:::True islam:::

By Mahomed Shoaib Omar (Specialist Corporate & Islamic Finance Attorney)
Posted: 21 Dhul Hijjah 1429, 20 December 2008
The meltdown of the global financial system has raised profound questions of its fundamental structural reform. The downward spiral in the US and Western Europe is described by financial experts as deleveraging : the forced reduction of accumulated debt by households and financial institutions. As more assets get dumped into the market, prices are driven down further, which in turn necessitates more deleveraging. This vicious cycle has gained such momentum that even the massive bailout packages may not be sufficient to stop it. The bursting of the debt-fuelled property bubble in the US, together with the crippling losses suffered by banks, has set in motion a chain-reaction that, in a worst-case scenario, (according to Prof Niall Ferguson of Harvard) could lead to a 21st century version of the Great Depression (1).

The immediate cause of the current financial crisis appears to be the excessive and imprudent lending by banks (2). This in turn is attributed to the unbridled power of private bankers to create money out of nothing, and then to loan this bank-created money on interest (described as fractional reserve banking). In this present monetary framework, money is traded as a commodity, instead of performing its true function of operating as a medium of exchange. This system favours the rich against the industrious poor. Despite the fact that deposits are sourced from a broad cross- section of the society, their benefit goes mainly to the rich. James Robertson in “Transforming Economic Life”(3) states that:

“Today’s money and finance system is unfair, ecologically destructive and economically inefficient. The money – must – grow imperative … skews economic effort towards money out of money, and against providing real services and goods”.

A substantial proportion of this privately created bank-money is invested in speculative wagering instruments, such as derivatives based on futures, swaps, and options. Such betting instruments are not connected with transactions in the real economy. According to Prof John Gray of Oxford University, (4) derivatives have created a “virtual financial economy” which “has a terrible potential for disrupting the underlying real economy as seen in the collapse in 1995 of Barings, Britain’s oldest bank”. It is therefore no surprise that George Soros has described derivatives as “hydrogen bombs”. Warren Buffet described them as “financial weapons of mass destruction”. The Bank for International Settlements (BIS) currently estimates the notional amount of all outstanding derivatives (including credit default swaps) to be a staggering 600 trillion dollars, more than 10 times the size of the world economy. (BIS, September 2008, pg 20).

Although debt-financing cannot be ruled out, the solution lies in a shift to equity-based financing, posited on profit and loss sharing, which is the primary characteristic of Islamic Finance. In this equitable manner, economic effort would be directed at providing useful goods and services, instead of simply making money out of money. At the same time, the wide gap between the supply of money and the supply of real goods and services would be decisively narrowed. The distinguishing features and benefits of Islamic Banking were aptly summarized by the Islamic Development Bank, based in Jeddah, (established 1975) in the following words:

“Islamic banking is distinctive in two respects: concentrating on the real sector of the economy, it imparts tremendous stability to the economic system by achieving an identity between monetary flows and goods and services, and by operating on a system of profit and loss sharing in its evolved state, it insulates the society from the debt-mountain on the analogy that if the economies enter into recessionary or deflationary phases, the principles of profit and loss sharing protects the states and economic operators from the evils of accumulation of interest and minimizes defaults and bankruptcies.” (5)

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1. See generally the article entitled “The End of Prosperity” by Prof. Ferguson of Harvard, published in Time, October 13, 2008, at pages 18 to 21.

2. Dr M Umer Chapra, economics advisor to the Islamic Development Bank of Jeddah in a paper entitled “The Global Financial Crisis”. (Can Islamic Finance Help? (5/11/2008) (shorter version).

3. James Robertson, Transforming Economic Life : A Millennial Challenge, Green Books, Devon, 1998.

4. John Gray, False Dawn : The Delusions of Capitalism, Grunte Books, London, 1998, p62.
5. See the written submission of the Islamic Development Bank to the Supreme Court of Pakistan in 1999 in connection with its landmark judgment declaring all prevailing forms of interest as unlawful according to Islamic Law. The judgment was delivered on the 23 December 1999.

http://www.albalagh.net/Islamic_economics/0074.shtml

Mufti Muhammad Taqi Usmani is one of the leading Islamic scholars living today. He is an expert in the fields of Islamic Jurisprudence, Economics, Hadith and Tasawwuf. Born in Deoband in 1362H(1943 CE), he graduated par excellence form Dars e Nizami at Darul Uloom, Karachi, Pakistan. Then he specialized in Islamic Jurisprudence under the guidance of his eminent father, Mufti Muhammad Shafi, the late Grand Mufti of Pakistan. Since then, he has been teaching hadith and Fiqh at the Darul-Uloom, Karachi.

He has authority to teach hadith from his father Mufti Muhammad Shafi, Maulana Idrees Khandhelawi, Qari Mohammed Tayyeb, Maulana Saleemullah Khan, Mufti Rasheed, Moulana Sehban Mahmood, Allama Zafar Ahmed Usmani, Sheikhul Hadith Moulana Zakariya Khandelawi, Sheikh Hassan Meshat (ra) and others.

