would not assassinate him. But the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not touch." When 'Umar approached the Messenger of Allah, may Allah bless him and grant him peace, the Messenger of Allah, may Allah bless him and grant him peace, took off' Umar's shirt and said, "O son of Khattab, can you convert to Islam?" they said. In response, 'Umar unexpectedly said, "Ashhadu anla ilaha illallahu wa annaka rasulullahu." People fill everything with joy with the sound of takbir. Umar did not want to hide his Islam. From here, they went straight to Abu Jahl and said that they had become Muslims. Abu Jahl will not enter the house. Then they went to the Ka'bah and told the Quraysh polytheists that they had converted to Islam. They became very angry and started insulting 'Umar with insults. As a result of the quarrel, 'Umar ibn' Wa'il, a relative of 'Umar's, was separated from his mother.
'Umar ibn al-Khattab (may Allah be pleased with him) converted to Islam in the sixth year of his prophethood, during which time only 6 men and 39 women converted. Just as' Umar himself did not agree to worship in secret from the polytheists, so he did not agree to worship other Muslims in secret. They encouraged open, free prayer.
The Messenger of Allaah (peace and blessings of Allaah be upon him) also instructed the Companions to make their religion known to the people. After that, the Companions went to the Ka'bah and prayed openly under the protection of brave people like 'Umar and Hamza. Although the polytheists were suffocated by the deeds of the people of Islam, they did not dare to resist them. When 'Umar converted to Islam, he devoted all his efforts to the protection of Islam and the Messenger of Allah. They were as opposed to the polytheists as they were to Islam, and to the polytheists. It is clear from his deeds in the Hijrah that Hadrat 'Umar decided to emigrate without hiding.
After all, they believed that "Truth always wins: it should not be hidden." Therefore, when they decided to emigrate, they entered the Ka'bah with their swords, bows and arrows, and a few arrows. The Quraysh polytheists were sitting there. They went straight to the Ka'bah seven times without complimenting anyone. Then they prayed freely. Then they took one step at a time and said that they were going to migrate to Madinah. And if anyone wants to leave his mother, orphan, or widow, let him meet me somewhere. But there was no pursuer behind them. Twenty men left for Madinah that day with 'Umar.
Hadrat 'Umar did as much after the migration as he did under the protection of the Messenger of Allah and Islam. They did not want anyone to oppress the Messenger of Allah (saw). They constantly watched the actions of the hypocrites and polytheists with vigilance. When they found out that the Messenger of Allah, may Allah bless him and grant him peace, had been insulted or that an assassination was being planned, they would immediately come to him and ask permission to discipline him, and most of them would kill him. They often proceeded to settle the matter with the sword. When Suhayl ibn 'Amr, a famous Arab orator who spoke against the Messenger of Allah (saw), was taken prisoner in Badr,' Umar came to the Messenger of Allah (saw) and asked permission to kill him. 'Umar said, "O Messenger of Allah, allow me to break its teeth and pull out its tongue." That he may not speak against you a second time. ' It was' Umar who advised them to kill the polytheists who had been captured at the Battle of Badr. They gave such advice because of how much they hated the polytheists and how much they loved Islam. A man named 'Umar ibn Wahhab came to Madinah after the tragedy of Badr with the council of Safwan ibn Umayya to kill the Messenger of Allah. Realizing that this had come with bad intentions, 'Umar immediately grabbed him by both hands and tried not to let him enter the presence of the Messenger of Allah (saw). All this proves how much 'Umar loved the Messenger of Allah. In many other wars, Hadrat 'Umar and the Messenger of Allah, may Allah bless him and grant him peace, fought valiantly, and if each of these were mentioned, a separate book would be needed.
Hadrat 'Umar was an extraordinarily right-minded and truthful man. A number of issues, including the wearing of the hijab by Umm al-Mu'minin and the prohibition of vodka, were revealed in accordance with the Qur'an. That is why the Messenger of Allah, may Allah bless him and grant him peace, said about 'Umar, "Allah has put the truth in' Umar's tongue and heart." The Messenger of Allah, may Allah bless him and grant him peace, valued his service to Islam. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say, 'I, Abu Bakr and' Umar, entered, and I, Abu Bakr and 'Umar, went out,' adding the names of these two great men with them. And they encouraged the Companions to follow their example and follow them.
'Umar ibn al-Khattab took part in all the expeditions with the Messenger of Allah. The Messenger of Allah, may Allah bless him and grant him peace, sent 'Umar to some of the armies. In the series Zatis salosil, he fought under Amr ibn 'As, and during the last illness of the Messenger of Allah, may Allah bless him and grant him peace, under the command of Usama ibn Zayd. In any case, whether 'Umar was a commander or a soldier, his goal was the supremacy of the word Islam. All his thoughts and thoughts were to destroy the enemy. He said Mr.'s goals were complete.

THE SERMONS OF THE THRONE OF UMAR IBN KHATTAB

It is narrated that 'Umar ibn al-Khattab, who was elected to the caliphate on the 13rd of Jumadil (August 22, 634), was the one who "founded the Islamic state and laid the right foundation." In their very first sermons, they made a brief but very clear statement about their policies. It was in these sermons that they were able to keep their word for the rest of their lives. “The Arabs are like angry camels following the leader. But I swear by Allah that I will guide them to the right path. That's what happened. They were able to unite the peoples of the Arabian Peninsula, who knew no order and discipline, under the rule of a single state, and turn them into a nation that threatened the most powerful empires of their time, Iran and the Byzantine Empire.
The state formed as a result of the unification of these complex peoples was able to erase from the face of the earth the four thousand-year history of a highly developed kingdom like Iran. The arches of the Byzantine Empire were shaken. He seized many lands and annexed them to the borders of his state. Iraq, Syria, and Egypt, the richest countries in the world, have also expanded to include the Arab world. During their reign of more than ten years, 'Umar ibn al-Khattab continued the conquests that began in the time of Abu Bakr with great seriousness. They have had great success in practice.

