Umar ibn Abd al-Aziz (c. 682 - February, 720) ^[1] (Arabic: عمر بن عبد العزيز‎) was an Umayyad caliph who ruled from 717 to 720. He was also a cousin of the former caliph, being the son of Abd al-Malik's younger brother, Abd al-Aziz. He was also a great-grandson of the companion of the Islamic Prophet Muhammad, Umar bin Al-Khattab.

Lineage[link]

Umar was born around 682. Some traditions state that he was born in Medina while others claim that he was born in Egypt.

According to a Sunni Muslim tradition, Umar's lineage to Umar ibn al-Khattab stems from a famous event during the second Caliph's rule. During one of his frequent disguised journeys to survey the condition of his people, Umar overheard a milkmaid refusing to obey her mother's orders to sell adulterated milk. The mother reportedly told her daughter to add water to the milk as Caliph Umar is not there looking at them. The girl shot back that though Caliph Umar is not looking at them, Allah is always watching over everyone. He sent an officer to purchase milk from the girl the next day and learned that she had kept her resolve; the milk was unadulterated. Umar summoned the girl and her mother to his court and told them what he had heard. As a reward, he offered to marry the girl to his son Asim. She accepted, and from this union was born a girl named Layla that would in due course become the mother of Umar ibn Abdulaziz.

Biography[link]

Early life[link]

Umar would grow up in Medina and live there until the death of his father, after which he was summoned to Damascus by Abd al-Malik and married to his daughter Fatima. His father-in-law would die soon after, and he would serve as governor of Medina under his cousin Al-Walid I.

Al-Walid I's era[link]

Unlike most rulers of that era, Umar formed a council with which he administered the province. His time in Medina was so notable that official grievances sent to Damascus all but ceased. In addition, many people emigrated to Medina from Iraq seeking refuge from their harsh governor, Al-Hajjaj bin Yousef. This angered Al-Hajjaj, and he pressed al-Walid to remove Umar. Much to the dismay of the people of Medina, al-Walid bowed to Hajjaj's pressure and dismissed Umar from his post. By this time, Umar had developed an impeccable reputation across the Islamic empire.

Sulayman's era[link]

Umar continued to live in Medina through the remainder of al-Walid's reign and that of Walid's brother Suleiman. As Suleiman fell seriously ill and was unlikely to recover, he was anxious to leave the throne to one of his sons who were still minors, but was unable to do so because of their youth. Reja ibn Haiwah then promptly proposed Umar as the successor to the throne. Suleiman accepted this suggestion and Umar reluctantly accepted the position after trying unsuccessfully to dissuade Suleiman.

Caliphate and his own era[link]

Reforms[link]

Omar bin Abdul Aziz was a scholar himself and surrounded himself with great scholars like Muhammed bin Kaab and Maimun bin Mehran. He offered stipends to teachers and encouraged education. Through his personal example, he inculcated piety, steadfastness, business ethics and moral rectitude in the general population. His reforms included strict abolition of drinking, forbidding public nudity, elimination of mixed bathrooms for men and women and fair dispensation of Zakat. He undertook extensive public works in Persia, Khorasan and North Africa, including the construction of canals, roads, rest houses for travelers and medical dispensaries.^[2]

He continued the welfare programs of the last few Umayyad caliphs, expanding them and including special programs for orphans and the destitute. He would also abolish the Jizya tax for converts to Islam, who were former dhimmis, who used to be taxed even after they had converted under other Umayyad rulers.

Generally, Umar II is credited with having ordered the first collection of hadith, or sayings & actions of Muhammad material in an official manner, fearing that some of it might be lost. Abu Bakr ibn Muhammad ibn Hazm and Ibn Shihab al-Zuhri, are among those who compiled hadiths at `Umar II’s behest.^[3]

His other reforms include ^[4],

• State officials were excluded from entering into any business.
• Unpaid labor was made illegal.
• Pasture lands and game reserves, which were reserved for the family of the dignitaries, were evenly distributed among the poor for the purpose of cultivation.
• He urged to all of the officials to listen the complaints of the people and during any occasion, he used to announce that, if any subject had seen any officer mistreating others should report him to the leader and he will be given a reward ranging from 100 - 300 dirhams.

Taxation[link]

Under previous Umayyad rulers, Arab Muslims had certain financial privileges over non-Arab Muslims. Non-Arab converts to Islam were still expected the pay the jizya poll tax that they paid before becoming Muslims. Umar put into practice a new system that exempted all Muslims, regardless of their heritage, from the jizya tax. He also added some safeguards to the system to make sure that mass conversion to Islam does not bring collapse to the finances of the Umayyad government, although sources do not indicate what those safeguards were and how exactly the taxation system was set up.^[5]

Military[link]

Though Umar did not place as much an emphasis on expanding the Empire's borders as his predecessors had, he was not passive. Muhammad ibn Jarir al-Tabari states that he sent Ibn Hatim ibn al-Nu'man to repel Turks invading Azerbaijan (v. 24 pp. 74–75). He faced Kharijite uprising and preferred negotiations to armed conflict, personally holding talks with two Kharijite envoys shortly before his death (v. 24, p. 77-78). He recalled the troops besieging Constantinople (p. 74). These were led by his cousin Maslama. This Second Arab siege of Constantinople had failed to take the city and was sustaining heavy losses at the hands of allied Byzantine and Bulgarian forces. Its defeat was a serious blow to Umayyad prestige.

Disdainful of luxuries[link]

Umar approached the Caliphate unlike any other Ummayad Caliph has done before him. He was extremely pious and disdainful of worldly luxuries. He preferred simplicity to the extravagance that had become a hallmark of the Umayyad lifestyle, depositing all assets and finery meant for the caliph into the public treasury. He abandoned the caliphate palace to the family of Suleiman and instead preferred to live in modest dwellings. He wore rough linens instead of royal robes, and often went unrecognized.

A female visitor once came to Umar's house seeking charity and saw a raggedly-dressed man patching holes in the building's walls. Assuming that the man was a servant of the caliph, she asked Umar's wife, "Don't you fear God? Why don't you veil in the presence of this man?" The woman was shocked to learn that the "servant" was in fact the caliph himself.

Though he had the people's overwhelming support, he publicly encouraged them to elect someone else if they were not satisfied with him (an offer no one ever took him up on). Umar confiscated the estates seized by Ummayad officials and relatives of previous Ummayad caliphs, and redistributed them to the people. It was also reported that he once declined the request of money and favours by one of his aunts, who had already been favoured by his predecessors. He made it a personal goal to attend to the needs of every person in his empire. Fearful of being tempted into bribery, he rarely accepted gifts, and when he did; he promptly deposited them in the public treasury. He even encouraged his own wife—who had been daughter and sister to three caliphs in their turn—to donate her jewelry to the public treasury. He is widely known for reinforcing the Zakat and at the end of his rule, there were scarcely any poor people to give the charity money to.

At one point he almost ordered the Great Umayyad Mosque in Damascus to be stripped of its precious stones and expensive fixtures in favor of the treasury, but he desisted on learning that the Mosque was a source of envy to his Byzantine rivals in Constantinople. These moves made him unpopular with the Umayyad court, but endeared him to the masses, so much so that the court could not move against him in the open.

Fatimah, the wife of Umar ibn Abdil Aziz said: I never saw anyone that would pray and fast as much as him. Nor did I see anyone that had as much fear of God as him. After Isha he would just sit and cry until sleep would overcome him. And in the middle of the night he would wake up and start crying again until sleep would overcome him. Sometimes he would be in bed and think about a matter to do with the akhirah (hereafter) and start shaking like a bird that shakes off water.^[6]

Halt to the cursing of Ali(R.A)[link]

Umar made a number of important religious reforms. According to both Sunni^[7] and Shia sources, he abolished the long-standing Umayyad and Khawaarij custom of cursing Ali ibn Abi Talib(R.A), at the end of Friday sermons and ordered the following Qur'anic verse^[8] be recited instead:

Surely God enjoins justice, doing of good and giving to kinsfolk.

—Ṣaḥīḥ Muslim, book 31, 5924:

Death[link]

His reforms in favor of the people greatly angered the nobility of the Umayyads, and they would eventually bribe a servant into poisoning his food. Umar learned of this on his death bed and pardoned the culprit, collecting the punitive payments he was entitled to under Islamic law but depositing them in the public treasury. He died in February 720, probably the 10th and probably forty years old (v. 24, pp. 91–92) in Aleppo.

Fātimah the wife of ‘Umar b. ‘Abd’l-‘Azīz said about his illness, “That night, his shivering became uncontrollable and he could not sleep, so we kept a vigil over him and didn’t sleep either. In the morning, I told a servant of his known as Marthad, “O Marthad, stay with the Amīr’l-Mu’minīn and if he has any single need then at least you are at hand.” We left and fell into a deep sleep due to the previous night spent awake.

It was well into the day once we awoke and we went to see (‘Umar) and found Marthad sleeping outside the house. I woke him up and said, “What are you doing outside Marthad?!” Marthad replied, “He told me to get out! He said to me, “Marthad, leave me! By Allāh, I see something which is neither human or jinn!”

When I came out, I heard him recite:

So I entered the room again and I saw his face turned and his eyes were closed. He had passed away. ^[9]

He was succeeded by his cousin Yazid II.

Efforts in inviting people to Islam (Dawah)[link]

Following the example of the Prophet, Omar bin Abdul Aziz sent out emissaries to China and Tibet, inviting their rulers to accept Islam. It was during the time of Omar bin Abdul Aziz that Islam took roots and was accepted by a large segment of the population of Persia and Egypt. When the officials complained that because of conversions, the jizya revenues of the state had experienced a steep decline, Omar wrote back saying that he had accepted the Caliphate to invite people to Islam and not to become a tax collector. The infusion of non-Arabs in large number into the fold of Islam shifted the center of gravity of the empire from Madina and Damascus to Persia and Egypt.^[10]

=[link]

Ibn ‘Asakir recorded that ‘Umar ibn ‘Abdul-’Aziz wrote to ‘Adiy ibnu ‘Adiy

Umar bin `Abdil-`Azeez wrote to the Syrian army as follows

Legacy[link]

While Umar's reign was very short (three years), he is very highly regarded in Muslim memory.

When 'Umar ibn Abd al Aziz died, the people came to his wife to express sympathy and say how great a calamity had struck the people of Islam by his death. And they said to her, 'Tell us about him - for the one who knows best about a man is his wife'.

And she said: "Indeed he never used to pray or fast more than the rest of you, but I never saw a servant of God who feared Him more than 'Umar. He devoted his body and his soul to the people. All day he would sit tending to their affairs, and when night came he would sit up while business remained. One evening when he had finished everything, he called for his lamp - from which he used to buy the oil from his own money - and prayed two prostrations. Then he sat back on his folded legs, with his chin in his hands, and the tears ran down from his cheeks, and this didn't stop until dawn, when he rose for a day of fasting.

I said to him, 'Commander of the Believers, was there some matter that troubled you this night?' And he said, 'Yes, I saw how I was occupied while governing the affairs of the community, all its black sheep and its white sheep, and I remembered the stranger, beggared and straying, and the poor and the needy, and the prisoners in captivity, and all like them in the far places of the earth, and I realised that God most high would ask me about all of them, and I (Umar) would testify about them, and I feared that I should find no excuse when I was with God, and no defence with me.'

And even when 'Umar was with me in bed, where a man usually find some pleasure with his wife, if he remembered some affair of God's (people), he would be upset as a bird that had fallen into the water. Then his weeping would rise until I would throw off the blankets in kindness to him. 'By God' he would say, 'How I wish that there was between me and this office the distance of the East from the West!' ^[11]

Views[link]

He is considered one of the finest rulers in Muslim history, second only to the Four Rightly Guided Caliphs. In fact, in some circles, he is affectionately referred to as the Fifth and the last Rightly Guided Caliph.

