ʿUmar b. Al-Khaṭṭāb

Learn Sūrah Al-Barāʾah (At-Tawbah), and teach your women Sūrah Al-Nūr. And have them wear silver for adornment.

Saʿīd b. Manṣūr, Al-Sunan #1003; Al-Bayhaqī, Shuʿab Al-Īmān #2213.

A female slave once entered upon ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him – and he recognised her as having been owned by some of the Muhājirūn or the Anṣār, but she was wearing a jilbāb covering her head with it, so he asked her, “Have you been freed?” To which she replied, “No.” So he said, “Then why the jilbāb? Remove it from your head, the jilbāb is only to be worn as a duty by the free women of the believers.” She hesitated and was slow to comply so he raised his stick and hit her on the head with it until she cast [the jilbāb] from her head.

Ibn Abī Shaybah, Al-Muṣannaf ḥadīth 6240. Graded ṣaḥīḥ according to the conditions of Muslim by Al-Albānī in Irwāʾ Al-Ġalīl 6:204.

There are three types of men and three types of women. As for the women, then [one] is the chaste, Muslim, gentle, loving and childbearing woman. She helps her family in difficult situations and does not help situations to overcome her family. Rarely will you find such women. Another is a vessel, she does nothing more than bear children. The third type is a shackle, Allāh puts her around the neck of whomever he wills, and when he wills to remove it, he removes it. Men are [also] three kinds. [The first is] a chaste, easy, gentle man who possesses opinion (insight) and is worthy of being consulted; and when a matter befalls him, he follows his insight, and approaches matters as they should be. [The second is] a man who has no opinions of his own, and when a matter befalls him he goes to the one who does have insight and should be consulted, and he adopts his opinion on the matter. The third is a man who is confused, lost and aimless; he neither follows (seeks) guidance, nor obeys any guide.

Al-Bayhaqī, Shuʿab Al-Īmān 10:39 ḥadīth 7131.

A man might have ten qualities, nine of them good and one bad, but the nine good ones can be spoiled by the one bad quality. Beware of the slips and faults of youth.

ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf 8240.

Do not expose yourself to what does not concern you, stay away from your enemy, beware of [taking as] your friend anyone except the trustworthy amongst people – and there is no one who is trustworthy except one who fears Allāh; and do not accompany the sinner in case you learn his sinfulness, and do not let him know your secrets, and consult those who fear Allāh for your affairs.

Ibn Abī Shaybah, Al-Muṣannaf 34476.

A young man who had stolen was brought to ʿUmar (for punishment). He said, “By Allāh I have never stolen before this time.” So ʿUmar responded, “You lie, Allāh would not (or does not) surrender a servant of His on the first sin.”

Abū Dāwūd, Al-Zuhd article 56, and others. Graded ṣaḥīh by Ibn Kathīr and others.

When ʿUmar b. Al-Khaṭṭāb arrived in Al-Shām, he said to Abū ʿUbaydah – Allāh be pleased with them: “Take us to your home.” Abū ʿUbaydah said, “And what will you do with my home?” ʿUmar replied, “Just take us there.” Abū ʿUbaydah said, “You only want to cry your eyes out over me.” So he entered his house and saw nothing [by way of furnishings] in it. ʿUmar asked, “Where are your things? I see nothing but rags, a water-skin and a dish (tray), and you are a governor! Do you have food?” So Abū ʿUbaydah went over to an old pail (bucket) and took out some scraps, and ʿUmar began to weep. Abu ʿUbaydah said to him, “I told you you would cry your eyes out over me. O Commander of the Believers, sufficient for you from the dunyā is what delivers you to your place of rest.” ʿUmar said, “The dunyā changed us all except you Abū ʿUbaydah.”

Abū Dāwūd, Kitāb Al-Zuhd article 123, and others.

“Beware of the sinful scholar (al-ʿālim al-fāsiq).” This reached ʿUmar, so he wrote to him in fear, “Who is the sinful scholar?” He wrote back, “I did not intend but good; this is when there is an imām (leader, taken as an example) who speaks knowledge, but practices sins, confusing the people, and thus they go astray.”

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 4:49.

A man from his people, from the Anṣār, went out one night to pray ʿIshāʾ with his people [during the Caliphate of ʿUmar], but some jinn abducted him, and he went missing. His wife went to ʿUmar and told him [of her missing husband]. ʿUmar asked his people about him, and they confirmed that he had gone out to pray ʿIshāʾ but had gone missing. [ʿUmar] told the woman to wait for four years. When four years had passed, the woman went back to ʿUmar and informed him [of her case]. He asked her people and they confirmed the case. He told her she could now marry, and she did. But her [first] husband returned and raised a dispute [over the marriage] to ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him. ʿUmar said, “One of you disappears for ages, his family does not know whether he is alive or not [and then he turns up, making claims]!” The man replied, “O Leader of the Believers, I have an excuse.” He asked, “And what is your excuse?” The man replied, “I went out to pray ʿIshāʾ one night, but some jinn captured me, and I [was held captive] by them for a long time. Then, some Muʾmin – or Muslim (one of the reporters, Saʿīd, was not sure of the exact word used) jinn waged an attack on them, fought them and beat them, and took captives. They took me amongst the captives, but said, ‘We see that you are a Muslim man, and it is not allowed for us to keep you captive.’ So they gave me the choice of staying with them or returning to my family. I chose to return to my family. They set off with me. By night, no one would say anything to me; but by day there would be a stick I would follow.” ʿUmar – Allāh be pleased with him – asked the man, “What was your food when you were amongst them?” He replied, “Difficult [stolen?] food, and what had not had the name of Allāh mentioned over it.” ʿUmar asked, “And what did you drink when you were amongst them?” He replied, “Al-jadaf (a type of drink that does not ferment).” ʿUmar ruled that the man had a choice to either get back the ṣadāq (dowry) he had given [and have his marriage stay nullified], or take back his wife.

Al-Bayhaqi, Al-Sunan Al-Kubrā 7:445,446. Al-Albānī graded its chain of transmission ṣaḥīḥ in Irwā Al-Ghalīl 4:151

Abū Bakr is our sayyid (master/leader), and he freed our sayyid – meaning Bilāl.

Al-Bukhārī, Al-Sahīh, hadith 3754.

Al-Bayhaqī, Al-Sunan Al-Kubrā article 12345.

Ibn Abī Shaybah, Al-Muṣannaf article 6387.

I used to have a neighbor from the Anṣār who lived in the area of Banī Umayyah b. Zayd, which is in the ‘Awālī of Medinah, and we used to take turns attending [the gatherings] of Allāh’s Messenger – Allāh’s praise and peace be upon him. My neighbor would attend one day and I the other; so when I attended I would convey to him the reports about the revelation that had come, and other such news, and when he attended he would do the same. My Anṣārī companion went on one of his days, and [upon returning] came to my door and knocked hard saying, ‘Is he there?’ I was alarmed and came out to him, and he said, ‘Something serious has happened (some people thought the Prophet had divorced his wives).’ I entered upon Ḥafṣah and found her weeping. I said, ‘Has Allāh’s Messenger – Allāh’s praise and peace be upon him – divorced you [all]?’ She replied, ‘I don’t know.’ Then, I came to the Prophet – Allāh’s praise and peace be upon him – and asked him, still standing, ‘Have you divorced your women?’ He said, ‘No’, so I said, ‘ Allāhu Akbar (Allāh is Greatest).’ Al-Bukhārī, Al-Ṣaḥīḥ, Chapter on Taking Turns in Seeking Knowledge. Notes The narration translated above is a shorter report of the full incident, recorded elsewhere in Ṣaḥīḥ Al-Bukhārī. In his commentary on Ṣaḥīḥ Al-Bukhārī, Ibn Ḥajr lists some of the lessons and points that can be taken from this narration, including the following: 1. This hadith shows us that the khabar (news, report) of a single (reliable) person is dependable. 2. The student of knowledge should not neglect taking care of his living needs, in order to help him continue seeking knowledge and other pursuits (at that time, ‘Umar was involved in trade, as is mentioned in other reports). 3. At the same time, the student of knowledge should be diligent and resolute in asking about the knowledge he has missed in his absence.

3. At the same time, the student of knowledge should be diligent and resolute in asking about the knowledge he has missed in his absence.

Saudi Arabia – Earliest Islamic (Kufic) Inscription. This very well preserved inscription is located on a red sandstone block of rock south of Qa’a al Muatadil, north of Sharma in al-Ula, northwest of Saudi Arabia on the ancient trade and pilgrimage route connecting the early Islamic city of al-Mabiyat with Madain Saleh. It is the oldest Islamic inscription found so far. It mentions the date of the death of the second Caliph of Islam, Omar bin al-Khattab and reads as follows: “In the name of God, I Zuhair wrote the date of the death of Omar the year four and twenty (Hegrah)”. Caliph Omar bin al-Khattab died on the last night of the month of Dul-Hajj of the year 23 Hegrah, and was buried next day on the first day of Muharram of the new year 24 Hegrah (corresponding to 644 AD).

I am Zuhayr, Mawlā of the Bani Salamah [tribe]

Verily, the followers of opinion are the enemies of the Sunan (the teachings of Allāh’s Messenger as passed down in hadith): they were unable to preserve them and their meanings escaped them, and when asked [questions] they were too embarrassed to say ‘We don’t know,’ so they opposed the Sunan with their opinions. Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

I have considered sending out men to the different regions to check on all those who are well off enough but have not made Hajj, and impose the jizyah (tax imposed on Ahl Al-Kitāb in the Muslim state) on them; they are not Muslims, they are not Muslims. It is also reported that he said: If the people abandoned Hajj, we would fight them for it as we fight them for the prayer and zakāh. It is also reported that he said: Whoever dies, being well off enough but having never done Hajj, let him die as a Jew if he wishes or as a Christian. It is reported that Al-Aswad b. Hilāl – Allāh have mercy on him – said to a freedman of his called Miqlāṣ: If you died and had never made Hajj, I would not pray over you. It is reported that Sa’īd b. Jubayr – Allāh have mercy on him – said: If a neighbor of mine died without ever making Hajj, while being well off enough to do so, I would not pray over him. It is reported that Mujāhid b. Rūmī said: I asked Sa’īd b. Jubayr, ‘Abd Al-Raḥmān b. Abī Laylā and Ibn Ma’qal (‘Abdullah Al-Muzanī) about a man who died, being well off enough, but never having made Hajj. Ibn Abī Laylā said, “I hope that if his next of kin does Hajj on his behalf…” Sa’īd b. Jubayr said, “The Fire, the Fire.” ‘Abdullah b. Ma’qal said, “He died in a state of disobedience to Allāh.” Al-Khallāl, Al-Sunnah 5:43-47, articles 1572-1576.

Al-Khallāl, Al-Sunnah 5:43-47, articles 1572-1576.

Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allāh told us: so whoever cannot stand in prayer, let him sleep on his bed. And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allāh. And you should know that you are in prayer as long as you are waiting for a prayer. Minimize any vain or false speech in the houses of Allāh (mosques; he said this two or three times). Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set). ‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf article 7748.

‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf article 7748.

Fasting does not mean keeping away from only food and drink, it also means keeping away from lying, falsehood, inanity and swearing [by Allāh without need]. It is reported that Ibrāhīm Al-Nakha’ī – Allāh have mercy on him – said: They used to say: lying breaks the fast. It is reported that Mujāhid – Allāh have mercy on him – said: There are two practices, if a person can keep himself from them, his fast will be secured for him: backbiting and lying. It is related that Abul-‘Āliyah – Allāh have mercy on him – said: The fasting person is in a state of worship as long as he does not backbite. [1] It is reported that Ḥafṣah bint Sīrīn – Allāh have mercy on her – said: Fasting is a shield as long as one does not tear it, and tearing it is when you backbite. [2] It is reported that Anas b. Mālik – Allāh be pleased with him – said: If the fasting person backbites, his fast is broken. [3] Notes Explaining the meaning of sins breaking the fast, Shaykh Al-Islām Ibn Taymīyah – Allāh have mercy on him – states: [4] It is related from some of the Salaf that backbiting, tale carrying and the likes break the fast, and it is mentioned as one opinion in the madhab of Imām Aḥmad. The final word on this issue is that Allāh the Exalted commanded people to fast in order to achieve piety (taqwā), and Allāh’s Messenger – praise and peace of Allāh be upon him – stated: Whoever does not leave off false speech and acting by it; then Allāh is not in need of him abandoning his food and drink. So if the fasting person does not achieve piety, he has not achieved what is intended through fasting, and so the reward of [his] fast will decrease in accordance [with how much he has gone against the intended goal, i.e. commensurate with his sins]. Righteous deeds have two intended goals: gaining reward and avoiding punishment. If a person fasts while also doing forbidden things, like backbiting, carrying tales between people or consuming what is forbidden and so on, he loses the reward. Thus, when the imams say [backbiting etc.] does not break the fast, it means that the person who sins is not punished in the way a person who openly breaks his fast would be punished. And those who said it does break the fast in the sense that the person has not achieved the intended goal behind fasting, or in the sense that he has lost the reward for fasting, then this statement is in agreement with the position of the imams. One who says it breaks the fast in the sense that the person is to be punished for leaving [the fast], then he is in contradiction to the imams. Conclusion A person who disobeys Allāh while fasting hasn’t truly grasped the intent behind fasting. The real goal is to achieve piety and obedience of Allāh through the abandonment of food, drink and sin. Although a person who backbites, lies or does other sins is not considered to have physically broken his fast, he loses the reward of fasting and in this sense he has broken his fast. Allāh knows best. [1] Ibn Abī Al-Shaybah, Al-Muṣannaf articles 8975, 8980, 8981 and 8982. [2] ‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf articles 8975. [3] Hunād b. Al-Saree, Al-Zuhd article 1204. [4] Badr Al-Dīn Al-Ba’lī. Mukhtaṣar Al-Fatāwā Al-Maṣrīyah pp288, 289. 1st edn. 1418H. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon.

[4] Badr Al-Dīn Al-Ba’lī. Mukhtaṣar Al-Fatāwā Al-Maṣrīyah pp288, 289. 1st edn. 1418H. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon.

Allāh has increased the provisions; if only you would eat better food than the food you eat now and wear softer clothes then those you wear now?! He said, “I will argue [against] you with your own self: Was not the condition of Allāh’s Messenger – praise and peace be upon him – such-and-such [when you were his wife]!?” He kept reminding her until she cried. He continued, “I have told you, by Allāh, I will share in their hard living (in this world, referring to The Prophet and Abū Bakr) so that I may partake in their good life (in Paradise).” Hunād b. Al-Sarī, Al-Zuhd article 687; Imām Aḥmad, Al-Zuhd article 201, et al. (1) (1) Shaykh Abd Al-Raḥmān Al-Farīwā`ī explains in his edition of Hunād’s Al-Zuhd that this narration is ṣaḥīḥ if it is confirmed that Muṣ’ab b. Sa’d heard it from Ḥafṣah; otherwise its chain of transmission is mursal ṣaḥīḥ (i.e. it is authentic except there is a missing link between Mus’ab and Ḥafṣah)

(1) Shaykh Abd Al-Raḥmān Al-Farīwā`ī explains in his edition of Hunād’s Al-Zuhd that this narration is ṣaḥīḥ if it is confirmed that Muṣ’ab b. Sa’d heard it from Ḥafṣah; otherwise its chain of transmission is mursal ṣaḥīḥ (i.e. it is authentic except there is a missing link between Mus’ab and Ḥafṣah)

O Abū Umayah, by Allāh, I know not if we will meet again after today. Fear and obey Allāh your Lord until the Day of Resurrection, as if you see Him, and obey the ruler (imām) even if he is a cut-nosed Abyssinian slave: if he beats you, be patient; if he robs you, be patient and if he belittles you, be patient. And if he tells you [to do something] to the detriment of your religion (to sin), say: “I hear and obey, [but] my blood goes before my religion.” Never leave the Main Muslim Body (Al-Jamā’ah). Ibn Zanjawayh, Kitāb Al-Amwāl article 30; Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 205 with a slight variation in wording. Also recorded in other collections.

Ibn Zanjawayh, Kitāb Al-Amwāl article 30; Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 205 with a slight variation in wording. Also recorded in other collections.

Whoever exposes himself to suspicion, let him blame only himself for whoever suspects him. He who covers his secret is in a position to choose [to correct himself]. Assume the best about your brother until what comes to you from him overcomes you [and you have to change your opinion]. You can never pay back someone who disobeys Allāh in his dealings with you with anything better than obeying Allāh in your dealings with him. Take righteous brothers [as friends]; acquire them in plenty, for they are a beautification in prosperity and an aid during calamity. Do not ask about what has not yet happened until it actually happens, for what has happened is enough of an occupation to worry about what has not happened. Let not your speech be given freely except to those who want to hear it and will value it. Do not seek help in fulfilling a need you have except from someone who wants success for you in that endeavor. Do not consult except people who fear Allāh, and do not accompany the sinner, [lest] you learn his sinfulness. And be humble at the graves. Abū Dāwūd, Kitāb Al-Zuhd article 89.

Abū Dāwūd, Kitāb Al-Zuhd article 89.

No man can have anything better after faith (īmān) than a woman of righteous character, loving and child-bearing. And no man can have anything worse after unbelief (kufr) than a sharp-tongued woman of bad character. Al-Ḥāfidh Abul-Qāsim Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb article 1528. Also recorded in other sources with a slight variation in wording.

Al-Ḥāfidh Abul-Qāsim Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb article 1528. Also recorded in other sources with a slight variation in wording.

We were once in a time when we did not think anyone learned the Quran seeking anything but Allāh the Exalted, but now I fear there are men who learn it and intend the people and what they can get from them. So seek Allāh with your recitation and deeds. For verily, we used to know you when Allāh’s Messenger – Allāh’s peace and blessings be upon him – was amongst us, when revelation would descend and Allāh would tell us about you. As for today, Allāh’s Messenger – peace and blessings be upon him – has passed on, and the revelation has stopped; and I only know you as I say: whoever shows what is good, we love him for it and think good of him, and whoever shows what is evil, we hate him for it and suspect him. Your secret and private matters are between you and your Lord the Mighty and Majestic. Al-Ājurrī, Akhlāq Ḥamalat Al-Qur`ān article 26.

Al-Ājurrī, Akhlāq Ḥamalat Al-Qur`ān article 26.

Who is this travelling party? They replied, “Pilgrims (on Hajj).” He asked them three times, “And nothing else has brought you forth?” They replied, “Nothing else.” He said, “If the travelers [on Hajj] knew who they were coming to, they would feel the delight of having great virtue after forgiveness [from Allāh]. By He in whose hand is ʿUmar’s soul, never does [the pilgrim’s] camel raise its hoof and place it back down except that Allāh raises [the pilgrim] in rank, forgives one of his sins and writes for him a good deed.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf 5: 4, 5.

ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf 5: 4, 5.

Nothing is permitted for ʿUmar from the wealth of Allāh except two garments: one for winter and one for summer [heat], and what I need to carry me to Hajj and ‘Umrah. And the provisions for my family are that of an [average] man of the Quraysh: neither the richest nor the poorest amongst them. After that, I am just a man from amongst the Muslims. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 6:78.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 6:78.

ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf 4:225. ‘Amr b. Maymūn Al-Awdī reports, “The Companions of Muḥammad – Allāh’s peace and blessings be upon him – used to be the quickest to break the fast and the slowest in taking the pre-dawn meal.” Ibid. p226. Ibn Al-Musayyib also reports that ʿUmar wrote to the commanders of the various regions, ‘Do not be of the procrastinators when breaking the fast, and nor of those who wait for the stars before they start praying [al-maghrib].’ Ibid. p225. Mūsā b. Anas reports that Anas [ibn Mālik] used to have his slave-girl go to the top of his house, instructing her, ‘When the horizon becomes even (evenly lit, marking sunset), tell me.’ Ibn Abī Shaybah, Al-Muṣannaf 2:430. Abū Al-Tiyāḥ Al-Ḍabaʾī reports that “he used to break fast with Ibn ʿAbbās during Ramaḍān. When evening approached he would send a girl from his household to the roof [to look out], and when the sun set he would make the call to prayer (adhān). He would eat with us, and when he had finished, the call for the commencement of prayer (iqāmah) would be given, and he would pray, and we would pray with him.” Ibid. p429.

Ibid. p429.

Al-Bukhārī, Al-Ṣaḥīḥ, Chapter on what has been said about the Black Stone. Points to note · The illustrious Companion and Caliph ʿUmar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allāh has control over these things. · We are reminded that acts of worship are taken from Allāh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced. · We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allāh’s Messenger did it, even if we don’t know the wisdom behind it. · This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ʿUmar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols. Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

He is also reported to have said, “Do not learn the speech of the non-Arabs (unbelievers) and do not enter upon the polytheists in their churches during their holidays, for the wrath [of Allāh] descends upon them then.” It is also reported that ʿAbdullāh b. ‘Amr b. Al-‘Āṣ – Allāh be pleased with him – said, “Whoever takes residence in the lands of the non-Arabs (unbelievers) and takes part in their Nayrūz and their Mahrijān (two Persian festivals) and copies them until the day he dies will be resurrected and gathered with them on the Day of Resurrection.” Al-Bayhaqī, Al-Sunan Al-Kubrā Vol. 9 p234. Ibn Taymīyah (see reference below) states that the chain of transmission for the second statement of ʿUmar is ṣaḥīḥ. Commenting on these narrations, Shaykh Al-Islām Ibn Taymīyah (Majmū’ Al-Fatāwā Vol. 23 p325) states, “So ʿUmar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allāh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [ʿUmar], ‘Stay well away from the enemies of Allāh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”

Commenting on these narrations, Shaykh Al-Islām Ibn Taymīyah (Majmū’ Al-Fatāwā Vol. 23 p325) states, “So ʿUmar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allāh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [ʿUmar], ‘Stay well away from the enemies of Allāh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”

Al-Bukhārī, Al-Adab Al-Mufrad. Shaykh Al-Albānī grades its chain of narration hasan in Sahīh Al-Adab Al-Mufrad Vol. 2 p29.

Ibrāhīm b. Maysurah reports that Ṭāwūs said to him, “You better get married or I will say to you what ʿUmar b. Al-Khattāb said to Abū Al-Zawā`id: ‘Nothing but incapability or sinfulness is preventing you from getting married!’” Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of Ṭāwūs. Ṭāwūs b. Kaysān was a great scholar and ascetic. He was the most renowned scholar of Yemen during his time. He is regarded as one of the senior companions and students of Ibn ‘Abbās, and reports narrations from a number of other Companions.

Ṭāwūs b. Kaysān was a great scholar and ascetic. He was the most renowned scholar of Yemen during his time. He is regarded as one of the senior companions and students of Ibn ‘Abbās, and reports narrations from a number of other Companions.

Ibn Abī Shaybah, Al-Muṣannaf Vol.6 p126. It is reported that he said, “Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murū`ah).” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p187. It is also reported that he said, “Do not learn the language of the non-Arabs, and do not enter upon them in their churches on their festivals, for indeed wrath descends upon them.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.1 p411. It is also reported that he was once circumambulating the Ka’bah when he heard two men speaking in a language other than Arabic behind him. He turned to them and said, “Find some way to learn Arabic.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.5 p496. It is reported that Ubay b. Ka’b – Allāh be pleased with him – said, “Learn Arabic just as you learn to memorize the Qurān.” Ibn Abī Shaybah, Al-Muṣannaf Vol.7 p150. It is reported that Ibn ʿUmar – Allāh be pleased with them – used to hit his children for making language errors. Tahdhīb Al-Tahdhīb Vol.9 p292. It is reported that Shu’bah – Allāh have mercy on him – said, “Learn Arabic, for it increases the intelligence.” Tahdhīb Al-Tahdhīb Vol.4 p303. It is reported that ‘Attā b. Abī Rabāḥ – Allāh have mercy on him – said, “I wish I were fluent in Arabic,” when he was ninety years old. Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of ‘Attā b. Abī Rabāh. It is reported that Ibn Shubrumah – Allāh have mercy on him – said, “Men have never worn a garment more beautiful than Arabic.” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.

Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.

I went out to the mosque with ʿUmar b. Al-Khattāb one night in Ramaḍān, and we found people in separate groups: some men praying by themselves and others praying with a small group behind them. ʿUmar said, “I think if I gathered them behind one reciter it would be better.” Later, he made up his mind and gathered them behind Ubay b. Ka’b. On another night, I went out with him again and the people were praying behind their reciter [Ubay]. ʿUmar said, “What a good innovation (bid’ah) this is, but what they are missing by sleeping is better than what they are staying up to pray.” He meant the last part of the night, for the people used to pray in the early part. This is further clarified by the more detailed report in Ibn Sa’d’s Al-Ṭabaqāt Al-Kubrā Vol.5 p42 from Nawfal b. Iyās Al-Hudhalī: During the time of ʿUmar b. Al-Khattāb, we used to pray in Ramaḍān in groups – here and there – in the mosque. People would incline to pray behind those who had the best voices. ʿUmar said, “Do I not see that they are treating the Qurān like song? By Allāh, if I can, I will change this.” Only three nights later, he told Ubay b. Ka’b to lead them in prayer, then stood behind the rows and said, “If this is a bid’ah, then what a good bid’ah it is.” Al-‘Allāmah Al-Mu’allimī Al-Yamānī graded this narration’s chain of transmission ṣaḥīḥ in his treatise Qiyāmu Ramaḍān p51. Points to note And Allāh knows best.

And Allāh knows best.

In explanation of this verse, Al-Ṭabarī reports the following narrations in his Tafsīr: He reports that ʿUmar b. Al-Khattāb – Allāh be pleased with him – was asked about true repentance. He replied, “It is that a man repents from an evil deed, and never does it again.” He also reports that ʿUmar said, “It is that you repent from the sin and never do it again, or never intend to do it again.” Similarly, he reports from ʿAbdullāh (Ibn ‘Abbās) – Allāh be pleased with him – that he said, “A person repents, and then never goes back to the sin.”, and “It means that a person never returns to the sin from which he repented.” Mujāhid is quoted as saying, “They seek Allāh’s forgiveness and then never go back to sin.” Qatādah is quoted as saying, “It is the true and sincere repentance.” Al-Ṭabarī, Tafsīr Al-Ṭabarī, in the commentary on Sūrah Al-Taḥrīm.

Al-Ṭabarī, Tafsīr Al-Ṭabarī, in the commentary on Sūrah Al-Taḥrīm.

As soon as he said Takbīr, I heard him say, “The dog has killed or eaten me,” when the murderer stabbed him. A non-Arab infidel came carrying a double-edged knife and stabbed everyone he passed by on the right and left, stabbing thirteen people out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself. ‘Umar took the hand of ‘Abdur-Raḥmān b. ‘Auf and let him lead the prayer. Those who were standing by the side of ‘Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of ‘Umar and they were saying, “Subḥān Allāh! Subḥān Allāh!” ‘Abdur-Raḥmān b. ‘Auf led the people a short prayer. When they finished the prayer, ‘Umar said, “O Ibn ‘Abbās! Find out who attacked me.” Ibn ‘Abbās kept on looking here and there for a short time and then came back and said, “The slave of Al-Mughīrah.” At that, ‘Umar said, “The craftsman?” Ibn ‘Abbās replied, “Yes.” ‘Umar said, “May Allah destroy him. I only treated him well. All praises are for Allāh who has not caused me to die at the hand of a man who claims to be a Muslim. No doubt, you and your father (Al-Abbās) used to love to have more non-Arab infidels in Al-Madīnah.” Al-Abbas had the greatest number of slaves. Ibn ‘Abbās said to ‘Umar. “If you wish, we will do it.” He meant, “If you wish we will kill them.” ‘Umar said, “You are mistaken (for you cannot kill them) after they have spoken your language, prayed towards your Qiblah, and performed Hajj like yours.” Points to note Continued inshā Allāh.

Continued inshā Allāh.

Narrated ‘Amr b. Maimūn: I saw ʿUmar b. Al-Khattāb a few days before he was stabbed in Al-Madīnah. He was standing with Ḥudhayfah b. Al-Yamān and ‘Uthmān b. Ḥunaif 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 Allāh should keep me alive I will let the widows of ‘Irāq need no men to support them after me.” But only four days had elapsed when he was stabbed. The day he was stabbed, I was standing and there was nobody between me and him except Abdullah b. ‘Abbas. Whenever Umar passed between rows, he would say, “Stand in straight lines.” When he saw no defect (in the rows), he would go forward and start the prayer with Takbīr. He would recite Sūrah Yusuf or An-Nahl or the like in the first rak’ah so that people would have time to join the prayer. Background The assassination of ʿUmar took place in 23H, following ʿUmar’s return from Ḥajj. He was assassinated by a Persian Majūsī (Fire Worshipper) called Abū Lu`-lu` Fayrauz, who was in the employment of Ḥudhayfah – Allāh be pleased with him. ʿUmar didn’t used to allow war captives to enter Al-Madīnah, but Ḥudhayfah wrote to him requesting him to allow this worker to be hired for his skills in carpentry and metalwork. Ḥudhayfah believed people in Al-Medīnah could benefit from his skills. Ḥudhayfah taxed this worker in the conventional manner, but he complained to ʿUmar about the amount. ʿUmar told him that he was not being taxed unfairly for what he was doing. This angered the Majūsī. One day, ʿUmar passed by the worker and enquired, “I have been told that you claim you can build a mill powered by wind (a windmill).” The Fire worshipper replied with a frown, “I will build you a mill that all the people will talk about.” ʿUmar turned to those who were with him and said, “The slave has given me an appointment [warning].” Points to note Continued inshā Allāh

Continued inshā Allāh

Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.” The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence. It is reported from ‘Umar – Allâh be pleased with him – that he said: Winter is booty for the devout worshippers. This is further explained in the following narration: It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said: It used to be said when winter came: O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast. Abû Nu’aym, Hilyah Al-Awliyâ`. As with other experiences in this world, the Salaf used to be reminded of the hereafter when experiencing cold weather: It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said: I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day. Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.

Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.

Do not be fooled by one who recites the Qurān. His recitation is but speech – but look to those who act according to it. Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 109 It is reported from Ayyūb Al-Sakhtiyānī [d130H] that he said: There is no filth filthier than the sinful (fājir) reciter of the Qurān. Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 114 It is reported from Al-Fudayl (b. ʿAyyāḍ) that he said: The Qurān was sent down to be acted upon but people have taken just reciting it as enough of a deed. He was asked, “How is it acted upon?” He replied, “They should treat as halāl what it makes halāl and treat as harām what it makes harām, they should take on its commandments and stay away from what it forbids, and they should stop to ponder its amazing knowledge and wisdom.” Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 116

Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 116

ʿUmar went out to Shām (Greater Syria) and Abū ‘Ubaydah b. Al-Jarrāḥ was with us. They came to a ford while ʿUmar was on his camel. He dismounted his camel, took off his leather socks, placed them on his shoulder and took the reins of his camel and began to go down the ford. Abū ‘Ubaydah said, “O Leader of the Believers! You are doing this?! You take off your leather socks, put them on your shoulder, take your camel’s reins and go down the ford?! I wouldn’t want the people of this land to see you in such a state!” ʿUmar said, “If only someone else had said this o Abū ‘Ubaydah. You have made a lesson for the Ummah of Muḥammad – Allah’s peace and blessings be upon him! We were the lowliest of people but Allah gave us might and glory through Islam. If we seek glory through other than what Allah gave us glory through, He will abase us (again).” In another version Abū ‘Ubaydah said: O Leader of the Believers, should the armed forces and elite of Shām meet you in this condition? ʿUmar replied, “We are a people whom Allah gave might and glory to through Islam, so we will never seek glory through anything else.” Reported by Al-Ḥākim, Al-Mustadrak Vol.1 pp61, 62. He declared it to be ṣaḥīḥ according to the criteria of Al-Bukhaārī and Muslim. Al-Dhahabī and Al-Albānī concur. See Al-Albānī, Al-Ṣaḥīḥah Vol.1 p50.

Reported by Al-Ḥākim, Al-Mustadrak Vol.1 pp61, 62. He declared it to be ṣaḥīḥ according to the criteria of Al-Bukhaārī and Muslim. Al-Dhahabī and Al-Albānī concur. See Al-Albānī, Al-Ṣaḥīḥah Vol.1 p50.

ʿUmar b. Al-Khattāb – Allah be pleased with him – was given the treasures of the Persian Emperor (after his conquest), ʿAbdullah b. Arqam asked, “Are you going to put this into the public treasury (bayt al-māl) until you can distribute it?” ʿUmar replied, “No by Allah, I will not take this under a roof before I have passed it on.” So they put it in the middle of the mosque and spent the night guarding it. In the morning, ʿUmar uncovered the treasure and saw such an amount of gold and silver that it almost shone; so he began to cry. ʿAbd Al-Raḥmān b. ‘Auf – Allah be pleased with him – said, “Why do you cry o Amīr of the Believers? This is a day of thanks and a day of happiness for sure.” ʿUmar replied, “Woe to you, this has never been given to a people except that it has cast enmity and hatred amongst them.” Ibn Al-Mubārak in Al-Zuhd wa Al-Raqā`iq Vol. 2 p595, 596.

Ibn Al-Mubārak in Al-Zuhd wa Al-Raqā`iq Vol. 2 p595, 596.