The first thing we will do on the day of Eid is to lower our gaze

It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:

We went out one Eid with Sufyân Al-Thawrî and he said,

“The first thing we will do on this day of ours is to lower our gaze.”

Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 66.

It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”

Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 68.

Source: Extracted from the article on “Lowering the gaze,, Compiled and translated by Owais al Hashimi hafidhahullaah

Learn Arabic, Speak Arabic : Sayings of the Salaf

One of the reported instructions ‘Umar wrote to Abû Mûsâ Al-Ash’arî and those under his governance during the former’s Caliphate was, “Seek knowledge and understanding of (fiqh) the Sunnah and seek knowledge and understanding of Arabic.”

Ibn Abî Shaybah, Al-Musannaf Vol.6 p126.

It is reported that he said, “Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murû`ah).”

Al-Bayhaqî, Shu’ab Al-Îmân Vol.4 p187.

It is also reported that he said, “Do not learn the language of the non-Arabs, and do not enter upon them in their churches on their festivals, for indeed wrath descends upon them.”

‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf Vol.1 p411.

It is also reported that he was once circumambulating the Ka’bah when he heard two men speaking in a language other than Arabic behind him. He turned to them and said, “Find some way to learn Arabic.”

‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf Vol.5 p496.

It is reported that Ubay b. Ka’b – Allâh be pleased with him – said, “Learn Arabic just as you learn to memorize the Qurân.”

Ibn Abî Shaybah, Al-Musannaf Vol.7 p150.

It is reported that Ibn ‘Umar – Allâh be pleased with them – used to hit his children for making language errors.

Tahdhîb Al-Tahdhîb Vol.9 p292.

It is reported that Shu’bah – Allâh have mercy on him – said, “Learn Arabic, for it increases the intelligence.”

Tahdhîb Al-Tahdhîb Vol.4 p303.

It is reported that ‘Attâ b. Abî Rabâh – Allâh have mercy on him – said, “I wish I were fluent in Arabic,” when he was ninety years old.

Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of ‘Attâ b. Abî Rabâh.

It is reported that Ibn Shubrumah – Allâh have mercy on him – said, “Men have never worn a garment more beautiful than Arabic.”

Al-Bayhaqî, Shu’ab Al-Îmân Vol.4 p197.


Do you know why their speech was so sweet? – Al-Fudayl b. ‘Ayyâd (rahimahullaah)

The Sweetest Words [Ikhlas]

It is reported that the son of Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said to his father:

“Father! How sweet (beautiful) the speech of the Companions is!”

[Al-Fudayl] said, “Son, do you know why it was so sweet?”

He replied, “No father, I do not.”

He said, “Because they sought Allâh the Exalted when they spoke.”

Al-Bayhaqî, Shu’ab Al-îmân 2:299


[Inspirational] At the Doorstep of Knowledge – Hadith

بسم الله الرحمن الرحيم

At the Doorstep of Knowledge

 It is reported from ‘Abdullâh b. ‘Abbâs – Allâh be pleased with them – that he said:

After Allâh’s Messenger – Allâh’s peace and blessings be upon him – passed away, I said to a man from the Ansâr, “Come, let us ask [and learn from] the Prophet’s Companions, Allâh’s peace and blessings be upon him, for they are many in number today.” He replied, “I am surprised at you Ibn ‘Abbâs – do you really think people need you when there are so many Companions of the Prophet – Allâh’s peace and blessings be upon him?” So he did not involve himself in this endeavor, but I busied myself asking [the Companions about issues]. If I heard of a hadîth being reported by a man, I would come to him and if he was taking his midday nap I would lay down my garment and lie outside waiting for him, with  the wind blowing dust in my face. The man would come out [for Dhuhr] and see me in that state, and he would exclaim, “O nephew of Allâh’s Messenger! What has brought you here? You should have sent for me and I would have come to you!” I would say, “Rather I should come to you [to seek knowledge].” I would then ask him about the hadîth I heard. The man [who I originally invited to seek knowledge with me] remained as he was, and when he saw how people would gather around me [to seek knowledge] he said, “For sure, this young man was more intelligent than me.” [Al-Dârimî, Al-Sunan Vol. 2 p129.]


