'Umar b. al-Khattab (Allah be pleased with him) reported: When Allah's Apostle (ﷺ) kept himself away from his wives, I entered the mosque, and found people striking the ground with pebblesand saying: Allah's Messenger (ﷺ) has divorced his wives, and that was before they were commanded to observe seclusion 'Umar said to himself: I must find this (actual position) today. So I went to 'A'isha (Allah be pleased with her) and said (to her): Daughter of Abu Bakr, have you gone to the extent of giving trouble to Allah's Messenger (ﷺ)? Thereupon she said: Son of Khattab, you have nothing to do with me, and I have nothing to do with you. You should look to your own receptacle. He ('Umar) said: I visited Hafsa daughter of 'Umar, and said to her: Hafsa, the (news) has reached me that you cause Allah's Messenger (ﷺ) trouble. You know that Allah's Messenger (ﷺ) does not love you, and had I not been (your father) he would have divorced you. (On hearing this) she wept bitterly. I said to her: Where is Allah's Messenger (ﷺ)? Shesaid: He is in the attic room. I went in and found Rabah, the servant of Allah's Messenger (ﷺ), sitting on the thresholds of the window dangling his feet on the hollow wood of the date-palm with the help of which Allah's Messenger (ﷺ) climbed (to the apartment) and came down. I cried: 0 Rabah, seek permission for me from Allah's Messenger (way peace be upon him). Rabah cast a glance at the apartment and then looked toward me but said nothing. I again said: Rabah, seek permission for me from Allah's Messenger (ﷺ). Rabah looked towards the apartment and then cast a glance at me, but said nothig. I then raised my voice and said: 0 Rabah, seek permission for me from Allah's Messenger (ﷺ). I think that Allah's Messenger (ﷺ) is under the impression that I have come for the sake of Hafsa. By Allah, if Allah's Messenger (ﷺ) would command me to strike her neck, I would certainly strike her neck. I raised my voice and he pointed me to climb up (and get into his apartment). I visited Allah's Messenger (ﷺ), and he was lying on a mat. I sat down and he drew up his lower garment over him and he had nothing (else) over him, and that the mat had left its marks on his sides. I looked with my eyes in the store room of Allah's Messenger (ﷺ). I found only a handful of barley equal to one sa' and an equal quantity of the leaves of Mimosa Flava placed in the nook of the cell, and a semi-tanned leather bag hanging (in one side), and I was moved to tears (on seeing this extremely austere living of the Holy Piophet), and he said: Ibn Khattab, what wakes you weep? I said: Apostle of Allah, why should I not shed tears? This mat has left its marks on your sides and I do not see in your store room (except these few things) that I have seen; Ceasar and Closroes are leading their lives in plenty whereas you are Allah's Messenger. His chosen one, and that is your store! He said: Ibn Khattab, aren't you satisfied that for us (there should be the prosperity) of the Hereafter, and for them (there should be the prosperity of) this world? I said: Yes. And as I had entered I had seen the signs of anger on his face, and I therefore, said: Messenger of Allah, what trouble do you feel from your wives, and if youhave divorced them, verily Allah is with you, His angels, Gabriel, Mika'il, I and Abu Bakr and the believers are with you. And seldom I talked and (which I uttered on that day) I hoped that Allah would testify to my words that I uttered. And so the verse of option (Ayat al-Takhyir) was revealed. Maybe his Lord, if he divorce you, will give him in your place wives better than you..." (Ixv. 5). And if you back up one another against him, then surely Allah is his Patron, and Gabriel and the righteous believers, and the angels after that are the aidera (lvi. 4). And it was 'A'isha, daughter of Abu Bakr, and Hafsa who had prevailed upon all the wives of Allah's Prophet (way peace be upon him) for (pressing them for mote money). I said: Messenger of Allah, have you divorced them? He said: No. I said: Messenger of Allah, I entered the mosque and found the Muslims playing with pebbles (absorbed in thought) and saying: Allah's Messenger has divorced his wives. Should I get down and inform there that you have not divorced them? He said: Yes, if you so like. And I went on talking to him until I (found) the signs of anger disappeared on his face and (his seriousness was changed to a happy mood and as a result thereof) his face had the natural tranquillity upon it and he laughed and his teeth were the most charming (among the teeth) of all people. Then Allah's Apostle (ﷺ) climbed down and I also climbed down and catching hold of the wood of the palm-tree and Allah's Messenger (ﷺ) came down (with such ease) as if he was walking on the ground, not touching anything with his hand (to get support). I said: Messenger of Allah, you remained in your apartment for twenty-nine days. He said: (At times) the month consists of twenty-nine days. I stood at the door of the mosque and I called out at the top of my voice: The Messenger of Allah (ﷺ) has not divorced his wives (and it was on this occasion that this) verse was revealed:" And if any matter pertaining to peace or alarm comes within their ken, they broadcast it; whereas, if they would refer it to the Apostle and those who have been entrusted with authority amongst them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it" (iv 83). And it was I who understood this matter, and Allah revealed the verse pertaining to option (given to the Prophet (may peace be upon him in regard to the retaining or divorcing of his wives).

