{"id":8629,"date":"2025-11-15T12:41:42","date_gmt":"2025-11-15T12:41:42","guid":{"rendered":"https:\/\/religionessencehub.com\/?p=8629"},"modified":"2025-11-15T12:41:43","modified_gmt":"2025-11-15T12:41:43","slug":"episode-26-al-farooq-farewell-o-commander-of-the-faithful","status":"publish","type":"post","link":"https:\/\/religionessencehub.com\/index.php\/2025\/11\/15\/episode-26-al-farooq-farewell-o-commander-of-the-faithful\/","title":{"rendered":"Episode 26 Al-Farooq Farewell, O Commander of the Faithful"},"content":{"rendered":"\n

Alhamdulillah<\/strong>, today we have reached the end of this episode in the biography of \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him). To conclude, I would like to highlight the main theme discussed today\u2014about the end of his life, his concerns, and the impending trials (fitan<\/em>) that he foresaw.<\/p>\n\n\n\n

One day, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) was sitting with his companions and asked them, \u201cWho among you remembers the hadith of the Messenger of Allah (peace and blessings be upon him) regarding fitan<\/em> (trials)?\u201d Hudhayfah ibn al-Yam\u0101n (may Allah be pleased with him) responded, \u201cI remember, O Commander of the Faithful.\u201d Hudhayfah was known for his deep knowledge in this subject, as he was the Companion who specifically asked the Prophet (peace be upon him) about trials and calamities when others would ask about blessings and ease. In this subject, Hudhayfah (may Allah be pleased with him) was like an encyclopedia among the Companions.<\/p>\n\n\n\n

The Arabic word fitnah<\/em> has many meanings, including tribulation, hardship, and moral testing. \u02bfUmar (may Allah be pleased with him) said to Hudhayfah, \u201cTell me what you know.\u201d Hudhayfah replied, \u201cI heard the Messenger of Allah (peace and blessings be upon him) say: Any trial that befalls a believer\u2014whether it affects his wealth, self, children, or neighbors\u2014can be expiated through acts such as prayer, fasting, charity, and commanding good and forbidding evil.<\/em> These actions serve as expiation for one\u2019s sins.\u201d<\/p>\n\n\n\n

However, \u02bfUmar clarified, \u201cThat is not the kind of fitnah<\/em> I am asking about. I am asking about the fitan<\/em> that will come like the waves of the sea\u2014one after another, overwhelming and constant.\u201d Hudhayfah responded with a profound answer: \u201cO Commander of the Faithful, between you and those fitan is a closed door<\/em>.\u201d Meaning: the era of fitnah would not begin as long as \u02bfUmar (may Allah be pleased with him) was alive. He was a barrier preventing their arrival.<\/p>\n\n\n\n

Then \u02bfUmar asked a crucial question: \u201cWill the door be opened, or will it be broken?\u201d Hudhayfah answered, \u201cIt will be broken.\u201d This answer deeply troubled \u02bfUmar because breaking a door is not like opening it\u2014it means it can never be shut again. If the door had merely been opened, it could potentially be closed again. But once broken, the trials would continue until the Day of Judgment.<\/p>\n\n\n\n

Thus, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) understood that he himself was that door. As long as he lived, the Muslim Ummah was united, protected from internal discord, sectarianism, and chaos. But after his martyrdom, the doors to division and fitnah were thrown open. Later generations witnessed the rise of deviant groups like the Qadariyyah, Jabriyyah, and others. The martyrdom of \u02bfUthm\u0101n (may Allah be pleased with him) marked the beginning of internal strife, and the Ummah had to face trials continuously from that point onward.<\/p>\n\n\n\n

The Tabi\u02bf\u012bn, such as Masr\u016bq (may Allah have mercy on him), recognized Hudhayfah’s unique knowledge in this area. They were hesitant to ask him directly but eventually inquired through intermediaries to confirm the identity of the “door.” Hudhayfah confirmed it\u2014\u201cThat door was none other than \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him).\u201d<\/p>\n\n\n\n

Even the Shay\u1e6d\u0101n feared \u02bfUmar, as the Prophet (peace be upon him) said, \u201cIf \u02bfUmar walks on one path, Shay\u1e6d\u0101n walks on another.\u201d After \u02bfUmar\u2019s death, the waves of fitnah began to break upon the Ummah\u2014division, differing sects, political conflicts, and spiritual confusion.<\/p>\n\n\n\n

