In this way they painted the face of their beloved Caliph so...

In this way they painted the face of their beloved Caliph so that as much as possible it appears attractive to all. Love for the People This claim is surprising: “Umar is always mentioned as a friend of humanity. He was much concerned about mankind.”! [3] This claim is made at a time when his affections to the people are sketched in a different color. “Umar bin Khattab said: I hate so and so. It was communicated to that man concerned and he asked what the reason was for his hatred?

[1] Ali Tantawi (Translated by Abu Bakr Hasanzadeh): Dastan-e-Zindagani-e-Umar, (1 st & 2 nd Edition 1380), Pg. 90 [2] Muhammad Kamil Hasan al-Hami (translated by Ghulam Haider Farooqi): Zindagi Naame Umar bin Khattab (1 st Edition 1382), Pg. 6 [3] Ali Tantawi (Translated by Abu Bakr Hasanzadeh): Dastan-e-Zindagani-e-Umar, (1 st & 2 nd Edition 1380), Pg. 80 Many people had come to the house of Umar. Little by little, the number of visitors formed a gathering. That man too arrived.

He asked Umar: Have I created division in Islam? Umar said: No. The man: Have I perpetrated a crime? Umar: No. The man: Have I introduced something new in Islam? Umar: No. The man: Then why do you hate me? God has said: Those who torture believers, men or women, without a reason, they carry sin and a blame openly. (Quran: Chapter Parties, V. 58). So you have tortured and vexed me. May God not forgive you.

The Caliph heard this and admitted that the later was right…” [1] This document shows that Umar hated people without any reason; while they claim: “Umar… loved his people. Umar was by nature a man of justice and love…”! [2] Social Classes As far as social justice is concerned during his Caliphate they claim as follows: “It is a fact that Umar was an expression of Islamic behavior. He destroyed all individual and national distinctions.”!

[3] On the other hand Caliphs after Saqifah “Established a Quraishi kingdom, especially in the days of Umar accommodating the tribes in newly created cities of Kufa and Basrah but keeping the Quraish in Medina itself. He distributed lands in Medina among them and created social classes and distinctions so that wealth remained with Quraish. The Quraish tribe now owned slaves, gardens, [1] Ahmad al-Bakri: Min Hayatul Khaleefa, Pg. 347; quoting from: Hayatus Sahaba, Vol. 2, Pg.

419; Kanzul Ummal, Vol. 2, Pgs. 480, Tr. 4552 [2] Sayyid Abdur Raheem Khateeb: Shaykhain (6 th Edition 1382), Pgs.