An Inspirational Incident of Sayyiduna ‘Umar (radiyallahu’anhu)

In Kitabul Athar of Imam Muhammad Ibn Hasan Ash Shaybani (rahimahullah) there is mention of an amazing incident of Sayyiduna ‘Umar ibnul Khattab (radiyallahu ‘anhu) showing appreciation to a man for his sacrifices for din:

كان عمر بن الخطاب رضي الله عنه يطعم الناس بالمدينة وهو يطوف عليهم بيده عصا فمر برجل يأكل بشماله فقال: يا عبد الله كل بيمينك. فقال: يا عبد الله إنها مشغولة. قال: فمضى ثم مر به وهو يأكل بشماله فقال: يا عبد الله كل بيمينك. قال: يا عبد الله إنها لمشغولة ثلاث مرات. قال: وما شغلها؟ قال: أصيبت يوم مؤتة. قال: فجلس عنده عمر يبكي فجعل يقول له: من يوضئك؟ من يغسل رأسك وثيابك؟ من يصنع كذا وكذا؟ فدعا له بخادم وأمر له براحلة وطعام وما يصلحه وما ينبغي له حتى رفع أصحاب محمد صلى الله عليه وسلم أصواتهم يدعون الله لعمر مما رأوا من رقته بالرجل واهتمامه بأمر المسلمين.

Sayyiduna ‘Umar ibnul Khattab (radiyallahu ‘anhu) would feed the people of Madinah. He would walk among them with a stick in his hand. He once passed by a man who was eating with his left hand. Sayyiduna ‘Umar (radiyallahu ‘anhu) told him, “O Servant of Allah! Eat with your right hand.” The man responded, “O servant of Allah! It is preoccupied [i.e. I am unable to do so]. Sayyiduna ‘Umar (radiyallahu ‘anhu) proceeded and passed by him again and he was still eating with his left hand. He said: “O Servant of Allah! Eat with your right hand.” The man responded thrice, “O servant of Allah! It is preoccupied [i.e. I am unable to do so]. Sayyiduna ‘Umar (radiyallahu ‘anhu) asked, “What is it preoccupied with?” He replied, “My hand was hit/attacked on the day of (the battle of) Muta.” ‘Umar (radiyallahu ‘anhu) then sat by him and began to cry and asked him, “Who performs ablution for you? Who washes your head and garments? Who does this and that for you?” He then ordered a servant [to take care of him] and ordered that a conveyance be brought for him as well as food and [whatever else he required]. The Sahabah (radiyallahu ‘anhum) raised their voices making du’a for ‘Umar (radiyallahu ‘anhu) when they witnessed his kindness upon the man and his concern for the affairs of the Muslims .”
[Another version states: Sayyiduna ‘Umar (radiyallahu ‘anhu) inquired from him as to where was he headed. He replied: ‘I am on my way to visit my mother in Yemen. I have not seen her in years.’ This amazed Sayyiduna ‘Umar further, and he exclaimed: ‘Are you still engaging in more good [i.e., despite making such great initial sacrifices in battle.]?
(Kitabul Athar: 865, edition of Darun Nawadir. Also see: Ansabul Ashraf, vol. 10 pg. 311-312 and Tarikh Dimashq, vol. 68 pg. 100-101)

The following lessons can be drawn from this amazing incident:

1. The importance of eating with the right hand. Sayyiduna ‘Umar (radiyallahu ‘anhu) would inspect the people whilst they were eating, and he would correct those who ate with the left hand.
2. Never judge a person who doesn’t seem to match your standards. He may have a perfectly legitimate reason.
3. Show concern for the needs of fellow Muslims, like Sayyiduna ‘Umar (radiyallahu ‘anhu) expressed concern about how the man was able to make wudu etc.
4. Admire and support those who have sacrificed for the service of Islam. Sayyiduna ‘Umar (radiyallahu ‘anhu) provided this person with a servant, a conveyance as well as provisions.
5. Never be satisfied with past achievements. Despite his prior sacrifices, and even losing his limb, he did not become complacent. He continued on the path of good and was on his way to meet [and serve] his elderly mother.

May Allah Ta’ala Inspire us. Amin.



