Umar ibn al-Khattab
historical figure · 3 works · 8 mentions · 10 anchored passages
عمر بن الخطاب · ʻUmar ibn al-Khaṭṭāb · ʻUmar · may God be pleased with him · رضى الله عنه · عمر · Umar · al-Fārūq · the Imam Umar · الامام عمر بن الخطاب
in the texts
Adab al-wazīr
The second caliph ʻUmar ibn al-Khaṭṭāb, shown in a reported exchange defending the awe he inspires so long as it involves no injustice.
ʻAmr ibn Murrah related that a man of Quraysh said to ʻUmar ibn al-Khaṭṭāb — may God be pleased with him:
That truthfulness should lower me — and it seldom does — is dearer to me than that lying should raise me — and it seldom does.
do not bind yourselves to the right of one who does not bind himself to your right.
Bayān zaghl al-ʻilm wa-al-ṭalab
The second caliph, named among the Companions whose long lives and high chains made them the first teachers of hadith.
And his students were such men as Abū Bakr, ʻUmar, Ibn Masʻūd, Abū Hurayrah the memorizer (*ḥāfiẓ*), Ibn ʻAbbās, and those chiefs of men whose lives were long and whose chains stood high and who set themselves up for the lofty transmission.
God was never one to forgive them” — and from the outward sense of the hadith concerning one who changes his religion, and from what is transmitted from Abū Mūsā, even though it goes against the position of ʻUmar and of those Companions who agreed with him, may God be pleased with them.
Ansāb al-ʻArab al-qudamāʼ
The second caliph, whose stipend register the totemist thesis makes the origin of Arab genealogy, and whose recorded command to learn genealogy the author turns against that thesis.
and that what is commonly held — the tracing of the Arabs to Ishmael and Qaḥṭān among the fathers of the Torah, and the descent of the tribes in the familiar form — is but a thing newly brought about, devised by men with ends to serve at a recent date not going back beyond the first century of the Hijrah, founded upon the register of the Imām ʻUmar ibn al-Khaṭṭāb in the matter of the Muslims' righ …
And if it be said, after Islam — and this is his view, for he has alleged that the genealogists devised the genealogies in the first age of Islam, dividing them into Qaḥṭānī and ʻAdnānī and dividing each of these into branches, and that the purpose of this division was to set forth the rights of the tribes with regard to the stipend which ʻUmar imposed — how can that be, when here are the poems of …
Nor is it unlikely that the register of ʻUmar ibn al-Khaṭṭāb and the fixing of the stipend upon descent occasioned some confusion, and the attaching of certain sub-tribes to tribes not their own;