Introduction:

“If there was to have a Prophet after me, it would have been Umar bin Al-Khattab!”

— Prophet Muhammad (ﷺ)

For Allah, there are servants who have drawn close to Him through humility and obedience, devoted themselves in speech and action, and disciplined themselves with various forms of worship and struggles, to attain the highest ranks with Allah, the Exalted. The Lord of Honor described them in the concluding verses of Surah Al-Furqan with such beautiful and magnificent attributes, saying, {The (faithful) slaves of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace; And who spend the night before their Lord, prostrate and standing.} (Quran: 25: 63-64)

Within the frame of these lines, we meet a man who provided an enduring example to the world, a ruler under whose doorstep the world’s wealth and treasures gathered, which he then distributed generously, offering its benefits to the people and shielding them from its misguidance. The time, he had unburdened himself from the fleeting attachments of this world, he resumed his journey, hurrying in the scorching noon to chase a charity camel that might have gone astray, or bending over a pot to cook a wholesome meal for a common woman caught in the throes of labor, or for children starving in the pitch-black night.

We are about to encounter a great man whom Allah honored with Islam and who honored Islam in return. A man in whom the qualities of true manhood were fully realized, a hero whose traits of heroism embodied their noblest meanings. He carved for himself a history replete with great deeds, shining glories, rare heroics, and lofty humanitarian stances. A genius whose like was not seen in Islam, and this is not my testimony alone, but the testimony of the greatest Prophet (ﷺ).

Al-Farooq, whose memory graces gatherings, truly embodies that “He who fears Allah, He makes everything fear him,” and indeed, the reward matches the deed. He would listen to the Quran and become so overwhelmed that he would faint, and be carried back to his home, where he would be visited for days, his condition being nothing but fear. Such was his fear of Allah that tears etched two dark lines on his face from his frequent weeping. (Al-Jazaa Min Jins Al-Amal, 2/17)

He was among those who proudly declared their Islam at a time when others concealed it. He who would mend his own shirt with his own hands, despite having access to the most valuable and precious things. He who would make the devil take a different path if he saw him from afar. He was steadfast by the Book of Allah, a warrior in the path of Allah. He was the epitome and very definition of integrity.

We meet the man whose opinions the Quran affirmed more than once, the master teacher who corrected many life concepts with his character and conduct. He was a leader for the righteous, a model of perfection, how splendid it is when examples are embodied by real men, turning virtues into actions. He was just as remembered by The Just, the one who stayed awake so others could sleep, who starved so others could eat. He considered the eldest Muslim as a father, the middle-aged as a brother, and the youngest as a child, honoring his father, loving his brother, and showing mercy to his child.

He is the one who would not let the blame of any blamer deter him in the path of Allah, speaking the truth even if it was bitter. He was the one who bought the honor of Muslims from a poet for 3000 dirhams (i.e., for poets used to satirize people in their poetry, attacking their honor and reputation), leading that poet to say:

You grasped from me the fringes of speech, so fleet *** Leaving not a trace of slander or praise discreet

You held me back from tarnishing a miser’s name so clear *** And my slander stilled, leaving him without fear.

He is Farooq Al-Ummah who shook the thrones of tyrants, and demolished the fortresses of Caesars and Kaisers, with his justice compelling subjugation from the oppressors and emperors. The webs of injustice crumbled before his fluttering banners of justice and his triumphant conquests. He humbled the Romans, and shattered the pride of the Persians, and expelled the fighting Jews, those who incurred wrath, from the Arabian Peninsula, leaving them debased and subdued.

He is The Ascetic, The Scholar, The Devout and The Worshipper. He is Umar ibn Al-Khattab, a light that illuminated the pages of history, a mark of distinction on the forehead of time. An Ummah within a man, a heroic leader, the extinguisher of seditions and the reviver of Sunnah.

So, Who is Umar Ibn Al-Khatab?

He is the great man in simplicity, the simple in strength, the strong in justice and mercy. He is the man born of the land of the Peninsula, nurtured by Islam. He is the devout ascetic, whose devotion overflowed into action, intelligence, work, and construction. The man whose acceptance of Islam was a victory, whose Hijrah was a triumph, and whose governance was nothing but just. The repentant Farooq Al-Ummah, Umar ibn Al-Khattab.

Indeed, approaching this pure and pious figure is as daunting as it is endearing to the soul. Umar ibn Al-Khattab is of such stature that you feel overwhelmed by awe when reading his written history, just as you would feel in the humble presence of the man himself. The written scene of his history hardly differs from the live scene, except in the absence of the hero whom you do not see physically before you. Yet, as our hearts, minds, thoughts, and insight peruse the biography of this man, we will feel as if we are living and conversing with him, as if we are witnessing with our own eyes the grandeur of deeds, the rituals of heroism, and the most magnificent victories etched on the pages of history.

His honorific name (i.e., Agnomen) was “Abu Hafs,” a name given to him by the Prophet Muhammad (ﷺ). Ibn Hajar mentioned that it was reported by Ibn Ishaq that the Prophet (ﷺ) named him thus, since Hafsah was his eldest child. (Fath Al-Bari, 7/53)

Al-Zubair stated that: “Umar ibn Al-Khattab, was among the nobles of Quraysh. He was their ambassador in the pre-Islamic era. Whenever a war occurred between Quraysh and others, or when they were challenged or boasted against, they were satisfied to send Umar as their representative.” (Al-Isteeab, 3/1145)

Scholars of biographies mentioned that Umar ibn Al-Khattab participated with the Prophet (ﷺ) in several battles, including Badr, Uhud, Al-Ahzab, the Pledge of Ridwan, Khaybar, the Conquest of Makkah, Hunayn, and others. He was extremely tough on the disbelievers, and the Prophet (ﷺ) praised him on many occasions, bestowing upon him numerous honors.

The Prophet’s prayer to him:

There are many narratives about Umar’s conversion, such as the story involving his sister and her husband Sa’id ibn Zayd, and the story of him hearing the Quran behind the curtains of the Kaaba. The most likely reason for his conversion, as Allah knows best, was the Prophet’s prayer for him when he said, “O Allah, strengthen Islam with one of these two men, whomever you love more: Abu Jahl ibn Hisham or Umar ibn Al-Khattab,” and Umar was more beloved to him. (Al-Tirmidhi, 3682)

Imam Al-Bukhari also reported another reason for Umar’s conversion, may Allah be pleased with him. According to Abdullah, his son, may Allah be pleased with him, he never heard Umar ibn Al-Khattab speculate about something without it turning out as he thought. Once, while he was sitting, a handsome man passed by him, Umar said, “If I am not wrong, this man is still on his religion of Al-Jahiliyah or he was their foreteller. Call the man to me.”

When the man was called to him, he told him of his thoughts. The man said, “I have never seen such a day on which a Muslim is faced with such an accusation.”

Umar said, “I am determined that you should tell me the truth.”

He said, “I was a foreteller in the pre-Islamic period.”

Then Umar said, “Tell me the most astonishing thing your female Jinn has told you of.”

He said, “One day while I was in the market, she came to me scared and said, ‘Haven’t you seen the Jinns and their despair and they were overthrown after their defeat (and prevented from listening to the news of the heaven) so that they (stopped going to the sky and) kept following camel-riders (i.e. Arabs)?”

Umar said, “He is right.” and added, “One day, while I was near their idols, there came a man with a calf and slaughtered it as a sacrifice for the idols. Suddenly, an unseen creature shouted at him, and I have never heard harsher than its voice. It was crying, ‘O you bold evil-doer! A matter of success! An eloquent man is saying: None has the right to be worshipped except you (O Allah).’

On that, the people fled, but I said, ‘I shall not go away till I know what is behind this.’

Then the cry came again: ‘O you bold evil-doer! A matter of success! An eloquent man is saying: None has the right to be worshipped except Allah.’ I then went away, and a few days later, it was said, “A prophet has appeared.” (Al-Bukhari, No. 3866)

Ibn Hajar in Al-Fath implied that Al-Bukhari included this story under the chapter of “Conversion of Umar” due to what came from Aisha and Talha about Umar, suggesting this incident contributed to his Islam. It includes the story reported by Abu Nuaim in “Al-Dala’il,” where Abu Jahl promised 100 camels to whoever would kill Muhammad (ﷺ).

Umar recounted, “I asked Abu al-Hakam, ‘Is this guarantee genuine?’ He affirmed it. So, I girded my sword, intending to find Muhammad (ﷺ). On my way, I passed by some people who were trying to slaughter a camel. As I stood watching them, a voice cried out from within the camel, ‘O Arabs, a significant matter is at hand, a man will come to you in eloquent language.’

I thought to myself that this matter must surely concern me.”

He added, “So I changed my destination to my sister’s house and found Sa’id ibn Zayd there,” Umar continued, relating the lengthy story of his conversion which we will present shortly.

Famous Narratives Regarding His Conversion:

Here are some renowned accounts concerning his conversion, may Allah be pleased with him:

Ibn Ishaq narrated that Umm Abdullah bint Abi Hathma said, “By Allah, we were preparing to migrate to the land of Abyssinia, and Amir (i.e., her husband) had gone for some of our needs, when Umar bin Al-Khattab approached. He was still upon his disbelief.

She said, ‘We faced much suffering and hardship from him.’

He asked, ‘Are you setting off, Umm Abdullah?’ I said, ‘Yes, by Allah, we will leave for Allah’s land. You have tormented and oppressed us until Allah grants us a way out.’

He replied, ‘May Allah accompany you,’ and I noticed a softness in him that I had never seen before. He then left, seemingly saddened by our departure, as far as I could tell.”

She continued, “Amir returned with our needs, and I told him, ‘If only you had seen Umar earlier, his gentleness and his sadness for us.’

Amir asked, ‘Do you hope for his Islam?’ I said, ‘Yes.’

He retorted, ‘He will not embrace Islam until his donkey does.’ This was due to his known harshness and severity towards Muslims.”

Ibn Ishaq added: The conversion of Umar, as it reached me, involved his sister Fatima bint Al-Khattab, who was married to Said bin Zaid bin Amr bin Nufail. Both had secretly embraced Islam and were hiding their faith from Umar. Na’im bin Abdullah Al-Nahham, a man from their tribe, Banu Adi bin Ka’b, had also converted to Islam discreetly, fearing his people. Khubab bin Al-Aratt often visited Fatima bint Al-Khattab to teach her the Quran.

One day, Umar set out, sword in hand, intending to harm the Prophet Muhammad (ﷺ). A group of his companions had told him that they had gathered in a house near Al-Safa hill, about 40 men and women, including the Prophet (ﷺ), his uncle Hamza bin Abdul Muttalib, Abu Bakr bin Abi Quhafa Al-Siddiq, and Ali bin Abi Talib, along with other Muslims who had stayed in Makkah and not migrated to Abyssinia.

On the way, Na’im bin Abdullah met Umar and asked, “Where are you headed, Umar?” He replied, “I am going to Muhammad, this apostate, who has divided Quraysh, ridiculed our ideals, denounced our religion, and insulted our gods, to kill him.”

Na’im said, “By Allah, your own self has deceived you, Umar. Do you think Banu Abd Manaf (i.e., Prophet’s tribe) would let you walk the earth after you’ve killed Muhammad? Why don’t you return to your own family and set their affairs straight?”

Umar asked, “Which of my family members?” Na’im revealed, “Your brother-in-law and cousin, Said bin Zaid bin Amr, and your sister, Fatima bint Al-Khattab, have embraced Islam and followed Muhammad in his faith. You should deal with them first.”

Umar then turned towards his sister and brother-in-law’s house, where Khubab bin Al-Aratt was teaching them from a sheet containing Surah Taha. As they heard Umar’s footsteps, Khubab hid in a part of the house, and Fatima concealed the Quran sheets under her thigh. However, as Umar approached the house, he heard Khubab reciting to them. Upon entering, he demanded, “What is this speech I heard?” They denied hearing anything, but Umar insisted, aware they had followed Muhammad in his faith. In anger, he attacked his brother-in-law. Then, his sister, intervened to protect her husband, but Umar struck her, causing her to bleed.

At that moment, Fatima confessed saying, “Yes, we have become Muslims and believe in Allah and His Messenger (ﷺ). Do whatever you like.”

Witnessing his sister wounded by his own hands, Umar’s anger subsided, replaced by remorse.

Seeking to understand their faith, Umar requested, “Give me the scripture you were reading so I may see what Muhammad has brought.” Knowledgeable in reading and writing, he promised to return the text after perusing it.

Fatima, sensing a chance for Umar’s conversion, cautioned, “You are impure in your disbelief, and only the pure can touch this holy scripture.”

Umar then cleansed himself before receiving the scripture which contained Surah Taha. Upon reading it, he was struck by its words, exclaiming, “How beautiful and noble is this speech!”

Khubab, who had been hiding, emerged and said to Umar, “By Allah, I hope that Allah has chosen you in response to the Prophet’s prayer. Just yesterday, I heard him say: ‘O Allah, strengthen Islam with either Abu Al-Hakam bin Hisham or Umar bin Al-Khattab.’ Take heed, O Umar. Umar, moved by the words and the prayer of the Prophet (ﷺ), asked, “Guide me to Muhammad so that I may embrace Islam.” Khubab directed him to a house near Safa where Muhammad (ﷺ) and some companions were gathered. Umar, with his sword in tow, then set out to meet the Prophet (ﷺ).

Upon hearing Umar’s approach, one of the Prophet’s companions peeked through the door, saw Umar with his sword, and hurried back to the Prophet in alarm, exclaiming, “O Messenger of Allah, Umar bin Al-Khattab is here holding his sword!” Hamza bin Abdul Muttalib, the Prophet’s Uncle, said, “Let him in. If he intends good, we’ll honor that. If he means harm, we’ll overpower him with his own sword.”

The Prophet then said, “Let him in.”

As Umar entered, the Prophet met him, seized him by his garment or his armor, and pulled him forcefully, saying, “What brings you here, O son of Al-Khattab? By Allah, I don’t think you will stop until Allah sends down a calamity upon you.”

Umar replied, “O Messenger of Allah, I have come to believe in Allah, His Messenger, and what has come from Allah.”

Hearing this, the Prophet (ﷺ) shouted “Allahu Akbar” so loudly that everyone in the house knew Umar had embraced Islam.

The companions, previously dispersed in their hiding, now gathered, their spirits uplifted. With Umar’s conversion, alongside Hamza’s, they knew these two would defend the Prophet (ﷺ) and avenge their enemies. This is the narration from the people of Medina about Umar bin Al-Khattab’s conversion to Islam. (Al-Tabaqat, 3/267)

In another story, Ibn Ishaq narrated from Mujahid, that Umar’s conversion to Islam happened as follows: Umar said, “I used to keep my distance from Islam and Muslims. In my days in the Jahiliyah, I was fond of wine, drinking it often. We had a regular gathering place in Makkah where men from Quraysh would meet near the house of Umar ibn Abd ibn Umaran Al-Makhzumi.”

He added, “One night, I set out to join my companions at our usual spot. When I arrived, I found none of them there. So, I thought of visiting a certain wine-seller in Makkah, hoping to find some wine to drink. But he wasn’t there either. Then, I decided to go to the Kaaba and circumambulate it 7 times.”

“When I reached it intending to circumambulate, I found the Prophet Muhammad (ﷺ) praying. He faced Al-Sham (i.e., Levant) during his prayers, positioning the Kaaba between himself and Sham, praying between the Black Stone and the Yemeni Corner.”

Umar continued, “I thought to myself: ‘By Allah, I should listen to Muhammad tonight to hear what he says!’ I said to myself, ‘If I get close to him, I will take him by surprise.’ So, I approached from the direction of the Black Stone, hiding under the cloaks hanging there. I walked slowly until I stood facing him, with only the Kaaba’s cloaks between us.”

“When I heard the Quran being recited, my heart softened, and I began to cry, feeling the impact of Islam. I stayed there, standing until the Prophet (ﷺ) finished his prayers. Then he left, taking his usual path home, passing by the house of Ibn Abi Husayn, crossing the Mas’a (i.e., the space between Safa and Marwa), and walking between the house of Abbas ibn Abdul Muttalib and the house of Ibn Azhar ibn Awf Al-Zuhri, until he reached his own home.”

“The Prophet’s residence was in Dar Al-Raqtah, which later came under the possession of Muawiyah ibn Abi Sufyan.” He continued, “I followed him until he entered the area between the houses of Abbas and Ibn Azhar. However, when the Prophet (ﷺ) heard me, he recognized me and thought I intended to harm him. He confronted me firmly and asked, ‘What brings you here at this hour, O Ibn Al-Khattab?’

I replied, ‘I have come to believe in Allah, and the message sent by Him.’ The Prophet (ﷺ) praised Allah and said, ‘Allah has indeed guided you, O Umar.’ He then patted my chest and prayed for my steadfastness. Afterwards, I left the Prophet, and he entered his home.”

Ibn Ishaq added, “Only Allah knows which of these stories is the most reliable regarding Umar’s conversion.”

Ibn Ishaq continued, as narrated by Ibn Umar: “When my father, embraced Islam, he asked, ‘Who among the Quraysh is the best at spreading news?’

They said, ‘Jamil ibn Ma’mar Al-Jumahi.’ Umar went to him, and I, still a boy, followed, watching his actions from afar.

Umar asked Jamil, ‘Do you know that I have embraced Islam and entered the religion of Muhammad?’

Jamil, without uttering a word, ran to the mosque’s entrance, shouting, ‘O Quraysh! Umar ibn Al-Khattab has renounced our religion!’

But Umar countered, after following him to where they were, ‘Indeed, I have embraced Islam, testifying there is no god but Allah and Muhammad (ﷺ) is His servant and messenger.’

The people surged towards Umar, and a fight ensued until midday. Exhausted, Umar sat down, declaring, ‘Do what you will.'”

As Umar was being confronted, a distinguished elder of Quraysh approached, dressed in a fine robe and a patterned shirt. Upon seeing the commotion, he inquired, “What’s the matter here?”

The people responded, “Umar has renounced our faith.”

The elder retorted, “What’s the issue? He has chosen a path for himself; what do you want from him? Do you think the sons of Adi ibn Ka’b would let you harm him? Leave the man be.” By Allah, it was as if they were a garment being pulled off him.