OFFICES

If we look at the times of 'Umar ibn al-Khattab, we see that he was privileged by two opposites, strictness and the quality of justice. They ruled the state with whips in one hand and justice in the other. They have succeeded in this respect in such a way that history makes him one of the best politicians and the most just rulers. Anyone who committed a sin against anyone or any other person, no matter what level, could not escape 'Umar's whip. For this reason, during the caliphate of 'Umar, the arrogant Arab rulers were as disciplined as the meek sheep in the hands of a herdsman who loved unlimited privileges.
When 'Umar ibn al-Khattab ruled the people strictly, the people were pleased with him. Because their justice would not allow anyone to suffer unjustly. After all, Umar’s harshness was initially attributed mainly to their administrations and statesmen. Hadrat 'Umar not only observed how the officials treated the people, but also controlled their personal affairs, such as eating and drinking and dressing. They were commanded to dress modestly, not to indulge in extravagance, and not to indulge in food and drink. When a governor was appointed to a province, he was advised not to ride in a chariot, not to wear expensive clothes, not to overeat, and to keep the door open for the needy. They would say, "I did not make you masters of the people's wealth, body, and prestige, but I made you responsible for praying for them and establishing justice among them." The reason for keeping the governors under such strict control was that they wanted to be an example to the people in the matter of living modestly by dressing modestly and living a simple life, and not to resort to bribery after getting used to a luxurious life. Although they themselves were strict, they advised their subordinates to be gentle with the people. That is why soft-hearted people were appointed governors. At one time, Abu Musa al-Ash'ari punished a man for drinking vodka, and in addition to that, he shaved his head again, put moths on his face, walked in the streets, and was embarrassed among the people. The people were ordered not to sit or talk with this man. The man who had been punished came and complained to 'Umar. 'Umar was furious and sent a letter to Abu Musa saying, "Such and such a person complained to me about you. I swear by Allah that if you do such a thing, I will put black on your nose and disgrace it among the people. If you want to know how true I am, try to do it again. ”
At one time, 'Umar said to the people about the governors, “O people, I will not send you governors to beat you, insult you, torture you and plunder your property. Perhaps I will send you to teach your religion, to judge with righteousness and justice in the middle. If anyone is harmed, let him know. I will take revenge on him. ' 'Amr ibn' As stood up and said, "Will you take revenge if any of us hit our subordinates in order to make them polite?" they asked. 'Umar replied, "I will take revenge." Why can't I get revenge. The Messenger of Allah, may Allah bless him and grant him peace, used to take revenge on himself.
'Umar used to order his subordinate governors to administer justice among the people and to treat everyone equally, regardless of whether they were rich or poor. Wherever an ambassador came from, they first asked about the governors. “Does he visit your patients? Does he visit slaves? Will the weak be treated gently? Is the door open for complainants and the needy? ” they asked. If they received a negative answer to any of their questions and this evidence was proven in the investigation, they would immediately dismiss that governor. He checked Mr. evidence very perfectly. If the result of the investigation required dismissal, anyone of any rank would be fired without interruption. Hadrat 'Umar would have spies who would monitor the actions of the governors of the provinces. They also set up a general inspection team to investigate the governors. During the time of 'Umar, the chairman of the General Audit Office was Muhammad ibn Maslamas Ansari. 'Umar (ra) kept the administration under his control under such strict control for the benefit of the people. Ordinary people kept governors and governors under such strict control, assuming that they would not be unjustly punished by any official. The governors were also extremely afraid of 'Umar (ra) and tried to do the right thing. Any complainant's complaint, whether over a high-ranking official, would be investigated and, if the complaint was found to be correct, retaliation would be taken against that official. An Egyptian Coptic came to 'Umar ibn al-Khattab and complained about the sons of' Amr ibn 'As. “When I overtook Amr’s son in the race, he got hurt and hit me unjustly with a whip. He said, "I am complaining about you. He said, 'We are nobles. Do what you can.' He insulted me." 'Umar immediately wrote a letter to' Amr, ordering him and his son to arrive in Madinah without interruption. When they arrived, they summoned the Egyptian, whipped him, and ordered him to strike Amr's son. Every time 'Umar (ra) said, "Hur, the son of a nobleman!" they said. After beating his son, they now ordered his father to beat Amr. The Egyptian replied, "I have not taken revenge on my father, I have taken revenge on my son." Amr ibn 'As apologized to' Umar, saying that he was unaware of the incident. Looking at the commandment, he said, “Since when have you enslaved the people? But their mothers gave birth to them free. they scolded us. Look at Umar’s justice, the complainant was an ordinary Egyptian Coptic, and Amr was, in a new sense, the governor-general of the whole of Egypt.
One day, when 'Umar was walking in the streets of Madinah, a man said,' Admiral-believer, do you think that you can escape the punishment of Allah by advising your governors alone? However, Iyaz ibn Ghanam, your vbliy in Egypt, wears elegant clothes and has a guard at his door. Upon hearing this, 'Umar summoned Muhammad ibn Maslama, the chief of the inspectors, and ordered him to go to Egypt and bring Iyaz to Madinah as they found him. Iyaz was wearing elegant clothes and a guard. 'Umar undressed Iyaz, put on a black cloak, took a stick in his hand and said, "Now you are here, graze these sheep." Iyaz said, "Death is better for me." 'Umar repeated it to him. He repeated his answer again. Then 'Umar said, "Your father must have been called a sheep because he was a shepherd." “Of course, I will correct myself, I will never repeat my mistakes,” Iyaz said. It was only after this that 'Umar ordered Iyaz to take off his cloak. And returned to their previous administrations.
Not only did 'Umar (ra) check the affairs of the governors through the inspectors, but during the hajj seasons he would invite all the governors to the hajj and ask them among the hundreds of thousands of people how they were doing.
During one hajj season, they gathered the whole nation and delivered a sermon to them in the presence of the governors. “O people, I have sent these governors to judge you with justice. I did not send them to have your tanin-giz, molingaz. If anyone has suffered from this, let him say so. " At that moment, standing alone, the governor of Egypt said that he had been whipped in the face. Upon hearing this, 'Umar said to the governor of Egypt, "Why do you whip him a hundred times?" And they ordered revenge on him. At that time, 'Amr ibn' As stood up and said, 'Admiral, believer, if you follow this path, your governors will be burdened. It will become a habit for those who come after you. ” 'Umar replied, "Why not take revenge?" Even the Messenger of Allah, may Allah bless him and grant him peace, used to take revenge on them. ”He turned to the man and said,“ Strike the governor with a whip. ” When 'Amr ibn' As could not find any other remedy, he turned to 'Umar and said, "O Commander of the Faithful, otherwise allow us to be pleased." They gave two dinars to each whip and escaped revenge for two hundred dinars. A person who has 20 dinars is considered capable of giving zakat.
When the city of Kufa was built, a taller palace was built for the mayor than the others, and this building was popularly known as the palace of Sa'd. The place where the palace was built was close to the market square, and the voices of the people in the bazaar could be heard. There is a doorman in the palace, and it is rumored that Sa'd ordered him not to speak loudly in the bazaar. Eventually, this reached the ears of 'Umar. He immediately summoned the chairman of the inspectors, Muhammad ibn Maslama, and ordered him to go to Kufa, burn down the gate of Sa'd's palace, write a letter and hand it over to Sa'd. Muhammad ibn Maslama came to Qafa and set fire to the palace gate without informing Sa'd. Sa'd Muhammad ibn Maslama was summoned to the palace. However, they do not go to Muhammad ibn Maslama. Eventually they come to Muhammad and invite him to their house. They don't accept it, they end up preparing something for the road, for food, for use. But Muhammad flatly refuses to accept it. They deliver the letter to Sad. The letter said: “You have built a palace for yourself and are living apart from the people. Your palace is known as the Palace of Sa'd. You have built a gate and a gate for the people to enter freely. It is not your palace, but the palace of corruption. Then build a gate to the palace and do not obstruct the entrance of the people. " Sa'd ibn Muhammad ibn Maslama swore that the rumors circulating among the people were false and that they had never said such a thing. When 'Umar ibn Maslama returned and told them that Sa'd had sworn,' Umar was satisfied. This incident shows how respectfully 'Umar (ra) was in control of his administration, even though the official did not keep his memory, no matter who he was.
'Umar ibn al-Khattab (may Allah be pleased with him) used to count his property before sending an official to work in order to prevent officials from taking bribes. After a while, they inspected the property. If it exceeded the previous account, the surplus would be transferred to the state treasury. Similarly, when Utma ibn Abu Sufyan, who was a factor of zakat to the Arabs of Canaan, came to Madinah, he said, "I multiplied it by trade."
Khalid ibn Walid dismissed Khalid when he heard that Ash'as ibn Qays had been rewarded with ten thousand dirhams, and the money was confiscated from the treasury. In the time of 'Uthman ibn Affan, people like Mu'awiyah, who used the treasury for their own ends and rewarded some of the rulers, could not help but remain silent during the time of' Umar.
Despite the fact that Hadrat 'Umar had established such strict control over his governors and officials that they would not oppress the people, they still could not rest. Before their martyrdom, they traveled all over the country, seeing the lives of the people everywhere, hearing their complaints with their own ears, and trying to find out what their dreams were inside. 'I said,' If I am healthy, I will soon travel around the country for a year. Because people may need me. Probably because the governors did not deliver to me and they could not come to me, their needs could not be met. First I will go to Damascus for two months, then I will go to Al-Jazeera for two months, then I will go to Egypt for two months, then I will go to Bahrain for two months, then I will go to Kufa for two months, and then I will go to Basra for two months. What a wonderful year that will be! ” Only because fate betrayed them did they die without achieving these goals.
Hadrat 'Umar, in spite of his extreme cruelty, was extremely kind to the people and compassionate to the weak. Officials were always required to treat the people well, dismissing a governor who acted without any treatment. One day, a man came to pick up an order and saw 'Umar embracing and kissing his young children. Then, “Do you kiss the baby? "I never kissed a child." Upon hearing this, 'Umar snatched the order from his hand. “You still don’t know how to be kind to young people, how can you be kind to an oppressed people. You do not deserve to be an official. ” What is this that is not the work of 'Umar's compassion for the people?
It should not be misunderstood that Hadrat 'Umar was a tyrant because of his strict administrative methods. On the contrary, Hadrat 'Umar was a ruler bound by law and order. They did not rely on their own opinions. Even if it was a small affair, the whole cyborg would gather and consult, and if there was a larger affair, he would gather the whole nation, give them advice, and follow their advice. 'Umar was one of the leaders of all Islamic rulers. The Khilafah al-Rashidin were among those who did not deviate from the rule of Shura. In Madinah, they always had a few cyborgs with them to consult. They acted as advisers to Umar. In this regard, Ali ibn Abu Talib, Uthman ibn Affan, Abbas ibn Abdumuttalib, Abdurrahman ibn Awf, Abdullah ibn Abbas were among his closest advisers. 'Umar ibn al-Khattab was never attached to his thoughts. Whoever said the right thing, 'Umar would change his mind and agree with it.
At one time, the people wanted to set a limit on the price of dowry. This is what they said from the pulpit. Then one of the women in the back stood up and said, “Do you want to deprive us of the right that Allah has given us? Allaah says (interpretation of the meaning): “And if you have given a dowry to someone like a mountain, do not take it back.” They said against 'Umar. After that, 'Umar returned because his opinion was wrong, saying that his wife was right, that' Umar was wrong, and that he had given up his idea of ​​setting a boundary.
This incident shows the extent to which 'Umar ibn al-Khattab respected the opinion of the people and gave them complete freedom within the law. 'Umar ibn al-Khattab consulted with the young as he consulted with the older. "The minds of young people will be sharp," they said.
There were a number of women in Madinah who were intelligent and thoughtful, and Hadrat 'Umar often consulted with them and listened to their opinions on certain matters.
'Umar (ra) gave them ample freedom to criticize them, just as he consulted with the general public in public affairs, and called on them to criticize themselves. If a person from a foreign country came or entered a meeting where the Companions were sitting, they would ask him about his behavior and his dealings with the people. Nu'man ibn Bashir said: At one time, 'Umar ibn al-Khattab came to a gathering of Muhajireen and Ansar and looked at them and asked them what they would do if they saw that I was slow in certain matters. When no one answers, the question is repeated three times. Then Bashir ibn Nu'man stood up and said: If we saw such a thing, we would have corrected you as we have corrected the arrow. 'Umar was very pleased with this answer and said, "If you do that, you are a human being." Would a ruler who gave the people the right to criticize at this level be a tyrant?
One day, 'Umar stood in the pulpit and asked the people who knew my guilt to tell the truth. Then a man said, “Admiral believer, I know you are guilty. You wear two layers of clothes and also eat two different meals. "But most people can't afford it." 'Umar never wore two layers of clothes and did not eat from two plates.
It was these qualities that made 'Umar ibn al-Khattab popular. 'Umar used all his strength and energy for the benefit of reason. Kisro and Caesar, who had extraordinary authority, dressed and lived like ordinary people, being the rulers who overthrew their rule. They treated themselves equally with other ordinary people before the Shari'a and the law. That is why history has appreciated that gentleman.

