In the heavens Adam (a.s) height was 60 cubits and on earth it was just normal like all other humans. From an Islamic perspective their height was 60 cubits in paradise and this is established due to authentic information in the following tradition:
Abu Huraira (r.a) reported Allah's Messenger ﷺ as saying: "Allah, the Exalted and Glorious, created Adam in His image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. He then went away and said: Peace be upon you! (Asalaam O Alaikum). They (the angels) said: May there be peace upon you and the Mercy of Allah (Wa Alaikum Salaam Wa Rahmatullahi), and they made an addition of" Mercy of Allah". So he who would get into Paradise would get in the form of Adam (as he was in Paradise) his length being sixty cubits, then the people who followed him continued to diminish in size up to this day." The highlighted part of the hadith is where I believe the readers make an error when understanding. The Arabic words are فَلَمْ يَزَلِ الْخَلْقُ يَنْقُصُ بَعْدَهُ حَتَّى الآنَ usually translated as "then the people who followed him يَنْقُصُ (continued to diminish) in size up to this day" thinking that the tradition is speaking of some sort of an evolution which points towards humankind’s stature diminishing with time. This leads towards people trying to prove or disapprove using modern scientific findings which leads towards more confusion. This misunderstanding however is removed when we translate a bit different, the term يَنْقُصُ as it should, to make sense with the rest of the hadith such as "the creation is still يَنْقُصُ (lacking, cut off) after him until now" which means that creation i.e. humankind has continued to be deprived of that height or that humankind has not achieved this height since Adam’s fall. This also means Adam (a.s) had this height only in paradise and the creation can regain that back only in paradise, hence the wording "So he who would get into Paradise would get in the form of Adam (as he was in Paradise) his length being sixty cubits..."
A very important thing to mention and note is that in all the recorded hadith that one can collect on the subject of Adam’s height, does not mention anywhere him or his wife & our mother Hawwa (Eve) (alaihi salaam), having this height on earth. They all talk about their great height in the early part of their creation when they lived in paradise. The above tradition is quite clear that Adam (a.s) had that height only in paradise and not on earth due to the wording "... and as He created him He told him to greet that group (of angels)". The Quran also confirms that Adam (alaihi salaam) and the angels had their first encounter in the heavens and not on earth, which occurred after Adam (alaihi salaam) was created he lived in the gardens of heavens or paradise: "…And [mention] when We said to the angels, "Prostrate before Adam". And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in ..." It is during this time that his height was 60 cubits and inshA’Allah (God Willing) those who enter the paradise will have the same stature and height, as the Prophet ﷺ described other unbelievable qualities humans will have in paradise such as: "The first group of people who will enter Paradise, will be glittering like the full moon and those who will follow them, will glitter like the most brilliant star in the sky. They will not urinate, relieve nature, spit, or have any nasal secretions. Their combs will be of gold, and their sweat will smell like musk. The aloes-wood will be used in their centers. Their wives will be houris. All of them will look alike and will resemble their father Adam (in stature), sixty cubits tall." Characteristics such as, ‘sweat will smell like must’, ‘will not urinate’, ’60 cubits tall’, are all unbelievable for people on earth as Allah ﷻ has said about the enjoyments and life of paradise: "No soul knows what joy is kept hidden in store for them as a reward for what they have done." or as the Prophet ﷺ mentioned about the joys of paradise from Allah ﷻ in a hadith e qudsi: “..No eye has seen, no ear has heard and no mind has imagined…”
The 60 cubits height is an impossible earthly human characteristic but very possible in the hereafter and Adam (alaihi salaam) and Hawwa (alaihi salaam) had this during their first stay in paradise. And Allah ﷻ knows best.