[Must Read] Two Days and Two Nights like no others

It is reported that Anas b. Mâlik – Allâh be pleased with him – said:

There are two days and two nights the likes of which no one has ever heard of before:

the Day on which you will receive the news about Allâh the Exalted: whether you will receive His punishment or His mercy,

the Day you will be given your book (of deeds): either in your right hand or your left,

that [first] night you will spend alone in your grave, a night like no other you have spent, and

that night on the morning of which will be the Day of Resurrection, after which there will be no more night.

Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 19.


Narrate to people what they can understand – call them in stages – (wisdom in da’wah) Shaykh Uthaymeen

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved?

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî, “[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

Majmû’ Fatâwâ Ibn ‘Uthaymîn Vol.10 p140.

The Sly Heretic – Sayings of the Salaf

It is reported that Mufaddal b. Muhalhal – Allāh have mercy on him – said:

If the heretic started mentioning his bid’ah right at the beginning of the sitting, you would be on your guard and flee from him, but what he does is begin by mentioning hadīth from the Sunnah. Then, he slips his bid’ah in on you. It might then stick to your heart; but when will it leave your heart?

Ibn Battah, Al-Ibānah Al-Kubrā, 2:444.

At the deathbed of Umm Habibah (radhi Allaahu anha)

At the deathbed of Umm Habibah (radhi Allaahu anha)

It is reported that ‘Â`ishah – said, “Umm Habîbah called for me on her deathbed and said, ‘There used to occur between us the kinds of things that happen between co-wives (al-darâ`ir), so may Allâh forgive me and you those things.’ I said, ‘May Allâh forgive you all those things and release you from [all liability] for that.’ She replied, ‘You have made me happy, may Allâh make you happy.’ And she sent for Umm Salamah and said the same things to her.”

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` Vol. 2 p223

The Three Men and the Valley

It is reported that ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:

The example of the believer, the unbeliever and the hypocrite is that of three people who arrived at a valley. One of them descended and passed through to the other side. One of them descended until he reached half way, when the third man on the edge of the valley called to him, “Woe to you, where are you going? You will die. Come back.” The man who made it to the other side called to him, “Come and be saved.” So [the man in the middle of the valley] kept looking back and forth at the two [on each side of the valley], when a flood came into the valley and drowned him. The man who passed through to the other side is the believer; the one who drowned is the munâfiq (hypocrite) –

[The Hypocrites] sway between this and that, neither [fully] with the believers nor with the unbelievers.

[The Hypocrites] sway between this and that, neither [fully] with the believers nor with the unbelievers. [Quran 4:143]

And the one who remained at the edge of the valley [not  able to escape the flood and pass] is the kâfir (unbeliever).

Ibn Abî Hâtim, Al-Tafsîr article 6144.

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Dhikr and Sleep – Hadith

‘Abdullah b. Mas’ûd – Allâh be pleased with him – said:

Falling asleep when remembering Allâh is from Shaytân; if you want you can test this: when you lie down and want to fall asleep, try remembering Allâh ‘azza wa jall.

Al-Bukhârî, Al-Adab Al-Mufrad. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Adab Al-Mufrad Vol. 1 p490.


"… a woman never worships Allâh in the way she does when she worships Him in her house."

Women are ‘Awrah – Explained

‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:

Women are but an ‘awrah (something private to be covered). A woman might leave her house without there being any problem with her, but the Shaytân seeks her out and says [to her], “You will not pass by anyone except that you will impress/please him.” A woman puts on her clothes and is asked where she is going, to which she replies, “To visit a sick person,” or “to attend a funeral”, or “to pray in the masjid”; but a woman never worships Allâh in the way she does when she worships Him in her house.

Al-Tabarânî. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Targhîbi wa Al-TarhîbVol. 1 p84.