TWO WORDS ABOUT JUSTICE

'Umar ibn al-Khattab (may Allah be pleased with him) was an extremely just man. While the above examples show how fair they are, here are just a few examples of the fair judgments they made during their reigns to make some of their aspects clearer.
'Umar followed the principle of equality among all the people. There was no difference between the rich and the poor, the strong and the weak, the great and the poor. They were all equal before the law. They themselves knelt before the law like an ordinary man.
An incident in the personal life of 'Umar with Ubayy ibn Ka'b clearly shows this. Ubayy ibn Ka'b had an argument with him about a dog. They came to Zayd ibn Thabit to settle the dispute. When the two hasms, that is, the plaintiff, entered in front of Zayd, Zayd pointed to 'Umar from above and said, "O Commander of the Faithful, sit up." 'Umar was angry and said, "This shows that you cannot resolve the dispute in the middle fairly." I have to sit with my enemy. ” Then the two of them sat side by side on the lower sides of Zayd. Ubayy ibn Ka'b began to claim, but 'Umar denied it. Ubayy ibn Ka'b had no witnesses and had to swear allegiance to 'Umar. Then Zayd ibn Thabit looked at Ubayy ibn Ka'b and said, 'You should not have forced' Umar to swear. When I was an ordinary person, I would not be in such a state of you. ' In response, 'Umar said, "Zayd, who does not equate the ruler with the common man in his opinion, has no right to judge." When it comes to the justice of Hadrat 'Umar, it is impossible not to mention the case of Ayham, the son of Jablaha. Here is what happened:
Jablah, the Emir of Ghassan, who fought on the side of the Romans in the Battle of Yarmouk, converted to Islam after this war. He had come to Madinah in 16 with his companions.
'Umar and the other Companions were overjoyed at his arrival. In the same year, Jablaha also went to Mecca for Hajj. While walking in the crowd during the Hajj season, a desert Arab grabs the skirt of a cloak worn by Jablaha. Jablaha slaps the Arab in the face and jerks him away. 'Umar ibn al-Khattab (may Allah be pleased with him) came to the Saharah and complained. Hadrat 'Umar came to find Jablah. He said, 'Accept it, or he will slap you in the face.' "Is this still the relationship between the common people and the Emir?" says Jablaha, forced. 'Umar said, "In Islam, there is no difference between an emir and an ordinary person." After that, Jablaha asked Hadrat 'Umar for a respite until tomorrow. In the evening, he fled Mecca in all its glory and crossed to Constantinople. The Queen of Greece, Umm Gulsum, had sent a very valuable gift, along with a few gifts. When the gift arrived, 'Umar Umm Gulsum took the equivalent of what he had sent and confiscated the rest. The caliph's actions were supposed to prevent injustice.
Once, when they were distributing money from the treasury to the people, a small child came and took a dirham coin in his mouth. When 'Umar (ra) found out about this, he chased after the boy and took the coin from his mouth, crying. He said, 'Umar has no right to take more than one dirham from his family.' Once upon a time, Caliph Umar's sons, Abdurrahman, drank vodka in Egypt with young men. Remorseful of what they had done, they confessed their guilt to the governor of Egypt, Amr ibn As. The governor punished and flogged all of them. Umar Abdurahman, who later heard about the incident, was beaten again. 'Umar said, "I don't think he was the son of the caliph."
Although there are many other examples of the justice of 'Umar ibn al-Khattab, we will confine ourselves to writing these one or two incidents.

