umer al khattab

Umer al Khattab of 43

Umar

Ùmar ibn al-Khattāb (in HTUArabicUTH, اب ن الخط ر ب was an early Muslim convert from ,(c. HTU584UTH – HTUNovember 7UTH, HTU644UTH) (عمthe HTUBanu AdiUTH clan of the HTUQuraysh UTH HTUtribeUTH,HP

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[1]UTHP and a HTUcompanionUTH of HTUMuhammad UTH. He became the second HTUCaliphUTH (HTU634UTH –

HTU644UTH) following the death of HTUAbu BakrUTH, and is thus regarded by Sunni Muslims as one of the the HTURashidunUTH (four righteously guided Caliphs). Because of his conquests and political skills he is regarded as a pivotal figure in the history of Islam.

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Ùmar ibn al-Khattāb is also referred to as Ùmar al-Farūq (meaning: Umar the Distinguisher [between Truth and Falsehood]) and Farooq-e-Azam (meaning: Greatest Distinguisher [between Truth and Falsehood]). He is regarded by Sunni Muslims as the second of the four HTUKhulafā' ar-RashīdīnUTH (meaning: rightfully-guided caliphs). In English, he is also known as Omar or Umar.

TEarly life

Umar was born in HTUMeccaUTH. In his earlier years, he worked as a shepherd and a merchant, growing up in humble surroundings.HP

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[2]UTHP His father was HTUKhattab ibn NufaylUTH, who is said to have been an emotional polytheist HP

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[3]UTHPbelonging to

a middle class family. Umar was literate, which by some accounts is considered to be uncommon in those times, and he was also well known for his physical strength, being a champion warrior.HP

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Conversion to Islam

When HTUMuhammad UTH began preaching HTUIslamUTH, Ùmar ibn al khattab resolved to defend the traditional, HTUpolytheisticUTH religion of Arabia. Ùmar was most adamant in opposing Muhammad and very prominent in persecuting the Muslims. According to an early story, recounted in HTUIbn IshaqUTH's Sīrah, Ùmar resolved to HTUassassinateUTH Muhammad. HP

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A Muslim he met on the way told him to set his own house in order first, as his sister and her husband had converted to Islam. Ùmar went to her house and found her reciting verses of the Qur'an. He became infuriated and hit her. When he saw her bleeding, he was sorry for what he had done and in order to please her he said he would read the HTUsuraUTH, HTUTahaUTH, that she had been reading. He was so struck by the sūrah's verses that he accepted Islam that very day. When Umar later went to inform the HTUQuraishUTH chief, HTUAbu JahlUTH, about his acceptance of Islam, HTUAbu JahlUTH is reported to have scolded Umar, by saying "God damn you, and damn what you have brought." HP

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[6]UTHP Full of

zealousness, according to one account, Umar, thereafter prayed openly in Ka'abah as the Quraish chiefs, HTUAbu JahlUTH and HTUAbu SufyanUTH were said to have watched in anger. HP

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[7]UTHP According to the same account, this further helped the

Muslims to gain their confidence in practicing Islam openly as nobody dared to interfere with Umar when he was openly praying.

However, other traditions acknowledge the steadfastness of Umar in his new faith, still they illustrate that he was beaten for it by Quraysh and thus received protection from al-As b. Wa'il (Ibn Ishaq p 184-185, Ibn Hisham, I p298-299, op. cit. Suliman Bashear, The Title "Fārūq" and Its Association with 'Umar I, Studia Islamica, No. 72. (1990), p 60)

Migration to Medina

Ùmar was part of the first emigration (HTUHijrahUTH) to Yathrib (later renamed Medīnat an-Nabī, or simply HTUMedinaUTH, which means "the city" in HTU622UTH. HP

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Umar was one of the chief advisors (minister) to Muhammad, the other being Abu Bakr.

He was present at the battles of HTUBadrUTH, HTUUhudUTH, HTUKhaybarUTH, and the raid on Syria, as well as many other engagements. He was one of Muhammad's close companions. In 625, Ùmar's daughter HTUHafsahUTH was married to Muhammad.

Caliphate of HTUAbu BakrUTH

HTUAbu BakrUTH was chosen as the new leader, the HTUKhalifahUTH, of the community by a group of men gathered in Saqeefah Bani Saadah, in HTUMedinaUTH. The Muslims who were natives of HTUMedinaUTH, the HTUAnsarUTH, had met separately and were


planning to elect their own leader. This would have split the community between the native Medinans and the immigrants from HTUMeccaUTH, the Muhajirs. HTUAbu BakrUTH and Umar arrived at the meeting, where after a days discussions on the question of the new Caliph, Umar took the initiative to publicly give his allegiance to Abu Bakr which led the Ansar to follow him as Abu bakr was the right choice to make as prophet Mohammad gave some hints in his late days according to which Abu Bakr would be the suitable successor for him.

HTUAbu BakrUTH was caliph for only a short time. Most of his caliphate was occupied with the HTURidda WarsUTH, in which tribes who tried to desert the Muslim alliance were brought to heel. `Umar was one of his chief advisors.

HTUAbū BakrUTH appointed `Umar as his successor prior to his death in HTU634UTH.

Umar's Reign as a caliph

During Umar's reign, the Islamic empire grew at an unprecedented rate, taking HTUMesopotamiaUTH and parts of HTUPersiaUTH from the HTUSassanidsUTH (effectively ending that empire), and taking HTUEgyptUTH, HTUPalestineUTH, HTUSyriaUTH, HTUNorth AfricaUTH and HTUArmeniaUTH from the HTUByzantinesUTH. Many of these conquests followed watershed battles on both the western and eastern fronts. The HTUBattle of YarmūkUTH, fought near HTUDamascusUTH in HTU636UTH, saw a small Muslim army defeat a much larger Byzantine force, permanently ending Byzantine rule south of Asia Minor.

A Muslim army achieved victory over a larger force in the HTUBattle of al-Qādisiyyah UTH (c. HTU636UTH), near the banks of the HTUEuphrates RiverUTH. During the course of the battle, Muslim general HTUSa'ad bin Abu WaqqasUTH routed the Sassanid army and killed the Persian general HTURostam FarrokhzādUTH.

In HTU637UTH, after a prolonged siege of HTUJerusalemUTH, the Muslims finally entered the city peacefully following the signing of a treaty by the Patraich of Elya Al-Quds (i.e. Jerusalem) and Umar himself. Several years earlier, the Patriach had announced that he would not sign a treaty with anyone other than the Caliph himself. For this reason, Umar personally came to Jerusalem after Muslims had established control of all surrounding territory.

According to both Muslim and Christian accounts, Umar entered the city in humbly, walking beside a donkey upon which his servant was sitting. He is said to have been given the keys to the city by the Orthodox Christian Patriarch HTUSophroniusUTH, after conducting the peace treaty known as the Treaty of Umar.