Shah Waliullah, a 18th century Sunni Islamic scholar stated ^[12]:

When Caliph Umar bin AbdulAziz died the Roman emperor is reported to have said ^[13]:

See also[link]

• Mujaddid
• Pact of Umar
• Sunni view of the Sahaba

References[link]

Bibliography[link]

Muhammad ibn Jarir al-Tabari. The Empire in Transition, v. 24. transl. David Stephan Powers, SUNY, Albany, 1989.

'Umar bin al-Khattab
Caliph Umar's empire at its peak, 644
Commander of the Faithful (Amir al-Mu'minin)
Reign	23 August 634 – November 7 644
Full name	'Umar bin al-Khattab
Titles	al-Farooq ("Distinguisher between truth and false") Amir al-Mo`mineen ("Commander of the Faithful)
Born	c.586-590 Mecca, Arabia
Died	7 November 644 Medina, Arabia
Buried	Jannat baqi next to Prophet Muhammad Al-Masjid al-Nabawi, Madinah
Predecessor	Abu Bakr
Successor	Uthman

Umar (Arabic: عمر ابن الخطاب, Transliteration: `Umar ibn Al-Khattāb, Umar Son of Al-Khittab, c. 586–590 CE– 7 November 644), also known as Omar, Farooq the Great was the most powerful of the four Rashidun Caliphs and one of the most powerful and influential Muslim rulers in history.^[1] He was a sahabi (companion) of the Islamic prophet Muhammad. He succeeded Caliph Abu Bakr (632–634) as the second Caliph of Rashidun Caliphate on 23 August 634. He was an expert jurist and is best known for his justice, that earned him the title Al-Farooq (The one who distinguishes between right and wrong). Under Umar the Islamic empire expanded at an unprecedented rate ruling the whole Sassanid Persian Empire and more than two thirds of the Eastern Roman Empire.^[2] His brilliantly coordinated multi-prong attacks against the Sassanid Persian Empire resulted in the conquest of the Persian empire in less than two years. His legislative abilities and firm political and administrative control over a rapidly expanding empire marked his reputation as a great political and military leader. ^[3] It was Umar, who for the first time in 500 years since their expulsion from the Holy Land, allowed Jews to practice their religion freely and live inside Jerusalem.^{[citation needed]}

Early life[link]

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 Fatima bint Hasham, from the tribe of Banu Makhzum. 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."^[4]

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.^[5] 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.^[5][6] 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.^[7]

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 the various scholars and analyzed the Roman and Persian societies closely. However, as a merchant he is believed to have never been successful.^[8][9] Drinking alcohol was very common among the Quraish, and Umar was also fond of drinking in his pre-Islamic days.^[10]

During Muhammad's era[link]

Umar's hostility to Islam[link]

In 610 Muhammad started delivering the message of Islam. Umar, alongside others in Mecca, 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.^[11] Umar was the first man who resolved that Muhammad had to be murdered in order to finish Islam.^[12] 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.^[11]

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.^[13].

Converting to Islam[link]

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 Nuaim who had secretly been converted to a Muslim 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. 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 Taha).^[14] 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 accepted Islam that day. He then went to Muhammad with the same sword he intended to kill him with and accepted Islam in front of him and his companions. Umar was 27 when he accepted Islam ^[15]. Following his conversion, Umar went to inform the chief of Quraish, Amr ibn Hishām, about his acceptance of Islam. 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.^[16] 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,

Umar's embracing Islam was our victory, his migration to Medina was our success and his reign a blessing from Allah, we didn't offer prayers in Al-Haram Mosque until Umar accepted Islam, when he accepted Islam Quraish were compelled to let us pray in the Mosque.^[17]

Migration to Medina[link]

In 622 due to the growing popularity of Islam in the city of Yathrib (later renamed Medīnat an-Nabī, 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 saying; Any one who wants to make his wife a widow and his children orphan^[18].^[19] should come and meet me there behind that cliff." Umar migrated to Medina accompanied by his cousin and brother-in-law Saeed ibn Zaid.^[15].

Life in Medina[link]

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.^[20]. 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 ^[21]. Later in 627 he participated in the Battle of the Trench and also in the Battle of Banu Qurayza.^[22] In 628 Umar participated in the Treaty of Hudaybiyyah and was made one of the witness over the pact.^[22]. 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 ^[23]. 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.^[24].

Death of Muhammad[link]

Muhammad died on 8 June 632. Umar was full of grief upon hearing the news, Umar, the devoted disciple, could not accept the reality that the "Messenger of God" has died.^[25] 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:

"Whoever worshipped Muhammad, let them know that Muhammad is dead, and whoever worshipped God, let them know that Allah is alive and never dies."

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

"Muhammad is but a messenger; messengers (the like of whom) have passed away before him. If, then, he dies or is killed, will you turn back on your heel?".

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.^[25]

Foundation of the Caliphate[link]

Wikisource has original text related to this article: Letter to Usama bin Zaid

Umar's political genius first manifested as the architect of the caliphate after Muhammad died in 8 June 632.^[26] While the funeral of Muhammad was being arranged a group of Muhammad's followers who were natives of Medina, the Ansar (helpers), organised a meeting on the outskirts of the city, effectively locking out those companions known as Muhajirs (The Emigrants) including Umar.^[26] Umar found out about this meeting at Saqifah Bani Saadah, and taking with him two other Muhajirs, Abu Bakr and Abu Ubaidah ibn al-Jarrah, proceeded to the meeting, presumably to head off the Ansar's plans for political domination. Arriving at the meeting Umar was faced with a unified community of tribes from the Ansar who refused to accept the leadership of the Muhajirs.^[26] However Umar was undeterred in his belief the caliphate should be under the control of the Muhajirs.^[27] Though they Khazraj were in disagreement, Umar after strained negotiations lasting up to one or two days, brilliantly divided the Ansar into their old warring factions of Aws and Khazraj tribes, Umar resolved the divisions by placing his hand on that of Abu Bakr as a unity candidate for those gathered in the Saqifah, most others gathered at the Saqifah followed suit with the exception of the Khazraj tribe and their leader, Sa'd ibn 'Ubada, whose tribe was ostracized. The Khazraj tribe is said to have posed no significant threat as there were sufficient men of war from the Medinan tribes such as the Banu Aws to immediately organize them into a military bodyguard for Abu Bakr.^[26]

The creation of the islamic caliphate would be one of Umar's most enduring legacies, and its significance to world history is hard to overestimate. However Umar himself was characteristically guarded about his own creation, Dr. Wilferd Madelung in his book The Succession to Muhammad summarising Umar's contribution:^[28]

Umar judged the outcome of the Saqifa assembly to be a falta [translated by Madelung as 'a precipitate and ill-considered deal'^[29] because of the absence of most of the prominent Muhajirun, including the Prophet's own family and clan, whose participation he considered vital for any legitimate consultation (shura, mashwara). It was, he warned the community, to be no precedent for the future. Yet he also defended the outcome, claiming that the Muslims were longing for Abu Bakr as for no one else. He apologized, moreover, that the Muhajirun present were forced to press for an immediate oath of allegiance since the Ansar could not have been trusted to wait for a legitimate consultation and might have proceeded to elect one of their own after the departure of the Mekkans. Another reason for Umar to censure the Saqifa meeting as a falta was no doubt its turbulent and undignified end, as he and his followers jumped upon the sick Khazraji leader Sa'd bin Ubada in order to teach him a lesson, if not to kill him, for daring to challenge the sole right of Quraysh to rule. This violent break-up of the meeting indicates, moreover, that the Ansar cannot all have been swayed by the wisdom and eloquence of Abu Bakr's speech and have accepted him as the best choice for the succession, as suggested by Caetani. There would have been no sense in beating up the Khazraji chief if everybody had come around to swearing allegiance to Umar's candidate. A substantial number of the Ansar, presumably of Khazraj in particular, must have refused to follow the lead of the Muhajirun.^[28]

According to various shia sources and some western scholars, Umar and Abu Bakr had in effect mounted a political coup against Ali at the Saqifah ^[26] According to one version of narrations in primary sources, Umar and Abu Bakr are also said to have used force to secure the allegiance from Ali and his party. It has been reported that after Ali's refusal to pay homage, Abu Bakr sent Umar with an armed contingent to Fatimah’s house where Ali and his supporters are said to have gathered. Umar is reported to have warned those in the House that unless Ali succumbed to Abu Bakr, he would set the House on fire, with its inhabitants ablaze,^[27] and under these circumstances Ali was forced to capitulate. This belligerent version of events, fully accepted by Shia scholars, is generally rejected by Sunni scholars who in view of other reports in their literature believe that Ali gave oath of alliance to Abu Bakr without any grievance, while others believe that Ali was reluctant to swear allegiance to Abu Bakr and gave his allegiance six months later after the death of his wife Fatimah.

Western scholars tend to agree that Ali believed he had a clear mandate to politically succeed Muhammad, but offer differing views as to the extent of use of force by Umar in an attempt to intimidate Ali and his supporters, for instance, Dr. Wilferd Madelung in his book The Succession to Muhammad, discounts the possibility of use of force and argues that:

Isolated reports of use of force against Ali and Banu Hashim who unanimously refuse to swear alligence for six months are probably to be discounted. Abu Bakr no doubt was wise enough to restrain Umar from any violence against them, well realizing that this would inevitably provoked the sense of solidarity of majority of Abdul Mannaf who’s acquiescence he needed.^[30] His policy was rather not isolating Banu Hashim as far as possible.

Caliph Abu Bakr's era[link]

During Abu Bakr's short reign as caliph Umar served as a chief secretary and advisor, and during the Ridda Wars Umar, along with Khalid ibn Walid, served the caliph as a military strategist and advisor. Due to the delicate political situation in Arabia Umar initially opposed military operations against the rebel tribes in Arabia, hoping to gain their support in the event of invasion by Romans or Persians. Later, however, he came to agree with Abu Bakr's strategy to crush the rebellion by force. By late 632 Khalid ibn Walid had successfully united Arabia after consecutive victories gainst the rebels. 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.^[31] Prior to the Battle of Yamamah, Umar pressured Abu Bakr to recall Khalid, who had killed Malik ibn Nuwayrah, a rebel chief and 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. Abu Bakr refused to accept Umar's opinion, and Umar continued to insist on Khalid's removal even after Khalid's conquest of Iraq. This became a major issue between Abu Bakr and Umar and a spacious chapter in Islamic history.^{[citation needed]} Umar advised Abu Bakr to compile the Quran in the form of a book, after 300 memorizers of the Quran died in the Battle of Yamamah. Abu Bakr appointed Umar as his successor prior to the caliph's death in 634.

Appointment as a Caliph[link]

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.^[32][33] Nevertheless, Abu Bakr decided to make Umar, his successor. Umar, still was well known for his extraordinary will power, intelligence, political astuteness, impartiality, justice and care for poor and underprivileged people.^[34] Abu Bakr is reported to have said to the high-ranking advisers:

His (Umar's) strictness was there because of my softness when the weight of Caliphate will be over his shoulders he will remain no longer strict. If I will be asked by the God to whom I have appointed my successor, I will tell him that I have appointed the best man among your men.^[35]

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.^[36] 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[link]

Sword of Caliph Umar, with later hilt.

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:

"O ye faithful! Abu Bakr is no more amongst us. He has the satisfaction that he has successfully piloted the ship of the Muslim state to safety after negotiating the stormy sea. He successfully waged the apostasy wars, and thanks to him, Islam is now supreme in Arabia. After Abu Bakr, the mantle of Caliphate has fallen on my shoulders. I swear it before God that I never coveted this office. I wished that it would have devolved on some other person more worthy than me. But now that in national interest, the responsibility for leading the Muslims has come to vest in me, I assure you that I will not run away from my post, and will make an earnest effort to discharge the onerous duties of the office to the best of my capacity in accordance with the injunctions of Islam. Allah has examined me from you and you from me, In the performance of my duties, I will seek guidance from the Holy Book, and will follow the examples set by the Holy Prophet and Abu Bakr. In this task I seek your assistance. If I follow the right path, follow me. If I deviate from the right path, correct me so that we are not led astray.

