LESSONS FROM THE LIFE AND TIME OF HAZRAT UMAR (RTA) BEING A PAPER PRESENTED AT

THE NATIONAL WORKSHOP OF THE MKAN, HELD ON THE 26TH DAY OF JUNE, 2010 IN LAGOS BY
A.A. OWOADE ESQ.
“Muhammad is the Messenger of Allah, And those who are with him are hard against the disbelievers,
tender among themselves. Thou seest them bowing and prostrating themselves (in prayer), seeking grace from
Allah and (His) pleasure. Their mark is upon their faces, being the traces of prostrations. This is their
description in Gospel is like unto a seed-produce that sends forth, its sprout, them makes it strong, if then
becomes thick, and stands firm on its stem, delighting the sowers – that He may cause the disbelievers to bum
with rage (at the sight) of them. Allah has promised, unto those of them who believe and do good works,
forgiveness and a great reward”.
The Prophet (PBUH) was reported to have said that “my companions are like guiding starts whichever
of them you follow, you shall be rightly guided”.
The intricacies of the above referred verse has been proffered in this simple but important Hadith
(saying) of the Holy Prophet (SAW) in relation to His beloved disciples and their golden and virtuous
characters.
Morality, like worship, forms an important branch of the religion of Islam. It is the real essence of
Society and it cements the corporate life of human beings. The main mission of Islam is to inculcate the sense of
good conduct and dignity in the mind of man. Therefore, what Islam (the Shariah) thought of “man” and what
rights it conferred to him some 1400 years ago provides an interesting study in the cultural history of mankind.
It guarantees fundamental rights of the whole of mankind without any distinction of religion, caste, colour,
language etc, and this guarantee is not in theory only but in practice as well. So all, the injunctions according to
Professor D.O.S Noibi, “…including those that carry specific sanctions are given moral coloration, they are all
invariably couched in moral exhortations in the spirit of accountability to Allah. This device has a greater
impact on the morality of the individual than mere legal sanctions”.
In essence however, these all should be our focus to those sterling qualities to learn from the amiable
personality in focus whose life in all facets is worthy of emulation for the development and growth of our
moral, spiritual and even our socio-political lives.
Hadrat Umar was a man of stern and unbending temper, yet, he was just and upright, He was of a
towering height and strong physique. He continued to maintain himself for sometime after becoming the
khalifah by trade. And he was noted for piety, his irreproachable character became an exemplar for all
Muslims. He had no concern other than the maintenance of the purity of the faith, the upholding of justice and
the ascendancy and security of Islam. His personal name was Umar, Farooq was his title and Ibn-ul – Khattab
was his family name. He was born in581 AD in Mecca and belonged to a noble family of the Quraish.
As a non-Mulsim and a believer in the traditional faith (idol worship) of the Quraish, he considered
Islam to be an affront to the traditions of Makkah. He became a staunch and robust enemy of the faith. He
mistreated Muslims in Makkah and was foremost in their persecution. According to Ibn hisham’s As Sirah an-
Nabawiyyah, when one of his maid-servants also accepted Islam, he beat her violently, yet she would not give
up the faith.
His mother was Hantamah, the sister of Abu Jahl, so he was intimate with the leadership of Makkah
and the strength of its feeling against Islam.
When the Holy Prophet announced his calim to prophethood, he became a fierce opponent of Islam
since then, so much so, that one day he took up his sword and left for the prophet’s house with the motive of
killing him. Subsequently, on his way, he was told of his sister who had become Muslim. He turned towards
her house with high temper that led to his beating his brother in-law and wounding his sister. “We are not
going to give up our faith” was the sister’s response. This was the motivating statement that calmed him down.
He asked for the recitation of a portion of the Holy Quran he heard them reciting and he was so moved by the
Quranic verses that his eyes were filled with tears. This in itself shows the Godliness in him even before

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accepting Islam while listening to Quran for the first time in his life. He went straight to the prophet’s house but
instead of his intention that same day to kill him he rather accepted Islam at his hands.
Having accepted Islam, the first thing that ‘Umar(ra) did was to call together the chiefs of Makkah to
declare that he had become a Muslim. No one had the courage to tell him off. He then requested the Prophet(saw)
to lead prayers at the Ka’bah and led the party of Muslims there. This was the first such prayer observed by
Muslims at the Ka’bah.
