Why did Uthman burn the Quran? - Yasir Qadhi

One of the questions that many people ask is:  Why did the third Caliph, `Uthman, burn all copies of the Quran during his reign? This is viewed as something sacrilegious or indicating that the Qur'an was wrong.

There is cultural misunderstanding here,  because from the Islamic tradition when you burn the Qur'an you are not disrespecting it; in fact this is the way to respectfully dispose of it, which is the exact opposite from the Western tradition.

Our religion teaches us that when you have a copy of the Qur'an that is worn out and you have to dispose of it, you don't just throw it in the trash; that is disrespectful. Rather, you disintegrate it. They didn't have paper shredders back then so how would they disintegrate the Qur'an respectfully? Simply they would light a fire and burn it because they didn't want people to trample on it; they didn't want people to throw it in trash can. They wanted to get rid of the sacredness of the Qur'an in a manner that is not intentionally disrespectful.

Epic Debate (People of Quran) - Omar Suleiman - Ep. 16/30

Great series form Bayyinah Institute mashaAllah.

Sayyida al-Hurra, the Beloved, Avenging Islamic Pirate Queen

 

Sayyida (as she's commonly called) was also known as Hakima Tatwan, which means governor of T�touan, the northern Moroccan city that she ruled. She was born sometime around 1485 to a prominent Muslim family in the kingdom of Granada, which is part of present-day Spain. Her early childhood was happy, but in 1492�the year Columbus sailed the ocean blue�Sayyida's life changed dramatically. Catholic Spanish monarchs Ferdinand and Isabella conquered the Muslim Granada at the close of the Reconquista, and Henry Kamen estimates in Spain 1469-1714: A Society of Conflict that Spanish armies murdered and enslaved up to 100,000 Muslims and forced another 20,000 to flee.

Among the refugees were Sayyida and her family. Sayyida never forgot the indignity of being forced to flee her home, and she vowed to avenge herself on her Christian enemy.

Sayyida decided to play the long game�she didn't enter piracy until 23 years after her family's exile. In the meantime, she and her family settled in Chaouen, a city in present-day Morocco. She she married a man named Abu al-Hasan al-Mandri, a man many years her senior to whom she'd been promised to as a child. Al-Mandri was the head of another prominent refugee family from Andalusia who lived in and governed nearby T�touan. (Some sources claim she married the son, al-Mandri II, and not the father, but it seems from the place she obtained in T�touan's government that she most likely married the elder al-Mandri.)

Despite the age difference, there seemed to be genuine affection, or at least respect, between the pair. Sayyida was her husband's "partner in the diplomatic game," according to Fatima Mernissi in The Forgotten Queens of Islam. They ruled the city side-by-side, united in their hatred of the Spanish and the Portuguese. Together the al-Mandris restored T�touan, which had been destroyed in 1490. The high walls that fortified the city were re-erected first, and then the Grand Mosque was built. Narrow, mazelike streets warded off invaders, where jewelers and and leather workers hawked their wares in front of low, white houses. The Old City of Tetouan is now a UNESCO World Heritage site, in part due to the restoration work done by Sayyida and her husband.

full article:

Legacy of Malcolm X: SOAS, 21 February 2012

Did Islam Spread by the Sword?

 

It�s a common accusation made against Muslims and Islam in general: �The only reason Islam is a world religion is because it spread by the sword.� It�s a favorite remark of Islamophobes who parade as analysts and historians fear-mongering about the threat Islam supposedly poses to the Western World. With it being such a hot topic that causes so much debate, it is appropriate to analyze and study this topic to better understand whether it is valid or not.

Egypt, Syria, Iraq, and Persia � The First Conquests

After the life of Prophet Muhammad (Peace Be Upon Him), Islamic expansion truly began in the early 630s, AD. Campaigns against the Byzantine and Sassanid (Persian) Empires were initiated which pitted this new religion of Islam, with its desert Arabian warriors against the established and ancient empires centered in Constantinople and Ctesiphon.

Abu Bakr, the first caliph of Islam, gave these armies rules which would seem very constricting by today�s standards of warfare:

�Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman, nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Slay not any of the enemy�s flock, save for your food. You are likely to pass by people who have devoted their lives to monastic services; leave them alone.��

These rules were very unique and innovative for the time. Just before this Muslim expansion, the Persians and Byzantines had fought a decades-long war that left lands from Syria to Iraq in ruins. Abu Bakr made it clear that Muslim armies do not operate by the same principles and restrict their fights to the armies and governments of the enemy, not the general populace. Islamic Shari�ah law, based on the example of Abu Bakr, clearly forbids the use of force against anyone except in legitimate cases of war against a clearly defined enemy.*

The purpose of this article is not to delve into the tactics and individual battles of this conquest of Egypt, Syria and Iraq. It is enough for our purposes here to state that Syria was under Muslim control by 638, Egypt by 642, and Iraq/Persia by 644. The Byzantine Empire, having lost its religious base in Syria, as well as its commercial base in Egypt was greatly weakened. The Sassanid Empire, on the other hand, completely ceased to exist after the Muslim conquest. Politically, it was a disaster for these two giant empires. But, going back to the main idea of this article, how did Islam as a religion spread in the conquered areas?

