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)



Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) saw a boy, some portion of whose head was shaved and some of it was left out. He prohibited them from that and said, "Shave the whole of it or leave the whole of it.” [Muslim].


Hadith of the Day–(Yawmul Alhad(Sunday )4th SHABAAN 1438A.H


Abu Lubabah Bashir bin Abdul-Mundhir (May Allah be pleased with him) reported: The Prophet (Sala-l-lahu alayhim wa salam) said, “He who does not recite the Qur’an in a pleasant tone is not of us.” [Abu Dawud Riyaadu-s-Saliheen Hadith no: 1007].

The words “is not of us” mean that he is not following the way of the Prophet (Sala-l-lahu alayhim wa salam) with regard to the recitation of the Qur’an. This Hadith also induces us to recite the Qur’an with a sweet and touching voice because the recitation of the Qur’an in this manner enhances its effect.

Asking others for dua is praiseworthy, however, we shouldn’t be dependent &reliant on the duas of others whilst we don’t do dua for ourself.



❓How can we expect all people to believe in *ONLY ONE TRUE, UNCREATED, NOT-BEGOTTEN & UNCRUCIFIABLE GOD Allah given their varying*- backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of Allah. *The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created*.

In Quran 7:172-173; Allah explained that *when He created Adam, He caused all of Adam’s descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:’*
✅Allah then explained why He had all of mankind bear witness that He is their creator and only true God worthy of worship. He said, "That was In case you (mankind) should say on the day of Resurrection, *"Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told us that we were only supposed to worship You alone*. Allah went on to explain That it was also In case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".
💛If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen.

*The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray"*. Messenger of Allaah (saw) said: *“Every child is born in a state of fitrah (the natural state of sinlessness, submission, ORIGINAL FORGIVENESS , then his parents make him into a Jew or a Christian or a Magian.” (Agreed upon)*.
💜So, just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents.The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion until he is able to distinguish error from right if he willingly chooses not to. *Islam gives us time to grow up and be able to use our rationale and reason in order to choose a religion. This time is the age of puberty. The Prophet (peace be upon him) said: “There are three (persons) whose actions are not recorded: a sleeper till he awakes, a child till he reaches puberty, and a lunatic till he comes to reason”.(Abu dawud).*

When there is sin – whether a person has committed it or genetically inherited it, why can’t this sin be erased through sincere repentance to the most loving & forgiving God? *Forgiveness of sins through the sinner’s repentance is what befits the kind and merciful God – not sacrifice by crucifixion & shedding of blood of god for God. As long as people believe in absurdities, they will continue to commit atrocities*.
👹In fact, the Paulins/Christians absurd believe already lead them into the greatest oppression & atrocity called idolatry (shirk). *This idolatrous atrocity is in the form of annual celebration of the Death of GOD. It is nothing but a Marriage of convenience between Paganism of the church TRINITY & ancient pagan “GODDESS OF FERTILITY ISHTAR” symbolised by bunny, eggs etc. that evolved to the Easter of today*. “ISHTAR”. . . a rebirth that is commemorated around the vernal equinox, historically a time of pagan celebration that coincides with the arrival of spring and symbolizes the arrival of light, awakening of life around us & increased fertility which is represented by the fertile animal, the bunny. Now, “EASTER” eggs, bunny, candy. *TAKE A STAND, DON’T PARTAKE IN PAGANISM*.
🤡This interwoven Christian paganism & ancient pagan traditions have been popularized by capitalist commercialization.Did You Know? Over 90 million chocolate Easter bunnies are made each year. It is inconceivable, ungodly, illogical & forbidden for any rational thinking human to celebrate the death & resurrection of God CALLED JESUS OR EASTER. *In fact, Imam as-Sarkhasi (rh) said: What they quote as evidence of reports from the Jews and Christians about the killing and crucifixion of the Messiah is an illusion.There are irreconcilable differences between their Gospels, historians, regarding everything that has to do with the story of the crucifixion see details of the fable of the CRUCIFIXION OR CRUCI”FICTION” of Christ* (peace be upon him)


What you should do in the following situations

Tahaarah (purity and cleanliness)

Dressings on wounds

If a person has an injury in any part of his body that should be washed during wudoo’, and cannot put a band-aid or dressing on it, then he should do wudoo’, and do tayammum for the wounded part (al-Mughni ma’a al-Sharh al-Kabeer, 1/282). He does not have to wash the wounded part if this will be harmful.