PROVINCES AND GOVERNORS IN THE PERIOD OF UMAR

Hadrat 'Umar divided the Islamic State into several provinces. Each province had a separate governor. The largest provinces at that time were:
1. The province of Madinah. 'Umar himself stood there.
2. The province of Mecca. Nafi 'ibn' Abd al-Harith al-Khuza'i was the governor.
3. Taif region. Sifyan ibn Abdullah Saqafi was the governor.
4. Yemen - in which Ya'la ibn Munil was the governor.
5. Oman - Hudhayfah ibn Mihsan was the governor.
6. Bahrain and Yamama - Uthman ibn Abdul As was the governor.
7. Kufa - in which several people were governors. Kufa was the largest province in Iraq and the Iranian oasis.
8. Basra - Abu Musa al-Ash'ari was the governor.
9. Khims - in which several governors were replaced, and in the end Umayr ibn Sa'd became the governor.
10. Damascus - Muawiya ibn Sufyan was the governor.
11. Jordan - before that Shurhabil ibn Hasan was the governor. After his death, Muawiya, the governor of Damascus, was appointed governor of both provinces equally.
12. Palestine - Alqama ibn Muhazzaz was the governor.
13. Egypt - in which Amr ibn As was the governor.
In the time of Umar, the provinces consisted mainly of these. The chiefs of the provinces led both the army and the people, as well as the religious leadership. In the time of Abu Bakr, the position of judge was also the responsibility of the governors. Hadrat 'Umar appointed judges to administer justice in each province, in addition to the individual governors.

HISTORY WRITING

Until the time of Umar, no year was used in the Islamic State. 'Umar ibn al-Khattab wanted to make a new history in order to consolidate his general calculations on the basis of a certain document. In consultation with the Companions, Kibor established the history of the new year, which begins with the migration of the Messenger of Allah (saw). This happened in the 16th year of the Hijrah.

SOME CULTURAL REFORMS OF 'UMAR

The first person to establish a postal service in the Islamic State was' Umar ibn al-Khattab. In the past, the postal service was simple. He had no departments to serve him on separate roads and no horses to feed him. Basically, the full establishment of the postal service took place in the time of Muawiya, which is why historians refer to Muawiya as the organizer of the postal service. However, in our opinion, the first founder should be the ruler Umar. Indeed, some events in the time of 'Umar confirm this.
It is written in the narrations of Tabari that the Caliph Umm Gulsum sent a letter and some gifts to the Roman queen through those who were going to Byzantium, and after the queen received a letter and a gift, she also sent a valuable gift and letter. This not only indicates the establishment of the postal service, but also the establishment of friendly relations between the Byzantine state and the Islamic State after the conquest of Syria by Islamic armies. In pre-Islamic Arab countries, mainly Roman and Iranian money were used in circulation. They did not have the national currency to be used in their special treatment. In the 15th year of the Hijrah, the first dinar was issued in the name of Khalid ibn Walid. Later, silver coins were also produced by 'Umar ibn al-Khattab. They were mainly in the form of Iranian coins, only some inscriptions were added. This hrlat lasted until the time of Abdul Malik ibn Marwan. Abdul Malik produced gold, silver and copper coins with new Arabic letters. After that, Rome and Iran, as well as previously produced money, were withdrawn from circulation in the Islamic State.
The best of 'Umar ibn al-Khattab's (may Allah be pleased with him) services in the field of beautification was the construction of the cities of Basra, Kufa and Fistat in Egypt. The site of Basra was formerly a fortress for soldiers. In 14 AD, the Arab conquerors turned it into a military base after the conquest. In 17, the construction of Kufa began and Basra was also transformed into a city. Basra was built by Utbah ibn Ghazwan and Kufa by Sa'd ibn Waqqas. In Egypt, with the permission of the caliph, the city of Fistot was built by the conqueror and governor of Egypt.
One of the great services rendered by 'Umar ibn al-Khattab in the way of beautification was the digging of the river connecting the Nile with the Red Sea. This canal, later called the Admiral's Armpit, was dug by Amr ibn 'As with the permission of' Umar ibn al-Khattab.
The Caliph 'Umar ibn al-Khattab (may Allah be pleased with him) did many other things in the way of beautification. For example, after the conquest of Iraq, they built bridges and dug canals there. The road between Makkah and Madinah was built by innkeepers. Similarly, on the great route between Damascus and Hijaz, they also built guest houses. Every time they were conquered, they built mosques in the places where the Muslims lived. In Makkah, the mosque was expanded, and in Medina, the Prophet's mosque was expanded.
It was' Umar ibn al-Khattab who established the inspection body in the Islamic State. Previously, the office was in a very simple and tidy condition, and its main function was to check the cleanliness of the city, the market, the scales. Later, this office became extremely tense. Tasks such as commanding, checking how imams and muezzins perform their duties, and checking the timely performance of prayers were also among the duties of this office.
It was' Umar ibn al-Khattab who established the prison in the Islamic State. It is narrated that when they went to Damascus, they gave a salary from the treasury to those who had leprosy, and set up an orphanage for foster children. In short, 'Umar ibn al-Khattab, during his ten-year reign, made great strides in the cultural and domestic spheres, just as he achieved great successes in the cultural and domestic spheres.