In tradition to the scholars of Deoband, recognizing the importance of Tasawwuf, he traversed the path under the guidance of Sheikh Dr. Abdul Hayy Arifi and Moulana Maseehullah Khan both khulafa of Hakeemul Ummat Moulana Ashraf Ali Thanvi (rahmetullah ajmaeen). And is authorized by both of his mentors in Silsila e Ashrafia: Chistiyyah, Naqshbandiyah, Qadiriyah and Suharwardiyah. In addition to his busy schedule he is himself a mentor to numerous spiritual aspirants all over the world.

He also holds a degree in law and was a Judge at the Sharia Appellate Bench of the Supreme Court of Pakistan till recently.

He is a consultant to several international Islamic financial institutions and has played a key part in the move toward interest free banking and the establishment of Islamic financial institutions. He is considered to be an authority on this subject.

He is the deputy chairman of the Jeddah based Islamic Fiqh Council of the Organization of Islamic Conference (OIC).

He has been writing on various Islamic topics and is author of more than 60 books and numerous articles.

Presently he is the Vice-president of Darul-Uloom, Karachi, Pakistan, where he teaches Sahih Bukhari, Fiqh and Islamic economics.

He also conducts a weekly session for the public interested in spiritual improvement.

List of publications.

Here is a partial list of publications authored by Justice Taqi Usmani. (Updated May 2004)

English Books:

1. The Authority of Sunnah
2. The Rules of I'tikaf
3. What is Christianity?
4. Easy Good Deeds
5. Perform Salah Correctly
6. An Introduction to Islamic Finance
7. Historic Judgment on Interest
8. The Language of Friday Khutbah
9. Discourse on Islamic way of Life
10. Sayings of Prophet Muhammad sallalaho alehey wasalam
11. The Legal Status of Following a Madhab
12. Spiritual Discourses
13. Islamic Months
14. Radiant Prayers
15. Quranic Sciences
16. Islam and Modernism
17. Contemporary Fatawa

Arabic Books:

1. Takmala Fathul Mulhim (An encyclopedic work of interpretation of Sahih Muslim in six volumes).
2. Ma Hea An-Nasraniyah? (What is Christianity?)
3. Nathrat 'Abarah Houl At-Ta'limi Al-Islamiyah (About Islamic Education).
4. Ahkamu Al-Auraq An-Naqdiyah (Rulings regarding paper money).
5. Bahouth Fee Qadaya Fiqheyah Ma'asirah (Fiqh discussions on some important contemporary issues).
6. Ahkam uz Zibai’h (Islamic rulings for slaughtering animals)

Urdu Books:

1. Ina’mul Bari (Explanation of famous hadith collection Sahih Bukhari) (9 volumes, 3 published as yet)
2. Asan Nakian (Easy Good Deeds)
3. Undulus Mei Chand Rooz (A Few Days in Andalus/Spain)
4. Islam aur Seasate Hazra ( Islam and Contemporary Politics)
5. Islam aur Jidat Pasandi (Islam and Modernism)
6. Islahe Ma'ashara (Perfecting society)
7. Islahi mawa’iz (Discourses for spiritual perfection) (3 volumes)
8. Islahi Majalis (Discourses on Tasawwuf) (5 volumes)
9. Islahi Khutubat (Discourses on individual spiritual perfection) (13 volumes)
10. Ihkami I'tikaf (The Rules of I'tikaf)
11. Islam aur Jadeed Ma'eeshat wa Tijarat (Islam and Modern Economics & Commerce)
12. Akabir Deoband Kea They? (The Significant Character of Scholars of Deoband)
13. Bible sey Quran Tak (3 volumes)
14. Bible Kea Heh? (What is the Bible?)
15. Pur noor Duain (Radiant Prayers) (Collection of Prayers for all occasions)
16. Tarashey (Excerpts from Islamic works)
17. Taqleed Ki Shari'i Hasiat (The Legal Status of Following a Madhab)
18. Jahaney Deda (Travelogue I)
19. Dunya meray aa’gay (Travelogue II)
20. Hazrat Mu'awiyah (Radi-Allahu anhu) aur Tarikhi Haqa`iq (Hazrat Mu'awiyah Radi-Allahu anhu and the Historical Facts)
21. Hujjiat Hadith (Authority of hadith)
22. Hudhur (Salla-Allahu alayhi wa Sallam) ney Farmaya (Sayings of Prophet Sall-Allahu alayhi wa sallam)
23. Hakeemul Ummat Kay Siasi Afkar (Political Thoughts of Maulana Ashraf Ali Thanvi)
24. Durse Tirmidhi (Explanation of famous hadith collection Sunan e Tirmizi)
25. Deeny Madaris ka Nisab wa Nitham
26. Zikr o Fikr (Collection of articles written for Daily newspaper Jang)
27. Zabet-e-weladat (Birth Control: Islamic rulings)
28. 'Iesayat kea hey? (What is Christianity?)
29. 'Uloom ul-Quran (Quranic Sciences)
30. 'Idalatey Faiseley (Court Rulings)
31. Fard key Islah (Individual Reform)
32. Fiqhi Maqalat (Collection of articles on Islamic Jurisprudence)
33. Maasir Hazrat Arifi (Sayings and memories of Dr Adbul Hayy Arifi)
34. Meray Walid Meray Sheikh (My Father, My Sheikh)
35. Milkiate Zamion aur us key tahdid (Land ownership and its limitation)
36. Nashri Taqreerain (Speeches aired on Radio Pakistan)
37. Nuqooshe Raftigan (Obituaries of Islamic Scholars and other dignitaries)
38. Nifaze Shariat aur us key masail (Establishment of Sharia: Problems)
39. Namazein Sunnat key Mutabiq Parhey (Pray Salah according to Sunnah)
40. Hamarey 'A`eli Masa`il (Our Family Issues)
41. Hamara Ta'lemi Nizam (Our Educational System)
42. Hamara Ma'ashi Nizam (Our Economic Sysytem)
43. Dastoorul amal baeraey talibeen e islah (Instructions for aspirants of spiritual improvement)

