The Second Caliph, Umar(R.A.)

During his last illness Abu Bakr had conferred with his people, particularly the more eminent among them. After this meeting they chose ‘Umar as his successor. ‘Umar was born into a respected Quraish family thirteen years after the birth of Muhammad (peace be on him). Umar’s family was known for its extensive knowledge of genealogy. When he grew up, ‘Umar was proficient in this branch of knowledge as well as in swordsmanship, wrestling and the art of speaking. He also learned to read and write while still a child, a very rare thing in Mecca at that time. ‘Umar earned his living as a merchant. His trade took him to many foreign lands and he met all kinds of people. This experience gave him an insight into the affairs and problems of men. ‘Umar’s personality was dynamic, self-assertive, frank and straight forward. He always spoke whatever was in his mind even if it displeased others.
> ‘Umar was twenty-seven when the Prophet (peace be on him) proclaimed his mission. The ideas Muhammad was preaching enraged him as much as they did the other notables of Mecca. He was just as bitter against anyone accepting Islam as others among the Quraish. When his slave-girl accepted Islam he beat her until he himself was exhausted and told her, “I have stopped because I am tired, not out of pity for you.” The story of his embracing Islam is an interesting one. One day, full of anger against the Prophet, he drew his sword and set out to kill him. A friend met him on the way. When ‘Umar told him what he planned to do, his friend informed him that ‘Umar’s own sister, Fatima, and her husband had also accepted Islam. ‘Umar went straight to his sister’s house where he found her reading from pages of the Qur’an. He fell upon her and beat her mercilessly. Bruised and bleeding, she told her brother, “Umar, you can do what you like, but you cannot turn our hearts away from Islam.” These words produced a strange effect upon ‘Umar. What was this faith that made even weak women so strong of heart? He asked his sister to show him what she had been reading; he was at once moved to the core by the words of the Qur’an and immediately grasped their truth. He went straight to the house where the Prophet was staying and vowed allegiance to him.
> Umar made no secret of his acceptance of Islam. He gathered the Muslims and offered prayers at the Ka’aba. This boldness and devotion of an influential citizen of Mecca raised the morale of the small community of Muslims. Nonetheless ‘Umar was also subjected to privations, and when permission for emigration to Medina came, he also left Mecca. The soundness of ‘Umar’s judgment, his devotion to the Prophet (peace be on him), his outspokenness and uprightness won for him a trust and confidence from the Prophet which was second only to that given to Abu Bakr. The Prophet gave him the title ‘Farooq’ which means the ‘Separator of Truth from False hood.’ During the Caliphate of Abu Bakr, ‘Umar was his closest assistant and adviser. When Abu Bakr died, all the people of Medina swore allegiance to ‘Umar, and on 23 Jamadi-al-Akhir, 13 A.H., he was proclaimed Caliph.
‘Umar’s Caliphate

After taking charge of his office, ‘Umar spoke to the Muslims of Medina:

“…O people, you have some rights on me which you can always claim. One of your rights is that if anyone of you comes to me with a claim, he should leave satisfied. Another of your rights is that you can demand that I take nothing unjustly from the revenues of the State. You can also demand that… I fortify your frontiers and do not put you into danger. It is also your right that if you go to battle I should look after your families as a father would while you are away. “O people, remain conscious of God, forgive me my faults and help me in my task. Assist me in enforcing what is good and forbidding what is evil. Advise me regarding the obligations that have been imposed upon me by God…”

The most notable feature of ‘Umar’s caliphate was the vast expansion of Islam. Apart from Arabia, Egypt, Iraq, Palestine and Iran also came under the protection of the Islamic government. But the greatness of ‘Umar himself lies in the quality of his rule. He gave a practical meaning to the Qur’anic injunction:

“O you who believe, stand out firmly for justice as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it concerns rich or poor, for God can best protect both.” [4:135]

Once a woman brought a claim against the Caliph ‘Umar. When ‘Umar appeared on trial before the judge, the judge stood up as a sign of respect toward him. ‘Umar reprimanded him, saying, “This is the first act of injustice you did to this woman!”