So we conclude this episode by reflecting on the strength, foresight, and unique role of \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him)\u2014a man whose presence shielded the Muslim Ummah from waves of tribulation, whose leadership preserved unity, and whose martyrdom marked the beginning of an era of trials that continue to affect us today.<\/p>\n\n\n\n

Indeed, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) was not only a strong leader who stood like a door blocking the wave of fitan (trials), but he also actively protected the Muslim community from intellectual and spiritual confusion. If anyone harbored doubts about matters of Islam\u2014whether about verses of the Qur’an or complex rulings\u2014\u02bfUmar would clarify them and eliminate those doubts with wisdom and firmness. We have discussed such examples in previous parts of his biography.<\/p>\n\n\n\n

Among the remarkable aspects of \u02bfUmar\u2019s life was his supplication<\/strong>, which was unlike most others. It seemed, on the surface, to ask for two contradictory things: he would pray, “O Allah, grant me martyrdom in Your cause, and let it be in the city of Your Prophet (peace and blessings be upon him).”<\/em> At first glance, this seems impossible. After all, martyrdom typically occurs on the battlefield, far from cities\u2014and certainly not within the security of Madinah. But \u02bfUmar knew that for Allah, nothing is impossible<\/strong>. His dua was accepted exactly as he asked: he was martyred in Madinah, during the Fajr prayer, while leading the Muslims in the Prophet\u2019s Mosque.<\/p>\n\n\n\n

This teaches us a vital lesson: we should never feel restricted in our prayers to Allah. Let us ask Him with full hope and sincerity, for His treasures are infinite, and He is capable of all things. \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) made a dua that might seem far-fetched to the world, but Allah accepted it in a way that astonished all.<\/p>\n\n\n\n

As for the story of his impending caliphate and martyrdom<\/strong>, it was something even seen in the dreams of righteous companions. One such dream was narrated by \u02bfAwf ibn M\u0101lik (may Allah be pleased with him)<\/strong>. He saw a rope descending from the sky, and people tried to grasp it, but only one man succeeded. That man was taller than others by three hands or three cubits\u2014and he alone was able to hold onto it. When asked about this vision, he was told: \u201cThat is because \u02bfUmar will be the Caliph of Allah on this earth. He will not fear the blame of any blamer, and he will die a martyr\u2019s death.\u201d<\/em><\/p>\n\n\n\n

The next day, \u02bfAwf went to Abu Bakr al-\u1e62idd\u012bq (may Allah be pleased with him)<\/strong>, who was gifted in interpreting dreams. Abu Bakr listened carefully, and then said: \u201cCall \u02bfUmar to me.\u201d<\/em> When \u02bfUmar arrived, \u02bfAwf began recounting the dream. But when he reached the part where he said, \u201c\u02bfUmar will be the Caliph of Allah on this earth,\u201d<\/em> \u02bfUmar interrupted him, saying: \u201cHow much can a person see in his sleep?\u201d<\/em>\u2014meaning that dreams are not to be relied on too heavily. This was his way of dismissing the idea, out of humility and modesty.<\/p>\n\n\n\n

Years later, after \u02bfUmar had indeed become the Caliph and was giving a sermon, he called \u02bfAwf and reminded him of that old dream. He said, \u201cDo you remember the dream you told me\u2014the one I dismissed?\u201d<\/em> \u02bfAwf replied, \u201cYes, I remember.\u201d<\/em> \u02bfUmar then said, \u201cI only dismissed it then because Abu Bakr was present, and I felt shy. How could I accept in front of him that I would be Caliph, when he was our teacher, our leader, and I was merely a student and servant?\u201d<\/em> This reveals the depth of \u02bfUmar\u2019s humility\u2014he had no ambition for power or position. He did not seek leadership; it was entrusted to him by the Ummah and decreed by Allah.<\/p>\n\n\n\n

In the end, it was by Allah\u2019s will that \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b became the Caliph. He ruled with justice, strength, and deep concern for the Ummah, until his life was taken by martyrdom\u2014just as he had prayed.<\/p>\n\n\n\n