http://www.mediafire.com/?jtj0ny0wyy3

Hazrat Uthman Ghani (Radi Allah Unho)


ELECTION

Before he passed away, Sayyiduna Umar (radi Allahu anhu) appointed a six-man Committee to elect his successor from among themselves. After long discussions and consultation, they elected Sayyiduna 'Uthman bin Affan (radi Allahu anhu) as the third Caliph of Islam.

EARLY LIFE

Sayyiduna 'Uthman (radi Allahu anhu) belonged to the Ummayah tribe of the Quraish. He was a very rich cloth merchant. He was known as "Al Ghani" or "The Generous." His father's name was Affan and his mother was Urwa.
He accepted Islam at the invitation of Sayyiduna Abu Bakr (radi Allahu anhu) and migrated to Abyssinia with his wife, Sayyadah Ruqayyah (radi Allahu anha), who was also the daughter of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

After she passed away, he married Sayyadah Umme Kulthum (radi Allahu anha), another daughter of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). Because of this, he earned the title "Zun Noorain" or "Possessor of Two Lights." He took part in all the battles with Sayyiduna Rasulullah (sallal laahu alaihi wasallam) except the Battle of Badr.



CONQUESTS

During the Khilaafat of Sayyiduna 'Uthman (radi Allahu anhu), the rebellion in Azerbhaijaan and Armenia was silenced.
Sayyiduna Mu'awiyah (radi Allahu anhu), with the help of Sayyiduna Abi Sarah (radi Allahu anhu), captured Cyprus by naval attack and brought it under Islamic rule. Vast areas of North Africa including Tripoli, Tunisia and Morocco were also brought under the Islamic rule.

The Romans, although defeated several times by the Muslims in the past, made another attempt, during the Khilaafat of Sayyiduna 'Uthman (radi Allahu anhu), to recapture the lands they had already lost. Constantine, the Emperor of Rome, made great preparations and attacked Alexandria with a naval fleet five to six thousand strong. But, the Romans were defeated by the Muslim naval forces under the command of Sayyiduna Abi Sarah and Sayyiduna Mu'awiyah (radi Allahu anhuma).


REBELLION

The Governors of the provinces, appointed by Sayyiduna Umar (radi Allahu anhu), were removed and replaced by members of the new Caliph's clan. The majority of the new governors were inspired by worldly means rather than by piety and interests of their subjects. People started to demand the removal of these Governors, but the Caliph did not respond to their appeals. Delegates mainly from Iraq and Egypt, submitted their demands to the Caliph. The situation, however got out of control.


ASSASSINATION

In the turmoil, Sayyiduna 'Uthman (radi Allahu anhu) himself was made Shaheed by rebels while he was reading the Holy Quran inside his house. This happened on Friday, the 17th of Zil Hajj in 35 A.H.. He was 84 years old.


CHARACTER

Sayyiduna 'Uthman (radi Allah anhu) was a very simple and very kind person. His simplicity and kindness did not alow him to take strong action against the trouble makers and rioters. Above all, because of his simple-mindedness, his administration was not as disciplined as it had been during the Khilaafat of Sayyiduna Umar (radi Allahu anhu).
Sayyiduna 'Uthman (radi Allahu anhu) was a generous man. He used to spend a lot of money for Islam and to free the slaves. He was a great and pious man who feared and loved Almighty Allah and Sayyiduna Rasulullah (sallal laahu alaihi wasallam) above everything else. Although he was very rich, his living was very simple. He did not indulge in luxury. He was ever mindful of death. Major parts of the night were spent in Salaah. He also fasted every second or third day.


THE HOLY QURAN

A major achievement of Sayyiduna 'Uthman (radi Allahu anhu) was the duplication of the Holy Quran from the records kept by Sayyiduna Abu Bakr (radi Allahu anhu), who handed it to Sayyiduna Umar (radi Allahu anhu), who then handed it to his daughter, Sayyadah Hafsa (radi Allahu anha), the wife of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).
Sayyiduna 'Uthman (radi Allahu anhu) made copies of the Holy Quran from the original and sent it to capitals such as Kufa, Damascus, Makkatul Mukarramah and Basrah, each accompanied by a Sahabi for the guidance of the readers.