How much should I..? – Stick to the balanced middle in all affairs – Sayings of the Salaf

It is reported that Wahb b. Munabbih – Allâh have mercy on him – said:

A scholar once asked another greater than him in knowledge,

“How much should I build?”

He replied,

“As much as shelters you from the sun and the rain.”

He asked,

“How much food should I eat?”

He replied,

“More than what keeps you hungry and less than what makes you full.”

He asked,

“How much should I wear?”

He replied,

“As the Messiah (Jesus) did.”

He asked,

“How much should I laugh?”

He replied,

“As much as appears on your face but does not make audible your voice.”

He asked,

“How much should I cry?”

He replied,

“Never tire from crying out of the fear of Allâh.”

He asked,

“How much should I hide my deeds?”

He replied,

“Until people think you had not done a good deed.”

He asked,

“How much should I make public my deeds?”

He replied,

“As much as will let the keen follow your example but not have the people talk about you.”

Wahb said.

“Everything has two ends and a middle. If you grab one end, the other will slant, but if you take the middle, both ends will balance. Stick to the balanced middle in all affairs.”

Abû Nu’aym, Hilyatu Al-Awliyâ` 4:45.


The Four Eyes – Sayings of the Salaf

It is reported that Khâlid b. Ma’dân – Allâh have mercy on him – said:

There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matters of the hereafter. So if Allâh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient].

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 4: 543

Hardship and prosperity, obedience and sin – Sayings of the Salaf

It is reported that Wuhayb b. Al-Ward – Allâh have mercy on him – said:

Verily, when Allâh the Exalted wants to honor a servant of His (for his righteousness), He afflicts him with a reduced means of living, illness in his body and a fearful life (all of which expiate his sins). Until death comes upon him, and he still has some sins, death is made hard upon him because of them, causing him to meet Allâh with no sins against him.

And when a person is of little value to Allâh (because of his disobedience), He makes his body healthy, broadens his means of living and makes him feel safe (the rewards for any good deeds he did are exhausted). Until death comes upon him, and he still has some good deeds, the experience of death is lightened for him because of them, and he meets Allâh with nothing.

Abu Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 2865.

The Last Drops of this World – Sayings of the Salaf – Sahih Muslim

Khâlid b. ‘Umayr Al-’Adawî reports, ‘Utbah b. Ghazwân – Allâh be pleased with him – once gave us a sermon. He praised Allâh, then said:

The life of this world has announced its departure and is quickly turning away, and nothing remains of it save the likes of the last drop of water in a vessel as its possessor tries to catch it. You are moving on to an abode that has no end, so move on with the best [deeds] that you have. For it has been said to us that a rock can be dropped from the edge of Hell and fall for seventy years without reaching the bottom. Yet, by Allâh, it will be filled. Do you not then wonder? And it has been said to us that a single entrance to Paradise is as wide as a journey of forty years, yet there will come a day when it will be crowded.

I have seen myself as the seventh of seven [followers of] Allâh’s Messenger – Allâh’s peace and blessings be upon him; we had no food save the leaves of trees which put sores round our mouths. I once got a cloak which I tore in half to share with Sa’d b. Mâlik: I used half as my waist-wrap and he used the other. And yet today, there is not one of us except he has become a governor over some city – and I seek refuge with Allâh that I consider myself great and important when I am small in front of Allâh. Verily there was never prophet-hood except that it gradually changed until it ended up being a kingship, and verily you will see what the governors after us are like.

Sahîh Muslim no. 7624

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Deviation is in Leaving the Sunnah – Sayings of the Salaf

Abû Bakr Al-Siddîq – Allâh be pleased with him – said:

I will not leave anything Allâh’s Messenger – Allâh’s peace and blessings be upon him – did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate.

Al-Bukhârî, Al-Sahîh 2:386 hadîth no. 3093; Ibn Battah, Al-Ibânah article 77, and others.


After recording this narration, Ibn Battah states:

This, my brothers, is the greatest Siddîq (true believer i.e. Abû Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allâh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allâh to protect us from slipping and to save us from evil deeds.