After \u02bfAwf ibn M\u0101lik (may Allah be pleased with him) narrated his dream in front of the Muslims, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) turned to the people and addressed them with great sincerity. He said:<\/p>\n\n\n\n

\u201cAs for the first part<\/strong> of the dream\u2014that I will be the Caliph of Allah on this earth\u2014you can see with your own eyes that this has been fulfilled.
The second part<\/strong>, which said that I will not fear the blame of any blamer in the path of Allah\u2014I hope that I have lived by that. I do not care about the criticism of people as long as I am on the truth. And I also hope that Allah, the Most High, knows this about me.\u201d<\/p>\n\n\n\n

Then \u02bfUmar paused.<\/p>\n\n\n\n

He came to the third part<\/strong> of the dream\u2014the most mysterious and touching part. He said:<\/p>\n\n\n\n

\u201cAs for the part that says I will die a martyr\u2019s death<\/strong>… how can that happen? I am in the land of the Arabs, in the very heart of the Muslim world. The Arabian Peninsula is the most secure and protected place for the Muslims.
Who would kill \u02bfUmar here? In Madinah? Among the companions of the Prophet (\ufdfa)?
How would a martyrdom happen here?\u201d<\/p>\n\n\n\n

These were the thoughts that weighed on \u02bfUmar\u2019s mind. Outwardly, he questioned how such a thing could happen. But inwardly, he entrusted the matter to Allah. He had already prayed for it:<\/p>\n\n\n\n

\u201cO Allah, grant me martyrdom in Your cause, and let it be in the city of Your Prophet.\u201d<\/p>\n\n\n\n

This was his hope. And indeed, it came to pass.<\/p>\n\n\n\n

In the most unexpected way, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) was martyred in the Prophet\u2019s Mosque<\/strong>, during Fajr prayer<\/strong>, stabbed by a fire-worshipping assassin<\/strong>\u2014a man who was not a Muslim, a foreigner among the ranks of servants. Allah accepted \u02bfUmar\u2019s supplication in the exact form he requested: martyrdom<\/strong> in Madinah<\/strong>.<\/p>\n\n\n\n

This moment shows the remarkable depth of \u02bfUmar\u2019s character\u2014his humility, his honesty, his fear of Allah, and his total reliance upon Him. It also teaches us the power of sincere du\u02bf\u0101\u2019, and how Allah can bring about what seems impossible to the human mind.<\/p>\n\n\n\n

We now move on to the next part. A distinguished companion, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him), who was a respected governor during the time of the Prophet (peace and blessings be upon him), saw a similar dream. He saw that he was going towards a mountain with several horses. Then he tried to climb the mountain, but it was very slippery. Gradually, the number of horses started decreasing. In the end, only one horse remained with him. He almost reached the top of the mountain, and at that moment, he saw two people sitting at the peak of the mountain. Who were they? They were Islam and Abu Bakr as-\u1e62idd\u012bq.<\/p>\n\n\n\n

Then the Prophet (peace and blessings be upon him) pointed at Abu Musa al-Ash\u02bfar\u012b in the dream and said to him, “Tell \u02bfUmar to come to me.” So Abu Musa al-Ash\u02bfar\u012b understood from this dream that the time of \u02bfUmar\u2019s death was near. He knew his end was close. This was very touching. \u02bfUmar himself had also seen a dream. He delivered the Friday sermon on the last day of his life. In that sermon, he mentioned this dream to the Muslims, and this is an authentic narration, recorded in Musnad A\u1e25mad.<\/p>\n\n\n\n

It is narrated in Musnad A\u1e25mad that he said: \u201cI saw a dream, and in interpreting the dream I realized that my death is very near. I saw a rooster pecking me twice. Then some people came and told me to appoint a successor. I replied that Allah, the Most High, will not allow this Caliphate to be mismanaged. So if anything happens to me, the next caliph will be appointed by these six people with whom the Messenger of Allah (peace and blessings be upon him) was pleased at the time of his death.\u201d After that, he gave glad tidings and left the matter in the hands of the six companions. These six companions would form a council or committee and appoint the next caliph.<\/p>\n\n\n\n