To be continued…………..


No Insults

A nomad said to the Messenger of Allah ﷺ ‘
Advise me.’ And he ﷺ said, ‘If a man defamed you with what he knows about you, do not defame
Continue reading “No Insults”


Good deeds


Every good deed which is not done with the intention of seeking nearness to Allah, Continue reading “Good deeds”



Abu Sa’id al-Khudri relates the Messenger of Allah said, "The izar (lower garment) of vaa Muslim is to the middle of the shin and there is no sin if it comes halfway between that and his ankles, but what comes lower than the ankles is in the Hellfire. On the Day of Resurrection Allah will not look at a man who drags his izar out of arrogance." [Abu Dawud. An-Nawawi declared it sahih]

Izar is defined in Arabic to be any lower garment tied to the waist covering the lower half of the body. It includes shalwar, pants,dhuti, pajamas, thawb, etc. In this hadith the Prophet divided the length of the izar into four categories:

the sunnah is upto half of the shins;the rukhsa (concession) is below half the shins till the ankles;the haram and a kabirah sin is letting it go below the ankles without arrogance since the Prophet mentioned its punishment (" … is in the Hellfire"); andeven stronger in prohibition and punishment is dragging or trailing below the ankles out of arrogance (" … Allah will not look at a man … ").

Whether the izar goes below the ankles out of arrogance or without it is a kabirah sin according to the majority of scholars based on this and other explicit hadith of the Prophet. Note the Prophet mentioned different punishments when it is done with and without arrogance. This is further confirmed by two other hadith reported by al-Bukhari and Muslim on the authority of Abu Hurayrah:

"Allah will not look at a man on the Day of Judgment who drages his izar out of arrogance."

"Whatever is below the ankles will be in the Hellfire."

In both these hadith the Prophet made a distinction between the izar going below the ankles out of arrogance and without arrogance by mentioning different punishments. The scholars also mention the following hadith of Abu Juray Jabir bin Sulaym who was instructed by the Prophet:

"Have your izar halfway down to your shin, if you can not do it, have it upto the ankles. Beware of hanging down the izar for it is makhilah (arrogance), and Allah does not like arrogance." [Abu Dawud and at-Tirmidhi who declared it hasan sahih]

In this authentic hadith the Prophet made a clear order to Jabir to keep his izar above his ankles, and as Allamah Shams ul-Haqq al-Adhimabadi writes in al-‘Awn al-Ma’bud that dragging one’s garment below the ankles intentionally is makhilah (arrogance). One may understand it in this way – if a person buys his own clothes and chooses garments that hang below the ankle, that means he chooses to disregard the Prophet’s instructions due to his preference. That ismakhilah. Abu Umamah relates that ‘Amr ibn Zurarah al-Ansari entered a gathering (majlis) with his izar going down below his ankles, the Prophet held him by the side of his clothes and said with full humility of Allah ("wa yatawadih lillahi azawajal"), "I am Your slave, son of Your slave, and son of Your female slave," (for having seen an act of sinfulness), till ‘Amr heard it and said apologetically, "O Messenger of Allah, I have very skinny shins."The Prophet replied, "O ‘Amr certainly Allah has perfected everything he created, verily Allah does not love a person who drags his garment below his ankles." [At-Tabarani. Sahihaccording to ash-Shawkani])

This is another explicit hadith that letting theizar going going below the ankles without arrogance and perhaps even with some excuse like having skinny shins is forbidden as the Prophet told ‘Amr that Allah does not love such a person.