Q. It is mentioned in the Hadith that when Hadhrat Umar (radhiyallahu anhu) had completed hifz of Surah Baqarah, he sacrificed a camel out of happiness. On the basis of this will it be permissible to serve food when making khatam of the Qur’aan Shareef?
A. The act of Hadhrat Umar (radhiyallahu anhu) is not a basis for any of the customs in vogue among people. Hadhrat Umar’s act was not in fulfillment of a custom. It was done spontaneously as a result of his happiness when he had accomplished the hifz of Surah Baqarah in eight years. He did not organize a party nor was his act an ostentatious gathering of waste such as the jalsahs of the present day.
If a person wishes to gain thawaab and give Sadqah to the poor in gratitude to Allah Ta’ala for the Ni’mat of Hifz, he is free to do so. But what is the need to organize a party, have speeches, sing songs, invite wealthy and bloated people to participate, etc., etc. Such gatherings are far—very far—from the simple act of Sadqah of Hadhrat Umar (radhiyallahu anhu). There is no resemblance between the extravagant parties of show (riyaa) and Hadhrat Umar’s simple deed of Sadqah. By all means give Sadqah in abundance and unostentatiously. There is no need for publicity and advertisement. There is no need to feed people who eat five times a day. The nafs presents deceptive arguments to substantiate bid’ah and shaitaaniyat.
Numerable Sahaabah made hifz of the Qur’aan Shareef. Did anyone of them organize a jalsah, a party or any type of gathering? Did anyone of them follow the act of Hadhrat Umar (radhiyallahu anhu)? Hadhrat Umar (radhiyallahu anhu) was a Haafiz of the Qur’aan. Did he repeat his performance of sacrificing a camel when he completed hifz of the Qur’aan? Did he invite people to a feast? Did he organize a jalsah?
The sacrificing of a camel by Hadhrat Umar (radhiyallahu anhu) was a personal preference in a moment of extreme delight. It never was the intention to initiate a custom, hence no one ever followed him in this act. If there was a need for feasting and merrymaking on the occasion of a khatam, then such practices would have gained prominence during the Khairul Quroon. Hifz of the Qur’aan is not something new or peculiar to this age. Personal preferences of the Sahaabah were not transformed into regular customs to be observed by the Ummah.
At most it can be said that it is good to give Sadqah as an expression of gratitude to Allah Ta’ala for a ni’mat. But giving Sadqah is in many forms. No particular form may be established as a custom to be observed with incumbency, ostentation, waste, riya and pride which grace the jalsahs, gatherings and so-called Deeni ceremonies of our times. And, if someone is over-eager in the desire to emulate Hadhrat Umar (radhiyallahu anhu), then when he completes the Hifz of Surah Baqarah let him sacrifice a camel or its value in money. Let him give this amount in Sadqah to the poor and refrain from any jalsah when he completes Hifz. He will then have some resemblance with this Sunnat which was the peculiarity of Hadhrat Umar (radhiyallahu anhu) alone.





Currently in certain quarters, women (backed by certain Ulama) are supporting the stance of women being allowed to take up a profession and venture into different areas of work.

Amongst the proofs cited by these people, one seems to be their main point of support, i.e. the appointment of Umar (radhiallahu anhu) of Shifaa (radhiallahu anha) in the marketplace.


The claim that the noble Sahaabiyyah, Hadhrat Shifa Bint Abdullah (Radhiyallahu anha) was appointed supervisor  of the market in Madinah by Hadhrat Umar (Radhiyallahu anhu) is a satanic calumny fabricated by Ibleesi ‘scholars’ and hadith fabricators whose brains  have been vermiculated with kufr and zina cravings. The motive of these agents of Iblees whose brains are necrotized with immorality is to provide grounds and justification for the western kuffaar concept of gender equality which in reality is a satanic licence for promiscuous interaction, immorality and fornication.

The plot is to drag females into the public domain to gratify the lustful cravings of fussaaq, fujjaar and kuffaar. The noble Lady, Hadhrat Shifa Bint Abdullah (Radhiyallahu anha) was NEVER the supervisor of the marketplace. She was NOT appointed market supervisor, neither by Hadhrat Umar (Radhiyallahu anhu) nor by anyone else. It is a filthy slander uttered by evil agents of Iblees.

The womanising rubbish, moron ‘scholars’ of our age are desperately clinging to this confirmed fabrication like a drowning man clutches at straws. Regarding this slanderous narration, Imaam Maalik (Rahmatullah alayh) said:

“It (this narration) is not authentic. Therefore, do not pay any attention to it. Verily, it is among the conspiracies of the fabricators in Hadith.”


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The Definition Of Taqwa

Pearls Of Taqwa

On one occasion, Hazrat Umar bin Khattaab (Radhiyallahu ‘Anhu) asked Hazrat Ubayy bin Ka’b (Radhiyallahu ‘Anhu) to explain the essence of Taqwa. In reply, Hazrat Ubayy bin Ka’b (Radhiyallahu ‘Anhu) asked; “Have you ever travelled along a path filled with thorns?” When Hazrat Umar bin Khattaab (Radhiyallahu ‘Anhu) answered in the affirmative, Hazrat Ubayy (Radhiyallahu ‘Anhu) asked; “How did you conduct yourself when travelling on this path?” Hazrat Umar (Radhiyallahu ‘Anhu) responded; “I lifted and held onto my garment (so that it would not get caught in the thorns) and I walked with extreme caution (trying my best to avoid being pricked by the thorns).” Hazrat Ubayy bin Ka’b (Radhiyallahu ‘Anhu) concluded; “That exactly is Taqwa.” 