That Friday was the last Friday in the life of \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him). So from this, we understand that we are now in the final week of his life. He had already received an indication from Allah through his dream that his time was near. Even in such a condition, he did not stop fulfilling his responsibilities towards the Muslim Ummah. There is a narration about an event that took place four days before his death. At that time, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) was still engaged in his work. He met with the companions Hudhayfah and Shahriy\u0101r, and he assigned them the responsibility of going to Iraq to survey the land and report on the Khar\u0101j (land tax) that had been imposed there.<\/p>\n\n\n\n

\u02bfUmar said, \u201cI hope that the khar\u0101j (land tax) has not become burdensome for the people of Iraq \u2014 meaning, they are only being asked to give what they can afford.\u201d \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b did not want to impose any kind of spiritual or financial hardship upon them. Even the non-Muslims living in those regions were not to be unjustly taxed. The Companions went and conducted a full survey, then returned and reported that they had left those people with more than what they had taken. In other words, no injustice was being committed against them. Upon hearing this, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b said, \u201cBy Allah, if Allah grants me life and keeps me safe, I will ensure that no widow or any other woman in Iraq will be dependent on anyone. I will personally take care of their affairs, such that they will not need to turn to anyone else for help.\u201d<\/p>\n\n\n\n

Four days after this statement, \u02bfUmar was martyred. We now come to that event \u2014 and there is some background to it.<\/p>\n\n\n\n

First, we should know that \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) was killed by a slave. He was very strict when it came to upholding the laws of Islamic Sharia and governing according to justice. He was not concerned with appearances, and he showed no signs of leniency in enforcing what was right. At that time, some non-Muslims were living in Madinah for various reasons. Most of them were prisoners of war, and many were kept as slaves. Although the number of non-Muslims in Madinah was low, there was still a mixed population of Muslims and non-Muslims. But \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b wanted to keep Madinah free from such a mixture.<\/p>\n\n\n\n

He did not want Madinah \u2014 the center of Islamic knowledge and the pure city of the Prophet \u2014 to become like the border regions where Muslims were still new to Islam and fighting wars with non-Muslims. In those places, Muslim and non-Muslim populations lived close to each other. \u02bfUmar wanted Madinah to remain purely Muslim. He did not want non-Muslim slaves or free non-Muslims to live there without permission.<\/p>\n\n\n\n

From past history, we also know that whenever non-Muslims lived among Muslims, problems arose. One example is the Jews of Madinah, who frequently plotted against the Muslims and tried to harm them. Even though slaves were not free \u2014 they were considered property won in war, and their ownership was lawful \u2014 the increase in the number of non-Muslims in Madinah made the Muslims uncomfortable.<\/p>\n\n\n\n

At this point, it\u2019s important to clarify what is meant by the term \u201cslave\u201d in the Islamic context. The concept and practice of slavery in Islam was entirely different from that practiced by the Europeans. European slavery was based on race \u2014 people of one skin color enslaving another and denying them all rights. But in Islam, slavery was not based on race, and the rules concerning slaves protected their dignity and rights. In fact, slaves in the Islamic world had opportunities for freedom, respect, and even social mobility. In many ways, being a slave was closer to having a job or a position of service rather than being subjected to oppression. The comparison is not fair at all \u2014 the two systems were entirely different.<\/p>\n\n\n\n

Now we come to the specific reasons behind the assassination of \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him). Though he wanted non-Muslims to leave Madinah, some companions objected to this and lobbied him to allow them to stay. These companions had employed many slaves in their businesses and trades and had come to rely on their services. Among them, the one who owned the most slaves was \u02bfAbb\u0101s ibn \u02bfAbd al-Mu\u1e6d\u1e6dalib. He personally requested \u02bfUmar to allow the non-Muslim slaves to remain. \u02bfUmar, though reluctant, eventually agreed and gave permission.<\/p>\n\n\n\n

Among these slaves was a Persian non-Muslim who was highly skilled. He was a craftsman and laborer who worked with metals and other materials. In the Persian regions, even before the time of the Prophet Muhammad (peace be upon him), there existed advanced technology \u2014 such as water mills and windmills \u2014 used for grinding grain or drawing water. This particular slave, named Ab\u016b Lu\u02belu\u02beah (or F\u012br\u016bz), was one of those engineers. One day, he came to \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b with a complaint. He said, \u201cMy master al-Mugh\u012brah ibn Shu\u02bfbah is demanding too much tax from me. O Caliph, can you ask him to reduce it?\u201d<\/p>\n\n\n\n