Umar b. Khattab (Allah be pleased with him) reported: I donated a pedigree horse in the path of Allah. Its possessor made it languish. I thought that he would sell it at a cheap price. I asked Allah's Messenger (ﷺ) about it, whereupon he said: Don't buy it and do not get back your charity, for one who gets back the charity is like a dog who swallows its vomit.

Zaid b. Aslam reported on the authority of his father that 'Umar (Allah be pleased with him) donated a horse in the path of Allah. He found that it had languished in the hand of its possessor, and he was a man of meagre resources He (Hadrat 'Umar) intended to buy it. He came to Allah's Messenger (ﷺ) and made a mention of that to him, whereupon he said: Don't buy that even if you get it for a dirham for he who gets back the charity is like a dog which swallows its vomit.

'Umar reported: I acquired land from the lands of Khaibar. I came to Allah's Messenger (ﷺ) and said: I have acquired a piece of land. Never have I acquired land more loved by me and more cherished by me than this. The rest of the hadith is the same, but he made no mention of this:" I narrated it to Muhammad" and what follows.

'Umar b. al-Khattib reported Allah's Messenger (ﷺ) as saying: Allah, the Great and Majestic, forbids you to swear by your fathers. Umar said: By Allah. I have never sworn (by my father) since I heard Allah's Messenger (ﷺ) forbidding it mentioning them" on my behalf" nor on behalf of someone else.

This hadith has been narrated through another chain of transmitters with a slight variation of words.

It has been narrated on the authority of `Umar b. al-Khattab 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 one thousand while his own Companions were three hundred and nineteen. 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 appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So Allah helped him with angels. Abu Zumail said that the hadith was narrated to him by Ibn `Abbas who said: While 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 polytheist 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 with its poison. 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 (i.e. the day of the Battle of Badr) killed seventy persons and captured seventy. 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. They 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 pretend to 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 befitting for a prophet that he should take prisoners until the force of the disbelievers has been crushed..." to the end of the verse: "so eat ye the spoils of war, (it is) lawful and pure. So Allah made booty lawful for them."

It has been narrated on the authority of Umar b. al-Khattab that the Messenger of Allah (ﷺ) said: (The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allah and His Messenger (ﷺ) is for the sake of Allah and His Messenger (ﷺ) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.

'Umar b. Khattab reported: I heard Allah's Messenger (ﷺ) as saying: Worthy amongst the successors would be a person who would be called Uwais. He would have his mother (living with him) and he would have (a small) sign of leprosy. Ask him to beg pardon for you (from Allah).

'Umar b. Khattab reported that there were brought some prisoners to Allah's Messenger (ﷺ) amongst whom there was also a woman, who was searching (for someone) and when she found a child amongst the prisoners, she took hold of it, pressed it against her chest and provided it suck. Thereupon Allah's Messenger (ﷺ) said: Do you think this woman would ever afford to throw her child in the Fire? We said: By Allah, so far as it lies in her power, she would never throw the child in Fire. ' Thereupon Allah's Messenger (ﷺ) said: Allah is more kind to His servants than this woman is to her child.