(Tafseer ibn Katheer Vol 1, page 255)

The challenge is that we navigate through the passage of life without falling prey to temptations that lurk in our paths.

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Kindly narrate the full Hadith where there was a plague and Sayyiduna ‘Umar ibn Al Khattab (radiyallahu ‘anhu) said ‘We have come from the Qadar of Allah to The Qadar of Allah’.

Kindly explain this statement as well.


Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) says that ‘Umar ibn Khattab set out for Syria. When he got as far as ‘Sargh’, the commanders of the army, Abu ‘Ubaydah ibn Jarrah and his companions met ‘Umar and told him that a plague had broken out in Syria.

Sayyiduna ‘Abdullah ibn ‘Abbas said, ‘Umar said to me, ‘Call the early Muhajirun for me,’ I called them, sought their consultation and informed them that a plague had broken out in Syria.

They disagreed. Some of them said, ‘You have set out on a matter and we do not think that you should retreat from it.’ Others said, ‘You have the rest of the people as well as the Companions of Rasulullah (sallallahu ‘alayhi wa sallam), and we do not think that you should expose them to this plague.’

‘Umar then said, ‘Go away.’

Then he said, ‘Call the Ansar for me,’ and I called them and he consulted them. They behaved as the Muhajirun had done and disagreed as they had disagreed.

He said, ‘Go away.’

Then he said, ‘Call those who are here of the elders of Quraysh who emigrated the year of the Conquest of Makkah.’ So I called them, and none among them disagreed about it. They said, ‘We think that you should return with the people and not expose them to this plague.’

So ‘Umar made an announcement among the people: ‘I am returning in the morning, so return as well.’

Abu ‘Ubaydah ibn Jarrah said, ‘Are you fleeing from the decree of Allah?’ ‘Umar said, ‘If only someone other than you had said that, Abu ‘Ubaydah!’

Yes, ‘we are fleeing from the decree of Allah to the decree of Allah‘. Do you think that if you had camels and they went down into a valley which had two sides, one of which was fertile and the other barren. Is it not that if you grazed them on the fertile side, then that grazing would be by the decree of Allah, and if you grazed them on the barren side, then that grazing would also be by the decree of Allah?’

‘Abdur Rahman ibn ‘Awf -who had been absent on some errand- then came and said, ‘I have some knowledge regarding this issue. I heard Rasulullah (sallallahu ‘alayhi wa sallam) say,

“When you hear that [a plague] is in a land, do not go to it and if it occurs in a land that you are already in, then do not leave it, fleeing from it.’”

‘Umar praised Allah [due to him making the correct decision] and then left.”

(Sahih Bukhari, Hadith: 5729 and Sahih Muslim, Hadith: 2219)

Explanation of ‘we are fleeing from the decree of Allah to the decree of Allah’

Hafiz ibn Hajar (rahimahullah) makes mention of another version of this narration which has the following words. This version clarifies the meaning as well.

“If we proceed, it will only be through the decree of Allah, and if we return, this will also be through the decree of Allah”

Allah Ta’ala has commanded us to be cautious and to abstain from things that will lead to our destruction. Since we are prohibited from putting ourselves in danger, we are fulfilling the decree of Allah by not proceeding.This was already predestined for us.

(Refer: Al Minhaj of Imam Nawawi, Hadith: 5745 and Fathul Bari, Hadith: 5729)

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

Checked by: Moulana Haroon Abasoomar


When Ameerul Mu’mineen, Hadhrat Umar (Radhiyallahu anhu) was mortally wounded by the Shiah, and death was imminent, an A’raabi (village-dweller) came to visit him. When the A’raabi had just left, Hadhrat Umar (Radhiyallahu anhu) ordered the Sahaabah: “Call him back!” When the A’raabi returned, Hadhrat Umar (Radhiyallahu anhu) said: “O my Brother! Verily, I see your izaar (lungi) below your ankles. Tuck it up.”
Commenting, Allaamah Sha’raani (Rahmatullah alayh) said: “Look! How he (Hadhrat Umar) had admonished in this delicate time in which he was on the verge of death. He did not give any scope to the A’raabi (by abstaining from Amr Bil Ma’roof).”
Two vital lessons emerge from the conduct of H a d h r a t U m a r (Radhiyallahu anhu): (1) The absolute importance of Amr Bil Ma’roof Nahy Anil Munkar.

(2) The absolute importance of wearing the trousers above the ankles.
The view which the molvis and sheikhs of our age peddle on this issue, and their evil minimising of the importance of wearing the trousers above the ankles are inspirations of shaitaan.