Umar Al Farooq - The Great Caliph - Concluding Part: Practicing Compassion With The Impoverished

By Moin Qazi, New Age Islam 4 December 2023 Amongst the nations before your time, there have been inspired people(who were not Prophets), and if there is one amongst my Ummah, he is Umar - Prophet Muhammad Practicing Compassion With The Impoverished Here are a few episodes from Umar’s life that give us glimpses of the compassion of this great exemplar of justice. Umar Cooks And Feeds A Starving Family During one of his nocturnal rounds with his aide, Caliph Umar heard a plaintive wail waft out of a small, humble dwelling. The alarmed Umar immediately headed towards it. He gently tapped the door. Pushing aside the curtain, he peeped in and found a lean woman cooking meals. She was surrounded by her brood of wailing children who appeared to be extremely hungry. The woman was desperately trying to calm down her unrelenting children. A pan was boiling on the fire. When Umar enquired about the reason for the children’s distress, the woman said they had been starving for the whole day. “And what are you cooking” asked Umar. The woman said that there was only water and stones in the kettle. She was trying to console them with the impression that she was cooking food. Umar was torn with guilt. He believed that in his rule, the people were being governed well. He was appalled and astonished at the plight of his citizens, and he appeared dismayed with his administration. Umar went straight to the state treasury. He called for a sack of rice, loaded it on his back, and weighed down with this heavy load, trudged through the streets. On his way, he chanced to meet a Muslim man who, recognizing him, said: ‘Caliph, let me carry your burden.’ The Caliph replied: ‘No, for who will carry the burden of my sins when I meet my Lord?’ Umar arrived at the woman’s house and, knocking at the door, went in. The children had not yet gone to sleep. They were still crying. Umar made bread with his own hands and cooked some food. He offered bread and food to the children. The children were so hungry that they scraped the plate clean to the last crumbs before they went to sleep. Umar asked the woman why she had not complained to the Caliph. The woman said that despite her poverty, she had some self-respect and believed she should not go and beg the Caliph for any favour. Umar was visibly moved. “You are right. I offer my apologies. For the future, it will be my responsibility to see that every individual of my kingdom can lead a decent life.” After making sure that all was well in the house, Umar left. When the woman realized that the man who had come to her relief was the Caliph himself, she was overwhelmed and smacked her forehead, amazed at the humility of such a powerful ruler. “No Caliph can be so humble and noble,” she exclaimed in gratitude as she inconsolably invoked Lord’s blessings for him. Humility At Its Zenith During his travels, Umar would take no tent but throw his gown over a low bush and lie down in the shade. He performed the pilgrimage nine times during his caliphate. Piety, abstinence, and downright simplicity were the hallmarks of his character. “His walking stick,” wrote one Muslim historian,” struck more terror in those who were present than another man’s sword.” He would spend several nights visiting townships and going about the streets of Madinah to find out if anyone needed help or assistance. The general social and moral tone of 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 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…” Al-Awza’i once narrated: “Umar came out in the depths of the night and was sighted by Talha, a renowned Companion of the Prophet. ‘Umar went and entered a house and then entered another one. The following morning, Talha went to this house, where he saw a blind, disabled old lady. He said to her, ‘Why does this man come to you?’ She said, ‘he has taken care of me since such and such. He comes, helps me with what is good for me, and takes away the harm.’ Talha said, ‘O Talha, may your mother be bereft. Are you following the slips of ‘Umar?’” (The Virtues of ‘Umar ibn Al-Khattab, by Ibn al-Jawzi, p. 68) Justice On Display Once Umar purchased a horse from a Bedouin. However, after traveling some distance, Umar noticed an infirmity in the horse. He rode back to the seller requesting him to take it back since it was defective. The man grinned and was annoyed. He refused to take it back because the horse was alright at the time of the transaction. “How come this issue has cropped up after I have already sold the animal and the transaction is complete.” Umar was taken aback by the seller’s stand. He had not anticipated this response. He decided to refer the matter to an arbitrator. He suggested that the man identify a judge to whom they could direct their dispute. The man chose Shurayh bin Al-Haarith Al-Kindi and Umar accepted his choice. After the judge had heard the Bedouin’s testimony, he turned to Umar, asking: “Was the horse normal