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40 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 Introduction In the formative years of Islam, a young man was suddenly turned from being the most animated enemy of the new religion to its staunchest defender. His character changed dramatically from aggression and violence to one of humility and compassion, and he went on to become the second Khalifah of Islam. However, not all Muslims revere 'Umar(ra). The minority Shi'a sect revile him and consider that he prevented 'Ali(ra) (who would later become the 4th Khalifah) from becoming the Khalifah in a pact that he supposedly made with Abu Bakr(ra). This article briefly covers his early life and the key events and achievements of the life of Hadhrat 'Umar(ra). Background 'Umar ibn al-Khattab(ra) was to become the second Khalifah of Islam. He was born in June 580 into the Banu Adi clan of the tribe of Quraish in Makkah who often acted as agents for the Quraish in dealings with other tribes. He grew up with his brother Zaid and his sister Fatimah. His father Khattab ibn Nufayl had been from a middle class family with access to a degree of wealth and power. So the young 'Umar(ra) received a good education and was literate unlike most Arabs of the time, even becoming an expert in Arabic poetry. He was described as tall and well built, fair- skinned and with a ruddy complexion. As a youth, he was trained in self- defence (he was a champion wrestler) as well as public speaking. From the outset, he showed unusual courage and frankness in his dealings. He was also thorough in whatever he undertook. In his early years, he gained experience as a shepherd and as a merchant. He was becoming known as a shrewd businessman who led trade delegations as far as Syria and Iraq which broadened his Hadhrat 'Umar(ra) By Mashhood Ahmad and Fazal Ahmad – UK Nov 2007.qxd 28/12/07 11:31 Page 40 41KHILAFAT: Special Edition 2 The Review of Religions – November 2007 knowledge of other tribes and cultures. As a non-Muslim and a believer in the traditional faith (idol worship) of the Quraish, he considered Islam to be an affront to the traditions of Makkah. He became a staunch and robust enemy of the faith. He mistreated Muslims in Makkah and was foremost in their persecution. According to Ibn Hisham's As Sirah an-Nabawiyyah, when one of his maid-servants also accepted Islam, he beat her violently, yet she would not give up the faith. His mother was Hantamah, the sister of Abu Jahl, so he was intimate with the leadership of Makkah and the strength of its feeling against Islam. One famous incident before his acceptance of Islam was when he noticed a group of Muslims with all of their goods packed onto camels and leaving for Abyssinia. He approached a lady in the party, called Umm 'Abdullah, and asked "Are you leaving?" She replied: "Yes, God is our witness. We go to another land, because you treat us most cruelly here. We will not return now until Allah pleases to make it easy for us." 'Umar(ra) was surprised and a little emotional at the scene, and said to her "God be with you". Behind his tough exterior was a sensitive young man. He felt disturbed that this new faith seemed to be dividing his tribe, and thought to himself that if he killed the new prophet, the people of his tribe of Quraish would return to Makkah and the tribe would be reunited. Acceptance of Islam According to the detailed account of Ibn Hisham, one morning, 'Umar(ra) set out with his sword to kill the Holy Prophet(saw). He quickly came to know that his own sister, Fatimah, and her husband Sa'id ibn Zayd (who was also his cousin), had converted to Islam. This enraged him further. He therefore, diverted to his sister's house to confront them. As he approached their house, he heard the voice of Khabbab ibn al- Arat who had been teaching his sister the Qur'an. He stormed into the house, and as he did so, HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 41 42 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 Khabbab hid, and his sister put away the leaves of the Qur'anic pages. Confronting her, he said: "I hear you have renounced your own faith." He then raised his hands to strike Sa'id, but as Fatimah came between them, he struck her nose and she was injured. The blow did not scare her, and she turned to her brother and said: "Yes, we are Muslims now and shall remain so; do what you may." Having seen the blood on his sister's face, he felt ashamed, and also realised that the new faith must have some merit to have won her heart. In his remorse, he asked to hear what the verses of the Qur'an had to say. At first, his sister was afraid that he would tear up the leaves of the Qur'an, but when 'Umar(ra) promised not to do so, she first asked him to perform ablutions in order to cool down and to be clean and purified before touching the sacred texts. He then read a few verses from Chapter Ta Ha: Verily, I am Allah; there is no God beside Me. So serve Me, and observe prayer for My remembrance. Surely the Hour is coming; I am going to manifest it, that every soul may be recompensed for its endeavour. (Ch.20:Vs.15-16) He was clearly moved. He cried out "How wonderful, how inspiring!" On hearing this reaction, even Khabbab came out of hiding and exclaimed: "God is my witness, only yesterday I heard the Prophet pray for the conversion of 'Umar or 'Amr ibn Hisham. Your change is the result of that prayer." (The Life of Muhammad, p.20) Soon after, 'Umar(ra) went to the Holy Prophet(saw) in Dar Arqam in Makkah, his sword still in his hand, but no longer a threat to Islam. At the door were Hamzah, Talha and a couple of other companions. Having suffered at his hands, the companions of the Prophet were reluctant to let him in, but the Holy HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 42 43KHILAFAT: Special Edition 2 The Review of Religions – November 2007 Prophet(saw) knew of his intentions. He asked 'Umar(ra) "What brings you?" to which 'Umar(ra) replied: "Prophet of God, I am here to become a Muslim." 'Umar(ra) also recited the Kalimah. The Prophet(saw) replied happily with Allahu Akbar and the happy news of the conversion spread rapidly through Makkah and neighbouring towns. At that time, according to Adh- Dhahabi 'Umar(ra) was just twenty- seven years of age. In those early days, there were very few other converts to Islam. Scholars vary in their view of the numbers, but it is thought that when he accepted Islam, there were around 40 men and 10 women who were Muslims. Having accepted Islam, he was to become one of the staunchest and bravest defenders of the faith against severe torment. Asked later about his conversion, he said: "When I heard the Qur'an, my heart was softened and I wept, and Islam entered into me." (Armstrong, p.5). It was after his conversion that Islam began to be preached openly in Makkah with the confidence that he brought to the Muslims, and this is attested by Ibn 'Abbas(ra) and Suhayb. Ibn Mas'ud(ra) is reported to have said: 'The Islam of 'Umar was an opening, his emigration was a help and his imamate was a mercy. I saw us unable to pray in the House until 'Umar accepted Islam'. Having accepted Islam, the first thing that 'Umar(ra) did was to call together the chiefs of Makkah to declare that he had become a Muslim. No one had the courage to tell him off. He then requested the Prophet(saw) to lead prayers at the Ka'bah and led the party of Muslims there. This was the first such prayer observed by Muslims at the Ka'bah. 'Umar's conversion had embold- ened the Muslims, but brought about no change in attitude from the Makkans. 'Umar(ra) was sub- jected to the same torment at their HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 43 44 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 hands as the other Muslims and indeed the persecution worsened over time. Role under the Prophet(saw) 'Umar(ra) became a close advisor to the Holy Prophet(saw) and sacrificed his wealth to dedicate his life for the cause of Islam. He was among the first wave of emigrants from Makkah to Madinah during the Hijrah. On leaving Makkah, he told the local pagans of his intentions to head for Madinah and challenged them to stop him if they were brave enough. Needless to say, nobody dared to stop him. He took part in many of the early defensive struggles as the Muslims held on to their freedom in Madinah. He took part in the defensive battles of Badr, 'Uhud and Khaibar when the Muslims struggled to shrug off persecution and tyranny. Indeed at 'Uhud, the Makkans thought that they had killed the prophet and the senior Muslims. Abu Sufyan, leader of the Makkans shouted 'Glory to Hubal' (the primary idol of the Makkans) and then turned to the battlefield and shouted out first to the Prophet(saw), then Abu Bakr(ra) and then 'Umar(ra) to confirm whether they were alive (Tabari, Vol. VII, p.131). The fact that 'Umar(ra) was among the three names shouted shows his position among those early Muslims. In his early years as a Muslim, his temper was still legendary, although his aggression was now only applied to the defence of the Holy Prophet(saw). An example of this was when Zayd b. Sa'ya forcefully asked for the repayment of a loan from the Prophet(saw) at the time of a funeral. 'Umar's initial response was threatening, but the Prophet(saw) knew his character well and asked him to pay Zayd his dues and to give him a bonus of dates for his troubles. 