Sunni Islam ( or ) or Sunnism ( or ) is the largest branch of Islam;. Sunni Muslims are referred to in Arabic as ''ʾAhl ūs-Sunnah wa āl-Ǧamāʿah'' (, "people of the tradition [of Muhammad] and the community") or ''ʾAhl ūs-Sunnah'' () for short; in English, they are known as Sunnis or Sunnites.

Sunni Islam is referred to as the orthodox version of the religion. The word "Sunni" comes from the term ''Sunnah'' (), which refers to the sayings and actions of Muhammad that are recorded in hadiths (collections of narrations regarding Muhammad). Sunni Muslims generally consider ''Sahih al-Bukhari'' and ''Sahih Muslim'' to be entirely authentic and accurate hadiths.

Etymology

Sunni is a broad term derived from ''Sunnah'' , plural سنن ''sunan'' )}}, which is an Arabic word that means "habit" or "usual practice". The Muslim usage of this term refers to the sayings and living habits of Muhammad. In its full form, this branch of Islam is referred to as "Ahlus-Sunnah Wa Al-Jama'ah" (literally, "People of the Tradition and the Congregation"). Anyone claiming to follow the Sunnah and can show that they have no action or belief against the Prophetic Sunnah can consider him or herself to be a Sunni Muslim. However, it should be noted that Shi'a Muslims also hold that they follow the Sunnah.

Schools of law (''Madh'hab'')

Islamic law is known as the ''Sharī'ah''. The Sharī'ah is based on the ''Qur'an'' and the ''Sunnah''. The Madh'hab translates to "way", and different Madhaheb (plural of Madh'hab) reflect different opinions on some laws and obligations of the sharia, for example when one ''Madh'hab'' sees a certain act as an obligation, while the other does not. It has to be clear that each one of these schools consider the others to be fully valid and accepted.

Below are the most famous four:

Hanafi School

Abu Hanifah (died 767), was the founder of the Hanafi school and student of Ja'far al-Sadiq. He was born in the year 702 CE in Kufa, Iraq. Muslims of Bangladesh, Pakistan, India, Afghanistan, Central Asia, the Muslim areas of Southern Russia, the Caucasus, most of the Muslim areas of the Balkans and Turkey and parts of Iraq, all follow this school of jurisprudence. It is also the dominant school of Muslims in the United Kingdom and Germany.

Maliki School

Malik ibn Anas (died 795) Student of the imam Abu Hanifah's eldest student, Muhammad, Malik ibn Anas developed his ideas in Medina. His doctrine is recorded in the Muwatta which has been adopted by most North African and West African countries like Tunisia, Morocco, Algeria, Libya, Nigeria and others except Egypt, Horn of Africa and Sudan. Also, the Maliki madhab is the official state madhhab of Kuwait, Bahrain and the United Arab Emirates. He was one of the teachers of Imam al-Shafi'i. One of greatest historical centers of Maliki teaching, especially during the ninth, tenth and eleventh centuries, is the Mosque of Uqba also known as the Great Mosque of Kairouan (in Tunisia).

Shafi'i school

Muhammad ibn Idris ash-Shafi`i (died 820 CE) was a student of Malik. He taught in Iraq and then in Egypt. Muslims in Indonesia, Lower Egypt, Malaysia, Southern Philippines, Brunei, Singapore, Somalia, Kenya, Tanzania, Jordan, Lebanon, Syria, Coastal Maharashtra/Konkan and Kerala in India, Sri Lanka, Maldives, Palestine, Yemen and Kurds in the Kurdish regions follow the Shafi'i school. Al-Shafi'i placed great emphasis on the Sunnah of Muhammad, as embodied in the Hadith, as a source of the Shari'ah.

Hanbali School

Ahmad bin Hanbal (died 855), the namesake of the Hanbali school, was born in Baghdad. He learned extensively from al-Shafi'i. This school of jurisprudence is followed predominantly in the Arabian Peninsula.

Theology of the four Madhab

The followers of these four schools follow the same basic belief system but differ from one another in terms of practice and execution of rituals, and in juristic interpretation of "divine principles" (or Shariah) as envisaged in Quran and Hadith. However Sunni Muslims consider them all equally valid.

There are other Sunni schools of law. However, many are followed by only small numbers of people and are relatively unknown due to the popularity of the four major schools; also, many have died out or were not sufficiently recorded by their followers to survive.

Interpreting the ''Shari'ah'' to derive specific rulings (such as how to pray) is known as ''fiqh,'' which literally means understanding. A ''madh'hab'' is a particular tradition of interpreting ''fiqh.'' These schools focus on specific evidence (Shafi'i and Hanbali) or general principles (Hanafi and Maliki) derived from specific evidences. The schools were started by eminent Muslim scholars in the first four centuries of Islam. As these schools represent clearly spelled out methodologies for interpreting the ''Shari'aa,'' there has been little change in the methodology per se. However, as the social and economic environment changes, new ''fiqh'' rulings are being made. For example, when tobacco appeared it was declared as 'disliked' because of its smell. When medical information showed that smoking was dangerous, that ruling was changed to 'forbidden'. Current ''fiqh'' issues include things like downloading pirated software and cloning. The consensus is that the ''Shari'ah'' does not change but ''fiqh'' rulings change all the time.

A ''madh'hab'' is not to be confused with a religious sect. There may be scholars representing all four ''madh'habs'' living in larger Muslim communities, and it is up to those who consult them to decide which school they prefer.

Demographics

The vast majority (approximately 80-90%) of Muslims worldwide practice Sunni Islam. The remaining are Shia along with other smaller groups.

Sunni theological traditions

Some Islamic scholars faced questions that they felt were not explicitly answered in the ''Qur'an'', especially questions with regard to philosophical conundra like the nature of God, the existence of human free will, or the eternal existence of the ''Qur'an.'' Various schools of theology and philosophy developed to answer these questions, each claiming to be true to the ''Qur'an'' and the Muslim tradition (''sunnah''). Among Sunnites, the following were the dominant traditions:

Athari (Arabic: أثري), or "textualism", is derived from the Arabic word athar, literally meaning "remnant", and also referring to "narrations". Their disciples are called the Atharis. The Atharis are considered to be one of three Sunni schools of Aqidah: Athari, Ashari, and Maturidi.

* The Athari methodology of textual interpretation is to avoid delving into extensive theological speculation. They believe in Allah and his attributes in the exact fashion that they were mentioned in the Quran, the Sunnah, and by the Sahabah. They do not attempt to further interpret the aforementioned texts by giving a literal meaning like in Ẓāhirīya (literalism) or the Tashbih (simile or likening), nor through tahrif (distortion), nor ta`weel (allegory or metaphor), nor ta'teel (denial). They avoid entering into deep rational philosophical discussions of matters relating to Islamic beliefs that are not supported by the Quran, the Sunnah or the understanding of the Sahabah with specific wording; rather, their discussion and presentation of beliefs revolves entirely around textual evidences found in these three main sources, while remaining cautious to avoid taking the path of the Ẓāhirīs (literalists) either. The Atharis believe this to be the methodology adhered to by the first three generations of Muslims (i.e. the Salaf), therefore making it the school of Sunni Aqidah that they believe is adhering to the truth.

Due to the emphasis of the Hanbali school of thought on textualism, Muslims who are Hanbali usually prefer the Athari methodology in Aqidah. However, Atharis are not exclusively Hanbali, many Muslims from other schools of thought adhere to the Athari school of Aqidah also.

The Atharis are also called sometimes the Salafis. And their theological system of Aqidah is most of the time called Aqidat al-Salaf (or in fewer occasions: Aqidat As-hab al-Hadith).

Ash'ari, founded by Abu al-Hasan al-Ash'ari (873–935). This theological system of Aqidah was embraced by plenty of Muslim scholars such as Imam al-Ghazali.

* Ash'ari theology stresses divine revelation over human reason. Contrary to the Mu'tazilites, they say that ethics cannot be derived from human reason, but that God's commands, as revealed in the ''Qur'an'' and the ''Sunnah'' (the practices of Muhammad and his companions as recorded in the traditions, or ''hadith''), are the sole source of all morality and ethics.

Regarding the nature of God and the divine attributes, the Ash'ari rejected the Mu'tazilite position that all Qur'anic references to God as having physical attributes were metaphorical. The Ash'aris insisted that these attributes were "true", since the ''Qur'an'' could not be inclusive of an error, but that they were not to be understood as implying anthropomorphism or any materialistic bodily nature.

* Ash'aris tend to stress divine omnipotence over human free will.

* Ash'aris believe that the ''Qur'an'' is eternal and uncreated.

Maturidi, founded by Abu Mansur al-Maturidi (died 944). Maturidiyyah was a minority tradition until it was accepted by the Turkish tribes of Central Asia (previously they had been Ash'ari and followers of the Shafi'i school, it was only later on migration into Anatolia that they became Hanafis and followers of the Maturidi creed). One of the tribes, the Seljuk Turks, migrated to Turkey, where later the Ottoman Empire was established. Their preferred school of law achieved a new prominence throughout their whole empire although it continued to be followed almost exclusively by followers of the Hanafi school while followers of the Shafi and Maliki schools within the empire followed the Ash'ari school. Thus, wherever can be found Hanafi followers, there can be found the Maturidi creed.

* Maturidis argue that the knowledge of God's existence can be derived through pure reason.

Sunni view of hadith

The ''Qur'an'' as it exists today in book form was compiled by Muhammad's companions (Sahaba) in approximately 650 CE, and is accepted by all Muslim denominations. However, there were many matters of belief and daily life that were not directly prescribed in the Qur'an, but were actions that were observed by Muhammad and the early Muslim community. Later generations sought out oral traditions regarding the early history of Islam, and the practices of Muhammad and his first followers, and wrote them down so that they might be preserved. These recorded oral traditions are called ''hadith''. Muslim scholars have through the ages sifted through the ''hadith'' and evaluated the chain of narrations of each tradition, scrutinizing the trustworthiness of the narrators and judging the strength of each ''hadith'' accordingly.

Most Sunni Muslims accept the ''hadith'' collections of Bukhari and Muslim as the most authentic (''sahih,'' or correct), and while accepting all hadiths verified as authentic, grant a slightly lesser status to the collections of other recorders. There are, however, four other collections of ''hadith'' that are also held in particular reverence by Sunni Muslims, making a total of six:

Sahih al-Bukhari

Sahih Muslim

Sunan an-Nasa'ii

Sunan Abu Dawud

Sunan at-Tirmidhi

Sunan ibn Majah

There are also other collections of ''hadith'' which also contain many authentic ''hadith'' and are frequently used by scholars and specialists. Examples of these collections include:

Musannaf of Abd al-Razzaq

Musnad of Ahmad ibn Hanbal

Mustadrak of Al Haakim

Muwatta of Imam Malik

Sahih Ibn Hibbaan

Sahih Ibn Khuzaymah

See also

Islamic schools and branches

Sunni view of the Sahaba

Shia Islam

Notes

Further reading

Branon Wheeler, Applying the Canon in Islam: The Authorization and Maintenance of Interpretive Reasoning in Ḥanafī Scholarship, SUNY Press, 1996

External links

Books Related of Ahle Sunnat Wa Jamat Aqaid

Books relating to belief of ahl as-Sunnat

Ahl as-sunnat belief

Translation and Detailed Commentary on Quran

SunniPath - Study Islam Online

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name	Abu Bakr
title	Khalifat-ul-Rasūl(Prophet's successor)
reign	8 June 632 – 23 August 634
predecessor	Muhammad
successor	Umar
birth date	c. 573
birth place	Mecca, Arabia
death date	August 23, 634
death place	Medina, Arabia
buried	Al-Masjid al-Nabawi, Madinah
other titles	Assiddiq الصدِّيق Companion of the CaveCompanion of the TombShaikh AkbarAttique }}

Abu Bakr (Abdullah ibn Abi Quhafa) (, c. 573 CE unknown exact date 634/13 AH) was a senior companion (''Sahabah'') and the father-in-law of the Islamic prophet Muhammad. He ruled over the Rashidun Caliphate from 632-634 CE when he became the first Muslim Caliph following Muhammad's death. As Caliph, Abu Bakr succeeded to the political and administrative functions previously exercised by the Prophet, since the religious function and authority of prophethood ended with Muhammad's death according to Islam. He was called ''Al-Siddiq'' (The Truthful) and was known by that title among later generations of Muslims.

As a young man, Abu Bakr became a cloth merchant and he traveled extensively in Arabia and neighboring lands in the Middle East, through which he gained both wealth and experience. He eventually came to be recognized as the chief of his clan. On his return from a business trip to Yemen, he was informed that in his absence Muhammad had openly declared his prophethood. Not long after, Abu Bakr accepted Islam and was the first person outside the family of Muhammad to openly become a Muslim. He was instrumental in the conversion of many people to the Islamic faith and early in 623, Abu Bakr's daughter Aisha was married to Muhammad, strengthening the ties between the two men.

Abu Bakr served as a trusted advisor and close friend to the Prophet. During the lifetime of Muhammad, he was involved in several campaigns such as the Battle of Uhud, the Battle of the Trench, the Invasion of Banu Qurayza, Battle of Khaybar, the Conquest of Mecca, the Battle of Hunayn, the Siege of Ta'if, and the Battle of Tabuk where he was reported to have given all of his wealth for the preparation of this expedition. He also participated in the Treaty of Hudaybiyyah and was made one of the witnesses over the pact.

In 631, three months after completing his Farewell Pilgrimage to Mecca, the Prophet became fatally ill. After his death Abu Bakr became the first Muslim Caliph. During his rule, he defeated the rebellion of several Arab tribes in a successful campaign, unifying the entire Arabian peninsula and giving it stability. This enabled him to launch successful campaigns against the Sassanid Empire (Persian Empire) and the East Roman Empire (Byzantine Empire) who were threatening Arabia's borders. Prior to dispatching his army to Syria against the Romans, Bakr gave them the following commands which established the conduct of war for later Muslim generations: According to Tabari, these ten pieces of "advice" were given during the Expedition of Usama bin Zayd. Imam Shaffi (founder of the Shaffi school of thought) gave seemingly conflicting views on the authenticity of the same tradition. Abu Yusuf (based on the authority of Ibn Ishaq) mentioned a counter tradition about the instructions of Abu Bakr, which claimed that Abu Bakr ordered his commanders to lay waste to every village where he did not hear the call to prayer.

Abu Bakr's Caliphate lasted for a little over two years (or 27 months), ending with his death after an illness. Though the period of his caliphate was not long it included successful invasions of the two most powerful empires of the time, a remarkable achievement in its own right. He set in motion a historical trajectory that in few decades would lead to one of the largest empires in history.