when you bought it?” `Umar replied: “Yes, it was.”Shurayh pronounced: “Then keep what you bought or return it as you took.” Umar looked at Shurayh, was overwhelmed and exclaimed: “Thus justice should be - statement, distinguishing words and fair justice… I give you the position of Chief Justice of Kufah in Iraq.” Umar did not insist on his choice of a judge or threaten or even influence the judge. Umar accepted the judgment with humility. There was no trace of bitterness or hatred in him. The Power Of Piety Umar once presided over a packed courthouse when he noticed two men dragging a boy inside. Seeing the commotion, he enquired what about the matter. The men said the boy had killed their father. Umar questioned the boy about the charge. The boy admitted that he had killed their father, but he said it was accidental and not deliberate. “My camel used to graze on their property. One day their father hit a rock at the camel, which struck its eye. Seeing the pain and suffering of the camel, I got infuriated and threw a stone at their father, who hit his head and killed him.” Umar then asked the two men if they would forgive the boy. They said they wanted retribution, meaning the boy had to be executed for expiation. Umar then asked the boy if he had any last request or desire before the punishment was carried out. The boy said his father had passed away and had a young brother. His father had left some money for him, and he would require three days to retrieve the hidden money and hand it over to his brother. Umar then asked if he could produce a guarantor to assure that he would return. The boy looked at the packed courthouse for sympathy but received no response. The people looked the other way, to his utter surprise when he cast a hopeful glance at them. Then suddenly, a hand in the last row went up. Abū Dhar al-Ghifari al-Kinani, the illustrious companion (sahabah) of the Prophet, was the fourth or fifth individual to embrace Islam. “I am consenting to come forward to stand guarantee for the poor hapless boy.”It meant that in case the boy did not turn up in three days, Abu Dhar would have to get his head chopped off. The boy was allowed to leave and report back within three days. The first day passed, but the boy was not seen. The second day too passed with the boy still not back. On the third day, the two men went to Abu Dhar and asked him to accompany them to the courthouse. Abu Dhar insisted that there was still time till the day to end. The prayer call for sunset prayers was still minutes away. Meanwhile, tension had built up in Madinah, and the town was abuzz with news that Abu Dhar would have to suffer the punishment for the boy. The boy appeared with just a few minutes to go for the prayer call. He was gasping but relieved that he could make it by the deadline. Umar asked the boy what prompted him to return when he had not sent any spy or an escort to follow him. He said he didn’t want people to say that a Muslim had made a vow and failed to fulfil it. He then turned to Abu Dhar and asked him what had made him stand guarantee for the boy, mainly when the risk involved was so high and the boy was a total stranger. Abu Dhar replied that he didn’t want anybody to say that a Muslim wanted a guarantee, and no Muslim was forthcoming to offer it. The two men whose father had been killed by the boy turned emotional. “When there are such honest and pious people in this world, we don’t want people to say that a Muslim asked for forgiveness and was not forgiven. We would like to forgive the boy.” The boy was forgiven and allowed to go free. Such was the level of piety during the caliphate of Umar. The Piety Of A Poor Boy The great thinker Al Ghazali records an incident in the life of Caliph Umar. Abdullah Ibn Dinar relates that the Caliph was traveling from Madinah to Makkah. On his way one morning, he noticed a flock of sheep at the base of a hillock. A Negro boy, who was a slave of a shepherd, was leading the flock. During his travels, Umar would always talk to village inhabitants to ascertain their standard of piety and character, as it would help him understand the spiritual health of the kingdom. He asked the boy if he could sell him one sheep. The boy answered an emphatic no without batting his eyelids or pausing for even a moment. “But why?” asked the Caliph. Because the flock belonged to the owner, and he was just a labourer doing his job to earn his bread. “It is my master’s and I am his slave!” “What’s wrong with selling it?” asked the Caliph with his eyes fixed on the boy's innocent face. “Take this money and give that sheep to me and go and tell your master that a wolf snatched away his sheep.” The words chilled the boy. He was appalled and shocked at the perfidious suggestion. He was susceptible to the divine retribution that would befall him for the evil act. He stared hard at the Caliph and eyed him with deep suspicion. The poor fellow did not know whom he was staring at. He gazed at the crest of the hill, and it conjured in his mind the