The Holy Prophet(saw) had great regard for ‘Umar’s character. There are many references to the status of
‘Umar(ra) in the Hadith, and the following illustrate that strength of feeling:
“Never does Satan find you going on a way, but he takes a way other than yours.”
(Bukhari, vol. t, 57.32).
Similarly, al-Tabari records a conversation that Abu Bakr(ra) had with ‘Uthman(ra) about Hadhrat
‘Umar :(ra)

‘Abu Bakr said: ‘O Abu Abdallah, inform me about ‘Umar.’ ‘Uthman said: ‘O God, my knowledge
about him is that what he does in private is better than what he shows openly, and that there is no-one like him
amongst us.’
(Tabari, Vol. XI, p. 146).
The implication was that since the example he had shown in public was so noble, the fact that his
private actions were better showed the strength of his spiritual nature and character.
As he was a strong, fearless and influential man of Mecca, he proved to be a source of strength for
Islam and the Muslims. This miraculous change in him was however not by accident, but rather as a result of
the prophet’s prayers a day prior to that, that Allah should bless Islam with either of the two Umars.
The sacrifice of Hadrat Umar knows no measure as well as dedication of his life for the cause of Islam.
His spirit of sacrifice was awakened and motivate by the verse of the Holy Quran which says “then vie (with
one another) in virtuous deeds. “This was what led to his vow on one occasion to surpass Hadrat Abubakar
Siddiq, when the Prophet called for donation and he brought a half of he had.
He participated in almost all the battles along with the Holy Prophet who consulted him on many
important matters. He was one of the ten blessed ones to whom the prophet had given the glad tidings of
having been rewarded with paradise.
Hadrat Umar Ibn Khattab was the second successor of the Holy Prophet. During the ten years of his
Khilafat, the Islamic state expanded and progressed extensively. Peace and prosperity prevailed everywhere in
the state.
Apart from the conquest of vast areas, he paid full attention to the welfare of his people, he was able to
establish a spending system of administration for the Islamic state and his Khilafat marked a golden period in
the history of Islam Some of his main achievements in this field are;

• Establishment of Majlis Shura, a consultative body of advisors to the Khalifah.

• Division of the whole Islamic state into provinces to facilitate administration.
• Establishment of finance department, and building of schools and mosques in different parts of
the state.
Hadrat Umar was a pious, kind and far-sighted man. He possessed the fine qualities of bravery,
honesty and simplicity. These notable qualities are further examined in various stages of his lives prior to his
becoming a Khalifah and subsequently as would be observed.
Hadrat Umar was still a disbeliever a bitter enemy and prosecutor of the Muslims. By sheer chance on
one occasion, he met some members of the Muslims migrating to Abyssinia on Prophet’s suggestion. One of
these was a woman Umm, Abdullah. When Umar saw household effects packed up and loaded on animals, he
understood at once that it was a party leaving Mecca to take refuge elsewhere, which is not possible with the
Meccans then to allow their victims escape and have the least chance to live elsewhere where they could

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worship God unmolested. The simple questing of Umar was that “Are you going?” “Yes, God is our witness.”
Replied Umm ‘Abdullah “We go to another land, because you treat us most cruelly here. We will not return
until Allah pleases to make easy for us”. Hadrat Umar was impressed and said “GOD BE WITH YOU”. It was
recorded that, his voice was motivated with emotion, and this was clear demonstration of whom this “Man”
was, even before formally accepting Islam, that he was already a Muslim as he possessed the two qualities that
make INSAAN (man) i.e love of God as well as love and feeling for man (God creatures).
At the end of the Badr encounter with the Meccan armies, it brought mixed feelings to the Prophet. He
re-joiced over the fulfillment of divine promises, repeated during the 14 years which had gone by. But at the
same time he grieved over the plight of the Meccans. What a pitiable end had met them Meccan army fled in
miserable haste, leaving behind their deads as well as some prisoners. Among them was the prophet’s Uncle,
Abbas, who generally stood by the Prophet during the days at Mecca, Also was Abu’l ‘As, a son – in – law of
the Prophet among the prisoners and lying dead was Abu Jahl, Commander-in-chief of the Meccan army. If this
victory had come to someone else in place of the Prophet, he would have jumped with joy. But the sight of the
prisoners before him, bound and handcuffed, brought tears to his eyes as well as his faithful friend (Abubakar).