Unequivocally, the general populace was not forced or induced to convert to Islam. If anything, they were encouraged to continue living their lives as they had for centuries before. In the example of the conquest of Jerusalem, the caliph at the time, Umar ibn al-Khattab, wrote in the surrender treaty with the patriarchs of city:

He [Umar] has given them an assurance of safety for themselves, for their property, their churches, their crosses, the sick and healthy of the city�Their churches will not be inhabited by Muslims and will not be destroyed�They will not be forcibly converted.�

Full article.

When Islam was at its strongest, it was also at its most open-minded.

                      

Ours is the oldest religion in the world,� said the Mandaean high priest to me in 2006, when we met during my diplomatic posting to Baghdad. He did indeed turn out to be the religious leader of an ancient people whose traditions go back to third-century Babylonia; he was also, for me, the man who opened a door to an Aladdin�s Cave of forgotten faiths.

Since then, I have witnessed on a mountaintop in the West Bank a sacrifice of lambs, done by Samaritan priests in precise observance of the Book of Exodus. I discussed Greek philosophy with Druze elders, who regard themselves as a branch of Islam but believe in reincarnation. I searched for the Zoroastrians of Iran, whose founder Zarathustra was among the first to teach (perhaps three millennia ago) that our fate after death might result from the good or evil that we do in our lifetimes. I encountered the Church of the East, which sent the first Christian missionaries to China in the seventh century and once, from its base in Iraq, covered a larger span of the earth than the Pope in Rome or the Patriarch in Constantinople.

These religions have survived fourteen centuries of Islamic rule, and their survival shows not only their own tenacity but also the potential for tolerance within Islam. Now, though, they are vanishing faster than ever before.

The brutal terrorist group called the �Islamic State,� which the U.S. and its allies are now fighting in Iraq, burst onto the front pages in August with a massacre of a little-known people called the Yazidis. The Yazidis are an extraordinary people, who have preserved traditions dating back to the time of ancient Assyria and mixed them with ideas that emerged from the most radical and imaginative of Muslim thinkers. They have faced, by their own tradition, 72 persecutions. That number does not include the Islamic State�s campaign of rape and murder or, in 2007, the world�s second worst terrorist attack, which killed nearly eight hundred Yazidis at Qahtaniyah near Mosul.

When I went back to see the Yazidis in northern Iraq in August, it was like an immersion in a sea of misery. Stranded in tents and dependent on charity, Yazidi refugees saw no future for themselves in Iraq and asked only for asylum in the West. They want to join the 70% of Iraq�s Christians who have already left. As for the Mandaeans, almost all have now sought refuge in Europe, Canada and Australia.

Nor is it only war-ravaged Iraq from which the minorities are fleeing. I could hardly find Zoroastrians in the great cities of Iran, such as Shiraz and Esfahan; instead, I found their fire-temple in north London. I discovered that tens of thousands of Coptic Christians, who keep the language of ancient Egypt alive in their liturgies, now live in the suburbs of Detroit along with more than 100,000 Iraqi Christians.

What amazed me, though, about these religions was that they had survived into the modern era at all. Imagine discovering some island off the coast of Ireland where the Druids still held sway: meeting the Mandaean high priest in Baghdad was similarly a throwback to the distant past. How can a religion conceived in the era of paganism still exist today, after 1400 years of Islam? The answers teach lessons about Islam � and about ourselves.

First, they show the importance of religion. A warped form of religion is what motivated the Islamic State to slaughter the Yazidis. It is also however what helped the Yazidis to survive over the centuries and keep their traditions and their identity. Religion can be a great source of division, but that is intimately linked to its power to gather people and unify them.

Second, when minorities leave, countries are diminished. Islam was the religion of a great world empire, so prestigious that �Islamic State� wants to steal its name: the Caliphate. Islamic State�s brutal and narrow-minded imitation is quite different from the original. The first Caliphs had Christians among their closest counselors; later Caliphs used Jewish astronomers and pagan mathematicians to turn Baghdad into a center of world learning.

When Islam was at its strongest, it was also at its most open-minded. The West�s diversity and its prosperity have similarly gone hand in hand. It is a poor outlook for the Middle East if loses its ancient minorities.