Now, the actual matter was that al-Mugh\u012brah employed him in work and required a certain amount of income from him as his slave. The slave had to hand over a portion of his earnings to his master. This was common practice. When he came with the complaint, \u02bfUmar followed the standard method of resolving such disputes. He would usually advise both sides, urging them to be fair and God-conscious. So when the slave came, \u02bfUmar advised him to fear Allah and to treat his master well.<\/p>\n\n\n\n

But this advice displeased the slave. He turned away, upset, and returned with resentment in his heart.<\/p>\n\n\n\n

Abu al-Wali narrated this incident. He said that one day, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) passed by while a man was working. \u02bfUmar knew that this man, Abu Lu\u02belu\u02beah, had the skill to build a special kind of mill powered by the wind, capable of grinding grains like wheat. So \u02bfUmar said to him, \u201cI have heard that you can make a mill powered by the wind that grinds wheat.\u201d Abu Lu\u02belu\u02beah replied, \u201cYes, I can \u2014 and I will make a mill for you that people will speak about everywhere.\u201d<\/p>\n\n\n\n

\u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b was a man of sharp intellect and deep insight. When he heard that statement, he understood the hidden meaning behind it. What Abu Lu\u02belu\u02beah actually meant was not that he would build a mechanical mill \u2014 rather, he was making a veiled threat. He was saying, in essence, \u201cI will make you<\/em> into a mill \u2014 you will be crushed by what I make.\u201d \u02bfUmar understood it as a threat to his life. After he left that meeting, he remarked, \u201cThat slave has threatened to kill me.\u201d<\/p>\n\n\n\n

Even though he had clearly understood the threat, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b did not take any additional security measures. He was not concerned with protecting his own life. His thoughts were always with the security of the Muslim Ummah \u2014 the orphans of Arabia, the widows of distant Iraq. Personal matters never concerned him. He had never appointed bodyguards for himself, neither before nor after that incident.<\/p>\n\n\n\n

Abu Lu\u02belu\u02beah, being skilled in metalwork, began preparing a special knife. He forged a blade with two sharp edges and a central handle. Then he soaked the blade in a deadly poison until the metal had absorbed it fully. Once the poison had settled into the blade, he let it dry.<\/p>\n\n\n\n

Around this time, there was a Persian man named Hormuz\u0101n, once an emperor in the Persian region who had been captured and later brought to Madinah. He accepted Islam and lived there as a Muslim. Abu Lu\u02belu\u02beah showed Hormuz\u0101n the knife he had made and asked what he thought of it. Hormuz\u0101n said, \u201cDon\u2019t ever strike anyone with this \u2014 if you even touch someone with it, they will die.\u201d<\/p>\n\n\n\n

Abu Lu\u02belu\u02beah had now fully prepared for his attack, and he waited for the right moment. The day finally came \u2014 the day on which \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) was martyred. The narration is mentioned in detail in \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b<\/strong>, and we will now relate the main part.<\/p>\n\n\n\n

It was during the Fajr<\/strong> prayer. \u02bfUmar entered the mosque, as he usually did, to lead the congregation in prayer. Before starting, he would personally straighten the rows with his hands and call out, \u201cIstaw\u016b, i\u02bftidil\u016b\u201d<\/strong> (Straighten the rows, stand aligned). He would also count the people in the congregation. Amr ibn Maym\u016bn, the narrator of this hadith, was present that day. He said, \u201cI was standing so close that there was nothing between me and \u02bfUmar except \u02bfAbdull\u0101h ibn \u02bfAbb\u0101s. We were in the first row, directly behind \u02bfUmar.\u201d<\/p>\n\n\n\n

\u02bfUmar began the prayer and recited long passages, as was his practice during Fajr<\/strong>. He often recited lengthy s\u016brahs such as S\u016brat Y\u016bsuf<\/strong>, allowing the congregation to experience the full depth of the Qur\u2019\u0101n during this early prayer. Sometimes, by the time the prayer was over, daylight would have already spread across the land.<\/p>\n\n\n\n

