Sahih al-Bukhari preserves Ibn Umar's statement that when Umar ibn al-Khattab, may Allah be pleased with him, expressed a judgment about something, events repeatedly turned out as he had thought. The same report gives a concrete example: Umar suspected that a passing Muslim man had served as his people's soothsayer before Islam, and the man confirmed it. A separate sahih Prophetic report describes Umar in connection with the muhaddathun, while Ibn Hajar explains this as inspired or truthful insight without prophethood. Supporting reports also preserve several famous instances in which Umar's judgments corresponded with later Qur'anic revelation, without establishing infallibility or revelation for Umar himself.
The same Bukhari narration immediately gives a concrete example. Umar saw a Muslim man passing by and suspected that, before Islam, the man had served as the soothsayer of his people. Umar asked him about it, and the man confirmed that he had indeed been their soothsayer in the pre-Islamic period. This example gives the general statement a specific historical setting: Umar formed a judgment about the man's former role, and the man himself verified that judgment.
Al-Lalaka'i later preserved the same Ibn Umar report in his chapter on the karamat of Umar and explicitly noted that al-Bukhari had transmitted it. A separate sahih report in al-Bukhari records the Prophet Muhammad, peace and blessings be upon him, saying that earlier communities had people described as muhaddathun and that, if there were such a person in this community, it would be Umar. Ibn Hajar explains muhaddath primarily as a person granted truthful insight or inspiration without being a prophet, and he specifically links that description to the report of Umar's judgments repeatedly proving correct.
Other verified reports provide a related supporting layer. Al-Tirmidhi and Ahmad preserve the statement that Allah placed truth upon Umar's tongue and heart. The same transmission includes Ibn Umar's observation that when an issue arose and Umar expressed an opinion, Qur'anic revelation came in accordance with what he had said. Sahih Muslim records Umar naming three such correspondences: the Station of Ibrahim, the veil, and the prisoners of Badr. Sahih al-Bukhari preserves a parallel three-example report with a related third example concerning the Prophet's wives.
These reports together support an exceptional pattern of firasah and repeatedly accurate judgment associated with Umar. They do not establish that Umar was a prophet, that his judgments were revelation, that he possessed independent knowledge of the unseen, or that every opinion he ever held was infallibly correct. The strongest evidence-based conclusion is narrower: authentic and classical Sunni sources preserve both a recurrent pattern of accurate insight and several notable instances in which Umar's judgment was later confirmed.
Conclusion
Sahih al-Bukhari preserves a recurrent pattern in which Umar's judgments repeatedly proved accurate, including a concrete example confirmed by the person concerned. Classical Sunni commentary connects this pattern with the non-prophetic category of muhaddath and treats it as an extraordinary form of truthful insight.