HAZRAT UMR E FAROOQ R.A




2nd Caliph “Hazrat Omer Farooq”
Born: 581 Mecca, Saudi Arabia
Full name: `Umar ibn al-Khattāb
Reign: 634 – 644 (10 and a half year)
Titles: Amir al-Mu'minin Al-Farooq (The Distinguisher between Truth and Falsehood)
Died: 7 November 644 Medina, Saudi Arabia(Age:63 years)
Buried: Al-Masjid al-Nabawi, Medina
Twelve years younger than Holy Prophet (PBUH)



Early Life:


The mission of the Holy Prophet S.A.W was still in the early stage. Islam was still weak and helpless. The chiefs of Mecca were up against it. One night the Holy Prophet S.A.W stood in the Kaaba, lost in thoughts. Presently he raised his
hands and turned his eyes heavenward. "Lord!" he prayed, "make Islam strong with either of the two men, Amr bin Hisham or Omar bin Khattab."
The prayer was instantly granted. Allah chose Omar to serve Islam. Amr bin Hisham was to die as Abu Jahl( Father of Ignorance ). But Omar was to become a great pillar of strength for Islam.
Omar was twelve years younger than the Holy Prophet. He was the son of Khattab. His mother's name was Khatmah. He came of the Adi branch of the Quraish. Banu Adi were held in great respect. They acted as the agents of the Quraish in talks with other tribes. They als acted as judges in their disputes.
In early youth, Omar got training in methods of warfare. He also learnt the art of public speaking. From the outset, he showed unusual courage and frankness of manner. Eager to learn, he was earnest and thorough in whatever he undertook. These qualities won him a name in the country rather at an early age. As a trader, he had to travel to other lands. These travels brought him a wide knowledge and a deep understanding of men and things.



Acceptance Of Islam:



Omar was twenty seven when the Holy Prophet began his mission. Young Omar was one of those who did not care to listen to the message of Islam. He was for the old way of life. As years went by, Islam made a slow headway. This made Omar angry. Do what the Meccan chiefs might, people who once went over to Islam never went back to their old faith. One of Omar's own maid-servants became a Muslim. He beat her as much as he could, but she would not give up the new faith.
At last in the sixth year of the Mission, a number of Muslims left for Abyssinia. This made Omar boil with rage. "Here is a man," he thought to himself "who has split the people. People lived smoothly enough. He appeared on the scene He has torn son from father and brother from brother. Now his followers are running away to another land. Surely Muhammad is the cause of all trouble. I must slay him and put an end to the trouble."
With this resolve Omar drew his sword and set out to kill the Holy Prophet. On the way he met a friend who asked him why he looked so upset. Omar told him what he was going to do. "You better take care of your own kin first," said the friend, "Your sister and her husband have gone over to Islam."
These words changed the direction of Omar's anger. He went straight to the house of his sister, Fatima. He knocked at the door. Someone was reciting the Quran inside. Fatima was terrified when she heard Omar's voice. She hid the portion of the Quran she was reading and opened the door.
"What was it that you were reciting just now?" Omar demanded.
"Oh nothing," said the sister.
"Why nothing?" he shouted in rage.
"I have heard it alright. I know you both have accepted Muhammad's faith."
Saying this, he began to beat his brother-in-law, Saeed. Fatima ran to his help and got a blow to the head. The head began to bleed. This made the couple bold. "Yes, we have become Muslims," they shouted at Omar. "Do what you will."
The sight of the bleeding sister deeply moved Omar. Fatima was such a loving sister! Surely there must be some great truth in the Quran which had won her innocent heart. "Would you let me have a look at the Quran?" said Omar.
Fatima handed him the few pages of the book she had.
Omar sat down to study the pages. Soon his face changed. His anger cooled down. The fear of Allah gripped his heart. He wept and declared, "Surely this is the word of Allah. I bear witness that Muhammad (peace be upon him) is the Messenger of Allah."
Omar was again on his way to the place of the Holy Prophet. But he was not a changed man. He was not going to slay him but to embrace his faith.
The Holy Prophet was sitting in the company of some men. He saw Omar coming and asked, "Omar, what brings you here?"
"O Prophet of Allah!" replied Omar, "I have come to embrace Islam."
Great was the joy of the Holy Prophet and his followers. Loud shouts of "Allah is Great" rented the air of Mecca. Soon everyone knew that Omar was no longer an enemy of Islam. It was a great day for Islam because one of its bitterest enemies had become its staunch follower.