'Umar(ra) carried out the instructions, and impressed by the patience of the Prophet(saw), Zayd accepted Islam soon after. Although he is most often remembered as being aggressive, he also began to demonstrate other qualities. In one example, at the Battle of Badr, he surprised his colleagues by allowing a youngster, Ibn 'Abbas, to attend the planning HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 44 45KHILAFAT: Special Edition 2 The Review of Religions – November 2007 council. His colleagues commented that he was letting a child enter the meeting to which he replied: "He is knowledgeable, as you well know." (Bukhari) This showed his open heart and lack of arrogance, and his respect for knowledge at an early age. In 625, his daughter, Hafsah, was married to the Prophet(saw) to further strengthen his ties. The Holy Prophet(saw) had great regard for 'Umar's character. There are many references to the status of 'Umar(ra) in the Hadith, and the following illustrate that strength of feeling: "Never does Satan find you going on a way, but he takes a way other than yours." (Bukhari, Vol.5, 57.32) "In the nations long before you were people who were spoken to [by the angels] although they were not prophets. If there is anyone of them in my Community, truly it is 'Umar ibn al-Khattab(ra)." (Bukhari, Vol.5, 57.38) In the Hadith above, commentators described the meaning of 'spoken to' as meaning inspired. "I have two ministers from the inhabitants of the heaven and two ministers from the inhabitants of the earth. The former are Jibreel (Gabriel) and Mika'il (Michael) and the latter are Abu Bakr and 'Umar." He said of the latter: "These two are [my] hearing and eyesight" and instructed his Companions: "Follow those that come after me: Abu Bakr and `'Umar." A lot has been made of 'Umar's selfless courage, but as described at the beginning, he was also well- educated. During his time in the company of the Prophet(saw), he was fortunate to pick up a vast treasure of knowledge which he would later apply. The Holy Prophet(saw) himself is reported by Ibn 'Umar(ra) as saying: "While I was asleep I drank – meaning milk – until I saw satiation flowing through my HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 45 46 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 nails, and then I passed it to 'Umar." (Bukhari, Vol.1, 3.82) When asked on the meaning of this, the Prophet(saw) clarified that it was knowledge that he had passed on to 'Umar(ra). 'Umar(ra) had great zeal for Islam, and on one occasion when the companions were asked for funds to support an expedition to Tabuk, 'Umar(ra) offered half of his household. He was only outdone by Abu Bakr(ra) who offered all of his household and replied to concerns for his family that "Allah and his Apostle are enough for them." The death of the Prophet(saw) in 632 was a stunning shock to 'Umar(ra). He could not believe it so much so that he drew his sword and swore that he would cut off the head of any man that said that the Messenger of Allah was dead (Tabari, Vol. IX, p.187). He could not contemplate life without his master and was consumed in grief and concern for the plight of Islam. These dark thoughts blotted out reason from his mind. It was not until Abu Bakr(ra) reminded him of the clear verdict on this subject in the Qur'an that he became calm. Shi'as sometimes assert that 'Umar(ra) was merely trying to delay the burial to allow Abu Bakr(ra) to return and pick up the reigns as Khalifah, but this is incorrect. Role under Abu Bakr(ra) Abu Bakr(ra) became the first Khalifah of Islam in 632 and lead the Muslims for just two years. 'Umar(ra) held Abu Bakr(ra) in great esteem, and according to a testimony of Muhammad b. Sirin recorded by Abu 'Abd Allah, when during his own Khilafat a few years later he overheard people commenting that they preferred 'Umar(ra) to Abu Bakr(ra), he staunchly reminded them of the Hijrah when Abu Bakr(ra) had the privilege of escorting the Holy Prophet(saw) to the Cave of Thaur and ensured his protection by keeping vigil both in front of and behind the Prophet(saw). 'Umar(ra) said: "By Him who holds my soul in His hand, that night was better than the whole clan of 'Umar!" (Helminski p.41) HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 46 47KHILAFAT: Special Edition 2 The Review of Religions – November 2007 During that time, 'Umar(ra) was one of his closest advisors and allies. It was 'Umar(ra) who was concerned at the strife facing the early Muslims and encouraged the first Khalifah to have the Qur'anic verses compiled in book form such that they would not be lost (Bukhari, Vol.6, 60.201). Having been convinced by 'Umar(ra), the task was given to Zaid ibn Thabit(ra). Some of the Arab tribes had tried to dissociate from Islam following the death of the Prophet(saw) and in some cases, set up false new prophets to fill the void. Many thought that each tribe should now have its own Imam. 'Umar(ra) helped to bring them back into the fold and unite the Arabs as a single united Muslim community with a single Khalifah. At the death of the first Khalifah, Abu Bakr(ra), 'Umar(ra) became the second Khalifah of Islam in 634. The famous historian Ibn Khaldun (1332 – 1406) describes the events of the appointment of Hadhrat 'Umar(ra) as follows: 'Thus, Abu Bakr appointed 'Umar as his successor in the presence of the followers of Muhammad(saw). They considered themselves obliged by it to render obedience to 'Umar. Likewise, 'Umar appointed six persons to be members of (an electoral) council.' (Ibn Khaldun, p.167) Similarly, al-Tabari records a conversation that Abu Bakr(ra) had with 'Uthman(ra) about Hadhrat 'Umar(ra): 'Abu Bakr said: 'O Abu Abdallah, inform me about 'Umar.' 'Uthman said: 'O God, my knowledge about him is that what he does in private is better than what he shows openly, and that there is no-one like him amongst us.' (Tabari, Vol.XI, p.146) The implication was that since the example he had shown in public was so noble, the fact that his private actions were better showed the strength of his spiritual nature and character. Abu Bakr(ra) gave a clear indication that 'Umar(ra) would succeed him as the second Khalifah. HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 47 48 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 'Umar's compassion as Khalifah Having been given the highest office in Islam, his aggression turned to warmth and humility. In one of his early sermons as Khalifah, he appealed to his followers in the following terms: "In running the State, you are my partners. Help me with your sound advice. If I follow the right path laid down by God and His Prophet, follow me. If I deviate, correct me. Strengthen me with your advice and suggestions." (Helminski p.406) Sir William Muir records in The Caliphate that one of 'Umar's earliest acts was to examine the Treasury, but all he found was a small coin in the fold of one of the sacks showing that Abu Bakr(ra) had distributed all the revenue collected by the state. 'Umar(ra) was greatly impressed. 'Umar(ra) is renowned for establishing the principles of the Islamic state. As Khalifah, the norms of the time (in the prevailing world) would have led him to have a grand palace and court with many luxuries, fancy garments, hundreds of slaves and lavish displays of wealth and power. But this was not the manner of the great Khalifah. He preferred to live a simple life. His clothes were simple. He ate simple food like his followers. Once he is quoted as saying: "Nothing of the Lord's goods is allowed me except a garment for winter and one for summer, and enough for the Pilgrimage and the rites, and food for me and my household at the middle rate allowed one of my people; beyond that I have no more right than any other Muslim." (Helminski p.408) He is often cited as owning just a single shirt and even that patched up. He slept on a bed of palm leaves just as his followers did. 'Umar(ra) would often walk the streets of Madinah at night in disguise to check the safety and comfort of the poorest members of society. He would patrol the streets to gauge the sleeping conditions, the availability of food, water and clothing, and the level of safety. HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 48 49KHILAFAT: Special Edition 2 The Review of Religions – November 2007 Once while walking the streets, he noticed a woman cooking some- thing in a pot while her children were restless around her. On enquiring, he learned that the pot was empty but on the fire just to console them, but that they had not eaten for two days. He was moved to tears. 'Umar(ra) immediately went to the treasury and brought food items for the woman. An employee offered to carry it for 'Umar(ra) but he declined saying who would carry his burden on the final day. He took the food to this lady and instructed her to visit the treasury regularly for her provisions. She had not recognised him. The woman was very pleased. Although she had no idea who he was, she cried out: "May Allah make you the Khalifah in place of 'Umar!" (Tabari, Vol.XIV, p.110-111) 'Umar(ra) began to cry and left without saying a further word. This is an illustration of the genuine compassion that he had for his people. On another occasion, an ambas- sador of Greece was visiting and enquired about the palace of the Khalifah where he could take his horse and baggage. Hearing this, an onlooker is recorded by Jalaluddin Rumi as telling the ambassador: "He has no palace; 'Umar's only palace is an illuminated spirit. Though he is famous as Commander of the Faithful, his only dwelling is a hut, like the poor." (Helminski p.159) He is often described as performing his own tasks rather than engaging servants in order to keep himself humble. One such account is recorded by 'Urwah bin az-Zubayr who had commented that it was not befitting of a Khalifah to walk around carrying a waterskin on his shoulder, to which he received the following response from 'Umar(ra): "When deputations came to me, listening and obedient, a certain arrogance entered my soul, and I wished to break it." (Helminski, p.160) He also promoted brotherly affection among Muslims, and is recorded by Al-Ghazali in his 'On HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 49 50 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 Duties of Brotherhood' as saying: "There are three ways of showing sincere brotherly love; give him the greeting 'Peace!' when you first meet him, make him comfortable, and call him by his favourite names". To some extent, this would have been expected from the Khalifah, but he also demonstrated love and compassion for non-Muslims living under Islamic protection. While in Syria, he met an old man begging on the streets and learned that he was a Jew. He was upset and told the governor of Syria to look after the old man as his duty. He was very mindful of his subjects' feelings and once even scolded his governor in Egypt saying: "Since when have we enslaved people who were born free?!" Taking of Jerusalem There were many memorable incidents from his 10 years as the second Khalifah. One of these is the taking of Jerusalem in 637. Around that time, the Muslims had endeared themselves to the inhabitants of Jerusalem when they were forced to retreat from a Christian territory under pressure from superior numbers of Roman troops. Having levied the Jizyah tax on those people, the Muslims returned the tax because they could no longer defend them against the advancing Romans. The people of Jerusalem were greatly impressed by the integrity of the Muslims so when the Muslims finally came to take control of their city, they had no concerns. (Jizyah was a defence tax on non-Muslims whereas Muslims paid Zakat and were also required to physically take part in the defence). 