(1) Chapter: Sincerity and Significance of Intentions and all Actions, Apparent and Hidden

Allah, the Exalted, says: "And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.'' (98:5) "It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him.'' (22:37) "Say (O Muhammad (PBUH) ): Whether you hide what is in your breasts or reveal it, Allah knows it". (3:29) ---- Narrated 'Umar bin Al-Khattab (May Allah be pleased with him), reported: Messenger of Allah (ﷺ) said, "The deeds are considered by the intentions, and a person will get the reward according to his intention. So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for". [Al-Bukhari and Muslim]. Commentary: According to some Ahadith, the reason for this Hadith is that a person sent a proposal of marriage to a woman named Umm Qais, which she turned down saying that he should have to emigrate to Al-Madinah for it. Accordingly, he did it for this specific purpose, and the two were married there. On account of this event, the man came to be known among the Companions as Muhajir Umm Qais. On the basis of this Hadith, 'Ulama' are of the unanimous opinion that the real basis of one's actions is Niyyah (intention) and everyone will be requited according to his Niyyah. It is true that Niyyah is founded in one's heart, that is to say, one has first to make up one's mind for what he intends to do and he should not express it verbally. In fact, the latter is a Bid`ah (innovation in religion) because no proof of it is found in Shariah. The point which becomes evident from this Hadith is that Ikhlas (sincerity) is a must for every action. In other words, in every righteous deed, one should seek only the Pleasure of Allah; otherwise, it will not be accepted by Allah.

(26) Chapter: Unlawfulness of Oppression and Restoring Others Rights

216. `Umar bin Al-Khattab (May Allah bepleased with him) reported: On the day (of the battle) of Khaibar, some Companions of the Prophet (PBUH) came and remarked: "So-and-so is a martyr and so-and-so is a martyr". When they came to a man about whom they said: "So-and-so is a martyr,'' the Prophet (PBUH) declared, "No. I have seen him in Hell for a mantle (or cloak) which he has stolen". [Muslim]. Commentary: 1. This Hadith tells us that the rights of people will not be forgiven even by martyrdom. 2. Misappropriation in the national exchequer is a horrible sin.

(45) Chapter: Visiting the Pious Persons, loving them and adoption of their company

'Umar bin Al-Khattab (May Allah be pleased with him) reported: I sought permission of the Prophet (ﷺ) to perform 'Umrah. He granted me leave and said, "Dear brother! Do not forget us in your supplications". ('Umar added): This is something I would not exchange for the whole world. Another narration is: He (ﷺ) said, "Include us, my dear brother, in your supplications." [Abu Dawud and At-Tirmidhi, who categorized the Hadith as Hasan Sahih. Sheikh Salim Al-Hilali in his book "Bahjatun-Nazireen, Sharh Riyad-us- Saliheen" classifies it as "Da'if", the reason being that 'Asim bin 'Abdullah is "weak" in narration]. Commentary: It is Mustahab (desirable) to request such a person for prayer who is proceeding on a journey, especially one who is going with the intention of Hajj or `Umrah. The reason being: 1. Prayer for someone in his absence is imbued with sincerity. 2. The places a pilgrim visits in the course of Hajj are such that prayers made there are accepted by Allah. 3. It is also Mustahab that during the course of Hajj when a pilgrim supplicates on special sites and occasions, he should not pray for himself alone but also include his relatives and friends in his supplications. 4. The act of praying for others goes to prove the eminence of religious fraternity of the Muslims. The Prophet (PBUH) is the spiritual father of the entire Muslim community, and is the most superior in nobility and excellence in the whole universe, but in respect of Faith, he is also a brother of all the Muslims and all the Muslims are his brothers. It is illustrated by the fact that he called `Umar (May Allah be pleased with him) his brother.

(45) Chapter: Visiting the Pious Persons, loving them and adoption of their company

Ibn 'Umar (May Allah be pleased with them) reported: The Prophet (ﷺ) used to visit Quba', either mounted or on foot and would offer two Rak'ah prayer in the mosque there. [Al-Bukhari and Muslim]. Another narration is: The Prophet (ﷺ) used to visit the mosque at Quba' every Saturday (i.e., every week) either mounted or on foot, and Ibn 'Umar (May Allah be pleased with them) used to do the same thing. Commentary: 1.Quba' was a village about two miles away from Al-Madinah. Now, it is a part of the city. According to a Hadith, the Prophet (PBUH) has regarded the performance of one Salat there equal to an `Umrah. (At-Tirmidhi, Al-Jami` As-Saghir). 2. This Hadith also shows the passion which Ibn `Umar (May Allah be pleased with them) had for following the Sunnah for which he is well-reputed.