A man was praying with his izar hanging down. The Messenger of Allah said to him,"Go and perform wudu’." He went and performed wudu’. He came back and the Prophet said, "Go and perform wudu’." A man asked, "O Messenger of Allah, what is the matter with you that you commanded him to perform wudu’ and then you kept silent?" He replied, "He was praying while hanging down his izar, and Allah does not accept the prayer of a man who hangs down his izar." [Abu Dawud, an-Nisa'i, at-Tabarani. An-Nawawi declared its isnad to be sahih on the conditions of Imam Muslim and adh-Dhahabi agreed with him in his Al-Kaba'ir. Shams ul-Haqq al-Adimabadi declared it to be hasan]

The purpose of the Prophet making him perform wudu’ as explained by the ‘ulama was to remind him trailing his izar down was a sin and to purify him of that sin, not because it broke his wudu’.

The following two incidents should settle out hearts on this issue:

‘Ubayd ibn Khalid reports, "Once I was going somewhere in Madinah, I heard a person behind me saying, ‘Raise your izar because it is more fearful of Allah (fa innahu ‘atqa)’. I said, ‘O Messenger of Allah, it is only a chequered coverlet (i.e. what pride can one take in it?)!" He responded, ‘At least it conforms with my uswa (example).’ I saw him, his izar was half way to his shin." [At-Tirmidhi in hisAsh-Shama'il al-Muhammadiyyah'Umar was stabbed while he was leading the prayer. He was the Amir al-Mu'minin, the Muslims were worried about him and who would be his successor. A young man came to his deathbed to show his compassion and praise his caliphate. 'Umar saw the young man's izar going below his ankles to the groud, 'Umar called him and said, "O nephew, raise your izar, it will be cleaner for your clothing and more fearful of your Lord." [Al-Bukhari]

Ibn Abi Sahaybah reports with a sound chain that ‘Umar’s son, Abdullah, would say about this incident, "’Umar’s affair was really amazing! Once he saw Allah’s right on him to order the right and forbid the wrong, his situation did not stop him from saying it."

Lastly, let us discuss two common misunderstandings. First is a rational argument that it was a custom of pagan Arabs in those days to let the garment hang below the ankles as a symbol of pride. Hence, it was discouraged by the Prophet. Since nowadays it is no longer considered to be a symbol of pride, there is no harm in doing so. The response to this is there is no shred of evidence that suggests that it was a custom among pagan Arabs to hang their izar below their ankles to indicate pride. There is nohadith, no statement of the earlier scholars, or any piece of jahili poetry that we know of to indicate that. This is nothing but mere conjecture. On the contrary, reading the statements of the muhaddithin who have commented on these hadith indicate otherwise.

Secondly, an oft misunderstood hadith is quoted, "The one who drags his garment out of arrogance, Allah will not look at him on the Day of Judgment." On hearing this Abu Bakr said, "O Messenger of Allah, my izar falls down unless I take extreme care of it." The Prophet said, "You are not of those who do it out of arrogance."

Based on this hadith some people think it is permissible to extend their izar below their ankles as long as it is not done as a sign of arrogance. Such an understanding is not correct due to the following reasons:

This incident shows that Abu Bakr had heard the Prophet instruct them about their izar earlier. Now, evidently Abu Bakr did not gather from those earlier statements that he was allowed to let his izar hang down if done without arrogance, that is why he would keep his izar above his ankles, but since doing so continously became hard for him, he inquired the Prophet about his special case. In other words, nothing in the earlier statements of the Prophet indicated to Abu Bakr that he was allowed to let his izar hang down, rather he would wear it above his ankles or else why would he ask the question?The reason his izar would slip down was because he was thin (as mentioned by al-Hafidh ibn Hajr in Al-FathThe Prophet did not tell him or anyone else at any point, " … it is permissible to wear the izar below the ankles if it not done out of arrogance."Not only that, but at no point did the Prophet himself wear his izar below his ankles to at least show its permissibility. Now, everyone agrees that the Prophet was free of any sort of arrogance, yet he himself was never seen with his izar below his ankles! If letting it down without arrogance were allowed, the Prophet would have done it because he was more free of pride than any human being to walk on this earth! On the contrary, the Prophet would wear his izar above his ankle, and repeatedly encourage the sahabah to do so by mentioning the punishment as well as ordering them to do so at different occasions.All the Prophet told Abu Bakr was that he is not an arrogant person and his izargoing down was not done out of arrogance. At no point before this incident did Abu Bakr claim freedom from arrogance even though the Prophet testified to it. How can someone else not testified to by the Prophet claim it for themselves?The explicit meaning (‘ibarah an-nass) of the authentic hadith that mention different punishments when it is done with and without arrogance take precedence over and are stronger in their dalalah (textual implication) than the alluded meaning (isharah an-nass) of this hadith which is perhaps why it never occurred to Abu Bakr or any othersahabi to let it hang down.There is no evidence that Abu Bakr would hang his izar down from that time onward. Not only him, we do not know of any sahabi doing so. On the contrary, the Prophet instructed severalsahabah to wear their izar above their ankles and we do not know of a singlesahabi who claimed freedom from arrogance for themselves and wore it below their ankles. Quite the contrary, the practice of the sahabah can be seen in the incident of ‘Umar and in Abu Ishaq’s report as collected by at-Tabarani, "I saw Usamah, Zayd bin Arqam, Bara’ ibn Azib, and Ibn ‘Umar all wearing their izar’s below their ankles."Now if those people "who do not hang it down out of arrogance" does not include the Messenger of Allah, Abu Bakr, ‘Umar, and many other sahabah, can it possibly be people of less piety who were born centuries after them? Whoever thinks so is deluded.



1. When you see them, they remind you of Allah.
2. When you sit with them, it increases your Iman….
3. When they speak to you, it increases your knowledge.
4. When you see their actions, you remember the Akhirah.

• The company of a good friend is like an owner of musk;

if you don’t buy anything, you will get the smell of it.

The company of a bad friend is like the *blacksmith’s bellows*
if you are not affected by its black dirt,
you will be touched by its smoke.

*– Prophet Muhammad(Sallallahu ‘Alayhi wa sallam)*

• Be with someone who reminds you of Allah.

The Prophet (Sallallaahu Alayhi wa sallam) *said:*

*“A person is likely to follow the faith of his friend,*

*so be careful whom you befriend."*

[Abu Daawood & Tirmithi]


Smoking , The Social Poison and its prohibition

Bismillahir Rahmaanir Raheem.

Studies in Quran, Sunnah and Consensus of majority of scholars has declared that smoking is forbidden to any believer of Allah and His Messenger. Smoking is harmful in numerous ways.

The makers of cigarettes and other smoking stuff clearly says on it that it’s harmful and can kill and in Islam whatever is harmful to us is forbidden. No one can deny the harm of smoking to the human body. The medical evidence for this is well established and overwhelming. Smoking contains poisonous materials, such as nicotine, tar, carbon monoxide, arsenic, benzopyrene, etc., that the smoker swallows in small proportions. Their harm accumulates with time to result in a gradual killing of the human organs and tissues. We are running from Ebola but fails to know senior Ebola is in smoking substances.

The hazards of smoking to the health are hard to enumerate. Cancer, tuberculosis, heart attacks, asthma, coughing, premature birth, infertility, infections in the digestive system, high blood pressure, nervousness, mouth and teeth diseases, etc., are among the many health hazards that have been strongly linked to smoking by scientists.

This is sufficient to prohibit smoking. Islam prohibits any action that causes harm to oneself or to other people. Allah says (what means): "Do not kill yourselves, Allah is indeed merciful to you Quran 4-29."Do not cast yourselves, with your own hands, into destruction Quran 2:195.

And the Messenger says: No harm may be inflicted on oneself or others. The feet of a human being will not depart, on the day of Judgement, from their standing before their Lord, until they are questioned about five things: his lifetime – how did he pass it, his youth – how did he used it, his wealth – where did he earn it and how did he spend it, and how did he follow what he or she learned. Whoever consumes poison, killing himself with it, then he will he consuming his poison in the hellfire, May Allah protect us from these satanic influences. Aameen.