Abdullah ibn Umar recounted, “Years after that, I asked my father, after we migrated to Medina: ‘O Father, who was the man in Makkah who defended you from the people when you embraced Islam and they outnumbered you?’

Umar replied, ‘My son, that was Al-‘As ibn Wa’il al-Sahmi.’ (i.e., The father of the notable companion Amr ibn al-‘As, who is renowned for his conquest of Egypt.) Ibn Umar said: “May Allah reward him with good, then.’ Umar answered,’ No, may Allah not reward him with good.’ (i.e., This was because Al-‘As ibn Wa’il had caused much harm to the Prophet of Allah, to the extent that verses were revealed condemning him by Allah the Exalted.) (Seerah Ibn Hisham’s, 1/287)

The conversion of Umar ibn Al-Khattab was indeed a momentous event in the emergence and strengthening of Islam, marked by his distinctive qualities of strength and bravery. He feared no one in the path of Allah.

To summarize, Abdullah ibn Mas’ud used to say, “The acceptance of Islam by Umar was a victory, his Hijrah was a triumph, and his leadership was a mercy. We could not pray at the Kaaba until Umar embraced Islam. Once he did, he fought against Quraysh until he was able to pray at the Kaaba, and we prayed alongside him.” (Al-Tabaqat, No. 270)

Migration Despite the Disbelievers’ Opposition

When Umar, may Allah be pleased with him, decided to migrate following the beloved Prophet (ﷺ), he stood before the disbelievers in a manner that humiliated them, displayed their impotence, and struck terror into their hearts.

Ibn Abbas, may Allah be pleased with them, narrated that Ali ibn Abi Talib said to him, “I do not know of any of the Muhajirin who migrated openly except Umar ibn Al-Khattab. When he resolved to migrate, he girded his sword, slung his bow, and carried his arrows. He went to the Kaaba where the elite of Quraysh were gathered and circumambulated the House 7 times with full authority. Then he went to Maqam Ibrahim and prayed 2 units. After that, he stood before each group of the people and said: ‘May these faces be disfigured and disgraced, an evil bunch indeed. Whoever wishes his mother to be bereaved, his children orphaned, and his wife widowed, let him meet me behind this valley.’ Ali said, ‘No one followed him except some of the weak whom he instructed and guided, and then he went on his journey.” (Asad Al-Ghaba, 4/144)

A Bouquet of Umar’s Virtues:

Here is a fragrant bouquet of Al-Farooq’s virtues, may Allah be pleased with him. Counting his merits and virtues would require volumes, and still, we could not encompass all. But it is sufficient for us to know some of the virtues attributed to him.

The Prophet (ﷺ) said, “A man from the Illiyyun (i.e., Heaven’s Upperworlds) will look downwards at the people of Paradise and Paradise will be glittering as if it were a brilliant star. Abu Bakr and Umar will be of them and will have some additional blessings.” (Abu Dawood, 3987)

Abu Huraira, may Allah be pleased with him, recounted that the Prophet (ﷺ) said, “Among the nation of the children of Israel who lived before you, there were men who used to be inspired with guidance though they were not prophets, and if there are any of such persons amongst my followers, it is Umar.” (Al-Bukhari, No. 3689).

Zakariya ibn Abi Za’idah, narrating from Sa’d from Abu Huraira, said, “In the nations before you, from the children of Israel, there were men who were spoken to by Allah though they were not prophets. If there is anyone in my nation like that, it is Umar.” Ibn Al-Athir explained, “These were people whose conjectures and intuitions were so accurate it was as if they were being directly inspired by revelation. They are known as ‘the inspired ones,’ receiving insights into their souls, which they express through intuition, speculation, and sagacity. This is a special favor Allah bestows upon His chosen servants like Umar – may Allah be pleased with him.” (Jami’ Al-Usul, 8/610)

Ali ibn Abi Talib, may Allah be pleased with him, narrated that the Prophet (ﷺ) once informed him: “Abu Bakr and Umar are the masters of the elder people among the inhabitants of Paradise, from the first ones and the last ones, not including the Prophets and the Messengers, peace be upon them. Do not inform them (Abu Bakr and Umar) O ‘Ali.” (Al-Tirmidhi, 3666).

Uqbah ibn Amir heard the Messenger of Allah (ﷺ) said: “If there was to have a Prophet after me, it would have been Umar bin Al-Khattab.” (Al-Tirmidhi, 3686)

Abdullah ibn Umar, may Allah be pleased with them, mentioned that the Prophet said, “Indeed, Allah has placed truth upon Umar’s tongue and heart.” (Tirmidhi, 3682). He also observed, “Never did the people express an opinion and Umar give his, but that the Qur’an was revealed in line with what Umar had said.” (Fadai’l Al-Sahaba, 2/95).

Tariq ibn Shihab recounted, “We used to discuss that Umar ibn Al-Khattab speaks with an angel on his tongue.” (Fadail Al-Sahaba, No. 341).

Salem, narrating from his father, said, “The Prophet saw Umar wearing a garment (in one narration, a white shirt) and asked, ‘Is your garment new or washed?’ Umar replied, ‘It’s washed.’ Then, the Prophet said, ‘Wear new clothes, live a commendable life, and die a martyr.'” (Al-Musnad, No. 5620)

Anas ibn Malik, may Allah be pleased with him, narrated: “The Prophet (ﷺ) ascended the mountain of Uhud and he was accompanied by Abu Bakr, Umar and Uthman. The mountain shook beneath them. The Prophet (ﷺ) hit it with his foot and said, “O Uhud! Be firm, for on you there is none but a Prophet, a Siddiq and two martyrs.”

Hudhayfah ibn Al-Yaman, may Allah be pleased with him, related: “The Messenger of Allah said, ‘I do not know how long I will remain among you, so follow those who come after me: Abu Bakr and Umar.'” (Tirmidhi, No. 3663)

The Prophet Foretells Umar’s Abode in Paradise and Witnesses His Palace There:

The trusted and truthful beloved, the Prophet (ﷺ), gave the glad tidings to Umar, may Allah be pleased with him, that he is among the dwellers of Paradise. What a magnificent promise! The beloved Prophet (ﷺ) even beheld Umar’s palace in Paradise.

Abdur Rahman ibn Awf, may Allah be pleased with him, heard the Prophet (ﷺ) saying, “Abu Bakr is in Paradise, Umar is in Paradise, Uthman is in Paradise, Ali is in Paradise, Talha is in Paradise, Zubair is in Paradise, Abdur Rahman ibn Awf is in Paradise, Sa’d ibn Abi Waqqas is in Paradise, Said ibn Zaid is in Paradise, and Abu Ubaidah ibn al-Jarrah is in Paradise.” (Al-Tirmidhi, No. 3748)

Anas narrated that the Prophet (ﷺ) said: “I entered Paradise and it was as if I was in a palace of gold.

So, I said: ‘Whose palace is this?’

They said: ‘A youth’s, from the Quraish.’

So, I thought that I was him.

I said: ‘And who is he?’

They said: “‘Umar bin Al-Khattab.” (Al-Tirmidhi, No. 3690)

While we were with Allah’s Messenger (ﷺ) he said, “While I was sleeping, I saw myself in Paradise, and suddenly I saw a woman performing ablution beside a palace. I asked, ‘For whom is this palace?’ They replied, ‘It is for Umar.’ Then, I remembered Umar’s Ghira (i.e., sense of honor and self-respect) and went away quickly.” Umar wept and said, O Allah’s Messenger (ﷺ)! How dare I think of my Ghira being offended by you?” (Al-Bukhari, No. 3680)

The Esteemed Faith of Umar:

Abdullah ibn Hisham narrated: We were with the Prophet (ﷺ) and he was holding the hand of Umar bin Al-Khattab. Umar said to Him, “O Allah’s Messenger (ﷺ)! You are dearer to me than everything except my own self.”

The Prophet (ﷺ) said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self.”

Then Umar said to him, “However, now, by Allah, you are dearer to me than my own self.” The Prophet (ﷺ) said, “Now, O Umar, (now you are a full believer). (Al-Bukhari, No. 6632)

One of Umar’s profound sayings, may Allah be pleased with him, was: “Whoever’s modesty diminishes, their piety diminishes; and when piety diminishes, the heart dies. Those who are modest, keep a low profile; those who keep a low profile, fear [Allah]; and those who fear [Allah], are protected by Him.” (Makarim Al-Akhlaq, 20)

The Exalted Religion of Umar:

Abu Sa’id Al-Khudri, may Allah be pleased with him, said: “I heard Allah’s Messenger (ﷺ) saying, “While I was sleeping, the people were presented to me (in a dream). They were wearing shirts, some of which were merely covering their (chests). and some were a bit longer. Umar was presented before me, and his shirt was so long that he was dragging it.”

They asked, “How have you interpreted it, O Allah’s Messenger (ﷺ)?”

He said, “Religion.” (Al-Bukhari 3691)

The Knowledge and Jurisprudence of Umar:

Umar, may Allah be pleased with him, was keenly dedicated to seeking knowledge, and embodying great ambition. In a long Hadith we can see his determination for knowledge.

Ibn Abbas narrated: I had been eager to ask Umar bin Al-Khattab about the two ladies from among the wives of the Prophet regarding whom Allah said {Would that you two turn unto God in repentance, for the hearts of both of you have swerved [from what is right]! And if you uphold each other against him [who is God’s message-bearer, know that] God Himself is his Protector, and [that,] therefore, Gabriel, and all the righteous among the believers, and all the [other] angels will come to his aid.} (Quran, 66:4) till Umar performed the Hajj and I too, performed the Hajj along with him. (On the way) Umar went aside to answer the call of nature, and I also went aside along with him carrying a tumbler full of water, and when he had finished, I poured water over his hands, and he performed the ablution.

Then I said to him, {O chief of the Believers! Who were the two ladies from among the wives of the Prophet (ﷺ) regarding whom Allah said: ‘Would that you two turn unto God in repentance, for the hearts of both of you have swerved [from what is right}!?” (Quran, 66:4)

He said, “I am astonished at your question, O Ibn Abbas. They were Aisha and Hafsa.” Then Umar went on narrating the Hadith and said, “I and an Ansari neighbor of mine from Bani Umaiyya bin Zaid who used to live in Awali-al-Medina, used to visit the Prophet (ﷺ) in turn. He used to go one day and I another day. When I went, I would bring him the news of what had happened that day regarding the Divine Inspiration and other things, and when he went, he used to do the same for me.

We, the people of Quraish used to have the upper hand over our wives, but when we came to the Ansar, we found that their women had the upper hand over their men, so our women also started learning the ways of the Ansari women. I shouted at my wife, and she retorted against me and I disliked that she should answer me back. She said to me, ‘Why are you so surprised at my answering you back? By Allah, the wives of the Prophet answer him back and some of them may leave (does not speak to) him throughout the day till the night.’

The (talk) scared me and I said to her, ‘Whoever has done so will be ruined!’ Then, I proceeded after dressing myself, and entered upon Hafsa, my daughter, and said to her, ‘Does anyone of you keep the Prophet (ﷺ) angry till night?’ She said, ‘Yes.’ I said, ‘You are a ruined losing woman! Don’t you fear that Allah may get angry for the anger of Allah’s Messenger (ﷺ) and thus you will be ruined? So do not ask more from the Prophet (ﷺ) and do not answer him back and do not give up talking to him. Ask me whatever you need and do not be tempted to imitate your neighbor (i.e., Aisha) in her manners for she is more charming than you and more beloved to the Prophet (ﷺ).”

Umar added, “At that time a talk was circulating among us that (the tribe of) Ghassan were preparing their horses to invade us. My Ansari companion, on the day of his turn, went (to the town) and returned to us at night and knocked at my door violently and asked if I was there. I became horrified and came out to him. He said, ‘Today a great thing has happened.’ I asked, ‘What is it? Have (the people of) Ghassan come?’ He said, ‘No, but (What has happened) is greater and more horrifying than that: Allah’s Messenger (ﷺ); has divorced his wives.”

Umar added, “I said to myself, ‘Ah, Hafsa is indeed a ruined loser.’ I had already thought that most probably this (divorce) would happen in the near future. So, I dressed myself and prayed Al-Fajr with the Prophet (ﷺ) and then the Prophet; entered an upper room and stayed there in seclusion. I entered upon Hafsa and saw her weeping. I asked, ‘What makes you weep? Did I not warn you about that? Did the Prophet (ﷺ) divorce you all?’ She said, ‘I do not know. There he is retired alone in the upper room.’

I came out and sat near the pulpit and saw a group of people sitting around it and some of them were weeping. I sat with them for a while but could not endure the situation, so I went to the upper room where the Prophet; was and said to a black slave of his, ‘Will you get the permission (of the Prophet (ﷺ)) for Umar (to enter)?’ The slave went in, talked to the Prophet (ﷺ) about it and then returned saying, ‘I have spoken to the Prophet (ﷺ) and mentioned you, but he kept quiet.’ Then I returned and sat with the group of people sitting near the pulpit. I still could not bear the situation and once again I said to the slave, ‘Will you get the permission for Umar?’ He went in and returned saying, ‘I mentioned you to him, but he kept quiet.’ So, I returned again and sat with the group of people sitting near the pulpit, but I could not bear the situation anymore, and so I went to the slave and said, ‘Will you get the permission for Umar?’ He went in and returned to me saying, ‘I mentioned you to him but he kept quiet.’

So, when I decided to leave, ‘behold!’, the slave called me, saying, ‘The Prophet (ﷺ) has given you permission.’ Then I entered upon Allah’s Messenger (ﷺ) and saw him Lying on a bed made of stalks of date palm leaves and there was no bedding between it and him. The stalks left marks on his side, and he was leaning on a leather pillow stuffed with date-palm. I greeted him and while still standing I said, ‘O Allah’s Apostle! Have you divorced your wives?’ He looked at me and said, ‘No.’ I said, ‘Allah Akbar!’

And then, while still standing, I said chatting, ‘Will you heed what I say, O Allah’s Messenger (ﷺ)? We, the people of Quraish used to have power over our women, but when we arrived at Medina, we found that the men (here) were overpowered by their women.’ The Prophet (ﷺ) smiled and then I said to him, ‘Will you heed what I say, O Allah’s Messenger (ﷺ)? I entered upon Hafsa and said to her, “Do not be tempted to imitate your companion (i.e., Aisha), for she is more charming than you and more beloved to the Prophet.’ ” The Prophet (ﷺ) smiled for a second time.

When I saw his charming smile, for the second time, I felt a bit of relief and I sat down. Then I looked around his house, and by Allah, I could not see anything of importance in his house except three hides, so I said, ‘O Allah’s Messenger (ﷺ)! Invoke Allah to make your followers rich, for the Persians and the Romans have been made prosperous and they have been given (the pleasures of the world), although they do not worship Allah.’

Thereupon the Prophet (ﷺ) sat up as he was reclining. and said, ‘Are you of such an opinion, O the son of Al-Khattab? These are the people who have received the rewards for their good deeds in this world.’ I said, ‘O Allah’s Messenger (ﷺ)! Ask Allah to forgive me.’ Then the Prophet (ﷺ) kept away from his wives for 29 days because of the story which Hafsa had disclosed to Aisha. The Prophet (ﷺ) had said, ‘I will not enter upon them (my wives) for one month,’ because of his anger towards them, when Allah had admonished him.

So, when 29 days had passed, the Prophet (ﷺ) first entered upon Aisha, who said to him, ‘O Allah’s Messenger (ﷺ)! You had sworn that you would not enter upon us for one month, but now only 29 days have passed, for I have been counting them one by one.’ The Prophet (ﷺ) said, ‘The (present) month is of 29 days.’ Aisha added, ‘Then Allah revealed the Verses of Al-Takhiyr (i.e., {O Prophet! Say unto thy wives: “If you desire [but] the life of this world and its charms – well, then, I shall provide for you and release you in a becoming manner; but if you desire God and His Apostle, and [thus the good of] the life in the hereafter, then [know that], verily, for the doers of good among you God has readied a mighty reward!} And out of all his wives he asked me first, and I chose him.’ Then he gave option to his other wives, and they said what Aisha had said.”

The Prophet had decided to abstain from eating a certain kind of food because of a certain event, so Allah blamed him for doing so. Some of his wives were the cause of him taking that decision, therefore he deserted them for one month. (Al-Bukhari, No. 5191)

Al-Dhahabi mentioned that Abdullah ibn Umar said: “Umar took 12 years to learn Surah Al-Baqarah. When he had learned it, he slaughtered a camel in celebration.” (Siyar Al-Khulafa, 81)

Narrated Umar bin Al-Khattab: “Once a Jew said to me, “O the chief of believers! There is a verse in your Holy Book which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.” ‘Umar asked, “Which is that verse?” The Jew replied, “This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion.” (Quran, 5:3) Umar replied, “No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet (ﷺ) was standing at Arafat (i.e. the Day of Hajj), (all days of celebration to Muslims).”‘ (Al-Bukhari, No. 44)

You can observe, dear reader, how Umar’s response is a clear demonstration of his deep knowledge. By precisely identifying the context of the Quranic verse’s revelation, both the time and location, he not only shows his detailed understanding of the scripture but also his ability to connect historical events with the revelation (i.e., Asbab Al-Nuzul). This insightfulness is a hallmark of someone who not only knows the text but also comprehends its significance in a broader religious and historical context, may Allah be pleased with him.