Source

Religious minorities under Ottoman rule

 Jews at the western or wailing wall circa 1900.

 

Much like previous Muslim Empires, the Ottomans showed great toleration and acceptance of non-Muslim communities in their empire. This is based on existing Muslim laws regarding the status of non-Muslims. They are protected, given religious freedoms, and free from persecution according to the Shariah. One of the first precedents of this was the Treaty of Umar ibn al-Khattab, in which he guaranteed the Christians of Jerusalem total religious freedom and safety.

The Millet System

The first instance of the Ottomans having to rule a large number of Christians was after the conquest of Constantinople by Sultan Mehmed II in 1453. Constantinople had historically been the center of the Orthodox Christian world, and still had a large Christian population. As the empire grew into Europe, more and more non-Muslims came under Ottoman authority. For example, in the 1530s, over 80% of the population in Ottoman Europe was not Muslim. In order to deal with these new Ottoman subjects, Mehmed instituted a new system, later called the millet system.

Under this system, each religious group was organized into a millet. Millet comes from the Arabic word for �nation�, indicating that the Ottomans considered themselves the protectors of multiple nations. Each religious group was considered its own millet, with multiple millets existing in the empire. For example, all Orthodox Christians in the Ottoman Empire were considered as constituting a millet, while all Jews constituted another millet. 

Each millet was allowed to elect its own religious figure to lead them. In the case of the Orthodox Church (the biggest Church in the Ottoman Empire), the Orthodox Patriarch (the Archbishop of Constantinople) was the elected leader of the millet. The leaders of the millets were allowed to enforce their own religion�s rules on their people. Islamic law (Shariah) had no jurisdiction over non-Muslims in the Ottoman Empire.

In cases of crime, people would be punished according to the rules of their own religion, not Islamic rules or rules of other religions. For example, if a Christian were to steal, he would be punished according to the Christian laws regarding theft. If a Jew were to steal, he were to be punished according to Jewish laws, etc. The only time Islamic law would come into account was if the criminal was a Muslim, or when there was a case involving two people from different millets. In that case, a Muslim judge was to preside over the case and judge according to his best judgement and common law.

In addition to religious law, millets were given freedom to use their own language, develop their own institutions (churches, schools, etc), and collect taxes. The Ottoman sultan only exercised control over the millets through their leaders. The millet leaders ultimately reported to the sultan, and if there was a problem with a millet, the sultan would consult that millet leader. Theoretically, the Muslim population of the Ottoman Empire also constituted a millet, with the Ottoman sultan as the millet leader.

Legacy

The Ottoman Empire lasted from 1300 to 1922. Throughout most of this history, the millet system provided a system of religious harmony and belonging throughout the empire. As the empire expanded, more millets were organized. Separate millets existed for Armenian, Catholic, and Orthodox Christians, for example, with each sect being divided further into more specific regional churches.

The millet system did not last until the end of the Ottoman Empire. As the empire weakened in the 1700s and 1800s, European intervention in the empire expanded. When the liberal Tanzimat were passed in the 1800s, the millet system was abolished, in favor of a more European-style secularist government. The Ottomans were forced to guarantee vague �rights� to religious minorities, which in fact limited their freedoms. Instead of being allowed to rule themselves according to their own rules, all religious groups were forced to follow the same set of secular laws. This actually ended up causing more religious tension in the empire, which was one of the causes of the genocide of the Armenians during World War One in the Ottoman Empire�s dying days.

The millet system was a unique and creative solution to running a multi-ethnic and multi-religious empire. The rights and freedoms it gave to religious minorities were far ahead of their time. While Europe struggled with religious persecution into the 1900s, the Ottomans created a harmonious and stable religious pluralistic system that guaranteed religious freedom for hundreds of years.

 Source: http://lostislamichistory.com/

The leader of resistance to occupation from Algeria: Lala Fatima N'Soumeur

The leader of resistance to occupation from Algeria: Lala Fatima N'Soumeur
1830 - 1863
She was an intelligent child whose father took care to educate her in religious sciences and left her in charge of his Quranic memorization school after his death. Her reputation for knowledge spread quickly throughout the Algerian tribes.
At the time, Algeria was under French occupation, and one day the French army launched a military assault on her village.
Fatima bravely fought alongside her brother and sparked fear in the hearts of the French, so much so that they started telling tales of the Algerian �Joan of Arc�.
After the day her village was attacked, she became active in the resistance and was part of many military campaigns. she achieved one victory after another, until the French army had to offer her a truce which she accepted. However, the French army soon broke that truce and attacked her village and captured Fatima and seized her library (which was rumored to have contained around 150 books) 