Initial challenges[link]

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.^[37] Umar was a gifted orator, and he would use his ability to get a soft corner in the hearts of people.^[38] On Friday prayers Umar addressed the people as follow:

Brethren, it has come to my notice that the people are afraid of me..... they say that he (Umar) has become the Caliph now, God knows how hard he will be. Whoever has said this is not wrong in his assessment...... know ye brethren that you will feel a change in me.^[39] For those who practise tyranny and deprive others of their rights, I will be harsh and stern, but for those who follow the law, I will be most soft and tender.

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

I will be harsh and stern against the aggressor^[40], but I will be a pillar of strength for the weak.

I will not calm down until I will put one cheek of a tyrant on the ground and the other under my feet, and for the poor and weak, I will put my cheek on the ground.

There could be no better definition of the democracy and justice, then the historic words of Umar,^[41] over which he laid foundation of his rule:

By God, he that is weakest among you shall be in my eye the strongest,^[42] until I have vindicated for him his rights; he that is strongest I will treat as the weakest, until he complies with the law.

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.^[43] In addition to this Umar, in order to improve his reputation and relation with Banu Hashim, the tribe of 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.^[44] This made Umar quite a popular 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.^[45]

Political and civil administration[link]

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:

1. Katib, the Chief Secretary.
2. Katib-ud-Diwan, the Military Secretary.
3. Sahib-ul-Kharaj, the Revenue Collector.
4. Sahib-ul-Ahdath, the Police chief.
5. Sahib-Bait-ul-Mal, the Treasury Officer.
6. 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.^[46].

Umar's general instructions to his officers were:

"Remember, I have not appointed you as commanders and tyrants over the people. I have sent you as leaders instead, so that the people may follow your example. Give the Muslims their rights and do not beat them lest they become abused. Do not praise them unduly, lest they fall into the error of conceit. Do not keep your doors shut in their faces, lest the more powerful of them eat up the weaker ones. And do not behave as if you were superior to them, for that is tyranny over them."

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.

1. Arabia was divided into two provinces, Mecca and Medina;
2. Iraq was divided into two provinces, Basra and Kufa;
3. In the upper reaches of the Tigris and the Euphrates, Jazira was a province;
4. Syria was a province;
5. Umar divided Palestine in two provinces Aylya and Ramlah;
6. Egypt was divided into two provinces, Upper Egypt and Lower Egypt;
7. 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.^[47] The Department was under the charge of Muhammad ibn Maslamah, one of Umar's most trusted man. 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^{[dubious – discuss]}. 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^{[dubious – discuss]}.

Umar was a pioneer in some affairs:

1. 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.
2. He was the first to appoint police forces to keep civil order.
3. He was the first to discipline the people when they became disordered.^[48]

Reforms[link]

Umar is regarded as one of the greatest political geniuses in history.^[3] 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.^[49] 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.^[50] He was first to establish army as a state department. Umar was founder of Fiqh, the Islamic jurisprudence.^[51] 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 allowance for the Muslims. 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 17 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[link]

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 over his 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 Levant, Egypt, Cyrenaica, Tripolitania, Fezzan, Eastern Anatolia, almost whole of Sassanid Persian Empire including Bactria, Persia, Azerbaijan, Armenia, Caucasus and Makran were annexed to Islamic Empire. Accordiong to one estimate more than 4050 cities were captured during these military conquest.^[52] Prior to his death in 644, Umar had ceased all military expeditions apparently to consolidate his rule in Egypt and newly conquered Sassanid Empire (642–644). At his death in November 644, domain of his rule extended from present day Libya in west to Indus river in east and Oxus river in north.

The great famine[link]

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^{[citation needed]} 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

I am sending you the Caravans whose one end will be here at Syria and the other will be at Madinah.

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.^[53] By early 639 conditions begun 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[link]

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 suggest to go back to Madinah. Umar tried to persuade Abu Ubaidah to come with him to Madinah but he denied 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.^[54]

Assassination[link]

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Tombstone of Caliph Umar, in Al-Masjid al-Nabawi, Medina. The first window from the right gives a view of Umar's grave.

In 644, at zenith of his power, Umar was assassinated. His assassination was carried out by Persians, in response to the Muslim conquest of Persia.^[55] 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:

"O Caliph, never again will you stand on the Mount of Arafat".

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

We saw a man standing at the top of the hill and crying 'Verily that is the last Hajj of Umar. He will never come here again.

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:

1. 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.
2. One of Umar's advisors, Ka'ab al-Ahbar, a former Jewish Rabbi, who had converted to Islam.
3. Jafinah, the Christian Arab from Iraq, who was also a foster brother of Saad ibn Abi Waqqas, former governors of Busra.
4. 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 Fajr prayers (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. There were Persian children slaves in Madina. Seeing them, Firoz is quoted saying:

You have been enslaved at such a tender age. This Umar sees eaten my heart. I will take his heart out".

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 the to his daily income. Umar than is reported to have asked Abu Lulu:

I heard that you make windmills; make one for me as well. In a sullen mood, Firoz said, " Verily I will make such a mill for you, that whole world would remember it ".

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.^[56] Umar is reported to have left the following testament:

Be kind and generous to the Muhajirun and the Ansar. Those out of them who are good, be good to them; those who are bad overlook their lapses. Be good to the people of the conquered lands. They are the outer line of our defense; they are the target of the anger and distress of our enemies. They contribute to our revenues. They should be taxed only on their surplus wealth. Be gracious to the Bedouins as they are the backbone of the Arab nation. I instruct you to be good to the Dhimmis for they are your responsibility. Do not tax them beyond their capacity. Ensure that they pay the Jizya without undue inconvenience. Fear God, and in all that you do keep His pleasure in view. In the matter of people fear God, and in the matter of Allah do not be afraid of the people. With regard to the people, I enjoin upon you to administer justice with an even hand. See that all the legitimate requirements of the people are met. Be concerned for their welfare. Ensure the safety of their person and property. See that the frontiers of our domains are not violated. Take strong steps to guard the frontiers. In the matter of administration do not prefer the rich to the poor. Be hard against those who violate the law. Show them no mercy. Do not rest content until you have brought the miscreants to book. Treat all the people as equal. Be a pillar of strength for those who are weak and oppressed. Those who are strong but do wrong, make them pay for their wrong-doings. In the distribution of booty and other matters be above nepotism. Let no consideration of relationship or selfish interest weigh with you. The Satan is at large; it may tempt you. Rise above all temptations and perform your duties in accordance with the injunctions of Islam. Get guidance from the Holy Quran and Sunnah. Freely consult the wise men around you. Apply your own mind in difficult cases, and seek light from God. Be simple in your living and your habits. Let there be no show or ostentation about you. Lead life as a model Muslim. As you are the leader of the Muslims, justify your leadership by being the best among them all. May God bless you.

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[link]

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,

1. Abdur Rahman bin Awf
2. Saad ibn Abi Waqqas
3. Talha ibn Ubaidullah
4. Uthman ibn Affan
5. Ali ibn Abi Talib
6. 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 assissination. Abudulrehman ibn Abu Bakr, son of late caliph Abu Bakr also confirmed that 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. Infuriate 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 handover 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 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.^[57] 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[link]

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.

Physical Appearance[link]

Umar is said to be blessed with a strong physique. He could travel on foot for miles. From contemporary sources it appears that Umar had attained perfection in the art of wrestling. He was an athlete and a wrestler. He is said to have participated in the wrestling matches on the occasion of the annual fair of Ukaz.^[58] From first hand accounts of his physical appearance Umar is said to be 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),^[59] 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,^[60] 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.^[60][61]

Early Muslim historians Ibn Saad and Al-Hakim have recorded a description of Umar mentioning that Abu Miriam Zir, a native of Kufa described Umar as:

I went forth with the people of Medina on a festival day, and I saw Umar walking barefoot. He was advanced in years, bald, of a tawny colour- a left handed man, tall and towering above the people.

^[62] Umar's eldest son Abdullah described the physical appearance of his father as follows:

He was a man of fair complexion, a ruddy tint prevailing, tall, bald and grey.

an other historian Salima bin al-Akwa'a said about him:

Umar was ambidexter, he could use both his hands equally well.

Ibn Asakir records on the authority of Abu Raja al-U'taridi that:

Umar was a man tall, stout, very bald, very ruddy with scanty hair on the cheeks, his moustaches large, and the ends thereof reddish.

^[63]

Political legacy[link]

Umar is considered as a political genius, as an architect of Islamic Empire he is regarded as 52nd most influential figure in history.^[64] Umar remained politically stagnant during Prophet Mohammad's era, however after his death, it was Umar's 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 in addition cleverly sidelined Ali, paving the way for the succession of Abu Bakr. during Abu Bakr's era, he actively participated as his secretory and main adviser. After succeeding Abu Bakr as caliph, Umar win over the hearts of Baudouin tribes by emancipating all their prisoners and slaves taken during Ridda wars, his excellent oratory skills helped him to heightened his popularity graph, mostly among the poor and underprivileged people. 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 built 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.^[65] 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 believes and imposition of far lower taxes on them as compared to Sassanid Persian empire and 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 meticulous 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 that he saw menace to his authority. 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 Persian empire, Umar is reported to have said:

If I would live few more years, I wish to visit Syria next year, then next Iraq and then the next year Egypt to personally check the conditions of the subjects and inquire whether my mandate is followed or not.

It should be noted that 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 tour of the city to know the secret life of his domain, the tradition that later be followed by some of the Abbasid Caliphs and even Mughul rulers of Indian subcontinent. Saeed M.Mohtsham cites from Caliph Umar's rule in his research paper Vision and Visionary Leadership – An Islamic Perspective:

"He used to monitor very closely the public policy and had kept the needs of the public central to his leadership approach. As second caliph of Islam, he refused to chop off the hands of the thieves because he felt he had fallen short of his responsibility to provide meaningful employment to all his subjects. As a ruler of a vast kingdom, His vision was to ensure that every one in his kingdom should sleep on a full stomach.

If a dog dies hungry on the banks of the River Euphrates, Umar will be responsible for dereliction of duty.

—(Umar)

The author further wrote that:

He also knew that just having a vision is not enough unless it is supported by effective strategies. He didn’t only have a vision; he truly transformed his vision into actions. For example, to ensure that nobody sleeps hungry in his empire, he used to walk through the streets almost every night to see if there is any one needy or ill."^[66]

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

"Yet the abstinence and humility of Umar were not inferior to the virtues of Abu Bakr: his food consisted of barley bread or dates; his drink was water; he preached in a gown that was torn or tattered in twelve places; and a Persian satrap, who paid his homage as to the conqueror, found him asleep among the beggars on the steps of the mosque of Muslims."

Military legacy[link]

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 ^[67].

Religious legacy[link]

Sunni views[link]

Sunnis remember Umar as a rigid Muslim of a sound and just disposition in matters of the religion of Allah, a man they title Farooq, meaning "leader, jurist and statesman", and the second of the rightly-guided Caliphs. He patched his clothes with skin, took buckets on his two shoulders, always riding his donkey without the saddle, rarely laughing and never joking with anyone. On his ring is written the words "Enough is Death as a reminder to you O' 'Umar".^[68] 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:

Umar's submission to Islam was a conquest, his migration was a victory, his Imamate (period of rule) was a blessing, I have seen when we were unable to pray at the Kaabah until Umar submitted, when he submitted to Islam, he fought them (the pagans) until they left us alone and we prayed.

—Abd Allah ibn Mas'ud, ^[69]

Umar made the pilgrimage to Mecca nine times. Mohammed had the highest esteem for Umar. He said that:

If God had wished to give another prophet to the world, His choice would have fallen upon Umar

—Mohammed, ^[67]

Shia views[link]

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. Some Shi'a writers have accused him of killing Muhammad's daughter Fatimah (see Fatimah's death). According to Shia Muslims, 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.^[70][71] (see Umar at Fatimah's house).