A Precious Admonition from Umar:

Umar, may Allah be pleased with him, wisely advised, “Seek knowledge before you become leaders.” Imam Bukhari added, “And continue seeking knowledge even after becoming leaders.” Ibn Hajar commented, elucidating that leadership should not prevent one from pursuing knowledge, as pride or dignity might dissuade a leader from sitting among learners. This echoes Imam Malik’s criticism of judgeship: a dismissed judge may not return to their previous learning circles. (Fath Al-Bari, 1/219)

Here are some pages from his jurisprudence, knowledge, and the Companions’ views about him:

It was narrated from Al-Harith bin Mu’awiyah Al-Kindi, that he travelled to meet Umar bin al-Khattab and ask him about 3 things. He came to Madinah and Umar asked him: What brought you here? He said: I came to ask you about 3 things. He said: What are they? He said: A woman and I may be in a confined space and the time for prayer comes, but if we both pray she will be standing next to me, and if she prays behind me she will have to go out of the space, Umar said: Put a cloth to serve as a screen between you and her, and let her pray alongside you if you wish. (And I asked) about the two rak’ahs after ‘Asr and he said: The Messenger of Allah ﷺ told me not to do them. He said: (And I asked) about stories (for preaching), because they wanted me to tell them stories. He said: Whatever you want. It was as if he did not want to tell him not to do that. He said: I only wanted to follow what you say. He said: I am afraid that if you tell them stories (for preaching), you will think that you are better than them, then you will tell them stories and think that you are better than them, until you imagine that you are as far above them as the Pleiades, then Allah will put you that far beneath their feet on the Day of Resurrection. (Al-Musnad, 111)

Qubaisa ibn Jabir remarked, “By Allah, I’ve never seen anyone more compassionate to his subjects, or better than Abu Bakr Al-Siddiq. Nor have I seen anyone more versed in the Book of Allah, more understanding of the religion of Allah, more adherent to the limits set by Allah, or more imposing in the hearts of men than Umar ibn al-Khattab. Nor have I seen anyone more modest than Uthman ibn Affan.” (Asad Al-Ghabah, 4/147)

Abdur Rahman bin Abdul Qari said, “I went out in the company of Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, Umar said, ‘In my opinion, I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night, I went again to his company and the people were praying behind their reciter. On that, Umar remarked, ‘What an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night.” (Al-Bukhari, No. 2010)

Abdullah ibn Mas’ud, may Allah be pleased with him, said, “I believe there was no household among the Muslims that did not experience sorrow on the day Umar was wounded, except for a household of evil. Indeed, Umar was the most knowledgeable among us about Allah, the most proficient in reciting the Book of Allah, and the most understanding in the religion of Allah.” (Al-Musannaf, 7/480)

He also said, “When the righteous are mentioned, Umar must be mentioned. Umar was the most knowledgeable of us in the Book of Allah and the most understanding in the religion of Allah.” (Tarikh Al-Khulafa, 81)

Furthermore, he remarked, “If Umar’s knowledge were placed in one scale of a balance, and the knowledge of the living inhabitants of the earth in the other, Umar’s knowledge would outweigh theirs.” Listening to this, Al-A’mash expressed skepticism about this statement, so he consulted Ibrahim Al-Nakha’i, who replied, “What makes you doubt that? By Allah, Abdullah ibn Mas’ud said something even greater than that. He said, ‘I think nine-tenths of knowledge disappeared the day Umar died!'” (Al-Musannaf, 7/483)

Umar’s Concordance with His Lord, Glorified be He:

What a magnificent status and noble distinction Allah bestowed upon Umar, may Allah be pleased with him, where in many instances, the Quran was revealed in agreement with his opinion.

Umar bin Al-Khattab once said: “I was able to concur with God’s judgment on three occasions:

(1) I said, “O Allah’s Messenger (ﷺ), I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: {And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).”} (Quran, 2:125)

(2) And as regards the (verse of) the veiling of the women, I said, ‘O Allah’s Messenger (ﷺ)! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.’ So, the verse of the veiling of the women was revealed, {O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah’s sight would be an enormity.} (Quran, 33:53)

(3) Once the wives of the Prophet (ﷺ) made a united front against the Prophet (ﷺ) and I said to them, ‘It may be if he (the Prophet) divorced you, all that his Lord will give him instead of you wives better than you.’ So, the verse (the same as I had said) was revealed, which is God’s saying, {[O wives of the Prophet!] Were he to divorce [any of] you, God might well give him in your stead spouses better than you – women who surrender themselves unto God, who truly believe, devoutly obey His will, turn [unto Him] in repentance [whenever they have sinned], worship [Him alone], and go on and on [seeking His goodly acceptance]9 – be they women previously married or virgins.} (Quran, 66:5).

There is an interesting point here. In “Fath al-Bari,” Al-Hafiz Ibn Hajar, explains that the statement of Umar, “I was able to concur with God’s judgment on three occasions.” He elucidates that this refers to three particular events where the revelation of the Quran coincided with Umar’s opinions. Al-Hafiz notes that Umar, out of respect and decorum, attributed the concurrence to himself, implying that his opinion formed later than God’s eternal divine decree which is certainly before his occurring point of view. Also, this manner of speaking doesn’t preclude the possibility of other instances of concurrence beyond these three; it simply reflects Umar’s humility and eloquence. Indeed, there are other well-known instances, such as the case of the captives of Badr and the matter of praying over the hypocrites, where Umar’s views were also mirrored in the Quranic revelation. Al-Hafiz, may Allah have mercy on him, states that based on the transmitted reports, we can identify around 15 such instances where Umar’s opinions aligned with the Quranic revelations. However, this number is based on what has been transmitted and reported. (Fath Al-Bari 1/665)

In another narration by Imam Muslim, he said: “I was able to concur with God’s judgment on 3 occasions. In case of Maqam of Ibrahim, in case of the observance of veil and in case of the prisoners of Badr.”

For the prisoners of Badr’s case, there is a detailed Hadith about it. It has been narrated on the authority of Umar himself who said: “When it was the day on which the Battle of Badr was fought, the Messenger of Allah (ﷺ) cast a glance at the infidels, and they were 1000 while his own Companions were 390 men. The Prophet (ﷺ) turned (his face) towards the Qibla. Then he stretched his hands and began his supplication to his Lord: “O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth.”

He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So, Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said: Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfill for you what He has promised you. So, Allah, the Glorious and Exalted, revealed (the Qur’anic verse): {When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank.} (Quran, 8:9) So, Allah helped him with angels.

On that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him the swishing of the whip and the voice of the rider saying: Go ahead, Haizum! He glanced at the disbeliever who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green! An Ansari came to the Messenger of Allah (ﷺ) and related this (event) to him. He said: You have told the truth. This was the help from the third heaven.

The Muslims that day killed 70 persons and captured the same number. The Messenger of Allah (ﷺ) said to Abu Bakr and Umar, Allah be pleased with them: “What is your opinion about these captives?”

Abu Bakr said: “They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam.”

Then the Messenger of Allah (ﷺ) said:” What is your opinion, Ibn Khattab?”

He said: “Messenger of Allah, I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over Aqil to Ali that he may cut off his head, and hand over such and such relative to me that I may cut off his head. These are leaders of the disbelievers and veterans among them.”

The Messenger of Allah (ﷺ) approved the opinion of Abu Bakr and did not approve what I said.

The next day when I came to the Messenger of Allah (ﷺ), I found that both he and Abu Bakr were sitting shedding tears. I said: “Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep, or I will at least weep in sympathy with you.”

The Messenger of Allah (ﷺ) said: “I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.)” Then, God revealed the verse: {It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise. Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took. Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful.} (Quran, 8:67-69) (Muslim, 1763)

Also, he narrated, for the case of Al-Madinah hypocrites, saying: “When Abdullah bin Ubai bin Salul died, Allah’s Messenger (ﷺ) was called upon to offer his funeral prayer. When Allah’s Messenger (ﷺ) stood up to offer the prayer, I got up quickly and said, “O Allah’s Apostle! Are you going to pray for this man, and he said so and so on such and such occasions?” And I started mentioning all that he had said.

Allah’s Messenger (ﷺ) smiled and replied, “O Umar! Go away from me.” When I talked too much he said, “I have been given the choice and so I have chosen (to offer the prayer). Had I known that he would be forgiven by asking for Allah’s forgiveness for more than 70 times, surely I would have done so.”

Umar added: Allah’s Messenger (ﷺ) offered his funeral prayer and returned and after a short while the two verses of Surah Taubah were revealed: i.e. {“And never shalt thou pray over any of them that has died, and never shalt thou stand by his grave: for, behold, they were bent on denying God and His Apostle, and they died in this their iniquity.} (Quran, 9:84)”

Umar added, “Later I was astonished, and felt ashamed at my daring before Allah’s Messenger (ﷺ) on that day. And for certain Allah and His Apostle know better.” (Al-Bukhari, No. 1366)

The Formidable Presence of Umar ibn Al-Khattab:

In the realm of spirituality and piety, the more one fears and reveres Allah, the Almighty, the more respect and awe they command among those around them. This was exemplified in the life of Umar ibn Al-Khattab, may Allah be pleased with him, whose mere presence was enough to instill fear not only in the hearts of humans but also in the jinn.

Sa’ad ibn Abi Waqqas, may Allah be pleased with him, shared an anecdote highlighting the imposing aura of Umar. Umar asked once the permission from Allah’s Messenger (ﷺ) to see him while some Quraishi women were sitting with him, talking to him and asking him for more expenses, raising their voices above the voice of Allah’s Messenger (ﷺ). When Umar asked for the permission to enter, the women quickly put on their veils, and kept silent. Allah’s Apostle allowed him to enter, and Umar came in while Allah’s Messenger (ﷺ) was smiling, Umar said “O Allah’s Apostle! May Allah always keep your beautiful smile!”

The Prophet (ﷺ) said, “These women who have been here, roused my wonder, for as soon as they heard your voice, they quickly put on their veils and kept silent.”

Umar said, “O Allah’s Messenger (ﷺ)! You have more right to be feared by them than I.”

Then Umar addressed the women saying, “O enemies of yourselves! You fear me more than you do Allah’s Messenger (ﷺ)?”

They said, “Yes, for you are harsher and sterner than Allah’s Messenger (ﷺ)!”

Then Allah’s Messenger (ﷺ) said, “O Ibn Al-Khattab! By Him in Whose Hands my life is! Never does Satan find you going on a way, but he takes another way other than yours.”

Al-Hafiz ibn Hajar, may Allah have mercy on him, notes that this does not imply that Umar was infallible like the Prophets, as infallibility is mandatory for Prophets and a possibility for others (Fath al-Bari 7/58).

Imam Nawawi, may Allah have mercy on him, interprets this hadith literally, suggesting that Satan would physically avoid Umar’s path out of sheer fear (Sharh Al-Nawawi ‘ala Sahih Muslim, 7/180).

Another instance narrated by Aisha, may Allah be pleased with her, underlines Umar’s formidable presence. She, may Allah be pleased with her, said: “I brought a dish I had cooked for the Prophet to him. I said to Sauda (i.e., another wife of the Prophet, may Allah be pleased with her), who was with the Prophet, ‘Eat,’ but she refused.

I insisted, ‘You must eat, or I will smear your face with it.’ She still refused, so I put my hand in the dish and smeared her face with it. This made the Prophet laugh. He then gestured to Sauda to do the same to me, which caused more laughter.

During this playful moment, Umar passed by the house and called out, ‘O Abdullah, O Abdullah,’ (He was just passing by and talking to someone else) but the Prophet thought he would enter the house, so he instructed us, ‘Get up and wash your faces.’

Aisha then commented, ‘Since, that day, I have always held Umar in awe because of the Prophet’s respect for him.'”

The Astuteness of Al-Farooq During the Battle of Tabuk

This event showcases the deep trust of Al-Farooq, may Allah be pleased with him, in the Prophet (ﷺ) and in Allah’s support for His messenger. Abu Huraira narrated: During the Battle of Tabuk, the people were struck by famine. They said, “O Messenger of Allah, if you permit us, we would slaughter our camels for food and fat.” The Prophet (ﷺ) replied, “Do so.”

Then Umar came and said, “O Messenger of Allah, if you do this, our riding animals will decrease. Why not ask them to bring the remnants of their food, and you can pray for Allah’s blessings on it? Maybe Allah will bless it.” The Prophet (ﷺ) agreed and spread a cloth, asking for the leftovers. A small amount was gathered. He then prayed for blessings, and said, “Fill your containers.” Everyone filled their containers to the brim, leaving not a single vessel in the camp empty. They all ate to satisfaction and still had leftovers.

The Prophet (ﷺ) then declared, “I testify that there is no deity but Allah and that I am the Messenger of Allah. No servant meets Allah with this belief without doubting, could be barred from Paradise” (Al-Bukhari, No. 2982).

The Strength and Awe of His Personality Among People:

Al-Farooq’s strong character inspired awe in others to the extent that people hesitated to approach him with their needs. In another narration of the same story, we mentioned before there are some interesting elements to that story which Ibn Abbas narrated, as he said: For the whole year I had the desire to ask `Umar bin Al-Khattab regarding the explanation of a Verse (in Surat Al-Tahrim) but I could not ask him because I respected him very much. When he went to perform the Hajj, I too went along with him.

On our return, while we were still on the way home. `Umar went aside to answer the call of nature by the Arak trees. I waited till he finished and then I proceeded with him and asked him. “O chief of the Believers! Who were the two wives of the Prophet (ﷺ) who aided one another against him?” He said, “They were Hafsa and Aisha.”

Then I said to him, “By Allah, I wanted to ask you about this a year ago, but I could not do so owing to my respect for you.”

Umar said, “Do not refrain from asking me. If you think that I have knowledge (about a certain matter), ask me; and if I know (something about it), I will tell you.”

Then Umar added, “By Allah, in Al-Jahiliyah we did not pay attention to women until Allah revealed regarding them what He revealed regarding them and assigned for them what He has assigned. Once while I was thinking over a certain matter, my wife said, “I recommend that you do so-and-so.”

I said to her, “What have you got to do with the is matter? Why do you poke your nose in a matter which I want to see fulfilled?”

She said, “How strange you are, O son of Al-Khattab! You don’t want to be argued with whereas your daughter, Hafsa surely, argues with Allah’s Messenger (ﷺ) so much that he remains angry for a full day!”

Umar then reported; how he at once put on his outer garment and went to Hafsa and said to her, “O my daughter! Do you argue with Allah’s Messenger (ﷺ) so that he remains angry the whole day?”

Hafsa said, “By Allah, we argue with him.”

Umar said, “Know that I warn you of Allah’s punishment and the anger of Allah’s Messenger (ﷺ) O my daughter! Don’t be betrayed by the one who is proud of her beauty because of the love of Allah’s Messenger (ﷺ) for her (i.e. Aisha).”

Umar added, “Then I went out to Um Salama’s (Mother of the Believers) house who was one of my relatives, and I talked to her.

She said, “O Ibn Al-Khattab! It is rather astonishing that you interfere in everything; you even want to interfere between Allah’s Apostle and his wives!’ By Allah, by her talk, she influenced me so much that I lost some of my anger. I left her and went home.”, till the rest of the story. (Bukhari, No. 4913)

As we see in this beautiful hadith, it’s brimming with wisdom and lessons. Herein, we witness Abdullah ibn Abbas, the illustrious scholar and beacon of knowledge of the Ummah, humbly approaching Al-Khattab. Yet, within his heart, there fluttered a reverence so profound, a deference so deep, that it restrained the full expression of his query proving the strength and awe of Umar’s personality among even the noblest of people. It also unveils the tender dynamics between Umar and his daughter, where he, with paternal wisdom and concern, guides her in her marital journey. Also, it further unfolds the scene where Umar, despite his famed rigor and unyielding strength, finds his heart softened and stirred by the sage words of Umm Salamah. Her wisdom transcends the bounds of his heart, piercing through to the core of Umar’s righteous quest for truth.

In another narration, Umar’s barber got startled by Umar’s cough and accidentally urinated on himself out of fear. Umar compassionately compensated him with 40 dirhams. (Al-Tabaqat, 3/687)

Transparency and Insight of a Rare Kind:

Indeed, Umar ibn Al-Khattab, may Allah be pleased with him, was endowed with transparency and insight of such rarity in this universe, a divine gift bestowed upon him. His discernment shone as brightly and magnificently as the sun itself. Here are examples that illuminate the extent of his extraordinary perception and clarity.

Al-Dhahabi, in his chronicles, recounts the tale of Al-Aswad Al-Ansi who claimed prophecy in Yemen. He sent for Abu Muslim Al-Khawlani and cast him into a great fire. However, Abu Muslim emerged unharmed. Al-Aswad, fearing his influence, ordered him to leave. Abu Muslim then arrived in Medina, tied his camel outside, and entered the mosque to pray.

Umar, may Allah be pleased with him, saw him and felt in his heart that this was Abu Muslim, and he never met him before. He approached and asked, ‘From where do you hail?’

‘From Yemen,’ the man replied.

‘What happened to the man who was cast into the fire by the false prophet?’ Umar inquired.

‘That was Abdullah ibn Thawb,’ the man answered.

Umar, seeking confirmation, asked, ‘I implore you by Allah, are you he?’

‘By Allah, yes,’ he confessed.

Umar embraced him, weeping, then took him and seated him between himself and Abu Bakr, saying, ‘Praise be to Allah, who did not let me die until I saw in the Ummah of Muhammad (ﷺ) someone who was treated as Ibrahim the Friend of Allah (عَلَيْهِ ٱلسَّلَامُ) was treated.’ (Siyar A’lam Al-Nubala, 4/7)

Diligence in Worship of Umar:

Despite shouldering the burdens of the entire Ummah, Umar ibn Al-Khattab, never neglected his share of worship, which served as his provision for the journey to his Lord, the Exalted.

Abu Qatada, may Allah be pleased with him, narrated that the Prophet (ﷺ) asked Abu Bakr, ‘When do you observe the Witr prayer?’ Abu Bakr replied, ‘I perform it at the beginning of the night.’ The Prophet then asked Umar, ‘And when do you perform it?’ Umar replied, ‘At the end of the night.’ The Prophet said to Abu Bakr, ‘This one has taken caution,’ and to Umar, ‘This one has taken strength.’ (Abi Dawood, No. 1434).

Aslam narrated that Umar ibn Al-Khattab, may Allah be pleased with him, prayed as much as Allah willed, and towards the end of the night, he would exhort his family, saying, ‘The prayer, the prayer,’ and would recite the verse, {And bid thy people to pray, and persevere therein.} (Quran, 20:132) (Al-Muwatta, Imam Malik, 1/119).

Ziyad ibn Hadeer, may Allah have mercy on him, said, “I saw Umar ibn Al-Khattab fasting more than anyone else and using the miswak (tooth stick) more frequently than anyone else.” (Al-Tabaqat, 3/220).