'Umar(ra) came to the city himself after a long siege. He left Madinah with one attendant and a camel which they took turns riding. As they approached Jerusalem, it was the attendant's turn, and he said to the Khalifah: "Commander of the Faithful, I give up my turn. It will look awkward in the eyes of the people if I ride and you lead the camel." HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 50 51KHILAFAT: Special Edition 2 The Review of Religions – November 2007 But 'Umar insisted on maintaining the rota and replied: "Oh no, I am not going to be unjust. The honour of Islam is enough for us all." So it was that the people of Jerusalem witnessed a humble man walking towards them leading his servant riding the camel. This endeared him to the people of the city who came into the fold of the Islamic Empire without conflict. He signed a peace treaty as follows: "From the servant of Allah and the Commander of the Faithful, 'Umar: The inhabitants of Jerusalem are granted security of life and property. Their Churches and Crosses shall be secure. This treaty applies to all people of the city. Their places of worship shall remain intact. These shall neither be taken HADHRAT 'UMAR(RA) Interior of the Al-Aqsa Mosque in Jerusalem Photo by Eric Stoltz – licenced under Creative Commons, Attribution 2.5 Nov 2007.qxd 28/12/07 11:31 Page 51 52 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 over nor pulled down. People shall be absolutely free to follow their religion. They shall not be put to any trouble …" (Tabari, Vol.XII, p.191) 'Umar(ra) was given the keys to the city by the Orthodox Christian Patriarch Sophronius. He then led prayers on the site of the Al-Aqsa mosque away from the Christian Church to ensure that later Muslims would not lay any claim on the Church. He wanted to build a mosque in Jerusalem and the Bishop suggested the Sakha, or the rock on which God had spoken to Jacob(as). The Christians had heaped rubbish there to tease the Jews. 'Umar(as) helped clear the site of rubbish and then a mosque was built on the site. Under his leadership, a simple wooden mosque was built to hold 3,000 worshippers, later extended as the al-Aqsa Mosque. Elsewhere on the rock, it was not until 692 that the famous Dome of the Rock was built on the site. (Al-Khateeb, p.34). 'Umar(ra) established the Umariyyah Treaties with the Christians to preserve their status and rights within the Muslim state. When returning from his tour of Syria, he delivered a speech in which he said: "Allah has for the time being made me your ruler. But I am one of you. No special privileges belong to a ruler. I have some responsibilities to discharge, and in this I seek your cooperation. Government is a sacred trust, and it is my endeavour not to betray the trust in any way. For the fulfilment of the trust I have to be a watch-man. I have to be strict. I have to enforce discipline. I have to run the administration not on the basis of personal idiosyncrasies; I have to run it in public interest and for promoting the public good. For this we have the guidance in the Book of God. Whatever orders I issue in the course of day to day administration have to conform to the Qur'an. God has favoured us with Islam. He sent to us His Messenger(saw). He has chosen us for a mission. Let us fulfil that mission. That mission HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 52 53KHILAFAT: Special Edition 2 The Review of Religions – November 2007 is the promotion of Islam. In Islam lies our safety; if we err we are doomed." His style of leadership surprised many non-Muslims, and the rights given to non-Muslims endeared them to Islam. Spread of Islam under 'Umar(ra) Islam continued to spread in all directions under 'Umar(ra). Although there were many raids and conquests during the Caliphate of 'Umar(ra) as Islamic influence spread, this was not a religious expansion. Each of the peoples that the Arabs came across were seen to be Peoples of the Book (i.e. following Divine teachings and prophets) and so could not be compelled to accept Islam. This was actually a process in which pacts were being made, and new trade routes expanded and established. The motivation for this expansion HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 53 54 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 and for the wars was in order to spread freedom and exchange knowledge with other faiths and cultures. At that time, the prevailing climate was one of rivalry, jealousy and greed, and constant fighting across the world. Therefore, when Muslims sent missionary expeditions to different countries and found that they were abused and attacked and that locals were being mistreated, they had no option but to fight the opression until freedom was once again established. The Holy Qur'an gave them guidance on how to conduct themselves as we read: O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may reconise one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All- Aware. (Ch.49: V.14) So the Muslims were taught to respect other tribes and faiths, but believed that they had a better message for the good of all mankind. However, if in the course of preaching they faced persecution or attacks, they could respond under the following guidance: And make ready for them whatever you can of armed force and of mounted pickets at the frontier, whereby you may frighten the enemy of Allah and your enemy and others besides them whom you know not, but Allah knows them. And whatever you spend in the way of Allah, it shall be repaid to you in full and you shall not be wronged. And if they incline towards peace, incline thou also towards it, and put thy trust in Allah. Surely it is He Who is All-Hearing, All- Knowing.(Ch.8: Vs. 61-62) This guidance as well as other instructions enabled the Muslims to fight defensive wars to attain peace, security and freedom but with the guidelines that no place of worship or civilian could be attacked, and that hostilities must cease as soon as one side seeks peace or a ceasefire. The Jews, Christians and HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 54 55KHILAFAT: Special Edition 2 The Review of Religions – November 2007 Zoroastrians of the new Empire were given a protected status (Dhimmi) with unconditional legal and military protection just as they were in Jerusalem, and indeed, often felt safer under Muslim protection than under the Byzantine Christians or the Persians who had been less tolerant to what they saw as unorthodox beliefs such as the Arians and Nestorians. It has even been suggested that under Islamic protection, the Nestorians no longer faced persecution from Orthodox Christianity and were able to expand rapidly eastwards (Nicolle, p.63). Each new city was left to be governed by its own people who paid a poll tax in return for protection through the Muslim armies. Although now under the protection of the Islamic Empire, the conquered cities and their people were subject to their own laws and traditions as administered largely by their own people; only the governor was an Arab appointed by the Khalifah to maintain order to establish the new norms of tolerance and freedom. The Arabs were strongly discouraged by 'Umar(ra) from taking land in these new countries. Islamic Law applied only to Muslims. There are many examples of tribes who chose not to accept Islam but who were given protection. The Banu Taghlib tribe of Mesopotamia had refused to accept Islam and had also refused to pay the Jizyah tax. 'Umar(ra) gave a civilised response which the tribe accepted: 'The caliph 'Umar forbade any pressure to be put upon them, when they showed themselves unwilling to abandon their old faith and ordered that they should be left undisturbed in the practice of it, but that they were not to oppose the conversion of any member of their tribe to Islam nor baptise the children of such as became Muslims.' (Arnold, p.49) On the subject of Jizyah, the Banu Taghlib wanted to pay a levy for the poor similar to the Muslims rather than it being seen as a protection levy, and 'Umar(ra) agreed to this. It was during the time of 'Umar (ra) that Islam expanded rapidly into HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 55 56 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 Persia, all along North Africa, and into Asia Minor. Interestingly, the Muslims up to that time chose to travel by land and did not exploit the sea. One account by Ibn Khaldun suggests that when 'Umar(ra) asked 'Amr ibn al-'As about sea travel, the description that he was given was that it was like 'a great creature upon which weak creatures ride – like worms upon a piece of wood'. That description was sufficient to put 'Umar(ra) off sea travel and he advised all of his generals and envoys to travel by land. At times, there were miracles related to the rapid advance that the Muslims were making. There are numerous accounts of the time when Hadhrat 'Umar(ra) was delivering his Friday Sermon and then suddenly broke off and shouted three times 'Sariyah, the