634 – 644: Umar's era

“ HUIsma'il ibn Ziyad UH said: HU'Ali ibn Abi TalibUH passed by the mosques in HURamadanUH and in them there were lamps, so he said, 'May Allah illuminate 'Umar in his grave, as he has illuminated our mosques for us.'

HUIbn Sa'd UH said: 'Umar appointed a meal (flour) house and put flour in it, parched barley meal, dates, raisins and necessities, in order to help the traveller whose journey was interrupted (through need or other causes), and he established between HUMakkahUH and HUMadinahUH on the road that which would be useful to travellers whose journeys were interrupted. He demolished the HUMosque of the ProphetUH, added to it, expanded it and floored it with pebbles. He was the one who evicted the HUJewsUH from the HUHijazUH (and sent them) to HUSyriaUH, and evicted the people of HUNajranUH (and sent them) to HUKufahUH. He was the one who moved the HUStation of IbrahimUH back (from the HUKa'bahUH) to where it is today, and it used to be adjoining the House HP

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HUSuyutiUH, a HU15th centuryUH HUSunniUH HUIslamic scholarUH stats that HUAn-NawawiUH said in his Tahdhib:

“ (Umar) was the first to adopt the whip. HUIbn Sa'd UH mentions it in the Tabaqat, and he said: It used to be said, after him, 'The whip of 'Umar is more terrible than your sword.'

He (an-Nawawi) continued: He was the first to appoint HUQadisUH in the provinces, the first who established the provinces of (the cities of) HUKufahUH, HUBasrahUH, and of HUMesopotamiaUH, HUSyriaUH, HUCairoUH (Egypt), and HUMosulUH HP

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Sunnis honor him as the following:

• One of the HURashidunUH HPU

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• One of the HUTen Promised ParadiseUH HPU

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• one of the in-laws of the Prophet HPU

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• one of the great men of knowledge of the Companions HPU

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• one of their abstinent people. HPU

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HUSuyutiUH, a HU15th centuryUH HUSunniUH HUIslamic scholarUH

“ HUAl-'AskariUH said:

• He was the first to be called 'HUAmir al-MumininUH', • the first to HUdate events from the HijrahUH, • the first to take a HUbait al-malUH (see the chapter on Abu Bakr), • the first to establish as a sunnah the standing (for prayer) in the month of Ramadan, • the first who patrolled at night, • the first who punished satire, • the first who punished wine-drinking with eighty (lashes), • the first who HUdeclared al-mut'ah (temporary marriage) haramUH (rather the Prophet, may Allah bless

him and grant him peace, HUforbade it on the Day of KhaybarUH see HUthe Muwatta'UH of HUImam Malik UH), • the first to forbid the sale of female slaves who had borne children to their masters, • the first to assemble for prayers over the dead with four takbirs, • the first to have a register, • the first to make conquests, • the first to survey the Sawad (the cultivated land of Iraq), • the first to convey food from Egypt upon the Aylah Sea (Gulf of 'Aqabah) to Madinah, • the first who dedicated sadaqah (purely for the sake of Allah) in Islam, • and the first who adjusted the HUdivision of inheritancesUH (in cases where the calculated portions add

up to more than the total inheritance), • the first to take the zakah of horses, • the first to say, 'May Allah lengthen your life,' (he said it to 'Ali) and • the first to say, 'May Allah help you,' (he said it to 'Ali).

This is the end of what al-'Askari mentioned HPU

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Salaf about Umar

A HUnarrationUH attributed to HUHudhayfahUH reports:

“ By Allah, I do not know a man whom the blame of the one who blames, for the sake of Allah, does not overcome, except for 'Umar. HP

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A HUnarrationUH attributed to HUA'ishahUH reports:

“ He (Umar) was, HUby AllahUH, skilful in managing affairs, absolutely unique. HPU

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A HUnarrationUH attributed to HUMu'awiyahUH reports:

“ As for Abu Bakr, he did not want the world and it did not want him. As for 'Umar, the world wanted him but he did not want it. As for us, we have rolled over in it (like an animal in the dust). HP

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A HUnarrationUH attributed to HUJabirUH reports:

“ Ali entered upon 'Umar and he was shrouded and said, 'The mercy of Allah upon you! There is no-one I would prefer to meet Allah with that which is in his page (the record of his actions), after the companionship of the Prophet, may Allah bless him and grant him peace, than this shrouded one.' HP

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A HUnarrationUH reports:

“ Ibn 'Abbas was asked about Abu Bakr and he said, 'He was the good, all of it.' He was asked about 'Umar and said, 'He was like the apprehensive bird which thinks that on every path there is a snare to catch it.' He was asked about 'Ali and he said, 'He was full of resolve, sound judgement, knowledge and valour.' HP

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A HUnarrationUH attributed to HUIbn Mas'ud UH reports:

“ Umar ibn al-Khattab excelled people in four: the affair of the prisoners on the Day of Badr, he ordered that they should be killed and Allah revealed, 'If it were not for a decree of Allah which had preceded ...' (Qur'an 8: 68) to the end of the ayah; and in the matter of the hijab, he ordered the women of the Prophet, may Allah bless him and grant him peace, to veil themselves, so Zaynab said to him, 'And really you are responsible over us Ibn al-Khattab, and the revelation descends upon us in our houses?' So Allah revealed, 'Then if you ask them for some item ...' (Qur'an 33: 53) to the end of the ayah; and by the supplication of the Prophet, may Allah bless him and grant him peace, 'O Allah, help Islam with 'Umar'; and in his view of Abu Bakr, for he was the first one to pledge allegiance to him. HP

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A HUnarrationUH attributed to HUSalim ibn 'AbdullahUH reports:

“ News of 'Umar was slow in reaching HUAbu MusaUH so he went to a woman who had a HUshaytanUH in her, and asked her about him. She said, 'Wait until my shaytan comes to me.' Then he came and she asked him about him. He said, 'I left him dressed with a piece of cloth as a waist-wrapper, smearing the camels of the sadaqah (of the zakah) with tar (against the mange or scab). And that is a man whom a shaytan does not see but that he falls flat on his nostrils; the angel is between his two eyes and the Ruh al-Quds (Jibril) speaks with his tongue.' HP

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A HUnarrationUH attributed to HUSection Sufyan ath-ThawriUH reports:

“ Whoever claimed that 'Ali had more right to authority than Abu Bakr and 'Umar has made a mistake and has accused Abu Bakr, 'Umar and all the Muhajirun and the Ansar of making a mistake. HP

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A HUnarrationUH attributed to HUSharik UH reports:

“ No-one in whom there is any good advances 'Ali before Abu Bakr and 'Umar. HPU

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A HUnarrationUH attributed to HUAbu Usamah UH reports:

“ Do you grasp who Abu Bakr and 'Umar were? They were the father and mother of Islam. HPU

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A HUnarrationUH attributed to HUJa'far as-SadiUUqUH reports:

“ I am quit of whoever mentions Abu Bakr and 'Umar with anything but good. HPU

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Umar and miracles

A HUnarrationUH attributed to HUIbn 'Umar UH reports:

“ 'Umar sent an army and he put at the head of them a man called Sariyah. While 'Umar was delivering the khutbah he began to cry out, 'Sariyah, the mountain!' three times. Then later the messenger of the army came and he asked 'Umar, 'Amir al-Muminin, we were being defeated and in that situation we heard a voice crying out, "Sariyah, the mountain!" three times. We put the mountain to our rear, and then Allah defeated them.' Someone said to 'Umar, 'You cried out with those words.' That mountain, where Sariyah was, is close to Nahawand in the land of the non-Arabs (Persian Iraq). HP

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in another version:

A HUnarrationUH attributed to HUIbn 'UmaUUr UH reports:

“ Umar was delivering the khutbah on the day of Jumu'ah and then he turned aside during his khutbah and said, 'Sariyah, the mountain! He who asks the wolf to be a shepherd will be wronged.' People looked about, one to another. Then 'Ali said to them, 'Let him explain what he meant.' When he had finished they asked him and he said, 'It occurred to me in my mind that the idolators were defeating our brothers who were passing by a mountain, and that if they were to turn towards it, they would fight on one front only, but if they passed by it they would be destroyed. So there came out of me that which you claim you heard.' He said: The messenger came a month later and mentioned that they had heard the voice of 'Umar on that day, and he said, 'We turned towards the mountain, and Allah gave us victory.' HP

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A HUnarrationUH attributed to HUAmr ibn al-HarithUH reports:

“ While 'Umar (ibn al-Khattab) was upon the mimbar delivering the khutbah on the day of jumu'ah suddenly he left off the khutbah and said, 'Sariyah, the mountain!' two or three times. Some of those present said, 'He has gone mad, he is insane.' 'HUAbd ar-Rahman ibn 'AufUH went in to see him and he had confidence in him and he said, 'You give them room to talk against you. While you were giving the khutbah, suddenly you cried out, "Sariyah, the mountain!" What sort of thing is this?' He said, 'By Allah, I could not control it. I saw them fighting near a mountain and they were being attacked from in front of them and from behind them. I could not stop myself from saying, "Sariyah, the mountain!" so that they would reach the mountain.' Then they waited some time until Sariyah's messenger came with his letter, 'The people met us (in battle) on the day of jumu'ah, and we fought them until, when it was time for jumu'ah, we heard someone cry out, "Sariyah, the mountain!" twice, so we reached the mountain. We continued victorious over our enemy until Allah defeated them and killed them.' Then those people who had accused him said, 'Leave this man alone, because he is in collusion with him.' HP

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“ Umar ibn al-Khattab said to a man, 'What is your name?' He said, 'Jamrah (a live coal).' He asked, 'Whose son?' He said, 'The son of Shihab (flame).' He asked, 'From what tribe?' He said, 'From al-Hurqah (a state of burning).' He asked, 'Where is your dwelling?' He said, 'At al-Harrah (the heat).' He asked, 'In which of them?' He said, 'Dhat Ladha (the blazing one).' 'Umar said, 'Go to your family for they have been burnt.' The man returned to his family and found that they had been burnt. HP

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A HUnarrationUH attributed to HUQais ibn al-HajjajUH from someone reports:

“ When HUEgyptUH was conquered, its people came to HU'Amr ibn al-'As UH, when the first day of one of their months arrived, and they said to him, 'Amir, this Nile of ours has a year in which it does not flow without it.' He asked, 'And what is that?' They said, 'When eleven nights have elapsed of this month we seek a young virgin from her parents, we obtain the consent of the parents, then we dress her in the best possible ”


clothing and ornaments, and then we throw her in this Nile.' So 'Amr said to them, 'This will never be in Islam. Islam demolishes what precedes it.' They left, and neither did the Nile flow a little nor a lot, until they intended to emigrate. When 'Amr saw that, he wrote to 'Umar ibn al-Khattab about it. He wrote back to him, 'You were right in what you said. Truly, Islam demolishes what precedes it.' He sent a slip of paper inside his letter and wrote to 'Amr, 'I have sent you a slip of paper inside my letter, so throw it in the Nile.' When 'Umar's letter reached 'Amr ibn al-'As, he took the slip and opened it, and there in it was, 'From the slave of Allah 'Umar ibn al-Khattab Amir al-Muminin to the Nile of Egypt. Now, if you used to flow before, then don't flow! If it was Allah who made you flow, then I ask the Overwhelming One to make you flow.' He threw the slip into the Nile a day before (the Festival of) the Cross. They woke up in the morning, and Allah, Exalted is He, had made it flow (and it rose) sixteen cubits in one night. Allah cut off this sunnah (custom) of the people of Egypt right up to this day. HP

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A HUnarrationUH attributed to HUTariq ibn ShihabUH reports:

“ A man was in conversation with 'Umar ibn al-Khattab and told him a lie, and he would say, 'Withhold this.' Then later he told him something else and he said, 'Withhold this.' He said to him, 'Everything I told you was true except for what you told me to withhold.' Al-Hasan said: If there was anyone who recognised a lie when he was told it, then it was 'Umar ibn al-Khattab. HP

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A HUnarrationUH attributed to HUAbu Hudbah al-HimsiUH reports:

“ Umar was told that the people of HUIraqUH had pelted their amir with pebbles and he went out angry. He performed the prayer but was forgetful in his prayer. When he had completed the prayer, he said, 'O Allah, they have made me confused, so make them confused, and hasten with the youth of (the tribe of) HUThaqifUH who will pass judgement among them with the judgement of Jahiliyyah, who will not accept from their good-doers and he will not pass over their wrong-doers with pardon.'

I say that this indicates al-Hajjaj.