Al-Hussein said, ‘Uthman ibn Abi Al-Aas married a former wife of Umar, and he said, ‘By Allah, I did not marry her for wealth or children, but I desired to learn about the nightly religious practices of Umar.’ (Al-Majma’, 9/73).

Ibn Kathir commented on the nightly routine of Umar, saying, ‘He used to lead the people in the Isha prayer and then enter his house, continuing to pray until Fajr.’ And he advised Muawiya ibn Khadij, ‘If I sleep during the day, I will neglect my subjects, and if I sleep at night, I will neglect my own soul. How can I afford to sleep with these two responsibilities, O Muawiya?’ (Al-Zuhd, No. 646).”

Fidelity and Following in the Footsteps of the Prophet:

Umar ibn Al-Khattab, may Allah be pleased with him, was an exemplary follower of the Prophet Muhammad (ﷺ) in every minor and major aspect of his life, even in matters he found uncompressible.

An instance illustrating this was when he, may Allah have mercy on him, kissed the Black Stone and said, ‘Indeed, I know that you are a stone that neither benefits nor harms. Had I not seen the Prophet Muhammad (ﷺ) kissing you, I would not have kissed you.’

Umar’s action here serves as a model for every Muslim to submit to Allah, the Exalted, and His Messenger in what they have commanded, understanding that not everything is to be rationalized and that there are devotional matters we are commanded by Allah to perform without necessarily knowing the wisdom behind them.

Imam Ibn Al-Jawzi narrated several narrations in this regard: Nafi’ reported that people used to visit the tree under which the Prophet (ﷺ) took the Pledge of Ridwan and pray there. When Umar was informed, he warned them against this and ordered the tree to be cut down. (Manaqib Amir Al-Mu’minin, Ibn Al-Jawzi, 122)

Al-Ma’roor said: ‘We were with Umar ibn Al-Khattab during a pilgrimage he performed when he recited in the Fajr prayer with Surah Al-Fil and Quraysh. After the prayer, when he saw people rushing to a mosque, he asked, ‘What is this?’

They replied, ‘A mosque where the Prophet prayed.’ Umar said, ‘This is how the People of the Book before you were destroyed; they took the traces of their prophets as places of worship. Whoever has the prayer due should pray, and whoever does not, should move on.’” (Manaqib Amir Al-Mu’minin, Ibn Al-Jawzi, 122)

Umar ibn Maymun narrated from his father: ‘A man came to Umar ibn Al-Khattab and said, ‘O Commander of the Faithful, when we conquered Madain, I found a book with fascinating content.’ Umar asked, ‘Is it from the Book of Allah?’

The man replied, ‘No.’

Umar then called for a stick and began to beat him with it while reciting, {Alif. Lam. Ra. these are messages of revelation – of a discourse clear in itself and clearly showing the truth. And it will come to pass that those who are [now] bent on denying this truth will wish that they had surrendered themselves to God [in their lifetime]. Leave them alone; let them eat and enjoy themselves for a while and be deluded by false hope [of vain delights] that beguiles them, for in time they will come to know [the truth]. And never have We destroyed any community [for its wrongdoing] unless a divine writ had [previously] been made known to it; [but remember that] no community can ever forestall [the end of] its term – and neither can they delay [it]}. (Quran, 15:1-5)’ He then said, ‘The people before you perished because they followed the books of their scholars and bishops and neglected the Torah and the Gospel until they were erased, and their knowledge was lost.’ (Manaqib Amir Al-Mu’minin, Ibn Al-Jawzi, 123)”

The Generous Umar:

The believer who trusts in the promises of his Lord, the Most High, knows and is certain that sustenance is in the hands of Allah, the Mighty and Majestic. Thus, you find him/her never stingy with his/her wealth towards his fellow believers, for he/she knows that Allah will replace every expenditure made in the way of Allah. Umar ibn Al-Khattab, may Allah be pleased with him, sets an example for us in generosity and nobility.

Narrated Zaid bin Aslam: “I heard Umar bin Al-Khattab saying: ‘We were ordered by the Messenger of Allah (ﷺ) to give in charity, and that coincided with a time in which I had some wealth, so I said, “Today I will beat Abu Bakr, if ever I beat him.”‘ So, I came with half of my wealth, and the Messenger of Allah (ﷺ) said: “What did you leave for your family?” I said: “The like of it.” And Abu Bakr came with everything he had, so he said: “O Abu Bakr! What did you leave for your family?” He said: “I left Allah and His Messenger for them.” I said: ‘[By Allah] I will never be able to beat him to something.” (Abu Dawud, No. 3675)

Al-A’mash said: ‘One day, I was with him when he received 20 thousand dirhams. He did not leave his seat until he had distributed it all. When something of his wealth pleased him, he would give it to charity, and he often gave away sugar. When asked about it, he said, ‘I love it, and Allah says: {You will not attain righteousness until you spend [in the way of Allah] from that which you love.}‘ (Quran, 3:92) (Al-Durar Al-Mandhud, 64)

Mujahid stated: that Umar bin Al-Khattab wrote to Abu Musa to buy for him a slave girl from the captives of Jalula. He did so, and Umar called her and then freed her, reciting this verse: {You will not attain righteousness until you spend [in the way of Allah] from that which you love.}‘ (Quran, 3:92) (Al-Durar Al-Mandhud, 64)

Aslam, the freed slave of Umar, once said: Ibn Umar asked me about some matters concerning his father. He said, “Since Allah’s Messenger (ﷺ) died. I have never seen anybody more serious, hardworking and generous than Umar bin Al-Khattab, till the end of his life.” (Al-Bukhari, 3687)

Al-Hafiz comments in Al-Fath: “It means there was no one more generous with wealth than him. This is specific to a particular time, the period of his caliphate, to exclude the Prophet (ﷺ) and Abu Bakr from this statement.”

The Stance of Al-Farooq at the Death of the Beloved:

When the last illness of the Messenger of Allah (ﷺ) made him unconscious, Fatimah, his daughter, may Allah be pleased with her, exclaimed: “Ah, the distress of my dear father.” He (ﷺ) said, “There will be no distress for your father after today”. When he died, she said: “My father, Allah has called you back and you have responded to His Call. O father! Garden of Firdaus is your abode. O father! We announce to Jibril your death.” (Riyadh Al-Salihin, No.28)

Anas mentioned, “On the day in which the Messenger of Allah (ﷺ) entered Al-Madinah, everything in it was illuminated. However, on the day in which he died, everything in it was dark. And we did not remove our hands from the Messenger of Allah (ﷺ) while we were burying him because our hearts felt so estranged.” (Al-Tirmidhi, No. 3618)

The esteemed Hafiz Ibn Rajab, may Allah have mercy on him, said: “When he (ﷺ) passed away, the Muslims were thrown into confusion. Some were so shocked they became dazed, others were so overwhelmed they could not stand, some could not find the words to speak, and yet there were those who outright denied his passing, saying he was simply summoned by the Almighty.” (Lataiif Al-Maarif, 103).

Aisha said: “When Allah’s Messenger (ﷺ) died, Abu Bakr was at a place called As-Sunah (Al-‘Aliya) Umar stood up and said, “By Allah! Allah’s Messenger (ﷺ) is not dead! Indeed, there are men among the hypocrites who claim that the Messenger of Allah, peace be upon him, has died. But the Messenger of Allah, peace be upon him, has not. Rather, he has gone to his Lord just as Moses, son of Imran, went to his. Moses was absent from his people for forty nights and then returned to them after it was said he had died. By Allah, the Messenger of Allah, peace be upon him, will return just as Moses returned. “Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him, and he will cut the hands and legs of some men (who say such fake utters).”

Then, Abu Bakr came and uncovered the face of Allah’s Messenger (ﷺ) kissed him and said, “Let my mother and father be sacrificed for you, O Allah’s Messenger (ﷺ) you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then, he recited Allah’s Statement: {(O Muhammad) verily, thou art bound to die, and, verily, they, too, are bound to die.} (Quran, 39:30). He also recited: {And Muhammad is only an Apostle; all the [other apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels? But he that turns about on his heels can in no wise harm God – whereas God will requite all who are grateful [to Him].} (Quran, 3:144) The people wept loudly!

Ibn Abbas said: “By Allah, it was as if people had never known that Allah had revealed this verse until Abu Bakr recited it. After he did, everyone started reciting it. I did not hear anyone who did not recite it.” Umar added: “By Allah, when I heard Abu Bakr recite it, my legs couldn’t support me. I fell to the ground. When I heard him recite it, I knew that the Prophet (ﷺ) had indeed passed away.” (Al-Bukhari, No. 3667/3668).

The Allegiance to Abu Bakr Al-Siddiq

That he heard `Umar’s second speech he delivered when he sat on the pulpit on the day following the death of the Prophet (ﷺ) `Umar recited the Tashahhud while Abu Bakr was silent. `Umar said, “I wish that Allah’s Messenger (ﷺ) had outlived all of us, i.e., had been the last (to die). But if Muhammad is dead, Allah nevertheless has kept the light amongst you from which you can receive the same guidance as Allah guided Muhammad with that. And Abu Bakr is the companion of Allah’s Messenger (ﷺ) He is the second of the two in the cave. He is the most entitled person among the Muslims to manage your affairs. Therefore get up and swear allegiance to him.”

Some people had already taken the oath of allegiance to him in the shed of Bani Sa`ida but the oath of allegiance taken by the public was taken at the pulpit. I heard `Umar saying to Abu Bakr on that day. “Please ascend the pulpit,” and kept on urging him till he ascended the pulpit whereupon, all the people swore allegiance to him. (Al-Bukhari, No. 7219)

Judgment and Caliphate:

Umar, may Allah be pleased with him, ascended to heights of wisdom and jurisprudence, fitting him to be a judge in the time of Abu Bakr and subsequently the Commander of the Faithful afterwards.

Ibrahim Al-Nakhai narrated: “The first to be entrusted with responsibilities among the Muslims by Abu Bakr was Umar ibn Al-Khattab. He was appointed as a judge, the first in Islam (Manaqib Amir Al-Mu’minin Umar ibn Al-Khattab, 52).

Then, in the final moments of Abu Bakr’s life, he designated Umar ibn Al-Khattab as his successor. Ibn Al-Jawzi recounts: When Abu Bakr intended this transition, he summoned Abd Al-Rahman ibn Auf and inquired about Umar. He asked, “Tell me about Umar ibn Al-Khattab.” Abdur Rahman replied, “By Allah, he is indeed better than your estimation of him. He possesses great qualities, yet he is known for his sternness.” Abu Bakr responded, “His sternness is because he perceives me as “too gentle”. Should he be given the charge, you’ll find him leaving much of what he is upon now.”

Then Abu Bakr called for Uthman ibn Affan and asked, “What say you about Umar?” Uthman answered, “You know him better than us.” But Abu Bakr insisted, “Speak your mind, O Abu Abdallah.” To which Uthman declared, “My knowledge of him is that his private virtues excel his public demeanor, and among us, there is none like him.”

Abu Bakr, satisfied, instructed Uthman to write the proclamation of Umar’s succession. “Write this: ‘In the name of Allah, the Most Gracious, the Most Merciful. This is what Abu Bakr ibn Abi Quhafa decrees at the end of his time in this world and at the beginning of his journey to the Hereafter, at a time when the disbeliever believes, the wicked are certain, and the liar speaks the truth. I appoint as my successor over you…’.” At this point, Abu Bakr fell into unconsciousness. Uthman continued, “…Umar ibn Al-Khattab.”

Upon regaining consciousness, Abu Bakr asked Uthman to read to him. Upon hearing it, he praised Allah and remarked, “It seems you were apprehensive that people might differ if I were to pass away in my sudden unconscious state.” Uthman replied, “Indeed.” Abu Bakr expressed, “May Allah reward you for your service to Islam and its people.”

Then he ratified the document and instructed Uthman to present it to the people. They pledged their allegiance upon recognizing that it pertained to Umar, may Allah’s blessings be upon him. After that, a group of people, entered unto him, and said: ‘What will you say to your Lord when He asks you about your decision to appoint Umar, given his sternness?’ He replied, ‘Seat me up, for by Allah, do you intend to frighten me? Pitiful is he who justifies himself with your injustice. I will say: I appointed over them the best of Your people.’ Then he summoned Umar and advised him. (Al-Muntazim, 4/125).

Ali bin Abi Talib, may Allah be pleased with him, said, “As Abu Bakr’s death approached, he saw Umar as the strongest for the succession. If it were a matter of favoritism, he would have favored his own son. He consulted with the Muslims on this matter; some agreed, while others objected, saying, ‘Will you command us to follow one who has been harsh, while you are still alive? What will you say to your Lord when you meet Him?’ He said, ‘I will say to my Lord when I meet Him: My God, I commanded over them the best of Your people. So, he appointed Umar over us, who stood among us, carrying on the work of his companions, and we found nothing to criticize in him. We saw the faith and the Islamic world grow day by day, in his era. Through him, Allah opened lands and subdued cities. No blame in the sight of Allah deterred him; he was just and truthful to both the distant and the near. Allah placed the truth upon his tongue and heart, to the extent that we often thought that tranquility itself spoke through his lips, and that an angel stood between his eyes, guiding and blessing him.” (Al-Musnad, 1/106)”

Farooq Al-Ummah and its Judge:

Ibn Abdul Barr narrates that a man from the tribe of Bani Makhzum sought justice from Umar bin Al-Khattab against Abu Sufyan bin Harb, accusing him of injustice regarding the boundaries of a land located at a specific place. Umar said, “I am the most knowledgeable about that place, and perhaps you and I even played there as young boys. Bring Abu Sufyan to me.”

When Abu Sufyan was brought before him, Umar said, “O Abu Sufyan, rise with us to that place.” They went there, and Umar looked around and said, “O Abu Sufyan, take this stone from here and place it over there.” (i.e., to change the boundaries) Abu Sufyan refused, swearing by Allah he would not do it. Umar insisted, swearing by Allah that he must. Abu Sufyan again refused. Umar then prepared to strike him with a stick, saying, “Take it, may your mother lose you, and place it here. I know well your history of oppressing people.” Abu Sufyan then took the stone and placed it where Umar instructed.

Afterwards, Umar faced the direction of the Qiblah and said, “O Allah, all praise is to You. Do not let me die until I have overcome Abu Sufyan in his opinion, and humbled him to me through Islam.” Abu Sufyan also turned towards the Qibla and said, “O Allah, all praise is to You for not letting me die until You placed in my heart the Islam that humbles me to Umar (i.e., implying that if it wasn’t for Islam he normally would never change his mind out of pride).” (Al-Mughni, 10/49) The reader should know that before embracing Islam, Abu Sufyan was a leading figure of disbelief among the Quraysh and caused great suffering to the Muslims.

A Gift to the Rulers of Muslims Everywhere:

Behold, a fragrant bouquet of sermons from Al-Farooq, may Allah be pleased with him, inscribed with all that humanity desires from human rights. To each who oversees any affair of the Muslims, be it small or great, we dedicate these lines to illuminate their path to Allah.

It was said that the gentleness of Abu Bakr reached such a degree that children, upon seeing him, would run to him, calling, “O father,” and he would gently pet their heads. And the awe of Umar was such that men would disperse and vacate their seats in the courtyards out of respect for him, waiting to see what he would decree. When this reached Umar, he cried out to the people: “Prayer gathers us all!”

They gathered, and he ascended the minbar, placing his feet where Abu Bakr once did. When all were assembled, he stood, lauding the Almighty in befitting praise, invoking blessings upon the Prophet. Then he spoke, “Tidings have reached my ears that some amongst you fear my rigor, voicing, ‘Umar was stern even in the blessed presence of the Messenger of Allah, peace be upon him. His sternness waxed under Abu Bakr’s rule. What now, when he himself holds sway?’

Yea, those who utter such speak naught but the truth. With the Messenger of Allah (ﷺ), I was in service, and he was a beacon of gentleness and mercy, as Allah hath proclaimed, ‘He was kind and merciful to the believers.’ In his presence, I was as a sword sheathed, drawn only at his command. So remained I until the Almighty summoned him, leaving me in his favor. For this, I hold deep gratitude.

Then came Abu Bakr, noble and gentle, to lead the believers. I served him, blending my firmness with his softness. As a sheathed sword, drawn only at his behest, I stood until Allah, the Almighty, claimed him, pleased with my servitude.

Now, as your chieftain, know this: my severity has softened, yet it exists for the oppressor and the transgressor. But to the peaceable, the devout, the upright, I am softer than they are to one another. And verily, I shall not suffer any amongst you to be oppressed or wronged. Should such a vile act befall, I shall lay the oppressor’s cheek upon the ground and place my very foot upon his other, until he yielded to the unwavering truth. Yet for those of humility and contentment, I would willingly lay mine own cheek upon the earth. Hearken now, O people, to the virtues I vow to uphold and hold me steadfast to them:

From your dues and what Allah hath granted, I shall take naught but what is justly due. Whatsoever comes into mine hands shall depart only for its rightful end. I am sworn to augment your gifts and provisions by the grace of Allah, to strengthen your frontiers, and to spare you from peril or undue burden at the battlefields.

When you embark on your ventures, in your stead, I shall be as a guardian to your kin until you return unto them. Fear Allah, O servants of the Almighty, and lend me your aid in curbing my own excesses, in championing good, thwarting evil, and in offering me counsel true in the matters Allah hath entrusted unto me. These words I speak, seeking forgiveness from Allah, for both myself and for you all.” (Al-Kharaj, 56)

Abu Faras recounts: “Umar bin Al-Khattab, may Allah be pleased with him, once addressed a gathering, saying: “O you people, verily, in the times of the Prophet Muhammad (ﷺ), we knew you as revelation descended from the heavens, and Allah informed us of your affairs. Now, the Prophet (ﷺ) has departed this world, and revelation has ceased. We now discern you by your actions: those amongst you who show goodness, we hold in high regard and cherish; those who manifest evil, we regard with disdain and hold in contempt. That which lies hidden in your hearts is a matter between you and your Lord alone.