 Sahih Muslim 2841 - Sunnah.com
 Google Translation
 Al Quran 2:34–35
 Al Quran 32:17
 Sunan Ibn Majah - Vol. 5, Book 37, Hadith 4328 - Sunnah.com
If one closely reads the narration of magic incident, the fact of the matter is that this was a test and trial which the Prophet ﷺ experienced just like he experienced several others and after undergoing suffering Allah ﷻ cured him from its effects and assisted him to succeed in the prophetic mission. Allah ﷻ has already declared in the Quran that regardless of how great a magicians trick and harm is, it will always be an illusory success: "…and the magician will never be successful, no matter whatever amount (of skill) he may attain." And Allah ﷻ has already said that if any magic effect does happen, it cannot do so unless He wills it: "but the devils disbelieved, teaching mankind magic…..but they injure thereby none except by Allah's permission. And they learn that which harms them and profits them not." This is exactly what happened when the Prophet ﷺ was afflicted with harm, it happened because Allah ﷻ willed as a test but it did not last long, it was eventually exposed and destroyed as that too was His will. The following narration explains everything in detail:
"A man called Labid bin al-A'sam from the tribe of Bani Zaraiq worked magic on Allah's Messenger (ﷺ) till Allah's Messenger (ﷺ) started imagining that he had done a thing that he had not really done. One day or one night he was with us, he invoked Allah and invoked for a long period, and then said 'O Aisha! Do you know that Allah has instructed me concerning the matter I have asked him about? Two men (i.e. angels) came to me and one of them sat near my head and the other near my feet. One of them said to his companion, "What is the disease of this man?" The other replied, "He is under the effect of magic.' The first one asked, 'Who has worked the magic on him?' The other replied, "Labid bin Al-A'sam.' The first one asked, 'What material did he use?' The other replied, 'A comb and the hairs stuck to it and the skin of pollen of a male date palm.' The first one asked, 'Where is that?' The other replied, '(That is) in the well of Dharwan;' "So Allah's Messenger (ﷺ) along with some of his companions went there and came back saying, "O Aisha, the color of its water is like the infusion of Henna leaves. The tops of the date-palm trees near it are like the heads of the devils." I asked. "O Allah's Messenger (ﷺ)? Why did you not show it (to the people)?" He said, "Since Allah cured me, I disliked to let evil spread among the people." Then he ordered that the well be filled up with earth.'”
There are couple of lessons we learn from this hadith which explains why divine wisdom allowed this incident to happen and how this has become a source of mercy for the Muslims till the end of the world. Firstly the Prophet ﷺ was effected by its harm which proves his human nature and that he is not divine and that divinity only belongs to Allah ﷻ. Secondly after he was afflicted, he prayed to Allah ﷻ for assistance and his prayers were eventually answered. Thirdly he did not make a hue and cry because of his humble character, he forgave the personal harm done to him. Fourthly, he taught us through this incident that if Allah ﷻ cures the harm then don’t unnecessarily inform people of this evil as that could tempt others to learn this science and harm each other. Fifth, as a result of this incident 2 Surahs were revealed which continues to assist Muslims in countering the effects of magic and all kinds of evil: Surah Falaq (Chapter 113) & Surah An Nass (Chapter 114). Surah Falaq (Chapter 113) includes wording on how to protect from all harmful actions that come from Allah's creation such as evil eye, jealously and especially the effect of magic: "Say, ‘I seek refuge with the Lord of daybreak. From the evil of whatever He has created. And from the evil of the night when it grows dark, And from the evil of the witchcrafts when they blow in the knots. And from the evil of an envier when he envies." Surah An Nass (Chapter 114) assists us to seek protection from the evil and harm that comes from 2 of His creations, ones which can be seen which are humans and others which remain hidden from us i.e. Jinn (the invisible beings): "Say, “I seek refuge in the Lord of humankind, the Master of humankind, the God of humankind, from the evil of the lurking whisperer, who whispers into the hearts of humankind, from among jinn and humankind.”
The Prophet ﷺ found the comb with hair and noticed 11 tied knots. He kept reciting verses from these two Surahs as he untied each knot and the total number of verses of both are also 11. The scholars say that magic involves the tying of 11 knots and this is one the reasons why these were revealed i.e. to make Muslim learn so that they recite and repel any harms of similar magic. Thereafter, Prophet ﷺ used to recite these 2 Surahs along with Surah Ikhlaas (Chapter 112), 3 times each before sunrise and at the time of sunset. He would also blow on his hands and rub over his body before going to sleep and these are things in which we follow his example. This incident teaches us the divine wisdom of Allah ﷻ that He made His beloved suffer and take over himself the effect of this evil before He revealed certain Surahs to teach Muslims on how to protect themselves from harms. By becoming a victim and sacrificing himself, the Prophet ﷺ became an example for us on how to notice the harms should anyone become a victim and how to eventually overcome this evil.