Hadrat Umar was baffled and became confused, as he could not understand why the Prophet and Abubakar
should weep over victory? Being bewildered, he made a bold approach to the Prophet and asked Prophet of
God, “tell me why you weep when God has given you such a grant victory. If we must seep, I will weep with
you, or at least I am putting on a weeping face”. How deep indeed was his preparedness in upholding the
cause he professed with his master.
Long after the Battle of Uhud, friends of Talha asked him, “Did not your hand smart under the arrow
shots and the pain make you cry” Talha replied. “It made me smart, and it almost made me cry, but I resisted
both because I knew that if my hand shook but slightly, it would expose the Prophet’s face to the volley of
enemy’s arrows. “The few men left with the Prophet could not have stood the army which they faced. A party
of the enemy advanced forward and pushed them off and the Prophet then stood alone like a wall, and soon a
stone struck his forehead and made a deep gash in it. Another blow drove the rings of his helmet into his
cheeks. It was at this juncture that the Prophet prayed.
“O God, forgive and guide my people for they know not what they are doing” (Muslim).
The Prophet felt on the dead who had lost their precious lives in his defence. Other Muslims came
forward to defend the Prophet from more attacks. They also fell dead. The Prophet lay unconscious among
these bodies. The enemies took him for dead and withdrew in the certainty of victory. Hadrat Umar was among
those who had been defending the Prophet. The battlefield had now been cleared. Umar became certain that the
Prophet was dead. He was a brave man. He had proved it again and again. He was never known in blench
under difficulties. Here is this same Umar now sitting on a stone with drooping spirits, crying like a child. In
the meantime however, Anas bin Nadr came who had earlier withdrawn from the battle field had now
believing the Muslims had won the battle, he saw Umar crying and he stood amazed and asked, “Umar what
is the matter with you that instead of rejoicing over magnificent victory won by the Muslims, you are crying.
Umar replied, Anas, you do not know what happened. There was no resistance to the ack of the enemy.
Only the Prophet with handful of guards stood against the entire enemy and all of them fell”.
If this is true, Anas said of what use is sitting here and crying? Where our beloved Master has gone,
there must we go too. Anas has a little date in his hand. He was about to putting it in his mouth but, instead, he
threw it away saying. “O date, except you, is there anything which stands between Anas and Paradise? While
saying this, he unsheathed his sword and flung himself into the enemy forces, one against about 3000. He could
not do much before he fell wounded, but he still continued fighting and the enemy horde sprang barbarously
on him. It was said that after the battle and the dead were identified it had been cut into pieces, it was at last
that a sister of his identified it by a mutilated finger, and she said this is my brother’s body (Bukhari). This is the
spirit of dedication and commitment of Umar as well as Anas here, among other eminent Sahabas of
Rosulullah.

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 Moreover, at the death of the Prophet, the news got to the mosque and the companions had assembled
expecting a better news as it came like a bolt from the blue. Umar was present, but was utterly stupefied with
grief. It angered him if he heard anyone says that Prophet was dead. He even drew his sword and threatened to
kill anyone who dared say the Prophet was dead. There was much the Prophet had yet to do, so he could not
die. Though his soul might have departed from his body, but it had only gone to return, the Prophet must
return to do what has been left undone, there were the hypocrites, for instance, with whom they were yet to
deal. He walked around almost like a mad man with sword in hand. The companions felt braced and they half-
believed what he has been saying. The Prophet could not die. There must have been a mistake. Abubakar
eventually came after having confirmed the Prophet’s death, piercing the lines of faithful, advanced to the
pulpit. Umar stood by him that if he should dare tell of the Prophet’s death he would lose his head. He started
to speak and Umar pulled at his shirt but he snatched it back from him, and he recited the memorable verse of
the Holy Quran: “And Muhammad is but a messenger. Verily messengers have passed away before him. If then he dies or
is slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will
certainly reward the grateful.” (Q3:145).
The verse was revealed at the time of Uhud but it had the same effect that day as they felt it has been
revealed for the first time, so strong and new was its appeal. Abubakr then added his own words thus:
“Whoever worships Muhammad, surely, Muhammad has died. But whoever worships Allah, surely, Allah is living and
shall not die forever”.