A time has indeed come to pass, and it is my belief that those who once read the Quran in pursuit of Allah and His bounties have now turned to seek the temporal riches of men. Therefore, seek Allah in your recitation and in your deeds. By Allah, I send not my emissaries and governors unto you to usurp your dignity or seize your wealth, but rather to impart unto you the knowledge of your faith and the ways of the Sunnah. Should any amongst you be wronged by them, bring forth your grievance unto me. By Him in whose hand rests my soul, I shall seek justice for you.

Then did Amr bin Al-Aas rise and inquire, “O Commander of the Faithful, should a ruler among the Muslims discipline his subjects, would you then seek retribution against him?” To which Umar replied, “Yes, by He in whose hand is my soul, I would seek retribution. For I witnessed the Messenger of Allah ) ﷺ( seeking justice even against himself. Strike not the Muslims so as to humiliate them; burden them not so as to test them; deny them not their rights so as to disbelieve them; and invade not their sanctuaries so as to ruin them.” (Al-Musnad, No. 286).”

Al-Farooq and His Fear of Allah:

Behold Al-Farooq, may Allah be pleased with him, inscribing upon history pages that shimmer with splendour, beauty, and reverence, emanating from his piety and fear of Allah, the Exalted. Here are some scenes that defy the pen’s ability to describe or even comment upon.

Uthman ibn Affan, on a scorching summer day in one of his dwellings in Al-Aaliyah (i.e., in the countryside of Medina), observed a man driving two camels, going through the ground which as hot as a spread of fire. He remarked, ‘Would it not be better for this man to stay in Medina until it cools, then set off?’ Then the man drew closer, and he asked his servant, ‘Do you see who this is?’

He looked and said, ‘I see a man, shrouded in his cloak, driving two camels.’ As the man approached, Uthman said, ‘Look again.’ And when the servant did, he exclaimed in surprise, ‘This is the Commander of the Faithful.’ Uthman stood up and poked his head out of the door, only to be hit by the scorching wind. He withdrew his head and met Umar, asking, ‘What brings you out at this hour, O Commander of the Faithful?’

Umar replied, ‘Two camels from the charity herd lagged behind, and the rest had moved on. I intended to join them with the herd, fearing they might be lost, and Allah would then question me about them.’ Uthman said, ‘O Commander of the Faithful, come to the water and shade, and we will do the task for you.’ But Umar responded, ‘Return to your shade, O Uthman.’ Uthman then remarked, ‘Whoever wishes to see a strong and trustworthy man, let him look at this man.’ After completing his task, Umar returned, exhausted, and threw himself upon the ground.” (Asad Al-Ghabah, 4/160)

Abdullah ibn Umar narrates, “I had purchased some camels and sent them to pasture until they fattened. Upon their return, Umar entered the market and noticed the well-fed camels. ‘Whose camels are these?’ he asked. ‘They belong to Abdullah ibn Umar,’ he was told. Umar exclaimed, ‘Ah, Abdullah, son of the Commander of the Faithful, benefiting from his status!?’, hearing about what he said I hurried to him and asked, ‘What troubles you, O Commander of the Faithful?’ Umar questioned, ‘What about these camels?’ I explained, ‘I bought some weak camels, and sent them to graze for the same reason as any Muslim would.’ Umar then said, ‘Perhaps people gave them special treatment, thinking, “These are the camels of the Commander’s son!” Abdullah, take your capital and put the profit in the Muslim treasury.’ (Akhbar Umar, 292)

Ibn Abbas recounts, “Umar ibn Al-Khattab summoned me. I found him with a cloth spread out, laden with gold. ‘Come and distribute this among your people,’ he said, ‘Allah knows why this was withheld from His Prophet (ﷺ) and Abu Bakr, and why Umar received it. Is this for better or for worse?’ As I began distributing, I heard weeping. It was him, crying and saying, ‘By Him in whose hand is my soul, I don’t think that this was withheld from the Prophet (ﷺ) and Abu Bakr because of any ill-intent towards them, and given to Umar with good intent!’ He wept, conflicted about the vast wealth Allah bestowed upon him.” (Al-Tabaqat Ibn Saad, 3/230)

Mujahid narrates, “During a pilgrimage, Umar ibn Al-Khattab spent 80 dirhams from Medina to Makkah and back. He then expressed regret, hitting one hand against the other, lamenting, ‘Have we indulged in excess with Allah’s wealth?'” (Asad Al-Ghabah, 4/161)

Abdullah ibn Amir ibn Rabi’ah recalls, “I saw Umar pick up a straw from the ground and say, ‘I wish I were this straw. I wish I had never been anything at all. I wish my mother had never given birth to me.'” (Siyar Al-Khulafa, 83)

Qatada narrates: When Umar arrived to the Levant, a feast like no other was prepared for him. Upon seeing it, he asked, “Is this for us? What about the poor Muslims who go to bed hungry, unable to satisfy themselves with barley bread?” Khalid ibn al-Walid replied, “They have Paradise.” Umar’s eyes welled up with tears, and he said, “If this is our share in this world, while they receive Paradise, then indeed, they are far ahead of us.” (Manaqib Amir Al-Mu’minin Umar ibn Al-Khattab, 205)

Salem bin Abdullah narrates that Umar bin Al-Khattab, may Allah be pleased with him, personally took care of ill camels, including removing their impacted faeces with his own hands, saying, “I fear being questioned about them.” (Al-Tabaqat, 3/217)

He was also known to bring his hand close to fire, remarking, “O son of Khattab, do you have the endurance for this?” (Akhbar Umar, 307)

Bara’ ibn Ma’rur reports that once, suffering from an ailment, Umar sought honey for treatment. Noting a shortfall in the public treasury, he said, “I’ll take it only if you permit; otherwise, it’s forbidden for me.” (Al-Tabaqat, 3/209)

Ali ibn Abi Talib, may Allah be pleased with him, narrated: “I saw once Umar ibn Al-Khattab, may Allah be pleased with him, running after a she-camel that had escaped from the camels of charity. I asked, ‘O Commander of the Faithful, where are you going?’ He replied, ‘A she-camel from the charity camels has escaped, and I am chasing it.’ I commented, ‘You have certainly set a high standard for your successors.’ Umar said, ‘O Abu Al-Hasan, do not blame me, for by the One who sent Muhammad with the prophecy, if a she-camel were to be lost by the Euphrates, Umar would be held accountable for it on the Day of Judgment.'” (Manaqib Amir Al-Mu’minin Umar ibn Al-Khattab, 209)

And Qatadah narrates: “Mu’aqib, who was in charge of Umar’s Bayt Al-Mal, once swept the treasury and found a dirham. He gave it to Ibn Umar. Later, a messenger from Umar came calling for me. When I arrived, Umar held the dirham in his hand and asked, ‘Woe to you, Mu’aqib, did you suspect some personal gain in this for yourself? Is this my money or yours?’ I asked, ‘What do you mean?’ He replied, ‘Do you want to dispute with me over this dirham on the Day of Judgment in front of Muhammad’s Ummah?'” (Manaqib Amir Al-Mu’minin Umar ibn Al-Khattab, 209)

He was known for having two tear lines etched into his face. How can tears carve paths in flesh?

He who’s not known nights where fears tear him apart *** Understands not how dread can shatter the heart

He also, would pass by a verse in his nightly recitation and become so ill that his companions would visit him for a month. (Muhasabt Al-Nafs).

Anas ibn Malik, may Allah be pleased with him, said: “I heard Umar ibn Al-Khattab one day. I followed him until he entered a garden. From behind a wall, in the depths of the garden, I heard him saying, ‘O Umar ibn Al-Khattab, Commander of the Faithful, beware! By Allah, you must fear Allah, O Ibn Al-Khattab, or He will surely punish you severely.'” (Al-Istidhkar, 378).

Illuminating Pages from his Asceticism:

Umar ibn Al-Khattab, may Allah be pleased with him, embodied humility for the sake of Allah. He led a life of simplicity, wearing rough garments and carrying water skins on his shoulders, despite his immense respect and authority. He would ride a bareback donkey and use palm fibers as reins for his camel. Umar laughed little and indulged in no frivolity. The inscription on his ring read: “Death is enough as an admonition, O Umar.” (Al-Bidaya wa’l-Nihaya, Ibn Kathir, 5/214)

Upon becoming the Caliph, he declared, “It’s not lawful for me to take from Allah’s wealth but two sets of clothing: one for winter and one for summer, and provisions for my family like that of an average common man from Quraysh, not the wealthiest. Then, I am a man from the Muslims!”

Abd Al-Aziz ibn Abi Jamilah narrated: “One Friday, Umar ibn Al-Khattab, may Allah be pleased with him, was once delayed for the prayer. When he finally arrived and ascended the pulpit, he apologized to the people, saying, ‘My delay was due to this shirt of mine; I had no other, and it was being sewn. It’s white and its sleeves don’t go beyond my wrists.'” (Al-Tabaqat, 3/251)

Jabir ibn Abdullah narrates: “One day, Umar saw me with some dried meat in my hand. He asked, ‘What is this, O Jabir?’ I replied, ‘I desired meat, so I bought it.’ Umar responded, ‘Do you buy everything you desire? Do you not fear the verse: {And on the day when those who disbelieve are exposed to the Fire (it will be said): Ye squandered your good things in the life of the world and sought comfort therein. Now this day ye are rewarded with the doom of ignominy because ye were disdainful in the land without a right, and because ye used to transgress.}? (Quran, 46:20)” (Al-Muwata’, 153)

Hameed ibn Hilal reports that Hafs ibn Abi Al-As used to attend Umar’s meals but would not eat. Umar asked him, “Why do you abstain from our food?” [i.e., For Umar’s food wasn’t delicious and was very difficult to eat.] And when he was advised to eat finer food for strength in upholding justice, he replied, “I left my companions on a straight path, and if I leave their path, I shall not reach them at the destination.” During the year of Al-Ramadah (i.e., a year of famine), he ate only bread and oil until his skin darkened, saying, “What a poor leader I would be if I were to eat my fill while the people starve!”

Anas, may Allah be pleased with him, said: “In the year of Al-Ramadah, Umar’s stomach growled constantly. He only ate oil, having forbidden himself from ghee. He used then to tap his stomach with his finger and say, ‘Growl if you will, there is nothing else for us until the people find their living again.'” (Al-Zuhd, Imam Ahmad, 150)

Leader of the Faithful, Muawiyah Ibn Abi Sufian, may Allah be pleased with him, used to say after Umar’s death: “As for Abu Bakr, he neither desired the world, nor did it desire him. As for Umar, the world desired him, but he did not desire it. As for us, my God have mercy on us, we have immersed ourselves in it thoroughly!” (Siyar Al-Khulafa, 81)

Talha ibn Ubaidullah remarked: “Umar was not the first among us to embrace Islam, nor was he the earliest in Hijrah. However, he was the most ascetic of us in worldly matters and the most desirous of the Hereafter.” (Tarikh Ibn Asakir, 52/224)

O you, who lifted high Shurah’s guiding star *** May your Lord bless you, from near and far

Unity in the fold ensures prosperity’s tide *** While discord sows misery, far and wide

In his people’s plight, the Caliph felt their pain *** Sharing their hunger, until ease they could regain

His grasp on the world, yet hunger was his share *** Who stands with Umar, in conduct so rare?

When his wife longed for sweets, harsh was his word *** “Where is the wealth for such treats to be stirred?

What’s more than our need, to the Muslims does belong *** Return it to the treasury, where it can right the wrong

Such were his virtues, since the Prophet’s time did wane, *** No other since has trod such a noble lane

Radiant Pages from His Humility:

Here, are some pages of how Umar, may Allah be pleased with him, set the most profound examples of humility for the entire Ummah:

Qatadah narrated: “Umar bin Al-Khattab, may Allah be pleased with him, exited the mosque accompanied by Al-Jarud. They encountered a woman sitting by the roadside, apparent to the people. Umar greeted her, and she responded, or she greeted him first, and he replied. The woman said, ‘Hey, Umar, I remember when you were called ‘Umair’ in the market of Ukaz, wrestling with other boys. Time passed, and you were named Umar, and then not long after, you became the Commander of the Faithful. Fear Allah in your responsibility towards the subjects, and remember that one who fears death is cautious of loss.’ At this, Umar wept.

Al-Jarud angrily said: ‘How dare you? You’ve made the Commander of the Faithful weep.’

Umar replied: ‘Leave her alone. Don’t you know who this is? This is Khawlah bint Hakim, whose complaint Allah heard from above seven heavens. Umar, by Allah, is more deserving of heeding her words (i.e., referring to the Ayah 33:50, of the Quran).” (Al-Aqd Al-Farid, Ibn Abd Rabbih 2/358)

Once, Umar went out at night and was seen by Talhah. Umar entered one unknown house and then another. The next morning, Talhah visited one of these houses and found an old blind woman. He asked, ‘What does this man do for you?’ The woman replied: ‘He has been seeing to my needs for some time, bringing what benefits me and taking care of my affairs.’ Talhah lamented: ‘May your mother lose you, O Talhah, are you following the faults of Umar?’ (Hilyat al-Awliya, Abu Nuaim 1/48)

A delegation from Iraq, including Al-Ahnaf bin Qais, visited Umar on a scorching hot day. Umar was wearing a cloak, busy applying tar to a camel from the charity camels. Umar said, ‘O Ahnaf, take off your clothes and help the Commander of the Faithful with this camel, for it belongs to the charity and has rights for the orphan, the widow, and the needy.’ A man from the group suggested: ‘May Allah forgive you, O Commander of the Faithful. Why not order a servant from the charity to spare you this task?’ Umar answered: ‘And which servant [of God] is more devoted than I and Al-Ahnaf? He who takes charge of the Muslims’ affairs must serve them as a slave serves his master, in giving sincere advice and fulfilling the trust.” (Akhbar Umar, 343)

When Umar entered Jerusalem as a conqueror, he rode an unruly horse. The horse started showing off, so Umar hit it with his garment, saying, “May Allah disgrace the one who taught you this! This is arrogance!” Then he dismounted from it and said: ‘You only carried me on a devil. I did not dismount from it until I despised myself’.” (Tarikh al-Tabari, 2/450)

Narrated by Muhammad bin Umar Al-Makhzumi from his father: “Umar bin Al-Khattab announced, ‘Al-Salatu Jami’a!’ As people gathered and filled the space, he ascended the pulpit, praised Allah as He deserves, and sent blessings upon His Prophet. Then he said: ‘O people, I remember herding for my maternal aunts from Banu Makhzum. They would give me a handful of dates and raisins, and how delighted I would be with them the whole day.’ Then he stepped down.

Abdur Rahman bin Auf remarked out loud: “O Commander of the Faithful, you have remained on these actions to the extent that you have belittled yourself through humility. “Umar replied: “Woe to you, Ibn Auf! I was alone and my soul whispered to me, ‘You are the Commander of the Faithful; who is better than you?’ So, I wanted to remind myself my true worth.” (Al-Tabaqat, 3/293)

Al-Hassan narrated: “On a scorching day, Umar bin Al-Khattab, with a cloak over his head, passed by a boy on a donkey and asked, ‘Boy, can you give me a lift?’ The boy dismounted, offering the donkey to Umar. But Umar said, ‘No, you ride and I’ll sit behind you. Do you want to give me the comfortable spot and take the rough one yourself?’ So, Umar rode behind the boy, entering Medina with people watching in surprise.” (Hayat Al-Sahaba, 2/551)

Abu Mahdhurah recounted: “While sitting with Umar, Safwan bin Umayyah came with a dish carried by several men in a cloak and placed it before Umar. Umar invited poor people and slaves around him to eat. Afterwards, he said, ‘May Allah deal with people who shun their slaves from eating with them!’ Safwan replied: “By Allah, it’s not that we favor ourselves over them. We don’t find enough good food to spare them; we eat and feed them what we have.” (Al-Adab Al-Mufrad, 93)

Urwa bin Al-Zubair said: “I saw Umar bin Al-Khattab carrying a water skin on his shoulder. I said, ‘O Commander of the Faithful, this does not befit you.’ He replied, ‘When the delegations came to me, listening and obeying, pride entered my soul, so I wanted to break it.'” (Madarij Al-Salikin, 2/330)

His Encounter with Hormuzan (The Persian Army Commander):

Reflect upon his story with Hormuzan following the defeat of the Persians. A delegation of Muslims, including Anas bin Malik and Al-Ahnaf bin Qais, arrived with Hormuzan and a fifth of the war spoils. Upon entering Medina, they headed to the residence of the Commander of the Faithful, Umar, but found no one there. They returned and found some boys playing, who directed them to the mosque. There, they found Umar asleep, his cloak as a pillow. He had worn it for the delegation’s arrival, but after they left, he used it as a pillow and slept. There was no one else in the mosque, and his staff was hanging by his side. Hormuzan asked, “Where is Umar?”

They pointed to him, lowering their voices to avoid waking him. Hormuzan inquired, “Where are his guards? His security?” They replied, “He has no guards, no security, no scribe, no registry.” Hormuzan remarked, “He must be a prophet then!” They responded, “No, but he acts as the prophets did.” (Al-Bidaya wa-Nihaya 4/89)

Hafez Ibrahim says in his poem, reflecting on this story:

When the envoy of Khosrau beheld Umar’s sight *** Amidst his people, a shepherd, under day’s light

Recalling Persian kings, in power’s embrace ** Guarded by walls of soldiers, a protective grace

Yet there he saw Umar, in slumber deep *** In him, a majesty, in its essence steep

On bare earth ‘neath the tree’s shade, wrapped around *** In a cloak worn by time, its age profound

What once seemed grand, in his eyes now grew small *** The glory of emperors, the world, and all

He spoke a truth, now a proverb through ages told *** A tale that generation after generation would hold:

“O Umar, you slept in peace, for justice was your decree *** Thus, you rested with ease, tranquil and free”

Verily in the Apostle of God, you have a good example:

Indeed, Umar, Al-Farooq, may Allah be pleased with him, set the finest examples in following the Prophet and walking in his footsteps. Let us reflect upon these examples that he, inscribed in the annals of history with lines of light.

Atika bint Zaid ibn Amr, the wife of Umar bin Al-Khattab, may Allah be pleased with them all, used to ask Umar’s permission to go to the mosque. He would remain silent! Umar was known to say to her, “By Allah, you know I do not like this,” for Umar was a man of intense jealousy. Yet she would assert, “By Allah, I will go unless you forbid me,” and he would not dare stop her (Al-Muwata’, 1/198).