sight of his master. His tone changed and became tougher. “I can cheat my master over there on the other side of the hill. But can I deceive that Great Master who is seeing both of us and listening to our entire conversation?” the boy exploded. Umar could not hold back his tears when he heard this answer from the boy and remembered the Qur’anic verse: “We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.” (Q50:16) Tenderly he asked the boy to lead him to his world master, the owner of the flock. On meeting him the Caliph enquired how much he had paid for this slave.” So much,” replied the owner! “Here is that much, take it and set the boy free,” said Umar. What an immense satisfaction Umar must have derived from this profound experience. He paid the amount and freed the boy. He said to him, “This word freed you in this life and I hope it will free you in the Hereafter.” (Al-Ghazali, Ihya’ vol. 4, p. 396) The boy was illiterate and had never read the Qur’an. But he was aware of its teachings and the grave implications of dishonesty. A believer must always consider this question, “Where is God?” God is not far away; God is not at a distance. God is not unaware of what we do. God knows everything and He sees everything. The more we have this faith in our hearts and minds, the more we will do the right deeds and the more we will be at peace with ourselves and others. As the Qur’an says, “We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.” No Substitute For Good People In one of the homes of Madinah, Umar was sitting with a group of his Companions. He asked them, “Make a wish. What is your greatest wish in this world?” One of them replied, “I wish to have as much gold as would fill this whole house so that I could spend it all for the sake of Allah.” Umar did not give much attention to this response and then again asked another Companion to Make a wish. What is your dearest wish in this world?” The Companion said, “I wish this house was full of jewels and pearls so that I could spend it all for the sake of Allah.” Yet again, Umar did not give much attention to this reply and asked for the third time, “Make a wish! What is your greatest wish?” Frustrated, his Companions said, “We don’t know what to say (what do you mean), O leader of the believers.” Thereupon Umar replied: “I wish this house was full of men, like Abu ‘Ubaydah Ibn Al-Jarraah, Mu’aadh ibn Jabal and Saalim who worked for Abu Hudhayfah (names of some of the Companions who died in the service of Islam) to use them to spread the word of Allah.” Umar understood the value of people who had a sense of mission and purpose. Men and women who will carry the banner of Islam, be bearers of the message and be unwavering in their dedication and commitment to moving Islam forward. Because no amount of gold or silver can replace people, no amount of money can replace “among the believers (those who) are true to what they have promised (to) Allah [...]” (Q 33:23). He also made the same point when he sent Abdullah ibn Mas’ud to the people of Kufa to teach them. He said to them, “I have given preference to you over myself in sending Abdullah to you.” Religious Tolerance The greatness of Caliph Umar is apparent from his sympathetic treatment of his non-Muslim subjects. Before the advent of Islam, the rights of other races in the Roman and Persian Empires were worse than those of slaves. Even the Syrian Christians had no right over their lands, so much so that with transfer of their lands they were also transferred. When Umar conquered these countries, he returned the lands to their tillers who were mostly non-Muslims. According to Imam Shafi, once when a Muslim murdered a Christian, he was brought to the notice, who allowed the heirs of the Christian to avenge the murder and the Muslim was beheaded. He consulted non-Muslims in State matters. Their voice carried much weight in the handling of affairs concerning them. The Caliph had been too indulgent to non-Muslims and even pardoned their treasons which no present-day civilized government could tolerate. These unusual sympathies of the conquerors so much moved the non-Muslims that they sided with them in preference to their co-religionists. The Christians and Jews of Hems prayed for the return of Muslims. The Caliph, no doubt, imposed Jizyah, a protection tax on the non-Muslims but such tax was not realised by those non-Muslims who joined the Muslim army. Abu Ubayda, the Commander-in-Chief of Muslim forces in Syria, returned the Jizyah realised from the inhabitants of Hems when he had to withdraw his garrison from Hems due to an emergency. Therefore, he could not undertake the responsibility of their protection. The people of Jarjema refused to pay the Jizyah because they had enlisted in the Muslim army. He demonstrated justice in defining the rights and privileges of non-Muslims, an example of which is the next contract with the Christians of Jerusalem: “This is the protection 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, churches and crosses, sick