The companions recovered their balance at this timely speech. Umar himself subsequently became a
changed man on hearing this verse. By the time Abubakar had finished the address, Umar’s spiritual eye was
fully opened. He understood that the Prophet had really passed on. But sooner has he realized this, than his
legs began to tremble and he fell exhausted. The man who wanted to terrorize Abubakr with his sword had
been converted by Abubakr’s speech. Then, can his love and submissiveness of heart be measured for the
Prophet? It is a message for us all to measure our faith.
Moreso, Hadrat Umar on an occasion suggested to the Prophet that as he had to receive embassies from
great monarchs, he should have rich cloak prepared for himself he could wear on such ceremonial occasions,
The Prophet refused to approve this and said, “It would not be pleasing to God for me to adopt ways like this. I
shall meet everybody in the clothes that I wear normally. “Subsequently, the Prophet sent one of the Silk
Garments presented, to him as gifts to Umar. Upon which Umar said, How can wear it when you have yourself
disapproved of wearing silk garments? The Prophet then observed that, every present is not meant for personal
use. Meaning, he should have presented it to his wife or daughter or put it to some other use (Bukhari, Kitab-
ul-Libas).
Here we can appreciate the loyalty, honesty, faithfulness and consciousness of Hadrat Umar who
should have taken a chance that “after all the Prophet had presented it to me”. Once he is quoted as saying:
“Nothing of the Lord’s goods is allowed me except a garment for winter and one for summer, and
enough for the Pilgrimage and the rites, and food for me and my household at the middle rate allowed one of
my people; beyond that I have no more right then any other Muslim.” (Helminski p. 408).
On another occasion, an ambassador of Greece was visiting and enquired about he palace of the
Khalifah where he could take his horse and baggage. Hearing this, an onlooker is recorded by Jalaluddin Rumi
as telling the ambassador:
“He has no palace; ‘Umar’s only palace is an illuminated spirit. Though he is famous as Commander of
the Faithful, his only dwelling is a hut, like the poor.” At the taking of Jesusalem, ‘Umar(ra) came to the city
himself after a long siege. He left Madinah with one attendant and a camel which they took turns riding. As
they approached Jerusalem, it was the attendant’s turn, and he said to the Khalifah:
“Commander of the Faithful, I give up my turn. It will look awkward in the eyes of the people if I ride
and you lead the camel.” But ‘Umar insisted on maintaining the rota and replied.
“Oh no, I am not going to be unjust. The honour of Islam is enough for us all.”

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 So it was that the people of Jerusalem witnessed a humble man walking towards them leading his
servant riding the camel. This endeared him to the people of the city who came into the fold of the Islam
Empire without conflict. He signed a peace treaty as follows:
“From the servant of Allah and the Commander of the Faithful, ‘Umar: The inhabitants of Jerusalem
are granted security of life and property. Their Churches and Crosses shall be secure. This treaty applies to all
people of the city. Their places of worship shall remain intact. These shall neither be taken over nor pulled
down. People shall be absolutely free to follow their religion. They shall not be put to any trouble…” (Tabari,
vol. XII, p. 191).
‘Umar(ra) was given the keys to the city by the Orthodox Christian Patriarch Sophronius. He then led
prayers on the site of the Al-Aqsa mosque away from the Christian Church to ensure that later Muslims would
not lay any claim on the Church.
He wanted to build a mosque in Jerusalem and the Bishop suggested the Sakha, or the rock on which
God had spoken to Jacob(as). The Christians had heaped rubbish there no tease the Jews. ‘Umar(ra) helped clear
the site of rubbish and then a mosque was built on the site.
On matters related to justice, as the Prophet did Caliph Umar. The memorable letter of Sayidina Umar
to Abu Musa Al-Ash’ari on the eve of his appointment as Qadi (judge) outlines the functions and
responsibilities of a Muslim judge and is equally relevant even today. Among other things contained therein
are that:
“Try to understand the depositions that are made before you because it will be useless to consider a
plea that is not valid. Consider all equal before you in the court and (consider them equal) in given your
attention to them so that the highly placed people may not expect to be partial and the humble may not despair
of justice from you. The claimant must produce evidence. An oath must be taken from the defendant. It is
permissible to have compromise among Muslims but not an agreement through which Haram (unlawful)
would be turned to Halal (lawful) and vice versa.