Fatima was placed in a prison under heavy French guard and there she stayed for several years until she suddenly passed away.
Some say of a sudden illness and some say poisoned by the French because they couldn't break her spirit, but her memory remained in the hearts and minds of the Algerian people as a symbol of resistance and strength.

from Muslim women in history FB page

The Daughters of the PROPHET MOHAMMAD (Sallallaho Alaihe Wasallam)

 

1 -  Hadhrat Zainab (Radhiyallaho anha):
She was the eldest daughter of the Prophet Mohammad (Sallallaho Alaihe Wasallam)   and was born in the fifth year of his first marriage, when he was thirty. She embraced Islam and was cousin married to her cousin Abul Aas bin Rabi. The story of her emigration to Madinah and her getting wounded by the Qureysh has already been given in the early part of this chapter. She suffered long from that wound, and at last died of in the beginning of 8 A. H, Her husband also embraced Islam later and joined her in Madinah. She had a son Ali (Radhiyallaho anho), and a daughter Amamah. Ali died during the lifetime of the Prophet Mohammad (Sallallaho Alaihe Wasallam) . This same Ali (Radhiyallaho anho) was the person who sat with the Prophet Mohammad (Sallallaho Alaihe Wasallam)   on the camels back at the time of his triumphal entry into Mecca. We read frequently in Hadith about a little girl riding on the back of the Prophet Mohammad (Sallallaho Alaihe Wasallam)   as he prostrated in Salaat; this was Amamah, Zainab�s (Radhiyallaho anha) daughter. Amamah lived long after the death of the Prophet Mohammad (Sallallaho Alaihe Wasallam) . Ali (Radhiyallaho anho) married her on the death of Fatima (Radhiyallaho anha) -his first wife. It is said that Fatima (Radhiyallaho anha) at the time of her death had expressed a desire for this union. She had no issue from Ali (Radhiyallaho anho). After Hadhrat Ali 's (Radhiyallaho anho) death she was again married to Hadhrat Mughirah bin Naful (Radhiyallaho anho), from whom she probably got one son named Yahya. She died in 50 A. H.

2 - Hadhrat Ruqayyah (Radhiyallaho anha):
She was born three years after the birth of Hadhrat Zainab (Radhiyallaho anha) when the Prophet Mohammad (Sallallaho Alaihe Wasallam)   was 33. She was married to Utbah, son of Abu Lahab, the Prophet Mohammad's (Sallallaho Alaihe Wasallam)   uncle, but had not yet started living with him when Soorah Al-Lahab was revealed. Abu Lahab called his sons Utbah and Utaibah (to whom Umme Kulsum, another daughter of the Prophet Mohammad (Sallallaho Alaihe Wasallam)   was married, and said to them:   �Unless you both divorce the daughters of Muhammed, I am not going to see your faces.�

They divorced their wives. Later, upon the fall of Mecca, Utbah embraced Islam. Hadhrat Ruqayyah (Radhiyallaho anha) after this divorce was married to Hadhrat Usman (Radhiyallaho anho). The couple emigrated to Abyssinia twice.

Since the Prophet Mohammad (Sallallaho Alaihe Wasallam)   had anounced to the Sahabah that he was expecting to recieve Allah's command for emigration to Madinah any time, they started shifting to Madinah even before the Prophet Mohammad (Sallallaho Alaihe Wasallam) Hijrat. Hadhrat Usman (Radhiyallaho anho) and Hadhrat Ruqayyah (Radhiyallaho anha) had also emigrated to Madinah before the Prophet Mohammad (Sallallaho Alaihe Wasallam)   arrived in the town. At the time of Badr, Hadhrat Ruqayyah (Radhiyallaho anha) was ill (she died subsequently of this illness). Usman (Radhiyallaho anho) was, therefore, asked by the Prophet Mohammad (Sallallaho Alaihe Wasallam)   to stay in Madinah and look after her. The news about the victory in Badr was received in Madinah when people were returning from Ruqayyah�s (Radhiyallaho anha) funeral. The Prophet Mohammad (Sallallaho Alaihe Wasallam)   was, therefore, not present at her burial. A son was born to Hadhrat Ruqayyah (Radhiyallaho anha) in Abyssinia. He was named Abdullah and survived his mother, but died in 4 A. H. when he was six years old.

3 - Hadhrat Umme Kulsum (Radhiyallaho anha):
She is the third daughter of the Prophet Mohammad (Sallallaho Alaihe Wasallam) . She was married to Utaibah son of Abu Lahab, but had not yet started living with him when Utaibah divorced her after the revelation of Soorah Al-Lahab, as has already been mentioned. After divorcing her, Utaibah came to the Prophet Mohammad (Sallallaho Alaihe Wasallam)   and used most insolent words to him. The Prophet Mohammad (Sallallaho Alaihe Wasallam)   cursed him by praying: �O, Allah! depute one of Thy dogs to punish him."