 Al Quran 20:69
 Al Quran 2:102
 Sahih al-Bukhari 5763 - Sunnah.com
 Al Quran 113:1–5
 Al Quran 114:1-6
Narrated Abu Bakra: During the battle of Al-Jamal, Allah benefited me with a Word (I heard from the Prophet). When the Prophet heard the news that the people of the Persia had made the daughter of Khosraw their Queen (ruler), he said, "Never will succeed such a nation as makes a woman their ruler."
Islam is a deen (way of life) of human nature and men and women have traditional roles in Islam and each fulfills their role in the society according to their natures created by Allah ﷻ. The hadith specifically expresses Prophet's concern when he heard about a woman taking leadership of an empire with its political, military, international and highly important affairs of that state. His concern was not to prevent women from assuming leadership roles in general societal affairs such as trading, education, medicine etc. which unfortunately has been misinterpreted by many. In Islam males are given preference over females when it comes to ruling affairs of the state. Allah ﷻ has said in the Quran when he created Adam (alaihi salaam): (Al Quran 2:30) "… I am going to place in the earth a khalifa (viceroy, representative).." In Islam a khalifa (representative) is someone who is handed over the responsibility and shoulder's it as a trust. Allah ﷻ preferred Adam (alaihi salaam) to be His first prophet and khalifa or caliph (representative) on earth instead of Hawwa (Eve) because Adam (alaihi salaam) has been handed the trust of rulership, the greatest responsibility in any given society. Hence the verse teaches us a crucial point that prophethood & rulership are synonymous with each other which is further emphasized by Prophet Muhammad ﷺ when he said: "The Banu Israil (children of Israel) were ruled by the Prophets. When one Prophet died, another succeeded him. There will be no Prophet after me. Caliphs will come after me, and they will be many.”  Hence we notice the fact that all prophets and messengers that have ever lived in human history were male and none were female. Therefore even though prophethood came to its completion with the arrival of Prophet Muhammad ﷺ the rulers will now succeed the prophets, and the successors of the prophets like the prophets can only be male.
Hence having designated Prophet Adam (a.s) as His first representative and prophet, Allah ﷻ has given his male descendants the primary responsibility for the use of land, its resources and those subordinate to them and rule them with the law and guidance that has continued to be revealed throughout human history. It is also due to this reason as a rule in Islam a leader leads the Friday prayers and important festivities such as Hajj and Eid prayers etc. which women cannot. Also, there is continuous process of decision making involved for leaders as political authorities or chief of armed forces, a role inconsistent with the physiological and psychological make up of women because during pregnancies and menstrual cycles their decision making might be impacted. Its extremely important to note that even in these modern times, even among highly developed secular nations, none has a woman serving as their chief of armed forces and extremely fewer number of women serve in the armed forces, or serving as presidents & prime ministers, due to obvious natural reasons.
A question arises if the Prophet ﷺ mean’t that women cannot succeed at all if they becomes rulers?
The hadith does not preclude the possibility of women not being able to become rulers at all. There are exceptions and Islamic history confirms how great Muslim women became state rulers and proved their skills, in fact even better in some ways than many men. Despite the fact that generally speaking women undergo physiological and psychological changes, yet some women have displayed exceptional qualities such as Sayyida al Hurra (1515-1542 CE) - the title "sayyida al Hurra" means "noble lady who is free and independent; the woman sovereign who bows to no superior authority." She played a significant role in the brave defense of her people in the Maghreb (North Africa) region against the Spanish and other European pirates in the Mediterranean. Arwa al-Sulayhi of Yemen (1048–1138 CE) - Arwa is said by the chroniclers of her time to be brave, devout and have an independent character. She was also seen as highly intelligent and well learned, having a great memory for poems, stories and historical events. Hence women in Islam can take such leadership roles, however the matter of preference takes precedence in Islam due to natural make up of each gender and the role each plays within the Islamic environment and in order to maintain the continuacy of that preference the Prophet ﷺ discouraged their rulership by stating: “Never will succeed such a nation as makes a woman their ruler.”