If you have given a judgment yesterday and today you may arrive to a correct opinion re-thinking, you
must not feel prevented from retreating from your first judgment, because justice is primeval, and it is better to
retreat than to continue in error. All Muslims are acceptable witnesses against each other, except those who
have received a punishment provided by the Shariah, and those who have given false witness. Avoid
weariness, fatigue and annoyance at the litigants”.
It is in line with these statements in relations to justice that on one occasion that he dismissed a judge
who stood for him while he appeared before the said judge in a court with comment that, you, could not be a
just judge. On another occasion, he was summoned by a judge to the court on a suit filed against him. While in
the court he addressed the judge, thus; “I thought you would fail to summon me on the suit filed by the poor
complainant (plaintiff). I would have implemented the equitable sanction of Allah on you “to which the judge
equally responded saying. O! Ameer-ul Mu’mineen, I equally thought you will not honour the summon then, I
would have seized you with the strong hold of the law.
To demonstrate his principle of consultation, He was of the opinion after the conquest of Iraq and Syria,
that the land should not be divided among the warriors as body but should instead be made property of the
state so that through its produce and income the essential works of public welfare can be carried out. But some
companions opposed the view of the Khalifah When solution could not be found through mutual consultation,
he called a public meeting for a general consultation an he addresses the public in the following words, I have
not just gathered you here and given you trouble for nothing. The reason is for you to participate in the trust of
the caliphate which has been trusted upon me by you all. Undoubtedly, I am an ordinary human being like
you. I want those who have opposed my viewpoint and those who favoured it should declare it openly. I do
not wish that you should follow my point of view because you all posses the Book of Allah which you may
derive guidance to resolve issues’.

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 Another very important area of calip Umar’s interest is Welfarism and discharge of Responsibilities. He
was so anxious about the welfare of his people that he went round in disguise at night to see if any one was in
distress and in need of help. Once, during this patrol at night, he observed a woman cooking something in a pot
while her children were crying. He inquired and he was told that the children were hungry for two days and
the pot was put on the fire just to console them. Hadrat Umar immediately went to the treasury and himself
brought all the necessary food items to the woman. On his way, one of his servants offered to carry the load but
he stopped him saying, “On the day of judgment you will not carry my load”. The woman, who had not seen
him before, was so pleased that she prayed aloud for him saying ‘May Allah make you the Khalifah in place of
Umar; Onhearing this, Hadrat Umar started crying and without saying a word left the place.
He did not like innovations, and on one occasion, when he learned that in Fustat (Cairo), his governor
‘Amr ibn al-‘As had built a minbar (raised pulpit with steps on which the Imam stands to deliver sermons in
some mosques), he wrote to him saying:
‘And now, I have heard that you use a pulpit and thus raise yourself above the necks of the Muslims. Is
it not sufficient for you that you are standing while the Muslims are at your heels? Therefore, I urge you to
smash it to bits.’
Again, his sense of responsibility and consciousness again demonstrated when after the Death of
Abubakr and at the eve of his appointment as the Khalifah, he inquired from the closest attendant to caliph
Abubakr whether there was any special thing, the late Caliph had been doing, to which the attendant answered
in affirmative. And Hadrat Umar said that as to be started there and then. The attendant was carrying some
food with him and on getting to a point at the outskirt of the city, he stood, that, that has been his own stopping
point, Hadrat Umar collected the food and went into the small hurt around there where he met an aged blind
old man who is also a cripple. He immediately realized that, this must be the person caliph Abubakr has been
feeding. He put down the food and at the first feed into the old man’s mouth, the man started crying to which
Hadrat Umar asked for the cause and the man responded by saying, today I can see that Abubakr is no more.
Umar said, but old man you cannot see how do you know? He said Yes, I cannot see but I can feel, as this
person feeding the old man does not even understand that the old man has no teeth to chew. That Hadrat
Abubakr did chew the food first in his mouth before putting it in his mouth. This is the sense of responsibility
with the Khalifahs of God despite other tasks of enormous proportions before them.
Additionally, Hadrat Umar, assesses himself consciously as Ameer-ul-Mumineen by asking his close
associates whether he was ruling like a monarch or Khalifah of the Prophet of God. Sufyan Ibn Abul Arjai
quoted hadrat Umar ibn Al-Khatab saying, “I swear by God I do not know whether I am Khalifah or king. If I
am Monarch, it is a serous matter. One man said Ameer-ul-Mu’mineen, the Ruler of the faithful, there is
difference between them. He asked what is the difference? He replied, Khalifah takes only what is due and puts
only where it is due. Thanks are due to Allah, that is what you do. But a monarch grabs and commits injustice,
takes from this and gives to that without basis (Jalalud Din As-Suyyuti).
