In the chapter "Proofs of Prophethood" of this book, we mentioned the hadith narrated by Abū Dāwūd in his own "Sunan." According to Abū Dāwūd's narration, the Messenger of God (peace and blessings be upon him) said in the aforementioned hadith:
"Indeed, Allah will send to this umma (community) at the head of every hundred years someone who will renew its religion for it."
According to what Ibn al-Jawzī and others have related, a group of scholars, among whom was Imām Aḥmad b. Ḥanbal, said: "ʿUmar b. ʿAbd al-ʿAzīz appeared at the beginning of the first century and he is the most deserving of this description. For he was an imam and possessed general walāya (walāya ʿāmma, general authority). Moreover, he strove and exerted effort to establish the truth. His conduct and way of life closely resembled that of ʿUmar, and he greatly reminded one of him."
Shaykh Abū'l-Faraj b. al-Jawzī compiled and transmitted the biographies (sīra) of ʿUmar and ʿUmar b. ʿAbd al-ʿAzīz in a single book. We have also recounted the biography of ʿUmar b. al-Khaṭṭāb in a single volume. As for the biography of ʿUmar b. ʿAbd al-ʿAzīz, we have transmitted those parts which are especially beneficial. What we have transmitted may be considered as evidence and indication for what we have not recounted.
ʿUmar b. ʿAbd al-ʿAzīz would give 100 dinars each year from the bayt al-māl (public treasury) to those who, due to their occupation with the study of fiqh (Islamic jurisprudence), dissemination of knowledge, and recitation of the Qur'an, were unable to come to the main mosque in his city and other cities. He would inform his governors by letter to adhere to the sunnah, saying: "If the sunnah does not reform my governors, may Allah not reform them either."
He would also write letters to other regions, commanding the dhimmīs (protected non-Muslim subjects) from among the Jews, Christians, and followers of other religions not to ride [certain animals]; not to wear fur, taylasān (a type of cloak), or shalwār (trousers); not to walk on the road without fastening a leather zunnār (belt) around their waists; and if weapons were found in the house of any of them, to have them confiscated. He also instructed his governors to employ only those who were people of the Qur'an in official positions, saying: "If there is no good in the people of the Qur'an, then there is certainly none in others." In one of his letters to his governors, he said: "Do not occupy yourselves with any work at the time of prayer, for whoever neglects the prayer and does not perform it at its appointed time will all the more neglect the other rulings of Islam."
Sometimes he would write an admonitory letter to his governors, and the effect of these admonitions would cause the governor to resign and begin traveling from land to land. For when admonition issues forth from the heart of the admonisher, it settles in the heart of the one admonished.
According to the explicit statements of many imams, all the governors of ʿUmar b. ʿAbd al-ʿAzīz were trustworthy individuals.
al-Ḥasan al-Baṣrī sent him a letter containing very beautiful admonitions. If we were to transmit that letter here, the discussion would become excessively lengthy. We have instead transmitted some admonitions by way of indication. ʿUmar sent the following letter to one of his governors: "Reflect well on a night whose morning will be the Resurrection. What kind of night is it, and what will its morning be like? That day will be very hard for the disbelievers."
He sent the following letter to another governor:
"Consider that the inhabitants of Hell will remain sleepless in the Fire for eternity. Beware of turning away from the rewards with Allah. In such a case, I will no longer meet with you and will lose hope in you."
It is related that the governor to whom ʿUmar had sent this letter resigned from his post and came to ʿUmar. When ʿUmar asked him, "What is the matter with you?" the governor replied: "O trustworthy one of the believers, the letter you sent tore my heart out. By Allah, I will never again return to governorship."