Abu Talib, who had also not embraced Islam, was alarmed at the curse and said to Utaibah: �You have no way out now." Once Utaibah was accompanying Abu Lahab in a caravan going to Syria. Abu Lahab, in spite of his disbelief, said to the people: �I am afraid of Muhammad's curse. Everybody should be very careful of my son."

They happened to camp at a place which was inhabited by lions. The people piled up all their luggage and Utaibah was made to sleep on top of the pile, while the rest of the people slept around the pile. A lion came at night; it smelt all the people sleeping round the pile. Then it jumped over the people and reached Utaibah. He gave out a shriek, but meanwhile the lion had severed his head from his body. It is very necessary that we avoid offending the people dear to Allah. The Prophet Mohammad (Sallallaho Alaihe Wasallam)   has reported Allah as saying: �I give challenge of war to one who offends My friends.�

After the death of Hadhrat Ruqayyah (Radhiyallaho anha), Hadhrat Umme Kulsum (Radhiyallaho anha) was also married to Hadhrat 'Usman (Radhiyallaho anho) in Rabi-ul-Awwal, 3 A.H. The Prophet Mohammad (Sallallaho Alaihe Wasallam) said: �I have given Umme Kulsum in marriage to Usman by command."

She died issueless in Shaaban, 9 A. H. After her death, the Prophet Mohammad (Sallallaho Alaihe Wasallam)  is reported to have remarked: �Even if I had one hundred daughters, I would have given all of them in marriage to 'Usman (one after the other), if each one had died."

4 - Hadhrat Fatimah (Radhiyallaho anha):
Hadhrat Fatimah (Radhiyallaho anha) the fourth and the youngest daughter of the Prophet Mohammad (Sallallaho Alaihe Wasallam) , and the "head of the ladies in Paradise" was born in the 1st year of Nubuwwat, when he was 41. It is said that the name Fatimah (lit: safe from fire) was revealed by Allah. She was married to Ali (Radhiyallaho anho) in 2 A.H. and she began to live with him seven and a half months later. She was about fifteen and Ali was 21 at the time of their union. Of all the daughters, she was the most loved by the Prophet Mohammad (Sallallaho Alaihe Wasallam) ; whenever he went out on a journey, she was the last one to part and when he returned home she was the first one to meet him. When Ali (Radhiyallaho anho) intended to marry Abu Jahal's daughter, she was very much grieved and expressed her grief to the Prophet Mohammad (Sallallaho Alaihe Wasallam) . The Prophet Mohammad (Sallallaho Alaihe Wasallam)   said to Hadhrat Ali (Radhiyallaho anho): "Fatimah is a part of my body. Whoever grieves her, grieves me."

Ali (Radhiyallaho anho) gave up the idea of the second marriage during her life time. After her death, he married her niece Amamah (Radhiyallaho anha). It was about six months after the death of the Prophet Mohammad (Sallallaho Alaihe Wasallam)   that Hadhrat Fatimah (Radhiyallaho anha) fell ill. One day she said to her maid:  "I want to take a bath. Arrange some water for me."

She took a bath and changed her clothes. She then desired her bed to be placed in the middle of the room. She laid herself down on the bedding, with her face towards Qiblah and her right hand under her right cheek, and said:

"I am now going to die."

The next moment she was no more. The Prophet Mohammad's (Sallallaho Alaihe Wasallam)   progeny continued and shall continue (inshallah) through her children. She had three sons and three daughters. Hadhrat Hasan (Radhiyallaho anho) and Hadhrat Hussain (Radhiyallaho anho) were born in the second and the third year after the marriage, respectively. Hadhrat Muhassan (Radhiyallaho anho), the third son, was born in 4 A.H., but died in childhood.

Ruqayyah, her first daughter, died in infancy and has therefore, not been mentioned much in history. Her second daughter Umme Kulsum was first married to Hadhrat Umar (Radhiyallaho anho), begetting one son Zaid and one daughter Hadhrat Ruqayyah (Radhiyallaho anha). On Hadhrat Umar�s (Radhiyallaho anho) death, Hadhrat Umme Kulsum (Radhiyallaho anha) was married to Aun bin Ja�far (Radhiyallaho anho), but had no issue from him. After his death, his brother Muhammad bin Ja�far (Radhiyallaho anho) married her. A daughter was born to them, who died in childhood. Even Muhammad (Radhiyallaho anho) died in her lifetime and she was again married to the third brother, Abdullah bin Ja�far (Radhiyallaho anho), from whom she had no issue. She died as Abdullah�s (Radhiyallaho anho) wife. Her son Zaid also died the same day, and both were carried for burial at the same time. Abdullah, �Aun and Muhammad (Radhiyallaho anho)  have already been mentioned as sons of Ja�far (Radhiyallaho anho) and nephews of Ali (Radhiyallaho anho).