In another narration, she used to attend the Fajr and Isha prayers in Jama’a at the mosque. When asked why she would go out knowing Umar disliked it and was jealous, she replied, “What prevents him from forbidding me?” They said, “Well, it is the saying of the Messenger of Allah that prevents him, when he said: ‘Do not prevent the women servants of Allah from going to Allah’s mosques'” (Al-Bukhari, No. 900).

Observe carefully how, despite Umar’s intense jealousy over his wives and daughters, a jealousy that was well-known even to the Messenger of Allah (ﷺ), as previously mentioned, he refused to contravene the command of the Messenger of Allah (ﷺ). And why would he? For how could Umar, the repentant Farooq Al-Ummah, nurtured at the table of the Quran and tutored by the Master of Humanity (ﷺ), disobey the order of his beloved, his role model, his supreme example (ﷺ)?

Zaid bin Aslam reported that Umar bin favored the early Muhajirun and their children more than anyone. He favored Usama bin Zaid over his own son Abdullah bin Umar. Abdullah once said, “A man said to me, ‘The Commander of the Faithful favored someone over you who is neither older than you nor has a better record in Hijrah nor has attended battles that you missed.’ Abdullah said, “I spoke to him, saying, ‘O Commander of the Faithful, why have you favored someone who isn’t older, nor superior in Hijrah, nor more battle-experienced than me?’ He asked, ‘Who is he?’ I replied, ‘Usama bin Zaid.’ Umar confirmed, ‘By Allah, I did so because Zaid bin Haritha was more beloved to the Messenger of Allah than Umar, and Usama bin Zaid was more beloved to the Messenger of Allah than Abdullah bin Umar. That’s why I did it'” (Al-Tabaqat, 4/52). This is the epitome of following, in its most glorious form and meaning!

Al-Saib bin Yazid said, “I was standing in the mosque when a man threw small pebbles at me. I looked and it was Umar bin Al-Khattab. He said, ‘Bring those two to me.’ So, I did. He asked them, ‘Who are you, or where are you from?’ They replied, ‘From Taif.’ He said, ‘Had you been from this city, I would have punished you. How dare you raise your voices in the mosque of the Messenger of Allah (ﷺ)?'”

And here is his advice, may Allah be pleased with him, to the entire Ummah, “Beware of the people of various opinions, for they are enemies of the traditions. Overwhelmed by the hadiths, unable to memorize them, they turned to opinion, thus they went astray and led others astray” (Al-Musnad, 213).

From Umar ibn Al-Khattab to the Nile of Egypt:

Qais ibn Al-Hajjaj narrated from his informant, “When Egypt was conquered, its people approached Amr ibn Al-As, when he entered in the month of Bawuna (i.e., Paoni, the 10th month of the Egyptian calendar, starting from June 8th to July 7th) saying, ‘O Commander, our river follows a tradition to flow.’

Amr asked, ‘What is it?’

They replied, ‘Twelve nights into this month, we take a virgin girl, pleasing her parents, and adorn her with the finest jewelry and clothes, then we throw her into this Nile.’

Amr declared, ‘Such acts are not permissible in Islam; Islam demolishes what precedes it.’

The month of Bawuna, Abib (i.e., Epip), and Mesra (i.e., Mesori) passed, and the Nile barely flowed. People considered leaving. Amr wrote to Umar ibn Al-Khattab, who replied, ‘You did right. I’ve sent a note within my letter. Cast it into the Nile.’

When Amr received the letter, he found a note stating: ‘From the servant of Allah Umar, Commander of the Faithful, to the servant of Allah The Nile of Egypt. If you flow by your own will, then cease; we have no need for you. But if you flow by the command of Allah, the Almighty, the Irresistible, then we ask Allah to make you flow.’

Amr cast the note into the Nile. The next morning, the Nile had risen 16 cubits overnight, ending the dreadful custom of sacrificing maidens to the river till our day (Al-Bidaya wa’l-Nihaya, 7/102-103).

Muawiya bin Qurra narrated: Umar ibn Al-Khattab met some people from Yemen and asked, ‘Who are you?’ They said, ‘We are Al-Mutawakkilun (i.e., those who rely on God).’ He replied, ‘You are Al-Muttakkilun (i.e., those who burden others). True reliance is when someone sows his seeds and trusts Allah (Al-Tawakkul, Ibn Abi Al-Dunya, 48).

Al-Ma’rur ibn Suwaid narrated that Umar said, ‘O people of Quran, raise your heads; the path is clear. Race towards good deeds and do not be a burden on the Muslims’ (Al-Jami’ li Shu’ab Al-Iman, 2/136).

Embrace Forgiveness and Command What is Right, and Turn Away from the Ignorant:

Every day, we witness conflicts and animosity among Muslims, with only a few instances of forgiveness and leniency. This is due to a weakness in faith and a failure to adhere to the teachings of Allah’s Book, which commands us to forgive, be merciful, and turn away from the ignorant.

Here is Umar, Al-Farooq, may Allah be pleased with him, despite his power and authority as the Commander of the Faithful, he was immediately compliant when he heard a verse from Allah’s Book.

Ibn Abbas, may Allah be pleased with them both, narrates: Uyaynah ibn Hisn ibn Hudhayfah came to visit and stayed with his nephew Al-Hurr ibn Qays, who was among those whom Umar would draw close to himself. These were the reciters of the Quran, who would be in Umar’s gatherings and his council, whether they were old or young. Uyaynah said to his nephew, “You have favor with this leader of yours, so seek permission for me to see him.” “I will ask for permission for you,” replied Al-Hurr.

Ibn Abbas said: Al-Hurr sought permission for Uyaynah, and Umar allowed it. When Uyaynah entered, he said, “Hey, Ibn Al-Khattab! By Allah, you neither give us sufficient provision nor rule amongst us with justice.” Umar became so angry that he was about to strike him, but Al-Hurr said, {Keep to forgiveness, and enjoin kindness, and turn away from the ignorant} (Quran, 7:199) This old man is indeed one of the ignorant.”

By Allah, Umar did not exceed those words when they were recited to him; he calmed down, always adhering to the Book of Allah (Al-Bukhari, No. 4642).

A Compassionate Heart Towards His Subjects:

Here are shining examples of Al-Farooq’s mercy, may Allah be pleased with him, and his compassion towards his subjects during his righteous caliphate.

Zaid ibn Aslam narrates from his father: “I accompanied Umar ibn Al-Khattab, may Allah have mercy on him, to Al-Harra. As we reached Sirar, Umar noticed a fire in the distance and said, ‘O Aslam, it seems these people have been overtaken by night and cold. Let’s check on them.’ We hurried towards the fire and found a woman with her children, a pot suspended over the fire, and her children crying.

Umar greeted them, ‘Peace be upon you, people of the light’ – reluctant to say ‘people of the fire.’

The woman replied, ‘And upon you peace.’

Umar asked, ‘May I come closer?’

She said, ‘Approach with goodness, or leave.’

Umar approached and asked, ‘What troubles you?’

She replied, ‘The night and cold have caught us.’

Umar’s attention turned to her children, who were crying. ‘Why do they weep?’ he asked. ‘Hunger,’

she said. ‘There’s nothing but water in the pot to quiet them. Allah is our witness against Umar’s neglect of us!’

Umar, taken aback, said compassionately, ‘May Allah have mercy on you! How can Umar know of your situation?’ She retorted, ‘He got responsibility above us but then is unaware of our condition!’ Umar then turned to me and said urgently, ‘Let’s go.’

We hurried to a grain storage, where Umar took out a sack of flour and some fat. ‘Put it on my shoulder,’ he instructed. I offered to carry it, but he insisted, ‘Carry it on my back.’ I repeated my offer, but he firmly responded, ‘Will you carry my burden on the Day of Judgment?’ So, I placed it on his shoulder.

We rushed back to the woman. Umar carefully laid down the supplies and took out some flour, instructing her, ‘Add the ingredients slowly, and I’ll stir the pot for you.’ He began to blow under the pot, his large beard catching the smoke, as I watched the steam weave through it. When the meal was ready, Umar lowered the pot from the fire. The woman brought a platter, and Umar emptied the pot onto it. ‘Feed them, and I’ll help you dish out,’ he said. He continued until the children were full and left the remaining food with her.

After he finished, I stood up to leave, and the grateful woman exclaimed to Umar, ‘May Allah reward you greatly! You are more deserving of this position than even the Commander of the Faithful.’ Umar gently corrected her, ‘Speak kindly. If you ever come to meet the Commander of the Faithful, you will find me there, God willing.’

Umar then, stepped aside, allowing the woman some privacy. He sat down at a distance like a vigilant lion, watching over the scene. I turned to Umar and asked, ‘Is there something else on your mind?’ He remained silent, not responding to my queries, his gaze fixed on the children.

As he watched, the children’s laughter filled the air. They played and eventually settled down into a peaceful sleep. Umar then stood up, his heart full of gratitude to Allah. He then turned to me and shared his thoughts, ‘Aslam, their hunger kept them awake and made them cry. I wanted to wait and see the joy and peace I saw in them just now before leaving.’ (Tarikh Al-Tabari, 2/568)

Ibn Umar, narrated: One time, a group of traders arrived and camped at the prayer ground. Umar said to Abdur Rahman ibn Auf, “Shall we guard them tonight against theft?” So, they stood guard, alternating between patrolling and praying. During the night, Umar heard a baby crying and approached its mother saying, “Fear Allah and take good care of your child.”

He returned to his post but hearing the baby cry again, he repeated his advice to the mother. Later in the night, hearing the baby’s cries a third time, Umar approached the mother and said, “Woe to you, I see you are a bad mother. Why does your child not settle tonight?”

The mother replied, “O servant of Allah, you’ve burdened me tonight. I am trying to wean him.” Umar asked, “Why so?” She explained, “Because Umar only starts providing allowances for weaned children only.” Umar inquired about the baby’s age, and upon learning it, he said, “Woe to you, do not rush to wean him!”

At dawn, during the Fajr prayer, Umar’s recitation was barely discernible due to overwhelming tears. After completing the prayer, he lamented, “Woe unto Umar! How many of the Muslim children has he killed?” He then instructed a crier to announce that parents should not rush their children’s weaning as allowances would be provided for every Muslim child, regardless of age. This decree was sent across the lands, ensuring financial provision for every Muslim child (Al-Tabaqat, 2/228).

Abu Uthman narrated: Umar appointed a man from Banu Asad tribe to a position. When the man came to greet Umar, Umar kissed one of his children. Surprised, the man remarked, “Do you kiss your children, O Commander of the Faithful? By Allah, I have never kissed any of mine!”

Umar replied, “Then, by Allah, you will have less mercy towards others’ children. You shall never work for me.” Umar added, or said, “What is your fault if Allah has removed mercy from your heart? Allah only shows mercy to those of His servants who are merciful.”

Umar then ordered the man’s dismissal, saying, “If he does not show mercy to his own children, how will he show mercy to the people’s?” (Al-Adab al-Mufrad, 99).

Qusamah bin Zuheir reported: A Bedouin man stood before Umar one day and recited a poem saying:

O Umar, of goodness, may paradise be your fate, *** Prepare my young daughters, clothe them in state

Umar asked, “And if I do not do it, what then, O Bedouin man?” The man replied, “By Allah, I will leave on my way.” Umar inquired, “And if you leave, what then, O Bedouin man?”

He responded with other verses saying:

By Allah, of my affairs, you shall be asked, *** then questions will rise, in their light you’ll be basked

The one who stands, questioned amidst their plight *** Destined for either fire or gardens of delight

Upon hearing this, Umar wept until his beard was soaked with tears. He then said, “O boy, give him my shirt, not for his poetry, but for that Day. By Allah, I own no other shirt” (Asad al-Ghabah, 4/155).

His Love and Concern for His People Brought Prosperity to the Entire Ummah:

Here is Umar, may Allah be pleased with him, seen ardently caring for his people. He feared sins for them and was concerned about the possibility of there being among them someone hungry or ill in need of assistance. He was like a lifeline to his subjects because he was mindful of his Lord day and night and only commanded his people to obey Allah, the Most High.

Aslam narrates: While I was with Umar bin Al-Khattab, as he patrolled Medina by night, he leaned against a wall in the depths of the night. We heard a woman tell her daughter, “O my daughter, go and mix the milk with water” – meaning to dilute it to have more volume for selling.

Her daughter responded, “O mother, are you not aware of the decree of the Commander of the Believers?” The mother asked, “What decree, my daughter?” The daughter replied, “He ordered his crier to announce that milk should not be mixed with water.”

The mother insisted, “O daughter, go and mix the milk with water, for we are in a place where neither Umar nor his crier can see us.” The daughter firmly replied, “O mother, by Allah, I would not obey him in public and disobey him in private. Even if Umar does not hear us, the Lord of Umar does.”

Umar said to me, “O Aslam, mark the door and remember the place.” Then he continued his patrol.

When morning came, Umar said, “O Aslam, go to that place, find out who the speaker and her listener are, and check if they have a husband.” I went and found that the girl was unmarried and her mother was a widow. I returned and informed Umar.

Umar called his sons, gathered them, and said, “Is there anyone among you in need of a wife? I would have married that girl myself if I hadn’t any wife.” Abdullah said he had a wife, Abdur Rahman said the same, and Asim said, “O Father, I have no wife, so marry me to her.” Umar then sent for the girl and married her to Asim. She bore him a daughter, who later gave birth to the renowned Umayyad Caliph, Umar bin Abdul Aziz, may Allah have mercy on them all (Rawdat Al-Uqalaa wa Nuzhat Al-Fudalaa, 54).

Narrated by Sa’eed ibn Jubayr with a chain of trustworthy narrators, that Umar ibn Al-Khattab, may Allah be pleased with him, used to take his staff and patrol Medina at dusk. During one of these nights, he passed by a woman on a rooftop who singing the following poetry verses:

This night grows long, its darkness deepens still, *** And I, restless, with no lover my time to fill

By God, if not for Him, the sole Lord above, *** This bed’s corners would it be turned, in restless shove

Fear of my Lord and modesty hold me back *** Too noble am I for such a lowly track

Yet it’s not just honor that keeps my peace *** But fear of a watcher, whose vigil ne’er does cease

A guardian assigned, ever watchful, scribe of fate *** Recording our deeds, as time does articulate.

She then sighed deeply and said, “Would Umar ibn Al-Khattab be relieved if he knew what I faced tonight?” Umar, hearing this, knocked on the door, and the woman inside asked, “Who comes to a woman whose husband is away at such an hour?” Umar urged her to open the door, but she refused. Persisting, she exclaimed, “By Allah, if the Commander of the Believers hears of this, you will be punished!” Seeing her chastity, Umar raised his voice, asserting, “Open up, I am the Commander of the Believers.” Skeptical, the woman challenged, “You’re not the Commander of the Believers! Go away!” Umar, raising his voice even more, convinced her of his identity.

Upon opening the door, Umar asked, “What did you say?” The woman shyly reiterated her earlier words. Umar then inquired, “Where is your husband?” She replied, “He’s on a military expedition.” Umar immediately sent orders to the commander of that expedition, directing him to send her husband home. Later on, Umar visited his daughter Hafsa and queried, “Daughter, how long can a woman endure without her husband?” Hafsa, Mother of the believers, replied that a woman could endure for one, two, or three months, but by the fourth, her patience would wane. Umar then decided to set this as the maximum duration for all military expeditions (Rawdat Al-Muhibbin, 252).

Reflect, dear reader, on how Umar’s concern for his people and his vigilance were the reasons for the prosperity the Muslim Ummah experienced during his reign. Umar taught that the universe is at the service of the believers, and if they deviate from obeying Allah, the universe suffers from their disobedience and turns into a curse upon them.

Safiyya bint Abi Ubayd reported: The earth trembled during Umar’s time, causing beds to shake. Umar addressed the people, saying, “You have hastened; you have committed something new. If it happens again, I will leave and not dwell among you ever again.” (Al-Musannaf, 2/473)

His Commitment to Justice, and His Advice to Governors:

Al-Farooq, may Allah be pleased with him, was deeply committed to justice. Therefore, he carefully selected governors, not granting authority to those who eagerly sought it, but rather to those known for their piety, abstinence, and righteousness. He diligently followed up with them and advised them to treat people kindly.

Ibn Khuzaymah ibn Thabit Al-Ansari said: “When Umar appointed a governor, he would write a covenant for him and have a group of Al-Muhajirun and Al-Ansar witness it. He stipulated that the governor should not ride a mule, eat refined food, wear fine clothes, or have a door closed blocking people’s needs” (Tarikh Al-Tabari, 2/369).

One day, while he was examining the people and inquiring about their rulers, he passed by some people from Homs and asked, “How are you? And how is your governor?” They replied, “He is the best governor, O Commander of the Believers, except that he has built an upper chamber for himself.” Umar wrote a letter, sent a messenger with it, and instructed him to gather wood and burn the door of the upper chamber upon arrival. When the messenger arrived and set the door ablaze, people entered informing the governor that someone was burning his upper chamber’s door. The governor said, “Let him be, it’s likely the messenger of the Commander of the Believers.” He then read the letter and did not set it down until he rode to Medina.

Upon seeing him, Umar said, “Keep him out in the sun for 3 days.” After the days passed, Umar told him, “O Ibn Qurt, follow me to the Harrah (where the charity camels and sheep were).” When they reached Harrah, Umar threw a cloak over him and said, “Remove your clothes and wrap yourself in this,” then handed him a bucket. “Water these camels,” he commanded. Ibn Qurt labored until exhaustion.

Umar then inquired, “When was the last time you did such work?” Ibn Qurt replied, “It’s been a long time, Commander of the Believers.” Umar remarked, “So this is why you built that lofty structure and overlooked the Muslims, the widows, and orphans. Return to your duties and never repeat this.” (Riyadh Al-Nudhra fii Manaqib Al-Asharah, 2/55)

Zaid bin Wahb recounted, “One day, Umar went out with his hands over his ears, exclaiming, ‘Ya Labbaikaah, Ya Labbaikaah’ (i.e., Here I am at your service, twice).” People questioned, “What’s wrong with him?” It seems that he had received a message from one of his governors about a river blocking their path without any boats for crossing. That governor asked his men, “Find someone who knows the river’s depth, and the way to cross it.” They brought an elderly man who expressed his fear of the cold of that day, but they forced him into the water. Soon, the cold overpowered him, and as he drowned, he cried out, “O Umarah…! O Umarah…! (O my Umar!)”