mountain!' (Tabari, Vol.XIV, p.71). He then continued with his sermon, but this obviously troubled the worshippers. When quizzed later, he said that he saw his Muslim forces led by Sariyah being attacked and defeated near Nahawand in Persia so he shouted to warn them. When later a messenger came back from Sariyah a month later, he described how indeed the troops had been losing out until they heard the shouts of 'Sariyah, the mountain!' and then as they turned towards the mountain, rather than being ambushed, they themselves were victorious. This story has been narrated by Ibn 'Umar and 'Amr ibn al-Harith. As the influence of Islam spread, 'Umar(ra) appointed Governors in different lands, but also tried to ensure that they stayed faithful and dutiful rather than getting embroiled in the trappings of power that he himself had also rejected. Khuzaymah ibn Thabit records: 'Whenever 'Umar appointed a governor, he wrote to him and made a condition on him that he should not ride a birdhaun (heavy non-Arab horse from Turkey or Greece), nor eat delicacies, nor dress in finery, nor lock his door against the needy.' From this, we get a sense of 'Umar's own stance on duty and modesty. Had the future Muslims HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 56 57KHILAFAT: Special Edition 2 The Review of Religions – November 2007 such as the Umayyads and Ottomans kept this in mind, their fate may have been different. The conquered nations accepted the new peace with confidence because the Arabs did not take their land or impose Islamic Law. They took a tax, and then discharged their duties to the new people by restoring roads and canals, building bridges, freeing slaves and improving living conditions for the poorest and the meekest in society. New trade routes were opened to the rest of the Islamic Empire. Rivers were banked and irrigation paths established. The Muslims established new gardens. Hadhrat 'Umar(ra) was the pioneer in this new Empire, and was very cautious to ensure that the rights of the new people were maintained or enhanced, and that nobody, Arab or otherwise, would lose out as a result of the Muslims, or blame the religion of Islam. Achievements It was during the stewardship of Hadhrat 'Umar(ra) that the Khalifah took on the designation 'Amir ul Momineen' (Commander of the Faithful). As Khalifah, 'Umar(ra) established the Hijri Shamsi calendar which began at the time of the Hijrah from Makkah to Madinah (Tabari, Vol.VI, p.158). There had been a consensus that Muslims needed their own calendar as many edicts had been going out on letters without dates, but there was no agreement on the point at which the calendar should begin. Some had suggested the dates of the birth or death of the Holy Prophet(saw), but in the end, there was agreement on the Hijrah. He began to codify Shariah Law, mainly because he recognised that the people needed an effective, consistent and speedy form of justice based upon the Qur'an and the teachings and practices of the Holy Prophet(saw). He established courts for the public, and carefully selected Judges who were knowledgeable, honest, respected and not liable to be influenced. One of the most senior and respected judges that he appointed was 'Ali ibn Abi Talib(ra), later the Fourth Khalifah, who was known for his thorough knowledge of both the Holy Qur'an and the Hadith, having lived so close to the HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 57 58 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 Prophet(saw) for thirty years as first his cousin and then son-in-law. 'Umar(ra) gave all of the Judges the following advice: 'Verily Justice is an important obligation to Allah and to man. You have been charged with this responsibility. Discharge this responsibility so that you may win the approbation of Allah and the good will of the people. Treat the people equally in your presence, and in your decisions, so that the weak despair not of justice and the high-placed harbour no hope of favouritism. The onus of proof lies on the plaintiff, while the party who denies must do so on oath. Compromise is permissible, provided that it does not turn the unlawful into something lawful, and the lawful into something unlawful. Let nothing prevent you from changing your previous decision if after consideration you feel that the previous decision was incorrect. When you are in doubt about a question and find nothing concerning it in the Qur'an or the Sunnah of Prophet Mohammad(saw), ponder the question over and over again.' He saw it as his duty to renovate and expand the two great Mosques in Makkah and Madinah. However, Hadhrat 'Umar(ra) had a simple understanding of a Mosque. He expected to see a prayer hall with a niche for the Imam facing Makkah, minarets where the muezzin would call people to prayer and be heard from a distance, and washrooms where worshippers could perform ablutions before worship. He did not like innovations, and on one occasion, when he learned that in Fustat (Cairo), his governor 'Amr ibn al-'As had built a minbar (raised pulpit with steps on which the Imam stands to deliver sermons in some mosques), he wrote to him saying: 'And now, I have heard that you use a pulpit and thus raise yourself above the necks of the Muslims. Is it not sufficient for you that you are standing while the Muslims are at your heels? Therefore, I urge you to smash it to bits.' 'Umar(ra) was concerned that this HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 58 59KHILAFAT: Special Edition 2 The Review of Religions – November 2007 kind of innovation would be the start of arrogance creeping in amongst the Imams. Minbars became widely used in North Africa and in the Ottoman Empire. He established the Majlis Shura as an advisory body for the Khalifah. As the Islamic empire gained in power and wealth, he also turned his attention to education and established a number of schools and mosques across his empire. As the numbers of Muslims in outlying areas grew rapidly, so the need for teaching them about Islam and the Qur'an became apparent. 'Umar(ra) despatched many of the learned Companions to these areas to begin the process of teaching at a sufficient level of quality. He sent 10 Companions to Basra to teach the Qur'an, and sent Ibn Mas'ud to Kufa. He was also very careful about what was being taught and how. When he learned that Ibn Mas'ud was teaching the Qur'an in his native Hudhail dialect, he told him: 'The Qur'an was revealed in the dialect of the Quraish, so teach according to the dialect of the Quraish and not the Hudhail.' After complaints from Yazid bin Abi Sufyan about the lack of help in teaching in Syria, he despatched Mu'adh, 'Ubadah and Abu ad- Darda' to Hims, and from there Abu ad-Darda' went on to Damascus and Mu'adh to Palestine, while 'Ubadah remained in Hims. Abu ad-Darda' established a study circle of 1600 scholars in Damascus of whom his brighter students went on to train hundreds of others. (Al-Azami, p.85-86) These were the growing pains of Islam that Hadhrat 'Umar(ra) had to deal with in order to ensure that the next generation of Muslims were of quality and not just quantity. Even in the wilderness, he sent people to train and educate the bedouins, and in Madinah, the home of Islam, he tasked Companions to teach the children and also to make the Qur'an more understandable even for adults. He encouraged his followers to focus on the spread of the message of Islam rather than on settling and owning land. It was with this zeal that his followers were able to HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 59 60 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 rapidly take the message of Islam to Syria, Jerusalem, Egypt, Libya and Iraq. Islam expanded into the Middle East and Persia, across North Africa and up towards Asia Minor. Muslims were encouraged to hand over land as trusts for the building of schools, hospitals and orphanages, and so as not to grow too attached to worldy things. The accumulation of wealth and power was not in the minds of the Muslims as the sphere of influence expanded. If anything, the larger the Islamic Empire grew, the more opportunities arose to make sacrifices for the sake of Islam. 'Umar's death 'Umar's(ra) end was untimely. He was marshalling worshippers for the midday prayer when a disgruntled Persian non-Muslim, Abu Lu'lu'ah Firoz of Basra, who held a grudge against him, stabbed him. Just a few days earlier, Abu Lu'lu'ah had approached 'Umar(ra) to complain about the amount he had to pay his master, Mugheerah ibn Sha'bah, and asked the levy to be reduced. 'Umar(ra) listened to him and suggested that the level of the levy was reasonable. So it was according to historians, such as Tabari, that while 'Umar(ra) began the prayers, Abu Lu'lu'ah stepped HADHRAT 'UMAR(RA) Tomb of Hadhrat 'Umar(ra), Madinah Nov 2007.qxd 28/12/07 11:31 Page 60 61KHILAFAT: Special Edition 2 The Review of Religions – November 2007 forward from one of the rows and stabbed him six times. When apprehended, he stabbed himself (Tabari, Vol.XIV, p.89-90). On his deathbed, 'Umar(ra) gave instructions for a Shura to be established to elect a new Khalifah. He said: "To him who shall follow me, I give it as my wish that he be kind to this city which gave a home to us and to the Faith, that he acknowledge much of their virtues and pass lightly over their faults. And bid him treat well the Arab tribes for they are the strength of Islam." (Helminski p.410-411) He died two days later on November 644 at the age of just 64 years. 