I love both Al Faruq and `Umar Abdul Aziz very much.
His mother (‘Umar Abdul Aziz) is Layla, Ummu ‘Asim the daughter of ‘Asim, the son of ‘Umar Ibnul Khattab. His lineage goes back to the Amir of The Believers Al-Faruq (‘Umar) may Allah raise his rank.” He inherited lots of the good traits and manners of his great grandfather (from his mothers side) ‘Umar Ibnul Khattab such as: Supporting the truth, justice, God-fearing and piety.
Layla was the daughter of ‘Asim and the milk-seller-lady daughter,whom her mother told her to mix the milk with water but then she refused saying the God of`Amir of the Believers will know,opposing her mother words that 'Amir of the Believers will know nothing about their wrongdoings.Upon hearing this during his walk at night, ‘Umar Ibnul Khattab asked this lady’s hand for his son, ‘Asim.
An animal hit him once leaving a scar in his face, his father said while wiping the blood off his face: “If you were to be the one with a scar, then you would be the happiest among the Umaiyyads.” ‘Umar Ibn Al-Khattab used to say: “There will be among my off-springs a man with a scar in his face who will fill the earth with justice same as it was filled with injustice and oppression.”
He made his slogan zuhd (being detached from the worldly interests) and keeping himself away from the vanished pleasures of this world. Malik Ibn Dinar said: When ‘Umar Ibn ‘Abdul ‘Aziz was entrusted to the Caliphate the shepherds in the hills of the mountains said: “Who is the righteous caliph that has been appointed to look after the people ?” Some said to them: “Who told you about that?”. They said: “Because, if a righteous caliph was to be appointed to look after the people, then the wolves and lions would leave off our sheep.”
Once he was late for Jumaah Salaat. When the people inquired as to why he was late, he explained that he only had one shirt to wear, which at that time was being washed and dried in preparation for Jumaah. Subhana-Allah. Another story further illustrates the poverty this great man lived in to ensure his book of deeds was devoid of any action which might work against him on the Day of Judgment. He queried the minister of finance to see how much money he had in his possession. The minister informed him he had a total of two dirham. Later, when more revenue came in, the financial minister gave him the glad tidings of improved financial conditions. Umar ibn Abdul Aziz ordered him to give the money to the people, stating his family had taken enough for themselves, and that it was time to pay it back. His love of poverty reached such an extent that the Amirul Mumineen didn’t have enough money to perform his own Hajj.
It’s often said that if those in power correct their inner selves, adopt a life of piety, and wear cloaks of scrupulousness to guard against the evils of Satan, the common people will soon follow.He moved swiftly to effectuate changes in a society of decaying morals and steadily decreasing standards of piety and righteousness. He ordered that the land the Ummayads had seized returned to the rightful owners. In the two and a half years of the Caliph Umar ibn Abdul Aziz’s leadership, the corruption accepted and implemented by his predecessors was eradicated from society. Those who used to engage in idle talk regarding worldly pleasures and strive to outdo each other in material gain turned to striving to outdo each other in acts of piety. His immediate family wasn’t exempt from the stringent standards he laid down for himself. He gave his wife an ultimatum; either she would part with the wealth her father had gifted her with, or part with him. She chose the greater treasure, Umar ibn Abdul Aziz.
What would have seemed impossible in earlier times, Allah made reality under the command of Umar ibn Abdul Aziz. Truly, he was a beloved of Allah. His influence was such that it extended to even animals – predators and prey grazed the lands in harmony with each other. A sheep had nothing to fear from a wolf during the lifetime of Umar Ibn Abdul Aziz. It is said that the Prophet (SAW) prophesized that a day would come when none would be eligible for zakaat. Many ulema say this event took place during the reign of Caliph Umar ibn Abdul Aziz. Today, when we think of Africa, we associate the continent with poverty. When Umar ibn Abdul Aziz commissioned one of his ministers to distribute zakaat, there wasn’t a single man in North Africa who was in need of this charity.