Umar then wrote to the governor, who came immediately, and Umar avoided him for several days, as was his way when displeased with any of his governors. Eventually, Umar asked, “What happened to the man you killed?” The governor replied, “Commander of the Faithful, it wasn’t deliberate. We had no means to cross and wanted to gauge the water’s depth. He was our only guide. And now we gained such and such victories and loot because of his sacrifice.”

Umar responded, “A Muslim’s life is more precious to me than all you’ve brought. If I didn’t fear setting a precedent for others to follow, I would have beheaded you. Go, compensate his family with the blood money, and never let me see you again.” (Sunan Al-Bayhaqi, 8/322)

Al-Mughira bin Hakim Al-San’ani narrated from his father: In San’a, a woman’s husband was absent. She was left with his son from another woman, a boy named Aseel. After her husband, she took a lover and said to him, “This boy will expose us, kill him.” He refused, but she withheld herself until he agreed. The lover, his friend, the woman, and her servant conspired in the boy’s murder. They dismembered him, put his remains in a hide sack, and threw it into an unused well on the outskirts of the village.

Afterwards, the lover was accused, confessed, and then the others confessed. Ya’la bin Umayya, Umar’s governor in Yemen at the time, wrote to Umar about them. Umar ordered their execution and said, “By Allah, if all of San’a’s people were involved in this poor boy’s murder, I would execute them all without hesitation.” (Al-Bukhari, No. 6896)

The Beauty of Loyalty:

Umar, may Allah be pleased with him, was one who never forgot even the smallest contribution made to Islam. In an age where loyalty is scarce, his unwavering fidelity stands as a much-needed example.

Here is a grand illustration of loyalty, narrated by Zaid ibn Aslam from his father saying: One day, I accompanied Umar ibn Al-Khattab, may Allah be pleased with him, to the market. A young woman approached him and said, “O Commander of the Faithful, my husband has passed away, leaving behind young children. By Allah, they are unable to bring even the basic necessities of their day, and we have neither crops nor cattle. I fear they might perish from hunger, and I am the daughter of Khufaf ibn Imaa Al-Ghifari, who had witnessed the Treaty of Hudaybiyyah with the Prophet (ﷺ).” Umar stopped addressing her and did not leave. He greeted her warmly, recognizing her noble lineage, and then turned to a robust camel tied in the courtyard. He loaded two large bags with food on them, placed some money and clothes between them, and handed them over to her, saying, “Lead it, and it won’t run out until Allah brings you better fortune.”

A man commented, “O Commander of the Faithful, you have given her a lot.” Umar responded, “May your mother lose you, by Allah, I remember this woman’s father and her uncle besieging a fortress for a long time before conquering it. And now we comfortably benefit from our shares in it.” (Al-Bukhari, No. 4160)

An Umarian Wish:

Umar ibn Al-Khattab, may Allah be pleased with him, once said to his companions, “Express your wishes whatever they are.” One of them said, “I wish this house were filled with gold so I could spend it in the way of Allah and give in charity.” Another man said, “I wish it were full of pearls and jewels so I could spend them in the way of Allah and give in charity.” Then, Umar said again, “Express your wishes.” They replied, “We don’t know what else to wish for, O Commander of the Faithful, what about you?”

Umar then said, “I wish this house were filled with men like Abu Ubaidah ibn Al-Jarrah, Muadh ibn Jabal, Salim Mawla Abi Hudhayfah, and Hudhayfah ibn Al-Yaman.” (Al-Mustadrak, 3/226)

Running from what God had ordained to what God has ordained:

With all certainty and confidence, Farouk Al-Umma said those words to Abu Ubaidah bin Al-Jarrah in the story of the plague of Emmaus.

Umar departed for Sham and when he reached Sargh, the commanders of the Muslim army, Abu Ubaidah bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. Umar said, “Call for me the early Muhajirin.” So, Umar called them, consulted them and informed them that an epidemic had broken out in Sham.

People differed in their opinions. Some of them said, “We have come out for a purpose, and we do not think that it is proper to give it up,” while others said to Umar, “You have along with you other people and the companions of Allah’s Messenger (ﷺ) so do not advise that we take them to this epidemic.”

Umar said to them, “Leave me now.”

Then he said, “Call the Ansar for me.”

I called them and he consulted them, and they followed the way of the Muhajirin and differed as they did. He then said to them, leave me now,” and added, “Call for me the old people of Quraish who emigrated in the year of the Conquest of Makkah.” I called them and they gave a unanimous opinion saying, “We advise that you should return with the people and do not take them to that (place) of epidemic.”

So, Umar made an announcement, “I will ride back to Medina in the morning, so you should do the same.”

Abu Ubaidah then said to Umar, “Are you running away from what Allah had ordained?” Umar said, “Would that someone else had said such a thing, O Abu Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained. Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?”

At that time Abdur-Rahman bin Auf, who had been absent because of some job, came and said, “I have some knowledge about this. I have heard Allah’s Messenger (ﷺ) saying, ‘If you hear about it (an outbreak of plague) in a land, do not go to it; but if the plague breaks out in a country where you are staying, do not run away from it.'” Umar thanked Allah and returned to Medina. (Al-Bukhari, No. 5729)

Clarifying the Misconception Around the Dismissal of Khalid ibn Al-Walid:

It is utterly baseless to assume that Umar Al-Farooq, the just and devout, dismissed Khalid ibn Al-Walid, may Allah be pleased with them both, due to personal grievances or longstanding animosity. Such false claims and fabricated stories scattered in historical texts are far from the truth. As Muslims, we firmly reject these allegations against any righteous believer, let alone against Umar, the strong and trustworthy, who was commended by the Lord of the Worlds and the Master of Messengers.

It’s surprising that even though Umar himself, may Allah be pleased with him, clarified the reason for Khalid’s dismissal with transparency and clarity, and yet people are still arguing. He said, “I did not dismiss Khalid due to dissatisfaction or betrayal, but the people were beguiled by him, and I feared they would rely solely on him. I wanted them to recognize that it is Allah who is the Doer, and to keep them away from trials.” (Tarikh Al-Tabari, 2/492)

How beautiful and heartfelt were the words with which Umar ibn Al-Khattab bid farewell to Khalid ibn Al-Walid on his death: “May Allah have mercy on Abu Sulaiman. What is with Allah is better than what he was in. He lived honorably and died blessed.”

Remarkably, Umar did not forget Khalid, may Allah be pleased with him, even on his deathbed. When suggested to nominate a successor, he said: “Had Abu Ubaidah been alive, I would have appointed him, for I heard your servant and friend (the Prophet) (ﷺ) say: ‘Every nation has a trustee, and the trustee of this nation is Abu Ubaidah ibn Al-Jarrah.’ And had Khalid ibn Al-Walid been alive and I appointed him, and then I met my Lord, I would say: ‘I heard Your servant and friend (the Prophet) (ﷺ) say: Khalid ibn Al-Walid is a Sword of Allah, unleashed against the disbelievers.'” (Siyar A’lam Al-Nubala, 1/372)

The Conquest of Jerusalem: Humility Elevated by Allah:

Amidst the overwhelming joy of this long-awaited conquest, the Leader of the Believers set an example for the Islamic Ummah in asceticism and humility. Ibn Kathir narrates: After Abu Ubaidah finished with conquering Damascus, he wrote to the people of Iliya (Jerusalem), inviting them to Islam, offering them the option of paying the Jizya, or declaring war if they refused. They declined his invitation.

Mounting his forces, Abu Ubaidah headed towards them, leaving Sa’eed ibn Zaid in charge of Damascus. He then besieged Jerusalem and tightened the noose around it until they agreed to negotiate peace, on the condition that Umar, the Commander of the Muslims, personally come to them. Abu Ubaidah wrote to Umar about this, who then consulted his people. Uthman advised against going to them, arguing that it would belittle them and crush their pride. While Ali recommended going to them to alleviate the Muslims’ burden in the siege. Umar was impressed with Ali’s advice, and he marched with his armies towards them. He then appointed Ali ibn Abi Talib as his deputy in Medina and was joined by Al-Abbas ibn Abdul-Muttalib (i.e., Prophet’s Uncle) at the forefront.

Upon reaching the Levant, Abu Ubaidah and the chiefs of the army came to meet Umar. Abu Ubaidah dismounted his horse, and Umar did the same. When Abu Ubaidah attempted to kiss Umar’s hand, Umar tried to kiss Abu Ubaidah’s foot in return, leading to a respectful exchange between the two. Umar then proceeded until he negotiated the peaceful surrender of the Christians in Jerusalem, stipulating the evacuation of the Romans within 3 days. He then entered the city through the same gate that the Prophet Muhammad had entered during the Israa. Approaching The Noble Rock, he sought guidance on its location from Ka’b Al-Ahbar and, contrary to Ka’b’s suggestion to build the mosque behind it, Umar chose not to follow Jewish traditions. He decided to place the mosque in front of Al-Aqsa, the site of today’s Umar Mosque. Umar himself, along with the Muslims, cleared the dirt from the Rock with the edges of their garments. (Al-Bidaya wa-Nihaya, 7/57)

Abu Al-Aaliyah Al-Shami recounts: that Umar ibn Al-Khattab arrived at Jabiyah on his way to Iliya, riding a lean camel. His bald head was visible under the sun, uncovered by a turban or cap. His legs dangled freely, touching the camel’s sides without stirrups. His cloak was of Anbajani wool, serving both as his saddle when riding and his bed when resting. His bag, was either a spotted skin or a sack stuffed with palm fibers, doubled as his saddlebag on the journey and his pillow when he stopped. He wore a rough cotton garment, mended and patched on one side. When he reached the city he said, “Summon the chief of these people for me.” They brought to him Sophronius the Sophist, (i.e., Patriarch of Jerusalem). Before that, Umar requested, “Wash and mend my shirt, and lend me another garment or shirt in the meantime.” They brought him a linen shirt, to which he asked, “What is this?” On learning it was linen, he removed his shirt, had it washed and mended, then returned their shirt and donned his own once more.

Sophronius asked, “You are the King of the Arabs, right? And in these lands, camels are not suitable. If you wore something other than this and rode a mule, it would impress the Romans more.” Umar replied, “We are a people whom Allah has honored with Islam. We seek no honor through anything else.”

They brought him a mule draped in a quilt, without a saddle or a pack. He mounted it but soon said, “Hold, hold! I never thought people rode such devil before today,” referring to the mule’s prideful gait. He then requested his camel back and continued his journey as he had begun. (Al-Bidaya wa-Nihaya, 7/58)

Hafez Ibrahim eloquently celebrates Umar’s resilience in his Ode to Umar, saying:

O ye who turned away from worldly guise and gleam *** Not lured by Earth’s fleeting, tempting stream

What did you see at Levant’s gate, tell me *** When they sought to drape you in finery?

They wished you upon a mule to stride *** With prancing horses in glory and pride

Proudly it moves beneath you, a sight so grand *** Rightful is the mule’s pride, bearing such a noble stand

But you cried, “O people, pride nearly takes my breath! *** A state unknown enters, unknown as death

Almost did Umar yield to this world’s fleeting charm *** Tempted to trade the eternal, for the temporal’s harm

Return my camel, no other mount I seek *** Return my garments, though worn and weak

I care not if they’re old, tattered by the years *** For in their humble threads, my heart endears”

Tariq ibn Shihab narrates: When Umar arrived at the Levant, he encountered a waterlogged area. He dismounted from his camel, took off his shoes, holding them in one hand, and waded through the water while leading his camel himself.

Abu Ubaidah remarked, “Today, you did something strange in the eyes of these people.” Umar tapped his chest and said, “Had anyone but you said this, Abu Ubaidah! You (i.e., Arabs) were the most despised and insignificant people. Allah honored you with Islam. Whenever you seek honor through anything other than Islam, Allah will humiliate you.” (Al-Bidaya wa-Nihaya, 4/61)

Umar’s Response in the Year of Famine:

Ibn al-Jawzi recounts that a severe drought and famine struck the people, so intense that wild animals sought refuge among humans. The wind carried dust like ash, leading that year to be known as the Year of Ashes. People were so distressed that they would slaughter a sheep but leave it untouched due to its emaciation and their own dire straits.

Umar, may Allah be pleased with him, swore not to taste clarified butter, milk, or meat until the people revived and found sustenance. Once, his servant bought a lump of clarified butter and some milk for 40 coins and brought them to him. Umar said, “Give them in charity, for I loathe to eat in excess. How can I be concerned about the people’s welfare if I am not affected by what affects them?” (Al-Muntazim, 4/250)

Umar, then, gathered the people for prayers for rain and took with him Al-Abbas, the uncle of the Prophet Muhammad. He said, “O Allah, we used to supplicate to You through Your Prophet and You would bless us with rain. Now, we supplicate to You through the uncle of Your Prophet, so grant us rain.”

He then asked Al-Abbas to pray to Allah. Al-Abbas stood and prayed, “O Allah, no affliction descends except due to sin, and none is lifted except through repentance. The people have turned to You through me due to my relation to Your Prophet. Here we are, our sins reaching out to You, our forelocks in repentance. So, grant us the rain.” The heavens then poured down like mountains, the earth became fertile, and the people lived. (Al-Bukhari, No. 1010)

The Significant Conquests of Umar ibn Al-Khattab

In this chapter, we provide an overview of the campaigns and conquests achieved during the era of Umar ibn al-Khattab, which we will detail in our upcoming books in the series as we delve into the stories of the brave generals and warriors who led these expeditions. Here’s a brief summary:

The Conquest of Damascus:
Damascus was conquered during the caliphate of Umar ibn Al-Khattab, may Allah be pleased with him, in the 14th year after Hijrah, in the month of Rajab. Ibn Ishaq reports that this occurred after the Muslims, led by their commander Khalid, marched towards it. They laid siege until Allah, the Exalted, granted them victory, and Damascus was peacefully surrendered after a 14-month siege. (Mukhtasar Tarikh Dimashq li Ibn Asakir, Jamal al-Din ibn Manzur al-Ansari, 1/203)

This occurred after a fierce battle with the Romans under the command of Thomas (the son-in-law of Emperor Heraclius) who then killed personally by Khalid in a duel in the Battle of Marj-ud-Debaj, which resulted in the Romans’ defeat and retreat into Damascus, closing its gates. The Muslims besieged the city until its fall, with the Romans agreeing to pay the Jizya. Khalid prepared ladders to enter in the evening, and some of the noble Companions scaled the wall, opening the gate for the rest of the army. Khalid entered and negotiated the peace terms, which were then sent to Umar, may Allah be pleased with him. (Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, 3/65-67)

The Conquest of Homs and Baalbek:
After the conquest of Damascus, Abu Ubaidah, may Allah be pleased with him, marched with 12000 men and conquered Baalbek peacefully towards the end of the 14th year of Hijrah. Then Homs was conquered in the 15th year. (Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, 3/69)

Abu Ubaidah moved to Homs after Baalbek, which was a stronghold of Heraclius, that was used to dispatch troops to fight the Muslims in the south and manage military operations. Upon Abu Ubaidah’s arrival, enemy forces confronted him. Abu Ubaidah then sent a force led by Khalid and eventually entered the city after the enemy retreated. The Muslims besieged Homs, and as conditions worsened, the people agreed to Islamic rule through a peace treaty, including the payment of Jizya. Homs was a significant conquest in the Levant. Then, Abu Ubaidah wrote to Umar about the conquest of Homs. (Tarikh Al-Khulafa’ Al-Rashidin Al-Futuhat wa Al-Injazat Al-Siyasiyya, Muhammad Suhail Tqoush, 1/246-248)

The Conquest of Jordan:
Jordan was entirely conquered by force under the leadership of Sharhabeel ibn Hasana. (Al-Asas fi al-Sunnah wa Fiqhh Al-Sirah al-Nabawiyyah, 3/ 1583)

Except for Tiberias, which was peacefully conquered under Abu Ubaida’s command. In the 15th year of Hijrah, during the month of Rajab, the Battle of Yarmouk took place between the Romans, numbering over 100,000, and the 30,000 Muslims. (Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, 3/70) The Muslims triumphed after killing 70,000 Romans, resulting in Heraclius’s retreat from Antioch to Constantinople forever. (Al-Bida’ wa al-Tarikh, Al-Mutahhar ibn Tahir al-Maqdisi, 5/184-185)

The Conquest of Jerusalem:
Jerusalem was conquered in the 16th year of Hijrah. Amr ibn Al-As wrote to Umar, seeking his advice regarding Jerusalem. Umar left the decision to him. Amr began with the Battle of Ajnadayn as a prelude to conquering Jerusalem in the 15th year. He distributed Roman forces across Ramla and Iliya, 18 miles from Jerusalem, in preparation for any Muslim movement. Amr’s strategy involved engaging the Romans in Palestine so he could triumph in Ajnadayn and then focus on Jerusalem. He then engaged the Romans in Ramla and Iliya with Muslim forces, concluded the battle in there, and laid siege to Iliya for 3 days before bombarding them with arrows for 11 days waiting for the arrival of Abu Ubaida and Khalid who then intensified the siege, leading to Jerusalem’s surrender. Umar as we mentioned before came and received the city’s keys after that. (Sirah Amir al-Mu’minin Umar ibn al-Khattab, 1/462-464)

The Conquest of Egypt:
Amr ibn Al-As, with a 3,500-strong army, headed to Egypt after stabilizing conditions in the Levant and the Arabian Peninsula in the 20th year of Hijrah. Under Byzantine rule, Amr’s army advanced along the coastal route to the city of Al-Qarma, where he fought and defeated the local forces, seizing their encampments. The Battle of Ain Shams, pivotal for liberating Egypt, saw Amr’s victory. He wrote to Umar requesting reinforcements, which were sent, and he then marched to the Babylon Fortress. The conquest was a significant victory for Muslims in Egypt. Amr wrote to Umar about Egypt’s conquest. Alexandria, marking the end of the Egyptian territories, was peacefully conquered, surrendering to Islamic rule. (Mawsu’at Al-Futuhat Al-Islamiyya, 1/ 81-90)

Other Cities Conquered During Umar ibn Al-Khattab’s Caliphate:
Several other cities were conquered during the caliphate of Umar ibn Al-Khattab, may Allah be pleased with him:

The Conquest of Tikrit and Mosul:
Under the rule of Al-Antaq, Umar, may Allah be pleased with him, ordered Abdullah ibn Al-Mu’tam to fight. Abdullah, with 5,000 soldiers, first took Tikrit and then Mosul, where the people surrendered. (Al-Asas fi al-Sunnah wa Fiqhh Al-Sirah al-Nabawiyyah, 3/1587)

The Conquest of Basra:
In the 14th year, Umar sent Shurayh ibn Amir to Basra. He first went to Ahwaz, where he was killed. Umar then sent another commander, Utbah ibn Ghazwan Al-Mazini, who conquered Ubulla, then the Euphrates, and finally Basra. (Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, 3/69)

The Conquest of Tustar:
The Persian aristocrat Hormuzan, who served as the governor of Khuzestan under Persian rule, surrendered to Umar’s army and was taken to Medina. Dressed in his Persian attire, he entered Medina and met Umar in the mosque as we mentioned before. After a series of events, Hurmuzan converted to Islam. (Al-Bida’ wa al-Tarikh, 5/ 179-180)

The Conquest of Nahavand:
The Persians, including the Ajam, Persians, and Aswaran unit of the Sasanian army, united against the Muslims. Umar gathered the Ansar and Muhajirin and consulted them. He appointed Nu’man ibn Muqrin as the commander, followed by Hudhayfah ibn Al-Yaman and then Jarir ibn Abdullah Al-Bajali. Reinforcements were sent from Kufa and Basra, and they assembled before Nahavand, eventually securing a divine victory. After the victory of the Muslims, the rule of the Sasanian state in Iran ended, after its rule had lasted 416 years. (Al-Bida’ wa al-Tarikh, 5/ 180-181)

Cities of Persia:
Several Persian cities were conquered during Umar’s time, including the city of Istakhr by Uthman ibn Abi Al-As Al-Thaqafi. They also conquered the region of Ardeshir and Isfahan. (Al-Bida’ wa al-Tarikh, 5/ 183)

The Conquest of Sus:
This was achieved under the leadership of Abu Musa Al-Ash’ari after besieging its people. (Al-Bida’ wa al-Tarikh, 5/ 187)

Umar’s Final Departure:

As the sands of his time dwindled, and after a long life filled with struggle, obedience, sacrifice, and giving, Umar, the Commander of the Faithful, felt the approach of his final hour. He stood praying with this supplication, seeking from Allah the realization of his precious wish. He said, “O Allah, grant me martyrdom in Your cause, and let my death be in the city of Your Prophet.” (Al-Bukhari, 1890)

Said ibn Al-Musayyib related that when Umar left Mina, he halted at Al-Abtah. He then gathered a mound of earth, and lay down upon it, his garment clinging to him. Reclining there, he stretched his hand towards the sky and said, “O Allah, my strength has weakened, my age has grown, and my flock has spread far. Take me to You, without neglecting or failing my duties.” He then entered Medina, gave a sermon, and said: “O people, I have established traditions for you and set obligations. I leave you on a clear path, unless you deviate to the right or left.” Said added, “Before the month of Dhul-Hijjah ended, Umar was martyred.” (Al-Mustadrak, 3/91)

Indeed, Umar had even envisioned this martyrdom in a dream. Ma’dan ibn Abi Talha Al-Umari narrated that Umar ibn Al-Khattab, may Allah be pleased with him, stood on the pulpit one Friday, praised and glorified Allah, and then mentioned the Prophet and Abu Bakr. He said, “I had a dream that I interpret as the approach of my death. I saw a rooster peck me twice.” He recounted this to Asma bint Umays, who interpreted, “A man from the non-Arabs will kill you.” (Musnad Ahmad, 167)

Indeed, the beloved Prophet had foretold Umar of his martyrdom earlier. Anas ibn Malik narrated that when the Prophet Muhammad ﷺ climbed Mount Uhud with Abu Bakr, Umar, and Uthman, the mountain quivered. The Prophet struck it with his foot and said, “Be firm, O Uhud, for upon you is none but a Prophet, a Siddiq, and two martyrs.” (Al-Bukhari, No. 3675)

The Prophet also observed Umar wearing a washed garment and asked, “Is your garment new or washed?” Umar replied, “It’s washed, O Messenger of Allah.” The Prophet then said, “Wear new clothes, live honorably, die a martyr, and may Allah grant you pleasure in this world and the Hereafter.” (Sunan An-Nasa’i, No. 311)

In Sahih Al-Bukhari, it is related that Umar ibn Al-Khattab, may Allah be pleased with him, asked, “Who among you remembers the saying of the Prophet about tribulations?” Hudhayfah answered, “I remember as he said.” Umar encouraged him to speak, and Hudhayfah recounted, “The Prophet ﷺ said: A man’s tribulation concerning his family, wealth, and neighbors is expiated by prayer, charity, enjoining good, and forbidding evil.” Umar clarified, “That’s not what I meant, but the one that waves like the sea.” Hudhayfah reassured, “O Commander of the Faithful, there’s no worry for you concerning it, for there is a closed door between you and it.” Umar asked, “Will the door be opened or broken?” Hudhayfah replied, “Rather, it will be broken.” Umar said, “Then it is more likely that it will not be closed again.” (Al-Bukhari, No. 3586)

Al-Nawawi commented that it’s possible Hudhayfah knew Umar would be killed but refrained from directly addressing his death, knowing Umar was aware that he himself was the ‘door.’ Thus, Hudhayfah chose wording that conveyed the intended meaning without explicitly mentioning death.

The Achievement of Martyrdom:

The time had come for Umar’s cherished wish to be fulfilled, to be granted martyrdom in the city of the Prophet. Amr ibn Maymun, may Allah be pleased with him, narrates: “I stood close to him, only Abdullah ibn Abbas between us, on the morning he was attacked. When Umar would pass between the rows during prayer, he would say, ‘Stand in straight lines.’ Once he ensured no gaps remained, he’d step forward and commence Takbir. He often recited long Surahs like Yusuf or An-Nahl in the first Rak’ah to allow people to gather. But no sooner had he said ‘Allahu Akbar’ than he uttered, ‘That filthy dog has stabbed me!’ when the assailant attacked him. The Persian, wielding a double-edged knife, didn’t pass anyone on his right or left without stabbing them, wounding 13 men, 7 of whom died.

When a Muslim man saw this, he threw a cloak over the attacker, who, thinking he was captured, killed himself. Umar took the hand of Abdur Rahman ibn Auf and moved him forward to complete the prayer. Those near him saw what I witnessed, but those at the edges of the mosque, unaware, missed Umar’s voice and said, ‘SubhanAllah.’ Abdur Rahman led them in a brief prayer.

Umar thought he must have been unjust toward someone unknowingly. So, he asked Ibn Abbas, whom he loved and held in esteem, to find out who the attacker was. Ibn Abbas went out and saw everyone weeping as if they had lost their dearest children. Seeing this, Umar felt reassured.

Upon their return, Ibn Abbas reported: ‘It was the slave of Al-Mughira.’ Umar asked, ‘The craftsman?’ When confirmed, he said, ‘May Allah fight him. I had ordered good treatment for him. Praise be to Allah who didn’t let my death be at the hands of a man claiming Islam. You and your father loved to increase the number of Persians in Medina,” for Al-Abbas had many of them as slaves. Ibn Abbas offered, ‘If you wish, we can kill them all.’ Umar replied, ‘How is that, after they have spoken your language, prayed towards your Qibla, and performed your Hajj?’ Then, we brought him home.

And the story of this Persian slave goes as follows: Umar, may Allah be pleased with him, was known for his strict policies regarding the entry of captives who had reached puberty into Medina. Once, Al-Mughira ibn Shu’ba, while governing Kufa, wrote to Umar about a slave artisan in his custody. This slave was skilled in multiple crafts – a blacksmith, engraver, and carpenter. Al-Mughira sought permission from Umar to bring him into Medina, citing his skills as beneficial to the people. Umar consented, and Al-Mughira imposed a monthly tax of a 100 on him. The slave, feeling burdened by the heavy levy, complained to Umar, who responded, “Your tax is not excessive compared to your skills, and the money you can make.” The slave left displeased.

Days later, Umar encountered him and remarked, “Didn’t you claim you could make a mill that grinds with wind?” The slave glared back and vowed, “I will make such a mill that people will talk about it long even after your death.” Umar turned to those around him and said, ” Do you see that? That slave has threatened me with death!” (Fath Al-Bari, No. 787)

As for Umar’s injury, it led to severe bleeding, causing him to faint. His companions carried him home, where he remained unconscious until dawn. Upon regaining consciousness, his first concern was whether the people had prayed. He stated, “There is no Islam for those who abandon prayer,” then performed ablution and prayed.

The people, however, were struck with unprecedented grief. Some reassured, while others feared for his life. Umar was offered a date drink which he vomited, followed by milk which seeped out of his wound, indicating his impending death.

As we entered upon him, the people started praising him. A young man approached and said, “Rejoice, O Commander of the Faithful! Rejoice with the glad tidings from Allah, the companionship of the Messenger of Allah (ﷺ), your early embrace of Islam, your just rule, and now martyrdom.” Umar responded, “I wish that these are sufficient for me, neither against me nor in my favor.” As the young man left, noticing his garment trailing on the ground, he said, “Call the young man back.” He advised him, “O my son, lift your garment, for it is more lasting for your clothing and more reverent towards your Lord.”

Then Ibn Abbas said to him, “Rejoice with Paradise, for your long companionship with the Messenger of Allah (ﷺ), your strong and faithful leadership of the believers.” Umar replied, “As for your tidings of Paradise, by Allah, if I had the world and all that’s in it, I would ransom it to be saved from the terror of what lies ahead before knowing my true state. And as for your words about my rule over the believers, by Allah, I wish that was sufficient, not against me or for me. And as for what you mentioned about the companionship of Allah’s Prophet, that indeed is so.” (Al-Musnad, No. 322)

Al-Dhahabi relates that Ibn Umar said, “Umar’s head was in my lap. He said, ‘Place my cheek on the ground.’ I did so, and then he lamented, ‘Woe to me and my mother if my Lord does not have mercy on me.'” (Siyar A’lam an-Nubala, 94).

His Noble Departure, May Allah Be Pleased with Him:

Narrated Amr bin Maimun: I saw Umar bin Al-Khattab a few days before he was stabbed in Medina. He was standing with Hudhaifa bin Al-Yaman and Uthman bin Hunaif to whom he said, “What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. Iraq) than it can bear?” They replied, “We have imposed on it what it can bear because of its great yield.” Umar again said, “Check whether you have imposed on the land what it cannot bear.” They said, “No, we haven’t.” Umar added, “If Allah should keep me alive I will let the widows of Iraq need no men to support them after me.” But only 4 days had elapsed when he was stabbed to death.

After we brought him home, he said to his son, “O Abdullah! See how much I am in debt to others.” When the debt was checked, it amounted to approximately 80,000. Umar said, “If the property of Umar’s family covers the debt, then pay the debt thereof; otherwise request it from Bani Adi bin Ka`b, and if that too is not sufficient, ask for it from Quraish tribe, and do not ask for it from anyone else, and pay this debt on my behalf.” Umar then said to Abdullah, “Go to Aisha, the mother of the believers, and say: “Umar is paying his salutation to you. But don’t say: ‘The chief of the believers,’ because today I am not the chief of the believers. And say: “Umar bin Al-Khattab asks permission to be buried with his two companions (i.e. the Prophet, and Abu Bakr).”

Abdullah greeted Aisha and asked for the permission to enter, however, he found her sitting and weeping. He said to her, “Umar bin Al-Khattab is paying his salutations to you and asks the permission to be buried with his two companions.” She said, “I had the idea of having this place for myself, but today I prefer Umar to myself.” When he returned, it was said to Umar, that his son had come. Umar said, “Make me sit up.” Somebody supported him against his body, and he asked eagerly, “What news do you have?” He said, “O chief of the believers! It is as you wish. She has given the permission.” Umar said, “Praise be to Allah, there was nothing more important to me than this. So, when I die, take me, and greet Aisha and say: “Umar bin Al-Khattab asks the permission to be buried with the Prophet (ﷺ), and if she gives the permission, bury me there, and if she changes her mind, then take me to the grave-yard of all Muslims.”

Then Hafsa, the mother of the believers, came with many other women walking with her. When we saw her, we left the room. She went in and wept there for some time. When the men asked for permission to enter, she went into another place, and we heard her weeping inside. The people said to Umar, “O chief of the believers! Appoint a successor.” Umar said, “I do not find anyone more suitable for the task than the following persons or group whom Allah’s Messenger (ﷺ) had been pleased with before he died.” Then he mentioned Ali, Uthman, AzZubair, Talha, Sa`d and Abdur-Rahman bin Auf and said, “Abdullah bin Umar will be a witness to you, but he will have no share in the rule. His being a witness will compensate him for not sharing the right of ruling. If Sa`d become the ruler, it will be alright: otherwise, whoever becomes the ruler should seek his help, as I have not dismissed him because of disability or dishonesty.”

Umar added, “I recommend that my successor takes care of the early Muhajirin, to know their rights and protect their honor and sacred things. I also recommend that he be kind to the Ansar who had lived in Medina before the Muhajirin and Belief had entered their hearts. I recommend that the ruler should accept the good of the righteous among them and excuse their wrong-doers, and I recommend that he should do good to all Al-Ansar, as they are the protectors of Islam and the source of wealth and the source of annoyance to the enemy. I also recommend that nothing be taken from them except from their surplus with their consent. I also recommend that he do good to the Arab Bedouins, as they are the origin of the Arabs and the material of Islam. He should take from what is inferior, amongst their properties and distribute that to the poor amongst them. I also recommend him concerning Allah’s and His Apostle’s protectees (i.e. Dhimmis) to fulfill their contracts and to fight for them and not to overburden them with what is beyond their ability.”

So, when Umar expired, we carried him out and set out walking. Abdullah bin Umar greeted Aisha and said, “Umar bin Al-Khattab asks for the permission.” Aisha said, “Bring him in.” He was brought in and buried beside his two companions. When he was buried, the group, recommended by Umar, held a meeting. Then Abdur-Rahman said, “Reduce the candidates for rulership to 3 of you.” Az-Zubair said, “I give up my right to Ali.” Talha said, “I give up my right to Uthman,” Sa`d, said “I give up my right to Abdur-Rahman bin `Auf.” `Abdur-Rahman then said (to Uthman and Ali), “Now which of you is willing to give up his right of candidacy so that he may choose the better of the remaining two, bearing in mind that Allah and Islam will be his witnesses.”

So, both Uthman and Ali kept silent. Abdur-Rahman said, “Will you both leave this matter to me, and I take Allah as my Witness that I will not choose but the better of you?” They said, “Yes.” So, Abdur-Rahman took the hand of Ali and said, “You are related to Allah’s Messenger (ﷺ) and one of the earliest Muslims as you know well. So, I ask you by Allah to promise that if I select you as a ruler, you will do justice, and if I select Uthman as a ruler you will listen to him and obey him.” Then he took Uthman aside and said the same to him. When Abdur-Rahman secured their agreement to this covenant, he said, “O Uthman! Raise your hand.” So, he (i.e. `Abdur-Rahman) gave the solemn pledge, and then Ali gave him the pledge of allegiance and then all the Medina people gave him the pledge of allegiance. (Al-Bukhari, No. 3700)

A Fragrant Bouquet of Praise from the Companions for Umar ibn Al-Khattab:

Abu Wail, may Allah have mercy on him, recalled the day of Umar’s passing, saying, “Abdullah ibn Mas’ud brought us the news of Umar’s demise. I have never witnessed a day filled with more tears and sorrow. By Allah, had Umar loved a dog, I would have loved it too.” (Al-Tabaqat, 3/284)

Hudhayfah, may Allah be pleased with him, remarked on the day of Umar’s death, “Today, the Muslims have lost the edge of Islam.” (Al-Tabaqat, 3/285)

Asked about Umar, Abdullah ibn Abbas said, “May Allah’s mercy be upon Abu Hafs. Truly, he was a supporter of Islam, a refuge for orphans, a beacon of faith, an epitome of benevolence, a voice for the weak, a stronghold for the caliphs, a fortress of truth for people, and a helper to all. He stood firm in Allah’s cause, enduring patiently, until he elevated the faith, opened lands, and made Allah’s remembrance widespread across hills and valleys. He was reverent to Allah in ease and hardship, ever grateful to Him at all times. May those who despise him face regret until the Day of Judgment.” (Riyadh Al-Nudhra fii Manaqib Al-Asharah, 1/35)

Al-Abbas ibn Abdul Muttalib, may Allah be pleased with him, once noted, “I was a neighbor of Umar ibn al-Khattab, and I have never seen anyone better than him. His nights were dedicated to prayer, his days to fasting, always attending to people’s needs.” (Al-Hulya, 1/54)

Hudhayfah remarked, “Under Umar’s leadership, Islam was like a man drawing nearer every day. But after his martyrdom, it seemed like a man walking away, only growing more distant.” (Al-Tabaqat, 3/385)

Ibn Abbas encouraged, “Speak frequently of Umar, for in mentioning him, you speak of justice, and in speaking of justice, you remember Allah, the Exalted and Glorious.” (Asad Al-Ghaba, 4/153)

In bidding farewell to this noble Sahabi, we can only say, “May Allah reward you on our behalf, and on behalf of Islam and the Muslims, for the immense lessons we learned from your fragrant life story that spread its scent throughout the world. We have taken as much as we could from your enduring legacy, written in the annals of history with lines of light. We shall never forget you as long as our souls inhabit our bodies O Abu Hafs. May Allah be pleased with you, grant you contentment, and reunite us with you in His Paradise, as brethren resting, facing one another in love upon thrones of happiness.