 Sahih al-Bukhari 7099 - www.Sunnah.com
 Riyad us-saliheen Book 1, Hadith 656 – Sunnah.com
Narration of Musa (alaihi salaam) Death
The Angel of Death was sent to Moses, when he came to Moses, Moses slapped him on the eye. The angel returned to his Lord and said, "You have sent me to a Slave who does not want to die." Allah ﷻ said, "Return to him and tell him to put his hand on the back of an ox and for every hair that will come under it, he will be granted one year of life." Moses said, "O Lord! What will happen after that?" Allah ﷻ replied, "Then death." Moses said, "Let it come now." Moses then requested Allah ﷻ to let him die close to the Sacred Land (Sahih al-Bukhari 3407)
The angels did and can appear in the form of a man. This is true not only from the above hadith but several ahadith and even the Quran. Angels like Angel Gabriel (alaihi Salaam) did appear to the Prophet in the form of a man not once but several times. In fact the companion also witnessed him such as in the famous hadith e Jibreel and one time even Bibi Fatima (alaihi Salaam) saw Azraeel (alaihi salaam), the angel of death, when he knocked on the door of their house. When they appear with human body then their appearance will carry the characteristics of human nature which includes being hurt but that doesn’t hurt their actual self. It was the apparent form of the angel that got hurt by Musa (alaihi salaam) and not their original spiritual form. Angels appeared to Ibrahim (alaihi Salaam) in the human form to give him good news of the birth of Ishaac (alaihi salaam) and he even cooked food for them: (Al Quran 11:69) "And certainly Our messengers came to Ibrahim with good news. They said: Peace. Peace, said he, and he made no delay in bringing a roasted calf."
Narration of Musa (alaihi salaam) Bathing
Narrated Abu Huraira (r.a) Allah's Messenger ﷺ said, "(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, "He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect." Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, "O stone! Give me my garment!" Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying:-- "O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah's Sight." (Al Quran 33:69) (Sahih Bukhari 3404)
The verse of the Quran (33:69) pertains to the above mentioned incident as recorded by many Quran commentators such as Imam Suyuti, Imam ibn Kathir etc. The sick rumors being spread by Bani Israel about Musa (alaihi Salaam) private parts being defected, could not be cleared had they demanded him to take off his clothes and show them his body. Naturally he would be shy and a believer will always be shy to show his private parts. Therefore Allah ﷻ made this incident take place to clear him from this allegation. Prophet Muhammad ﷺ narrated the above incident of Musa (alaihi Salaam) when he himself was angered by one of the companions who gave him trouble. While dividing up the spoils a man said to Prophet Muhammad ﷺ "This is a division that is not to please God!" hearing this the Prophet ﷺ became angered and said "May God have mercy upon Moses for truly he was hurt with worse than this but endured." (Tafsir Ibn Kathir- Surah 33. Al-Ahzab, Ayah 69)
Narration about a Prophet Burning Ants
I heard Allah's Messenger (ﷺ) saying: "An ant bit a Prophet amongst the Prophets, and he ordered that the place of the ants be burnt. So, Allah inspired to him, '"It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?" (Sahih al-Bukhari 3019) This tradition explains about an event narrated by the Prophet ﷺ to his companions to teach them about prohibition of unnecessarily killing creatures such as ants, bees, birds such as sparrows etc. This teaching is echoed in another narration from Ibn Abbas (r.a) that the Prophet ﷺ prohibited to kill four creatures: "ants, bees, hoopoes, and sparrow-hawks." (Sunan Abi Dawud 5267)
Narration of Prophet Suleiman (alaihi salaam) & His Wives
Narrated Abu Huraira (r.a) Allah's Prophet Solomon who had sixty wives, once said: "Tonight I will have intercourse (sleep) with all my wives so that each of them will become pregnant and bring forth (a boy who will grow into) a cavalier and will fight in Allah's Cause." So he slept with his wives and none of them (conceived and) delivered (a child) except one who brought a half (body) boy (deformed). Allah's Prophet said, "If Solomon had said; 'If Allah Will,' then each of those women would have delivered a (would-be) cavalier to fight in Allah's Cause." (Sahih al-Bukhari 7469) This is an intention which Prophet Suleiman (alaihi Salaam) made for a good cause but he did not say the word "InshA’Allah i.e. If Allah Wills". This tradition is to teach the believers to always say InshA’Allah (If Allah Wills) for we, including the prophets, cannot succeed without the will of Allah ﷻ, even though we might be fully determined. The following Verse of the Quran was revealed to guide Prophet Muhammad ﷺ when he promised to answer questions to disbelievers of Makkah but forgot to say the words ‘InshA’Allah’ i.e. If Allah Wills: (Al Quran 18:23–24) "And never say of anything, "I shall do such and such thing tomorrow." Except (with the saying), "If Allah wills!"