As the prayer began and \u02bfUmar said \u201cAll\u0101hu Akbar,\u201d<\/strong> suddenly Abu Lu\u02belu\u02beah appeared from behind and stabbed him multiple times \u2014 striking his shoulder and then piercing his lower abdomen and side. These deep wounds, especially the one in the stomach, would eventually lead to \u02bfUmar\u2019s death.<\/p>\n\n\n\n

\u02bfUmar, unaware of who attacked him, cried out, \u201cThe dog has attacked me!\u201d<\/strong> He didn\u2019t see the attacker, as he was struck from behind. But Abu Lu\u02belu\u02beah didn\u2019t stop there. After stabbing \u02bfUmar, he began attacking others around him. He lunged at anyone within reach, slashing to his right and to his left. In total, thirteen people were wounded, and seven of them were martyred on that day.<\/p>\n\n\n\n

The scholars later said that the knife had been poisoned, which made the wounds even more lethal. The weapon itself was deadly, but the attack also revealed a deep-seated hatred in Abu Lu\u02belu\u02beah\u2019s heart \u2014 as detailed by Shaykh \u02bfAl\u012b in his commentary on the incident.<\/p>\n\n\n\n

At that time, no one came to the mosque carrying weapons. It was the Fajr<\/strong> prayer \u2014 a peaceful gathering. There was also no security posted to protect the caliph. \u02bfUmar had always refused to be guarded. Abu Lu\u02belu\u02beah used this to his advantage and went on stabbing those around him until eventually, a cloth or sheet was thrown over him. Realizing he would now be caught and not escape, Abu Lu\u02belu\u02beah immediately turned the blade on himself and committed suicide.<\/p>\n\n\n\n

\u02bfUmar once said to \u02bfAbb\u0101s, \u201cYou and your father used to come to me, lobbying that I should allow more non-Muslim slaves to live in Madinah.\u201d In \u02bfUmar\u2019s eyes, the character of \u02bfAbb\u0101s was among the least aligned with Islamic values in that matter. Hearing this, Ibn \u02bfAbb\u0101s replied, \u201cIf only you would permit me, I would deal with them myself.\u201d What he meant was, \u201cI would kill them now.\u201d<\/p>\n\n\n\n

But \u02bfUmar responded, \u201cYou are mistaken. That opportunity no longer exists. Now they speak your language, they pray the way you pray, they perform \u1e24ajj like you do, and many of them have embraced Islam. You cannot just kill them.\u201d What \u02bfUmar was emphasizing was that these people had integrated into the Muslim community. They were no longer foreign enemies \u2014 they were part of the same society.<\/p>\n\n\n\n

In the beginning, they were prisoners of war. Islam offers several rulings regarding prisoners captured during war. One option is execution, particularly if the captives had directly fought against the Muslims. Another option is to exchange them for Muslim prisoners, to free them in return for a ransom, to grant them freedom without condition, or to retain them as slaves. The Caliph could choose from among these options, depending on the situation and what served the public good.<\/p>\n\n\n\n

But \u02bfUmar pointed out that those early options no longer applied \u2014 too much time had passed. Many of these former slaves had embraced Islam, had become fluent in Arabic, and were now indistinguishable in faith and practice from the rest of the Muslim community. There was no legal or moral justification for killing them now.<\/p>\n\n\n\n

At this time, \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b was critically wounded, lying sick and bedridden. People brought him different kinds of food and drink, hoping he might recover some strength. But whenever he drank anything, including milk, it would come out from the wound in his stomach. The injury had torn through his abdomen so severely that his stomach could no longer hold food, much less digest it.<\/p>\n\n\n\n

Seeing this, those around him realized that his time was near. Death was approaching quickly. Yet even in this final state \u2014 in pain, wounded, and unable to eat \u2014 \u02bfUmar did not neglect his duties. He remained conscious of his responsibilities to the Ummah. He prepared himself mentally and spiritually for death, accepting that the end was near.<\/p>\n\n\n\n

Despite his suffering, he continued to make decisions, give guidance, and fulfill his obligations as Caliph. He did not allow personal agony to distract him from the greater good of the Muslims.<\/p>\n\n\n\n

\u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b (may Allah be pleased with him) appointed a committee of six companions and entrusted them with the responsibility of choosing the next Caliph. Who were those six individuals?<\/p>\n\n\n\n

They were:<\/p>\n\n\n\n