THE STORY OF CALIPHATE UMAR BUN AL-KHATTAB (r.t.a) (Episode 42)

 Muslims Till Death:

ASSALAAMU ALAYKUM WARAHMATULLAH WABARAKAATUHU . LET'S START TONIGHT'S EDUCATION. OUR TOPIC IS 👇.                                                                            *THE STORY OF CALIPHATE UMAR BUN AL-KHATTAB (r.t.a) (Episode 42)*                                                                

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These were symbolic of the egalatarian society of Islam, whereunder all were equal.

Many buildings were built for administrative purposes. In the quarters called "Dar-ul-Amarat" Government offices and houses for the residence of officers were provided. Buildings known as 'Diwans' were constructed for the keeping of official records. Buildings known as Bait-ul-Mal, were constructed to house public treasuries. For the lodging of persons suffering sentences as punishment, prison houses were constructed for the first time in Muslim history.
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In important cities Guest Houses were constructed to serve as rest houses. Roads and bridges were constructed for public use. On the road from Madina to Mecca, shelters, wells, and meal houses were constructed at every stage.

Military cantonments were constructed at strategic points. Special stables were provided for cavalry. These stables could accommodate as many as 4,000 horses. Special pasture grounds were provided and maintained for Bait-ul-Mal animals. Canals were dug to irrigate fields as well as provide drinking water for the people.
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Abu Musa Canal was a nine mile long, canal which brought water from the Tigris to Basra. Another canal known as Maqal canal was also dug from the Tigris. A canal known as the Amirul Mumnin canal was dug to join the Nile to the Red Sea. During the famine of 639 A.D. foodgrains were brought from Egypt to Madina through this canal and the sea. Saad canal dug from the Euphrates brought water to Anbar. Amr bin Al Aas the Governor of Egypt even proposed the digging of a canal to join the Mediterranean to Red Sea. The proposal, however, did not materialise, and it was 1200 years later that such a canal was dug in the shape of the Suez Canal.
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During his lifetime the Holy Prophet pronounced on various matters. When any one met with a problem he went to the Holy Prophet for his verdict. Such decisions remained know to the persons concerned and were not publicised. As such the decisions of the Holy Prophet remained wide spread. The traditions were not compiled in any compendium and as such the sources remained scattered. In view of the diffusion of resources there grew the risk that some traditions reported might be spurious or coloured with the views or prejudices of the narrator.
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Umar was the first to realise the necessity of the proper sifting of the traditions. Umar accordingly founded the science of Hadith. The practice with Umar was that if any new problem cropped up, Umar announced in the public assembly the point at issue, and inquired if any of them remembered any tradition of the Holy Prophet on the subject. Those who narrated any tradition were required to produce some witnesses in support of the tradition. If such statement was duly corroborated and was in accordance with the spirit of the Holy Quran as well as common sense it was adopted and applied to the facts of the case in hand. In this way a rich corpus of Hadith was built up.
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These were recorded and copies were supplied to all provinces for guidance. Umar deputed experts in Hadith to various provinces to educate the provincial officers in Hadith.

Umar classified the traditions in two broad categories.

One category of traditions pertained to religious, moral and social affairs pertaining to the community at large. These matters emanated from the prophetic mission of the Holy Prophet. The other traditions revolved round the person of the Holy Prophet and pertained to his words and deeds as a human being. Umar distinguished between these two categories and took care to ensure that these two categories did not get mixed up.
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All matters falling in the first category were binding and had the status of law. The matters falling in the second category remained as ideals to be followed, but these did not have the status of law. Umar took particular care to disseminate all traditions falling in the second category. The traditions in the second category were sparingly reported or publicised.

Umar was alive to the danger that whatever was ascribed to the Holy Prophet, right or wrong would obtain currency and venerable acceptance. Umar evolved principles on the basis of which the traditions were to be accepted. The basic principles were:
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🔹The report should be literally faithful;
🔹Every Hadith narrated should carry with it the name of the narrator and the chain of narrators;
🔹The narrators must be men of proven faith and integrity;
🔹In judging the veracity of a report the occasion and circumstances involved should be taken into consideration;
🔹The report should not be repugnant to the Holy Quran;
🔹The report should be rational.

There was some dispute about the number of takbirs to be said in funeral prayers.
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Sufficient evidence was adduced to the effect that the Holy Prophet offered four takbirs. It was accordingly laid down by Umar that in funeral prayers four takbirs should be said. The matters regarding bath for sexual impurity, Jizyah to be levied on Magians and other allied matters were decided in the light of authentic traditions of the Holy Prophet.

It is related that Abu Musa Ash'ari the Governor of Basra once came to see Umar and by way of permission said "Assalamulaikam". Umar was busy and did not pay attention to Abu Musa. Abu Musa repeated the greetings thrice and then went away.
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Umar had him recalled and enquired why he had gone away. Abu Musa said that he had heard the Holy Prophet say, "Ask permission thrice, and if you do not get permission go away". Umar asked for corroborative evidence in support of the tradition. Abu Musa produced the evidence and the tradition was accepted as a guide.

In the time of Umar a question arose whether a , woman who had been divorced but the divorce had not become I effective could remain in the house of her husband. A lady Fatima bint Qais stated before Umar that she had it on the authority of the Holy Prophet that such woman could no longer lodge with her husband.
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End of Today's Education. Subhanakallahuma wabihamdik ash-hadu an laaila Anta astagfiruka wa atuuubu ilayhi. Questions, Suggestions and problems are welcome privately. *We shall continue tomorrow on this same topic in sha Allah*. May HE strengthen and make us steadfast in faith. May HE accept our ibaadat and grant us the Good in this World and the Hereafter. May Allah Azza wa jalla forgive and grant us Jannah...AMIN.