Narration of the Prophet's Prayer
Salim, the freed slave of Nasriyyin, said: I heard Abu Huraira (r.a) as saying that he heard Allah's Messenger ﷺ as saying: "O Allah, Muhammad is a human being. I lose my temper just as human beings lose temper, and I have held a covenant with You which You would not break for a believer whom I give any trouble or invoke curse or beat, make that an expiation (of his sins and a source of) his nearness to Thee on the Day of Resurrection." (Sahih Muslim 2601 e) Prophet Muhammad ﷺ made this dua to teach the entire Ummah that if they may have done any of the above listed acts such as cursed or hurt someone and if they feel guilty about it but cannot find them to ask their pardon then they should express in these words to Allah ﷻ for them. This dua will do good for that person whom they had hurt by forgiving their sins.
Narration of shaytaan whispering
Narrated Abu Huraira (r.a) Allah's Messenger ﷺ said, "When the Adhan is pronounced Satan takes to his heels and passes wind with noise during his flight in order not to hear the Adhan. When the Adhan is completed he comes back and again takes to his heels when the Iqama is pronounced and after its completion he returns again till he whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed." (Sahih al-Bukhari 608) Any Muslim who prays or has prayed will agree that several thoughts come in to one’s mind when concentration in prayers. Such thoughts that occur are referred to as the whispering of shayateen (pl of shaytan i.e. devils). The whisperings of the devils are mentioned in other prophetic traditions narrated from other companions such as in dreams: “If anyone of you sees a dream that he dislikes, let him spit dryly (blow) to his left three times and seek refuge with Allah from Satan three times, and turn over onto his other side.” (Sunan Ibn Majah) The Prophet ﷺ has been given knowledge of Unseen by Allah ﷻ therefore he knows how devils act and how to protect oneself from their acts. Quran mentions these satanic whispering and how to protect oneself from them: (Al Quran 23:97) And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the shayateen (devils). (Al Quran 114:1–6) Say: “I seek refuge with the Lord of mankind….. from who whispers in the hearts of people; whether he be from the jinn or humans." Do devils eat, drink, sleep, talk, etc? There are several Verses of the Quran and the prophetic traditions that talk about their food and drinking and other habits. Therefore "passing wind" act should not be a surprise for those who believe.
Narration of the Khaibar Conquest
Narrated Abu Huraira (r.a) "When we conquered Khaibar, we gained neither gold nor silver as booty, but we gained cows, camels, goods and gardens..." (Sahih al-Bukhari 4234) The word used by Abu Huraira (r.a) "we" does not include him but "we" means us, the Muslims when they conquered Khaibar. By saying "we", he is narrating the event but not including himself. The purpose of the above narration is to tell as to what happened when wealth fell in to the hands of the Muslims after Khaibar was conquered. They did not get any gold, silver or lands. Another companion Abdullah ibn Abbas (r.a) also confirms the above narration of Abu Huraira when he says that Muslims did not get any silver or gold : "The Messenger of Allah (ﷺ) conquered Khaibar, and stipulated that all the land, gold and silver would belong to him." (Sunan Abi Dawud 3410)
Why was Abu Huraira’s governorship taken away?