The Title of Farooq:



The coming over of Omar made a difference for Islam. Hitherto, the Muslims had lived in constant fear of the non-believers. Some of them had not even made their faith known to the people. They could not say their prayers publicly. All this changed when Omar became a Muslim.
The first thing Omar did was to call together the chiefs of Mecca. Before this gathering he declared himself a follower of Islam. They started at him in silence. No one had the courage to utter a word of reproach.
Omar next requested the Holy Prophet to say prayers in the Kaaba. He himself led a party of Muslims to that place. A second party was led by Hamza. When all had gathered, they said their prayers in congregation. The Holy Prophet led the prayer. This was the first prayer of its kind said in the Kaaba.
When migration to Medina started, the same thing happend again. Most of the Muslims left Mecca silently and secretly. But Omar would not do so. He put on his arms. Then he went to the Kaaba and said his prayer. The chiefs of Mecca looked at him in silence. After the prayer, he shouted out to them, "I am leaving for Medina. If anyone wants to stop me let him meet me across the valley. His mother shall certainly have to weep for him in sorrow."
Despite this challenge, no Meccan would dare to stop Omar. These things earned for Omar the title of Farooq(One who Distinguishes between Right and Wrong.)" Farooq is the one who makes a difference. Omar's acceptance of Islam had made a big difference for Islam and Muslims.



Devotion to the Prophet S.A.W:


Omar stood by the side of the Prophet S.A.W in all battles and expeditions. Great was his love for Allah and His Apostle. He never allowed any blood ties or friendship to stand in the way of this love.
The death of the Prophet was a stunning shock to Omar. He could not believe it, so much so that he drew his sword and swore that he would cut off the head of the man who said the Messenger of Allah was dead. He was overwhelmed with grief. Life without the Prophet was unthinkable, he thought. And if the Prophet was really no more, as people said, what was going to happen to Islam and the Muslims? These dark thoughts blotted out all reason from Omar's head. Not till Abu Bakr had reminded him of the clear verdict of the Quran on the point did he come to himself. Abu Bakr, during his caliphate, depended on Omar for advice. That was because the Master in his life-time, gave great weight to what Omar said.


HAZRAT Omar's Nomination:


As Abu Bakar’s sickness grew, he gave more and more thought to the matter. Who should be the Caliph after him? Should he himself name the best man? Or should he leave the matter to the people? In the latter case, quarrels might arise. These would certainly shake the very foundations of Islam. IT was too great a risk. Abu Bakr was not willing to take that risk.
After careful thought, he chose to nominate Omar. He put his proposal before the leading Companions. Most of them liked the proposal. But someone said, "Omar is no doubt the best man, but he is rather too strict."
To this Abu Bakr replied, "As soon as the burden of Caliphate falls on his shoulders, he will become more mild."
When all Companions agreed, Abu Bakr called Othman. He dictated to him Omar's nomination.


His daur-e-caliphate



Omar was Caliph for ten and a half years. This period stands out as the golden age of Islam. The tender plant which the Holy Prophet left behind and Abu Bakr had protected against storms grew into a huge overspreading tree under Omar's untiring care. Islam became a world power. It could now stand the wear and tear ot time. The thing for which the Holy Prophet had prayed years before was now a fact. Omar had made Islam strong and great! Thereby he had also made his own name immortal.
Sayyiduna Umar (radi Allahu anhu) was a very brave and straight-forward person. He was tough and uncompromising in Islamic principles. He was a great and talented ruler. During his Khilaafat, vast areas of the Roman and Persian empires and the whole of Egypt were brought under Islamic rule. He was also a gifted orator. He was very concerned for the welfare of the Muslims. He left a honourable legacy for Muslims after him. The Holy Koran was given to him by Sayyiduna Abu Bakr (radi Allahu anhu) for safe-keeping.
Omar's armies overthrew two mighty empires of the time. But he himself led an extremely simple and hard life. Hurmuzan, the ruler of Ahwaz, came up for an interview with the Caliph of Medina. He was dressed in shining silks and was wearing a crown set with jewels. But he was stunned to see the Caliph in coarse, patched clothes.
Once Omar came to know that one of his governors had cut himself off from the people. At once he was called to Medina. The Calpih made him take off his silk robes. The he sent the fellow into the desert to tend a herd of sheep. No rank was too high to sway Omar's hand of justice.
All citizens, including the Caliph himself, were equal before the law. Once Omar appeared before the court of Medina. Somebody had made a complaint against him. The judge stood up to show respect to the Caliph as he entered the court. "This is the first injustice you have done to the plantiff," said Omar, addressing the judge. Modern democratic states have yet to reach this level of democracy. Their heads cannot be summoned before an ordinary court.
He established the "Baitul Maal" (People's treasury for the state and public).