All of this change took place in there mere space of two years and five months. Imam Ahmad ibn Hanbal declared him to be the revivalist of the first century after Hijrah, and history proves nothing less. He was a selfless man devoted to the revival of the sunnah, and his accomplishments in the way of Islam have not been since replicated by rulers with double or triple the time in office. Allah helps those whose only aim is to earn his pleasure. Naturally a man of his caliber, with his sincerity and ability in enjoining the good and forbidding evil, had many bitter enemies. Many of them were amongst the Ummayads themselves. In 720 AH, the Umayyads murdered the Caliph Umar ibn Abdul Aziz, using a slave who was commissioned to poison him. At the time of his death, he instructed his family to leave the home. After their departure, he bathed and lay down on his resting place. When they returned, they saw that the Allah had called the great caliph home. When he was buried, a note floated from the sky and came to rest on his grave. It read: Baraatum liUmar Ibn Abdul.May Allah bless him.
As for Al Faruq,
`Umar was the closed door between the Prophet’s Community and the onset of dissension. His death is one of the earliest signs of the Hour. One day he asked Hudhayfa about the "dissension that shall surge like the waves of the sea" according to the Prophet’s own terms. Hudhayfa answered: "You need not worry about it, for between you and it there is a gate closed shut." `Umar said: "Will the gate be opened or broken?" Hudhayfa said: "Broken!" `Umar replied: "That is more appropriate than that it be let open." The narrator [Abu Wa’il] said: "We feared to ask Hudhayfa who was that gate, so we sent Masruq to ask him and he said: That gate was `Umar."
`Umar al-Faruq was second only to Abu Bakr al-Siddiq in closeness to and approval from the Prophet. The latter said: "I have two ministers from the inhabitants of the heaven and two ministers from the inhabitants of the earth. The former are Jibril and Mika’il, and the latter are Abu Bakr and `Umar." He said of the latter: "These two are [my] hearing and eyesight" and instructed the Companions: "Follow those that come after me: Abu Bakr and `Umar."
He was unique in his power of separating truth from falsehood and the Prophet conferred on him the title of al-Fârûq, saying: "In truth, the devil certainly parts ways with `Umar."
`Umar was given the gift of true inspiration which is the characteristic of Allah’s Friends named kashf or "unveiling." The Prophet said: "In the nations long before you were people who were spoken to [by the angels] although they were not prophets. If there is anyone of them in my Community, truly it is `Umar ibn al-Khattab."
This narration is elucidated by the two narrations whereby "Allah has engraved truth on the tongue of `Umar and his heart" and "If there were a Prophet after me verily it would be `Umar." Al-Tirmidhi said that according to Ibn `Uyayna "spoken to" (muhaddathûn) means "made to understand" (mufahhamûn), while in his narration Muslim added: "Ibn Wahb explained ‘spoken to’ as ‘inspired’ (mulham)." This is the majority’s opinion according to Ibn Hajar who said: "‘Spoken to’ means ‘by the angels’." Al-Nawawi and Ibn Hajar said respectively in Sharh Sahih Muslim and Fath al-Bari:
The scholars have differed concerning "spoken to." Ibn Wahb said it meant "inspired" (mulham). It was said also: "Those who are right, and when they give an opinion it is as if they were spoken to, and then they give their opinion. It was said also: "The angels speak to them..." Bukhari said: "Truth comes from their tongues." This hadith contains a confirmation of the miracles of the saints (karâmât al-awliya).
The one among [Muslims] who is "spoken to," if his existence is ascertained, what befalls him is not used as basis for a legal judgment, rather he is obliged to evaluate it with the Qur’an, and if it conforms to it or to the Sunna, he acts upon it, otherwise he leaves it.
`Umar also had the unique distinction of having his views confirmed by the revelation in the Holy Qur’an: He said three things which were confirmed by subsequent revelations:
I concurred with my Lord in three matters: I said to the Prophet: "O Messenger of Allah! Why do we not pray behind Ibrahim’s Station?" Whereupon was revealed the verse: ". . . Take as your place of worship the place where Ibrahim stood (to pray). . ." (2:125); I said: "O Messenger of Allah! You should order your wives to cover because both the chaste and the wicked go in to see them," whereupon was revealed the verse: "... And when you ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. . ." (33:53) Then the Prophet’s wives banded together in their jealousy over him, so I said to them: "It may happen that his Lord, if he divorce you, will give him instead wives better than you, [submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids]." (67:5) Whereupon was revealed that verse.
Each time I read stories about them,my love keeps getting stronger and inspired me to follow in their footsteps.May Allah bless them,the Two ‘Umar.