Zainab, hadhrat Fatima�s (Radhiyallaho anha) third daughter, was married to Abdullah bin Ja�far and had two sons Abdullah and Aun from him. It was after her death that he married her sister Hadhrat Umme Kulsum (Radhiyallaho anha). Hadhrat Ali (Radhiyallaho anho) had many other childrem from his wives after Fatimah (Radhiyallaho anha). It is stated that he had as many as thirty-two issues. Hasan (Radhiyallaho anho) had fifteen sons and eight daughters, while Husain (Radhiyallaho anho) was the father of six sons and three daughters. 

Source.

Muslim women in history: Thuml Al-Qahramana

Thuml Al-Qahramana

Often called the first female judge in Islam, Thuml lived during the 10th century. Her exact date of birth is unkown. Although said to be the first female judge, this is unverified but we know at least this is the first female judge on which there is a written record. 
She was called Qharmana due to her being the head of the women�s quarters in the palace, before becoming a judge. 

It was during the age of the Abbasid Caliph al-Muqtadir; his mother was appointed Queen. She was highly impressed by Thuml�s intelligence and knowledge of the sciences of religion and so ordered her to sit in what was called the "House of grievances " and appointed her head judge or chief of justice.

At first Thuml found intense resentment against her appointment but with the help of a fellow judge Abu al-Hasan Ibn Aloshnani and after making intelligent and fair judgments she was able to overcome the refusal of people and gain their confidence. The people began to trust her when they saw her ability to judge amongst them and they began to come in droves to receive a Just judgment from Thuml.

She oversaw the house of grievances on Friday. As well as all ruling from the House of Grievence has to be signed by her, or else they would not be implemented. She presided over a large council of judges and scholars and dignitaries.

Some historians and scholars who witnessed the times of Thuml in Baghdad, wrote that she was a great judge , and that the objections of the people quickly turned to love because of the reforms she carried out .

It is common to see that some historians described her as �harsh� and strange. This was more due to her lack of trepidation to implement the full extent of the law

She resigned in the year 922 AD and died in 928 AD

Source

Umar ibn al Khattab among the most influential people in history

Michael H. Hart wrote a book entitled "THE 100: A Ranking of the Most Influential Persons in History" in 1978. Several other authors have written similar books but this still remains a distinguished book in it's category. The book is thought provoking and encourages the reader to see history from different perspectives.

He chose Prophet Muhammad to lead the list of the world's most influential persons which was surprising to many people. He said he chose Muhammad because he was the only person in the history who was supremely successful on both the religious and secular levels. Michael Hart went on to count the traits and qualities of Prophet Muhammad and his overall impact on human history and arrived at the conclusion that Prophet Muhammad should be the number one person in the filed of 100 influential persons in human history.

Another surprise to many people was Michael Hart's choice of Umar Ibn Al-Khattab among the 100 influential persons, whom he not only included among these 100 persons but also put him as number two on the second half (51 to 100) of his choice. Umar Ibn Al-Khattab is 52nd on the list. He ranked him higher than such famous men as Charlemagne and Julius Caesar. He further says that Umar's brilliant leadership was responsible for the expansion of the Islamic territory and the enormous extent that it did occur under him. He further says that Umar Ibn Al-Khattab ordered the Muslim armies to leave the natives of the conquered land in peace and ordered the military personnel not to force the natives to convert to Islam. 

In the parenthesis Michael put his note, "From the above, it is clear that the Arab conquest was more a nationalist war of conquest rather than a holy war, although the religious aspect was not lacking". Michael Hart further says that Umar ibn Al-Khattab's achievements are impressive and it would be a grave mistake to ignore his contributions to humanity. It should be noted that Umar Ibn Al-Khattab's brilliant leadership was responsible for permanence of the territories that came under the Islamic role at that time and are still part of the Islamic world today.

Umar Ibn Al-Khattab is a pioneering figure in the Islamic world. He was a leader, a statesman, a pious and God conscious Muslim who showed respect for all individuals including non-Muslims and he ordered the Muslims to treat non-Muslims with respect. He showed us how to apply the Quranic injunction "there is no compulsion in religion."