He insisted that his appointed governors live simple lives, keep no guard at their doors and be accessible to the people at all times, and he himself set the example for them. Many times foreign envoys and messengers sent to him by his generals found him resting under a palm tree or praying in the mosque among the people, and it was difficult for them to distinguish which man was the Caliph. He spent many a watchful night going about the streets of Medina to see whether anyone needed help or assistance. The general social and moral tone of the Muslim society at that time is well-illustrated by the words of an Egyptian who was sent to spy on the Muslims during their Egyptian campaign. He reported:

“I have seen a people, every one of whom loves death more than he loves life. They cultivate humility rather than pride. None is given to material ambitions. Their mode of living is simple… Their commander is their equal. They make no distinction between superior and inferior, between master and slave. When the time of prayer approaches, none remains behind…”

‘Umar gave his government an administrative structure. Departments of treasury, army and public revenues were established. Regular salaries were set up for soldiers. A popuation census was held. Elaborate land surveys were conducted to assess equitable taxes. New cities were founded. The areas which came under his rule were divided into provinces and governors were appointed. New roads were laid, canals were lug and wayside hotels were built. Provision was made for he support of the poor and the needy from public funds. He defined, by precept and by example, the rights and privileges of non-Muslims, an example of which is the following contract with the Christians of Jerusalem:

“This is the protection which the servant of God, ‘Umar, the Ruler of the Believers has granted to the people of Eiliya [Jerusalem]. The protection is for their lives and properties, their churches and crosses, their sick and healthy and for all their coreligionists. Their churches shall not be used for habitation, nor shall they be demolished, nor shall any injury be done to them or to their compounds, or to their crosses, nor shall their properties be injured in any way. There shall be no compulsion for these people in the matter of religion, nor shall any of them suffer any injury on account of religion… Whatever is written herein is under the covenant of God and the responsibility of His Messenger, of the Caliphs and of the believers, and shall hold good as long as they pay Jizya [the tax for their defense] imposed on them.”

Those non-Muslims who took part in defense together with the Muslims were exempted from paying Jizya, and when the Muslims had to retreat from a city whose non-Muslim citizens had paid this tax for their defense, the tax was returned to the non-Muslims. The old, the poor and the disabled of Muslims and non-Muslims alike were provided for from the public treasury and from the Zakat funds.
‘Umar’s Death

In 23 A.H., when Umar returned to Medina from Hajj;, he raised his hands and prayed,

“O God! I am advanced in years, my bones are weary, my powers are declining, and the people for whom I am responsible have spread far and wide. Summon me back to Thyself, my lord!” Some time later, when ‘Umar went to the mosque to lead a prayer, a Magian named Abu Lulu Feroze, who had a grudge against ‘Umar on a personal matter, attacked him with a dagger and stabbed him several times. Umar reeled and fell to the ground. When he learned that the assassin was a Magian, he sid, “Thank God he is not a Muslim.”

‘Umar died in the first week of Muharram, 24 A.H., and was buried by the side of the Holy Prophet (peace be on him)


A Beautiful Islamic Story

“Once upon a time a Jewish Man came to Prophet Muhammad ﷺ , he said that Prophet Muhammad ﷺ I will get imaan on your studies and will accept Islam but I want that Prophet Muhammad ﷺ you take this seed of Date from me ,put this seed under mud and give water to it and in one day it get grow upto whole tree of dates and even in 24 hours it start giving fruit(Dates).
Prophet Muhammad ﷺ agreed and gotup and went to some mud place with that jewish man. There Prophet Muhammad ﷺ putted seed under mud then covered and then gave water to it then Prophet Muhammad ﷺ did Dua and then came back.
In Evening , that jewish man alone gone to that place where Prophet Muhammad ﷺ put seed and did all procedure. So then that 《Jewish man took out that seed from mud》, he did this because he wanted that Prophet Muhammad ﷺ get lose and he can easily say that I cant accept islam because tree of dates didnt growup and nothing else happened as I wished.
So next day Prophet Muhammad ﷺ and that jewish man gone to that place to check the result ,as both came to check, that jewish man got much Shocked after seeing that there was a tree of

dates with fruit(dates) on that tree,because according to him he took out out seed yesterday evening .then how this happened??? Where seed gone? Prophet Muhammad ﷺ said ” you took out seed in evening so now there is no seed but there is a tree with dates as you wished”

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A Beautiful Story.

Once upon a time Hazrat Musa (A.S) met a person who was very rich,wealthy ,that person said to Hazrat Musa (A.S) “That i have much blessings,food,everything has been given from Allah to me but its much for me to handle all this wealth so please Hazrat Musa (A.S) now whenever you will get in talk with Allah then please request Him that decrease my richness,wealth because I cant handle this much”.
After some time, Hazrat Musa (A.S) met another person who was laying/sitting in sand . He had nothing to eat,drink & nothing to wear even his whole body was covered with sand,he requested Hazrat Musa (A.S) now whenever you will get talk with Allah then say/Request Him that look on me,give me blessings,food,cloth things Etc
When Hazrat Musa (A.S),got in talk with Allah he presented both requests infront of Allah ,Allah said” the one who want decrease in his wealth say him stop doing thanks to me and the one who want blessings,wealth say him start doing thanks to me”.
Hazrat Musa (A.S),again met first person and said him that Allah said “if you want decrease in your much wealth, then stop doing thanks to Him”,person replied “how I can stop doing thanks to Allah who gave me all this blessings,wealth. I cant.” Hazrat Musa (A.S) said “then there is no other way.”
Hazrat Musa (A.S),met second person and told him that Allah said “if you want all blessings,wealth then start doing thanks to Him”,he replied “on what I do thanks to Allah? I have nothing,Im very poor look at me”. At that time with the order of Allah,Wind(air) started moving fast and the sand with which his body was covered ,sand removed because of fast wind and he got naked .
So even that sand with which his body was covered was a blessing but he never did thanks to Allah.
So purpose to share this one that always we all have to do thanks for Every blessing, we have been given from Allah ♥ even if its little in amount .