'Umar's Character 'Umar(ra) demonstrated his courage throughout his life. He also showed humility and compassion as Khalifah. He was also very wise and truthful. There are hadith (sayings of the Holy Prophet(saw) that show the regard of the Prophet(saw) for his character as we read: 'Truly Allah has placed the truth upon the tongue of 'Umar and he speaks by it.' (Abu Daud, Book 19, No.2956) He adopted a simple life and this extended to his clothing and his tastes in food. He once admonished his son 'Asim for eating meat just because he had a craving for it. In response, Al-Hasan records him as saying: 'Every time you crave something, do you eat it? It is sufficient wasteful extra- vagance for a man that he eats everything for which he has an appetite.' He was a practical man, and inspired others with his insight and with his moral stand. This extended beyond actions towards fellow men to the treatment of animals. On one occasion, he saw a man dragging a goat by its leg and taking it to slaughter. He was apalled at this and said: 'Woe unto you. If you take the HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 61 62 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 animal to its death, do so in a proper manner.' He felt a great responsibility as Khalifah and a compassion for the weak and the poor. At one time, there was a great famine in the Hijaz and despite some supplies being sent from Egypt and Syria, 'Umar(as) felt so touched by the plight of his people that he swore not to touch butter or honey while the famine lasted. Although his assistant could see the adverse reaction on his health, he still refused to consume what he thought of luxuries saying: "If I do not taste suffering, how can I know the suffering of others?" He was keenly aware of not abusing his position as Khalifah. He would only burn an oil lamp while on official business. Once he refused to give a family member money because he had asked for it out of God's money. He later called him back and gave him 10,000 dirhams out of his own wealth (Tabari, Vol XIV, p.107), but was very careful on spending from the funds of the Muslims. On another occasion, 'Umar(ra) turned to Salman and asked, "Am I a King or a Caliph?" Salman replied "If you collect from a Muslim territory 1 dirham – or less or more – then you put it to use other than for what it is by right intended, you are a King, not a Caliph". 'Umar wept at the thought of having used even the smallest amount for a different purpose (Tabari, Vol. XIV, p.118), such was his sense of duty and responsibility. He had a keen sense of fair play. Once he appeared before a Court in Madinah following a complaint against him. As he entered the Court, the Judge stood to show his respect, but 'Umar(as) turned to the Judge and said: "This is the first injustice you have done to the plaintiff." Conclusions There were many great leaders and wise characters amongst the early followers of the Holy Prophet(saw), but what makes 'Umar's story so intriguing is how he changed from being such a well-known enemy of Islam to being its defender. In the journey, his transformation from a HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 62 63KHILAFAT: Special Edition 2 The Review of Religions – November 2007 passionate and aggressive man to the most humble and dignified of leaders despite the huge authority that he carried is an example to us all. While the sphere of influence expanded rapdily and the great Roman (Byzantine) and Persian Empires were both humbled during his leadership, if the conquered people came to the town and home of the most powerful man, rather than seeing vast structures and the pomp and show that they were used to seeing in Rome, Constantinople or Ctesiphon, they witnessed instead humble mud-brick houses, simple mosques and a leader who wore simple clothes, ate simple food and expected no special treatment. Hurmuzan, the conquered ruler of Ahwaz visited the Khalifah wearing his silks and bejewelled crown only to see his master wearing coarse and patched clothes. The historian Edward Gibbon in the 18th Century wrote of him: 'The abstinence and humility of Omar were not inferior to the virtues of Abu Beker: his food consisted of barley bread or dates; his drink was water; he preached in a gown that was torn and tattered in twelve places; and the Persian satrap, who paid his homage to the conqueror, found him asleep among the beggars on the steps of the mosque of Medina.' (The Decline and Fall of the Roman Empire, Vol.5) Finally, although Shi'as claim that 'Umar(ra) prevented Hadhrat 'Ali(ra) from becoming Khalifah earlier due to his own greed for power, the actions of the man show the opposite. 'Ali(ra) himself admired Hadhrat 'Umar(ra) and keenly served him as a judge and key advisor. If a man were keen for personal power, having attained that status, such a person would then take steps to make the most of his position in terms of power, wealth and the exploitation of the trappings of power. With Hadhrat 'Umar(ra) we see the opposite. He never sought a position. But having been given that position, he led by example, looked after the welfare of the needy and lived a simple life. His focus was not political expansion either, but the spread of freedom HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 63 64 The Review of Religions – November 2007 KHILAFAT: Special Edition 2 and then the sharing of knowledge. He put a lot of thought into how to teach the Qur'an and the principles of Islam to the large numbers of new Muslim converts across the world and set up a system that helped ensure the integrity of Islam. Hadhrat 'Umar(ra) always remembered throughout his dealings that he was answerable to God for his actions. He was an exemplary Muslim. May God be pleased with him. Amin. References 1. The Concise Encyclopaedia of Islam, Cyril Glasse, Harper San Francisco, 1999. 2. Life of Muhammad, Mirza Bashiruddin Mahmud Ahmad, Islam International Publications Ltd, Tilford, UK, 1990. 3. Islam – a short history, Karen Armstrong, Phoenix Press, London 2001. 4. The Preaching of Islam, T. W. Arnold, Aryan Books International, New Delhi, 1998. 5. Al-Quds, Mohammed Abdul Hameed Al-Khateeb, Ta-Ha Publishers, London 1998. 6. Intrigues against Khilafat-i-Rashida and their Impact, Maulana Sheikh Mubarak Ahmad, Ascot Press, London. 7. Khulafa-e-Rashideen, Majeed A Mian, Review of Religions, Vol.92, No.3, March 1997. 8. The Book of Character – writings on character and virtue from Islamic and other sources, Camille Helminski, The Book Foundation, Bristol 2004. 9. The History of the Khalifas who took the right way, Jalaladdin as-Suyuti, Ta-Ha Publishers, London 2006. 10. Nubuwwat & Khilafat – Prophethood and its successorship, Islam International Publications Ltd, Tilford, UK, 2006. 11. The Excellent Exemplar: Muhammad the Messenger of Allah, Muhammad Zafrulla Khan, The Chaucer Press, UK, 1962. 12. The Muqaddimah – an introduction to History, Ibn Khaldun, Princeton University Press, New Jersey, USA, 2005. 13. A short history of Islam, Dr. S. E. Al- Djazairi, The Institute of Islamic History, Manchester, UK, 2006. 14. The Decline and Fall of the Roman Empire, Edward Gibbon, Volume 5, p.381, London, 1858. 15. The Translation of the Meanings of Sahih al-Bukhari (Vol.1-9), Dr Muhammad Muhsin Khan, Islamic University, Madinah, Saudi Arabia. 16. Historical Atlas of the Islamic World, David Nicolle, Mercury Books, London, 2004. 17. History of Al-Tabari (Vol. VI-XIV), Suny Series of Near Eastern Studies, State University of New York Press, USA. HADHRAT 'UMAR(RA) Nov 2007.qxd 28/12/07 11:31 Page 64
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As every good employer knows, the Americans with Disabilities Act prevents companies from discriminating against employees and applicants based upon their disabilities. But as a case demonstrates, repeated and/or company-wide failures to follow the ADA's guidelines, including those which were part of the ADA Amendments Act passed a few years ago, can cost employers big money.Read More
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If you are an associate seeking a position, knowing what to look for and what to include in an associate contract is critical in protecting your best interests. Several key components that an associate contract should include are the salary and benefits package, the terms of employment, and what happens in the case of a separation. Similar to our previous blog on what to look for in associate contracts as a practice owner, we discuss several key items that you should include or keep an eye out for when negotiating associate contracts.Read More
Most employers know that they must pay their employees for hours worked, and that those hours must be paid as overtime for non-exempt employees if those "hours worked" exceed 40 per week. But calculating what, exactly, counts as "hours worked" for traveling employees can be a difficult task. Here are some tips on calculating travel pay for your non-exempt employees:Read More
One of your employees comes to you in the morning and says that she would like to leave early in order to attend her child's sporting event. She does not wish to use any of her leave time, and so asks whether it would be permissible for her to skip lunch and simply leave early instead. Seems simple enough, right? You consider yourself a good employer, and always want to be flexible when it comes to your employees' requests. You take no issue with this request and tell the employee that she may leave early as long as she works through lunch. But is your flexibility actually putting your practice at risk?Read More
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By: Alderman, Gill
Price: $20.00
Publisher: London, Unwin Hyman: 1989
Edition: First Edition
Seller ID: SF0221
Condition: Very Good+ in Very Good+ dust jacket
380 pp. Jacket has light edgewear. Spine bumped. Black mark on bottom page edges of book. Author's first book. On a world ruled by a powerful matriarchy science is banned, its secrets locked away in the Forbiddden Archive. The Archivist, driven by an obsessive plan to destroy the rule of women, shapes the life of a pavement child to gain his ends.; Remainder; 8vo - over 7¾" - 9¾" tall View more info


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Grief and mourning are closely related. Mourning is the way we show grief in public. The way people mourn is affected by beliefs, religious practices, and cultural customs. People who are grieving are sometimes described as bereaved. Grief is the normal process of reacting to the loss. Grief is the emotional response to the loss of a loved one.