Under the leadership of Umar ibn Al-Khattab Islam spread widely not by the sword but by virtue of its beauty, simplicity, transparency, openness and the leadership provided by him. Another reason for the rapid growth of Muslim community was the conversion of some high-placed religious personalities from among the Jewish and the Christian communities. These religious personalities saw Islam as a continuation and affirmation of the Abrahamic faith. Ardkun, the Bishop of Damascus, accepted Islam after the Islamic armies entered the city under Khalid bin Walid. The followers of Ardkun became attracted towards the new faith and became Muslim. The chief administrator of the city of Shata in Egypt, famous for its textiles manufacturing, left his town with two thousand men and went to city of Damietta where the Muslim army was camped and embraced Islam with his followers.

During the time of Umar ibn Al-Khattab, the non-Muslims enjoyed freedom of religion. They were free to perform their religious rites, ring bells to start their religious ceremonies, take out the Cross in procession and hold religious fairs. Even treaties were signed during the time of Umar ibn Al-Khattab with non-Muslims that guaranteed freedom of religion. The writ of Hudhaifa bin al-Yaman to people of the region of Mahdinar says, "They shall not be required to change their religion, nor shall any interference be made in their religious practices."

Umar ibn Al-Khattab followed the principle of equality very strictly and would not tolerate any kind of distinction. Once, Umar ibn Al-Khattab had a difference of opinion with Ubayy bin Ka'b. The matter was referred and brought in the court of Qazi Zaid bin Thabit. When Umar ibn Al-Khattab arrived at the court the Qazi, Zaid bin Thabit, vacated his seat out of respect for the Khalifah. Umar ibn Al-Khattab, after observing the situation, said that this was the first injustice Zaid has done to the suit. Then he sat down next to Ubayy, his opponent.

Umar ibn Al-Khattab always favored individual freedom and self-respect. By word of mouth and through his writings he made it very clear that every human being was born free and no one should have to abase himself in front of others. Once, the son of Amr bin As abused and beat up a Copt Christian; on hearing this Umar ibn Al-Khattab had son of Amr punished publicly by the hand of the victim Copt Christian. Then Umar ibn Al-Khattab addressed both father and son and said, "Since when have you turned men into slaves, whereas they are born free of their mothers?"

The people of many cultures who accepted Islam faced new challenges. More complex questions regarding the Islamic way of life cropped up at the same time. Many of the questions could not be answered because clear rulings of the Holy Prophet or the Holy Qur'an were not available. The Qadis and Muftis appointed in towns and cities were Companions of the Prophet, yet they referred complicated questions to the Khalifah. The famous Sahabis who referred the question to Umar Ibn Al-Khattab are Abdullah bin Ma'sud, Ammar bin Yasar, Abu Musa Ash'ari, Abu Ubaidah bin Jarrah, Mughira bin Shuba and others. Umar ibn Al-Khattab gave his judgment after discussing these questions in the assembly of the companions. The discussions were conducted with the greatest freedom and acumen. Shah Wali-Ullah writes in Hujjatullah al-Baligha, "It was Umar's practice to consult the companions and hold discussions with them, until the veils were lifted and conviction was attained. For this reason Umar's dicta were accepted throughout the East and the West."

It is said that his writings, his letters and official instructions were as powerful as his speeches. In a letter to Abu Musa Ash'ari he wrote, "People generally hate their ruler, and I seek protection of Allah, if my people should entertain similar feelings about me. Avoid vain suspicions and keep away from malice, and don not encourage people of cherish vain hopes, and be careful of Allah's property, and guard yourself against evil men. If you find any people who are vindictively inclined towards the Muslim state, it is devilish inclination and must be put down by the sword, until they bow to Allah's decision and turn to better ways"

In another letter to Abu Musa Ash'ari he said, "The thing that strengthens one in execution of work and that one should not procrastinate; for if you do so, your affairs will heap up and overwhelm you and you will not then be able to decide what to do and what not to do, and you will fail in your work."

Umr Ibn Al-Khattab appointed Amr bin Al-As as the Governor of Egypt. Amr bin Al-As delayed remitting the revenue to the treasury. Umar ibn Al-Khattab wrote to him and reminded about the delay. Amr bin Al-As procrastinated. Umar ibn Al-Khattab sent him a strong letter, he wrote, "I understand that the thing that has kept you from replying is the fact that your subordinates are not good. They have made you a shield, and it is a disease for which I possess an effective remedy. I am surprised that I have written to you often and at length, but you neglected sending the revenue and have avoided giving straight answers. So Abu, Abdullah, don't worry. Due shall be taken from you and you shall pay them, for as the river yields pearls, so will you have to render the dues."

Umar ibn Al-Khattab used to end his speeches with following statement: "O God, let me not fall into an error, nor let me be called to account on unawares, nor let me fall into neglect."