IRAN AND ALGERIA FUTUHOTI IN THE PERIODS OF UMAR IBN EVEN

'Umar ibn al-Khattab (may Allah be pleased with him) continued the futuhhat started by Abu Bakr Siddiq (may Allah be pleased with him) immediately after they became caliphs. After Khalid ibn Walid became the commander of the province of al-Sham, Musanna ibn Harithah became the commander-in-chief of the province of Iraq and came to Madinah for help, realizing that the Iranians were preparing for an attack on Iraq. was. At that time, Abu Bakr was in a critical condition. When 'Umar ibn al-Khattab was elected caliph, he used to gather volunteer soldiers from the people to fight against the Iranians. Musanno returns to Iraq knowing that help will be available. 'Umar, on the other hand, gathered a large army and sent Abu Ubaydah ibn Mas'ud to Iraq as commander-in-chief. At that time, there was a great commander named Rustam, the commander-in-chief of the Iranian army.
He will send a select army to Iraq under the command of commanders Jabon and Nerso. At the end of the 13th of Rajab in Abu Ubaydah, the Jaban army was crushed in a place called Torik. The Neros' army was crushed in Kekkir. Nerson himself barely escaped. After that, Rustam gathered an even larger army and appointed a man named Bachman as his commander. He gives them the Iranian flag called "Dar-pushi kofa". This flag was held only in the greatest battles.
Bachman fights with Abu Ubaydah's army near a small river called Qussul Nitaf. There were also more than a thousand fighting elephants in the Iranian army. The war is fierce. They will be martyred in Abu Ubaydah. The army, left without a commander, retreats. In this battle, Musanna ibn Haritha saved the Arab armies from being completely crushed. When new aid forces arrived from Madinah, Musanno began to move forward. The Iranians send a large army under the command of a commander named Mehron. Mehron's troops were soon crushed. The news of this defeat shakes the whole of Iran, who, realizing that the throne is now in danger, declare a general mobilization to preserve themselves and the glory of Iran.
Musanno informs the caliph of such a great move by the Iranians. The caliph said that relief forces would leave immediately and ordered them to retreat closer to the Arab border. Musanno gradually retreated from the lands of Iraq to a place called Jul near Arabia and collected them. 'Umar ibn al-Khattab immediately began to gather new troops for help. Because of the seriousness of the situation, they want to go to war. But the arrogant Companions do not allow this. They advised him to send Sa'd ibn Waqqas as commander-in-chief. At that time, Sa'd was the administrator of zakat in Havana. Sa'd ibn Abu Waqqas was one of the first, and at the same time he was a very brave, courageous and enterprising man. With this in mind, 'Umar (may Allah be pleased with him) summoned Sa'd to the Commander-in-Chief.
When 'Umar ibn al-Khattab appointed Sa'd as commander-in-chief, he advised: “O Sa'd, do not be proud that the Messenger of Allah, may Allah bless him and grant him peace, said: There is no lineage between Allah and anyone. Intimacy with Allah comes only through obedience to Him. The high and the low are equal in the sight of Allah. Allah is the master of them all, and they are His slaves. The superiority of the people over one another and the attainment of the reward and reward of Allah will be accompanied by obedience. Consider the situation from the days of the Messenger of Allah, may Allah bless him and grant him peace, until he leaves us. This is my advice to you. If you don't pay attention to it, your action will be in vain. And you will be of the losers.
Sa'd went to Iraq with four thousand soldiers. Musanna ibn Harithah Sa'd died at a time when they were ready to join forces and fight the Iranians on the path of Islam. They had been in the war for a very long time and had been severely wounded. As a result of one of these wounds, Musanna ibn Haritha, who was considered a commander in the path of Islam, died. Sa'd ibn Abu Waqqas, out of respect for Musannah, appointed Muanna, his brother, in his place. Sa'd ibn Abu Waqqas came and settled in a place called Qadisiyah. 'Umar ibn al-Khattab was told that there were too many Iranian soldiers. The answer came from the Caliph: “Do not panic when you hear that the enemy is well prepared. Ask Allah for help. Trust him. Encourage religion by sending some courage and thought to Kisra. Because calling them will lead to their fear and we will win. ”
According to the order in the letter, a group of people led by Sa'd Nu'man ibn Makrun were sent as ambassadors to Kisra. They went to Chisro and encouraged them to convert, or to give up the juz. If one of these is not accepted, then the matter will be settled by the sword. Kisro ignored the Arabs and drove them away with a threat.
Rustam settled with his soldiers in a place called Bars and waited for 4 months. When an order came from Kisro, preparations began for the attack.
In Qadisiyah, a fierce battle broke out between the Iranian army and the Islamic army. After days of fierce fighting, Iran's commander-in-chief, Rustam, was killed. After the commander-in-chief was killed, the Iranian troops retreated in a chaotic manner.
The Battle of Qadisiyah, one of the greatest battles in Islamic history, ended with the unparalleled victories of the Islamic army. Because in this war, the armies of Islam had triumphed over an enemy who was three times their number. About 30 enemy soldiers were killed. Sa'd hurried to deliver the good news of victory to the capital through the ambassador. 'Umar, too, waited impatiently for the war to end. At the end of the 15th of Shawwal, Sa'd set out for Madoin, the capital of the kingdom of Iran. On the way to Madoin, Iranian soldiers tried to resist Sa'd, but could do nothing. Sa'd enters Madoin directly and descends into the royal palace, known as the White Palace, in the month of the 16th journey. Madoin kept the king's main treasure. They got it all.
The city, which had been the capital of the Sassanid state for three hundred years, fell to Islamic armies. They also looted the innumerable riches, the ornaments, and the large gold and gold coins that the kings and officials lived on. However, they did not touch the property of the population.
After the conquest of Madoin, Sa'd sent a group of soldiers under the command of Zuhra ibn Huwayya to Nahrawan to crush the enemy army that had been forced to flee in Babylon. After that, Abdul ibn Mutam again sent a group of soldiers from Mesopotamia to crush the Iranian troops scattered around Taqrit. Zuhra defeated the enemy troops in Nakhravan and conquered the city.
'Abdullah ibn Mutam also drove out the enemy and conquered Taqrit. The complete conquest of Mesopotamia took place between 19 and 20 in the hands of Iyaz ibn Ghanam. With the conquest of Madoin, the Iranians did not fully acknowledge the defeat. They were stationed in Hilwan, a hundred miles away, and sent troops to disturb them. Sa'd sent 12 troops under Hashim ibn Utbah to put an end to this. They met with Iranian soldiers in a place called Jalulo and brought them to an end after a bloody battle. After that, the king of Iran, Yazdijurd, who was stationed in Khilwan, moved to the city of Ray, realizing that the Arab troops were not likely to come here. In short, during the reign of 'Umar ibn al-Khattab, Iran and Mesopotamia, or Algiers, were completely conquered. Mesopotamia was a country with extensive irrigation facilities and fertile fields located between the Tigris and Euphrates rivers. The Iranian state was conquered mainly by Sa'd Abu Waqqas, and Mesopotam was conquered by Iyaz ibn Ghanam.