and healthy, and co-religionists. Their churches shall not be used for habitation, nor shall they be demolished, nor shall any injury be done to them or their compounds, or their crosses, nor shall their properties be injured. There shall be no compulsion for these people in 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 the believers, and shall hold good as long as they pay Jizyah [the tax for their defence] imposed on them.” Those non-Muslims who took part in defence with the Muslims were exempted from paying Jizyah, and when the Muslims had to retreat from a city whose non-Muslim citizens had paid this tax for their defence, the tax was returned to the non-Muslims. The public treasury and the zakat funds provided the old, poor, and disabled of Muslims and non-Muslims alike. Non-Muslims did not perform military duty; instead, they paid tribute. They were given jurisdiction over their canon law, which was a sort of partial autonomy. Those who took part in the defense of the Islamic State were exempted from paying jizyah. If the Muslim army had to retreat from a city whose non-Muslim citizens had paid their tax for their defence, the tax was duly returned to them. The tale of the Christian tribe of Banu Taghlib (Christian Arabs) is remarkable in this respect. The Muslim commander Waleed pressed them to abjure their faith. Umar was displeased with his actions and instructed: “Leave them in the profession of the gospel.” The tribe sent a delegation to Umar to request that they be allowed to pay double the zakat (Sadaqah) or Ushar, instead of the poll tax as they were too proud to pay the taxation of the ‘uncircumcised. ‘The Caliph allowed them to pay double the amount of zakat and that they not christen their children. Umar’s Strictness With Family What was especially astonishing about Umar was his integrity. It is a weakness that bleeds the most astute statesman into an empty shell if unchecked. He issued strict orders that no family member should accept any gift. Hence Umar found a new carpet with his wife Atika. He wanted to know from where the carpet had come. She said that it had been presented by Abu Musa Ashari, the Governor of Basra. Umar had the carpet immediately returned to Abu Musa. Abu Musa was reprimanded in strong terms for sending a gift to the wife of the Caliph. ‘Abdullah, the son of Umar, purchased some camels. They were lean and were bought at a very cheap price. ‘Abdullah sent these camels to the state pasture where they were fattened. These were then sold in the market and fetched a high price. When this was brought to the notice of Umar, he ordered that as the camels had been fed at the state pasture, whatever profit had accrued in the sale of the camels should be deposited in the state treasury. Once Umar saw a small girl who was lean, thin, and emaciated. Umar enquired who the girl was. ‘Abdullah the son of Umar, said that she was his daughter and that she had lost weight because with the allowance that Umar allowed to his family, nourishing food could not be provided. Umar said he was giving them what he gave to other families and he could not give his family anything more than what he did to other families. Once ‘Abdullah and ‘Ubaidullah, two sons of Umar, went to Basra. There they obtained a loan from Abu Musa on the condition that the amount would be paid to the state treasury at Madinah. With this amount, they purchased some merchandise and sold it at Madinah. They earned a considerable profit, which they kept for themselves and credited the principal amount in the state treasury. When Umar knew of this transaction, he wanted his sons to credit the entire profit to the state treasury as the money with which they had traded state money. ‘Abdullah kept quiet but ‘Ubaidullah protested. He said that if there had been a loss, the state would not have shared it. Umar stuck to his decision, but ‘Ubaidullah protested again. Some other Companions intervened and decided it should be treated as a partnership case. Umar allowed his sons to retain half of the profit and deposit the other half in the state treasury. Once Umar received a considerable quantity of musk. It had to be weighed and then distributed. Umar was searching for a person who could weigh musk with meticulous care. Atika, the wife of Umar, offered to do so as she was an expert in the job. Umar did not accept the offer on the ground that when she weighed and distributed it, some musk would be attached to her hands and clothes, which would be a misappropriation of in-state property. Once Umm Kulthum, a wife of Umar, purchased perfume for one dirham and sent it as a gift to the Byzantine empress. The Byzantine empress returned the empty vials of perfume filled with gems. When Umar came to know of this, he sold the jewels. Out of the sale proceeds, he handed over one dirham to his wife and the rest was deposited in the state treasury. Once some gifts were received in the Baitul Mal. Hafsa waited on Umar and wanted a share. Umar said: “Dear, you have a share in my