Lineage and title

Abu Bakr's full name is 'Abd Allah ibn 'Uthman ibn Aamir ibn Amr ibn Ka'ab ibn Sa'ad ibn Tamim ibn Murrah ibn Ka'ab ibn Lu'ai ibn Ghalib ibn Fihr al-Quraishi at-Tamimi. In Arabic, the name 'Abd Allah' means (servant of God). Although he is most known by his title 'Abu Bakr', he has many other titles. One of his titles was 'atiqe' (the saved one) and he was known by this title before Islam. Muhammad confirmed this title later when he said that Abu Bakr is the 'atiqe' (the one saved from hell fire by God). He was called 'Al-Siddiq' (the truthful') by the Prophet after he believed him in the event of Isra and Mi'raj when other people didn't, and Ali confirmed that title several times.

He was mentioned in the Quran as the "second of the two who lay in the cave" in reference to the event of hijra, with the Prophet Muhammad where they hid in the cave in Jabal Thawr from the Meccan search party that was sent after them, thus being one of few who were given direct reference to in the Quran.

Fatima, the daughter of Allah's Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. She was angry with him because after the death of her father (Muhammad), Abu Bakr did not give her a share of her inheritance and mentioned that, ''prophets' property is not inherited but is left for charity''. Fatima remained alive for six months after the death of Allah's Apostle.

Imam Jafar al Sadiq famously narrated how the title ''Siddiq'' was given to Abu Bakr from Muhammad. He was also a direct descendant of Abu Bakr from his maternal side, as well as being a paternal descendant of Ali from his father's side. Jafar al-Sadiq was also the successor of the Naqshbandi Sufi order originating from Abu Bakr himself.

Imam Muhammad al Baqir, the father of Imam Jafar Sadiq also called Abu Bakr with the title Siddiq.

Early life

Abu Bakr was born in Mecca some time in 573 CE, to a rich family in the Banu Tamim branch of the Quraysh tribe. Abu Bakr's father's name was Uthman Abu Quhafa (nicknamed ''Abu Quhafa'') and his mother was Salma Umm-ul-Khair (nicknamed ''Umm-ul-Khair''). Abu Bakr was a thin man with white skin. Tabari relates (Suyuti also relates the same through Ibn Sa'd al-Baghdadi's report) from Aisha her description of Abu Bakr:

He was a man with fair skin, thin, emaciated, with a sparse beard, a slightly hunched frame, sunken eyes and protruding forehead, and the bases of his fingers were hairless.

He spent his early childhood like other Arab children of the time among the Bedouins who called themselves ''Ahl-i-Ba'eer''- the people of the camel, and developed a particular fondness for camels. In his early years he played with the camel foals and goats, and his love for camels earned him the nickname "''Abu Bakr''", the father of the foal of the camel.

When Abu Bakr was 10 years old, he went to Syria along with his father with the merchants' caravan. Muhammad, who was 12 years old at the time, was also with the caravan. In 591 at the age of 18, Abu Bakr went into trade and adopted the profession of cloth merchant, which was the family's business. In the coming years Abu Bakr traveled extensively with caravans. Business trips took him to Yemen, Syria, and elsewhere. These travels brought him wealth and added to his experience. His business flourished and he rose in the scale of social importance. Though his father, Uthman Abu Quhafa, was still alive, he came to be recognized as chief of his tribe. Abu Bakr was assigned the office of awarding blood money in cases of murder. His office was something like the office of an honorary magistrate.

Like other children of the rich Meccan merchant families, Abu Bakr was literate and developed a fondness for poetry. He used to attend the annual fair at Ukaz, and participate in poetical symposia. He had a very good memory and had a good knowledge of the genealogy of the Arab tribes, their stories and their politics.

Acceptance of Islam

On his return from a business trip from Yemen, he was informed by friends that in his absence Muhammad had declared himself the Messenger of God, and proclaimed a new religion. Abu Bakr was the first ''baligh'' (post-puberty) free male to accept Muhammad's prophethood (though Shias maintain Abu Talib and other adult members of Muhammad's immediate blood family were, i.e. the Hashemites). Scholars, as well as other Sunnis and all Shi'a Muslims maintain that the second person to publicly accept Muhammed as the messenger of Allah was Ali ibn Abi Talib, though to Shias Ali always knew of Muhammad's status through pre-knowledge. However, 'Ali was still a pre-pubescent child when he accepted Islam, and therefore may have been excluded from the duties of a Muslim. Also Abu Bakr was the first person outside the family of Muhammad to openly become a Muslim.

Life after accepting Islam

His wife Qutaylah bint Abd-al-Uzza did not accept Islam and he divorced her. His other wife, Um Ruman, became a Muslim. All his children except Abdu'l-Rahman ibn Abu Bakr‎ accepted Islam, and Abu Bakr separated from his son Abdu'l-Rahman.

His conversion brought the most benefit to Islam. Abu Bakr's brought many people to Islam. He persuaded his intimate friends to convert to Islam. and presented Islam to others in such a way that many of his friends accepted Islam.

Those who converted to Islam at the instance of Abu Bakr were:

Uthman Ibn Affan (who would became the 3rd Caliph)

Al-Zubayr (played a part in the Muslim conquest of Egypt)

Talha Ibn Ubayd-Allah

Abdur Rahman bin Awf (who would remain an important part of the Rashidun Caliphate)

Sa`d ibn Abi Waqqas (played a part in the Islamic conquest of Persia)

Umar ibn Masoan

Abu Ubaidah ibn al-Jarrah (who remained commander in chief of the Rashidun army in Syria )

Abdullah bin Abdul Asad

Abu Salama

Khalid ibn Sa`id

Abu Hudhaifah ibn al-Mughirah

Abu Bakr's acceptance proved to be a milestone in Muhammad's mission. Slavery was common in Mecca, and many slaves accepted Islam. When an ordinary free man accepted Islam, despite opposition, he would enjoy the protection of his tribe. For slaves however, there was no such protection and they commonly experienced persecution. Abu Bakr felt compassion for slaves, so he purchased eight slaves(four men and four women) and then freed them, paying 40,000 dinar for their freedom.

The men were

Bilal ibn Ribah

Abu Fakih

Ammar ibn Yasir

Abu Fuhayra

The women were:

Lubaynah

Al-Nahdiah

Umm Ubays

Harithah bint al-Muammil

Most of the slaves liberated by Abu Bakr were either women or old and frail men. The father of Abu Bakr asked him to for why doesn't he liberate strong and young slaves who could be a source of strength for him, Abu Bakr replied that he was freeing the slaves for the sake of Allah, and not for his own sake. According to Sunni tradition the following verses of the Qur'an were revealed due to this:

He who gives in charity and fears Allah And in all sincerity testifies to the Truth; We shall indeed make smooth for him the path of Bliss {92:5-7}.

Those who spend their wealth for increase in self-purification; And have in their minds no favor from any one For which a reward is expected in return, But only the desire to seek the Countenance, Of their Lord, Most High; And soon they shall attain complete satisfaction {92:8-21}.

Shias maintain these verses were revealed about Ali.

Persecution by the Quraysh, 613

For three years after the advent of Islam, Muslims kept secret their faith, and prayed in secret. In 613 Muhammad decided to call people to Islam openly. The first public address inviting people to offer allegiance to Muhammad was delivered by Abu Bakr. In a fit of fury the young men of the Quraysh tribe rushed at Abu Bakr, and beat him mercilessly till he lost consciousness. Following this incident Abu Bakr's mother converted to Islam. Abu Bakr was persecuted many times by the Quraysh. Abu Bakr's beliefs would have been defended by his own clan, but not by the entire Quraysh tribe.

Migrations to Abyssinia, 615

Being the first man to go over to Islam, Abu Bakr had brought upon himself the special anger and hatred of the Meccan chiefs. Soon he felt hard pressed and asked permission of Muhammad to go to Abyssinia. The permission was granted and Abu Bakr set off on his journey. However, on the way he met Ibn-ud-Daghinna, the chief of Qara. Under Ibn-ud-Daghinna's protection, he soon came back to Makkah.

Last years in Mecca

In 617, the Quraysh enforced a boycott against the Banu Hashim. Muhammad along with his supporters from Banu Hashim, were shut up in a pass away from Mecca. All social relations with the Banu Hashim were cut off and their state was that of imprisonment. Before it many Muslims migrated to Abyssinia (now Ethiopia). Abu Bakr, feeling distressed, set out for Yemen and then to Abyssinia from there. He met a friend of his named Ad-Dughna (chief of the Qarah tribe) outside Mecca, who invited Abu Bakr to seek his protection against the Quraysh. Abu Bakr went back to Mecca, it was a relief for him, but soon due to the pressure of Quraysh, Ad-Dughna was forced to renounce his protection. Once again the Quraysh were free to persecute Abu Bakr.

In 620 Muhammad's wife and uncle died. Abu Bakr's daughter Aisha was engaged to Muhammad, however it was decided that the actual marriage ceremony would be held later. In 620 Abu Bakr was the first person to testify to Muhammad's Isra and Mi'raj (night Journey).

Migration to Medina

In 622, on the invitation of the Muslims of Medina, Muhammad ordered Muslims to migrate to Medina. The migration began in batches. Ali was the last to remain in Mecca, entrusted with responsibility for settling any loans the Muslims had taken, and famously slept in the bed of Muhammad when the Quraysh led by Ikrima attempted to murder Muhammad as he slept. Meanwhile Abu Bakr accompanied Muhammad in his migration for Medina. Due to the danger of the Quraysh, they did not take the road to Medina. They moved in the opposite direction, and took refuge in a cave in Jabal Thawr some five miles south of Mecca. `Abdullah ibn Abi Bakr, the son of Abu Bakr, would listen to the plans and talks of the Quraysh, and at night he would carry the news to the fugitives in the cave. Asma bint Abi Bakr, the daughter of Abu Bakr, brought them meals every day. Aamir, a servant of Abu Bakr, would bring a flock of goats to the mouth of the cave every night where they were milked. The Quraysh sent search parties in all directions. One party came close to the entrance to the cave, but was unable to sight them. Due to this the following verse of the Qur'an was revealed:

If ye help not (your Leader) (it is no matter): for Allah did indeed help him; when the unbelievers drove him out: he had no more than one companion: they two were in the cave, and he said to his companion "Have no Fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.

'Aa'ishah, Abu Sa`eed al-Khudri and ibn 'Abbaas in interpreting this verse said

Abu Bakr was the one who stayed with the Prophet in that cave

It is narrated from al-Barra' ibn 'Azib, he said,

Once Abu Bakr bought a ride from 'Azib for 10 Dirham, then Abu Bakr said to 'Azib, "Tell your son the Barra to deliver that beast." Then 'Azib said, "No, until you tell us about your journey with the Messenger of Allah when he went out of Makkah while the Mushrikeen were busy looking for you." Abu Bakr said, "We set out from Makkah, walking day and night, until it came the time of Zuhr, so I was looking for a place so that we can rest under it, it came to be that I saw a big rock, so I came to it and there was the place, so I spread a matress for the Prophet, then I said to him, " Rest O' Prophet of Allah." So he rested, while I surveyed the area around me, are there people looking for us coming here to spy... Suddenly I saw there was a shepherd herding his sheep to the direction of the place under the rock wanting to shade himself like us, so I asked, "Who is your master O' slave?" He answered, "Slave of the fulan, someone of the Quraish." He mentioned the name of his master and I knew him, then I asked, "Does your sheep have milk?" He answered, "Yes!" So he took one of the sheep, after that I ordered him to clean the breasts of the sheep first from dirt and dust, then I ordered him to blow his hand from dust, so he pat his two hands and he started milking, while I prepared a vessel with its mouth wrapped with cloth to contain the milk, so I poured the milk that was milked to the vessel and I waited until the bottom was cold, then I brought to the Prophet and it was that he had waken up, instantly I told him, "Drink O' Messenger of Allah." So he started to drink until I saw that he was full, then I told him, "Are we not going to continue walking O' Messenger of Allah?" He answered, "Yes!" At last we continued the journey while the mushrikeen kept looking for us, not that could pursue us except Suraqah ibn Malik ibn Ju'sham who rode his horse, so I said to the Messenger of Allah, "This man has succeeded in pursuing us O' Messenger of Allah," but he answered, "ﻻ ﺗﺤﺰ ﻥ ﺇ ﻥ ﺍﷲ ﻣﻌﻨﺎ" (Do not worry, verily Allah is with us).

It is narrated from Anas from Abu Bakr he said,

I said to the Prophet when were in the cave, "If only they had looked under their feet we would assuredly be seen" The Messenger answered, "ﻣﺎ ﻇﻨﻚ ﻳﺎ ﺃ ﺑﺎ ﺑﻜﺮ ﺑﺎ ﺛﻨﻴﻦ ﺍﷲ ﺛﺎ ﻟﺘﻬﻤﺎ" (What do you think O' Abu Bakr about two people if Allah is the third, meaning God was with them.)

After staying at the cave for three days and three nights, Abu Bakr and Muhammad proceed to Medina, staying for some time at Quba, a suburb of Medina. While Sunni sources portray Abu bakr in an exalted light in the cave, Shia sources however generally tend to portray the incident in the cave as a Quranic condemndation of Abu Bakr for cowardice and fear.

Life in Medina

In Medina, Muhammad decided to construct a mosque. A piece of land was chosen and the price of the land was paid for by Abu Bakr. Muslims constructed a mosque named Al-Masjid al-Nabawi at the site and Abu Bakr also took part in construction. Abu Bakr was paired with Khaarij ah bin Zaid Ansari (who was from Medina) as a brother in faith. Abu Bakr's relationship with Khaarjah was most cordial, which was further strengthened when Abu Bakr married Habiba, a daughter of Khaarijah.

Khaarij ah bin Zaid Ansari used to live at Sukh, a suburb of Medina, and Abu Bakr also settled there. After Abu Bakr's family arrived in Medina he bought another house near Muhammad's.

The climate of Mecca was dry, but the climate of Medina was damp and this adversely affected the health of the immigrants, so that on arrival most of them fell sick. Abu Bakr also suffered from fever for several days and during this time he was attended to by Khaarijah and his family. At Mecca, Abu Bakr was a trader in cloth and he started the same business in Medina. He was a wholesaler, and had his store at Sukh, and from there cloth was supplied to the market at Medina. Soon his business flourished at Medina. Early in 623, Abu Bakr's daughter Aisha, who was already engaged to Muhammad, was handed over to Muhammad in a simple marriage ceremony, and this further strengthen the relation between Abu Bakr and Muhammad.

Military Campaigns under Muhammad

Battle of Badr and Uhud

In 624 Abu Bakr was involved in the first battle between the Muslims and the Quraysh of Mecca, known as the Battle of Badr, but did not fight, instead acting as one of the guards of Muhammad's tent. In 625 he participated in the Battle of Uhud which ended in a rout by the majority of the Muslims. Before the battle begun, Abu Bakr's son Abdu'l-Rahman ibn Abu Bakr, who was still non-Muslim and was fighting from the side of the Quraysh, came forward and threw down a challenge for a duel. Abu Bakr accepted the challenge but was stopped by Muhammad. His son later converted to Islam and gained fame during the Muslim conquest of Syria as a fierce warrior. In the second phase of the battle, Khalid ibn al-Walid’s cavalry attacked the Muslims from behind, changing a Muslim victory to defeat. Many Muslim warriors were routed from the battlefield but in Sunni accounts Abu Bakr remained, guarding Muhammad from the attacks of the Quraysh soldiers, while Shia and many Sunni accounts dispute this. Shia criticisms of his lack-lustre military achievements in comparison with the genuinely accomplised Ali should be put into context: Abu Bakr was a middle aged man during these battles, was not a soldier but a merchant by trade, and had never seen battle before - it may thus be unfair to directly compare him with Ali in this regard. In Sunni accounts during one such attack, two discs from Abu Bakr's shield penetrated into Muhammad's cheeks. Abu Bakr went forward with the intention of extracting these discs but Abu Ubaidah ibn al-Jarrah requested he leave the matter to him, losing his two incisors during the process. In these stories subsequently Abu Bakr, along with other companions, led Muhammad to a place of safety.