HUIbn Lahi'ah UH said, 'Al-Hajjaj was not yet born at that time.' HPU

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particulars of Umar's biography

A HUnarrationUH attributed to HUAl-Ahnaf ibn QaisUH reports:

“ We were sitting at 'Umar's door and a slave girl passed by, and they said, 'The concubine of the Amir al-Muminin.' He said, 'She is not the concubine of the Amir al-Muminin, and she is not permitted to him. She is of the property of Allah.' So we said, 'Then what is permitted to him of the property of Allah, exalted is He?' He said, 'There is only permitted to 'Umar of the property of Allah two garments, a garment for the winter and a garment for the summer, what I can perform the Hajj and the 'Umrah with (i.e. an ihram), my sustenance and the sustenance of my family, as a man of Quraysh who is not the wealthiest of them nor the poorest, then I am, after that, a man among the Muslims.' HP

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A HUnarrationUH attributed to HUKhuzaymah ibn ThabitUH reports:

“ 'Whenever 'Umar appointed a governor, he wrote to him and made a condition on him that he should not ride a birdhaun (a large heavy non-Arabian horse from Asia Minor or Greece), nor eat delicacies, nor dress in finery, nor lock his door against the needy. Then if he did that it would be permitted to punish him.'HP

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A HUnarrationUH attributed to HUIkrimah ibn KhalidUH and others reports:

“ HUHafsahUH, 'Abdullah and others spoke to 'Umar and said, 'If only you were to eat wholesome food it would ”


strengthen you upon the truth.' He asked, 'Are you all of this view?' They said, 'Yes.' He said, 'I have learnt what your sincere advice is. However, I have left my two companions on a highway, and if I abandon their highway I will not reach them in the house.' He ('Ikrimah) said: An affliction befell the people one year, and that year he did not eat clarified butter nor fat. HP

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A HUnarrationUH attributed to HUIbn MulaykahUH reports:

“ Utbah ibn Farqad spoke to 'Umar about his food and he said, 'Mercy on you! Should I eat up my wholesome sweet things in my worldly life and seek to enjoy myself with them?' HP

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A HUnarrationUH attributed to HUAl-HasanUH reports:

“ Umar entered in upon his son 'Asim when he was eating meat and he said, 'What is this?' He said, 'We had a craving for it. He said, 'Every time you crave something, do you eat it? It is sufficient wasteful extravagance for a man that he eats everything he has an appetite for.' HP

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A HUnarrationUH attributed to HUAslamUH reports:

“ Umar said, 'There occurred to my heart a desire for fresh fish.' He (Aslam) said: Yarfa' mounted his camel and rode four miles there, four miles back, buying a basketful and bringing it back. Then he went to his camel, washed it, and went to 'Umar. He said, 'Let us go and I will look at the camel.' He said, 'Did you forget to wash this sweat beneath its ears? Have you tormented an animal for the appetite of 'Umar? No! by Allah! 'Umar will not taste of your basket.' HP

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A HUnarrationUH attributed to HUQatadahUH reports:

“ Umar used to dress, while he was khalifah, with a garment of wool patched in parts with leather, and he would go around in the markets with a whip over his shoulder with which he would correct people. He would pass bits of rags and pieces of date-stones, which he would stumble on unexpectedly, and he would throw them into people's houses for them to make use of. HP

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All of the following are from Ibn Sa'd. HPU

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A HUnarrationUH attributed to HUAnas UH reports:

“ I saw between 'Umar's shoulder-blades, four patches in his shirt. HPU

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A HUnarrationUH attributed to HUAbu 'Uthman an-NahdiUH reports:

“ I saw 'Umar wearing a waist-wrapper patched with leather. HPU

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A HUnarrationUH attributed to HUAbdullah ibn 'Amir ibn Rabi'a UUhUH reports:

“ I performed the Hajj with 'Umar and he did not pitch a tent of goat's hair nor of wool. He used to throw the upper part of his ihram and his leather mat over a bush and seek shelter underneath it. HP

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A HUnarrationUH attributed to HUAbdullah ibn 'IsaUH reports:

“ Abdullah ibn 'Isa HPU

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“ Umar used to pass by an ayah in his wird (daily portion set aside to recite) and he would fall down (in a faint) until he revived after some days. HP

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“ I entered a walled garden and heard 'Umar saying, while there was a wall between us, Umar ibn al-Khattab, Amir al-Muminin. Well done! Well done! By Allah, you will fear Allah, Ibn al-Khattab or Allah will punish you.' HP

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A HUnarrationUH attributed to HUAbdullah ibn 'Amir ibn Rabi'ahUH reports:

“ I saw 'Umar take up a straw from the ground and say, 'I wish I was this straw. I wish I was nothing. I wish that my mother had not given birth to me.' HP

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A HUnarrationUH attributed to HU'Abdullah ibn 'Umar ibn HafsUH reports:

“ Umar carried a skin full of water upon his neck. Someone spoke to him about that and he said, 'My self was filling me with conceit and I wished to humble it.' HP

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A HUnarrationUH attributed to HUMuhammad ibn Sirin UH reports:

“ An in-law of 'Umar's came to see him and asked him to give him something from the bait al-mal and 'Umar refused him and said, 'Do you want me to meet Allah as a treacherous King?' Then he gave him from his own property ten thousand dirhams. HP

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A HUnarrationUH attributed to HUAn-Nakha'iUH reports:

“ Umar used to trade while he was khalifah. HPU

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“ Umar's stomach rumbled from eating olive oil the year of the drough the had forbidden himself clarified butterand he tapped on his stomach with his finger and said, 'There is nothing else for us, until the people have the means of living.' HP

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A HUnarrationUH attributed to HUSufyan ibn 'UyaynahUH from HUUmar UH reports:

“ The person I like most is the one who points out to me my defects. HPU

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“ I saw 'Umar ibn al-Khattab taking hold of the ear of the horse, taking hold, with the other hand, of his own ear and leaping up on the back of the horse. HP

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“ I never saw 'Umar become angry, and then Allah was mentioned in his presence or he was made to fear, or a person would recite an ayah from the Qur'an in his presence, but that he stopped short of what he meant to do. HP

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“ Bilal said to Aslam, 'How do you find 'Umar?' He said, 'The best of people, except that when he becomes angry it is a mighty matter.' Bilal said, 'If I was with him when he became angry, I would recite Qur'an to him until his anger went.' HP

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A HUnarrationUH attributed to HUAl-Ahwas ibn HakimUH from his father reports:

“ Umar was brought meat dressed with clarified butter and he refused to eat the two of them. He said, 'Both of them are seasonings. HP

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All of the aforegoing are from Ibn Sa'd. HPU

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“ Umar said, 'It is an easy thing by which I put right a people, that I exchange them an amir in place of an amir. HP

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A HUnarrationUH attributed to HUZirrUH reports:

“ I went out with the people of Madinah on the day of 'Eid and I saw 'Umar walking barefoot, an old man, balding, of a tawny colour, left-handed, tall, towering over people as if he were on a riding beast. HP

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A HUnarrationUH attributed to HUAl-WaqidiUH reports:

“ It is not known among us that 'Umar was tawny, unless he saw him in the year of the drought, because his colour changed when he ate olive oil. HP

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“ (describing Umar) A man of fair complexion, with a ruddy tint prevailing, tall, balding and grey-haired. HPU

[2]UHP ”

A HUnarrationUH attributed to HUUbaydah ibn 'Umayr UH reports:

“ Umar used to overtop the people in height. HPU

[2]UHP ”