Western views[link]

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

The whole history of Omar shows him to have been a man of great powers of mind, inflexible integrity, and rigid justice. He was, more than any one else, the founder of the Islam empire; confirming and carrying out the inspirations of the prophet; aiding Abu Beker with his counsels during his brief caliphate; and establishing wise regulations for the strict administration of the law throughout the rapidly-extending bounds of the Moslem conquests. The rigid hand which he kept upon his most popular generals in the midst of their armies, and in the most distant scenes of their triumphs, gave signal evidence of his extraordinary capacity to rule. In the simplicity of his habits, and his contempt for all pomp and luxury, he emulated the example of the prophet and Abu Beker. He endeavored incessantly to impress the merit and policy of the same in his letters to his generals. 'Beware,' he would say, 'of Persian luxury, both in food and raiment. Keep to the simple habits of your country, and Allah will continue you victorious; depart from them, and he will reverse your fortunes.' It was his strong conviction of the truth of this policy which made him so severe in punishing all ostentatious style and luxurious indulgence in his officers. Some of his ordinances do credit to his heart as well as his head. He forbade that any female captive who had borne a child should be sold as a slave. In his weekly distributions of the surplus money of his treasury he proportioned them to the wants, not the merits of the applicants. 'God,' said he, 'has bestowed the good things of this world to relieve our necessities, not to reward our virtues: those will be rewarded in another world.'^[72]

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

Omar's life requires but few lines to sketch. Simplicity and duty were his guiding principles; impartiality and devotion the leading features of his administration. Responsibility so weighed upon him that he was heard to exclaim, 'O that my mother had not borne me; would that I had been this stalk of grass instead!' In early life of a fiery and impatient temper, he was known, even in the later days of the Prophet, as the stern advocate of vengeance. Ever ready to unsheathe the sword, it was he that at Bedr advised the prisoners to be all put to death. But age, as well as office, had now mellowed this asperity. His sense of justice was strong. And excepting the treatment of Khalid, whom he pursued with an ungenerous resentment, no act of tyranny or injustice is recorded against him; and even in this matter his enmity took its rise in Khalid's unscrupulous treatment of a fallen foe. The choice of his captains and governors was free from favouritism, and (Moghira and Ammar excepted) singularly fortunate. The various tribes and bodies in the empire, representing interests the most diverse, reposed in his integrity implicit confidence, and his strong arm maintained the discipline of law and empire. ... Whip in hand, he would perambulate the streets and markets of Medina, ready to punish slanders on the spot; and so the proverb,-'Omar's whip more terrible than another's sword.' But with all this he was tender-hearted, and numberless acts of kindness are recorded of him, such as relieving the wants of the widow and the fatherless.^[73]

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

Yet the abstinence and humility of Omar were not inferior to the virtues of Abubeker: his food consisted of barley-bread or dates; his drink was water; he preached in a gown that was torn or tattered in twelve places; and a Persian satrap, who paid his homage as to the conqueror, found him asleep among the beggars on the steps of the mosch of Medina. Oeconomy is the source of liberality, and the increase of the revenue enabled Omar to establish a just and perpetual reward for the past and present services of the faithful. Careless of his own emolument, he assigned to Abbas, the uncle of the prophet, the first and most ample allowance of twenty-five thousand drams or pieces of silver. Five thousand were allotted to each of the aged warriors, the relics of the field of Beder, and the last and the meanest of the companions of Mahomet was distinguished by the annual reward of three thousand pieces. ... Under his reign, and that of his predecessor, the conquerors of the East were the trusty servants of God and the people: the mass of public treasure was consecrated to the expenses of peace and war; a prudent mixture of justice and bounty, maintained the discipline of the Saracens, and they united, by a rare felicity, the dispatch and execution of despotism, with the equal and frugal maxims of a republican government.^[74]

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

Simple and frugal in manner, his energetic and talented successor, 'Umar (634–44), who was of towering height, strong physique and bald-headed, continued at least for some time after becoming caliph to support himself by trade and lived throughout his life in a style as unostentatious as that of a Bedouin sheikh. In fact 'Umar, whose name according to Moslem tradition is the greatest in early Islam after that of Muhammad, has been idolized by Moslem writers for his piety, justice and patriarchal simplicity and treated as the personification of all the virtues a caliph ought to possess. His irreproachable character became an exemplar for all conscientious successors to follow. He owned, we are told, one shirt and one mantle only, both conspicuous for their patchwork, slept on a bed of palm leaves and had no concern other than the maintenance of the purity of the faith, the upholding of justice and the ascendancy and security of Islam and the Arabians. Arabic literature is replete with anecdotes extolling 'Umar's stern character. He is said to have scourged his own son to death for drunkenness and immorality. Having in a fit of anger inflicted a number of stripes on a Bedouin who came seeking his succour against an oppressor, the caliph soon repented and asked the Bedouin to inflict the same number on him. But the latter refused. So 'Umar retired to his home with the following soliloquy: 'O son of al-Khattab! humble thou wert and Allah hath elevated thee; astray, and Allah hath guided thee; weak, and Allah hath strengthened thee. Then He caused thee to rule over the necks of thy people, and when one of them came seeking thy aid, thou didst strike him! What wilt thou have to say to thy Lord when thou presentest thyself before Him?' The one who fixed the Hijrah as the commencement of the Moslem era, presided over the conquest of large portions of the then known world, instituted the state register and organized the government of the new empire met a tragic and sudden death at the very zenith of his life when he was struck down (November 3, 644) by the poisoned dagger of a Christian Persian slave in the midst of his own congregation.^[75]

Encyclopedia Britannica remarks about Umar:

To 'Omar's ten years' Caliphate belong for the most part the great conquests. He himself did not take the field, but remained in Medina; he never, however, suffered the reins to slip from his grasp, so powerful was the influence of his personality and the Moslem community of feeling. His political insight is shown by the fact that he endeavoured to limit the indefinite extension of Moslem conquest, and to maintain and strengthen the national Arabian character of the commonwealth of Islam; also by his making it his foremost task to promote law and order in its internal affairs. The saying with which he began his reign will never grow antiquated: 'By God, he that is weakest among you shall be in my sight the strongest, until I have vindicated for him his rights; but him that is strongest will I treat as the weakest, until he complies with the laws.' It would be impossible to give a better general definition of the function of the State.^[76]

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.

^[77]

Family[link]

Umar married a total of 9 women in his lifetime and had 14 children, 10 sons and 4 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

Wife: Umm Kulthum bint Jarwila Khuzima (divorced)^[78]

Son: Ubaidullah ibn Umar

Son: Zayd ibn 'Umar^[78]

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)^[79]

Daughter: Fatima bint 'Umar

Wife: Jamilah bint Ashim ibn Thabit ibn Abi al-Aqlah (from the tribe of Aws)^[78][80][81]

Son: Asim ibn Umar

Wife: Atikah bint Zayd ibn Amr ibn Nifayl (cousin of Umar and former wife of Abdullah ibn Abu Bakr^[80][82] married 'Umar in the year 12 AH and after 'Umar was murdered, she married az-Zubayr ibn al-Awwam)

Son: Iyaad ibn 'Umar

Wife: Umm Kulthum bint 'Ali (the daughter of Ali ibn Abi Talib).^{[83] [84] [85]}

Son: Zayd ibn 'Umar, (famously known as Ibnul Khalifatayn; the son of the two Caliphs i.e Umar and Ali).

Daughter: Ruqayyah bint '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)^[78]

Son: Abdulrahman ibn 'Umar (the youngest Abdulrehman while some say the middle Abdulrehman from Luhyah)

Wife: Fukayhah (as Umm Walad)^[68]

Daughter: Zaynab bint 'Umar (the smallest child of 'Umar from Fukayhah)

Another son is, az-Zubayr ibn Bakkar, called Abu Shahmah, though from which wife is unknown.^[78]

See also[link]

• Ali
• Abu Bakr
• Uthman
• Sunni view of the Sahaba
• Sunni view of Umar
• Hadiths on virtues of Umar bin Khattab
• Farooqi

Notes[link]

References[link]

• 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"
• 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[link]

• 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.

lez:Умар ибн Гьаттаб

Shaykh Ahmad

Shaykh Ahmad ibn Zayn al-Dín ibn Ibráhím al-Ahsá'í (Arabic: شيخ أحمد بن زين الدين بن إبراهيم الأحسائي‎) was (1753–1826) was the founder of a 19th century Shi`i school in the Persian and Ottoman empires, whose followers are known as Shaykhís.

He was a native of the Al-Ahsa region (Eastern Arabian Peninsula), educated in Bahrain and the theological centers of Najaf and Karbala in Iraq.^[1] Spending the last twenty years of his life in Iran, he received the protection and patronage of princes of the Qajar dynasty.^[2]

History[link]

Early life[link]

Little is documented about the early life of Shaykh Ahmad, except that he was born in Ahsa, in the northeast of the Arabian peninsula, to a Shi'i family of Sunni origin in either the year 1166 A.H. (1753 C.E.), or 1157 A.H. (1744 C.E.). Nabíl-i-A`zam, a Baha'i historian, documents his spiritual awakening in his book The Dawn-Breakers as follows:

He observed how those who professed the Faith of Islam had shattered its unity, sapped its force, perverted its purpose, and degraded its holy name. His soul was filled with anguish at the sight of the corruption and strife which characterised the Shí'ah sect of Islam.... Forsaking his home and kindred, on one of the islands of Bahrayn, to the south of the Persian Gulf, he set out,... to unravel the mysteries of those verses of Islamic Scriptures which foreshadowed the advent of a new Manifestation[revelation].... There burned in his soul the conviction that no reform, however drastic, within the Faith of Islam, could achieve the regeneration of this perverse people. He knew,... that nothing short of a new and independent Revelation, as attested and foreshadowed by the sacred Scriptures of Islam, could revive the fortunes and restore the purity of that decadent Faith.

While it is unclear how much of Nabil's interpretation is consistent with Shaykh Ahmad's true feelings, the underlying motivations for reform, and ultimately for messianic expectation, become somewhat clearer.

Education and Mission[link]

Shaykh Ahmad, at about age forty (1784 or 1794 - circa), began to study in earnest in the Shi'i centres of religious scholarship such as Karbala and Najaf. He attained sufficient recognition in such circles to be declared a mujtahid, an interpreter of Islamic Law. He contended with Sufi and Neo-Platonist scholars, and attained a positive reputation among their detractors. Most interestingly, he declared that all knowledge and sciences were contained (in essential form) within the Qur'an, and that to excel in the sciences, all knowledge must be gleaned from the Qur'an. To this end he developed systems of interpretation of the Qur'an and sought to inform himself of all the sciences current in the Muslim world.

He also evinced a veneration of the Imams, even beyond the extent of his pious contemporaries and espoused heterodox views on the afterlife, the resurrection and end-times, as well as medicine and cosmology. His views on the soul posited a "subtle body" separate from, and associated with the physical body. It was this body that ascended into Heaven, he posited, when Muhammad was said to have bodily ascended, and this also altered his views on the occultation of the Imam Muhammad al-Mahdi. His views resulted in his denunciation by several learned clerics, and he engaged in many debates before moving on to Persia where he settled for a time in the province of Yazd. It was in Yazd that much of his books and letters were written.

Founding the Shaykhi School[link]

Juan Cole summarizes the situation at the advent of the Shaykhi School, and the questions that were unfolding as his views crystallized and he acquired an early following:

When Shaykh Ahmad al-Ahsa'i wrote, there was no Shaykhi school, which only crystallized after his death. He saw himself as a mainstream Shi'ite, not as a sectarian leader. Yet he clearly innovated in Shi'i thought in ways that, toward the end of his life, sparked great controversy. Among the contentious arenas he entered was that of the nature of religious authority. He lived at a time when his branch of Islam was deeply divided on the role of the Muslim learned man. Was he an exemplar to be emulated by the laity without fail, or merely the first among equals, bound by a literal interpretation of the sacred text just as was everyone else? Or was he, as the Sufis maintained, a pole channeling the grace of God to those less enlightened than himself? How may we situate Shaykh Ahmad al-Ahsa'i with regard to these contending visions of Shi'i Islam? ^[3]

Momen in his Introduction to Shi'i Islam(George Ronald, Oxford, 1985)states that many mujtahids were afraid that the Shaykh's preference for intuitive knowledge, which he claimed to obtain directly by inspiration from the Imams, would seriously undermine the authority of their position. Momen has some interesting and useful commentary on Shaykh Ahmad's doctrines and his succession during which the conflict with Shi'i orthodoxy intensified.^[4]

Successor[link]

Shaykh Ahmad appointed Sayyid Kazim Rashti as his successor,^[5] who led the Shaykhí movement until his death. He taught his students how to recognize the Mahdi and the "Masih" (the return of Christ). After his death in 1843, many of his students spread out around Asia, Europe and Africa to search them.