During the caliphate of Umar (r.a), Abu Huraira (r.a) was appointed as governor of Bakrain. Umar (r.a) was very scrupulous about the type of persons whom he appointed as governors. He was always concerned that his governors should live simply and frugally and not acquire much wealth even if it was through lawful means. In Bahrain, Abu Huraira (r.a) became quite rich. Umar (r.a) heard of this and recalled him to Madinah. Umar (r.a) doubted that he had acquired his wealth through unlawful means and questioned him about where and how he had acquired such a fortune. Abu Huraira (r.a) replied: "From breeding horses and gifts which I received." "Hand it over to the treasury of the Muslims," ordered Umar (r.a). Abu Huraira (r.a) did as he was told and raised his hands to the heavens and prayed: "O Lord, forgive the Amir al-Muminin!" Subsequently, Umar (r.a) asked him to become governor once again but he declined. Umar (r.a) asked him why he refused and he said: "So that my honor would not be besmirched, my wealth taken and my back beaten." Source: Abu Hurayrah http://www.sunnah.org/history/Sahaba/hurayrah.html - If Abu Huraira (r.a) was considered a liar by Umar (r.a) then he would not ask him to become governor again. Umar was very strict as compared to other companions of the Prophet ﷺ therefore he had beaten Abu Huraira (r.a) not because the latter was a liar.
Did Aisha (r.a) consider Abu Huraira (r.a) a liar?
I believe one tradition would be sufficient to prove that she considered his testimony and narrations from the Prophet ﷺ as truthful. Abu Huraira (r.a) narrated that the Messenger of Allah ﷺ said: "Whoever performs the funeral prayer then he will get a reward equal to a Qirat. Whoever follows it until it is buried then he will get a reward equal to two Qirat, one of them, or the least of them, is similar to Uhud (mountain)." This was mentioned to Ibn Umar, so he sent a message to Aisha (r.a) to ask her about that, and she said: "Abu Hurairah has told the truth." So Ibn Umar said: "We have missed many Qirat." (Jami` at-Tirmidhi 1040) In case of doubt that the above tradition was only narrated by Abu Huraira (r.a) then a similar tradition mentions the reward of 2 Qirats for a funeral prayer narrated by Ubay Ibn Ka’ab (r.a) that the Messenger of Allah (ﷺ) said: "Whoever offers the funeral prayer will have one Qirat; and whoever attends until the burial is over, will have two Qirat. By the One in Whose Hand is the soul of Muhammad! The Qirat is greater than this (mountain of) Uhud.” (Sunan ibn Majah - Vol. 1, Book 6, Hadith 1541)
There is much wisdom as to why Prophet Muhammad ﷺ said those words. First of all to simply answer your question if this hadith is sound or no then yes it is sound and recorded in authentic books of hadith. Messenger of Allah ﷺ said: "If there was to have a Prophet after me, it would have been 'Umar bin Al-Khattab." Secondly what the Prophet ﷺ said does not mean that he considers Umar (r.a) a prophet. What he says is based on the fact observed and agreed upon by all companions which is answered in another hadith where Messenger of Allah ﷺ said: “Indeed Allah has put the truth upon the tongue and in the heart of Umar." And Ibn 'Umar said “No affair occurred among the people, except that they said something about it, and 'Umar said something about it, except that the Qur'an was revealed in line with what 'Umar had said.”
A prophet speaks nothing but the truth whether from his ownself or directly from Allah ﷻ, and Umar (r.a) was very strong in this prophetic characteristic, not that he was a prophet or considered one. The reason how we find that truth was placed on the tongue of Umar (r.a) and in his heart was because there were several instances when Prophet ﷺ and his companions faced with situation where they awaited Allah’s response through revelation and Umar (r.a) shared his opinion. Later the verses revealed confirmed the opinion of Umar (r.a). Below commandments revealed in Quran corroborated Umar’s opinion:
1. Umar (r.a) suggested that the station of Abraham in Makkah should be used as a place of prayer. Later an injunction to this effect was revealed to the Holy Prophet in Surah Baqara (chapter 2).