A HUnarrationUH attributed to HUSalimah ibn al-AkwaUH reports:

“ Umar was left and right-handed, meaning that he used both hands together. HPU

[2]UHP ”

A HUnarrationUH attributed to HUAbu Raja' al-'UtaridiUH reports:

“ Umar was a tall stout man, extremely bald, fair but extremely ruddy, in the two sides of his beard a lightness, his moustache was large, and at its extremities there was a redness at the roots of which there was black. HP

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From various sources it is known that the mother of 'Umar ibn al-Khattab was Hantamah the daughter of Hisham ibn al-Mughirah and she was the sister of Abu Jahl ibn Hisham, so that Abu Jahl was his maternal uncle. HP

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A HUnarrationUH attributed to HUSa'id ibn al-MusayyabUH reports:

“ When 'Umar returned from Mina (to Makkah), he made his camel kneel down in the watercourse, then he threw himself down, raised his hands to the sky and said, 'O Allah! I am advanced in years, my strength has weakened, and my subjects have increased, so take me to You without (my) being wasteful or falling short.' Dhu'l-Hijjah had not gone before he was killed. HP

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A HUnarrationUH attributed to [[ Abu Salih as-Saman]] reports:

“ HUKa'b al-AhbarUH said to 'Umar, 'I find you in the Tawrah killed as a martyr.' He said, 'How can I be a martyr when I am in the peninsula of the Arabs?' HP

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“ 'Umar said, 'O Allah provide me with martyrdom in Your way, and make my death to be in the city of Your Messenger.' HP

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A HUnarrationUH attributed to HUMa'dan ibn Abi TalhahUH reports:

“ 'Umar gave a khutbah and said, 'I saw (in a dream) as if a cock pecked at me once or twice, and I can only believe that it means that my term has come. There are people who tell me to appoint a successor, and Allah will not cause His deen to go to waste nor His khilafah. If the matter is hastened for me, then the khilafah is a matter of consultation between these six whom the Messenger of Allah, may Allah bless him and grant him peace, was pleased with when he died.' HP

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Judgements


“ Ibn 'Umar related from 'Umar that he wished to record the sunan (customary practices of the Prophet, may Allah bless him and grant him peace, and of his companions), so he sought Allah's choice in the matter (through the supplication known as the istikharah) for a month. Then he arose one morning with a clear resolve and said, 'I remembered a people who were before you who wrote a book, and then they turned to it and abandoned the Book of Allah.' HP

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A HUnarrationUH attributed to HUShaddadUH reports:

“ The first words that 'Umar would say when he ascended the mimbar were, 'O Allah, I am severe, so make me gentle, I am weak, so strengthen me, and I am miserly, so make me generous." HP

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A HUnarrationUH attributed to HUUmarUH reports:

“ I have placed myself in respect to Allah's property in the same relation as the guardian of the orphan to his (the orphan's) wealth. If I am in good circumstances, I will refrain from it, and if I am in need I will eat of it in moderation, and if (again later) I am in good circumstances, I will repay. HP

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“ Ibn 'Umar said that when 'Umar ibn al-Khattab was in need, he used to go to the man in charge of the bait al-mal and seek a loan from him. Often he might be in difficulty and the man in charge of the public treasury would come to him, seek repayment of the debt and would oblige him to pay it, and 'Umar would be evasive to him. Then often 'Umar would receive his stipend and so pay his debt. HP

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A HUnarrationUH attributed to HUAl-Bara' ibn Ma'rurUH reports:

“ Umar went out one day until he came to the mimbar and he had been suffering from a complaint. The good qualities of honey were mentioned to him, and there was a receptacle (made of kid-skin) of it in the bait al-mal. He said, 'If you give me permission I will take it, but if not then it is haram for me.' They gave him permission. HP

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A HUnarrationUH attributed to HUSalim ibn 'AbdullahUH reports:

“ Umar used to insert his hand into the saddle sore of his camel and say, 'I fear that I will be asked about what is (wrong) with you.' HP

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“ When 'Umar meant to forbid people from some wrong action, he would come to his family and say, 'If I come to know of anyone who becomes involved in something I have forbidden, I will double the punishment for him.' HP

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“ 'Umar ibn al-Khattab went out one night to patrol Madinah and he used to do that a lot when he came upon one of the women of the Arabs whose door was bolted against her (locking her in) and she was saying:

'This night, whose stars creep slowly, is wearisome and makes me sleepless, because I have no bedfellow with whom to sport, For, by Allah, if it were not that Allah's punishments are feared, his rights would have been removed from this couch.

However, I fear a Watchful One Who is in charge of our selves and Whose recorder is not negligent for an instant.

Fear of my Lord and modesty prevent me, and I honour my husband (too much) that his noble station should be conferred (on another).' So he ('Umar) wrote to his governors about military expeditions that no- ”


one should be absent for more than four months. HPU

[2]UHP


“ Salman said that 'Umar said to him, 'Am I a king or a khalifah?' Salman said to him, 'If you collect a dirham from the land of the Muslims, or less or more, then you put it to an improper use, you are a king, not a khalifah.' 'Umar took warning from it. HP

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A HUnarrationUH attributed to HUSufyan ibn Abi'l-'Arja'UH reports:

“ 'Umar ibn al-Khattab said, 'By Allah, I do not know whether I am a khalifah or a king, for if I am a king then this is a tremendous matter.' Someone said, 'Amir al-Muminin, there is a distinction between the two of them.' He said, 'What is it?' He said, 'A khalifah does not take except what is due and he does not use it except in the right way, and you, praise be to Allah, are like that. The king treats people unjustly, and takes from this one and gives to that one.' 'Umar was silent. HP

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“ 'Umar mounted a horse and his robe disclosed his thigh. The people of Najran saw on his thigh a black mole and said, 'This is the one whom we find in our Book will exile us from our land.' HP

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“ Ka'b al-Ahbar said to 'Umar, 'We find you in the Book of Allah at one of the gates of Jahannam preventing people from falling into it. When you die, they will carry on plunging into it until the Day of Resurrection.'