personal property, but I cannot give you a special share out of the property that belongs to the Muslims as a whole. You can get only what other Muslims get.” His son-in-law once waited on him and wanted some assistance from the Baitul Mal. Umar paid him some money from his own pocket and did not give him anything from the Baitul Mal. Once after distribution, a lady's scarf was found surplus. The custodian of the Baitul Mal suggested that this might be offered to Umm Kulthum, the wife of Umar. Umar said: “No. Present it to Umm Salit, the lady who carried the water skin on her back on the day of the battle of Uhud to distribute water among the Muslim warriors.” Once after accounting, one dirham was found surplus in the Baitul Mal. The treasurer gave the dirham to a small son of Umar. When Umar came to know of that he had the dirham returned immediately. ‘Abdullah, a son of Umar fought in the battle of Jalaula. He got his share of the spoils and sold it on the spot. This fetched a high value. When Umar came to know of that, he said that he was allowed the high price because people thought that he was the Caliph’s son. He ordered that the profit earned beyond the market value should be credited to the state treasury. One of the sons of Umar drank wine inadvertently in Egypt. He submitted himself voluntarily to the punishment of 80 stripes in Egypt. Umar was not satisfied. He called the boy to Madinah and flogged him to death. When the boy was on his death bed, Umar said to him, “When you meet the Holy Prophet tell him that Umar is following his injunctions strictly.” It is not a private matter for individuals but is both private and public. It permeates the whole fabric of society and covers not only ritual, belief and ethics, but is also a detailed code of conduct covering every aspect of life, art and politics, hygiene, dress and diet. The archangel Gabriel asked Muhammad about three increasingly higher and deeper levels of religiosity. The Prophet answered sequentially as Islam (whole-hearted submission to God), Faith and, lastly, Loveliness (ihsan). This third quality the Prophet identified as worshipping God as if we could see the Divine, and if we cannot, to always remember that God nevertheless sees us. The sequence is fascinating, as it reveals that what we think of as Islam (the attestation to Divine Unity, the performance of the prayers, the pilgrimage to Makkah, the paying of the alms tax, the fast of Ramadan, mark only the very first layer - though the foundational layer - of religiosity. Above that is faith, and above is the spiritual and mystical layer of spiritual beauty, for Ihsan is the realm of actualizing and realizing beauty and loveliness (Husn), bringing beauty into this world and connecting it to God, who is the All-Beautiful. Throughout Islamic history, this realm of Ihsan was most emphatically pursued by the mystics of Islam, the Sufis. Historically, this mystical realm of Islam formed a powerful companion to the legal dimension of Islam (Shari’a). Indeed, many of the mystics of Islam were also masters of legal and theological realms. The cultivation of inward beauty and outward righteous action was linked in many of important Islamic institutions. In comparing Islam with Judaism, the mystical dimension of Islam was much more prominently widespread than Kabbalah. And unlike the Christian tradition, the mysticism of Islam was not cloistered in monasteries. Sufis were - and remain - social and political agents who went about seeking the Divine in the very midst of humanity. Here are a few episodes from Umar’s life that give us glimpses of the nobility of this great exemplar of justice. Umar Picks A Milkmaid As A Daughter In Law Caliph Umar used to sneak out of his palace at night to mingle, in disguise, with ordinary people and learn what they were thinking. One night, Umar moved through his capital with aide Ibn Abbas. They walked from one settlement to another till they came to a locality inhabited by impoverished families. While passing by a small hutment, Umar overheard a quarrel in a house, and he could guess that trouble was brewing inside. He stopped and overheard the conversation. The mother was insisting that her daughter adulterate the milk by adding water. She said the money they earned by selling their milk was not enough to sustain them. She recounted that when she was young, she would add water to milk to boost her profits. She insisted that it was the only way they could increase their income. The girl was taken aback at her mother’s arrogance. She balked at this preposterous suggestion and retorted: “that was when you were not a Muslim. Now that we are Muslims, we cannot do it. Dishonesty is a heinous offense.” The mother stood unmoved and was in no mood to relent. She stuck to her stand, saying Islam did not prevent her from doing business the way she wanted. The daughter was equally determined and stood her ground. She tried her best to dissuade her mother from this evil plan. “Have you forgotten the Caliph’s order? He