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A Fly or a Mountain – Sayings of the Salaf

‘Abdullah b. Mas’ûd – Allah be pleased with him – said:

The believer sees his sins as if he is sitting at the foot of a mountain fearing that it might fall on him, while the sinner (fâjir) sees his sins as a fly that lands on his nose, he just waves it away.

Al-Bukhârî, Al-Sahîh, The Book of Supplications, Chapter on Tawbah.

Ibn Hajr quotes in his commentary, Fath Al-Bârî:Ibn Abî Jumrah said,

“The reason for this [fear] is that the heart of a believer is illuminated; so when he sees from himself something that goes against what he illuminates his heart with, it is very distressing to him. The wisdom behind giving the example of a mountain is that a person might find some way to escape from other dangers, but if a mountain falls on a person he does not survive. In short, the believer is dominated by fear (of Allah) due to the strength of îmân he has; he does not therefore feel falsely secure about being punished because of his sins. This is the way of the Muslim: he always fears and checks on himself, his good deeds are little to him and he fears even the small bad deeds he has done.”

It’s just a small sin

Bilâl b. Sa’d – Allah have mercy on him – said:

Do not think about how small the sin is, but think about who you have just disobeyed.

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p150.


From the Etiquette of a Son with his Father – Al-Bukhari, Al-Adab Al-Mufrad

Abû Hurayrah – Allâh be pleased with him – once saw two men. He asked one of them, “How is this man related to you?” He replied, “He is my father.” Abû Hurayrah said,

“Do not call him by his name, do not walk in front of him and do not sit before he does.”

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî graded its chain of transmission sahîh in Sahîh Al-Adab Al-Mufrad Vol. 1 p19.


Umar and the Black Stone – From Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries

Al-Bukhârî reports that ‘Umar – Allâh be pleased with him – came to the Black Stone (performing tawâf, circumambulation), kissed it, and said, “I know that you are a stone, you do not cause benefit or harm; and if it were not that I had seen Allâh’s Messenger – peace and blessings of Allâh be upon him – kiss you, I would never have kissed you.”

Al-Bukhârî, Al-Sahîh, Chapter on what has been said about the Black Stone.

Points to note

· The illustrious Companion and Caliph ‘Umar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allâh has control over these things.

· We are reminded that acts of worship are taken from Allâh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced.

· We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allâh’s Messenger did it, even if we don’t know the wisdom behind it.

· This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ‘Umar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols.

Adapted from Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries.


The Assassination of Umar b. Al-Khattâb (radhi ‘Allaahu anhu) – Compiled by Owais Al-Hâshimi

Compiled by Owais Al-Hâshimi (hafidhahullaah)

The Assassination of ‘Umar – Part 1

Note: the English version of this account is based on Dr. Muhammad Muhsin Khan’s translation of Sahîh Al-Bukhârî, with slight modifications. The notes have been compiled from classic hadîth commentaries including Fath Al-Bârî of Ibn Hajr, as well as points from the lectures and classes of contemporary scholars.

Narrated ‘Amr b. Maimûn:

I saw ‘Umar b. Al-Khattâb a few days before he was stabbed in Al-Madînah. He was standing with Hudhayfah b. Al-Yamân and ‘Uthmân b. Hunaif to whom he said, “What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. ‘Iraq) than it can bear?” They replied, “We have imposed on it what it can bear because of its great yield.” ‘Umar again said, “Check whether you have imposed on the land what it cannot bear.” They said, “No, (we haven’t).” ‘Umar added, “If Allâh should keep me alive I will let the widows of ‘Irâq need no men to support them after me.” But only four days had elapsed when he was stabbed. The day he was stabbed, I was standing and there was nobody between me and him except Abdullah b. ‘Abbas. Whenever Umar passed between rows, he would say, “Stand in straight lines.” When he saw no defect (in the rows), he would go forward and start the prayer with Takbîr. He would recite Sûrah Yusuf or An-Nahl or the like in the first rak’ah so that people would have time to join the prayer.