See also[link]

• Babism
• Bahá'í Faith
• Islam

References[link]

Published Works of Shaykh Ahmad al-Ahsa'i.

• Sharh al-Fawa'id. Lithographed. N.P. (Tabriz: 1856).
• Jawami' al-Kalim. Lithographed. N.P. (Tabriz: 1856-59).
• Sharh al-Masha'ir. Lithographed. N.P. (Tehran: 1861).
• Sharh al-'Arshiyya. Lithographed. N.P. (Tehran: 1861).
• Sharh al-Ziyara al-Jami'a al-Kabira. Chapkhaneh Sa'adat (Kirman: 1972), 4 Volumes.
• Rasa'il al-Hikma. Al-Da'ira al-'Alamiyya (Beirut: 1993).

Scholarly European Language Sources on Shaykh Ahmad al-Ahsa'i.

• A-L-M Nicolas. Essai sur le cheikhisme. Paul Geuthner (Paris: 1910), 2 Volumes.
• Henry Corbin. L'ecole Shaykhie en Theologie Shi`ite. Taban (Tehran: 1967).
• Henry Corbin. En islam iranien. Galimard (Paris: 1972), vol. 4.
• Vahid Rafati. The Development of Shaykhi Thought in Shi`i Islam. (Ph.D. dissertation, University of California, Los Angeles, 1979).
• Denis Maceoin. S.V. "Ahsa'i, Shaikh Ahmad b. Zayn al-Din," in Encyclopaedia Iranica, 3 vols. - (London: Routledge and Kegan Paul, 1983 - ).
• Juan Cole. "The World as Text: Cosmologies of Shaykh Ahmad al-Ahsa'i," in Studia Islamica, No. 80. (1994), pp. 145–163.
• Idris Samawi Hamid. The Metaphysics and Cosmology of Process According to Shaykh Ahmad al-Ahsa'i. (Ph.D. dissertation: State University of New York at Buffalo, 1998).
• Mohammad Ali Amir-Moezzi. "Une absence remplie de présences. Herméneutiques de l'occultation chez les Shaykhiyya (Aspects de l'imamologie duodécimaine VII) ," in Bulletin of the School of Oriental and African Studies Vol. 64, No. 1. (2001), pp. 1–18.

External links[link]

• Alahsai
• Sheykh Ahmad Ahsa'i, Iranica
• alabrar.com for more information about Shaykhi teachings. (This site is in the Arabic language.)
• Early Shaykhism - Some biographical notes, translations and studies
• Collected Works of Shaykh Ahmad al-Ahsa'i at H-Bahai Discussion Network

Mehdi Hassan Khan (Urdu: مہدی حسن خان ) is a Pakistani ghazal singer and a former playback singer for Lollywood. He is famously known as the 'King of ghazal' (Urdu: شہنشاہِ غزل). He has ruled the Pakistan film industry along with Ahmed Rushdi. He was honoured with Tamgha-e-Imtiaz, Pride of Performance and Hilal-e-Imtiaz by the Government of Pakistan, and Gorkha Dakshina Bahu by the Government of Nepal.

Career[link]

Mehdi Hassan was born on 18 July 1934 in a village called Luna in Rajasthan, India into a family of traditional musicians. He claims to be the 16th generation of hereditary musicians hailing from the Kalawant clan of musicians. Mehdi Hassan had his musical grooming from his father Ustad Azeem Khan and uncle Ustad Ismail Khan who were both traditional Dhrupad singers. Hassan started to perform at a young age and the first concert of dhrupad and kheyal with his elder brother is reported to have been held in Fazilka Bungla^[1], near present DC House (1935) of Undivided Punjab. After the Partition of India, 20-year-old Hassan and his family migrated to Pakistan and suffered severe financial hardships.

To make both the ends meet Mehdi started working in a bicycle shop and later became a car and diesel tractor mechanic. Despite the hardships, his passion for music didn’t wither and he kept up the routine of practice on a daily basis.

The struggle ended when Mehdi Hassan was given the opportunity to sing on Radio Pakistan in 1957, primarily as a thumri singer, which earned him recognition within the musical fraternity. At the time, Ustad Barkat Ali Khan, Begum Akhtar and Mukhtar Begum were considered the stalwarts of ghazal rendition.^{[citation needed]}

He also had a passion for Urdu poetry and began to experiment by singing ghazals on a part-time basis. He cites radio officers Z.A. Bukhari and Rafiq Anwar as additional influences in his progression as a ghazal singer. He is known as the best ghazal singer of all times.

Later career[link]

Following a severe illness in the late 80s, Mehdi Hassan stepped down from playback singing. Later due to severity of his illness he completely departed from music. In October 2010, HMV released "Sarhadein" in which probably the first and last duet song "Tera Milana" featuring Mehdi Hassan and Lata Mangeshkar was released. This song was composed by Mr. Hassan himself written by Farhat Shahzad. Mr. Hassan recorded it in Pakistan in 2009, and Lata Mangeshkar later heard the track and recorded her part in India in 2010 and later mixed together for a duet.

Awards[link]

He has been the recipient of numerous awards and recognitions: the Tamgha-i-Imtiaz granted to him by Gen Ayub Khan; the Pride of Performance bestowed on him by Gen Ziaul Haq; and the Hilal-i-Imtiaz conferred by Gen Pervez Musharraf. Besides the Nigar Film and Graduate Awards from Pakistan, he was presented the Saigal Award in Jalandhar, India, in 1979, whereas the Gorkha Dakshina Bahu Award was given to him in Nepal in 1983. Recently, he travelled to Dubai to receive yet another award.

Personal life[link]

He has been suffering from a serious lung condition for the past few years. There were rumours of his death on 13/01/2012, however his son Asif Mehdi confirmed that the death rumours were fake, and he is responding to treatments and recovering now.^[2]

Albums[link]

Some of his albums are:

• Kehna Usey
• Nazrana
• Live at Royal Albert Hall
• Andaz-e-Mastana
• Classical Ghazals vol. 1, 2, 3
• Dil Jo Rota Hai
• Ghalib Ghazals
• Ghazals For Ever Vol 1
• Golden Collection Of Mehdi Hasan Vol 1, 2
• Golden Greats
• In Concert
• Khuli Jo Aankh
• Life Story
• Live at Khambays
• Live Concert in India
• Mehdi Hassan
• Mehdi Hassan Ghazals Vol 1
• Sada E Ishq
• Sarhadein
• Sur Ki Koi Seema Nahin
• The Finest Ghazals
• The Legend
• Yaadgar Ghazalen Vol 1
• Tarz(with Shobha Gurtu)
• Naqsh-e-Faryadi

Ghazals[link]

• Aage barhe na qissa -e -ishq -e- butaan se hum
• Aaj Tak Yaad Hai Woh Piar Ka Manzar
• Aankhon Se Mili Aankhen
• Aap Ki Aankhon Ne
• Aaye kuchh abr kuchh sharaab aaye (poet: Faiz Ahmed Faiz)
• Ab Ke Hum Bichde To Shaayad Kabhi Khwaabon Mein Mile (poet: Ahmed Faraz)
• Ae Raushnion Ke Shahr
• Apnon Ne Gham Diye To Yaad Aa Gaya
• Bhuuli bisri chand umeedein
• Chalte ho to chaman ko chaliye
• Charaag-e-toor Jalao Bada Andhera Hai
• Dekh to dil keh jaan se uthta hai
• Dil-E-Nadan Tujhe Hua Kya Hai (poet: Mirza Ghalib)
• Dil Ki Baat Labon Par Laakar.
• Dil Men Toofan Chupae Betha Hon
• Duniya Kisi Ke Pyaar Mein Jaanat Se Kam Nahin
• Dayam Pada Hua Tere Dar Pe Nahi Hoon Main (poet: Mirza Ghalib)
• Ek Bar Chale Aao
• Ek Bus Tu Hi Nahin Mujhse Khafa ho Baitha (poet: Farhat Shezhad)
• Ek Sitam Aur Meri Jaan, Abhi Jaan Baqi Hai (poet: Masroor Anwar)
• Fikr hii thaharii to dil ko fikr-e-Khubaan kyon Na Ho (poet: Josh Malihabadi)
• Ga Mere Dewane Dil
• Garmii-E-Hasarat-E-Naakaam Se Jal Jaate Hai.N
• Gulon Main Rang Bhare, Baad-e-Naubahaar Chale (Lyrics: Faiz Ahmed Faiz)
• Gulshan gulshan shola e gul ki
• Guncha-e-Shauq Laga hei Khilne
• Hamari Sanson Men Aaj Tak
• Har Dard Ko
• Hum mei koi ghum nahi tha ghum-e-aashiqi sai pahlay
• Ik Husn Ki Dewi Se Mujhe Pyaar Hua Thaa
• Ik khalish ko haasil-e-umr-e-ravaan rehne diya (poet: Adeeb Saharanpuri)
• Jab Bhi Aati Hei Teri Yaad Kabhi Shaam ke Baad
• Jab Bhi Chahen Ek Nai Sorat
• Jab Bhi Pee Kar
• Jab Koi Piar Se Bulaae Ga
• Jab Us zulf Ki Baat Chali
• Jahan Jake Chain
• Kahan Gai Woh Wafa
• Khuli Jo Aankh Woh Tha (poet: Farhat Shezhad)
• Kiya Hei Pyaar Jisse Humne Zindagi ki Tarah
• Kya Bhala Mujhko Parakhne Ka Nateeja Nikla
• Kyoon Humse Khafa Ho Gaye Ae Jaan-E-Tamanna
• Main Hosh Mein Tha
• Main khayal houn kisi aur ka (poet: Saleem Kausar)
• Main nazar se pee rha hoon
• Mohabat Karne Wale
• Mohabat Zindagi Hai Aur Tum Meri Mohabat Ho
• Mujhe Tum Nazar Se Gira To Rahe Ho
• Naavak andaz jidhar diida-e-jaana honge
• Patta Patta Boota Boota
• Phuul hi phuul khil utthe
• Pyaar Bhare Do Sharmile Nain
• Rafta Rafta Wo Meri Hasti Ka Saamaan Ho Gaye
• Ranjish Hi Sahi Dil Hi Dukhaane Ke Liye Aa
• Rim Jhim Ki Barsaat Hai Aur Jaage Huye Jazbaat Hain
• Roshan Jamal-e-yaar Se Hain
• Saamne Aa Ke Tujhko Pukara Nahin
• Sahar Ho Rahi Hai
• Shikwa Na Kar Gila Na Kar Ye Duniya Hai Pyaare
• Shola Tha Jal Bujha Hoon (penned by: Ahmed Faraz)
• Tanha Thi Aur Hamesha Se Tanha Hai Zindagi
• Tark-e-Ulfat Ka Sila
• Tere Bheege Badan Ki Khooshboo Se
• Tere Mere Piar Ka Aisa Nata Hai
• Toote Hue Khwabon Ke Liye
• Thah ar Thorri Der To
• Tu Meri Zindagi Hei (Copied by Nadeem Sharavan in "Ashiqi" Hindi Movie India)
• Usne Jab Meri Taraf
• Uzr Aane Mein Bhi Hei Aur Bulaate bhi nahin
• Wo Dil Nawaaj Hei Lekin Nazar Shinaas Nahin
• Yaaro Kisii Qaatil Se Kabhii Pyaar Na Maa.Ngo
• Yun na mil mujhse khafa ho jaise
• Ye Dhooan Kahan Se Uthta Hei
• Ye Kaghzi Phool Jaise Chahre
• Ye Mojazaa Bhii Muhabbat Kabhii Dikhaaye Mujhe
• Ye Tera Naazuk Badan Hai Ya Koi Mehka Gulaab
• Yoon Zindagi Ki Raah Mein Takra Gaya Koi
• Zindagi Mein To Sabhi Pyaar Kiya Karte Hain
• Zulf Ko Teri Ghataon Ka Payam Aaya Hai
• Mehadi Hassan also sung Persian/dari Ghazals In Kabul Afghnistn in 1970s.[1]