has prohibited selling milk mixed with water.” The mother was stubborn. “But the Caliph does not know us; we are so poor, how else can we earn our bread?” The daughter was annoyed. “I cannot practice deception. This income will be unlawful. It will violate the Caliph’s mandate, I can’t think of such dishonesty.” The mother tried to counsel her, “But how will the Caliph or any of his officers know about it. You are foolish; you do not know how to do business. From tomorrow I will manage it by myself. I do not need you anymore.” The girl remained stubborn. “But remember, I will not allow you to do it. I will respect my conscience and will resist your bad intentions. I can’t be dishonest to my Caliph. He may not come to know of this dishonesty, but have you ever thought about Allah who has His eyes on every speck of the earth?” Sensing the rebellious mood of her daughter, the enraged mother put off the discussion. She turned off the lamp and both went to sleep. Umar spent a restless night mulling over the daughter’s conversation with her mother and was heady with the feeling of his people's high level of piety. In the morning, Umar sent his attendant to purchase milk from the girl. To Umar’s utter disbelief, the milk was pure. The girl had kept up her resolve. Umar was overwhelmed with the girl’s virtuousness. Tears rolled down his eyes at this rare display of honesty. Umar turned to his colleague and sighed with a heavy heart. “The girl has defied her mother for the sake of Allah. I recommend a reward for her?” “We can reward her with cash” replied Ibn Abbas. Umar found it too inappropriate for such a great virtue. “Such a girl would become a great mother. Her honesty cannot be weighed in a few coins. I shall offer her a reward truly befitting her.” The Caliph invited the daughter and the mother to his court. The mother trembled as she stood before the mighty ruler, wondering why they had been summoned. But the girl faced the Caliph confidently and with great equanimity. There was an impressive dignity about her. Umar narrated the entire episode to the audience. He recounted how he had overheard the conversation between the mother and the daughter and how the daughter remained truthful to the commandments of Allah. Someone suggested that the mother be tasked with misguiding the daughter. The Caliph remarked that ordinarily, he would have upbraided the mother, but he had forgiven her for the sake of her daughter. Turning to the girl, the Caliph said: “Islam needs daughters like you, and as a Caliph of Islam, I feel the best reward I can give you is to own you as a daughter”. The Caliph called his sons, and addressing them. He said: “Here is a gem of a girl who would make a great mother. My cherished desire is that one of you should take this girl in wedlock. I cannot think of a better wife than this girl with such sterling character. In matters of wedlock, it should be the character, and not worldly status, that should count.” Abdullah and Abdur Rahman, the elder sons of the Caliph, were already married. Asim, the third son was still unmarried. He immediately accepted Umar’s offer. With the consent of the milkmaid mother, the marriage was solemnized and the girl became the daughter-in-law of the legendary Caliph. From this union was born a daughter, Umm Asim, who later became the mother of Umar bin Abdul Aziz. Umar bin Abdul Aziz became a Caliph. Historians consider him one of the greatest caliphs in the history of Islamic rule. While other caliphs of the Umayyad dynasty revelled in luxury, Umar bin Abdul Aziz followed in Umar’s footsteps. It is said that if ever there was a noble caliph after the ‘rightly guided Caliphs’, it was Umar bin, Abdul Aziz. By his discerning choice of the milkmaid as his daughter-in-law, the Caliph had unknowingly laid the foundation of a great and noble dynasty. We need great mothers if we are to build great nations. Umar’s Wife Acts As A Midwife One night, Umar saw a Bedouin sitting outside a tent. As Umar approached him, he heard a groaning sound coming from the tent. Upon inquiry, the man remarked that he was a desert-dweller and his wife was in labour. He had come to Madinah to seek help from the Commander of the Faithful - a title for the Caliph. Umar asked him to relax and leave all his worries to him. The Bedouin was in a daze about the man's identity but was nevertheless at peace with himself.” Don’t worry, God has answered our prayers,” he comforted his wife, who was groaning in pain. Meanwhile, Umar promptly went home and shared the problem with his wife, Umm Kulthum, who readily offered to accompany him to the tent. She packed food and they soon reached the tent. Umm Kulthum assisted the woman in labour while Umar made a fire and began cooking a meal for them. After some time, Umm Kulthum cheerfully announced, “O Commander of the Faithful! Congratulate your guest on the birth of a son.” The Bedouin was flabbergasted. And in the lady’s words, he got a confirmation of the identity of the Caliph. He was transfixed in