The meaning of Al Fatiha and its various Names

This Surah is called Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun. It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars. In an authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger of Allah said,
(Al-Hamdu lillahi Rabbil-`Alamin is the Mother of the Qur’an, the Mother of the Book, and the seven repeated Ayat of the Glorious Qur’an.)
It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,
(`The prayer (i.e., Al-Fatihah) is divided into two halves between Me and My servants.’ When the servant says, `All praise is due to Allah, the Lord of existence,’ Allah says, ‘My servant has praised Me.’)
Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah – the prayer. Al-Fatihah was also called Ash-Shifa’ (the Cure).
It is also called Ar-Ruqyah (remedy), since in the Sahih, there is the narration of Abu Sa`id telling the the story of the Companion who used Al-Fatihah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion,
(How did you know that it is a Ruqyah)
Al-Fatihah was revealed in Makkah as Ibn `Abbas, Qatadah and Abu Al-`Aliyah stated. Allah said,
(And indeed, We have bestowed upon you the seven Mathani) (seven repeatedly recited verses), (i.e. Surat Al-Fatihah) (15:87). Allah knows best.


Pause after each ayah in surah Al Fatiha

Surah Al-Fatihah is a dialogue between the
abd (slave) and his Lord; it’s a conversation between you and Allah the Most High. There is a beautiful, thoughtful sunnah to revive to value this beautiful interaction!
It is recommended for the one who prays to pause after each ayah when reciting Surah Al-Fatihah whether he or she is praying indivudally or in congegration, because it’s a sunnah act.
When Umm Salamah (may Allah be pleased with her) was asked about the recitation of the Messenger of Allah (peace and blessings be upon him), she said: He used to pause after each verse: {Bismillaah Ar-Rahman Ar-Raheem} {Alhamdu lil-laahi Rabbil-‘Aalameen} {Ar-Rahmaan Ar-Raheem} {Maaliki Yawmid-Deen}. ” [Ahmad and Abu Daawood]
The Prophet (peace and blessings be upon him) said: Allah the Exalted said: ‘I have divided the prayer (Surah Al-Fatihah) into two halves between Me and My servant. A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for. If he says, “All praise and thanks be to Allah, the Lord of existence,” Allah says, “My servant has praised Me.” When the servant says, “The Most Gracious, the Most Merciful.” Allah says, “My servant has glorified Me.”When he says, ‘Master of the Day of Judgment.”Allah says, “My servant has glorified Me.” When he says, “You (alone) we worship, and You (alone) we ask for help.” Allah says, “This is between Me and My servant, and My servant shall acquire what he sought.” When he says, “Guide us to the straight path. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray.” Allah says, “This is for My servant, and My servant shall acquire what he asked for.”‘ [Muslim, An-Nasaa’i]
When it comes to reading Surah Al-Fatihah while praying in congegration, the Fatwa of The Permanent Committee for Islamic Research and Fataawa reads: It is obligatory on the one led (in prayer) to recite Al-Fatihah – whether he recites it at the same time the Imaam recites Al-Fatihah in the loud prayers, or while the Imaam is reciting a Surah after Al-Fatihah, or during the Imaam’s pause after reciting Al-Fatihah if he pauses. This is optional. It is better, though, to recite it during the Imaam’s pause after finishing the recitation of Al-Fatihah, if he paused, so as to reconcile between the differing evidence concerning this.
Next time you recite Surah Al-Fatihah in prayer pause after each ayah.
Take this break as a moment of reflection on the fact that Allah the Most High answers each ayah.
Teach others this habit, inshaa’Allah!


Things which invalidate prayers

  1. Twelve things make prayers void, and they are called mubtilat.

First: If any of the pre-requisites of prayers ceases to exist while one is in namaz, like, if he comes to know that the dress with which he has covered himself is a usurped one.