Conflict with Jewish tribes

Later in the year Abu Bakr was a part of campaign again the Jewish tribe of Banu Nadir.

In 627 he participated in the Battle of the Trench and also in the Invasion of Banu Qurayza.

In 628 he participated in Treaty of Hudaybiyyah and was made one of the witnesses over the pact.

In 628 he was a part of the Muslim campaign to Khaybar.

Military campaigns during final years of Muhammad

In 629 Muhammad sent 'Amr ibn al-'As to Zaat-ul-Sallasal from where he called for reinforcements and Muhammad sent Abu Ubaidah ibn al-Jarrah. Commanding an army under him were Abu Bakr and Umar and they attacked and defeated the enemy.

In 630 when Muslim armies rushed for the Conquest of Mecca, Abu Bakr was a part of the army. Before the conquest of Mecca his father Uthman Abu Quhafa converted to Islam. In 630 he was part of Battle of Hunayn and Siege of Ta'if. He was part of the Muslim army in the campaign of Tabuk under Muhammad's command and he was reported to have given all his wealth for the preparation of this expedition.

In 631, Muhammad sent a delegation of three hundred Muslims from Medina to perform the ''Hajj'' according to the new Islamic way. Abu Bakr was appointed as the leader of the delegates in some Sunni accounts. If this version is correct Abu Bakr had thus the honor of being the first Amir-ul-Haj in the history of Islam. In 632 Abu Bakr followed Muhammad to Mecca for the farewell Hajj.

Military campaigns as commander

Abu Bakr also led 1 military campaign as commander, known as Expedition of Abu Bakr As-Siddiq, which took place in Nejd, in July 628 AD,3rd Month 7AH, of the Islamic Calendar Abu Bakr led an large platoon in Nejd on the order of Muhammad. Many were killed and taken as prisoner. The Sunni Hadith collection, Sunan Abu Dawud mentions the event

Death of Muhammad

name	Saint Abu Bakr
titles	Rightly-Guided Caliph, Warrior, Reformer, ''Siddiq'', Disciple of Muhammad, Mystic, ''Companion of the Cave''
birth date	c. 573 C.E.
birth place	Mecca
death date	c. 634 C.E.
death place	Medina
venerated in	Islam
influences	Prophets of Islam
influenced	Countless future Muslim leaders and saints
attributes	}}

A short time after returning from the farewell pilgrimage, Muhammad became ill. In his fatal illness, Muhammad came out with a piece of cloth tied around his head and sat on the pulpit. After thanking and praising Allah he said,ﺇ ﻥ ﺍ ﷲ ﺧﻴﺮ ﻋﺒﺪﺍ ﺑﻴﻦ ﺍﻟﺪ ﻧﻴﺎ ﻭ ﺑﻴﻦ ﻣﺎ ﻋﻨﺪ ﻩ ﻓﺎ ﺧﺘﺎ ﺭ ﺫ ﻟﻚ ﺍﻟﻌﺒﺪ ﻣﺎ ﻋﻨﺪ ﺍﷲ "Allah has given one of His Slaves the choice of receiving the splendor and luxury of the worldly life whatever he likes or to accept the good which is with Allah. So he has chosen that good which is with Allah."

Abu Bakr wept profusely and said, "Our fathers and mothers be sacrificed for you." The companions were astonished by this (they wondered why Abu Bakr wept), and the people said, "Look at this old man! Allah's Apostle talks about a Slave of Allah to whom He has given the option to choose either the splendor of this worldly life or the good which is with Him, while he says "our fathers and mothers be sacrificed for you". It turned out Muhammad himself was that servant, as Abu Bakr later told the companions.

Muhammad continued:

No doubt, I am indebted to Abu Bakr more than to anybody else regarding both his companionship and his wealth. And if I had to take a Khalil from my followers, I would certainly have taken Abu Bakr, but the fraternity of Islam is sufficient. Let no Door of the Mosque remain open, except the door of Abu Bakr

The good referred in the first part means the good in the hereafter. Khalil means intimate friend. The door referred to here is the door to the mosque of Muhammad. When the fever developed he directed Abu Bakr to go to the war following Usama who was 18. When Muhammad died Muslims gathered in Al-Masjid al-Nabawi and there were suppressed sobs and sighs. Abu Bakr came from his house at As-Sunh (a village) on a horse where he had been with his new wife. He dismounted and entered the Prophet's Mosque, but did not speak to anyone until he entered upon 'Aa'isha. He went straight to Muhammad who was covered with Hibra cloth (a kind of Yemenite cloth). He then uncovered Muhammad's face and bowed over him and kissed him and wept, saying, "Let my father and mother be sacrificed for you. By Allah, Allah will never cause you to die twice. As for the death which was written for you, has come upon you." 'Umar was making a sermon to the people saying, "By Allah, he is not dead but has gone to his Lord as Musa ibn Imran went and remained hidden from his people for forty days. Musa returned after it was said that he had died. By Allah, the Messenger of Allah will come back and he will cut off the hands and legs of those who claim his death."

Abu Bakr arrived and said, "Sit down, O 'Umar!" But 'Umar refused to sit down. So the people came to Abu Bakr and left Umar. Abu Bakr said, "To proceed, if anyone amongst you used to worship Muhammad, then Muhammad has passed away, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said, "And Muhammad is but a messenger; the messengers have come before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful." (3.144)

'Umar said, "By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet had passed away."

Other Ahadith on Virtues of Abubakr

There are many ahadith that mention the virtues and special position of Abu Bakr:

Abu Huraira reported that the Islamic prophet Muhammad said, "There is not anyone who may have been kind to us, or helped us without my returning to him (his favor) except Abu Bakr. The kindness that he has shown us, only Allah will reward him for that on the Day of Resurrection. No one's property has been of benefit to me as much as Abu Bakr's. And if I were to take a Khaleel (close friend from my companions) then I would take Abu Bakr as one. But you must know that I am Allah's Khaleel.

Ayshah reported that Muhammad said, "It does not behoove a people who have Abu Bakr among them to have anybody other than him as their imam.

Ayshah also reported that the Muhammad said to her: "Call your father (Abu Bakr) and brother [`Abd al-Rahman] here so I will put something down in writing, for truly I fear lest someone forward a claim or form some ambition, and Allah and the believers refuse anyone other than Abu Bakr." from Sahih Muslim

Jubayr ibn Mut'im reported that a woman came and spoke to Muhammad about a matter. He asked her to come back later some time. She said, "Tell me if I come later and do not find you?" Jubayr ibn Mut'im said that it seemed that she meant he may not be alive when she came back. He said, "If you do not find me then go to Abu Bakr."

Abu Hurairah reported that Muhammad said, "Jibreel came to me, held my hand and pointed out to me the gate of Paradise through which my Ummah will enter it." Abu Bakr said, "O Messenger of Allah! I wish that I had been with you and seen the gate!" So, Muhammad said, "Know, O Abu Bakr, you will be the first of my Ummah to enter Paradise."

Ibn Umar said that one day, Muhammad came out and entered the masjid, Abu Bakr and Umar with him, to his right and left. Muhammad had held their hands and he said, "The three of us will be raised on the Day of Resurrection in this way."

Abu Saeed al Khudri reported that Muhammad said: "Every prophet has two wazeer (ministers) from the dwellers of the heaven (angels) and two wazeer from the inhabitants of the earth. So, my wazeer from the dwellers of heaven are Jibrael and Mikael and my wazeer from the earthlings are Abu Bakr and Umar."

Election of Abu Bakr to Caliphate

After Muhammad's death, previously dormant tensions between the Meccan immigrants, the Muhajirun, and the Medinan converts, the Ansar, threatened to break out and split the Ummah. Other Arabic tribes also wished to revert to local leadership and split from Medina's control. In some places, people claiming prophethood started to establish leaderships to oppose Medina, e.g. Al-Aswad Al-Ansi and Musaylimah. All of which are events that lead to splitting the Muslim community. The Ansar, the leaders of the tribes of Medina, met in a hall or house called saqifah, to discuss whom they would support as their new leader. When Abu Bakr was informed of the meeting, he, Umar, Abu Ubaidah ibn al-Jarrah and a few others rushed to prevent the Ansar from making a premature decision. Accounts of this meeting vary greatly. All agree that during the meeting Umar declared that Abu Bakr should be the new leader, and declared his allegiance to Abu Bakr, followed by Abu Ubaidah ibn al-Jarrah, and thus Abu Bakr became the first Muslim caliph, who was given the title, ''Khalifa-tul-Rasool'' (''Successor of messenger of Allah''), a title only accepted by Sunni Muslims. Shias criticise Abu Bakr for forsaking the funeral of Muhammad to attend the political gathering, and believe that Muhammad had already appointed Ali in his lifetime as his successor. This view portrays Abu Bakr and Umar as plotters in a political coup against the Alids. The Ismaili Shia Institute researcher Wilfred Madelung portrays Abu Bakr as a political opportunist whose character as the founder of Sunni Islam has been extensively embellished by subsequent kings and emperors (caliphs) making it difficult to openly criticise him. Some sects of Islam like Shia strongly believe that Abu Bakr deceived Ali, keeping Ali from his right as khilafat since he was true successor to Muhammad.

Reign as a Caliph

After assuming the office of Caliphate Abu Bakr's first address was as follow:

I have been given the authority over you, and I am not the best of you. If I do well, help me; and if I do wrong, set me right. Sincere regard for truth is loyalty and disregard for truth is treachery. The weak amongst you shall be strong with me until I have secured his rights, if God wills; and the strong amongst you shall be weak with me until I have wrested from him the rights of others, if God wills. Obey me so long as I obey God and His Messenger. But if I disobey God and His Messenger, ye owe me no obedience. Arise for your prayer, God have mercy upon you.

Abu Bakr's Caliphate lasted for 27 months, during which he crushed the rebellion of the Arab tribes throughout Arabia in the successful campaign against Apostasy. In the last months of his rule, he launched campaigns against the Sassanid Empire and the Eastern Roman Empire (Byzantine Empire) and thus set in motion a historical trajectory (continued later on by Umar and Uthman) that in just a few short decades would lead to one of the largest empires in history. He had little time to pay attention to the administration of state, though state affairs remained stable during his Caliphate. On the advice of Umar and Abu Ubaidah ibn al-Jarrah he agreed to have a salary from state treasury and abolish his cloth trade.

Ridda Wars

Troubles emerged soon after Abu Bakr's succession, threatening the unity and stability of the new community and state. Several Arabic tribes revolted against Abu Bakr. In four of the six centres of the insurrection, the rebells rallied around people who claimed to be prophets, the most prominent among these was Musaylimah. The tribes claimed that they had submitted to Muhammad only, and that with Muhammad's death, their allegiance had ended. This was common practice in pre-islamic Arabia. After the death of a tribal leader the alliance with the tribe of that leader was regarded as having ended. Thus several tribes acted in accordance to this pre-islamic practice and refused to pay ''Zakat''. Abu Bakr, however, insisted that they had not just submitted to a simple human leader but joined the Muslim religious community, of which he was the new head. So, in contrast to pre-islamic times, their allegiance was not seen as having ended at all.

This was the start of the ''Ridda wars'' (Arabic for the Wars of Apostasy). The apostasy of central Arabia was led by self-proclaimed prophet Musaylimah of in al-Yamama, while the other centers were to the south and east in Bahrain, Oman, Mahra region and Yemen. Abu Bakr planned his strategy accordingly and formed the Muslim army into 11 corps. The strongest corps, and this was the main punch of the Muslim army, was that of Khalid ibn al-Walid and was used to fight the most powerful of the rebel forces. Other corps were given areas of secondary importance in which to bring the less dangerous apostate tribes. Abu Bakr's plan was first to clear the area of west and central Arabia (the area nearest Medina), then tackle Malik ibn Nuwayrah, and finally concentrate against the most dangerous enemy Musaylimah. After series of successful campaigns, Khalid ibn al-Walid finally defeated Musaylimah and his tribe, the Banu Hanifa, in the Battle of Yamama. The Campaign of the Apostasy was fought and completed during the eleventh year after Hijra. The year 12 Hijri dawned, on 18 March 633, with Arabia united under the central authority of the Caliph at Medina.

This phenomenon was later regarded as primarily a religious movement by Arabic historians. However, the early sources indicate that in reality it was mainly political. After all, the revolting Arabs only refused to pay Zakat (Charity), but they did not refuse to perform the salah. This however is disputed and explained by Muslim scholars in that the dictation of Zakat was one of the Five pillars of Islam and its denial or withholding is an act of denial of a cornerstone of faith, and is therefore an act of apostasy. Bernard Lewis states that the fact that Islamic Historians have regarded this as a primarily religious movement was due to a later interpretation of events in terms of a theological world-view. The opponents of the Muslim armies were not only apostates, but also - if not most of them - tribes which were largely or even completely independent from the Muslim community. However, these revolts also had a religious aspect: Medina had become the centre of a social and political system, of which religion was an integral part; consequently it was inevitable that any reaction against this system should have a religious aspect.

The ''Qur'an'' — preservation

According to Sunni Islam, Abu Bakr was instrumental in preserving the Qur'an in written form. It is said that after the hard-won victory over Musaylimah in the Battle of Yamama fought in 632, Umar (the later ''Caliph'' Umar), saw that many of the Muslims who had memorized the ''Qur'an'' had died in battle. Fearing that the Qur'an may be lost or corrupted, Umar requested the Caliph Abu Bakr to authorize the compilation and preservation of the Book in written format. After initial hesitation, Abu Bakr made a committee headed by Zayd ibn Thabit which included the memorizers of the Qur'an and Umar and to collect all verses of the Book. After collecting all Qur'anic verses from texts in the possession of various sahaba, Zayd ibn Thabit and members of his committee verified the reading by comparing with those who had memorized the Qur'an. After they were satisfied that they had not missed out any verse or made any mistakes in reading or writing it down, the text was written down as one single manuscript and presented in a book form to the Caliph Abu Bakr. It is believed that this process happened within one year of the death of Muhammad when most of his sahaba (companions) were still alive.