See also[link]

• Ghulam Ali

References[link]

Download Songs from musicmela.pk

• Mehdi Hassan Video Collection
• Lyrics and Translations of Mehdi Hassan Songs
• Songs and Albums by Mehdi Hassan
• Songs And Albums By Pakistani Singers
• Mehdi Hasan Songs
• Mehdi Hassan
• Shahanshah-e-Ghazal
• Mehdi Hassan & the complete list of his film songs
• Mehdi Hassan Biography on Sadarang Archives
• Indian Express

External links[link]

• Mehdi Hassan at the Internet Movie Database

Anwar al-Awlaki أنور العولقي
Anwar al-Awlaki in Yemen in 2008
Born	Anwar bin Nasser bin Abdulla al-Aulaqi (1971-04-21)April 21, 1971[1][2] (UPI gives April 22.) Las Cruces, New Mexico, U.S.
Died	September 30, 2011(2011-09-30) (aged 40) al-Jawf Governorate, Yemen[3]
Cause of death	Killed by U.S. Hellfire missiles
Residence	Yemen
Ethnicity	Arab
Citizenship	U.S. and Yemen (dual)
Alma mater	Colorado State University (B.S.) San Diego State University (M.A.) George Washington University (Ph.D., incomplete)
Occupation	Lecturer, former imam
Organization	Al-Qaeda in the Arabian Peninsula
Known for	Alleged senior Al-Qaeda recruiter and spokesman[4][5]
Influenced by	Sayyid Qutb
Influenced	Nawaf al-Hazmi Khalid al-Mihdhar Hani Hanjour Michael Finton Fort Hood shooter Christmas Day bomber Sharif Mobley Times Square bomber Roshonara Choudhry Mohamed Alessa Carlos Almonte Zachary Adam Chesser
Height	6 feet 1 inch (1.85 m)[6]
Weight	160 pounds (73 kg)[6]
Religion	Sunni Islam
Children	5[7]
Parents	Nasser al-Awlaki (father)
Relatives	Ali Muhammad Mujawar[citation needed]

Anwar al-Awlaki (also spelled al-Aulaqi; Arabic: أنور العولقي‎ Anwar al-‘Awlaqī; April 21, 1971 – September 30, 2011) was an American^[8] and Yemeni imam who was an engineer and educator by training.^[9][10] According to U.S. government officials, he was a senior talent recruiter and motivator who was involved with planning operations for the Islamist militant group al-Qaeda.^{[2][6][11][12][13][14][15]} With a blog, a Facebook page, and many YouTube videos, the Saudi news station Al Arabiya described him as the "bin Laden of the Internet",^[16][17] though Bin Laden himself reportedly held Awlaki in low esteem.^[18] Many of his videos have subsequently been removed from YouTube after a request from the US Congress.^[19]

U.S. officials say that Al-Awlaki spoke with and preached to a number of al-Qaeda members and affiliates, including three of the 9/11 hijackers,^[20] alleged Fort Hood shooter Nidal Malik Hasan,^[21][22] and "Underwear Bomber" Umar Farouk Abdulmutallab;^[23][24][25] he was also allegedly involved in planning the latter's attack. The Yemeni government began trying him in absentia in November 2010, for plotting to kill foreigners and being a member of al-Qaeda, and a Yemenite judge ordered that he be captured "dead or alive".^[26][27]

According to U.S. officials, al-Awlaki was promoted to the rank of "regional commander" within al-Qaeda in 2009.^[28][29] He repeatedly called for jihad against the United States.^[30][31] In April 2010, American President Obama approved Al-Awlaki's targeted killing,^[32][33][34] an action unprecedented for an American citizen and an action unsuccessfully challenged by al-Awlaki's father and civil rights groups.^{[32][33][34][35]}

Al-Awlaki was believed to be in hiding in Southeast Yemen in the last years of his life.^[26] The U.S. deployed unmanned aircraft in Yemen to search for and kill him,^[36] firing at and failing to kill him at least once,^[37] before he was killed in an American drone attack in Yemen on September 30, 2011.^[38] Two weeks later Al-Awlaki's 16-year-old son, Abdulrahman al-Awlaki, a U.S. citizen who was born in Denver, was also killed by a CIA-led drone strike in Yemen.^[39][40][41] Nasser al-Awlaki, the father of Anwar, made an audio recording condemning the killings of his son and grandson as senseless murders.^[42]

Early life[link]

Al-Awlaki's parents are from Yemen. His father, Nasser al-Aulaqi, was a Fulbright Scholar^[43] who earned a master's degree in agricultural economics at New Mexico State University in 1971, received a doctorate at the University of Nebraska, and worked at the University of Minnesota from 1975 to 1977.^[14][44] Nasser also served as Agriculture Minister and as President of Sana'a University, and is a prominent member of Yemeni President Ali Abdullah Saleh's ruling party.^{[14][44][45][46]} Yemen's Prime Minister since March 2007, Ali Mohammed Mujur, is a relative of al-Awlaki.^[47]

Al-Awlaki was born in 1971 in the United States. In 1978, when he was seven years old, he and his family returned to Yemen.^[17][48] He then lived in Yemen for 11 years, and studied at Azal Modern School.^[49]

Al-Awlaki returned to the U.S state of Colorado in 1991 to attend college. He earned a B.S. in Civil Engineering from Colorado State University (1994), where he was President of the Muslim Student Association.^[49] He attended the university on a foreign student visa and a government scholarship from Yemen, apparently by claiming to be born in that country, according to a former U.S. security agent.^[50] He spent a summer of his college years training with the Afghan mujahideen.^[17] Al-Awlaki also earned an M.A. in Education Leadership from San Diego State University. He worked on a Doctorate degree in Human Resource Development at George Washington University Graduate School of Education & Human Development from January to December 2001.^{[6][44][51][52][53][54][55][56]}

Islamic education[link]

Al-Awlaki's Islamic education was primarily informal, and consisted of intermittent months with various scholars, and reading and contemplating works by several prominent Islamic scholars.^[9] Some Muslim scholars said they did not understand al‑Awlaki's popularity, because while he spoke fluent English and could therefore reach a large non-Arabic-speaking audience, he lacked formal Islamic training and study.^[10]

Ideology[link]

Awlaki developed an animosity towards the U.S. and became a proponent of Takfiri and Jihadi thinking, while retaining Islamism, according to one research paper.^[57] While imprisoned in Yemen, al-Awlaki became influenced by the works of Sayyid Qutb, an originator of the contemporary "anti-Western Jihadist movement".^[58] He read 150–200 pages a day of Qutb's works, and described himself as "so immersed with the author I would feel Sayyid was with me in my cell speaking to me directly".^[58]

He was noted for attracting young men with his lectures, especially U.S.-based and UK-based Muslims.^[59][60] Terrorism consultant Evan Kohlmann referred to al-Awlaki "one of the principal jihadi luminaries for would-be homegrown terrorists. His fluency with English, his unabashed advocacy of jihad and mujahideen organizations, and his Web-savvy approach are a powerful combination." He called al-Awlaki's lecture "Constants on the Path of Jihad", which he says was based on a similar document written by al-Qaeda's founder, the "virtual bible for lone-wolf Muslim extremists".^[61] Philip Mudd, formerly of the CIA's Counterterrorism Center and the FBI's top intelligence adviser, called him "a magnetic character ... a powerful orator."^[49]

U.S. officials and some U.S. media sources called Al-Awlaki an Islamic fundamentalist and accused him of encouraging terrorism.^{[45][53][62][63]} Bin Laden himself, according to documents recovered from the The New York Times, held Al-Awlaki and his magazine Inspire in low esteem.^[18]

Later life, and alleged ties to terrorism[link]

In the United States; 1991–2002[link]

In 1993 as a college student in Colorado State's civil engineering program, al-Awlaki visited Afghanistan in the aftermath of the Soviet occupation. He found himself depressed by the country's poverty and hunger, and "wouldn't have gone with al-Qaeda," according to friends from Colorado State, who said he was nevertheless profoundly affected by the trip.^[60][64] At the time of his visit, much of Afghanistan was under the control of various Mujahideen factions; Mullah Mohammed Omar would not form the Taliban until 1994. When Awlaki returned to campus, he showed increased interest in politics and religion, and would quote from the prominent Palestinian scholar Abdullah Azzam, who provided theological justification for the Afghan jihad, and later influenced Osama bin Laden.^[49]

In 1994, Awlaki married a cousin from Yemen,^[49] and began service as the imam of the Denver Islamic Society, where he preached "eloquently against vice and sin" until 1996, when he was chastised for encouraging a Saudi student to fight in Chechnya against the Russians.^[49][65] He then served as imam of the Masjid Ar-Ribat al-Islami mosque at the edge of San Diego, California, from 1996–2000, where he had a following of 200–300 people^{[1][6][49][53][60][66]} While in San Diego Awlaki was known for the time he spent with youth, for his interest in fishing, for his discussions of travels with friends, and for a popular and lucrative series of lectures that he recorded.^[49]

9/11 hijacker
Nawaf al-Hazmi, for whom al-Awlaki was reportedly a spiritual adviser

In 1998 and 1999, he served as Vice President for the Charitable Society for Social Welfare (CSSW), later accused by the FBI of being "front organization to funnel money to terrorists".^[53][67] Though the FBI investigated Awlaki from June 1999 through March 2000 for possible links to Hamas, Bin Laden contact Ziyad Khaleel, and a visit by an associate of Omar Abdel Rahman,^[49] it never unearthed sufficient evidence for a criminal prosecution.^{[6][9][20][53][62][66][68]} U.S. officials would later allege that later hijackers Nawaf al-Hazmi and Khalid al-Mihdhar, ultimately hijackers of American Airlines Flight 77, attended his sermons and even met personally with Awlaki; the 9/11 Commission Report suggested that the hijackers "reportedly respected [al-Awlaki] as a religious figure".^{[20][49][51][66]}

Awlaki told reporters that he resigned from leading the San Diego mosque "after an uneventful four years," and took a brief sabbatical, traveling overseas to various countries.^[69] When al-Awlaki returned to the U.S., he settled in January 2001 on the East Coast in the Washington Metropolitan Area. There, he served as imam at the Dar al-Hijrah mosque near Falls Church, Virginia, and was also the Muslim Chaplain at George Washington University,^{[6][51][53][70]} where he was hired by Esam Omeish.^[71][72] Omeish said in 2004 that he was convinced that al-Awlaki: "has no inclination or active involvement in any events or circumstances that have to do with terrorism".^[73] Fluent in English, known for giving eloquent talks on Islam, and with a mandate to attract young non-Arabic speakers, Awlaki "was the magic bullet", according to mosque spokesman Johari Abdul-Malik; "he had everything all in a box;"^[73] "he had an allure. He was charming."^[74] While in Washington, Awlaki's sermons were again allegedly attended by Al-Hazmi, and also by later 9/11 hijacker Hani Hanjour. Nidal Malik Hasan, now the primary suspect in the Fort Hood shooting, would visit when Awlaki presided over the funeral of Hassan's mother.^{[20][63][66][75][76]}

Although he hesitated to shake hands with women, he was accused of patronizing prostitutes.^[49] Al-Awlaki was arrested in San Diego in August 1996 and in April 1997 for soliciting prostitutes.^{[20][45][77][78]} In the first instance, he pled guilty to a lesser charge on condition of entering an AIDS education program, and paying $400 in fines and restitution.^[78] The second time, he pled guilty to soliciting a prostitute, and was sentenced to three years' probation, fined $240, and ordered to perform 12 days of community service.^[78][79]