SYRIAN AND MAGHRIB FUTUKHOTI IN THE PERIOD OF UMAR IBN EVEN

Just as the Islamic army fought in Iraq, Mesopotamia and Iran under the command of Sa'd ibn Abu Waqqas, so did the war in Syria and Palestine under the command of Khalid ibn Walid. Syria, Palestine, and Jordan were mainly colonies under the Greek Empire. The first clash with the Romans took place in Ajnodin during the reign of Abu Bakr, and the battle ended with the victory of the Islamic army. After that, during the time of Umar, a more intense struggle was waged against the Romans in Syria. They waged wars everywhere with the Roman soldiers who had escaped the battle of Ajnodin, conquered ancient and famous cities such as Damascus and Khims, and made their way to the Jordan region. Damascus is the oldest city and is located in the most beautiful place in the world, famous for its rich and cultural monuments. Islamic troops had captured Damascus in the month of Rajab, 14, or August-September 635.
A truce was made with the people of Damascus on the condition of paying a juzya. Under the terms of the truce, the population will remain free in their religion and customs. No church or temple will be demolished. The city of Khims also surrendered to Islamic troops after a siege for several days. There, as in Damascus, a peace treaty was signed. The remaining groups of the army were engaged in the conquest of Palestine and Jordan.
After that, there was an opportunity for the Islamic army to go further. But when news came that the Greek sultan was building a new powerful army, the advance was halted and he decided to gather the scattered units throughout Syria. After all, the Greek sultan had formed a powerful elite army with more than a hundred thousand warriors and sent them to Syria to fight against the Islamic army. When they heard that the army had set out, the skilful commander, Khalid ibn al-Walid, decided to withdraw his troops from cities such as Damascus and Khims and place them close to the Arab lands. The army gradually retreated and settled in Jordan. The number of Islamic soldiers gathered here was only about 40.
The Romans, too, waited for time and moved forward very slowly. They recruited the people of the lands where they had re-entered their hands. After half a year with the Greek soldiers, they finally clashed at Yarmuq and had a great battle. Both groups fought very valiantly. In the decisive battle, the Islamic armies achieved a complete victory over the Roman armies, which numbered more than twice as many. In the battle, Theodore, the commander-in-chief of the Roman army, was killed. The Roman soldiers suffered innumerable casualties.
About XNUMX Islamic soldiers were also killed. Among the dead are the famous heroes Aqrama ibn Abu Jahl and his son Amr Salma ibn Hisham, Amr ibn Sa'd, Jund ibn Amr, Tuayl ibn Amr, Said ibn Harith, Ibn Qays, Tulayb ibn Amr and Hisham ibn As. there were heroes. Khalid ibn Walid and Aqrama ibn Abu Jahl were the most courageous in this battle. As he began to confuse the Islamic army on the battlefield, Aqrama walked around like a lion and said, "I did not run away from the Messenger of Allah, may Allah bless him and grant him peace." they encouraged everyone to fight. In this battle, the Emir of Ghassan was also taken prisoner and later converted to Islam. In this battle, Muslim women showed little or no zeal. They not only served as nurses, but also took an active part in the war against the Romans on the battlefield, carrying weapons in their hands. The Yarmouk War played an important role in the fighting in Syria. The Romans then resumed the conquest of the cities in Syria by Islamic troops again. Each commander was busy conquering the region assigned to him. The most important work in Syria has been completed since the Battle of Yarmouk. As soon as the news of Yarmuk's victory reached the Caliph 'Umar ibn al-Khattab, he wrote a letter to Ubayda ibn Jarrah.
The letter states that Ubayda ibn Jarrah was appointed commander-in-chief and Khalid ibn Walid was removed from the post of commander-in-chief. Taking into account some political circumstances, 'Umar (may Allah be pleased with him) dismissed Khalid ibn al-Walid from his post and reduced him to a simple act of command.
Khalid ibn al-Walid, who was already a noble man, no matter how upset he may be, will continue to serve in the army of Islam with the same zeal and courage as before.
Although Ubayda ibn Jarrah was the commander-in-chief, Khalid ibn Walid was highly respected and always took his advice.
In the province of Damascus there was the city of Jerusalem, which was considered one of the most important cities. Since this city is considered sacred by Christians, its loss will have a devastating effect on the Christian world. Although the Greek sultan moved to Constantinople, he did not want to lose Jerusalem. Because it would be possible to bring soldiers on military ships through Jerusalem and land in the province of Damascus.
He was besieged for a day to take the city of Jerusalem. Eventually, the townspeople agreed to hand over the city to the caliph himself. Accordingly, 'Umar ibn al-Khattab himself set out from Madinah to Damascus to capture Jerusalem. He appointed Ali ibn Abu Talib in their place and set out on horseback. In 15, Jerusalem also surrendered to Islamic armies.
'Umar ibn al-Khattab wrote a letter of peace to the people of Jerusalem. The commander-in-chief sent Ubayda ibn Jarrah Khalid ibn Walid with his army to conquer Qinnarsarin and Ubayda ibn Thabit with his army to conquer Lozukia. Between the ages of 16 and 17, both commanders honorably performed their duties.
Abu Ubaydah himself then marched on Aleppo. Aleppo asked for a truce on the condition of giving it to Juz. When Aleppo was conquered, they marched on Antioch. There were many soldiers in Antioch. So they waited six miles from the fortress of Antioch to fight their troops in Abu Ubaydah. The war in the middle ended with the escape of enemy soldiers. The people of Antioch also made peace on the condition of surrendering to the juz. The Sultan, Hercules, was fighting a more determined battle with the soldiers of Islam, preparing a strong army in the desire to deliver a brutal, irreparable blow. When the army was ready, it sent ships to Antioch. Commander-in-Chief Abu Ubaydah also quickly mobilized the scattered Islamic armies. A very fierce battle near Homs ended in victory with the defeat of the Romans and the conquest of the entire Syrian province.

COMPLETE DISMISSAL OF KHALID IBN WALID

After the end of the Syrian conflict, 'Umar ibn al-Khattab released Khalid ibn al-Walid from his command. In the middle, there were some reasons for that. Khalid ibn Walid attacked Antioch and captured a great deal of booty. Some go to Khalid in search of a share of the spoils. Ash'ab ibn Qays had received a reward of ten thousand dirhams from Khalid ibn Waliz. It was investigated from which money he gave this award, and in the end the dismissal of Khalid ibn Walid was completed.
Khalid ibn Walid was the son of Walid ibn Mughira, an Arab nobleman in the time of ignorance. Since they were skilled soldiers, they commanded the cavalry of Mecca. Khalid ibn Walid was also the one who played a major role in the victories of the polytheists like Uhud. In the 7th year, they converted to Islam at the same time as Amr ibn As. When they converted to Islam, they fought with more courage and skill than ever before. The Messenger of Allah, may Allah bless him and grant him peace, called Khalid ibn Walid Sayfullah. Khalid ibn al-Walid also showed great heroism in suppressing the revolts that arose during the reign of Abu Bakr after the Prophet. He was also someone who showed great courage in the conquest of Iraq and Syria.
However, 'Umar ibn al-Khattab, from a political point of view, dismissed Khalid ibn al-Walid first from command, then from an ordinary command. Of course, politically, perhaps Umar's actions were right. Indeed, Khalid ibn Walid had a great reputation both among the soldiers and among the people. 'Umar ibn al-Khattab, who was far-sighted, probably removed Khalid from public affairs in order to prevent any future misfortunes as a result of this reputation. But Khalid ibn Walid was an extremely noble man. Their departure, no matter how hard it was, was unsettling. Otherwise his reputation among the soldiers was very good. They could have resisted, believing in this reputation. But Sayfullah Khalid ibn Walid, who had noble qualities, did not commit such an ugly deed that would help the Islamic State to disintegrate from within. After being completely removed from the administration, Khalid ibn Walid lived in Khims. It is narrated that on the eve of his death, he said: “I have been involved in more than a hundred attacks, and there is no place on my body that has not been touched by a sword or wounded. At the end of my life, I will die in my bed like a donkey. ” The blessed tomb of Khalid ibn Walid is still in Khims.

EGYPT FUTUXOTI

After the conquest of Syria in 17-18 CE, about 4000 troops under the command of Amr ibn As began to conquer the province of Egypt. Egypt was under the control of the Byzantine Empire.
Egypt was ruled by a governor and Roman officials appointed by the Romans. They set out to capture the Egyptian state with a population of 6 million with a small army. Amr ibn 'As was a very clever and very political man. With their beautiful policies, they soon completely turned the local people of Egypt to their side. The Egyptian people, who had suffered from the Romans for centuries and suffered heavy taxes, began to make peace without excessive resistance when they saw the treatment of Islamic soldiers. Amr ibn As conquered different provinces of Egypt in two years in a row. But Alexandria, one of the main cities of the Egyptian state, was still in Roman hands. The Greek sultan sent troops to Alexandria by sea, trying his best not to lose the city. The Caliph ibn al-Khattab prepared a new army of 12 men and sent it to help 'Amr ibn' As. When the aid arrived, Amr ibn As besieged the city of Alexandria. After fierce battles, the Roman soldiers were completely defeated. Some fled by ship to Constantinople by sea, and some to inner Egypt. In 20, the conquest of Egypt will come to an end.
The Romans collected 20 million dinars in taxes from Egypt every year. According to the armistice signed by Amr ibn As, the Egyptians would give the Arabs 8 million dinars a year. Amr ibn 'As founded the city of Fustat in place of the present-day city of Cairo. Some of the taxes collected were used to repair internal roads and bridges. After the conquest of Egypt, Amr ibn Os Tarablis, Algeria and Tunisia also began to march.
Amr ibn As was governor of Egypt for 5 years. The Egyptian people were very grateful for the policies they pursued during their governorship.
Some historians have written that the famous library in Alexandria was set on fire by Amr ibn 'As on the orders of' Umar. Ancient Christian and Arabic historical sources do not mention this. Such slanderous statements were fabricated by 13th century Christian historians to incite hatred among the people towards Islam. Conscientious Christian scholars of the 18th century acknowledged that later historians had also brought the basis of this slander directly into their books without examining it with the help of historical documents. The English historian Tsibbon (1734-1794) proved that the burning of the Library of Alexandria was historically incorrect. He stated in his book, The Crisis of the Roman Empire, that he did not believe what was written by the 13th-century historian Abul Farak, and provided evidence for this. Conscientious historians then gradually came and began to validate the source on the basis of historical documents. The German historian Fyodor Scheller (1776-1861), in his book General History, speaks of the burning of the library of Alexandria by Amr ibn As: “There is no doubt that this story is a complete fabrication. Because the main section of the famous library was burned down when the emperor (sultan) Julian attacked Egypt. The rest were destroyed a few years before the conquest of Islam. In the book "History of Islam" by Augustus Müller (1848-1892) it is written: "It is a fabrication to say that the famous Library of Alexandria was burned down by the order of Umar. Such a message is not mentioned in Arabic historical sources and ancient Greek historical sources. This message was first uttered by one of the 13th century historians. This is in stark contrast to the historical reality in all respects. The Library of Alexandria was set on fire by Theophilus during the reign of Emperor Fedosei (346-395), centuries before Islam. ”
The Grand Encyclopaedia, a 20-volume encyclopedia, contains the following statements about the Library of Alexandria: “At the time of the siege of Alexandria by Julian, the library was on fire. This gap was filled by Anthony's 20-volume book donated to Queen Cleopatra. In 389 AD, during the reign of Emperor Yulinus, at the urging of Bishop Patrick Theophilus, a library was also burned inside the eastern part of the city. A new library was then built for the surviving works. The library was moved to Constantinople by Julian a few years before the Arab conquest of Alexandria. This is probably enough for 13th century historians to wash away the mud spilled on 'Umar ibn al-Khattab and' Amr ibn 'As.