Prior to his death, Abu Bakr gave this authorized copy of the Qur'an to Umar - his successor. It remained with him throughout his tenure as Caliph (10 years). Prior to his death, Umar gave this Book to his daughter Hafsa bint Umar, who was one of the wives of Muhammad. Umar did not nominate his successor on his deathbed, and thus preferred to leave this copy with Hafsa so as not to indicate his personal preference of who would be the next caliph. Later on, it became the basis of Uthman Ibn Affan's definitive text of the ''Qur'an'' which was published far and wide merely 18 years after the death of Muhammad. Later historians give Uthman Ibn Affan the principal credit for re-verification and publishing the ''Qur'an''. Shi'as reject the idea that Abu Bakr or Umar were instrumental in the collection or preservation of the ''Qur'an''.

Military expansion

Once the rebellions had been put down, Abu Bakr began a war of conquest. Whether or not he intended a full-out imperial conquest is hard to say; he did, however, set in motion a historical trajectory that in just a few short decades would lead to one of the largest empires in history. Abu Bakr began with Iraq, the richest province of Persian Empire. He sent his most brilliant general Khalid ibn al-Walid to invade the Sassanid Empire.

Conquest of Sassanid Persian Empire

After the Ridda Wars, a tribal chief of north eastern Arabia, Muthanna ibn Haris, raided the Persian towns in Iraq. With the success of the raids, a considerable amount of booty was collected. Muthanna ibn Haris went to Medina to inform Caliph Abu Bakr about his success and was appointed commander of his people, after which he began to raid deeper into Iraq. Using the mobility of his light cavalry he could easily raid any town near the desert and within moments could disappear again in to the desert, into which the Sassanid army was unable to chase them. Muthanna’s acts made Abu Bakr think about the expansion of the Rashidun Empire.

Abu Bakr started with the invasion of Iraq. The problems faced by Abu Bakr were that the Arabs feared the Persians with a deep, unreasoning fear which ran in the tribal consciousness as a racial complex and was the result of centuries of Persian power and glory. In return the Persian regarded the Arab with contempt. It was important not to suffer a defeat, for that would confirm and strengthen this instinctive fear. To make certain of victory, Abu Bakr decided on two measures; that the invading army would consist entirely of volunteers; and he put in command of the army his best general Khalid ibn al-Walid. After defeating the self-proclaimed prophet Musaylimah in the Battle of Yamama, Khalid was still at Al-Yamama when Abu Bakr sent him orders to invade the Sassanid Empire. Making Al-Hirah the objective of Khalid, Abu Bakr sent reinforcements and ordered the tribal chiefs of north eastern Arabia, Muthanna ibn Haris, Mazhur bin Adi, Harmala and Sulma to operate under the command of Khalid along with their men. In about third week of March 633 (first week of Muharram 12th Hijrah) Khalid set out from Al-Yamama with an army of 10,000. The tribal chiefs, with 2,000 warriors each, joined Khalid; Thus Khalid entered the Persian Empire with 18,000 troops. After entering Iraq with his army of 18,000, Khalid won decisive victories in four consecutive battles: Battle of Chains, fought in April 633; Battle of River, fought in the 3rd week of April 633; Battle of Walaja, fought in May 633 (where he successfully used a double envelopment manoeuvre), and Battle of Ullais, fought in the mid of May 633. By now the Persian court already disturbed by the internal problems, was down and out. In the last week of May 633, Hira capital city of Iraq fell to the Muslims after resistance in the Siege of Hira. After resting his armies, in June 633 Khalid laid siege of Al Anbar, which resisted and was eventually surrendered after a siege of a few weeks in July 633 after the Siege of Al-Anbar. Khalid then moved towards the south, and conquered the city of Ein ul Tamr after the Battle of Ein ut Tamr in the last week of July 633. By now, almost the whole of Iraq (Euphrates region) was under Islamic control. Khalid got a call of help from northern Arabia at Daumat-ul-Jandal, where another Muslim Arab general, Ayaz bin Ghanam, was trapped among the rebel tribes. Khalid went to Daumat-ul-jandal and defeated the rebels in the Battle of Daumat-ul-jandal in the last week of August 633. Returning from Arabia, he got news of the assembling of a large Persian army. He decided to defeat them all separately to avoid the risk of defeat to a large unified Persian army. Four divisions of Persian and Christian Arab auxiliaries were present at Hanafiz, Zumiel, Sanni and Muzieh. Khalid devised a brilliant plan to destroy the Persian forces. He divided his army in three units, and attacked the Persian forces in brilliantly coordinated attacks from three different sides at night, starting from the Battle of Muzieh, then the Battle of Sanni, and finally the Battle of Zumail during November 633. These devastating defeats ended Persian control over Iraq, and left the Persian capital Ctesiphon unguarded and vulnerable for Muslims attack, before attacking the Persian Capital Khalid decided to eliminate all Persian forces from south and west, he accordingly marched against the border city of Firaz, where he defeated the combined forces of the Sassanid Persians, Byzantine Romans and Christian Arabs in the Battle of Firaz in December 633. This was the last battle in his conquest of Iraq. While Khalid was on his way to attack Qadissiyah, a key fort in the way to Persian Capital Ctesiphon, he received the letter of Caliph Abu Bakr and was sent to Roman front in Syria to assume the command of Muslim armies to conquer Roman Syria.

Invasion of Eastern Roman (Byzantine) Empire

With a successful invasion of Sassanid Persian province of Iraq, Abu Bakr’s confidence grew. He concentrated four large corps at Zhu Qissah and sent them to Roman Syria. Each corps was assigned its own commander and its own target. The leaders of the different corps received intelligence of a concentration of large Byzantine armies at Ajnadayn while on the march. The army stopped its advance and the leaders wrote to Abu Bakr for help. Since the Moslem position in Iraq was stable by now, the Caliph accordingly wrote to Khalid to take half of his forces of Iraq to Syria and to assume command of all Muslim armies in Byzantine Syria. The Byzantine province of Syria in those days consisted of modern day Syria, Jordan, Israel, the Palestinian territories, Lebanon and southern Turkey. There were two routes towards Syria from Iraq, one was via Daumat-ul-Jandal and the other was through Mesopotamia passing though Ar Raqqah. Since it was believed that the Muslim armies in Syria were in need of urgent reinforcement, Khalid avoided the conventional route to Syria via Daumat ul Jandal because it was a long route and would take weeks to reach Syria. He also did not take the Mesopotamian route because Roman garrisons held northern Syria and northern Mesopotamia. A conflict with these Roman forces would have forced Khalid to spend too much time while Muslim armies were being outflanked in Syria. Khalid selected, instead, a short and unconventional route to Syria, passing though the Syrian Desert. Although probably hyperbole, some sources state that his soldiers marched for two days without a single drop of water before reaching an oasis that Khalid had selected in advance. Khalid thus entered Northern Syria at a point where he was least expected, catching the Byzantine forces on their right flank. More recent historians have suggested that this surprises attack unhinged the Byzantine defenses in Syria.

Khalid entered Syria in June 634 and quickly captured the border forts of

Sawa, Arak, Tadmur, Sukhnah. Qaryatayn and Hawarin after the battles of Qaryatayn and Hawarin. After dealing with all these cities, Khalid moved towards Damascus, passing though a mountain pass which is now known as Sanita-al-Uqab (Uqab pass) after the name of Khalid's army standard. From here he moved away from Damascus, towards Bosra, the capital of Ghassanid Arab kingdom, a vassal of Eastern Roman empire. He had ordered other Muslim commanders to concentrate their armies at Bosra, which were still near the Syrian-Arabia border. At Maraj-al-Rahab, Khalid defeated a Ghassanid army of Christian Arabs in a quick Battle of Marj-al-Rahit. Meanwhile Abu Ubaida ibn al-Jarrah, the supreme commander of Muslim armies in Syria had ordered Shurhabil ibn Hasana to attack Bosra.The later laid siege of Bosra with his small army of 4000 men. Roman and Ghassanid Arab garrison, noticing that this might be the advance guard of the larger Muslim army to come, decided to attack and destroy Shurhabil’s army. They came out of the fortified city and attacked Shurhabil, surrounding him from all sides; Khalid reached the arena with his advance guard cavalry and saved the day for Shurhabil. The combined forces of Khalid, Shurhabil and Abu Ubaidah then laid the siege of Bosra, which surrendered some time in mid July 634. thus effectively ending the Ghassanid Dynasty.

Here Khalid took over the command of Muslim armies in Syria from Abu Ubaidah, as per the instructions of Caliph. The massive Byzantine armies were concentrating at Ajnadayn to push the invading armies back to desert. Early Muslim sources have mentioned its size to be 90,000, while most of the modern historians doubt the figures, but consider this battle to be the key to breaking the Byzantine power in Syria. According to the instructions of Khalid all Muslim corps concentrated at Ajnadayn, where they fought a decisive battle against Byzantine on 30 July 634. Defeat at the Battle of Ajnadayn, left Syria vulnerable to the Muslim invaders. Khalid decided to capture Damascus, the Byzantine stronghold. At Damascus Thomas, son in law of Emperor Heraculis, was in charge. Receiving the intelligence of Khalid's march towards Damascus he prepared for the defences of Damascus. He wrote to Emperor Heraculis for reinforcement, who was at Emesa that time. Moreover Thomas, in order to get more time for preparation of a siege, sent the armies to delay or if possible halt Khalid's march to Damascus, one such army was defeated at Battle of Yaqusa in mid-August 634 near Lake Tiberias 90 miles from Damascus, another army that halted the Muslim advance to Damascus was defeated in Battle of Maraj as Saffer on 19 August 634. These engagements delayed Khalid’s advance and gave Thomas enough time to prepare for siege. Meanwhile Heraculis's reinforcement had reached the city, which he had dispatched after the bad news of Ajnadyn. Before Heraculis's another regiment could reach Damascus, Khalid had finally reached Damascus. Khalid reached Damascus on 20 August and besieged the city. To isolate the city from rest of the region, Khalid placed the detachments south on the road to Palestine and in north at Damascus-Emesa route, and several other smaller detachments on routes towards Damascus. Heraculis's reinforcement was intercepted and routed at the Battle of Sanita-al-Uqab, 20 miles from Damascus. Khalid's forces withstood three Roman sallies that tried to break the siege. Khalid finally attacked and conquered Damascus on 18 September 634 after a 30-day siege. According to some sources the siege lasted for four or six months. Heraculis, having received the news of the fall of Damascus, left for Antioch from Emesa. The citizens were given peace on the terms of annual tribute; the Byzantine army was given a three-day peace to go as far as they could. After the three-day deadline was over, the Muslim cavalry under Khalid's command attacked the Roman army, catching up to them using an unknown shortcut, at the Battle of Maraj-al-Debaj, 190 miles north of Damascus. Abu Bakr died during the siege of Damascus and Umar became the new Caliph. He dismissed his cousin Khalid ibn al-Walid from the command and appointed Abu Ubaidah ibn al-Jarrah the new commander in chief of Islamic army in Syria. Abu Ubaidah got the letter of his appointment and Khalid's disposal during the siege, but he delayed the announcement until the city was conquered.

Death

On 23 August 634, Abu Bakr fell sick and did not recover due to his old age. There are two accounts about the sickness of Abu Bakr. One account states that 8 August 634 was a cold day and when Abu Bakr took a bath, he caught a chill. Another account indicates that, about a year before, along with some other companions, Harith bin Kaladah and Attab bin Usaid, he had eaten some poisoned food which did not affect him for a year.

Abu Bakr developed high fever and was confined to bed. His illness was prolonged and when his condition worsened he felt that his end was near. Realizing his death was near, he sent for Ali and requested him to perform his ghusl since Ali had also done it for the Prophet Muhammad.

Abu Bakr felt that he should nominate his successor so that the issue should not be a cause of dissension among the Muslims after his death, though there was already controversy over Ali not having been appointed.

He appointed Umar as his successor after discussing with some companions. Some of them favored the nomination and others disliked it, due to the tough nature of Umar.

Abu Bakr thus dictated his last testament to Uthman Ibn Affan as follows:

Abu Bakr next asked Aisha as to how many pieces of cloth were used for Muhammad's shroud. Aisha said that three pieces had been used. Abu Bakr thereupon desired the same number for his own shroud. On Monday 23 August 634 Abu Bakr died. The funeral prayer was led by Umar. He was buried the same night by the side of Muhammad's grave in Aisha's house near Al-Masjid al-Nabawi

Family

:Father: Uthman ibn Amir Abu Quhafa :Mother: Umm al-Khair Salma bint Shakhr ibn Amir ibn Ka'ab ibn Sa'ad ibn Taim ::Brother: Mu'taq (presumably the middle) ::Brother: Utaiq (presumably the youngest) ::Brother: Quhafah ibn Uthman ::Himself: Atiq (presumably the eldest) ::Wife: Qutaylah bint Abd-al-Uzza ibn 'Abd ibn As'ad (divorced) :::Daughter: Aisha Siddiqua and Asma bint Abu Bakr ::::Grandson Abd-Allah ibn al-Zubayr - ''His birth spread happiness amongs muslims, killed by Hajjaj bin Yousef. ::::Grandson Urwa ibn al-Zubayr :::::Great grandson Hisham ibn Urwa :::Son: 'Abd Allaah ibn Abi Bakr ::Wife: Um Ruman bint Amir ibn Uwaymir ibn Zuhal ibn Dahman (from Kinanah) :::Step son: Tufail ibn Abdullah, The son of Abd-Allah ibn Harith :::Son: Abdu'l-Rahman ibn Abu Bakr :::Daughter: 'Aa'ishah :::Son in law: Muhammad, tree ::Wife: Asma' bint Umays ibn Ma'ad ibn Taym al-Khath'amiyyah (previously wife of Jafar ibn Abi Talib and after Abu Bakr's death, became the wife of Ali ibn Abi Talib) :::Son: Muhammad ibn Abu Bakr ::Wife: Habibah bint Kharijah ibn Zayd ibn Abi Zuhayr (from the tribe of Banu al-Haris ibn al-Khazraj :::Daughter: Umm Khultum bint Abu Bakr.

Today there are many families which are the descendants of Abu Bakr. Most of them are known by the name Al-Siddiqi And Al-Atiqi's Or Al-Atiqi (Al-Ateeqi) ((In Arabic)). But they are also known by some other names in different localities. For example, In East Ethiopia, Siddiqis are usually called Qallu, which means ''people of the religion'', as they were the first to bring Islam to this area. In Somalia, they are commonly known as Sheekhaal and they are well respected by other Somali clans. In Bangladesh, they are known by the name of Qureshi. There are also Al-Atiqi or Atiqi Families in Saudi Arabia, Kuwait, Syria,Yemen, Iraq and other places in the Arabia Peninsula. All the descendants of Abu Bakr, their Ancestors are: Abdurahman Ibn Abu Bakr and Muhammad Ibn Abu Bakr. The Al-Bakri Family in Egypt are the descendants of Muhammad ibn Abu Bakr while the sheekhaal or Fiqi Umar Family found in Somalia, Ethiopia and Kenya and the Aala Atiq Families found in the Arabia Peninsula are the descendants of Abdurahman Ibn Abu Bakr.