When police investigating the 9/11 attacks raided the Hamburg, Germany, apartment of Ramzi bin al-Shibh (the "20th hijacker"), al-Awlaki's telephone number was found among bin al-Shibh's personal contact information.^[6][53] The FBI interviewed al-Awlaki four times in the eight days following the 9/11 attacks.^[1][49] One detective told the 9/11 Commission he believed al-Awlaki "was at the center of the 9/11 story". And an FBI agent said that "if anyone had knowledge of the plot, it would have been" him, since "someone had to be in the U.S. and keep the hijackers spiritually focused".^[49] One 9/11 Commission staff member said: "Do I think he played a role in helping the hijackers here, knowing they were up to something? Yes. Do I think he was sent here for that purpose? I have no evidence for it."^[49] A separate Congressional Joint Inquiry into the 9/11 attacks suspected that al-Awlaki might have been part of a support network for the hijackers, according to its director, Eleanor Hill.^[49] "In my view, he is more than a coincidental figure", said House Intelligence Committee member Representative Anna Eshoo (D-CA).^[78]

Shortly after the 9/11 attacks, Awlaki was sought as a media source for questions about Islam and the attacks who could speak English well. He was interviewed by National Geographic,^[80] The New York Times and other media. He condemned the attacks, stating "There is no way that the people who did this could be Muslim, and if they claim to be Muslim, then they have perverted their religion." He also pointed to U.S. foreign policy and that others might "say that Muslim land is now invaded by the U.S., there are U.S. soldiers stationed in Saudi Arabia and in the Gulf. And then, the state of Israel is an occupying force which is supported by the U.S." According to NPR, he presented an image as a moderate who could "bridge the gap between the United States and the worldwide community of Muslims"^[81] And the New York Times said he was "held up as a new generation of Muslim leader capable of merging East and West."^[82]

Writing on the IslamOnline.net website six days after the 9/11 attacks, al-Awlaki suggested that Israeli intelligence agents might have been responsible for the attacks, and that the FBI "went into the roster of the airplanes, and whoever has a Muslim or Arab name became the hijacker by default".^[53]

Months after the 9/11 attacks, as the U.S. Secretary of the Army was eager to have a presentation from a moderate Muslim as part of an outreach effort to ease tensions with Muslim-Americans, a Pentagon employee invited al-Awlaki to a luncheon in the Secretary's Office of General Counsel.^[83][84]

Al-Awlaki was the Congressional Muslim Staffer Association's first imam to conduct a prayer service at the U.S. Capitol in 2002.^[85][86] The prayers were for Muslim congressional staffers and officials for the Council on American-Islamic Relations (CAIR).^[87] He is shown briefly in this capacity in the 2002 PBS documentary Legacy of a Prophet.^[88]

Weeks later, he posted an essay in Arabic titled "Why Muslims Love Death" on the Islam Today website, praising the Palestinian suicide bombers' fervor. Months later, at a videotaped lecture in a London mosque, he lauded them in English.^[20][53] By July 2002, he was under investigation for having been sent money by the subject of a U.S. Joint Terrorism Task Force investigation. His name was placed on an early version of what is now the federal terror watch list.^[6][20][89]

In June 2002, a Denver federal judge signed off on an arrest warrant for al-Awlaki for passport fraud.^[90] On October 9, the Denver U.S. Attorney's Office filed a motion to dismiss its complaint, and vacate the arrest warrant. It did so because prosecutors felt ultimately that they lacked evidence of a crime, according to U.S. Attorney Dave Gaouette, who authorized its withdrawal.^[2] While al-Awlaki had falsely listed Yemen as his place of birth on his 1990 application for a U.S. Social Security number, which he then used to obtain a passport in 1993, he later changed his place of birth information to Las Cruces, New Mexico.^[2][91] Prosecutors could not charge him, because a 10-year statute of limitations on lying to the Social Security Administration had expired.^[92] The motion was approved by a magistrate judge on October 10, and filed on October 11.^[6][20][93] As a result, agents were unable to arrest him when he arrived at John F. Kennedy International Airport in the U.S. on October 10, 2002, the day the judge signed the order rescinding his warrant.^[6][20][93]

According to an investigative report by Fox News, the arrest warrant for passport fraud was still in effect on the morning of Oct. 10, 2002, when FBI Agent Wade Ammerman ordered al-Awlaki's release. U.S. Congressman Frank Wolf (R-VA) and several congressional committees are urging FBI Director Robert Mueller to provide an explanation about the bureau’s interactions with al-Awlaki, including why he was released from federal custody while there was an outstanding warrant for his arrest.^[94]

ABC News reported that the decision to cancel the arrest warrant outraged members of a Joint Terrorism Task Force in San Diego who were monitoring al-Awlaki, and wanted to "look at him under a microscope". But Gaouette said there had not been any objection to the warrant being rescinded during a meeting attended by Ray Fournier, the San Diego federal diplomatic security agent whose allegation had set in motion the effort to obtain a warrant.^[2] Gaouette opined that if al-Awlaki had been convicted, he would have faced about 6 months in custody.^[92] "The bizarre thing is if you put Yemen down (on the application), it would be harder to get a Social Security number than to say you are a native-born citizen of Las Cruces," Gaouette said.^[2] The New York Times noted, however, that al-Awlaki apparently did it so he could qualify for scholarship money given to foreign citizens.^[49] U.S. Congressman Frank R. Wolf (R-VA) wrote in May 2010 that it was his understanding that by doing so al-Awlaki fraudulently obtained more than $20,000 in scholarship funds reserved for foreign students, for which he was not eligible.^[95]

Al-Awlaki's return to the U.S. may have been connected to his return to Northern Virginia, where he visited radical Islamic cleric Ali al-Timimi, and asked about recruiting young Muslims for "violent jihad". Al-Timimi is now serving a life sentence for leading the Virginia Jihad Network, inciting Muslim followers to fight with the Taliban against the U.S.^[20][49][53]

In the United Kingdom; 2002–04[link]

Al-Awlaki left the U.S. before the end of 2002, because of a "climate of fear and intimidation" according to Imam Johari Abdul-Malik of the Dar al-Hijrah mosque.

Moving to the UK for several months, he gave talks to up to 200 youths at a time.^[96] He urged young Muslim followers: "The important lesson to learn here is never, ever trust a kuffar [non-Muslim]. Do not trust them! [They] are plotting to kill this religion. They're plotting night and day."^[49] "He was the main man who translated the jihad into English," said a student who attended his lectures in 2003.^[49]

He gave a series of lectures in December 2002 and January 2003 at the London Masjid al-Tawhid mosque, describing the rewards martyrs receive in paradise, and developing a following among ultraconservative young Muslims.^{[6][20][44][53][97]} He was a "distinguished guest" speaker at the U.K.'s Federation of Student Islamic Societies' (FOSIS) annual dinner in 2003.^[98] He began a grand lecture tour of Britain, from London to Aberdeen, as part of a campaign by the Muslim Association of Britain. He also lectured for the Islamic Forum Europe (IFE), based at the East London Mosque, and appeared at an event at the East London Mosque in which he told his audience: "A Muslim is a brother of a Muslim... he does not betray him, and he does not hand him over... You don't hand over a Muslim to the enemies."^[99]

In Britain's Parliament in 2003, Louise Ellman, MP for Liverpool Riverside, discussed the relationship between al-Awlaki and the Muslim Association of Britain (MAB), a Muslim Brotherhood front organization founded by Kemal el-Helbawy, a senior member of the Egyptian Muslim Brotherhood.^[100]

In Yemen; 2004–11[link]

Al-Awlaki returned to Yemen in early 2004, and lived in his ancestral village in the southern province of Shabwa with his wife and five children.^[20][53] He lectured at Iman University, headed by Abdul Majeed al-Zindani, who is on the UN 1267 Committee's list of individuals belonging to or associated with Al-Qaida.^[44][101] Some believe that the school's curriculum deals mostly, if not exclusively, with radical Islamic studies, and that it is an incubator of radicalism, and point to the fact that John Walker Lindh and others accused of terrorism are alumni.^{[44][102][103]} Al-Zindani denied having any influence over al-Awlaki, or that he had been his "direct teacher".^[104]

On August 31, 2006, al-Awlaki was one of a group of five people arrested on charges of kidnapping a Shiite teenager for ransom, and involvement in an al-Qaeda plot to kidnap a U.S. military attaché.^[14][74] Al-Awlaki blamed the U.S. for pressuring Yemeni authorities to arrest him. He was interviewed around September 2007 by two FBI agents with regard to the 9/11 attacks and other subjects, and John Negroponte, the U.S. Director of National Intelligence, told Yemeni officials he did not object to al-Awlaki's detention.^[49] His name was on a list of 100 prisoners whose release was sought by al-Qaeda-linked militants in Yemen.^[63] After 18 months in a Yemeni prison, he was released on December 12, 2007, following the intercession of his tribe, an indication by the U.S. that it did not insist on his incarceration, and—according to a Yemeni security official—because he said he repented.^{[45][49][63][74][105]} He moved to his family home in Saeed, a tiny hamlet in the rugged Shabwa mountains.^[74]

Former Guantanamo detainee Moazzam Begg's Cageprisoners organization campaigned for al-Awlaki when he was in prison in Yemen.^[106] Shortly after his release, Begg obtained an exclusive telephone interview with him.^[106][107] According to Begg, prior to his incarceration in Yemen al-Awlaki had condemned the 9/11 attacks.^[106]

In December 2008, al-Awlaki sent a communique to the Somalian terrorist group Al-Shabaab, congratulating them. He thanked them for "giving us a living example of how we as Muslims should proceed to change our situation. The ballot has failed us, but the bullet has not." In conclusion, he wrote: "if my circumstances would have allowed, I would not have hesitated in joining you and being a soldier in your ranks."^[108]

He provided al-Qaeda members in Yemen with the protection against the government of his powerful tribe, the Awlakis. The tribal code required it to protect those who seek refuge and assistance. This is an even greater imperative where the person is a member of the tribe, or a tribesman's friend. The tribe's motto is "We are the sparks of Hell; whomever interferes with us will be burned."^[110] Al-Awlaki also reportedly helped negotiate deals with leaders of other tribes.^[74][111]

Sought by Yemeni authorities with regard to an investigation into his al-Qaeda ties, al-Awlaki avoided detection by the authorities. According to his father, al-Awlaki disappeared in approximately March 2009. By December 2009, al-Awlaki was on the Yemen government's most-wanted list.^[112] He was believed to be hiding in Yemen's rugged Shabwa or Mareb regions, which are part of the so-called "triangle of evil" (known as such because it attracts al-Qaeda militants seeking refuge among local tribes that are unhappy with Yemen's central government).^[113]

Yemeni sources originally said al-Awlaki might have been killed in a pre-dawn air strike by Yemeni Air Force fighter jets on a meeting of senior al-Qaeda leaders at a hideout in Rafd, a remote mountain valley in eastern Shabwa, on December 24, 2009. But he survived.^[114] Pravda reported that the planes, using Saudi Arabian and U.S. intelligence aid, killed at least 30 al-Qaeda members from Yemen and abroad, and that an al-Awlaki house was "raided and demolished".^[115] On December 28 The Washington Post reported that U.S. and Yemeni officials said that al-Awlaki had attended the al-Qaeda meeting.^[116] Abdul Elah al-Shaya, a Yemeni journalist, said the former imam called him on December 28, and said that he was well, and had not attended the al-Qaeda meeting. Al-Shaya insisted that al-Awlaki was not tied to al-Qaeda, and declined to comment as to whether al-Awlaki had told him about any contacts he may have had with Abdulmutallab.^[117]

In March 2010, a tape featuring al-Awlaki was released in which he urged Muslims residing in the U.S. to attack their country of residence. In the video, he stated:

To the Muslims in America, I have this to say: How can your conscience allow you to live in peaceful coexistence with a nation that is responsible for the tyranny and crimes committed against your own brothers and sisters? I eventually came to the conclusion that jihad (holy struggle) against America is binding upon myself just as it is binding upon every other able Muslim.^[30][118]