Umar ibn Al-Khattab's actions speak louder about his character, his integrity and his love for the people in the Muslim state. He made rounds at night to gauge and evaluate the condition of the people. His achievements are reflection of his life.

Sayings of Umar ibn Al-Khattab:

Umar ibn Al-Khattab always had a sound opinion, which made him a very powerful leader who expected higher degree of integrity from the people working with him during his Khilafate. Some of his wise sayings are quoted here:

• One who keeps his own counsel keeps his affairs in his own hand. 
• Fear him whom you hate. 
• The wisest man is he who can account for his actions. 
• Do not put off today's work till tomorrow. 
• What regresses never progresses?
• He who does not know evil will fall into it. 
• When a man asks me a question, I know his intelligence.
• Don't forget your own self while preaching to others. 
• The less of the world, the freer you live. 
• Avoidance of sin is lighter than the pain of remorse. 
• If patience and gratitude had been two she camels, it would have mattered little on which I rode. May God have mercy on him who sends me my faults for a present!
• During his Hajj pilgrimage to Makkah, Umar ibn Al-Khattab heard one of the camel drivers singing. People asked Umar ibn Al-Khattab as to why he did not stop the camel driver from singing. Umar ibn Al-Khattab replied, "Music was the camel driver's provision for a journey.

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Some of the Achievements of Umar ibn Al-Khattab:

Umar ibn Al-Khattab established many institutions in the Islamic state's administration. Historians have called his reforms as innovations. The achievements of Umar ibn Al-Khattab are numerous. The most important achievements are listed below:

• Umar ibn Al-Khattab established the public treasury: Bait-ul-Mal
• Established courts of justice and appointed judges.
• Proposed and enforced use of the era of Hijra.
• Assumed the title of Amir-ul-Mu'minin.
• To engage the anti-Islamic forces he organized and established the War Department.
• Placed army reserves on the pay-roll. In addition to this, Umar Ibn Al-Khattab improved the army administration by providing every army corps with an officer of the treasury, an accountant, and number of interpreters, physicians and surgeons. He instructed the army commanders to submit accounts of war expenditures and list of the spoils of war. Historical records show that in 16 Hijri Ziyad bin Abi Sufyan came from city of Jalula � after its conquest - and brought with him the records of the accounts to Madinah and submitted them for Umar ibn Al-Khattab's perusal and review.
• Established Land Revenue Department, ordered survey and assessment of lands and also ordered conducting census. This required maintenance of the land revenue records in Persian, Syriac and Coptic languages. The accounts were kept on long rolled-up sheets.
• Founded cities: Kufah, Basrah, Jazirah, Fustat and Musal and undertook construction and building of canals.
• Divided conquered countries into provinces.
• Ordered collecting customs duties. 
• Appointed officials for the collection of tax on the produce of sea.
• Gave permission to traders from foreign countries to conduct business in the Islamic territory.
• Organized jails and enforced use of the whip.
• Made rounds at night to gauge and evaluate the condition of the people. For relaxations he enjoyed lighter pursuits including poetry. Once he asked Abdullah bin Abbas to recite him poetry the whole night. At the time when dawn was breaking, he said, "Now recite the Holy Qur'an." During one of his night rounds around the city he heard the sound of music. He stopped and listened to the music and then moved on. 
• Established military cantonments and had them located at strategic points. 
• Organized Police Department.
• Set up a system to classify pedigree and non-pedigree horses.
• Built houses on the road from Makkah to Madinah for the comfort of the travelers and also established guest-houses in different cities. At that time a system was established for the clearance of land, construction of roads, building of bridges and other operations which are carried out by sappers and miner in present day armies. The local people of the lands were recruited to perform these duties. 
• Provided stipends for the poor Jewish and Christian people.
• Established schools and provided salaries for school teachers and public lecturers. 
• Proposed the principle of Qiyas and its formulation.
• Proposed exact division of inheritance.
• Proposed and inserted additional statement "Prayer is better than sleep" in the call for Fajr prayers.
• Ordained performing taraweeh prayers in congregation.
• Established law for the punishment of alcohol drinkers with eighty lashes.
• Proposed a method for preparing trusts.
• Obtained consensus of opinion for saying four takbirs in funeral prayer.
• Made arrangements for providing lights in mosques at night. It is stated that until the Khilafate of Umar ibn Al-Khattab there were no arrangements for lights in the mosques. A person by name Tamim Dari made the arrangements and supplied lamps for the mosques with Umar ibn Al-Khattab's permission.
• Established a procedure to giving salaries from the public treasury to Imams and Muazzins.

Source

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