Era of Conquests:


DEFEAT OF THE PERSIANS:


Sayyiduna Khalid bin Walid (radi Allahu anhu) had left Sayyiduna Muthanna (radi Allahu anhu) in command of the Muslim forces on the Iraqi front when he rushed to Yarmuk. Sayyiduna Muthanna (radi Allahu anhu) was finding it difficult to counter the enemy and went personally to Madinatul Munawwarah to ask Sayyiduna Abu Bakr (radi Allahu anhu) for re-inforcements. Sayyiduna Abu Bakr (radi Allahu anhu) had by that time passed away.
Sayyiduna Muthanna (radi Allahu anhu's) absence from the Iraqi front made things worse there. The Iranians regrouped under the command of Rustam and recaptured the lands taken by the Muslims. Rustam sent 2 columns of his army, one to Hirah and the other to Kaskar.
Sayyiduna Umar (radi Allahu anhu) sent Sayyiduna Abu Ubaidah (radi Allahu anhu), as Commander, to deal with the situation. Both the Persian columns were defeated. Rustam sent an even larger army and defeated the Muslims.
Sayyiduna Umar (radi Allahu anhu) raised another army and defeated the Persians. But the Persian court sent yet another larger army, and forced Sayyiduna Muthanna (radi Allahu anhu) to withdraw. The report of the new situation was sent to Sayyiduna Umar (radi Allahu anhu) and reinforcements under the command of Sayyiduna Saad bin Abi Waqqas (radi Allahu anhu) were sent.
The Persian and Muslim army met at Qadisiyah. After a long battle on several fronts, the outnumbered Muslim army defeated the 120 000 Persian soldiers and recaptured Hirah and their areas in the year 14 A.H. (636 C.E).


DEFEAT OF THE ROMANS:



Muslims laid siege to Damascus during Sayyiduna Abu Bakr (radi Allahu anhu's) rule as Caliph. It continued, after he passed away, and lasted 70 days during the rule of Sayyiduna Umar (radi Allahu anhu). After the long siege, Sayyiduna Khalid bin Walid (radi Allahu anhu) took the Romans by surprise and entered the city. The Governor surrendered and a peace treaty was signed.


CONQUEST OF JERUSALEM:



Meanwhile, Sayyiduna Amr ibn As (radi Allahu anhu) was laying siege to Jerusalem. Sayyiduna Khalid, Sayyiduna Abu Ubaidah and other Sahaba (radi Allahu anhumul ajma'in) also joined him. The Christians had little hope and decided to give in. They also suggested that the keys of Jerusalem be given to Sayyiduna Umar (radi Allahu anhu) himself personally. Sayyiduna Umar (radi Allahu anhu) went to Jerusalem. An agreement was signed that guaranteed the safety of the city and the safety of the Christians.



HAZRAT Omar's Death:


There lived in Medina a Persian slave, Abu Lolo Firoz by name. One day, he came to the Calpih and said, "My master squeezes too heavy a tax out of me. Please get it reduced."
How much is the tax?" asked Omar.
Two dirhams a day," replied the slave.
And what skills do you posses?" was the next question of the Caliph.
I am a carpentar, a painter, and a black-smith," Firoz said.
Then the tax is by no means too heavy," the Calpih remarked. "A person with your skills can easy pay this tax and shall live comfortably."
All right, I will settle with you," grunted the slave as he went away.
Omar took no notice of the words.
I have been rebuked by a slave." he remarked with a smile.
Early next morning Omar went to the mosque as usual to lead the prayer. Abu Lolo was already hiding in the corner, with a dagger in hand. As soon as Omar began the prayer, the slave jumped on him. He gave six cuts with the dagger on the Caliph's body. The horrified worshippers overpowered the assasin. Thereupon the wretch slew himself with the same dagger.
Omar kept lying in a pool of blood until the prayer was over. Then he was carried home.
"Who is my assasin?" he asked.
"Abu Lolo," said the people.
"Allah be thanked!" said Omar. "It is not a Muslim who has shed my blood."
A physician was called in to dress and treat the wounds of the Caliph. He said they were too deep to be healed. At this many people who stood around began to weep.
Please do not weep," implored Omar. "Have you not heard the Messenger of Allah say that the weeping of relatives adds to the torture of the dead person?"
Finding his end in sight, Omar called his son, Abdullah.
My son," he said, "go to Aisha. Give her Omar's greetings. Do not refer to me as the Commander of the Faithful; for I am no longer one. Place before her my wish to be buried in her room, by the side of the Prophet and my illustrious predecessor."
Abdullah found Aisha weeping. He delivered his father's message to her.
I wanted to reserve this spot for my own grave, but I prefer Omar to myself," said Aisha.
Abdullah conveyed Aisha's consent to his dying father.
Allah be thanked!" said Omar. "This was the greatest wish of my life. But look, son, when you take my dead body to Aisha's room, again give her my greetings and ask her permission. If she allows, bury me there, otherwise bury me in the graveyard of Medina.”


PERSONAL LIFE:


Simplicity and devotion were the main characters of Sayyiduna Umar (radi Allahu anhu). He used to wear clothes that had many patches and yet received Governors, convoys and diplomats. He took just enough allowance from the State to have a simple meal and wear simple clothes. At times he was very poor. He used to visit the old people and sick and even do their house work. He used to visit the houses of the soldiers and inquire about their families. He stayed awake at night in Salaah and often kept Fast. He always supported and upheld the cause of Islam, with his wisdom, energy, dynamism, bravery and little wealth.