Hadrat Umar equally showed concern for the non Muslims. He was reported to have said in the last
moment of his life.
“I exhort my successor regarding the treatment to be meted out to the covenanted people by the
Messenger of Allah. They should he fullest execution of their covenant, and their lives and properties should
be defended even if it requires to go to wars (with their oppressors).
As narrated by A;-Tabari in his historical work, Hadrat Umar used to question the delegates concerning
the conciliation of non-Muslims and their treatment at the hand of the Muslims, to which they replied at that
occasion that;
“We do not know except fair treatment by fulfilling their pledge”.
These all were based on the Prophet directives. The religion of Islam and the Shariah has emphasized a
great deal on the rights of the non-Muslims so much so that any Muslim who violates any of their rights is
deemed a recalcitrant to God and the Prophet of Islam. So, all those atrocities committed in the name of Islam in

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many parts of the world today against the non-Muslims or even the Muslims are against the pristine teachings
of Islam.
In conclusion therefore, we should subject ourselves to constant assessment and examination as learnt
from Hadrat Umar who reflected always on his past while examining himself and said, two things constantly
come to his mind of the memories of their pre-Islamic days, one saddens him while the other amuses him.
The first was their killing of female children and the other being their foolishness and stupidity that
they were so committed to idol worship that, they had a mobile idol made of dates, which they took along
while journeying. But, in the absence of any food it is this same god that would be consumed from head to toe.
With this approach to his faith, he was able to respond to those who asked him during his caliphate of the
degrading situation at a particular point in time why things were as such and he simply replied by saying it is
bound to be so, as it was people of my caliber that followed the Prophet and Abubakr both of whom, he was
compared with and that it is people of the questionnaire’s caliber that followed him. Even in your homes adopt
his standards, a man approached Hadrat Umar and complained of his wife who is not treating him as a king to
which he replied treat her as a Queen she will definitely treat you as a king. So, that lofty height attained by
Hadrat Umar Farooq spiritually, that made him to soar so high in spirit that while delivering Friday sermon in
the mosque, he was shown the predicament facing the Muslim forces in the battle field and he called out right
there, thus;
“O! Sariyah take to the mountain side, O! Sariyah take to the mountain side”, and his voice was heard
by Hadrat Sariyah who led the Muslims forces and it led to their eventual safety and victory. This position for
spiritual eminence is still very much attainable even today if only the path of the like of Hadrat Umar can be
troaded.
He encouraged his followers to focus on the spread of the message of Islam rather than on settling and
owning land. It was with this zeal that his followers were able to rapidly take the message of Islam to Syria,
Jerusalem, Egypt, Libya and Iraq. Islam expanded into the Middle East and Persia, across North Africa and up
towards Asia Minor. Muslims were encouraged to hand over land as trusts for the building of schools,
hospitals and orphanages, and so as not to grow too attached to worldy things.
‘Umar’s(ra) end was untimely. He was marshalling worshippers for the midday prayer when a
disgruntled Persian non-Muslim, Abu Lu’lu’ah Firoz of Basra, who held a grudge against him, stabbed him.
Just a few days earlier, Abu Lu’lu’ah had approached ‘Umar(ra) to complain about the amount he had to pay his
master, Mugheerah ibn Sha’bah, and asked the levy to be reduced. ‘Umar(ra) listened to him and suggested that
the level of the levy was reasonable. So it was according to historians, such as Tabari, that while ‘Umar(ra) began
the prayers, Abu Lu’lu’ah stepped forward from one of the rows and stabbed him six times. When
apprehended, he stabbed himself (Tabari, Vol. XIV, p. 89-90).
He felt a great responsibility as Khalifah and a compassion for the weak and the poor. At one time,
there was a great famine in the Hijaz and despite some supplies being sent from Egypt and Syria, ‘Umar(ra) felt
so touched by the plight of his people that he swore not to touch butter or honey while the famine lasted. His
words was;
“If I do not taste suffering, how can I know the suffering of others?” Hadhrat ‘Umar(ra) always
remembered throughout his dealings that he was answerable to God for his actions. He was an exemplary
Muslim. May God be pleased with him. Amin.