Legacy

Abu Bakr became the Caliph on 8 June 632 and he died on 23 August 634. Though the period of his caliphate covers only two years, two months and fifteen days, it included successful invasions of the two most powerful empires of the time: the Sassanid Empire and Byzantine Empire.

Abu Bakr had the distinction of being the first Caliph in the history of Islam and also the first Caliph to nominate a successor. He was the only Caliph in the history of Islam who refunded to the state treasury at the time of his death the entire amount of the allowance that he had drawn during the period of his caliphate.

He is revered for being the first Muslim ruler to establish:

Bayt al-mal

The Crown Pasture

'Ijtihad'.

He has the distinction of purchasing the land for Al-Masjid al-Nabawi.

Abu Bakr had given up drinking wine even in the time before Islam. He was the foremost genealogist of the Quraysh and was well accomplished at interpreting dreams according to Ibn Sirin.

Sunni view

Sunni Muslims also consider Abu Bakr as one of al-`Ashara al-Mubasharîn fi-l-Janna (The Ten Promised Paradise) whom Muhammad had testified were destined for Paradise. He is regarded as Khalifa Rasulullah ''The successor of Messenger of Allah'', and first of the Rightly Guided Caliphs - i.e. Rashidun and being the rightful successor to Muhammad. Abu Bakr had always been the closest friend and confidant of Muhammad throughout his life. He was always there beside Muhammad at every major event. It was Abu Bakr's wisdom that Muhammad always honored. Abu Bakr is regarded to be among best persons from the followers of Muhammad, as Umar ibn Khattab stated that ‘If the faith of Abu Bakr was weighed against the faith of the people of the earth, the faith of Abu Bakr would outweigh the others.’ During the last few weeks of his life, Muhammad preferred Abu Bakr to lead the Muslims in prayer while he was ill. Upon Muhammad's death, it was Abu Bakr who demonstrated sagacity to keep the ranks of the Muslims together. Muhammad had not left behind a clear will on who would succeed him. There was dissension between the two original tribes of Medina, namely Aws and Khazraj regarding who would become the ruler over the Muslims after Muhammad. This even led to drawing of swords between them. Abu Bakr, Umar and Abu Ubaidah ibn al-Jarrah rushed to the spot where the dispute almost turned bloody, and delivered his famous speech to show the path of unity between the Muslims and declared that Umar should become the first caliph. In turn, Umar declared his allegiance to Abu Bakr saying that there is no better man amongst the Muslims after Muhammad. The majority of the sahaba (companions of Muhammad) assembled there followed suit and pledged their allegiance to Abu Bakr. Sunnis point out this fact of avoiding bloodshed between Muslims and preserving the unity of the state as of paramount importance, or it would have led to self-destruction of the new state. The famous scholar Imam Ahmad Ibn Hanbal also stated that he is among the foremost companions (sahaba) of prophet Muhammad.

Shi'a view

Shi'a Muslims have a different view of Abu Bakr. They believe that Ali ibn Abi Talib was supposed to assume Caliphate, and had been appointed by Muhammad as his successor at Ghadir Khumm. It is also believed Abu Bakr and Umar conspired to take over power in the Muslim nation after Muhammad's death, in a coup d'état against Ali. According to them, they also met secretly with the tribal leaders of Mecca and Medina at Saqifah to elect Abu Bakr. The Shi'a do not view Abu Bakr's being with Muhammad in the cave when the two fled Mecca as a meritorious act.

The Shi'a criticize Abu Bakr for an alleged dispute between him and Muhammad's daughter, Fatimah, that, according to them, ended with her becoming angry with Abu Bakr and refusing to talk with him for the rest of her life, she died six months later. According to them, Abu Bakr had refused to grant her a piece of land which Muhammad had given to her as a gift before his death. However, Abu Bakr replied by saying that Muhammad had told him that the Prophets of God do not possess any worldly possessions and on this basis he refused to give her the piece of land. Some Shi'a also accuse him of participating in the burning of the house of Ali and Fatima. (''see Fadak'')

The Shi'a believe that Abu Bakr sent Khalid ibn Walid to crush those who were in favour of Ali's caliphate (''see Ridda Wars''). The Shi'a strongly refute the idea that Abu Bakr or Umar were instrumental in the collection or preservation of the ''Qur'an'', claiming that they should have accepted the copy of the book in the possession of Ali

Non-Muslim views

Edward Gibbon wrote about Abu Bakr as:

The moderation, and the veracity of Abu Bakr confirmed the new religion, and furnished an example for invitation.

William Muir states that:

Abu Bakr's judgment was sound and impartial; his conversation agreeable and his demeanor affable and much sought after by the Quraysh and he was popular throughout the city.... The faith of Abu Bakr was the greatest guarantee of Muhammad's sincerity in the beginning of his career, and indeed, in a modified sense, throughout his life. To have such a person as a staunch adherent of his claim, was for Muhammad a most important step.

William Montgomery Watt writes:

From 622 to 632 he (Abu Bakr) was Mohammed's chief adviser, but had no prominent public functions except that he conducted the pilgrimage to Mecca in 631, and led the public prayers in Medina during Mohammed's last illness.

Hadith transmitted by him

It has been transmitted from Sahih Bukhari and Sahih Muslim that Abu Bakr related, "I said to the Prophet: 'O Messenger of Allah! Teach me a supplication which I may make in prayer.' He replied: 'Say: Oh Allah! I have done my soul a great harm and no one can forgive sins except You; so grant me forgiveness with Your Pleasure, and have Pity on me. You are Al Ghaffur, Ar-Rahim.'"

In al-Adab al-Mafrud of Imam Al-Bukhari and in ibn Majah and the Musnad Ahmad ibn Hanbal, it has been reported from Abu Bakr that Muhammad said, "Stick to speaking the truth because truth is a companion of birr (righteousness) and both these are in Paradise; and abstain from lying because it is a companion of fujur (sin) and both these are in Hell."

It is reported in Sunan Abu Dawood, Ahmad, and Tirmidhi that Abu Bakr said, "O people! You recite the verse (5:105): 'O you who believe! Guard your own souls; if you follow (right) guidance, no hurt can come to you from those who stray', but you misinterpret it and do not know what it means. I once heard the Messenger of Allah say, 'If people see someone practicing injustice and do not set him right, Allah will almost certainly visit them all with severe punishment." Another narration goes, "If they see evil practiced and do not attempt to change it..."

According to a narration of Abu Bakr as reported in Jami al Tirmidhi, Tafsir ibn Jarir and elsewhere, when Muhammed recited this verse (4:123), "And whoever does evil shall be requited for it" to him, he felt as if his back was broken. When Muhammed noticed the reaction on him, he asked, "What is the matter with you?" Thereupon, Abu Bakr submitted, "Ya RasulAllah, there is hardly anyone among us who can claim to have done nothing bad in one's life. Now if every evil deed has to be requited, who can hope to go unscathed from among us? He said, "O Abu Bakr, you and your believing brothers need not worry about it because worldly hardships that you face shall make amends for your sins." As it appears in another narration, he said, "O Abu Bakr, do you not get sick? Are you never tested by distress and sorrow?" Abu Bakr said, "No doubt, all this does happen." Then he said, "There, this is the requital of whatever evil you may have done."

See also

Rashidun Caliphate

* Umar

* Uthman

* Ali

Ridda wars

Qallu

Sahaba

* List of Sahaba

* Sunni view of the Sahaba

Muadh ibn Jabal

References

External links

Muslim:

* Sahaba.net: Abu Bakr

* AbuBakr.com

* Detailed Life of Abu Bakr as-Siddiq

* Abu Bakr's life

* Naqshbandi-Haqqani Sufi Order biography of Abu Bakr as-Siddiq

* Greatness of Abu Bakr

* Lengthy biography of Abu Bakr as-Siddiq by Adam Walker

Urdu Audio

* Virtues of Abu Bakr Urdu Audio

* Abu Bakr appearing in Narrations/Hadith recorded by Imam Bukhari - www.SearchTruth.com

* Abu bakr's appointment as Khalifah

* Searchable Family tree of Abu Bakr as-Siddeeq by Happy Books

Non-Muslim:

* quotes

* Abu Bakr

Unclassified:

* Abu Bakr

* Abu Bakr from Islamonline

* Sirah of Abu Bakr (Radia'Allahuanhu) Part 1 by Shaykh Sayyed Muhammad bin Yahya Al-Husayni Al-Ninowy.

Shia:

*Abu Bakr

Category:573 births Category:634 deaths Category:Arab people Category:Converts to Islam Category:Rashidun Category:Sahaba Category:7th-century caliphs Category:Sahaba witnessed the Battle of the Trench

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name	Umar ibn al-Khattab
title	Al-Farooq
reign	23 August 634–7 November 644
predecessor	Abu Bakr
successor	Uthman
birth date	586–590
birth place	Mecca, Arabia
death date	7 November 644
death place	Medina, Arabia
buried	Al-Masjid al-Nabawi, Madinah
other titles	Al-Farooq }}

Umar ibn al-Khattab (, c. 586–590 644) c. 2 Nov. (Dhu al-Hijjah 26, 23 Hijri), was a leading companion and adviser to the Islamic prophet Muhammad who later became the second Muslim Caliph after Muhammad's death.

Converting to Islam in the 6th year after Muhammad's first revelation, he spent 18 years in companionship of Muhammad. He succeeded Caliph Abu Bakr on 23 August 634, and played a significant role in Islam. Under Umar the Islamic empire expanded at an unprecedented rate, controlling the whole territory of the former Sassanid Persian Empire and more than two thirds of the Eastern Roman Empire. His legislative abilities, his firm political and administrative control over a rapidly expanding empire and his brilliantly coordinated attacks against the Sassanid Persian Empire that resulted in the conquest of the Persian empire in less than two years, marked his reputation as a great political and military leader. He was assassinated by a Persian captive.

Muslims view him as the Second Rashidun and know him as Farooq the great and Hero of Islam.

Early life

Umar was born in Mecca to the Banu Adi clan, which was responsible for arbitrations among the tribes. His father was Khattab ibn Nufayl and his mother was Hantammah daughter of Khattab, from the tribe of Banu Makhzum. He was the nephew of Khalid ibn al-Walid, a general who would play an important role later in his life, and during a wrestling match between the two, Umar had his leg broken. He is said to have belonged to a middle class family. In his youth he used to tend to his father’s camels in the plains near Mecca. His father was famed for his intelligence among his tribe. He was a middle class merchant and is believed to be a ruthless man and emotional polytheist who often treated Umar badly. As obvious from Umar's own statement regarding his father during his later political rule, Umar said, "My father Al-Khittab was a ruthless man. He used to make me work hard; if I didn't work he used to beat me and he used to work me to exhaustion."

Despite literacy being uncommon in pre-Islamic Arabia, Umar learned to read and write in his youth. Though not a poet himself, he developed a love for poetry and literature. According to the tradition of Quraish, while still in his teenage years, Umar learned martial arts, horse riding and wrestling. He was tall and physically powerful and was soon to became a renowned wrestler. Umar was also a gifted orator, and due to his intelligence and overwhelming personality, he succeeded his father as an arbitrator of conflicts among the tribes.

In addition, Umar followed the traditional profession of Quraish. He became a merchant and had several journeys to Rome and Persia, where he is said to have met various scholars and analyzed the Roman and Persian societies closely. However, as a merchant he is believed to have never been successful.

During Muhammad's era

Umar's hostility to Islam

In 610 Muhammed started delivering the message of Islam. Umar, alongside others in Makkah, opposed Islam and threatened to kill Muhammad. He resolved to defend the traditional, polytheistic religion of Arabia. He was most adamant and cruel in opposing Muhammad and very prominent in persecuting the Muslims. Umar was the first man who resolved that Muhammad had to be murdered in order to finish Islam. Umar firmly believed in the unity of the Quraish and saw the new faith of Islam as a cause of division and discord among the Quraish.

Due to the persecution at the hands of the Quraish, Muhammad ordered his followers to migrate to Abyssinia. As a small group of Muslims migrated Umar felt worried about the future unity of the Quraish and decided to have Muhammad assassinated.

Conversion

Umar converted to Islam in 616, one year after the Migration to Abyssinia. The story was recounted in Ibn Ishaq's ''Sīrah'': On the way to murder Muhammad, Umar met his best friend Nu'aim ibn Abdi 'Allah who had secretly embraced Islam but he did not tell Umar anything about it. When Umar told him that he was going to kill Muhammad he was afraid. He knew Umar will attempt what he said. So just to divert his attention he told him to set his own house in order first, as his sister and her husband had converted to Islam. Umar was taken aback to know this. Upon arriving at her house, Umar found his sister and brother-in-law Saeed bin Zaid (Umar's cousin), reciting the verses of the Qur'an (Surah ''Ta Ha''). He started quarreling with his brother-in-law . When his sister came to rescue her husband, he also started quarreling with her. Yet still they kept on saying "you may kill us but we will not give up Islam". Upon hearing these words, Umar slapped his sister so hard that she fell to the ground bleeding from her mouth. When he saw what he did to his sister now, out of guilt he calmed down and asked his sister to give him what she was reciting. She gave him the paper on which was written the verses of the chapter ''Ta-Ha''. He was so struck by the beauty of the verses that he became a Muslim that day. He then went to Muhammad with the same sword he intended to kill him with and converted in front of him and his companions. Umar was 27 when he became Muslim. Following his conversion, Umar went to inform the chief of Quraish, Amr ibn Hishām, about his conversion. According to one account, Umar thereafter openly prayed at the Kaaba as the Quraish chiefs, Amr ibn Hishām and Abu Sufyan ibn Harb, reportedly watched in anger. This further helped the Muslims to gain confidence in practicing Islam openly. At this stage Umar even challenged anyone who dared to stop the Muslims from praying, although no one dared to interfere with Umar when he was openly praying.

Umar’s conversion to Islam gave power to the Muslims and the faith in Mecca. It was after this that Muslims offered prayers openly in ''Masjid al-Haram'' for the first time. Abdullah bin Masoud said:

All these things earned Umar the title of Farooq, meaning he who distinguishes truth from falsehood.

Umar's Title of Al Farooq

Mujahid, on the authority of Ibn Abbas related that he had asked 'Umar bin Al-Khattab why he had been given the epithet of Al-Farooq (he who distinguishes truth from falsehood), he replied: After I had embraced Islam, I asked the Prophet : 'Aren't we on the right path here and Hereafter?' The Prophet answered: 'Of course you are! I swear by Allâh in Whose Hand my soul is, that you are right in this world and in the hereafter.' I, therefore, asked the Prophet 'Why we then had to conduct clandestine activism. I swear by Allâh Who has sent you with the Truth, that we will leave our concealment and proclaim our noble cause publicly.' We then went out in two groups, Hamzah leading one and I the other. We headed for the ''Masjid Al Haram'' in broad daylight. When the polytheists of Quraish saw us, their faces went pale and got incredibly depressed and resentful. On that very occasion, the Prophet attached to me the epithet of ''Al-Farooq''.