Second: If a person, intentionally or by mistake, or uncontrollably, commits an act which makes his Wudhu or Ghusl void, like, when urine comes out, even if it is discharged forgetfully, or involuntarily, after the last Sajdah of the prayers. But if a person is incontinent, unable to control urine or excretion, his prayers will not be void if he acts according to the rules explained early in the Chapter of Wudhu. Similarly, if a woman sees blood of Istihaza during prayers, her namaz is not invalidated if she has acted according to the rules of Istihaza.

  1. If a person sleeps involuntarily, not knowing whether he slept during namaz or afterwards, it will not be necessary for him to repeat the prayers, provided he knows that he has not performed anything less than the usual namaz.
  2. If a person knows that he slept voluntarily, but doubts whether he slept after or during the prayers, or if he forgot during the prayers that he was praying and fell asleep, his prayers will be valid if the provision stated above is fulfilled.

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As we shall see later on, Pharaoh regarded himself as a deity and responded with slanders and threats to Prophet Musa’s (as) calls for him to believe in Allah. This arrogant attitude lasted until he was faced with the threat of death through drowning. The Qur’an relates that Pharaoh immediately turned to belief when faced with Allah’s punishment:

We brought the tribe of Israel across the sea, and Pharaoh and his troops pursued them out of tyranny and enmity. Then, when he was on the point of drowning, he [Pharaoh] said: “I believe that there is no deity but Him in Whom the tribe of Israel believes. I am one of the Muslims.” (Qur’an, 10:90)

However, this last-minute conversion was not accepted, for it was not sincere. According to the Qur’an, Allah exclaimed:

“What, now! When previously you rebelled and were one of the corrupters? Today we will preserve your body so you can be a sign for people who come after you. Surely many people are heedless of Our signs.” (Qur’an, 10:91-92)

The information that Pharaoh’s corpse would serve as a sign for later generations may be regarded as an indication that his body would not decay. On display in the Royal Mummies Chamber of the Egyptian Museum in Cairo is a mummified body believed to be that of this tyrant. In all likelihood, Pharaoh’s body floated to shore after being drowned, was found and mummified by the Egyptians, and then carried to a previously prepared burial chamber 195.



Reported Anas (R.a); That the Messenger of Allah (S.a.w) used to supplicate: “Allahumma inni A’udhubika minal ajzi wal kasali, wal- jubni wal- harami, wal- bukhli, Wa’audhubika minal adhabil- qabri, wa’audhubika minal fitnatil mahya wal- mamat-(O Allah! I seek refuge in You from helplessness from doing good, indolence, cowardice, senility, and miserliness; and as well seek Your protection against torment of grave and trials of life and death)”. Adds another Narration: “Wa dalai ideyni wal-galabati rijal”-(And from burden of idebtedness and tyranny of men). Sources: [Muslim Book 17. Hadith 1474].


Two types of people

I have seen two types of people,
those who are concerned with their own faith, and those who are concerned with everyone else’s faith.

The first group strives to find out ways of getting himself and others into Jannah, while the latter strives to prove that others are doomed to the Hellfire.

The first tries to find excuses for others, so he can forgive them their shortcomings, while the latter actively searches for others’ slips, so he can criticize or punish.

The first concentrates on finding solutions, while the other focuses on others’ mistakes and their consequences.

The first cares about teaching people and encourages them to do righteous deeds, while the latter simply warns them of the evils of innovation leaving them without knowledge or action.

The first sees good in people and is optimistic with them, while the other sees the bad in people and expects nothing from them.

The first loves life and people and is loved in return. The latter fears people and keeps away from them earning their disregard.

The first advises while the latter embarrasses.

The first hides others’ faults and showcases their good qualities, while the latter forgets the good done for him and speaks openly about the faults of others.

The first brings out the best in you, while the other brings out the worst in you.

Be among the first and be in their company, and be careful not to be among the latter.



In another narration of Tirmidhi, Rasulullah  is reported to have said, ‘He who performs Fajr Salat with Jamaat and remains seated in the same place while engaging in Dhikr until after sunrise and thereafter performs 2 Rakaats Nafil Salat, (Ishraaq), he will obtain the Thawaab of one Hajj and one Umrah.’ (Tirmidhi).

From the above Ahaadith, we learn that the number of Rakaats to be performed are 2 or 4 Rakaats, and the Mustahabb method of performing it is to remain seated in your place of Salat after Fajr and engage in Dhikr, etc. until sunrise. Then, approximately, 10-15 minutes after sunrise perform 2-4 Rakaats. ‘If a person gets occupied in some worldly activity after the Fajr Salat, and after sunrise he offers Ishraaq Salat, this will also be permissible although the reward will be less.’

May Allah give us tawfiq to revive this sunnah, aameen