The assassination of ‘Umar took place in 23H, following ‘Umar’s return from Hajj. He was assassinated by a Persian Majûsî (Fire Worshipper) called Abû Lu`-lu` Fayrauz, who was in the employment of Hudhayfah – Allâh be pleased with him. ‘Umar didn’t used to allow war captives to enter Al-Madînah, but Hudhayfah wrote to him requesting him to allow this worker to be hired for his skills in carpentry and metalwork. Hudhayfah believed people in Al-Medînah could benefit from his skills. Hudhayfah taxed this worker in the conventional manner, but he complained to ‘Umar about the amount. ‘Umar told him that he was not being taxed unfairly for what he was doing. This angered the Majûsî. One day, ‘Umar passed by the worker and enquired, “I have been told that you claim you can build a mill powered by wind (a windmill).” The Fire worshipper replied with a frown, “I will build you a mill that all the people will talk about.” ‘Umar turned to those who were with him and said, “The slave has given me an appointment [warning].”

Points to note

  1. ‘Umar’s great concern for justice and fairness.
  2. His concern that Muslim society should not be adversely influenced by unbelievers.
  3. His concern and care for the wellbeing of the Muslims, especially the poor and the weak.
  4. The attention given by him to the correct performance of al-salâh (prayer), and his implementation of the Sunnah of the imâm making sure the rows are straight and no gaps are left between the worshippers.
  5. His assisting worshippers in getting the most out of their prayer.
  6. His intelligence and insight, whereby he understood the disguised threat made to him.

The Assassination of ‘Umar – Part 2

As soon as he said Takbîr, I heard him say, “The dog has killed or eaten me,” when the murderer stabbed him. A non-Arab infidel came carrying a double-edged knife and stabbed everyone he passed by on the right and left, stabbing thirteen people out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself. ‘Umar took the hand of ‘Abdur-Rahmân b. ‘Auf and let him lead the prayer.

Those who were standing by the side of ‘Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of ‘Umar and they were saying, “Subhân Allâh! Subhân Allâh!” ‘Abdur-Rahmân b. ‘Auf led the people a short prayer. When they finished the prayer, ‘Umar said, “O Ibn ‘Abbâs! Find out who attacked me.” Ibn ‘Abbâs kept on looking here and there for a short time and then came back and said, “The slave of Al-Mughîrah.” At that, ‘Umar said, “The craftsman?” Ibn ‘Abbâs replied, “Yes.” ‘Umar said, “May Allah destroy him. I only treated him well. All praises are for Allâh who has not caused me to die at the hand of a man who claims to be a Muslim. No doubt, you and your father (Al-Abbâs) used to love to have more non-Arab infidels in Al-Madînah.” Al-Abbas had the greatest number of slaves. Ibn ‘Abbâs said to ‘Umar. “If you wish, we will do it.” He meant, “If you wish we will kill them.” ‘Umar said, “You are mistaken (for you cannot kill them) after they have spoken your language, prayed towards your Qiblah, and performed Hajj like yours.”

Points to note

  1. Some narrations mention that the one who threw the cloak over the assassin was a person named Hattân Al-Tamîmî Al-Yarbû’î from the Muhâjirûn.
  2. A narration from Ibn Shihâb describes how ‘Umar bled heavily and fainted. He was carried to his house, where he remained unconscious for a while. When he awoke and saw the people around him, the first thing he said was, “Have the people prayed?” When he was told that they had, he said, “There is no place in Islâm for those who leave the prayer.” He then performed ablution and prayed, with his wound bleeding heavily. This, coupled with the fact the first thing ‘Umar did was appoint an imâm in his place, all goes to show the importance and status of the salâh, as well as the nobleness of ‘Umar.
  3. This narration also mentions that ‘Umar feared he had done some wrong to someone in the community, but when Ibn ‘Abbâs informed him it was the unbeliever who had stabbed him, and when Ibn ‘Abbâs saw everyone crying as if they had lost their own children, ‘Umar became relieved that this situation was not because of any injustice on his part. This shows the piety and taqwâ of ‘Umar.

Continued inshâ Allâh.