2. Umar (r.a) suggested that the wives of the Prophet ﷺ should be veiled. Later a verse was revealed enjoining the wives of the Prophet ﷺ to be veiled in Surah Al Ahzaab (Chapter 33).
3. Umar (r.a) suggested that the use of wine should be prohibited. Thereafter Allah enjoined the prohibition of wine in Surah Al Maidah (Chapter 5).
4. Abdullah bin Ubbay was one of the hyprocites, insincere in his professions and was the enemy of Allah and Prophet Muhammad ﷺ. When he died the Prophet led his funeral prayer. Umar (r.a) suggested that the Prophet ﷺ should not pray at the funeral of those who were the enemies of Allah and the Prophet. A verse was later revealed enjoining the Prophet not to pray at the funeral of those who were the enemies of Allah and His Prophet ﷺ in Surah Taubah (Chapter 9).
5. When there was an imputation against the conduct of Prophet's beloved wife Ayesha (r.a), Umar (r.a) said that this was a grievous calumny. Later a verse was revealed declaring the episode as a calumny and establishing Ayesha's innocence in Surah Nur (Chapter 24).
6. When the Adhaan was originally proposed the contents of the call were: "I testify that there is no god but Allah-come towards prayers." Umar (r.a) suggested, "The words 'I testify that Muhammad is the Messenger of God' should be added". A revelation corroborated this suggestion.
7. Once a Jew said to Umar (r.a): "Verily Angel Gabriel who speaks to your Master is our enemy." Umar (r.a) retorted, "Whosoever is an enemy to Allah, or His angels, or His Messengers, or Gabriel, or Michael, verily Allah is an enemy to the unbelievers." Later a verse was revealed declaring that Allah was the enemy of unbelievers in Surah Baqara (Chapter 2nd).
These instances confirms the truth that Allah ﷻ placed on Umar’s tongue and in his heart just as the Prophet ﷺ truthfully said about him. Now if the question arises how is this possible then it is very much possible for a believer to have insight in to what is right and wrong and this comes due to light of faith and conviction just as the Prophet ﷺ taught us: "Beware of the believer's intuition, for indeed he sees with Allah's Light." The intuition occurs in a believer’s heart and he confirms it with his or her tongue. The knowledge of this intuition occurs in our souls whose origin is heavenly and if pure gains access to the presence of angels. In the Quran it is said He has knowledge of everything (Kulli Shayyi’n) and He compares His Knowledge to Nur (Light): (Al Quran 24:35) "….God guides whoever He will to his Light; God draws such comparisons for people; God has full knowledge of everything" Such was the case of Umar (r.a) except that he had a very strong intuitive ability. In fact the Quran also speaks about Khidr (alaihi salaam) who was given mystical insight from Allah ﷻ though he was not a Prophet: (Al Quran 18:65) ".. on whom We had bestowed grace from Ourselves and to whom We had imparted knowledge [issuing] from Ourselves." But what is important to note is that not only him but several other companions of the Prophet also had knowledge and insight through intuition. Please read my answer to this question that explains how Allah (swt) reveals the knowledge of unseen to his chosen ones who are not Prophets & Messengers. This also includes how Adhaan was revealed to Umar (r.a) via a dream and dreams are also means through which Allah (swt) reveals the knowledge of unseen. Zaid Shaw's answer to Does only Allah have knowledge of the future?
 Jami Tirmidhi - Vol. 1, Book 46, Hadith 3686
 Jami Tirmidhi - Vol. 1, Book 46, Hadith 3682
 Professor Masud-ul-Hasan,1982, Islamic Publications, Lahore, Pakistan - http://www.alim.org/library/biography/khalifa/content/KUM/20/12
 Jami Tirmidhi - Vol. 5, Book 44, Hadith 3127