(51) Chapter: Hope in Allah's Mercy

'Umar bin Al-Khattab (May Allah be pleased with him) reported: Some prisoners were brought to Messenger of Allah (ﷺ) amongst whom there was a woman who was running (searching for her child). When she saw a child among the captives, she took hold of it, pressed it against her belly and gave it a suck. Messenger of Allah (ﷺ) said, "Do you think this woman would ever throw her child in fire?" We said, "By Allah, she would never throw the child in fire." Thereupon Messenger of Allah (ﷺ) said, "Allah is more kind to his slave than this woman is to her child". [Al-Bukhari and Muslim]. Commentary: Al-Hafiz Ibn Hajar states that the Musnad Ismai`li has the following additional words in the narrative: "After continuous search, she finally found her baby. She took the baby and hugged him". It is permissible to illustrate by example what one cannot make others understand by means of reason and senses, the way the Prophet (PBUH) did it in the present case. Since it was not possible to describe the immensity of Allah's Mercy, he cited the example of that woman to illustrate his point.

(60) Chapter: Excellence of Generosity and Spending in a Good cause with Reliance on Allah

'Umar (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) distributed some wealth and I said to him, "O Messenger of Allah! Do you not think that there are other people who are more deserving than these whom you gave." He (ﷺ) said, "They had, in fact, left no alternative for me except either they should beg of me importunately or they would regard me as a miser; but I am not a miser." [Muslim]. Commentary: Here also, we hear about the same converts who were still ignorant of Islam and the status of Prophethood. Owing to this ignorance and weak faith, they could adopt such attitude as would have been inappropriate or would have caused lack of courtesy towards the Prophet (PBUH). This brought him to giving preference to them with regard to the distribution of offerings so as to guard them against the sway of the weakness referred to. This reflects the Prophet's generosity and his accommodating sense as well as the care which he took to win over the hearts as mentioned earlier. The purpose behind it was to help increase Faith in their hearts and make them rise above mundane interests as sincere Muslims.

(96) Chapter: Bidding Farewell and Advising on the Eve of Departure for a Journey or Other Things

'Umar bin Al-Khattab (May Allah be pleased with him) reported: I sought permission of the Prophet (ﷺ) to perform 'Umrah, and he granted me leave and said, "Brother, do not forget us in your supplications." I would not exchange these words of his for the whole world. Another narration is: He (ﷺ) said, "Include us, my brother, in your supplications." [Abu Dawud and At- Tirmidhi]. Commentary: This Hadith is being repeated here to prove that a highly-ranked person in virtue and excellence may ask his inferior to pray for him. Furthermore, it reflects the Prophet's humility that he asks his followers to pray for him. This Hadith is enough evidence that supplications benefit the living people.

(122) Chapter: The Prohibition of Wearing Silk for Men and its Permissibility for Women

`Umar bin Al-Khattab (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "Do not wear silk (clothes). For whoever wears (them) in this life will be deprived of them in the Hereafter." [Al-Bukhari and Muslim]. Commentary: It is not women but men who have been forbidden to wear silk dress. It is banned for men due to its aspect of adornment and beautification which is peculiar to women alone. The silk dress is not befitting to men because it affects their typical characteristics such as bravery, strength and fearlessness. Second, it betrays arrogance and haughtiness which is condemnable by all norms of morality. Third, it has relevance to disbelievers and polytheists known for their love for worldly possessions. Fourth, its use is against that austerity which Islam aims to develop in a Muslim's life. And this is borne out by the saying of Messenger of Allah (PBUH): "Simplicity is part of Faith.''

(122) Chapter: The Prohibition of Wearing Silk for Men and its Permissibility for Women

'Umar bin Al-Khattab (May Allah be pleased with him) reported: I heard Messenger of Allah (ﷺ) saying, "Silk (clothes) are worn only by him who has no share in the Hereafter." [Al-Bukhari and Muslim]. Commentary: This Hadith tells us that men will fall into a serious error if they wear dress made from silk. And if they do not sincerely repent for it, they will undoubtedly be punished in Hell-fire.

(180) Chapter: The Excellence of Reciting the Qur'an

'Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (ﷺ) said, "Verily, Allah elevates some people with this Qur'an and abases others." [Muslim]. Commentary: Only such people will be elevated who act upon the teachings of the Qur'an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honour by Allah because they loved and applied the Qur'an. Because of this meaningful attachment with the Qur'an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur'an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.