HAZRAT UMAR AND HAZRAT ALI RAZIYALLAHU ANHUM

It was mentioned above that Ali ibn Abu Talib (ra) refused to pledge allegiance when Abu Bakr (ra) was elected to the caliphate by a group of Muhajireen and Ansar Companions in the shadow of Bani Saqifa. It was also narrated that during this pledge of allegiance, 'Umar (ra) forced Ali to pledge allegiance. When 'Umar ibn al-Khattab (may Allah be pleased with him) was entrusted with the responsibility of authority, his methods of work among the people confirmed the views of Abu Bakr Siddiq about' Umar. When they tried to make 'Umar their successor, people came in and said,' Umar is very cruel. ' Abu Bakr turned to them and said, "If 'Umar comes to power, he will not be left without a trace of his sternness, but he will be the most merciful and compassionate of people." Abu Bakr's statement was confirmed by 'Umar's treatment of the people. After assuming the office of Khilafah, they hired Ali as their closest advisor and closest assistant. Before making any judgment, they would definitely take Ali's opinion. Then they would judge if it suited Ali.
It is narrated that a man came to 'Umar complaining to his wife that he had given birth in six months. After listening to her complaint, 'Umar tried to punish her. 'Ali said,' O 'Umar, if I bring you a proof from the Book, I will be the victor.' "How?" 'Umar asked. Allah, glory unto Him, said in His Majesty, "The fetus and the milk are thirty months." Then, in another blessed surah, he said, "Mothers breastfeed their children for two full years, if the husband wishes." If we subtract the two years mentioned in this verse from the previous thirty months, there are six months left. This means that the minimum pregnancy is 6 months. Ali's opinion was accepted by Hadrat 'Umar. Hadrat 'Umar had married his daughters from Fatimah Zahra as a proof of his love for Hadrat Ali. There were many incidents that caused Ali to gain respect and attention in the presence of 'Umar. Let's write one of them.
A Jew had complained to 'Umar about Ali. 'Umar came to find Ali. When Hadrat Ali came, he turned to 'Umar and said, "O Abul Hasan, go to your claimant." Then a sign of bitterness appeared on Ali's blessed face. When the matter was settled, 'Umar asked' Ali the reasons for his anger. Are you upset that I told you to "stand by your plaintiff"? they say. Ali, adorned with Islamic etiquette and justice, said, “O 'Umar, I am angry not because of this, but because you have called me a Jew in my own name and me in a respectful nickname. I was worried. " Upon hearing this, 'Umar applauded in astonishment and said, "It is not surprising that a prophet came out of your house." As for 'Umar's treatment of Hasan and Husayn, the grandsons of the Prophet (peace and blessings of Allaah be upon him), he is beyond any description:
Fazl and Atoda were superior to their sons. At one point, three or four days passed, but they did not see Hasan. When they see it, they say, "I have not seen you for several days." Hadrat Hasan said to Hadrat 'Umar, “I was coming to you. On the way, I met Abdullah ibn Umar. They asked me, "Where are you going?" I replied, "Admiral to the believer." 'I said,' I wanted the Admiral, but they did not let him in. ' When I heard 'Abdullah, I turned my back on him. " "O Hasan, where are you and where is Abdullah? Can Abdullah be like you in the end?" they said.
Hadrat 'Umar had a great respect for the family of the Messenger of Allah, may Allah bless him and grant him peace.

TERRIBLE MURDER

Experience has shown that what happens to one nation as happiness is certainly unhappiness for another nation. Therefore, the futurism of the Arabs has already brought a crisis to the defeated states of Iraq and Iran, just as it has brought good to the Arabs in its form.
It is true that 'Umar ibn al-Khattab kissed the indigenous peoples of the occupied territories with justice and fairness, but it is natural for some who have lost their positions in these countries to awaken in them some internal animosity towards the ruler of Islam. Hormuzan, one of the prominent rulers of Iran, was captured in the war and brought to Medina. He had deceived Hadrat 'Umar and saved his life. In addition, a number of other people who had lost their property due to the war lived in Madinah.
The fact that people with such animosity lived in the capital was politically correct. However, Hadrat 'Umar wanted to expel such people from the capital, who had suffered minor injuries from Islam. But they did not. It was in this way that those who had malice in their hearts secretly gathered and decided to kill 'Umar. They hastened to this task the Christian Abu Lu'lua, a slave of Mughira ibn Shuba. One day Abu Lu'lua complained to Hadrat 'Umar. Umar listens to his complaint and is on good advice. However, he threatens Umar with a few harsh words. Umar, who was famous for his justice, ignored the threat of the slave and passed by. But Abu Lu'lua began to work hard and poisoned his dagger. On the morning of his assassination, he arrived at the mosque. Hadrat 'Umar performed the morning prayer very early. Taking advantage of this, he entered the mosque and waited behind 'Umar, waiting for him to start praying. Hadrat 'Umar struck the dagger he had uttered as he recited the takbir. He was stabbed several times and wounded in many places. 'Umar said,' Kill me. ' they shouted. People tried to catch him. He tried to escape, injuring several people. But a Companion came after him and knocked him down. Abu Lu'lua, realizing that he had been captured, stabbed himself to death. Only those who were close to 'Umar became aware of the incident. When 'Umar stopped reciting, he said in astonishment, "Subhanallah, subhanallah."
Abdurahman ibn Awf was appointed imam in his place. They quickly finished the prayer and took 'Umar home. The people of Madinah were saddened to hear this. There were also mourners in the streets.
When 'Umar was brought home, he called his sons and said, "Find out who avenged me." When his sons said, "Abu Lu'lua has committed suicide," 'Umar said, "Praise be to Allaah. No one who worshiped me killed me." They immediately called a doctor. The doctor came and saw the wound. After a thorough examination, he turned to 'Umar and said, "Do what you will do, your wound is severe."
The Companions used to go to 'Umar and express their regrets. The assassination of Hadrat 'Umar took place on the morning of Tuesday morning, Tuesday, the 23rd year of the Hijrah. His death also took place that evening. At the time of his death, 'Umar had a fortune of about thirty to forty dirhams and owed him about 80 dirhams. They were advised to pay their debts from their own property, and if not enough, from the property of their relatives. The wealth left by the ruler who buried all of Arabia in gold consisted of these insignificant dirhams. According to her will, Aisha was buried in the rooms of our mother on Wednesday next to the Messenger of Allah and Abu Bakr. Funeral prayers were held in the mosque, and Suhayb Rumi became the imam.
The caliphate of 'Umar lasted for ten years and six months, and he was 63 years old when he died.
Although Hadrat 'Umar was physically dead, his name survived among the people as a symbol of goodness and justice because of his services to Islam in the cause of Allah, which sought the happiness of the people.
Inshallah he will live in the future!