Migration to Medina

In 622 due to the growing popularity of Islam in the city of Yathrib (''later renamed Al-Madīnah Al-Munawwarah, the enlightened city, or simply Medina'') Muhammad ordered his followers to migrate to Medina. Muslims usually migrated at night due to fear of Quraish's resistance to that migration, but Umar is reported to have migrated openly during the day time. Ibn Asakir narrated that Ali said: I don’t know of anyone who didn’t emigrate in secret except for Umar ibn al-Khattab; because when he wanted to emigrate he strapped on his sword, put his bow over his shoulder, carried his arrows in his hand, and came to the Ka‘bah where the nobles of Quraysh were in the courtyard. He performed seven circuits, and then prayed two raka‘at at the Station (of Ibrahim). Then he approached their circle one step at a time and said, "Whoever wishes to bereave his mother, orphan his children and widow his wife then let him meet me behind this valley." Not one of them followed him. Umar migrated to Medina accompanied by his cousin and brother-in-law Saeed ibn Zaid.

Life in Medina

Medina became the new center of Islam and the religion spread rapidly across Arabia. When Muhammad arrived in Medina, he paired off each immigrant ''(Muhajir)'' with one of the residents of the city ''(Ansari)'', joining Muhammad ibn Maslamah with Umar making them brothers in faith. Later in Umar's reign as caliph Muhammad ibn Muslamah would be assigned the office of chief inspector of Accountability. Muslims remained in peace in Medina for approximately a year before the Quraish raised an army to attack them. In 624 Umar participated in the first Battle between Muslims and Quraish of Mecca i.e. Battle of Badr. In 625 he participated in the Battle of Uhud. In the second phase of Battle when Khalid ibn Walid's Cavalry attacked Muslims at the rear changing the victory of Muslims to defeat, rumors of Muhammad’s death were spread. Many Muslim were warriors routed from the battle field, Umar too was initially routed but hearing that Muhammad was still alive he went to Muhammad at the mountain of Uhud and prepared for the defenses of the hill to keep the Quraishi army down the hill. Later in the year Umar was a part of campaign against the Jewish tribe of Banu Nadir. In 625 Umar’s daughter Hafsah was married to Muhammad. Later in 627 he participated in the Battle of the Trench and also in the Battle of Banu Qurayza. In 628 Umar participated in the Treaty of Hudaybiyyah and was made one of the witness over the pact. In 628 he was a part of Muslims' campaign to Khaybar. In 629 Muhammad sent Amr ibn al-A’as to Zaat-ul-Sallasal from where he called for reinforcement and Muhammad sent Abu Ubaidah ibn al-Jarrah with reinforcement, serving under him were Abu Bakr and Umar, they attacked and defeated the enemy. In 630 when Muslim armies rushed for the Conquest of Mecca he was part of that army. Later in 630 he was part of Battle of Hunayn and Siege of Ta'if. He was part of Muslim's army that went for the campaign of Tabuk under Muhammad's command and he was reported to have given half of his wealth for the preparation of this expedition. He also participated in a farewell Hajj of Muhammad in 631.

Death of Muhammad

Muhammad died on 8 June 632. Umar was full of grief upon hearing the news of demise of Muhammad. Umar, the devoted disciple, could not accept the reality that the "Messenger of God" has died. According to the Qur'an, "Muhammad is but a messenger; messengers have passed away before", i.e. died or killed. It is said that Umar promised to strike the head of any man who would say that Muhammad died. At this point Abu Bakr is reported to have come out to the Muslim community and gave his famous speech which included:

Abū Bakr then recited these verses from the Qur'an:

Hearing this from Abu Bakr, the most senior disciple of Muhammad, Umar then fell down on his knees in great sense of sorrow and acceptance of the reality. ''Sunni'' Muslims say that this denial of Muhammad's death was occasioned by his deep love for him.

Caliph Abu Bakr's era

During Abu Bakr's reign as caliph, during which he remained occupied with Ridda wars, Umar was one of his chief advisers and secretary. Umar along with Khalid ibn Walid, probably was the architect and main strategist behind the collapse of rebellion in Arabia. Though at the beginning due to the apprehensive situation in Arabia Umar was opposing the military operations against the rebel tribes, it was to enjoy their support in case of any possible foreign invasion by Romans or Persian, but later he seemed to agree with Abu Bakr's warlike strategies to crush rebellion. Khalid ibn Walid by late 632 had successfully united Arabia after consecutive victories against rebels. Later during his own reign, Umar would mostly adopt the policy of avoiding wars and consolidating his power in the conquered land rather than expanding his empire through continuous warfare. Prior to Battle of Yamamah, Umar pressured Abu Bakr to call back Khalid, who had killed Malik ibn Nuwayrah, a rebel chief who was a state criminal. Umar was reportedly misguided by Malik's brother that Malik was a Muslim and Khalid killed him because he wanted to marry his wife Layla bint al-Minhal, a renowned beauty in Arabia. While Abu Bakr refused to accept Umar's opinion and Umar continued insisting for Khalid's disposal even after Khalid's conquest of Iraq. It was Umar who advised Abu Bakr to compile Quran in the form of a book, after the death of 300 memorizers of Quran in Battle of Yamamah. Abu Bakr appointed Umar as his successor prior to his death in 634. He was confirmed in the office thereafter.

Appointment as a Caliph

Due to his strict and autocratic nature, Umar was not a very popular figure among the notables of Madinah and members of Majlis al Shura, accordingly succession of Umar was initially discouraged by high ranking companions of Abu Bakr. When Abu Bakr was close to death, he nominated Umar to succeed him as the next Caliph .

Umar was still well known for his extraordinary will power, intelligence, political astuteness, impartiality, justice and care for poor and underprivileged people. Abu Bakr is reported to have said to the high-ranking advisers:

Abu Bakr was fully aware of Umar's power and ability to succeed him. Succession of Umar was thus not as troublesome as any of the others. His was perhaps one of the smoothest transitions to power from one authority to another in the Muslim lands. Abu Bakr before his death called Uthman to write his will in which he declared Umar his successor. In his will he instructed Umar to continue the conquests on Iraq and Syrian fronts. Abu Bakr's decision would prove to be crucial in the strengthening of the nascent Islamic empire.

Reign as Caliph

On 22 August Caliph Abu Bakr died. The same day Umar assumed the office of Caliphate. After the assumption of office as the Caliph, Umar addressed the Muslims in his Inaugural address as:

Initial challenges

Umar was already not an endearing figure in Medina. Although almost all of the Muslims had given pledge of loyalty to him, nevertheless he was rather more feared than loved. The first challenge for Umar was to win out his subjects and members of Majlis al Shura. Umar was a gifted orator, and he would use his ability to get a soft corner in the hearts of people. On Friday prayers Umar addressed the people as follows:

Umar's addresses greatly moved the people. Next time he addressed the people as:

The following are the historic words of Umar, over which he laid foundation of his rule:

Umar's stress was on the well being of poor and underprivileged people. As this class made a bulk of any community, the people were soundly moved by Umar's speeches and his popularity grew rapidly and continuously over the period of his reign. In addition to this Umar, in order to improve his reputation and relation with Banu Hashim, the tribe of Prophet Muhammad and Ali, delivered to him his disputed estates in Khayber. Though he followed Abu Bakr's decision over the dispute of land of Fidak, continued its status as a state property. In Ridda wars, thousands of prisoners from rebel and apostate tribes were taken away as slaves during the expeditions. Umar ordered the general amnesty for the prisoners, and their immediate emancipation. This made Umar quite a popular leader among the budoiene tribes. With necessary public support with him, Umar took a bold decision of retrieving Khalid ibn Walid from supreme command on Roman front.

Political and civil administration

The government of Umar was more or less a unitary government, where the sovereign political authority was the Caliph. The empire of Umar was divided into provinces and some autonomous territories like in some regions Azerbaijan and Armenia, that had accepted the suzerainty of the Caliphate. The provinces were administered by the provincial governors or ''Wali''. The selection of which was made personally by Umar, who was very fastidious in it. Provinces were further divided into districts, there were about 100 districts in the empire. Each district or main city was under the charge of a junior governor or Wali, usually appointed by Umar himself, but occasionally they were also appointed by the provincial governor. Other officers at the provincial level were:

#''Katib'', the Chief Secretary. #''Katib-ud-Diwan'', the Military Secretary. #''Sahib-ul-Kharaj'', the Revenue Collector. #''Sahib-ul-Ahdath'', the Police chief. #''Sahib-Bait-ul-Mal'', the Treasury Officer. #''Qadi'', the Chief Judge.

In some districts there were separate military officers, though the Governor (Wali) was in most cases the Commander-in-chief of the army quartered in the province. Every appointment was made in writing. At the time of appointment an instrument of instructions was issued with a view to regulating the conduct of Governors. On assuming office, the Governor was required to assemble the people in the main mosque, and read the instrument of instructions before them.

Umar's general instructions to his officers were:

Various other strict code of conducts were to be obeyed by the governors and state officials. The principal officers were required to come to Mecca on the occasion of the Hajj, during which people were free to present any complaint against them. In order to minimize the chances of corruption, Umar made it a point to pay high salaries to the staff. Provincial governor received as much as five to seven thousand dirham annually besides their shares of the spoils of war (''if they were also the commander in chief of the army of their sector''). Under Umar the empire was divided into the following provinces.

#Arabia was divided into two provinces, Mecca and Medina; #Iraq was divided into two provinces, Basra and Kufa; #In the upper reaches of the Tigris and the Euphrates, Jazira was a province; #Syria was a province; #Umar divided Palestine in two provinces Aylya and Ramallah; #Egypt was divided into two provinces, Upper Egypt and Lower Egypt; #Persia was divided into three provinces, Khorasan; Azarbaijan and Fars.

Umar was first to established a special department for the investigation of complaints against the officers of the State. This department acted as Administrative court, where the legal proceedings were personally led by Umar. The Department was under the charge of Muhammad ibn Maslamah, one of Umar's most trusted men. In important cases Muhammad ibn Maslamah was deputed by Umar to proceed to the spot, investigate the charge and take action. Sometimes an Inquiry Commission was constituted to investigate the charge. On occasions the officers against whom complaints were received were summoned to Medina, and charged in Umar's administrative court. One of Umar's most powerful department was his intelligence department of secret services. Umar's iron fist rule on his empire, is often credited to this institution . His agents were everywhere, in the army, in the bureaucracy and in the enemy land. For the officials of Umar it was said to be the most fearsome department.

Umar was a pioneer in some affairs:

# Umar was the first to introduce the public ministry system, where the records of officials and soldiers were kept. He also kept a record system that had the messages he sent to Governors and heads of states. # He was the first to appoint police forces to keep civil order. # He was the first to discipline the people when they became disordered.

Reforms

Umar is regarded as one of the greatest political geniuses in history. While under his leadership, the empire was expanding at a unprecedented rate, he also began to build the political structure that would hold together the vast empire that was being built. He undertook many administrative reforms and closely oversaw public policy. He established an advanced administration for the newly conquered lands, including several new ministries and bureaucracies, and ordered a census of all the Muslim territories. During his rule, the garrison cities (amsar) of Basra and Kufa were founded or expanded. In 638, he extended and renovated the Masjid al-Haram (Grand Mosque) in Mecca and the Al-Masjid al-Nabawi (Mosque of the Prophet) in Medina. Umar also ordered the expulsion of the Christian and Jewish communities of Najran and Khaybar allowing them to reside in Syria or Iraq. He issued orders that these Christians and Jews should be treated well and allotted them the equivalent land in their new settlements. Umar also forbade non-Muslims to reside in the Hejaz for longer than three days. He was first to establish army as a state department. Umar was founder of Fiqh, the Islamic jurisprudence. He is regarded by Sunni Muslims to be one of the greatest Faqih. Umar as a jurist started the process of codifying Islamic Law. In 641, he established Bayt al-mal, a financial institution and started annual state sponsored allowance for the poor Muslims in Makkah and Al Madinah. A year later he also started allowance for the poor, underprivileged and old non-Muslim citizens of the empire. As a leader, 'Umar was known for his simple, austere lifestyle. Rather than adopt the pomp and display affected by the rulers of the time, he continued to live much as he had when Muslims were poor and persecuted. In 639, his fourth year as caliph and the seventeenth year since the Hijra, he decreed that the Islamic calendar should be counted from the year of the Hijra of Muhammad from Mecca to Madinah.

Military expansion

It is widely believed that Umar stressed more on consolidating his power and political influence in the conquered land, rather than pursuing conquests. Nevertheless under Umar, The Islamic empire grew at an unprecedented rate. In 638, after the conquest of Syria, Umar dismissed Khalid, his most successful general due to his every growing fame and influence. Later however Umar regretted this decision. The military conquest were partially terminated between 638–639 during the years of great famine and plague in Arabia and Levant respectively. During his reign the Levant, Egypt, Cyrenaica, Tripolitania, Fezzan, Eastern Anatolia, almost the whole of the Sassanid Persian Empire including Bactria, Persia, Azerbaijan, Armenia, Caucasus and Makran were annexed to Islamic Empire. According to one estimate more than 4050 cities were captured during these military conquest. Prior to his death in 644, Umar had ceased all military expeditions apparently to consolidate his rule in Egypt and the newly conquered Sassanid Empire (642–644). At his death in November 644, the domain of his rule extended from present day Libya in west to the Indus river in east and the Oxus river in north.

The great famine

In the year 638, Arabia fell into severe drought followed by a famine. Bedouin people began to die because of hunger and epidemic disease. Hundreds of thousands of people from all over Arabia gathered at Madinah where food was rationed. Soon the reserves of food at Madinah began to decline, and Umar wrote to the provincial governors of Syria, Palestine and Iraq for aid. A state of emergency was declared in Madinah and Arabia. The timely aid of Umar's governors saved the lives of thousands of people throughout Arabia. The first governor to respond was Abu Ubaidah ibn al-Jarrah, the governor of Syria and supreme commander of Rashidun army. He sent a historic letter to Umar saying

Later, Abu Ubaidah paid a personal visit to Madinah and acted as an officer of Disaster management cell, which was headed personally by Umar. Once an adequate supply of rations reached Madinah, Umar dispatched his men to the routes of Iraq, Palestine and Syria to take the supply caravans to the desert settlements deeper into Arabia, which in turn saved millions from starvation. For internally displaced people, Umar hosted a dinner every night at Madinah, which according to one estimate had attendance of more than hundred thousand people. By early 639 conditions began to improve. Arabia received precipitation and as soon as the famine ended, Umar personally supervised the rehabilitation of the displaced people. They were given adequate amounts of rations and were exempted from payment of zakat for that year and the next year.

The great plague

While famine was ending in Arabia, many districts in Syria and Palestine were devastated by plague. While Umar was on his way to visit Syria, at Elat, he was received by Abu Ubaidah ibn al-Jarrah, governor of Syria, who informed him about plague and its intensity and he was suggested to go back to Madinah. Umar tried to persuade Abu Ubaidah to come with him to Madinah but he declined to leave his troops in that critical situation. Abu Ubaidah died in 639 due to plague, which also cost the life of 25,000 Muslims in Syria. After the plague had weakened in late 639 Umar visited Syria for political and administrative re-organization, as most of the veteran commanders and governors had died of plague.

