This study surveys the image of Omar Ibn Abdelaziz (101H/720AD) among seven historians who had lived in the third, fourth and sixth centuries (H). They were Ibn Abdelhakam, Abdallah Ibn Abdelhakam (214H./ 829AD), Ibn Sa d, Mohammad Ibn Sa d (230H./ 844AD), Al- Balathree, Ahmad Ibn Yehya (279H./ 892AD), Mohammad Ibn Jareer Et- Tabari (310H./ 923AD), Mohammad Ibn El-Hussein Al-Ajree (360H./970AD), Ibn Asaker, Ali Ibn El-Hassan (671H./ 1175AD), Ibn El- Jawzi, Abdelrahman Ibn Ali (597H./1201AD). Those historians were characterized by the fact that they had included within their detailed resources most historical tales which recorded Omar Ibn Abdelaziz s life from his birth to his death. The researcher studied these historians' lives and their political, social, cultural and denominational backgrounds. In addition, the researcher delved in to the roots of their sources and origins. In so doing, the researcher sought to draw up an accurate image of Omar as depicted in historical sources, subject of this study. The historians dwelt on Omar s life and upbringing. They agreed that his name was Omar Ibn Abdelaziz and his surname was Abu Haffs. He was related by kinship to Omar Ibn El-Kattab. His nickname was Ashajj Bani Umayya. He had four wives, seventeen children and ten siblings. He was born in Medina in 62H. However, the historians gave other years. They said he was between( 59H./678AD)-( 63H./682AD). The historians, in addition, described his physical constitution. They all agreed on change of his color and thinness after becoming a caliph. Before assuming his office, he was good looking. They also described his morals. According to them, he was the most comfortable and affluent of all Umayyads, he was the most well-dressed of all people, had the sweetest smelling of all, and had the proudest manner of walking. However, after assuming office of the caliphate, he became one of the roughest on clothes, had the smell of musk, walking like a monk, pious and righteous, conservative when it came to talking, humble, ascetic, was educated at true hands of Medina's fiqh scholars and had a keen interest in science and scientists. Historians, in addition, dwelt on prediction of him assuming office of the caliphate. They told stories breaking the good news. When young, it was predicted that he would fill the earth with justice; he would also be Al- Khader s prophecy; he was described as the Mehdi and that Allah had undertaken to send him at the outset of the 2nd century. The historians also had an interest in his relationship with Bani Umayyah. They emphasized Caliph Abdelmalik Ibn Marwan s bringing him close to him (86H./705AD). He appointed Walid Ibn Abdelmalik as governor of Medina (96H./714AD) but dismissed him in the wake of defamation by Al-Hajjaj against him. He was appointed as an advisor to Suleimann Ibn Abdelmalik (99h./ 717AD) who entrusted him with the caliphate in 99H in Dabek. He assumed office temporarily for two and a half years. Historians also discussed his opinion of the Caliphate. He saw himself as executioner of the order of Allah; he also followed/ adopted the principle of Shura. He gave every Muslim the right to assume the caliphate and considered himself a follower of the holy Qur an and the prophetic teachings. Omar, after assuming office , dismissed all former employees who had mismanaged. In their place, he appointed qualified people; he even returned the money, confiscated unjustly by Bani Ummayah, to its owners starting with himself. In this regard, he was opposed by Bani Ummayah for correcting the acts of injustice. The historians, furthermore, tackled his financial policy. They emphasized his interest in not spending public money except for public interest. He didn’t t also exploit or abuse his position. He didn't neglect any of Muslims' issues. He carried out a number of reformation financial measures, namely tax collection, dispensing of states' resources (Zakat and booty). He banned the selling of kharajj (tax) and he put an end to collectors' zigzagging, dropped Jizya on those who would embrace/ convert to Islam. He showed an interest in peasants' concerns and the People of the Book. He cancelled some additional taxes such as those of Nairuz gifts and festivals, price of papers, messengers' awards, etc. He even prevented the states' employees from working in trade. And he put the Arabs and Mawali on an equal footing when it came to gifts. He regulated them gifts and restored them to those who had been deprived of them and offered them with the intention of spreading Islam. According to the historians, Omar had an interest in agriculture. For example, he encouraged revival of uncultivated land, allowed sanctuaries and graze lands, paid attention to roads and built khans to ease people's life, made it possible for free trade, banned trading in alcohol, cancelled sales tax and eliminated poverty. Historians also dwelt on his administrative policy. They all confirmed that he was just, and showed an interest in improving the state's internal conditions. He made the employees do without treason and corruption. He was lavish with them; he managed the divans properly, and cared about his army. He ordered the return of his troops from Constantinople, from behind the river. He was also ready for fighting. He followed the Holy Qur'an and the Prophetic traditions (Sunna). He always consulted scholars and public figures as well as judges in litigation issues. The historians also shed light on his treatment of People of the Book. He dismissed them from state jobs and identified them from Muslims by preventing them from imitating them in uniform. He handed over the churches to their owners in times of peace. He never demolished any temple, church or synagogue or fire house. He also showed interest in poor people and those in debt. He also released captives, improved their conditions, gave rights to prisoners, never accepted gifts and showed interest in patients and the disabled. Finally, the historians dwelt on his political policy; they cited his stand against fitna. He banned cursing Ali Ibn Abee Taleb (40H./660AD)from pulpits of mosques. He made reconciliation with the family of the Prophet and dialoged with Al-Qadariyah followers but rejected their principles. He also debated the Kharajites and invited them to return to the commands of Allah. However, he fought them when they refused to give up their stands. The historians also cast light on Omar's death. They reported that he had died of a killing poison but they also gave other reasons for his death including tuberculosis. He bought site of his tomb cheaply. He chose Yazeed Ibn Abdelmalek (105H/723AD) to take over.