May your life be prosperous
O soul fried in the oil of truth!

CONCLUSION

The Messenger of Allaah (peace and blessings of Allaah be upon him) established a single government in the Arabian Peninsula that operated according to pure divine law. During the reigns of Abu Bakr and 'Umar, this government expanded considerably, uniting some of its neighbors and becoming a strong nation.
For centuries, the Roman and Iranian kingdoms have ruled one country after another. Their only policy was to collect taxes from the occupied territories for their own benefit, to increase the treasury of their states at the expense of foreign revenues. They forcibly held the conquered nations under their control. Greek and Iranian officials lived in double palaces. They often held various parties. Countless sums of money were spent on these feasts. All this was done at the expense of ordinary working people. The peoples living under the rule of the kingdoms were extremely tired of the policies of oppression and violence, and their hearts were filled with hatred for them. That is why they surrendered without much resistance to the Islamic soldiers. After seeing unparalleled justice and nobility in the rulers of Islam, they opened the city gates to the common people, who were humiliated by the Roman and Iranian officials, without any further resistance. What led to the simultaneous attack on the Arabs, the powerful and powerful empires such as Rome and Iran, and the victory in both areas, was in times of peace and war, without deviating from the Qur'anic instructions, which were primarily divine teachings. they must have followed. They did not fight to conquer these kingdoms and to be able to use the wealth there as much as they wanted for personal gain. Perhaps the slaves of Allah, who have been oppressed for centuries under the oppression of the notion of "slave to man" under the hands of these sultans, whose goals are purely of any interest, are "slaves to one God, not to man, but to man." They fought to enforce the slogan. As a result, the oppression of stratification, oppression, humiliation, and tyranny would disappear, and a just system with equal rights and equal rights would emerge. The oppression of stratification has oppressed the peoples of the world in the most disgusting way for centuries. In order to raise this oppression over the nations, Islam proclaimed its supreme motto, "All are descended from a single parent." This means that if everyone has the same place of origin, the privilege within the classes will disappear by itself.
Second, the distribution among the ancient peoples was also illegal. A handful of cunning people owned common wealth. The rest of the working people, the ordinary working people who played a key role in the creation of this wealth, would be deprived of everything. Religious leaders interpreted this as natural, as if it were a sign from God.
Third, the laws in force within the states were not based on any justice but expressed the wishes of certain groups. As a result, the current laws have become a form of oppression and humiliation of workers.
Fourth, the various superstitious customs that arose among the peoples due to religious misunderstandings, and the interpretation of these superstitious customs in the name of religion, caused a great deal of evil to fall upon the nations. The original religion that Allah sent to His prophets was completely covered by the superstitions added by the people of their own free will. As a result, the noble man would humbly worship idols and statues made of inanimate stone and wood, and even ordinary animals.
Fifth, as a result of superstitious flaws, the way to interpret the mysteries of the universe and nature with the right scientific basis was blocked. As a result, humanity did not become acquainted with the correct approach to the mysteries of nature, but wandered like a net in the darkness of baseless suspicions and assumptions.
Sixth, the main purpose was obscured and the truth was not understood due to various superstitious ideas about the purpose and tasks in the creation of human beings in the world.
Seventh, as the misconception that “everything is decided by power” became prevalent among the peoples, the originals, who were weaker than men, had completely lost their prestige in society. They were left with no personal or social rights.
Eighth, because the rulers did not understand the task entrusted to them by the people, and because of the confusion in the understanding of the position of the people towards the leader, they became enemies rather than friendly communicators. . Allahu ta'âlâ had sent a revelation to Muhammad ibn Abdullah, who lived in the Arabian Peninsula, in order to explain such situations in the world in a correct way. It was this divine revelation that he offered to convey to the peoples of the earth.
The distinction between sex and class, which we have described in the very first issue, is based on Islam, with the motto, "You are all descended from the same parents," with the saying, began to abolish with the slogan.
In the second issue, Islam addresses the injustice in the distribution of wealth, saying: “O wealthy people, give to those who are deprived of the wealth I have given you. For those who have kept their wealth in my path for the poor, orphans, and widows, I have prepared for them a terrible torment on the Day of Resurrection. ”
In the third issue, Islam abolished the laws of oppression with the slogan: "Legislation is the right of Allah alone, judgment belongs to Allah alone. If you make laws according to your will, then you will be among the oppressors, disbelievers and wicked."
According to the superstitions in the fourth issue, Islam says, "O dear people, worship only the God who created you," "Nothing but Allah can harm or benefit," and "Everything is the creation of Allah." began to end with the slogan.
The misunderstanding of the mysteries of nature described in the fifth issue began with the abolition of Islam with its motto, "Accept everything according to the document, speculation and suspicion cannot change the truth."
In order to explain to them the creation and responsibilities of the people mentioned in the sixth issue, Islam says: “You were created only to worship Allah, and you have been appointed the caliph of the earth, that is, Allah. Substitution requires you to exercise the rights of every creature in justice. Life promoted the motto that you should spend your days with good deeds.
The concept of "power is the decisive factor" in the seventh issue was introduced by Islam with the motto, "A man has a share in what he has done, and a woman has a share in what she has done."
In order to put an end to the confusion described in the eighth issue, Islam states that “all of you are without a leader and all of you are accountable to your subordinates, obey Allah and His Messenger and the leaders you have chosen. If you are led by a black-headed slave, obey him if he obeys the commands of the Book in you. ”
In order to establish the above-mentioned teachings among the peoples of the world, among the oppressed Afghan people in the world, to free them from the chains of oppression, tyranny and injustice that have surrounded them for centuries, oppressive, tyrannical, ambitious rulers and jihad was waged to take the sultan of deciding the fate of nations from the hands of those who were with them, who called themselves our religious leaders, and to hand it over to Allah, the true owner. The jihad was not aimed at establishing the Arab kingdom in place of the Roman and Iranian kingdoms, but at giving the Afghan people the right to self-determination and freedom. This is the main difference between Islamic jihad and the wars waged by other nations.
At a time when the house of an ordinary mayor is being inspected, millions of ill-gotten gains are being leaked, and the caliphs, the general leaders of the entire Islamic state, are in debt for the wealth they left behind when they died. They, too, would have had such an opportunity if their grief, like that of other leaders, had been the accumulation of wealth. But their faith, their true love for the nations, their love for Allah, was higher than the love of any fleeting things. They were of the view that wealth was the common property of the dsb, that Allah - the common humanity - had created their wealth to meet their needs in common. They also forcibly took a dirham that their young children had put in their mouths while distributing the wealth. Zsra pointed out that 'Umar had no more than a dirham in his common property, and that he had no right over others.

From the book Khulafoi Rashidiyn