Marriage to Ali bin Abu Talib's daughter Umm Kulthum

It is accepted by Sunni sources that Umar bin Khattab married Ali bin Abu Talib's daughter Umm Kulthum, whereas Shi'ah believe that the wife of Umar was Umm Kulthum bint Abi Bakr. In Sunni sources it is mentioned that Umar asked for her hand because of a hadith he heard from Muhammad, "Every lineage and means will be severed on the Day of Judgment except my lineage and my means." Umar wanted to be closer to Muhammad, therefore he requested for Ali's daughter, which Ali accepted.

Taraweeh

Taraweeh, the night prayers during Ramadan, were institutionalized during Umar's reign as Caliph. Once when visiting the mosque, he saw different groups of people performing prayers, and suggested to them to join together in performing the prayers. A majority of Sunni Muslims have followed the same practice since then. The Shia do not give credence to the institutionalization of this prayer during Umar's caliphate.

Assassination

In 644, at zenith of his power, Umar was assassinated. His assassination was carried out by a Persian, in response to the Muslim conquest of Persia. The assassination was planned several months earlier. In October 644 Umar went for Hajj in Mecca, the assassins started the hoopla of Umar's possible death that year, and the massive crowd of the congregation was used by the conspirators as a veil to hide themselves. It is related that when Umar stood at Mount Arafat he heard a voice saying:

A companion of Umar, Jabir bin Mutaam is reported to have said:

During one of rituals of Hajj, the Ramy al-Jamarat (''stoning of the Devil''), some one threw a stone on Umar that wounded his head, a voice was heard that Umar will not attend the Hajj ever again. Amongst the conspirators was: # Hormuzan, the alleged mastermind of the plot. He was Persian Commander in Chief and was captured and brought to Umar at Madinah where to save his life he apparently converted to Islam. # One of Umar's advisors, Ka'ab al-Ahbar, a former Jewish Rabbi, who apparently had converted to Islam, but his conversion is generally doubted by the Shi'ite scholars. # ''Jafinah'', the Christian Arab from Iraq, who was also a foster brother of Saad ibn Abi Waqqas, former governors of Busra. # Piruzan, popularly known as ''Abu Lulu'', he was slave of Mughira ibn Shu'ba the then governor of Busra.

It was Abu Lulu who was assigned the mission of assassinating Umar. According to the plan, before the Fajrprayers (''the morning prayers before the dawn'') Abu Lulu will enter Al-Masjid al-Nabawi, the main mosque of Madinah where Umar led the prayers and will attack Umar during the prayers, and will flee or will mix with the congregation at mosque.

Abu Lulu brought a conjectural complaint to Umar about the high tax charged from him by his master Mughirah. Umar wrote to Mughirah and inquired about the tax. Mughirah's reply was satisfactory. Umar held that the tax charged from Abu Lulu was reasonable, owning to his daily income. Umar then is reported to have asked Abu Lulu:

On 3 November 644, Umar was attacked, while leading the morning prayers, Abu Lulu stabbed him six times in the belly and last on the navel, that proved fatal. Umar was left profusely bleeding while Abu Lulu tried to flee but people from all sides rushed to capture him, he in his efforts to escape is reported to have wounded twelve other people, six or nine of them later died. At last he was captured but committed suicide from the same dagger. Umar died of the wounds three days later on Sunday, 7 November 644. Umar is reported to have left the following testament:

As per Umar's will, he was buried next to Al-Masjid al-Nabawi alongside Muhammad and Caliph Abu Bakr by the permission of Aisha.

Aftermaths

On his death bed Umar vacillated to appoint his successor, however it has been reported that he said that if Abu Ubaidah ibn al-Jarrah, Khalid ibn Walid or Salim, the mawali and freed Persian slave, were alive he would have appointed one of them his successor. Umar finally appointed a committee of six persons comprising, #Ali ibn Abi Taleb #Saad ibn Abi Waqqas #Talha ibn Ubaidullah #Uthman ibn Affan #Abd-al-Rahman ibn Awf #Zubayr ibn al-Awwam

Their task was to chose a caliph from amongst them. Umar appointed a band of fifty armed soldiers to protect the house where the meeting was proceeding. Until the appointment of the next caliph Umar appointed a notable Sahabi, a mawali, Suhayb ar-Rumi (''Suhayb the Roman'') as a caretaker Caliph. While the historic meeting for selection of caliph was preceding, Abdulrehman ibn Abu Bakr and Abdur Rahman bin Awf revealed that they saw the dagger used by Abu Lulu, the assassin of Umar. A night before Umar's assassination, reported Abdur Rahman bin Awf, he saw Hormuzan, Jafina and Abu Lulu, while they were suspiciously discussing some thing, bewildered by his presence, the dagger fell, it was the same two sided dagger used in the assassination. Abudulrehman ibn Abu Bakr, son of late caliph Abu Bakr also confirmed that a few days before Umar's assassination, he once saw this dagger with Hurmazan. After the mystery of assassination got uncovered by the two of the most notable governmental figures, it seemed clear that the assassination was planned by the Persians residing in Medina. Infuriated by this Umar's younger son Ubaidullah ibn Umar sought to kill all the Persians in Madinah. He killed Hormuzan, Jafinah, and daughter of Umar's assassin Abu Lulu, who is believed to be a Muslim. Ubaidullah was intercepted by the people of Madinah and withholding him from the massacre. Amr ibn al-Aas is said to have intercepted him, convinced him to hand over his sword. The murder of Jafinah, enraged Saad ibn Abi Waqqas, his foster brother, and he assaulted Ubaidullah ibn Umar and again the companions intervened. It is also believed that Umar's daughter Hafsa bint Umar provoked Ubaidullah to take the punitive action. When Umar was informed about the incident, he ordered that Ubaidullah should be imprisoned and the next Caliph should decide his fate. Umar died on 7 November 644; on 11 November Uthman succeeded him as the Caliph. After prolonged negotiations the tribunal decided to give blood money to the victims and released Umar's son Ubaidullah, on the ground that after the tragic incident of Umar's assassination people will be further infuriated by execution of his son the very next day.

Legacy

name	Saint Umar the Great
titles	Rightly-Guided Caliph, ''Al-Farooq'', Martyr, Disciple of Muhammad
birth date	c. 586 C.E.
birth place	Mecca
death date	c. 644 C.E.
death place	Medina
venerated in	Sunni Islam
influences	Muhammad
influenced	Sunni Muslims
major shrine	''Tomb of Umar'' in Mosque of the Prophet, Medina, Arabia }}

Umar is regarded as one of the most influential figures in Islamic history. He was in a true sense the architect of the Islamic Empire. As a leader, 'Umar was known for his simple, austere lifestyle. Rather than adopt the pomp and display affected by the rulers of the time, he continued to live much as he had when Muslims were poor and persecuted. 'Umar was vigorous, robust and a very tall man, in markets he would tower above the people. The front part of his head was bald, always ''A'sara Yusran'' (working with two hands), both his eyes are black, with yellow skin, however, ibn Sa'ad in his book ''The Book of the Major Classes'' (''Tabaqat al-Kubra'') stated that he never knew that 'Umar had yellow skin, except if the people took into criterion a certain part of his life where his color changed because he always ate oil at that part of his life, Others say he has reddish-white skin. His teeth were ''ashnabul asnan'' (very white shining). He would always color his beard and take care of his hair using a type of plant.

Humility

In his book ''Encyclopaedia of Islam'', Mufti Muhammad Mukarram Ahmed describes his journey to Jerusalem to take control of the city from the Byzantine Patriarch of Jerusalem Sophronius:

In ''The Decline and Fall of the Roman Empire'', Gibbon refers to Umar in the following terms:

Political legacy

Umar is considered as a political genius, as an architect of Islamic Empire he is regarded as 52nd most influential figure in history. Umar remained politically stagnant during Prophet Mohammad's era, however after his death, it was Umar's political brilliance that Abu Bakr was elected Caliph, despite of massive initial confrontations at Saqifah, Umar successfully broke the alliance of the tribes of Madinah who claim Caliphate to be their right, paving the way for the succession of Abu Bakr. During Abu Bakr's era, he actively participated as his secretary and main adviser. After succeeding Abu Bakr as caliph, Umar won over the hearts of Bedouin tribes by emancipating all their prisoners and slaves taken during Ridda wars, his excellent oratory skills helped him gain broader support among the poor and the underprivileged. He proved himself as a excellent manager during the year of the great Famine when his dynamic abilities saved millions from starvation. He is best known to build up an efficient administrative structure of the empire, that held together his vast realm. He organized an effective network of intelligence, partly a reason for his strong grip on his bureaucracy. His judicial reforms were fairly modern and advance in nature when compared to contemporary systems of his era. He opposed the construction of present day Suez Canal, as it posed threat to the security of Madinah. Twelve hundred years later Great Britain opposed the construction of the canal for the same reason as it then posed threat to its colonies in Indian Subcontinent. One of the reason of the compactness of his political rule in the conquered lands is reputed to his policy of tolerance to their religious beliefs and imposition of far lower taxes on them as compared to the Sassanid Persian empire and the Byzantine empire. Their local administration was kept un-touched and several of the former Byzantine and Persian official were retained on their services under Umar's governors. Umar was very painstaking in every matter. His meticulousness was evident from his appointment of governors and judges that never let him lose his grip on the government. He never appointed governors for more than two years, for they might get influence in their county. He dismissed his most successful general Khalid ibn Walid, due to his immense popularity and growing influence he feared that the Muslims might think it was Khalid who gave them victory not God. Rather than tenacious conquest he stressed more on consolidating his rule in the conquered land, a fact that saved Byzantine empire from complete disappearance. Umar is reported to have wished an official tour across his domain to personally examine the condition of his subjects. In 641, before the conquest of the Persian empire, Umar is reported to have said:

At the time, Umar made this statement, Persia was not yet conquered (''conquest of Persia begun in 642''). He would walk the streets of Medina with a whip in his hand, and it is said that Umar's whip was feared more than the sword of another man. He is famous for covert night tours of the city to know the secret life of his domain, a tradition that was later followed by some of the Abbasid Caliphs and even Mughul rulers of Indian Subcontinent.

Social justice and accountability

Saeed M Mohtsham cites from Caliph Umar's rule in his research paper ''Vision and Visionary Leadership – An Islamic Perspective'':

Military legacy

It has been reported that Umar was a champion wrestler of his time, and though not distinguished as a swordsman, he would later attain prominence as a master strategist. Along with Khalid, he is said to be one of the key figures in the collapse of the Arabian rebellion, the greatest triumph of Abu Bakr. One of his greatest strategic marvels was his brilliant fission of Persio-Roman alliance in 636, when Emperor Heraclius and Emperor Yazdegerd III allied against their common enemy Umar. He was lucky in that the Persian Emperor Yazdegerd III couldn't synchronize with Heraclius as planned. Umar fully availed the opportunity and successfully tackled the minefield by straining the Byzantines to jump in the battle. This was contrary to the orders of Empreror Heraclius, who presumably wanted a coordinated attack along with the Persians. Umar did this by sending reinforcements to the Roman front with instructions that they should appear in the form of small bands, one after the other, giving the impression of a continuous stream of reinforcements that finally lured the Byzantines to an untimely battle. On the other hand Yazdegerd III of Persia was engaged in negotiations that further gave Umar time to transfer his troops from Syria to Iraq. These troops proved decisive in the Battle of Qadisiyyah. Both the battles thus fought proved decisive and are noted as two of the most decisive battles in history.

His strategic dimensions were the prime reason of Muslim victory at 2nd Battle of Emesa in 638. Where the pro-Byzantine Christian Arabs of Jazira, aided by Byzantine Emperor, making an unexpected flanking movement and laid siege to Emesa (Homs). Umar's brilliance was behind this Muslim victory and was achieved without firing a single shot.

Umar's orders to invade the very homeland of the Christian Arab forces besieging Emesa, the Jazirah. A three prong attack against Jazirah was launched from Iraq. To further pressurize the Christian Arab armies, Umar instructed Saad ibn Abi Waqqas, commander of Muslim forces in Iraq, to sent reinforcement to Emesa, Umar himself led a reinforcement from Madinah and marched towards Emesa. Under this unprecedented press-gang, Christian Arabs retreated from Emesa before Muslims reinforcement could reach their. This incursion from Byzantines however resulted in Muslim annex Mesopotamia and parts of Byzantine Armenia.

Nonetheless the greatest triumph of Umar remained Conquest of Persian empire. After years of non-offensive policy according to which Umar wished the Zagros Mountains to be the frontiers between Muslims and Persians, after Battle of Nahavand Umar launched a whole scale invasion of Sassanid Persian Empire. The invasion was a series of well coordinated multi-prong attacks that was based on the principle of isolating and then destroying the target. Umar launched the invasion by attacking the very heart of Persia aiming to isolate Azerbaijan and eastern Persia. It was immediately followed by simultaneous attacks on Azerbaijan and Fars. In the final secession Sistan and Kirman and captured thus isolating the stronghold of Persian, the Khurasan. The final expedition was launched against Khurasan where after Battle of Oxus river Persian empire ceased to exist, and emperor Yazdegerd III fled to Central Asia. He founded the city of Cairo, conquered 36,000 cities or castles, and built 1400 mosques.

Religious legacy

Sunni views

Sunnis Muslims view him as the Second Rashidun and know him as Farooq the great. He did not seek advancement for his own family, but rather sought to advance the interests of the Muslim community, the ''ummah''. The general Sunni sentiment for Umar is summarized by one of Muhammad's companions, Abd Allah ibn Mas'ud:

Shia views

Umar is viewed very negatively in Shi'a literature and is regarded as a traitor to Muhammad, a usurper of Ali's rights, and a murderer. According to shia, his role during Muhammad's lifetime is questioned as he was not assigned to any civil or military authority. Some Shi'a writers have accused him of killing Muhammad's daughter Fatimah (see Fatimah's death). According to Shia Muslims,and also according to Ibn Abi Shaya,a prominent scholar of hadith and one of the teachers of al-Bukhari,Ibn Qutayba,al-Baladhuri,al-Tabari,Sulaym b. Qays,al-Mas'udi,Ibn Rabboh,Tarikh al-Ya'kubi,Shahrastani Fatimah, wife of Ali and daughter of Muhammad, was physically abused by him. These sources report that the event caused her to miscarry her child and eventually led to her death soon after. (see Umar at Fatimah's house).