A new policy that changes the way. patients or those with difficulty breathing get the fastest ambulance response times — usually less than six minutes. Lower-priority calls wait a longer period.
Email To Professor About International Syllabus Dr. Felix Zandman Professor of International Management; Professor of. He holds the Zandman Endowed Professorship in International Management at the. Contact: Send email to Tamar Gutner · (202) 885-1620: SIS-School of Intl Service : SIS – 322. Additional Positions at AU: Associate Professor of International. The oil industry materials have the effect of pushing climate
Pre K Philosophy Of Education The expansion of preschool. philosophy, make an average of $28,570 a year, the report found, which is only about half of what elementary-school teachers earn. The discrepancy exists in part because. Educational Philosophy. Our experienced educators integrate these (and more) teaching strategies into their daily lessons. Promoting age-appropriate. Books like the influential Finnish education expert
These findings may help improve patient susceptibility to sensory prosthetics such as cochlear implants or bionic eyes. Our brain adjusts to changes of all kind. This brain plasticity. the brain.
May 01, 2019 · As announced in September, Chrome will soon mark non-secure pages containing password and credit card input fields as Not Secure in the URL bar. This document is intended to aid Web Developers in updating their sites to avoid this warning. Enable warnings. Warnings will be enabled by default for everyone in Chrome 56, slated for release in January 2017.
In fact, people with ASD have an incredibly diverse range of language abilities. Bottom line: "If someone with autism responds to a question or comment in an unexpected way, it is worth stopping to.
I like that our leaders subscribe to a 'best idea wins' mentality rather than relying only on leaders for input. way, or help in any way possible. I feel like most everyone who works here strives.
As an amateur keyboard player with minimal talent by night, and a surgeon with a love of music by day – especially Baroque and jazz – I'm struck by a string of parallels, starting with the language.
Using these gaps as input, the group created a tool to promote safer handoffs and staff safety. This tool intended to ensure communication of behaviors and interventions that the patient had already received, which allowed inpatient teams to plan for how to respond on the receiving unit at the time the patient arrives. Download high-res image (1MB)
He began to wonder if there was a way to determine which of. Kate became the first patient in a vegetative state to be studied by the Cambridge group. The results, published in 1998, were.
This prompted Le, a dentist of more than 30 years, to respond to her patients' cries for help. Her dental clinic, near Oakland's Chinatown, started depression screening for patients 65 and.
This way, a new business model will evolve. In the health-care industry, although artificial intelligence has the potential to reduce costs and improve patient outcomes. does research in.
Patient's Rights – New York State Department of Health. Challenge an unexpected bill through the Independent Dispute Resolution process. Complain without fear of reprisals about the care and services you are receiving and to have the hospital respond to you and if you request it, a written response.
Patient safety interventions involving the codification of knowledge were co-designed by university and hospital-based staff in two English National Health Service (NHS) hospitals to support the governance of medication safety and mortality and morbidity (M&M) meetings.
But what if one day it did something unexpected—crashed into. Without any expert instruction, Deep Patient had discovered patterns hidden in the hospital data that seemed to indicate when people.
A lot of his work is interactive and playful in unexpected ways — which just so happens to be. A lot of my projects use.
After filling out a detailed questionnaire, I met with Christina Stocking of the Speech-Language. in a painful way. As part of a standard evaluation, patients are given a series of tests: a.
KU Leuven biologists have discovered a molecular on-off switch that controls how a mouse brain responds to vision loss. When the switch is on, the loss of sight in one eye will be compensated by the.
Definition of respond in English: respond. verb. 1reporting verb Say something in reply. 1.1 (of a congregation) say or sing the response in reply to a priest. 2no object (of a person) do something as a reaction to someone or something. 2.1 React quickly or positively to a stimulus or treatment.
Title II extends the prohibition on discrimination established by section 504 of the Rehabilitation Act of 1973, as amended, 29 U.S.C. 794, to all activities of State and local governments regardless of whether these entities receive Federal financial assistance. 42 U.S.C. 12131B65.
There are no pink flowers and there is no gendered language. (There is, however, a dinosaur. On the moon.) "Our patients and supporters don. In fact, the form has had an unexpected positive effect:.
To parse and react to any signal coming from the outside world, a cell must translate external signals into a new molecular language inside its borders. There's evidence of it in plants, and the.
K State Scholarship List The Arizona Supreme Court ruled that DACA recipients are no longer eligible to receive in-state college tuition rates in AZ. Today, the Arizona Supreme Court ruled that DACA recipients are no longer eligible to receive in-state tuition rates at the Maricopa County Community College District (MCCCD). called safe harbor. The result is that the department
Writing "Thanks for your patience" in such a mail seems like we are assuming the other person is patient, whereas he actually may not be, and instead, what is probably desired is to ask the person to be patient. What would be a polite way of asking the same, knowing that the person desires the solution ASAP.
Spinal surgery patient McArthur Roberson, 60, lost more than a quart of blood during the operation and struggled to breathe after surgery, his family claimed in a lawsuit. He died on the way home.
We created our simulation based on their input. Patients. body language, facial expression, tone of voice, and cadence. This was important so that Linda wouldn't be robotic, merely saying the right.
Mar 12, 2019 · The language of medicine reflected its biggest priorities—identifying and solving problems, saving and extend- ing lives. It was about CT scans and laboratory tests and survival benefit. Medical language atrophied when matters of suffering and mortality needed to be discussed, giving way to euphemism and avoidance.
The Office of Biostatistics and Epidemiology expanded its support of FDA efforts to integrate patient input on treatment preferences and outcomes into medical product development and regulatory.
He has operated on his own tactile terms for years, and now he faces an unexpected hurdle as he ponders a twilight. the nerve fibers that respond to gentle touch. C-tactile afferents are.


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English Language A LevelSandwell College
Course description
The course is all about analysing and understanding the written and spoken language of others and ourselves. It focuses on the power of words and the versatility of the speakers and writers who use them for different effects. You will develop your knowledge and increase your understanding of a language used the world over, as well as increasing your own skills as a writer. English Language is a single qualification that can be studied in either your first or second year as an AS qualification, or over two years as a full A Level.
At AS Level, you will develop your understanding of the key constituents of language and their contribution to meaning in spoken and written English. You will study how language is used through a range of texts from different periods including spoken language in the media. You will be expected to produce your own creative, original writing in a fictional, literary mode and write a commentary analysing how you have produced it.