HUAbu Mash'ar UH said: Our Shaykhs told us that 'Umar said, 'This matter will not be correct but with the severity that has no haughtiness in it, and with the gentleness that has no weakness in it.'HP

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A HUnarrationUH attributed to [[ Hakim ibn 'Umayr]] reports:

“ 'Umar ibn al-Khattab said, 'Let not the amir of an army or a raiding party whip anyone for a hadd punishment until he arrives at Darb (Derbe near the Cilician Gates, a mountain pass through which the Muslims passed returning from raids into Byzantine territory) so that the rage of the shaytan does not carry him to the point that he joins with the kuffar.' HP

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A HUnarrationUH attributed to HUAsh-Sha'biUH reports:

“ The Byzantine Emperor wrote to 'Umar ibn al-Khattab, 'My messengers have come to me from you claiming that among you there is a tree which is not like anything else among trees: it produces something like the ears of the ass, it opens out (to reveal) something like a pearl, it becomes green so that it is like the green emerald, it reddens until it is like the red ruby, then later it ripens and matures so that it becomes like the sweetest honey-cake ever eaten, then later it dries until it becomes a defence (against want) for the house-dweller and a provision for the traveller. If my messengers have told me the truth, I can only imagine that this is one of the trees of the Garden.' 'Umar wrote to him, 'From the slave of Allah, 'Umar, the Amir al-Muminin, to Caesar, the king of the Byzantines. Truly your messengers have told you the truth. This tree, which is with us, is the tree which Allah made to grow over Maryam when she gave birth to 'Isa her son. So fear Allah and do not take 'Isa as a god apart from Allah, for truly, "The likeness of 'Isa with Allah is as the likeness of Adam, He created him from dust, ..."' (Qur'an 3: 59) to the end of the ayah. HPU

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“ Umar ordered his governors, so they recorded their properties, and among them was HUSa'd bin Abi WaqqasUH. Then 'Umar shared with them in their properties and took a half and gave them a half HP

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A HUnarrationUH attributed to HUAsh-Sha'biUH reports:

“ when 'Umar used to appoint a governor he would record his property. HPU

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A HUnarrationUH attributed to HUAbu Imamah ibn Sahl ibn HunayfUH reports:

“ 'Umar remained some time not eating anything at all from the property of the bait al-mal, until poverty and constriction came upon him in that. He sent for the Companions of the Prophet, may Allah bless him and grant him peace, to seek their advice. He said, 'I have occupied myself with this command, so what is fitting for me from it?' 'Ali said, 'The midday and evening meals.' 'Umar took that.

PHU

[2]UHP

”


“ 'Umar performed the Hajj in the year twenty-three (A.H.) and spent sixteen dinars upon his Hajj. He said, Abdullah we have been extravagant with this property.' HP

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A HUnarrationUH attributed to HUQatadahUH and HUash-Sha'biUH reports:

“ A woman came to 'Umar and said, 'My husband stands at night (in prayer) and fasts during the day.' 'Umar said, 'You have praised your husband excellently well.' Ka'b ibn Sawwar said, 'She was complaining.' 'Umar said, 'How?' He said, 'She claims that she has no share in her husband (in his time).' He said, 'If you understood that much, then you decide between them.' He said, 'Amir al-Muminin, Allah has permitted him four (wives). So she has one day of every four days, and one night of every four nights.' HP

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A HUnarrationUH attributed to HUIbn JarirUH reports:

“ One I trust informed me that 'Umar, while he was patrolling, heard a woman saying:

'This night stretches out and is grievous, and that I have no intimate to sport with has made me sleepless, For, if it were not for fear of Allah Whom nothing is like, his rights would have been removed from this couch.' 'Umar said, 'What is wrong with you?' She said, 'You sent my husband on an expedition some months ago, and I long for him.' He said, 'Do you mean to do wrong?' She said, '(I seek) the refuge of Allah!' He said, 'So restrain yourself; it is only (a matter of) the post to him.' He sent a message to him. Then he went to Hafsah and said, 'I want to ask you about a matter which concerns me, so dispel it for me. How long does a woman long for her husband?' She lowered her head and was shy. He said, 'Truly Allah is not shy of the truth.' She gestured with her hand, indicating three months, and if that is not possible, then four months. 'Umar wrote that armies must not be kept on service for more than four months.HP

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“ Jabir ibn 'Abdullah narrated that he came to 'Umar to complain to him of the treatment he received from his women-folk. 'Umar said to him, 'We also find that, so much so that when I intend (going out for) some ”


necessity, she says to me, "You are only going to the girls of Bani so-and-so to look at them."' 'Abdullah ibn Mas'ud said to him, 'Has it not reached you that Ibrahim, peace be upon him, complained to Allah about Sarah's character and it was said to him, "She has been created from a rib so have the enjoyment of her company as long as you don't see in her any unsoundness in her deen."' HP

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A HUnarrationUH attributed to HUIkrimah ibn KhalidUH reports:

“ One of 'Umar ibn al-Khattab's sons went in to see him. He had combed and oiled his hair and dressed up in the very best clothing. 'Umar struck him with a whip until he made him weep. Hafsah asked him, 'Why did you strike him?' He said, 'I saw that his self had made him conceited, and I wanted to make it (his self) small for him.' HP

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A HUnarrationUH attributed to HULayth ibn Abi SalimUH reports:

“ Umar said, 'Do not name yourselves with the name al-Hakam (the ruler and judge) nor Abu'l-Hakam (possessor of judgement) for truly Allah, He is al-Hakam (the ruler) and don't call a road a sikkah.' (Sikkah is literally both a 'row' and a 'plough' and it is possible there is a reference to the tradition that 'The sikkah (plough) has not entered the abode of a people but that it humiliated them.') HP

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A HUnarrationUH attributed to HUAd-DahhakUH reports:

“ Abu Bakr said, 'By Allah, I wish that I were a tree by the side of the road which a camel passed by, and it took me into its mouth, chewed me, swallowed me, passed me out as dung, and that I were not a man.' 'Umar said, 'Would that I were my family's ram, which they were fattening as much as seemed right to them, until when I became as fat as could be, some people whom they love visit them, and they sacrifice me for them, make some of me into roasted meat, some of me into sun-dried meat, then eat me, and that I were not a human being.' HP

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A HUnarrationUH attributed to HUAbu'l-BakhtariUH reports:

“ 'Umar ibn al-Khattab used to give the khutbah on the mimbar. Al-Hussein ibn 'Ali, may Allah be pleased with him, stood up before him and said, 'Come down from my father's mimbar.' 'Umar said, 'It is the mimbar of your father and not the mimbar of my father. Who told you to do this?' 'Ali stood and said, 'By Allah, no-one told him to do this. I will certainly cause you (al-Hussein) some pain, traitor.' He ('Umar) said, 'Don't hurt the son of my brother, for he has told the truth, it is the mimbar of his father.' HP

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A HUnarrationUH attributed to HUAbu Salamah ibn 'Abd ar-RahmanUH and HUSa'id ibn al-MusayyabUH reports:

“ 'Umar ibn al-Khattab and 'Uthman ibn 'Affan were arguing over a certain question until an onlooker said, 'They will never reach an agreement.' Yet they only separated on the best and most beautiful terms. HP

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“ The first khutbah which 'Umar delivered, he praised Allah and then said, 'Right. I have been tested by you and you have been tested by me, and I have succeeded to the khilafah, amongst you, after my two companions. Whoever is here present, we will manage their affairs in person, and whoever is not here with us, we will appoint over him strong and trustworthy people. Whoever acts excellently well, we will increase him in excellent treatment, and whoever acts wrongly we will punish, and may Allah forgive us and you.' HP