Western views

In his book ''Mahomet and His Successors'', Washington Irving estimates the achievements of Umar in the following terms:

In his book ''The Caliphate: Its Rise, Decline, and Fall'' Sir William Muir says as follows about Umar:

In ''The Decline and Fall of the Roman Empire'', Gibbon refers to Umar in the following terms:

In his book ''History of the Arabs'' Professor Philip Khuri Hitti has assessed the achievements of Umar in the following terms:

''Encyclopedia Britannica'' remarks about Umar:

On the other hand, David Samuel Margoliouth offers this assessment of Umar:

"Yet we have no record of any occasion on which Omar displayed remarkable courage, though many examples are at hand of his cruelty and bloodthirstiness; at the battle of Hunain he ran away, and on another occasion owed his life to the good nature of an enemy." (''Mohammed and the Rise of Islam'', pg 164)"

However, in contrast to Margoliouth's assertion, Shahid Ashraf in his literary work ''Encyclopaedia of Holy Prophet and Companions'' celebrates Umar as amongst the firmest companions who remained with the Prophet Muhammad at his most critical juncture during the battle of Hunain when others fled during ther disarray:

This view of Umar's courageous commitment at the Battle of Hunayn is also shared by Mufti Muhammad Mukarram Ahmed, the famed Ibn Ishaq in his ''Sīrat rasūl Allāh'', Masudul Hasan in ''Hadrat Ali Murtada''. In fact, the famed Ibn Sa'd's ''Kitab al-Tabaqat al-Kabir'', one of the most reliable works of Islamic history, it is reported: ''"On that day (Battle of Hunayn) those (few) who remained firm were al-Abbas, Ali ibn Abi Talib, ... ''

Umar's miracle

Though these are not authenticated but a few follower believe

Al-Bayhaqi and Abu Nu‘aym narrated, both of them in [books that they each called] Dala’il an-Nubuwwah, and al-Lalka’i in Sharh as-Sunnah, ad-Dayr‘aquli in his Fawa’id, Ibn al-A‘rabi in his Karamat al-Awliya and al-Khateeb in Ruwat Malik ‘an Nafi‘ ‘an Ibn ‘Umar that Ibn ‘Umar said: ‘Umar sent an army and he put at the head of them a man called Sariyah. While ‘Umar was delivering the khutbah he began to cry out, ‘Sariyah, the mountain!’ three times. Then later the messenger of the army came and he told ‘Umar, ‘Amir al-Mu’minin, we were being defeated and in that situation we heard a voice crying out, “Sariyah, the mountain!” three times. We put the mountain to our rear, and then Allah defeated them.’ Someone said to ‘Umar, ‘You cried out with those words.’ That mountain, where Sariyah was, is close to Nahawand in the land of the non-Arabs (Persian Iraq). Ibn Hajar said in al-Isabah: Its isnad is good.

Ibn Mardawayh narrated by way of Maymun ibn Mihran that Ibn ‘Umar said: ‘Umar was delivering the khutbah on the day of Jumu‘ah and then he turned aside during his khutbah and said, ‘Sariyah, the mountain! He who asks the wolf to be a shepherd will be wronged.’ People looked about, one to another. Then ‘Ali said to them, ‘Let him explain what he meant.’ When he had finished they asked him and he said, ‘It occurred to me in my mind that the idolaters were defeating our brothers who were passing by a mountain, and that if they were to turn towards it, they would fight on one front only, but if they passed by it they would be destroyed. So there came out of me that which you claim you heard.’ He said: The messenger came a month later and mentioned that they had heard the voice of ‘Umar on that day, and he said, ‘We turned towards the mountain, and Allah gave us victory.

Family

Umar married a total of nine women in his lifetime and had fourteen children, ten sons and four daughters.

The details are as follow:

::Wife: Zaynab bint Mazh'un (at the time of ''Jahiliyyah'' [Days of Ignorance]) :::Son: Abdullah ibn Umar :::Son: Abdulrahman ibn 'Umar (The Older) :::Son: Abdulrahman ibn 'Umar :::Daughter: Hafsa bint Umar :::Son: Zayd ibn 'Umar ::Wife: Quraybah bint Abi Umayyah al-Makhzumi (divorced, married by Abdulrehman ibn Abu Bakr) ::Wife: Umm Hakim bint al-Harith ibn Hisham (after her husband, a former ally of 'Umar and a companion Ikrimah ibn Abi-Jahl was killed in Battle of Yarmouk, later divorced but al-Madaini says he did not divorce her) :::Daughter: Fatima bint 'Umar ::Wife: Jamilah bint Ashim ibn Thabit ibn Abi al-Aqlah (from the tribe of Aws) :::Son: Asim ibn Umar ::Wife: Atikah bint Zayd ibn Amr ibn Nifayl (cousin of Umar and former wife of Abdullah ibn Abu Bakr married 'Umar in the year twelve AH and after 'Umar was murdered, she married az-Zubayr ibn al-Awwam) :::Son: Iyaad ibn 'Umar ::Wife: Luhyah (a woman from Yemen (Yaman) who's marital status with 'Umar is disputed, al-Waqidi said that she was Umm Walad, meaning a slave woman) :::Son: Abdulrahman ibn 'Umar (the youngest Abdulrehman while some say the middle Abdulrehman from Luhyah) ::Wife: Fukayhah (as Umm Walad) :::Daughter: Zaynab bint 'Umar (the smallest child of 'Umar from Fukayhah) ::Wife: Umm Kulthum bint Ali :::Son: Zayd bin Umar Another son is, az-Zubayr ibn Bakkar, called ''Abu Shahmah'', though from which wife is unknown.

See also

Rashidun Caliphate

* Abu Bakr

* Uthman

* Ali

Ridda wars

Qallu

Sahaba

* List of Sahaba

* Sunni view of the Sahaba

Dhikr

Al Haleem

Notes

References

Donner, Fred, ''The Early Islamic Conquests'', Princeton University Press, 1981.

Guillaume, A., ''The Life of Muhammad'', Oxford University Press, 1955.

Hourani, Albert, ''A History of the Arab Peoples'', Faber and Faber, 1991.

Madelung, Wilferd, ''The Succession to Muhammad'', Cambridge University Press, 1997.

"G.LeviDellaVida and M.Bonner "Umar" in ''Encyclopedia of Islam'' CD-ROM Edition v. 1.0, Koninklijke Brill NV, Leiden, The Netherlands 1999"

Al-Faruq by Shibli Nomani

Previte-Orton, C. W (1971). ''The Shorter Cambridge Medieval History''. Cambridge: Cambridge University Press.

How Many Companions Do You Know? By Ali Al-Halawani

External links

Excerpt from ''The History of the Khalifahs'' by Jalal ad-Din as-Suyuti

Sirah of Amirul Muminin Umar Bin Khattab (r.a.a.) by Shaykh Sayyed Muhammad bin Yahya Al-Husayni Al-Ninowy.

Category:Article Feedback Pilot Category:588 births Category:644 deaths Category:644 crimes Category:Converts to Islam Category:Arab people Category:Rashidun Category:Sahaba Category:Assassinated caliphs Category:7th-century caliphs

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Name	Ibn al-Khattab
Birth date	April 14, 1969
Death date	March 20, 2002
Allegiance
Commands	Arab Mujahideen in ChechnyaIslamic Peacekeeping Brigade
Birth place
Death place	Chechnya
Nickname	Khattab
Battles	Soviet-Afghan WarTajikistan Civil WarWar in BosniaFirst Chechen WarDagestan WarSecond Chechen War
Laterwork	}}

Samir Saleh Abdullah Al-Suwailem () (April 14, 1969 – March 20, 2002), more commonly known as Emir Khattab (also transliterated as Amir Khattab and Ameer Khattab) meaning Commander Khattab, or Leader Khattab, and also known as Habib Abdul Rahman, was a Muslim guerilla fighter and financier working with Chechen Mujahideen in the First Chechen War and the Second Chechen War.

The origins and real identity of Khattab remained a mystery to most until after his death, when his brother gave an interview to the press. He died on 20 March 2002 following exposure to a poison letter delivered via a courier that had been recruited by Russia's FSB.

Biography

Khattab was born Samir Saleh Abdullah Al-Suwailem in Saudi Arabia

Central Asia and the Balkans

At the age of 16, Khattab left Saudi Arabia to participate in the fight against the Soviet Union during the Soviet invasion of Afghanistan. During this time, he permanently incapacitated his right hand and lost several fingers after an accident with improvised explosives.

Al-Khattab (while leader of Islamic International Brigade IIB) publicly admitted that he spent the period between 1989 and 1994 in Afghanistan and that he had met Bin Laden. In March 1994, Basayev arrived in Afghanistan and toured fighter training camps in Khost province. He returned to Afghanistan with the first group of Chechen militants in May 1994. Basayev underwent training in Afghanistan and had close connections with Al-Qaida. Several hundred Chechens eventually trained in Al-Qaida camps in Afghanistan.]

Armenian sources claim that in 1992 he was one of many Chechen volunteers who aided Azerbaijan in the embattled region of Nagorno-Karabakh, where he allegedly met Shamil Basayev, however the Azerbaijani Ministry of Defence denied any involvement by Khattab in the Nagorno-Karabakh war.

From 1993 to 1995, Khattab left to fight alongside Islamic opposition in the Tajikistan Civil War. Before leaving for Tajikstan in 1994, Al-Khattab gave Abdulkareem Khadr a pet rabbit of his own, which was promptly named ''Khattab''.

In an interview Khattab once mentioned he had also been involved in the War in Bosnia and Herzegovina. The fragment of this interview in which he makes this statement can be found in the 2004 BBC documentary ''The Smell of Paradise''. His exact role or the duration of his presence there remain subject of debate.

First Chechen War

According to his brother, he first heard about the Chechen conflict on an Afghan television channel in 1995; that same year he entered Chechnya, posing as a television reporter. He was credited as being a pioneer in producing video footage of Chechen rebel combat operations in order to aid fundraising efforts and demoralize the enemy.

During the First Chechen War, Khattab participated in fighting Russian forces and acted as an intermediary financier between foreign Muslim funding sources and the local fighters. To help secure funding and spread the message of resistance, he was frequently accompanied by at least one cameraman for propaganda purposes.

His units were credited with several devastating ambushes on Russian columns in the Chechen mountains. His first action was the October 1995 ambush of a Russian convoy which killed 47 soldiers. Khattab gained early fame and a great notoriety in Russia for his April 1996 ambush of a large armored column in a narrow gorge of Yaryshmardy, near Shatoy, which killed up to 100 soldiers and destroyed some two or three dozen vehicles.

In the course of the war, Shamil Basayev became his closest ally and personal friend. He was also associated with Zelimkhan Yandarbiyev, who gave Khattab two of the highest Chechen military awards, the Order of Honor and the Brave Warrior medal, and promoted him to the rank of general.

A senior Chechen commander by the name of Izmailov told press how Khattab urged restraint, citing the Koran, when at the end of the war the Chechens wanted to shoot those they considered traitors.

Chechnya

After the conclusion of the war, Khattab, by then wanted by Interpol on Russia's request, became a prominent warlord and commanded the Arab Mujahideen in Chechnya, his own private army with a group of Arabs, Turks and other foreign fighters who had come to participate in the war. He set up a network of paramilitary camps in the mountainous parts of the republic that trained not only Chechens, but also Muslims from the North Caucasian Russian republics and Central Asia.

On 22 December 1997, over a year after the signing of the Khasav-Yurt treaty and the end of the first war in Chechnya, the Arab mujahideen and a group of Dagestani rebels raided the base of the 136th Armoured Brigade of the 58th Army of Russian Army in Buinaksk, Dagestan. Chechen sources reported destruction of all 300 vehicles in the base, including "50 brand-new T-72 tanks", while Russian sources reported only 10 destroyed and 15 damaged vehicles. During the war, the unit had been accused of committing atrocities against Chechens. The same year, Khattab survived a land-mine assassination attempt in Chechnya.

Dagestan War

In 1998, along with Shamil Basayev, Khattab created the Islamic International Peacekeeping Brigade (IIPB) group (also known as the Islamic Peacekeeping Army). In August–September 1999, they led the IIPB's incursions into Dagestan, which resulted in the deaths of at least several hundred people and effectively started the Second Chechen War.

1999 bombings in Russia

An Federal Security Service of the Russian Federation (FSB) investigation named Khattab as the mastermind behind the September 1999 Russian apartment bombings. However, on September 14, 1999, Khattab told the Russian Interfax news agency in Grozny that he had nothing to do with the Moscow explosions; he was quoted as saying, ''“We would not like to be akin to those who kill sleeping civilians with bombs and shells.”''

The credibility of the FSB's accusations was questioned, by, among others, former FSB officer Alexander Litvinenko, Johns Hopkins University/Hoover Institute scholar David Satter, and Russian lawmaker Sergei Yushenkov who asserted that the bombings were in fact a "false flag" attack perpetrated by the FSB in order to legitimate the resumption of military activities in Chechnya.

Other researchers such as Gordon Bennett, Vlad Sobell, Peter Reddaway and Richard Sakwa have criticized these claims, describing them as conspiracy theories and pointing out, among other things, that the theories' proponents have provided little evidence to support them.

According to Paul J. Murphy, a former United States counterterrorism official, the evidence for Al-Khattab's involvement in the attacks is clear.

Second Chechen War

During the course of the war, Khattab participated in leading his militia against Russian forces in Chechnya, as well managing the influx of foreign fighters and money (and, according to the Russian officials, also planning of attacks in Russia).

He led or commanded several devastating attacks, such as the mountain battle which killed at least 84 Russian paratroopers, and the attack on the OMON convoy near Zhani-Vedeno, which killed at least 52 Russian Interior Ministry troops.

Death and legacy

Khattab was falsely reported dead when Guantanamo captive Omar Mohammed Ali Al Rammah faced the allegations that he witnessed Khattab being killed in an Ambush in Duisi, a village in the Pankisi Gorge of Georgia on 28 April 2002."

Khattab later survived a heavy-calibre bullet wound to the stomach and a landmine explosion. He was killed during the night of March 19–20, 2002, when a Dagestani messenger hired by the Russian FSB gave Khattab a poisoned letter. Chechen sources said that the letter was coated with "a fast-acting nerve agent, possibly sarin or a derivative". The messenger, a Dagestani double agent known as Ibragim Alauri was turned by the FSB on his routine courier mission. Khattab would receive letters from his mother in Saudi Arabia, and the FSB found this to be the most opportune moment to kill Khattab, rather than attack his mountain hideout and risk losing soldiers. It was reported that the operation to recruit and turn Ibragim Alauri to work for the FSB and deliver the poisoned letter took some six months of preparation. Ibragim was reportedly tracked down and killed a month later in Baku Azerbaijan on Shamil Basayev's orders. Ibn Al-Khattab was succeeded by Emir Abu al-Walid.

"Khattabka" (хаттабка) is now a popular Russian and Chechen name for a homemade hand grenade.

References

External links

BBC notice of Khattab's death

Khattab info from Kavkaz Center (in Russian)

The Rise and Fall of Foreign Fighters in Chechnya, The Jamestown Foundation

Video

Khattab's video of the Shatoy battle

Biography of Khattab Part 1

Biography of Khattab Part 2

Category:1969 births Category:2002 deaths Category:Deaths by poisoning Category:Islamist terrorism in Russia Category:Foreign volunteers in Chechnya Category:Muslim generals Category:Saudi Arabian militants Category:Warlords

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