disbelief. He blessed him in an obsequious tone, turning to Umar, “I am overwhelmed with your benevolence.” He broke down. Umar held him and extolled God’s mercy, “I thank God that I was able to serve you. Come to me in the morning and I will find ways to help you further.” “God is praised,” the Bedouin remarked, “I came to seek Umar and God sent Umar to seek me.” The man’s amazement would have been redoubled had he known that the lady who handled the entire midwifery, Umm Kulthum, was the daughter of Fatimah and granddaughter of the Prophet. A Responsible Ruler On one occasion, Umar was walking through the capital when he heard loud and boisterous noises of revelry. Rude songs were being sung in a house. An angry Umar jumped into the house through the chimney. A man and a woman, who, Umar knew, were not married, were drinking and amusing themselves. Umar was furious and wild with rage. He yelled at them: “Do you not fear God that you can commit such great sins?” The man showed no shame as he remorselessly rattled off a volley of accusations at Umar. “Calm yourself please, O ‘Umar! We confess we have sinned, but, what about you; you have committed three. God prohibited spying on people’s sins, but you spied. God commanded that people must enter houses through their doors but you jumped in through the chimney. God commanded that people must greet the house dwellers when they enter, but you didn’t greet us. The rules that apply to us are meant for you as well. Do you intend to tell us that a Caliph can do no wrong?” There was a note of scorn in the man’s voice. The answer jolted and enraged Umar who could not apprehend this mood of defiance. Umar went pink on his face. But his sense of restraint prevailed. His senses didn’t desert him in his anger. He regained his calm. Umar masked his anger and preferred silence because, as a wise and mature ruler, he knew that silence has its grace, just as speech could be, at times, graceless and ugly. Umar immediately left the house without uttering a word. The couple had transgressed decency limits and surely deserved a heavy punishment for their obscene acts. But Umar was conscious of his folly. Justice had to be fair and beyond reproach. Umar decided to close the matter and not pursue it any further. Several months after that incident, Umar happened to cross that man. Umar remembered the whole incident, but he greeted the man usually and quipped: “Believe me! I have not told anyone of what I witnessed months ago”. The man, too, responded politely: “Believe me! I have never committed that sin again”. As a caliph, Umar could have surely avenged his insult. But he bore it patiently. But the man who offended him was overwhelmed by the caliph’s response to the incident. He recoiled and immediately reformed himself. This incident demonstrated the fairness of Umar’s actions with his citizens. Supplementary Reading al-Baladhuri. Ahmad bin Yahya Futuh al-Buldan (Conquests of Nations). al-Qarashi, Ghalib A.K. Awliyat al-Farooq fi al-Idara wal-Qada (Firsts of the Farooq in Administration and Judicial affairs), being a Ph.D. thesis, Muasast al-Kutub al-Thaqafiyah, Beirut, 1990. al-Tabari, Muhammad bin Jarir Ta’rikh al-rusul wa’l Muluk (History of the Prophets and Kings), 10 Vols. Ed. Muhammad Abulfadl Ibrahim. Dar Suywdan, Beirut, copy of the Dar al-Ma’raf, Cairo 2nd edition, 1960-69. Arnold, Thomas W. The Caliphate, Barnes and Noble, New York, 1966. as-Suyuti, Jalal ad-Din The History of the Khalifahs who took the right way, being a portion of as-Suyuti’s tarikh al-Khulafah, translated by: A. Clarke, TaHa Publishers, London, 1995. Blankinship, Khalid Y. The History of al-Tabari, Volume XI: The Challenge to the Empires, Translated by: State University of New York Press, 1993. Donner, Fred M. The Early Islamic Conquests, Princeton University Press, 1981. Jandora, John W. The March from Medina, A Revisionist Study of the Arab Conquests, The Kingston Press, Clifton, 1990. Khatab, Mahmoud S. Bayan al-Aqeedah Wal-Qayidah (Between Creed and Leadership) Dar El-Fikr, Beirut, n.d. Nu’mani, Shibli Al-Farooq, The Life of Omar the Great, Translated from the original Urdu by Zafar Ali Khan, International Islamic Publishers, New Delhi, 1992. ----- Moin Qazi is the author of the bestselling book, Village Diary of a Heretic Banker. He has worked in the development finance sector for almost four decades. Other Parts of the Article: Umar Al Farooq - The Great Caliph - Part One: Timeline Of The Life Of Caliph Umar Umar Al Farooq - The Great Caliph - Part Two: Glimpses Of The Biography That Shaped His Destiny As Well As That Of Islam Umar Al Farooq - The Great Caliph - Part Three: A Paragon Of Nobility Umar Al Farooq - The Great Caliph - Part Four: A Pioneering Reformer Umar Al Farooq - The Great Caliph - Part Five: The Great Conqueror Umar Al Farooq - The Great Caliph - Part Six: A Moral Innovator URL: https://newageislam.com/books-documents/umar-farooq-caliph-practicing-compassion/d/131247 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism