بَابُ مَنَاقِبِ عُمَرَؓThe Virtues of Umar (RA)

¹ His statement “among the nations”: explains “before you,” meaning those who came before you. (As stated in Al-Mirqat)

² His statement “people inspired”: with a fathah on the dal and tashdid. Ibn Wahb explained it as those who are inspired. At-Turbashti said: In their terminology, an inspired person is one whose intuition is truthful, as if something is cast into their heart from the higher assembly, like one who has been spoken to. (As stated in Al-Mirqat)

³ His statement “If there is anyone in my nation”: At-Turbashti said: This statement is not one of doubt, for this nation is the best of nations. If such people existed in other nations, they are more likely to be greater in number and rank in this nation. It is stated for emphasis and certainty, not to negate others. Its rhetorical significance is clear to one with understanding, as when someone says, “If I have a friend, it is so-and-so,” meaning they are uniquely perfect in friendship, not denying other friends. At-Tibi said: This condition is like a worker saying, “If I worked for you, pay me my due,” knowing they did, but implying any failure is due to the employer’s doubt despite clear merit. It is also said to be literal, as the wisdom in other nations, like the Children of Israel, required such inspiration due to the absence of a prophet and altered scriptures. This nation may not need it due to the preserved Qur’an, free from alteration, as stated by As-Suyuti. (As stated in Al-Mirqat)

¹ His statement “has placed the truth upon Umar’s tongue”: At-Tibi said: “Placed” implies “caused to flow,” hence it is followed by “upon.” (As stated in Al-Mirqat)

¹ His statement “consider it unlikely”: from “keeping distant,” meaning to deem improbable. It is also said: We did not regard it as far-fetched. (As stated in Al-Mirqat)

² His statement “that tranquility spoke”: meaning he spoke what calms souls and reassures hearts, a matter of the unseen cast upon his tongue. It may also mean he referred to an angel inspiring that speech. (As stated in Al-Lama’at)

¹ His statement “I coincided with my Lord in three”: Al-Hafidh Al-Asqalani said: Specifying three does not negate more, as he coincided in other matters, including the prisoners of Badr and the prayer over hypocrites, both in the Sahih. We know of fifteen instances, nine verbal, four in meaning, and two in the Torah. Refer to them for details. (As stated in Al-Mirqat)

² His statement “if we took from the Station of Ibrahim a place of prayer”: meaning it would be good, or as a wish. It refers to making it a place for the prayer after tawaf, where its surroundings are preferable. The Station of Ibrahim is the stone bearing his footprint, where he stood to call people to Hajj or raise the Ka’bah’s structure, or both. (As stated in Al-Mirqat)

³ His statement “and it was revealed: And take from the Station of Ibrahim a place of prayer”: with kasrah on the kha, indicating an obligation in our view. It refers to the two rak’ahs after tawaf, which are obligatory. (As stated in Al-Hidayah)

⁴ His statement “The wives of the Prophet gathered in jealousy”: referring to the incident of drinking honey. (As stated in Al-Mirqat)

¹ His statement “surpassed people”: with dammah on the fa and tashdid on the dad mu’jamah, with “people” as the second object, preceding the subject “Umar ibn al-Khattab,” meaning Allah distinguished him with four matters. His statement “by mentioning the prisoners”: meaning by mentioning them or discussing them. His statement “he ordered their killing” is a new sentence or a circumstantial clause. (As stated in Al-Mirqat)

² His statement “Had it not been for a decree”: meaning a ruling from Allah, either recorded in the Preserved Tablet or known, that the mistaken in ijtihad are not punished, or that the people of Badr are forgiven. “For what you took” refers to the ransom from the disbelievers, a mistake in ijtihad based on taking wealth to strengthen the believers or hoping for their faith. Abu Bakr and those favoring leniency held this view, while Umar and those favoring severity said they should be killed as leaders of disbelief. Due to the Prophet’s inclination toward leniency, he chose Abu Bakr’s view. (As stated in Al-Mirqat)

¹ His statement “some Quraysh women”: Al-Asqalani said: Meaning some of his wives. His statement “asking him much”: An-Nawawi said: Meaning requesting much expenditure. His statement “raised” is in the accusative as a circumstantial clause. (As stated in Al-Mirqat)

² His statement “their voices raised”: with raf’ as the subject. Qadi Iyad said: It may be before the prohibition against raising voices above the Prophet’s. I say: There is no indication they raised their voices above his, so the issue is not addressed by O you who believe, do not raise your voices above the voice of the Prophet [Qur’an 49:2]. Rather, they spoke louder than their usual softness, relying on his noble character. (As stated in Al-Mirqat)

³ His statement “do you revere me and not revere the Messenger of Allah (ﷺ)”: with fathah on the ha, meaning you honor me but not the Messenger. (As stated in Al-Mirqat)

⁴ His statement “Indeed”: with kasrah on the hamzah and ha, with or without nunation, meaning proceed and ignore their response. (As stated in Al-Mirqat)

⁵ His statement “the devil never meets you on a path”: An-Nawawi said: This is taken literally, that when the devil sees Umar on a path, he flees due to awe of him and his strength. (As stated in Al-Mirqat)

¹ His statement “Indeed, the devil fears you, O Umar”: The issue is how he affirmed her action yet called her a devil. At-Turbashti answered: She considered his safe return a blessing from Allah, transforming the act from amusement to truth, from permissible to an act of nearness. He did not disapprove as it fulfilled the vow with minimal playing, but further excess became disliked. He did not prevent her, as that would imply prohibition, so he remained silent. Umar’s arrival marked the disliked excess, and the Prophet’s statement hinted at preventing further excess. (Derived from Al-Mirqat and annotations of Al-Kawkab ad-Durri)

² His statement “We say”: Derived from Al-Alamgiriyyah, Al-Mirqat, and Imdad al-Fatawa, Part Five.

¹ His statement “an Abyssinian woman”: with two fathahs, meaning a girl or woman from Abyssinia. His statement “dancing”: with sukun on the za and kasrah or dammah on the fa, meaning dancing. His statement “children around her”: meaning watching and observing her. His statement “shoulder”: the junction of the shoulder and arm. His statement “between his shoulder” is a circumstantial clause for “watching,” meaning in the space between his shoulder and head. (As stated in Al-Mirqat)

² His statement “the people dispersed from her”: with tashdid on the dad mu’jamah, meaning the onlookers around the dancing Abyssinian woman scattered due to awe of Umar and fear of his disapproval. This Hadith shows the Prophet’s noble character and predominance of beauty, while Umar’s predominance of majesty. (As stated in Al-Mirqat)

¹ His statement “I entered Paradise”: meaning on the Night of Ascension, in a vision, or in the realm of unveiling. His statement “Ar-Rumaysa”: with sad mahmulah, a diminutive of Ramsa, meaning a woman with crust in her eye. Here, it is the name or title of Umm Anas, wife of Abu Talhah, in apposition. His statement “rustling”: meaning the sound of sandals from walking. His statement “I wanted to enter it”: meaning the palace, to look closely or at its interior as I saw its exterior. His statement “May my father and mother be your ransom”: the ba is for causation, with “you” as the subject and “may my father” as the predicate, meaning may Allah make them your ransom. (As stated in Al-Mirqat)

¹ His statement “That man is the highest of my nation”: They said: “That” refers to an unspecified person, encouraging everyone to strive for that rank through perseverance, utmost effort in worship, and embodying virtues and perfections. Or it referred to someone described with these qualities, indicating they are the highest in rank. In either case, they thought it was Umar due to his abundant good deeds and lofty status, but this does not necessarily mean he is definitively superior to others, like Abu Bakr. (As stated in Al-Lama’at) It is said in Al-Mirqat: It may mean he was the best in his time during his caliphate, resolving the issue. Another meaning is mentioned in Al-Mirqat; refer to it.

² His statement “we did not think”: with dammah on the nun and fathah on the ra, meaning we did not suppose. (As stated in Al-Mirqat)

³ His statement “until he returned to his Lord”: meaning until Umar (may Allah be pleased with him) departed from this world, refuting any assumption of change in his status at the end of his life. (As stated in Al-Mirqat)

¹ His statement “the chest”: with dammah on the tha and kasrah on the dal, with tashdid on the ya, plural of breast. His statement “some less than that”: meaning shirts shorter or longer, or both. His statement “Religion”: in the accusative, meaning I interpreted it as religion. An-Nawawi said: The shirt is religion, and dragging it indicates the lasting impact of his beautiful deeds and good practices among Muslims after his departure, to be followed. (As stated in Al-Mirqat)

¹ His statement “nourishment”: with kasrah on the ra and tashdid on the ya, meaning the trace of milk with water. (As stated in Al-Mirqat)

² His statement “Knowledge”: in the accusative, meaning religious knowledge. The scholars said: Between the world of bodies and the world of souls is another world called the world of similitudes, a luminous world resembling the physical. Sleep allows the enlightened soul to traverse this world, seeing non-physical images. Knowledge is depicted as milk in this world, as milk is the first nourishment for the body and its health, and knowledge is the first nourishment for the soul and its health. (As stated in Al-Mirqat)

¹ His statement “I saw myself at a well”: Qadi said: The well likely refers to the religion, the source of life for souls and sustenance for livelihood. Drawing water indicates the matter passing from the Messenger of Allah (ﷺ) to Abu Bakr, then to Umar. Abu Bakr drawing one or two buckets refers to the short duration of his caliphate, about one or two years. His caliphate lasted two years and three months. His weakness refers to the unrest, apostasy, and division in his time. The bucket becoming large for Umar indicates the magnification of religion, elevation of Allah’s word, expansion of his strategies, and his strength. His effort in drawing refers to his unparalleled endeavor in exalting and spreading religion across the earth. (As stated in Al-Mirqat)

² His statement “one or two buckets”: This is the narrator’s uncertainty; the correct narration is “two buckets.” (As stated in Al-Lama’at)

³ His statement “there was weakness in his drawing”: An-Nawawi said: This does not diminish his status or affirm Umar’s superiority. It informs about the duration of their leadership and the greater benefit during Umar’s due to its length, the expansion of Islam, conquests, and wealth. (As stated in Al-Mirqat)

⁴ His statement “may Allah forgive his weakness”: An-Nawawi said: This does not indicate a flaw or sin. It was a phrase Muslims used to adorn their speech, as in Sahih Muslim: “May Allah forgive you.” (As stated in Al-Mirqat)

⁵ His statement “genius”: with tashdid on the ya, meaning a strong man. His statement “perform his task”: with fathah on the fa and sukun on the ra, meaning he does his work. (As stated in Al-Mirqat)

¹ His statement “or with Umar ibn al-Khattab”: “or” is for variation, not doubt. His statement “he came”: meaning he approached in the morning. “Came” implies approaching. (As stated in Al-Mirqat)

² His statement “embraced Islam”: Al-Hakim Abu Abdullah narrated in Dala’il an-Nubuwwah from Ibn Abbas: Abu Jahl said: “Whoever kills Muhammad, I will give him a hundred camels and a thousand ounces of silver.” Umar asked: “Is the guarantee valid?” He said: “Yes, immediately.” Umar set out and met a man who asked: “Where are you going?” Umar said: “To kill Muhammad.” The man said: “How will you be safe from Banu Hashim?” Umar said: “I think you have turned to his religion.” The man said: “Shall I tell you something more astonishing? Your sister and brother-in-law have turned to Muhammad’s religion.” Umar went to his sister’s house, where she was reciting Surah Taha. He listened, then knocked. They hid the pages. Umar said: “What was that murmuring?” She declared her Islam. Umar stayed, grieved. That night, his sister and her husband recited Taha. Hearing Allah, there is no god but He, to Him belong the Most Beautiful Names [Qur’an 20:8], Umar said: “O Allah, this deserves that none be worshipped but He. I testify there is no god but Allah and Muhammad is His Messenger.” He stayed awake, longing for Muhammad, calling out every hour until morning. Khabbab ibn al-Arat entered and said: “O Umar, the Messenger of Allah (ﷺ) stayed awake praying to Allah to strengthen Islam with you or Abu Jahl. I hope his prayer was for you.” Umar, with his sword, went to the house where the Messenger of Allah (ﷺ) was. The Prophet (ﷺ) came out and said: “O Umar, embrace Islam, or Allah will send upon you what He sent upon Walid ibn al-Mughirah.” Umar trembled, his sword fell, and he said: “I testify there is no god but Allah and Muhammad is His Messenger.” He said: “Lat and Uzza are worshipped on mountaintops and in valleys, but Allah is worshipped openly, not in secret after today.” Al-Hakim narrated from Ibn Abbas: When Umar embraced Islam, Jibril descended and said: “O Muhammad, the people of heaven rejoiced at Umar’s Islam.” This is also narrated by Abu Hatim and Ad-Daraqutni. The author of Al-Mishkat said: He is an Adawi Qurashi, nicknamed Abu Hafs. He embraced Islam in the sixth year of prophethood, or fifth, after forty men and eleven women, completing the forty. Ibn Abbas said: I asked Umar why he was called Al-Faruq. He said: “Hamzah embraced Islam three days before me. Then Allah opened my heart to Islam, and I said: Allah, there is no god but He, to Him belong the Most Beautiful Names. No soul was dearer to me than the Messenger of Allah (ﷺ). I asked: ‘Where is the Messenger of Allah?’ My sister said: ‘In Dar al-Arqam at Safa.’ I went there. Hamzah and others were sitting, and the Prophet (ﷺ) was inside. I knocked, and the people gathered. Hamzah said: ‘What’s wrong?’ They said: ‘Umar ibn al-Khattab.’ The Prophet (ﷺ) came out, grabbed my clothes, and shook me until I fell to my knees. He said: ‘Will you not desist, O Umar?’ I said: ‘I testify there is no god but Allah and Muhammad is His servant and Messenger.’ The people of the house cheered, heard by those in the mosque. I said: ‘O Messenger of Allah, are we not on the truth whether we live or die?’ He said: ‘By the One in Whose Hand is my soul, you are on the truth whether you live or die.’ I said: ‘Then why hide?’ By the One who sent you with the truth, we will go out. We went in two rows, Hamzah in one, I in the other, with dust like flour around us, until we entered the mosque. Quraysh looked at Hamzah and me, struck with unprecedented gloom. The Messenger of Allah (ﷺ) named me Al-Faruq that day, as Allah distinguished truth from falsehood through me. The people of tafsir narrated from Ibn Abbas: A hypocrite disputed with a Jew, who invited him to the Prophet (ﷺ), but the hypocrite chose Ka’b ibn al-Ashraf. They went to the Prophet (ﷺ), who ruled for the Jew. The hypocrite, dissatisfied, said: ‘Let us go to Umar.’ The Jew told Umar: ‘The Messenger of Allah (ﷺ) ruled for me, but he disputes and came to you.’ Umar asked the hypocrite: ‘Is that so?’ He said: ‘Yes.’ Umar said: ‘Stay here until I return.’ He took his sword, came out, and struck the hypocrite’s neck until it was cold, saying: ‘This is how I judge for those who reject Allah and His Messenger’s ruling.’ Then Have you not seen those who claim to believe in what was revealed to you and before you, yet wish to refer judgment to false deities [Qur’an 4:60] was revealed. It is said: The Prophet (ﷺ) said: ‘I did not think Umar would dare kill a believer.’ The verse absolved Umar of unjust killing, and Jibril said: ‘Umar distinguished truth from falsehood,’ so he was named Al-Faruq. (As stated in Al-Mirqat)

¹ His statement “on a man better than Umar”: This is either during his caliphate, or qualified as after Abu Bakr, or refers to justice or governance, reconciling the narrations. (As stated in Al-Mirqat) In Al-Lama’at: The aspects of excellence are varied, so there is no contradiction in each being the best, with Abu Bakr superior in reward.

¹ His statement “more diligent and excellent”: At-Tibi said: “Diligent” means striving in religion, and “excellent” means seeking certainty until his end. As-Suyuti said: Meaning during his caliphate, excluding Abu Bakr. (As stated in Al-Mirqat)

¹ His statement “When Umar was stabbed”: in the passive, meaning stabbed by Abu Lu’lu’ah, the slave of Al-Mughirah ibn Shu’bah, in Madinah on Wednesday, four days remaining in Dhu al-Hijjah, year 23. His statement “as if consoling him”: meaning Ibn Abbas was addressing his distress, consoling him to alleviate it. The phrase is parenthetical between the speaker and his words. His statement “despite all this”: with raf’ in some versions, or nasb, meaning do not exaggerate your distress. (As stated in Al-Mirqat)

² His statement “Then you accompanied the Muslims”: meaning during your caliphate, you excelled by upholding justice and perfecting governance. His statement “they will be pleased with you”: indicates Allah is pleased with you, and you with Him, as per O reassured soul, return to your Lord, well-pleased and pleasing [Qur’an 89:27-28]. Death is a gift to the believer, leading to meeting the Lord in the highest station. (As stated in Al-Mirqat)

³ His statement “As for your mention of my companionship with Abu Bakr”: His disregard for people’s pleasure suggests it is irrelevant, as the focus is on Allah’s pleasure, as in Allah and His Messenger are more worthy of pleasing [Qur’an 9:62]. It also hints that their pleasure stems from Allah and His Messenger’s pleasure, a favor Allah granted him. (As stated in Al-Mirqat)

⁴ His statement “As for the distress you see”: meaning the perceived fear of death is for you and your companions, fearing fitnah among you, as I was a barrier against trials. Yet, I fear for myself and am not secure from Allah’s punishment. If I had the earth’s fill of gold, I would ransom myself from Allah’s punishment before seeing it, meaning Allah or His punishment. This was said due to overwhelming fear of falling short in Allah’s rights or the fitnah from their praise. (As stated in Fath al-Bari) At-Tibi said: He leaned toward fear over hope, fearing fitnah among the Prophet’s companions after him, showing distress and mercy for them, and recognizing Allah’s independence from all. In Al-Isti’ab: Umar (may Allah be pleased with him), when near his departure, said with his head in his son Abdullah’s lap: “I have wronged myself, yet I am a Muslim who prayed all my prayers and fasted.” The author of Al-Mishkat said: He was buried on Sunday, the tenth of Muharram, year 24, aged sixty-three, the most accurate report. His caliphate lasted ten and a half years. Suhaib prayed over him. Abu Bakr, the rest of the ten, and many companions and followers narrated from him, may Allah’s pleasure be upon them all. His miracles and unveilings are well-known, some mentioned in Ar-Riyad. (As stated in Al-Mirqat)