In July 2010, a Seattle cartoonist was warned by the FBI of a death threat issued by al-Awlaki in the al-Qaeda magazine Inspire. Eight other cartoonists, journalists, and writers from Britain, Sweden and Denmark were also threatened with death. "The prophet is the pinnacle of Jihad", al-Awlaki wrote. "It is better to support the prophet by attacking those who slander him than it is to travel to land of Jihad like Iraq or Afghanistan."^[119]

Reaching out to the United Kingdom[link]

Despite being banned from entering the United Kingdom in 2006, al-Awlaki spoke on at least seven occasions at five different venues around Britain via video-link in 2007–09.^[120] The East London Mosque provoked the outrage of The Daily Telegraph by allowing Noor Pro Media Events to hold a conference on New Year's Day 2009, showing a videotaped lecture by al-Awlaki; former Shadow Home Secretary Dominic Grieve expressed concern over al-Awlaki's involvement.^[121][122]

He also gave video-link talks in England to an Islamic student society at the University of Westminster in September 2008, an arts center in East London in April 2009 (after the Tower Hamlets council gave its approval), worshipers at the Al Huda Mosque in Bradford, and a dinner of the Cageprisoners organization in September 2008 at the Wandsworth Civic Centre in South London (at which he said: "We should make jihad for our brothers").^{[120][123][124]} On August 23, 2009, al-Awlaki was banned by local authorities in Kensington and Chelsea, London, from speaking at Kensington Town Hall via videolink to a fundraiser dinner for Guantanamo detainees promoted by Cageprisoners.^[123][125] His videos, which discuss his Islamist theories, have also been circulated across the United Kingdom, and until February 2010 hundreds of audio tapes of his sermons were available at the Tower Hamlets public libraries.^{[126][127][128][129]} In 2010 it was reported that the London-based Islam Channel had in 2009 carried advertisements for DVDs of al-Awlaki's sermons and for at least two events at which he was due to be the star speaker via video link.^[130]

Other connections[link]

Charles E. Allen, former U.S. Undersecretary for Homeland Security, in 2008 publicly warned that al-Awlaki was targeting Muslims with online lectures encouraging terrorist attacks

FBI agents had identified al-Awlaki as a known, important "senior recruiter for al Qaeda", and a spiritual motivator.^[63][131]

Al-Awlaki's name came up in a dozen terrorism plots in the U.S., UK, and Canada. The cases included suicide bombers in the 2005 London bombings, radical Islamic terrorists in the 2006 Toronto terrorism case, radical Islamic terrorists in the 2007 Fort Dix attack plot, the jihadist killer in the 2009 Little Rock military recruiting office shooting, and the 2010 Times Square bomber. In each case the suspects were devoted to al-Awlaki's message, which they listened to on laptops, audio clips, and CDs.^{[20][45][49][132]}

Al-Awlaki's recorded lectures were also an inspiration to Islamist fundamentalists who comprised at least six terror cells in the UK through 2009.^[96] Michael Finton (Talib Islam), who attempted in September 2009, to bomb the Federal Building and the adjacent offices of Congressman Aaron Schock in Springfield, Illinois, admired al-Awlaki and quoted him on his Myspace page.^[133] In addition to his website, al-Awlaki had a Facebook fan page^[134] with a substantial percentage of "fans" from the U.S., many of whom were high school students.^[9]

Al-Awlaki influenced several other extremists to join terrorist organizations overseas and to carry out terrorist attacks in their home countries. Mohamed Alessa and Carlos Almonte­, two American citizens from New Jersey who attempted to travel to Somalia in June 2010 to join Al Shabaab, the al-Qaeda-linked terrorist group based there­—allegedly watched several al-Awlaki videos and sermons in which al-Awlaki warned of future attacks against Americans in the U.S. and abroad.^[135] Zachary Chesser (nicknamed Abu Talha al-Amrikee), another American citizen who was arrested for attempting to provide material support to Al Shabaab, also told federal authorities that he watched online videos featuring al-Awlaki and that he exchanged several e-mails with al-Awlaki.^[136][137] In July 2010, Paul Rockwood pleaded guilty to, and received an eight-year prison sentence for, assembling a hit list of 15 targets for assassination or bomb attacks within the U.S. of people who he felt had desecrated Islam.^[137] Rockwood admitted to having become a "strict adherent to the violent jihad-promoting ideology of cleric [Awlaki]", which "included a personal conviction that it was [Rockwood's] religious responsibility to exact revenge by death on anyone who desecrated Islam", and following al-Awlaki's ideology, "including devotion to [Awlaki's] violence-promoting works, Constants on the Path to Jihad and 44 Ways to Jihad".^[137]

In October 2008, Charles Allen, U.S. Undersecretary of Homeland Security for Intelligence and Analysis, warned that al-Awlaki "targets U.S. Muslims with radical online lectures encouraging terrorist attacks from his new home in Yemen."^[121][138] Responding to Allen, Al-Awlaki wrote on his website in December 2008: "I would challenge him to come up with just one such lecture where I encourage 'terrorist attacks'".^[139]

Fort Hood shooter[link]

Alleged Fort Hood shooter
Nidal Malik Hasan

Fort Hood shootings suspect Nidal Malik Hasan was investigated by the FBI after intelligence agencies intercepted at least 18 e-mails between him and al-Awlaki between December 2008 and June 2009.^[140] Even before the contents of the e-mails were revealed, terrorism expert Jarret Brachman said that Hasan's contacts with al-Awlaki should have raised "huge red flags". According to Brachman, al-Awlaki is a major influence on radical English-speaking jihadis internationally.^[141] The Wall Street Journal reported that "There is no indication Mr. Awlaki played a direct role in any of the attacks, and he has never been indicted in the U.S."^[110]

In one of the e-mails, Hasan wrote al-Awlaki: "I can't wait to join you [in the afterlife]". "It sounds like code words," said Lt. Col. Tony Shaffer, a military analyst at the Center for Advanced Defense Studies. "That he's actually either offering himself up, or that he's already crossed that line in his own mind." Hasan also asked al-Awlaki when jihad is appropriate, and whether it is permissible if innocents are killed in a suicide attack.^[21] In the months before the attacks, Hasan increased his contacts with al-Awlaki to discuss how to transfer funds abroad without coming to the attention of law authorities.^[140]

A DC-based Joint Terrorism Task Force operating under the FBI was notified of the e-mails, and reviewed the information. Army employees were informed of the e-mails, but they didn't perceive any terrorist threat in Hasan's questions. Instead, they viewed them as general questions about spiritual guidance with regard to conflicts between Islam and military service, and judged them to be consistent with legitimate mental health research about Muslims in the armed services.^[142] The assessment was that there was not sufficient information for a larger investigation.^[143]

Charles Allen, no longer in government, said: "I find it difficult to understand why an Army major would be in repeated contact with an Islamic extremist like Anwar al-Awlaki, who preaches a hateful ideology directed at inciting violence against the United States and the West... It is hard to see how repeated contact would in any legitimate way further his research as a psychiatrist."^[144] And former CIA officer Bruce Riedel opined: "E-mailing a known al-Qaeda sympathizer should have set off alarm bells. Even if he was exchanging recipes, the bureau should have put out an alert."^[144]

Al-Awlaki had set up a website, with a blog on which he shared his views.^[144] On December 11, 2008, he condemned any Muslim who seeks a religious decree "that would allow him to serve in the armies of the disbelievers and fight against his brothers".^[144]

In "44 Ways to Support Jihad", another sermon posted on his blog in February 2009, al-Awlaki encouraged others to "fight jihad", and explained how to give money to the mujahideen or their families after they've died. Al-Awlaki's sermon also encouraged others to conduct weapons training, and raise children "on the love of Jihad".^[145] Also that month, he wrote: "I pray that Allah destroys America and all its allies."^[144] He wrote as well: "We will implement the rule of Allah on Earth by the tip of the sword, whether the masses like it or not."^[144] On July 14, he criticized armies of Muslim countries that assist the U.S. military, saying, "the blame should be placed on the soldier who is willing to follow orders ... who sells his religion for a few dollars."^[144] In a sermon on his blog on July 15, 2009, entitled "Fighting Against Government Armies in the Muslim World", al-Awlaki wrote, "Blessed are those who fight against [American soldiers], and blessed are those shuhada [martyrs] who are killed by them."^[145][146]

A fellow Muslim officer at Fort Hood said Hasan's eyes "lit up" when gushing about al-Awlaki's teachings.^[147] Some investigators believe that Hasan's contacts with al-Awlaki are what pushed him toward violence.^[148]

After the Fort Hood shooting, on his now temporarily inoperable website (apparently because some web hosting companies took it down),^[45] al-Awlaki praised Hasan's actions:

Nidal Hassan is a hero.... The U.S. is leading the war against terrorism, which in reality is a war against Islam..... Nidal opened fire on soldiers who were on their way to be deployed to Iraq and Afghanistan. How can there be any dispute about the virtue of what he has done? In fact the only way a Muslim could Islamically justify serving as a soldier in the U.S. army is if his intention is to follow the footsteps of men like Nidal.

The fact that fighting against the U.S. army is an Islamic duty today cannot be disputed. No scholar with a grain of Islamic knowledge can defy the clear cut proofs that Muslims today have the right—­rather the duty­—to fight against American tyranny. Nidal has killed soldiers who were about to be deployed to Iraq and Afghanistan in order to kill Muslims. The American Muslims who condemned his actions have committed treason against the Muslim Ummah and have fallen into hypocrisy.... May Allah grant our brother Nidal patience, perseverance, and steadfastness, and we ask Allah to accept from him his great heroic act. Ameen.^[149][150]

Yemeni journalist Abdulelah Hider Shaea interviewed al-Awlaki in November 2009.^[22] Al-Awlaki acknowledged his correspondence with Hasan. He said he "neither ordered nor pressured ... Hasan to harm Americans." Al-Awlaki said Hasan first e-mailed him December 17, 2008, introducing himself by writing: "Do you remember me? I used to pray with you at the Virginia mosque." Hasan said he had become a devout Muslim around the time al-Awlaki was preaching at Dar al-Hijrah, in 2001 and 2002, and al-Awlaki said 'Maybe Nidal was affected by one of my lectures.'" He added: "It was clear from his e-mails that Nidal trusted me. Nidal told me: 'I speak with you about issues that I never speak with anyone else.'" Al-Awlaki said Hasan arrived at his own conclusions regarding the acceptability of violence in Islam, and said he was not the one to initiate this. Shaea said, "Nidal was providing evidence to Anwar, not vice versa."^[22]

Asked whether Hasan mentioned Fort Hood as a target in his e-mails, Shaea declined to comment. However, al-Awlaki said the shooting was acceptable in Islam because it was a form of jihad, as the West began the hostilities with the Muslims.^[151] Al-Awlaki said he "blessed the act because it was against a military target. And the soldiers who were killed were ... those who were trained and prepared to go to Iraq and Afghanistan".^[22][152]

Al-Awlaki released a tape in March 2010, in which he said, in part:

To the American people ... Obama has promised that his administration will be one of transparency, but he has not fulfilled his promise. His administration tried to portray the operation of brother Nidal Hasan as an individual act of violence from an estranged individual. The administration practiced to control on the leak of information concerning the operation, in order to cushion the reaction of the American public.

Until this moment the administration is refusing to release the e-mails exchanged between myself and Nidal. And after the operation of our brother Umar Farouk, the initial comments coming from the administration were looking the same – another attempt at covering up the truth. But Al-Qaeda cut off Obama from deceiving the world again by issuing their statement claiming responsibility for the operation.^[153]

In addition to the point made by al-Awlaki himself about the failure to release his e-mails, despite wide press coverage of al-Awlaki's role as a spiritual guide to Hasan, and many previous anti-terrorism investigations dating back pre-9/11, al-Awlaki has not been placed on an FBI Most Wanted or other terror list, indicted for treason, or publicly named as a co-conspirator with Hasan. The U.S. government has been reluctant to classify the Fort Hood shooting as a terrorist incident, or identify Hasan's motive.

Christmas Day "Underwear Bomber"[link]

Umar Farouk Abdulmutallab, the Northwest Airlines Flight 253 suspected bomber