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A HUnarrationUH attributed to HUJubayr ibn al-Huwayrith UH reports:

“ 'Umar ibn al-Khattab, may Allah be pleased with him, sought the advice of the Muslims on the recording of a register. 'Ali said to him, 'Divide up every year what is collected for you of property, and don't keep any of it.' 'Uthman said, 'I see much wealth, which is sufficient for the people and if it is not counted so that whoever takes is distinguished from whoever does not take, I am afraid that the matter will become confused.' Al-Walid ibn Hisham ibn al-Mughirah said, 'Amir al-Muminin, I went to Syria and I saw that its kings had recorded registers and organised the troops, so record registers and organise the troops.' He took his advice, and he called 'Aqil ibn Abi Talib, Makhramah ibn Naufal and Jubayr ibn Mut'im, who were genealogists of Quraysh, and said, 'Record people according to their ranks.' They recorded them beginning with Banu Hashim, then they followed with Abu Bakr and his people, then 'Umar and his people, according to the order of their khilafahs. When 'Umar saw it, he said, 'Begin with the close relatives of the Prophet, may Allah bless him and grant him peace, the closest, then the next closest until you place 'Umar where Allah placed him.' HP

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A HUnarrationUH attributed to HUSa'id ibn al-MusayyabUH reports:

“ 'Umar recorded the register in al-Muharram of the year 20 A.H. HPU

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A HUnarrationUH attributed to [[ Al-Hasan]] reports:

“ 'Umar wrote to Hudhayfah, 'Give the people their stipends and their provisions.' He wrote back to him, 'We have done that and a great deal remains.' 'Umar wrote to him, 'It is their spoils which Allah has given them. It is not 'Umar's nor 'Umar's family's. Divide it up among them.' HP

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A HUnarrationUH attributed to HUJubayr ibn Mut'imUH reports:

“ 'Umar was standing on the mountain of 'Arafah he heard a man calling out, saying, 'Khalifah of Allah!' Another man heard him, and they were taking provisions for the way, so he said, 'What is wrong with you, may Allah split your uvulas?' I went towards the man and shouted at him. Jubayr continued: Then the next morning, I was standing with 'Umar at al-'Aqabah (the major pillar of stones in Mina) and he was stoning it, when there came a stray pebble and split (the skin on) 'Umar's head. I turned that way and heard a man from the mountain saying, 'I make it known, by the Lord of the Ka'bah, that 'Umar will not stand in this place after this year,' and it was the one who had called out among us the day before, and that disturbed me greatly. HP

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A HUnarratioUUn UH attributed to HU'A'ishahUH reports:

“ At the time of the last Hajj which 'Umar performed with the Mothers of the Believers (the wives of the Prophet, may Allah bless him and grant him peace), when we returned from 'Arafah, I passed by al-Muhassab and I heard a man upon his camel saying, 'Where was 'Umar, the Amir al-Muminin?' I heard another man saying, 'Here was the Amir al-Muminin.' He made the camel kneel down upon its breast, then he raised his voice in a wail saying:

'Upon you peace from an imam and may the hand of Allah bless that much-rent skin, Whoever hurries on or mounts the two wings of the ostrich, in order to overtake what you sent ahead the day before, will be outstripped.

You decided matters, then after them you left behind trials and misfortunes in their sleeves, not yet unloosed.'

That rider did not move and it was not known who he was, and we used to say that he was one of the Jinn, for 'Umar came back from that Hajj, was stabbed by the dagger and died. HP

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A HUnarrationUH attributed to HU'Abd ar-Rahman ibn AbzaUH reports:

“ 'Umar said, 'This authority is among the people of Badr as long as one of them remains, then it is among the people of Uhud as long as one of them remains, and among such and such, and such and such, and there is no part in it for a freed captive, nor the son of a freed captive, nor those who became Muslims at the Conquest (of Makkah).' HP

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A HUnarrationUH attributed to HUAn-Nakha'iUH reports:

“ a man said to 'Umar, 'Will you not appoint 'Abdullah ibn 'Umar as khalifah?' He said, 'May Allah fight you! By Allah, I never wanted this of Allah. Shall I appoint as khalifah a man who did not know how to divorce his wife properly?' HP

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A HUnarrationUH attributed to HUKa'b UH reports:

“ There was among the Tribe of Isra'il a king whom, when we remember him we are reminded of 'Umar, and when we remember 'Umar we are reminded of him. He had by his side a prophet who received revelation. Allah revealed to the prophet, peace be upon him, to say to him, 'Make your covenant and write your testament to me, for you are dead after three days.' The prophet informed him of that. When it was the third day, he fell down (dead) between the wall and the couch. He came to his Lord and said, 'O Allah, if You knew that I was just in my rule; that when matters differed, I followed Your guidance; and I was such and such, and such and such, then increase my life-span until my infant son grows up and my nation increases.' Allah revealed to the prophet that, 'He has said such and such and it is true and I have added fifteen years to his life-span. That is enough for his infant son to grow up and his nation to increase.' When 'Umar was stabbed, Ka'b said, 'If 'Umar were to ask his Lord, Allah would definitely let him stay.' 'Umar was told about that. He said, 'O Allah take me back to You without (my) being powerless and incapable or blameworthy.' HP

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Sulayman ibn Yasar related that the Jinn wailed in mourning for 'Umar HPU

[2]UHP.

A HUnarrationUH attributed to HUMalik ibn DinarUH reports:

“ A voice was heard on the mountain of Tabalah when 'Umar, may Allah be pleased with him, was killed:

'Let him weep for Islam, whoever would weep, for they are on the point of being thrown to the ground and (their) appointed time has not been exceeded, And the world has declined and the best of it has gone, turning its back, and whoever is sure of the promise has become weary of it.' HP

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Non-Muslim view

HUEdward GibbonUH, a HU18th centuryUH HUnon-MuslimUH HUIslamic scholaUUrUH wrote:

“ The Sonnites, who are supported by the general consent and orthodox tradition of the Mussulmans, entertain a more impartial, or at least a more decent, opinion. They respect the memory of Abubeker, Omar, Othman, and Ali, the holy and legitimate successors of the prophet. But they assign the last and most humble place to the husband of Fatima, in the persuasion that the order of succession was determined by the decrees of sanctity. HP

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HUAli Asgher RazwyUH, a HU20th centuryUH HUShi'a UH HUTwelverUH HUIslamic scholarUH states:

“ For many centuries, the Sunni Muslims have raved over what they call "the justice of Umar." Is his order ”


to kill the dissenting member or members of his electoral committee a sample of that "justice?" Is it the sample of justice that they proudly uphold to the nations of the earth? HP