At A Level, you will continue to build on the skills acquired at AS with further study of phonetics and phonology, lexis, morphology, grammar and discourse. Topics for study include language acquisition, language and power, language and gender and the study of language change over time. There is another opportunity for production of your own writing with the focus on extended functional writing and analysis.
AS and A Level English subjects are assessed through examination, with an internally assessed language research project for A Level. Many English Language A Level students go on to study the subject at university; some choose to follow degrees in Journalism, Creative Writing and Media related courses. A Level English is a very versatile subject to study and if you are considering going into employment after College, this qualification will demonstrate your ability to communicate at a high level of competency. The study of English is useful for a wide range of careers including the legal profession, teaching, the media, the forces and marketing.
Suitability - Who should attend?
All students studying A Levels must have at least five GCSEs at grade A* - C (grade 9 - 5) in academic subjects, including English Language at grade C (grade 5). Two of these must be B grades (grade 6). Specifically for English Language, you will need GCSE English Language at grade B (grade 6) or above.
Outcome / Qualification etc.
GCE A Level or equivalent
About provider
Sandwell College Apprenticeships
Sandwell College Apprenticeship Department currently have over 700 Apprentices and operate across the West Midlands. The department is part of the wider college offer and benefits from industry trained assessors and tutors and state of the art workshops for automotive...
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Physical Pain with Cell Communication
How physical pain works and the process of physical pain.
By: Adam Tsao
Physical Pain with Cell Communication
How physical pain works and the process of physical pain.
By: Adam Tsao
How do we feel physical pain?
Pain isn't very pleasant and almost seems inconvenient at times, so why does our body feel pain?
Feeling pain is a 4-step process that involves nociceptors, peripheral nerves, the spinal cord, and lastly the thalamus.
When you cut your finger bump into something, you cause tissue damage. This causes nociceptors to trigger and sends an electrical signal up the nerve fibre.
What is a nerve fibre?
Nerve fibre is made up of many things, such as axons, and reside in vertebrates. Axons conduct electric impulses and signals to the brain. Myelin acts as a sheath for the nerve fibre.
There are many types of nerve fibre, some react to dull pain while others react to sharp.
Peripheral Nerve
Once the signal that the nociceptors sent reaches the nerve fibre, it gets bundled up with other nerve fibre to form a peripheral nerve.
The signal passes through the nerve to through the dorsal horn located in the spinal cord.
What happens in the dorsal horn?
The dorsal horn is one of many parts of the spinal cord. It receives multiple types of sensory info, such as touch and vibration.
The signal passes through one neuron to another with neurotransmitters. The signal is then sent to the brain. More specifically, the thalamus.
Function of the thalamus
The thalamus is a part of the brain that acts as a sorting station for signals and the like.
After going back and forth in the dorsal horn, the signal reaches the thalamus. The thalamus sends the signal to the somatosensory cortex, limbic system, and finally the frontal cortex.
With the end of this process, you feel physical pain. Whether you bumped into something hard or cut your finger on something sharp, the process is very quick and seems almost instant.
Works Cited
Sources of Information:
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text: Share: Comments Print November 17, 2008 at 3:53 PM City life Posted by krosenthal Here come the tumbleweeds What a clever idea. The economy has gone down the toilet, downtown merchants are scrambling to get more Christmas shoppers and Mayor McCheese [Greg Nickels] decides to raise the cost of parking a car downtown ["Nickels, City Council propose spending cuts, higher parking fees to meet budget shortfall," News, Nov. 7]. I'll bet that works really well. Seattle city government has been making downtown less easy to use for 20 years and, like many others, I do my best to stay the heck out of there unless it is absolutely necessary or I can travel in a large group. I feel really sorry for the merchants who have invested money in building space and inventory to try to make a living down there. And I don't even feel like I have a dog in this hunt anymore. Goodbye Tuba Man. Happy Trails — Addison Double, Seattle Comments | More in Economy, Seattle, Seattle City Council


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A Polish trio have been found guilty of murdering university graduate Catherine Wells-Burr.
Rafal Nowak, 31, killed Catherine Wells-Burr, his British girlfriend, in a plot driven by revenge, jealousy and greed.
Meanwhile, a dangerous teenage paedophile who was out on probation when he brutally raped an 11-year-old schoolgirl has been sentenced to a minimum of eight years.
And the Queen officially opened the BBC's revamped state-of-the-art Broadcasting House today.
For the latest on these stories and more, click through the gallery below.


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November 2015
Northwest Arkansas Equality Gala
Save the date! More details to come! Want to help us make a bigger, better Equality Gala? You can help by: Donating to our silent & live auctions. We are currently collecting merchandise and services (gift baskets, artwork, vacation packages, memorabilia, gift certificates, etc.) for our auctions. Please complete this form and email it to Jordan Garcia at firstname.lastname@example.com. Becoming a sponsor. Last year, we had over a dozen sponsors, including Walmart, Sam's Club, Pepsico and Cox Communications. We have…Find out more »
October 2018
Coming Out for Equality
We're coming out, again! Join Northwest Arkansas Equality in celebrating National Coming Out Day and National LGBT History Month as we unveil a new brand, a new focus, and a new commitment to Northwest Arkansas' LGBTQ community. Enjoy entertainment by singer/songwriter Catherine Reed, cocktails, and hors-d'oeuvres provided by Cafe Rue Orleans and IDK CAFE. Tickets are $35.00 and include the $25.00 membership renewal for 2019. NOTE: ONLINE TICKET SALES ARE NOW CLOSED. TICKETS ARE STILL AVAILABLE AT…Find out more »


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I've shown you next to no functions available to you in Python. We've covered print, round(), list(), dict(), tuple(), and I've shown input(). There are more commands/functions available for you to use. Python not only has a large number of default commands, but it also comes with a series of standard libraries that include even more functions available for you to use.
I won't be getting into them, but it's important to know how libraries are imported into your script. This is because the first line of any PSP script imports a library known as PSPApp. In PSP8 and 9 it's JascApp. PSP is backward compatible with older versions of PSP so a script that imports JascApp will also run in newer versions of PSP.
Let's look at the two main ways you can use to import a library. We'll use the math library to keep things simple.
The most common and preferred way to import most libraries is done with a very simple
import LibraryName
That's it. I now have access to all of the commands stored in the math library. Commands such as sin(), cos(), radians(), etc. If you import libraries this way then you end up calling a command you must prefix the command with the name of the library followed by a period and then the command.
import math radians_of_180Degrees = math.radians(180)
The less preferred method for importing is to import every function, class, and variable. This is less preferred because it has the potential to cause naming conflicts if you bring in too many libraries and it uses up a lot more memory. This method removes the need to prefix the command name with the library name. The syntax is equally simple.
from LibraryName import *
The asterisk at the end is a wildcard that means "everything". You can also limit your import to only a single set of functions by replacing the asterisk with the name of the function you wish to import.
This is the method that we use to import JascApp and PSPApp.
from JascApp import *
This must always be the first line of any script. If we want to import other libraries after it that's perfectly fine. But this should always be the first.
Alright, now let's look at how to create our own functions. Or, more specifically, how a function definition looks.
Python, like any programming language, would be of very little use if we couldn't make our own commands that do those special things we want it to do. Functions can be thought of as miniature programs inside our main program. This is overtly simplistic but it'll do.
When you call a function it performs an action, and can even return a result. Take for example, let's say we wanted a function that took two lists and returned the difference between them. Well we could go looking for a library that contained such a function, or we could make it ourselves.
In order to use a function you must first define it. Defining a function gives it a name, and tells Python what parameters it uses. Parameters are just variable that will hold data. These variables only exist inside the function and are only set when the function is called.
Here is how a standard Python function definition looks.
def FunctionName(param1, param2): #some code here for the function to perform
As you can see you start creating a function by first using the keyword "def" in all lowercase. This tells Python we are "defining" a new function. Then we provide it with a name. This name must follow the same restrictions as a regular variable name. Next, inside a pair of parentheses you enter in the names of the parameter variables you'll be using inside the function. Name these whatever you want, just be sure they are meaningful to you. Finally we end with a ":" to begin a new code block.