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Aashooraa

FASTING IN MUHARRAM (THE FIRST MONTH OF ISLAMIC YEAR)

Fasting in the month of Muharram is highly desired, especially on the tenth day, Aashooraa. The Messenger of Allah (p.b.u.h.) has been reported as saying when asked which prayer is better after obligatory prayer: "Prayer in the middle of the night." He was asked again which fast is better after Ramadan. He said: "In the month that is called Al-Muharram." (Ahmed, Muslim, and Abu Dawood)

This Hadith clearly indicates the importance of voluntary fasting in Muharram, among all the months. The Prophet (p.b.u.h.) however, emphasizes the fast of the tenth day, Aashooraa.

The word "Aashooraa" is derived from Ashara, which means ten. The observation of this day goes back to Prophet Moosa Bin Emran (p.b.u.h.). In a Hadith related by Ibn Abbas (May Allah be pleased with him) “when the Messenger of Allah (p.b.u.h.) came to Madinah, he found the Jews fasting the day of Aashooraa. He inquired why they did so. They replied that it was a good day, the day which Allah delivered Prophet Moosa (p.b.u.h.) and the children of Israel from their enemy. As gratitude Moosa (p.b.u.h.) fasted that day. The Prophet (p.b.u.h.) responded: 'I have more right to Moosa than you.’ He fasted the day and commanded the believers to fast." (Bukhari and Muslim)

This Hadith indicates that the Prophet (p.b.u.h.) was in complete agreement with Prophet Moosa (p.b.u.h.) as well as the other prophets. The point here is that the Messenger of Allah would always do an act of worship if it was prophecy reported from any of the prophets. Earlier, we see how he told us that the best voluntary fast is the fast of Dawood.
This is why the following Hadith is of great interest to us. Ibn Abbas related when Prophet Muhammad (p.b.u.h.) observed the day of Aashooraa and commanded his followers to observe it, they asked him: "O Messenger of Allah (p.b.u.h.) this is the day the Jews, and Christians respect and honor... The Prophet (p.b.u.h.) promised them that ‘Next year Allah willing, we shall fast the ninth, tasuu'aa, along with the tenth.’ By the next Muharram, the Prophet (p.b.u.h.) had already passed away. Because the believers, desire to emulate Prophet Moosa in fasting on Aashooraa do so with the desire not to participate in the festivity of the People of the Book, who have reduced the day to a mere formality. The Prophet (p.b.u.h.) decided to remove this ambiguity with the fast of the ninth day.”
Our Ulama (Muslim scholars), analyzing all reports from the Prophet (p.b.u.h.) regarding Muharram, stated the fast of Muharram can be viewed in three ways:

1. Fasting three days of Muharram, the ninth, tenth and eleventh.
2. Fasting on the ninth and tenth days because of two previous Hadiths.
3. Fasting on the tenth day alone.

Of much interest to us Muslims these days should be the fasting of the 9th and the 10th of Muharram. The Prophet (p.b.u.h.) said about the voluntary fasting on the Day of Aashooraa: "It expiates the sins of the preceding year." (Muslim)

"The day of Aashooraa was the day when Moosa and his men got freedom from the hands of the Pharaoh and it was in the sacred memory of this great event that the Muslims observed voluntary fasting. The idea underlying this is to stress the affinity amongst the messengers of Allah and to show that religious devotion is a constant flow from one generation to another. The Prophet (p.b.u.h.) came not to abrogate all the earlier religious practices but to codify and preserve them for all times to come in ideal forms."

Monday, December 07, 2009
Dr Maleeha Lodhi

The writer is a former envoy to the US and the UK, and a former editor of The News.

President Barack Obama’s much awaited speech announced a military strategy to turn the tide in Afghanistan, but no political plan. The absence – thus far – of a political approach to underpin the military effort makes the new strategy defective. Military escalation in Afghanistan and the expansion of aerial strikes in Pakistan is fraught with great danger for this country, which is already confronted with mounting security challenges — a consequence, not a cause, of the prolonged strife in Afghanistan.

Billing his plan for a fast and furious military surge to be necessary for a quick exit from Afghanistan, President Obama ordered an additional 30,000 US troops to the war zone. By adding more troops to the 22,000 despatched by him early this year, Obama has taken a high-risk gamble in which the scale of the military challenge will be matched by the political and diplomatic challenges, which will include securing cooperation from other nations to execute a plan that several of Washington’s allies as indeed many Americans doubt will succeed.

The seeming contradiction in Obama’s surge-and-exit plan reflects a balancing act aimed at mollifying those in America – which is deeply conflicted over the war – who support a deeper military engagement and others, especially war-weary Democrats, who see it as a quagmire. Unlikely to placate either, the politics behind Obama’s decision will confront him with daunting problems down the road. More importantly it makes his strategy subject to exacting timelines and also sends mixed signals.

The implications for Pakistan of further military escalation are unquestionably deleterious. Intensified fighting in Afghanistan, far from diminishing the threat of more instability in Pakistan – being marshalled out as a spurious rationale by US officials in a curious version of the old domino theory – it will enhance it.