Let's look at a simple standard example. This is not a useful function but it gets the idea across.
def printAdd(num1, num2): print num1 + num2 printAdd(3,4)
The result of this program should be Python printing out the number 7 to the screen.
I would like to point out that I stopped using an indent when I was done with the function. This ends the code block and lets me get back to the rest of the program. I will also not be able to cal num1 or num2 outside of this function as they only exist within that function. I think I'll quickly address variable "scope" next tutorial.
So let's say we wanted to return some information from the function. We do this using the "return" keyword. This keyword is very simple, it returns whatever follows the keyword be it a number, string, list, dict, or tuple. You can return multiple values by separating them with commas. This will create a tuple.
return can also be used by itself to simply end the execution of the command without returning anything. An exit early option. Something you may find yourself doing in your scripts.
Here's an example of returning a value
def add(num1, num2): return num1 + num2 print add(num1,num2)
And here is a common example of quiting a PSP script early if there are no open images. This will include things you're not familiar with but I think you can handle it.
def Do(Environment): if len(App.Documents) == 0: #No open documents return #The rest of the script if documents were open
There is a lot more to Python scripting than this. We never even got into loops, or splices, adding to lists, removing from lists, bitwise operators, opening files, accessing the internet, etc. Python is so powerful it's truly amazing that they thought to use it as the language of PSP scripts.
There is only one more topic I want to cover before we get directly into scripting inside of PSP. Knowing what few things I've covered will help you to recognize what it is you're seeing when you read a PSP Script.
The last topic we'll cover is scope. While not usually seen in most scripts, I think it's an important topic to cover.
Remember, if you want to learn more about Python programming, or to get more thorough descriptions and maybe a bit more accurate information I o recommend you seek out some official python programming help.


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Buses Promotional Day
The Deputy Ed.'s Day Job
It's seen by some as a paradox: weekends and evenings he writes
about sportscar racing but 9-5 Monday to Friday he works to raise
the public image of the much maligned London Bus.
It does have
its perks though as the intrepid PR man this week entertained the
media at the Millbrook Proving Ground, owned by General Motors and
home to a quite astonishing range of test tracks and automotive
test facilities.
For one morning only
though the twists and turns of the Alpine and Urban test courses
were host not just to a range of prototype and development vehicles
from the world's carmakers but also to a trio of big red London
Not just any buses though.
2004 marks two
very significant anniversaries – it is the 175th anniversary
of bus services in London and the 50th anniversary of the unveiling
of the prototype AEC Routemaster, perhaps the world's most
famous bus.
The trio was
led by the very last Routemaster built, the 2760th for London service,
still running in regular service in very original form after first
running on the London streets in 1968: it's one of around
300 survivors.
the old lady were two of the very newest buses in the 8000 vehicle
fleet, a double decked Volvo with "Nokia" style and
Northern Ireland built Wright Contour Eclipse bodywork, and a Mercedes
Benz Citaro articulated "bendy" bus, at 18 metres the
longest bus it is legal to operate in the UK, capable of carrying
an astonishing 140 passengers, twice the capacity of the Routemaster.
The idea of the day was
not only to give the media an opportunity to experience the 'old
lady' but also to demonstrate that the investment made in
the new vehicles being added to the fleet was a wise use of public
With that in mind the
often critical London Evening Standard was invited to attend, alongside
Daily Telegraph motoring correspondent and longtime sportscar writer
Brian Laban. Completing the journalistic trio was the London correspondent
of the Washington Post Glenn Frankel, his stateside readers eager
to learn why the Routemaster's days are numbered in frontline
London service.
With an AEC diesel engine
whose design dates back to the early 1950s powering the Routemaster,
acceleration is best described as leisurely, just 118 bhp available
from the 5.9 litre 4 cylinder unit.
Despite its
vintage however there is advanced technology on show in the AEC.
With a pre-selector gearbox and a fully automatic option it was
decades ahead of its time. It also has power assisted steering,
not that you would know it from behind the wheel.
was always going to struggle over the hilly 'Alpine'
courses but there was a moment of almost comic theatre as the Routemaster
rumbled up a steep incline with a fire breathing Mitsubishi World
Rally Car from the factory team (using the Millbrook facility for
a pre-rally shakedown) unable to pass.
'Urban' course showed that the Routemaster was quite
astonishingly manoeuvrable, an essential requirement in the tight,
twisty and crowded London streets, but at the cost of huge effort
required from the drivers behind the wheel, the steering needing
both muscle power and a huge amount of lock.
The sheer nostalgia
of driving such a historic vehicle was not lost on any of those
present: "That was a real privilege," said Brian Laban
(right). "Driving that vehicle has been an ambition of mine
for as long as I can remember."
After trying the 'RM'
all concerned found the Volvo a doddle to drive: push button automatic
transmission, a turbocharged engine with twice the power, with just
the fact that the steering wheels sit behind the driver to deal
with as a novel part of the driving experience. The sight of the
Volvo rounding a banked turn, heeling well over, put the infamous
'tilt test' - which all UK double decker buses are put
through - into sharp focus.
"It was just like
driving a big van, a world apart from the RM," said the man
from the Standard. "I know which I'd prefer if I was
driving it for a full day."
it was time to take on the apparent challenge of the 'bendy'
and with the help of an expert driving instructor, everyone present
found the Mercedes astonishingly manoeuvrable, easily able to match
the tight turns managed by the Routemaster, despite the extra length
and the fact that the 9.4 litre, 245 bhp powerplant and driven wheels
are at the very rear of the vehicle.
The media left highly
impressed with the facility and with the buses: the PR man, having
taken the opportunity to drive all three himself, left with a grin
as wide as a Routemaster radiator grille! Getting to grips with
this very different trio brings into sharp focus the skill of the
men and women that drive them day in, day out, in all weathers,
in one of the busiest cities in the world
These things may not
be as sleek, fast or sexy as the GT cars we feature every day on
dsc, but they are all hugely impressive pieces of kit, and the six
million passengers they carry every day keep the heart of the UK's
capital city beating.


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Research finds CRM failure rate lower than widely reported
Painting a brighter picture than many other reports, new research finds that one in three CRM projects don't produce desired returns. One of the report's authors calls the failures "self-inflicted" and highly preventable.
New research on the state of the CRM industry found that more than one in three installations doesn't produce a return on investment -- a failure rate that's roughly half of what some analysts have estimated. It also discovered that most of those failures are highly preventable.
The study, "The Blueprint for CRM Success," places the blame largely on the shoulders of end-user companies that don't draw up customer-centric strategies or put in place the necessary organizational changes to accompany new technology. The results are based on 448 online interviews with executives from small, midsized and large organizations.
Forty-five percent of the CRM projects included are clear successes that are producing definite paybacks, while 35% are likely failures. Twenty percent of the cases are generating some return on investment (ROI) but not in a timely fashion, the report found.
Half of those questioned had statistical measures in place to measure ROI.
Dick Lee, practice leader at Minneapolis, Minn.-based consultancy Caribou Lake and one of the study's three authors, calls the failures "self-inflicted injuries." He said that those who are disappointed miss the mark in four key areas: planning effectively, providing low-level training and support, making organizational changes, and defining key metrics.
"There's a long history of customers who want to gain without pain," Lee said. "They try to do an end run around the process."
Lee also finds fault with vendors and consultants who pitch products and services as customer cure-alls, instead of making sure their clients have customer-centric strategies in place before tackling new technology.
Overall, the study found little variation in success based on vertical industry or the vendor selected. Satisfaction levels also remained consistent among various types of CRM software, although call center implementations did fare slightly better than sales force automation, marketing or analytics projects.
The research identified several key indicators that a company would achieve ROI, such as a reliance on customer satisfaction research and customer attrition data in developing a CRM strategy. It also challenged the common perception that companies can get a quick bang for their CRM buck with small tactical projects. Instead, it found these implementations to be "high risk, low ROI."
While these latest CRM failure figures certainly fall short of some analyst totals, which have been as high as 70%, Lee admits that the fact that fewer than half of those surveyed achieved satisfactory returns isn't a ringing endorsement of the industry.
"There's a ton of proven potential that's there for companies that want [CRM] badly enough," Lee said. "The downside is it's highly likely there's a large percentage of businesses that [culturally] simply can't do it."
The Best Web Links on measuring CRM ROI