This is especially so with the anticipated expansion of the covert war involving drone-launched missile attacks in the country’s tribal areas and beyond. This was the unstated part of Obama’s speech, but it was more than evident from his identification of the border areas as the “epicentre” of the threat that had to be dealt with.

The reliance on military means in Obama’s plan is accompanied by near-silence on a political strategy. This assumes that a military solution can be successfully applied to the dire situation in Afghanistan, without addressing the political causes of the growing insurgency, especially Pakhtun alienation.

The speech refers in passing to US support for efforts by the Afghan government to reach out to those Taliban who abandon violence. But this does not constitute a reconciliation plan. Nor does it square with the aim to squelch the Taliban and “reverse its momentum.” If the surge is expected to strengthen the hand for negotiations later, it is not clear how the strategy will reconcile eliminating the Taliban leaders with talking to them.

A fundamental question that Obama’s plan raises is whether military escalation can be a game changer in the next 18 months when previous troop surges have been unsuccessful in pushing back the Taliban. Will the latest surge reinforce this failure? If the surge is unable to alter the strategic equation is there a plan B?

The surge strategy seems to be an effort to replicate the (principally urban) Iraq experience, but there are fundamental differences between the two situations. The Iraq surge was only one among other, more significant, non-military factors that contributed to improving security. A decisive factor was political accommodation with the insurgents – the critical missing component in the Afghan strategy.

Obama’s strategy rests on questionable military assumptions. The plan to turn over security responsibilities to the Afghan National Army (ANA) in 18 months is unfeasible. It has taken eight years to establish a force of 90,000, of which not one battalion can undertake combat missions on its own. Desertion rates remain high. The ANA lacks the capacity, but more importantly the ethnic balance, to become a genuinely national force. It is unlikely to be miraculously transformed to achieve the projected target of 134,000 by 2010 set under the Obama plan.

The other key assumption on which the new US strategy rests is that the Karzai government can emerge as a competent partner capable of reform. How the failed political project of governance in Afghanistan can be transformed is not explained by the strategy.

The flaw at the heart of the new strategy is that it sees it necessary to take on the Taliban in order to achieve its core objective of defeating Al Qaeda. But Al Qaeda can only be neutralised if it is rejected by, and ejected from, the Taliban “sea” in which it survives. This urges an approach to separate the two by military and political means. Military escalation will push them closer and in fact impede the main goal.

Other factors also raise questions about the sustainability of this strategy. The first is the anticipated rise in casualties, which the top US military commander Admiral Mike Mullen acknowledges will occur “in the short term.” Mounting Western/American casualties will further erode plummeting public support in both the US and Europe. Can Western governments absorb heavy human losses and still count on public support for the war?

Another factor is the escalation in the economic cost of the war. The surge will cost an additional $30 billion a year at a time when the US is spending $3.6 billion a month in Afghanistan. With members of Obama’s own party demanding a new war tax to pay for this, how long will Congress, preoccupied with economic recovery, agree to defray the rising costs of a war whose success cannot be guaranteed?

For Pakistan Obama’s new strategy poses two especially taxing challenges. The first is the risk that the public consensus against militancy forged with so much difficulty and effort can shatter and unravel with the expansion of the war. Stepped up Drone attacks could increase civilian casualties. The covert air war will not just inflame opinion in Pakistan but also unite militants of different stripes. This will compound a fragile security situation.

Second, Washington’s demands on Pakistan to play an active role in its hammer and anvil strategy will stretch the capability of Pakistan’s army, already engaged in operations in a number of tribal areas. Pushing Pakistan into multiple military engagements can undercut its own counter-militancy efforts and jeopardise recent gains.

Military escalation on its border (two additional US brigades are being deployed in southern and one in eastern Afghanistan) is fraught with four more risks for Pakistan.

1) It could produce a spillover of militants and Al Qaeda fighters into Pakistan and an arms flow across the border.

2) It will enhance the vulnerability of US-NATO ground supply routes through the country as supply needs increase exponentially. Protecting these supply lines will overstretch Pakistani forces, at present engaged in quashing the Pakistani Taliban.

3) The surge could also lead to an influx of more Afghan refugees, which can be especially destabilising for Balochistan.

4) It could also provoke a spike in violent reprisals in mainland Pakistan already being rocked by the bloody backlash from the military operations.

It is therefore imperative for Islamabad to seek to minimise the negative fallout and try to persuade the US to modify its strategy to accommodate Pakistan’s concerns. President Obama has described the partnership with Pakistan as the third prong of his strategy that he says is “inextricably linked” to success in Afghanistan.

He can make good on his rhetoric of seeking a partnership based on “mutual respect” by listening to Pakistan. Unless this indispensable partner’s doubts and misgivings about the new strategy are allayed and Washington is prepared to adapt its policy accordingly, the relationship will run into more problems and tensions. Cooperation has to be predicated not just on common objectives but the strategy and tactics needed to achieve them.