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References

1. ^ HUHistory of the CaliphsUH by HUSuyutiUH, quoting HUAn-NawawiUHHU[1]UH 2. ^ HUHistory of the CaliphsUH by HUSuyutiUH HU[2]UH 3. HU UH This hadith is narrated of HUYahya ibn Sa'idUH by HUMalik UH and by a number of other compilers of hadith. 4. HU UH HUThe History of the Decline and Fall of the Roman EmpireUH , section HUDiscord of the Turks and Persians.UH 5. HU UH HUA Restatement of the History of Islam and MuslimsUH on Al-Islam.org HU[3]UH

Shi'a view of Umar

Shia view

Historical context

While HTUSunnisUTH regard HTUUmar ibn al-KhattabUTH in high esteem and respect his place as one of the "HTUFour Righteously Guided CaliphsUTH," HTUShi'a UTH hold an opposing perspective of him. They do not view him as a legitimate leader of the HTUUmmah UTH and believe it to be factually provable that HTUUmar UTH and HTUAbu BakrUTH conspired to usurp power from HTUAliUTH. Shi'a believe that the Sunni view of Umar is an inaccurate one, created by the later HTUUmayyad UTH dynasty to honour the man that gave power to the first HTUUmayyad UTH ruler and third HTUSunniUTH HTUCaliphUTH, HTUUthmanUTH. In this way, it gives legitimacy to Umar's consultation that started their own dynasty, a corrupt one in both Shi'a and Sunni view.

Shi'a believe that the Umayyad view was propagated with lethal force and heavy duress and as time went on, that view became predominant and eventually taken as truth, cemented by the works of HTUBukhariUTH. However, Shi'a believe that despite the perceived white washing of Umar, bits of his true qualities can be found in all sources, including Sunni ones. They also believe that invented positive traits attributed to him do not hold a closer scrutiny.

Sources

Citations from the Qur'an are used in the following format: (Qur'an 2:124).

However, Shi'as also have their own sources and in most cases the critique towards Umar is much greater in those sources. Shi'as believe that most of the narrations critical to the Caliphs were purged during the HTUUmmayyad UTH dynasty. Some survived, but the most outspoken of them were eradicated. However a small minority group strove to keep alive those narrations, mainly through the descendants of the male Shi'as that survived the HTUBattle of KarbalaUTH.

In contrast to Sunnis, Shi'a do not hold as authentic any narrations that depict Umar in a positive view, for example him being promised paradise, and hold as authentic some narrations that depict Umar in a negative view, for example some accusations regarding his sexuality. In neutral cases, Shi'a and Sunni have different views on the narrations. Many times Shi'as feel that Sunnis blatantly disregard narrations that even their own most respected scholars have authenticated. For example, a narration in HTUSahih BukhariUTH states explicitly that Ali and Zubair opposed Umar during the HTUsuccession to MuhammadUTH, or another narration that states that Umar was not invited to HTUFatima Zahra'sUTH secret funeral. According to Shia scholars Umar is also known to have said "I would much rather be a tree or a bird than be human as I would not have to face judgement, and would be free"

The Shi'a view of Umar differs from the Sunni view in mainly two areas. First, regarding his everyday character. The Sunni's claim he was wise and just while the Shi'as describe him as an ignorant usurper. Secondly, his attitudes and actions regarding the HTUsuccession to MuhammadUTH. The Sunnis argue that he acted in good faith to save the community whilst the Shi'as claim he seized the power in bad faith.


Shi'a Biography

His early life

Shi'as point out that Umar was an idol worshiper and that this disqualifies him from being a leader for all Muslims. Shi'as believe that no God-appointed Muslim leader has ever worshipped anything else than God. In other words, a man designated to protect and guide all Muslims at least must have a pure enough character to have refrained from the grossest sin in Islam. This is also complemented by the Shi'a belief that none can be an Imam (leader), whether prophet (HTUAbrahamUTH) or non-prophet (HTUAliUTH), except from the appointment of God (Qur'an 2:124). It is purity of character that Shi'a address on this issue and not sin, not to be confused with the removal of sin due to accepting Islam.

The Shi'as hold against him the fact that he buried alive his own daughter, despite it being a characteristic of the time he lived in. Another point they make is about the low morale of his family, exemplified by his uncle, HTUUmar ibn NufaylUTH, marrying his own mother.

Before embracing Islam

Umar's father, al-Khattab, was a staunch follower of polytheism HPTU

[1]UTHP. When HTUMuhammad UTH first declared his message of

HTUIslamUTH, Umar resolved to defend the traditional religion of the HTUQuraishUTH, HTUpolytheismUTH or HTUidolatoryUTH according to Islamic HTUnomenlautureUTH. Umar was adamant in opposing Muhammad and very prominent in persecuting the Muslims.

Other questionable acts are reported as follows: HTULubaynahUTH was a slave girl of Umar. She accepted Islam and Umar would beat her mercilessly until he was tired. He would then say, "I have only stopped beating you because I am tired." She would say, "may God treat you in the same way." He asked her to renounce Islam, but she stuck to her faith. HP

TU

[2]UTHP. HTUZinniraUTH was another slave of Umar. One day when HTUAbu JahlUTH was visiting Umar and he took it upon himself

to beat her. Zinnira was beaten so harshly that she lost her eyesight HPTU

[3]UTHP.

Embracing Islam

One day, the HTUQuraishUTH called for somebody to volunteer himself for the assassination of Muhammad. Umar volunteered himself for this job, at which everybody exclaimed: "Surely, you can do it, Umar!" HP

TU

[4]UTHP. On his way he

met HTUSad ibn Abi WaqqasUTH, who asked where he was going. Umar said: "I am after finishing Muhammad." Sa'ad replied, "but do you not see that HTUBanu HashimUTH, HTUBanu ZuhrahUTH and HTUBanu Abd al-ManafUTH are likely to kill you in retaliation?" Umar, upset at the warning, said, "it seems that you also have renounced the religion of your forefathers. Let me settle with you first." On saying this, Umar drew out his sword. Sa'ad announcing his Islam, also took out his sword. They were about to start a duel when Sa'ad said, "you had better first set your own house in order. Your HTUsister UTH and HTUbrother-in-lawUTH both have accepted Islam." Umar went to his sister and found her reciting verses of the HTUQur'anUTH. He became infuriated and gave her a slap which caused her to bleed. However, his sister did not denounce her religion. He went to meet Muhammad HP

TU

[5]UTHP.

Umar then made his way to the house of al-Arqam HPTU

[6]UTHP. Muhammad had received information of this and he stood up

and took hold of Umar's collar saying, "Umar, why do you not desist from this action? Will you not refrain lest Allah reveals that information about you that He has already revealed about HTUWaleed ibn MugheeraUTH?" HP

TU

[7]UTHP. Umar then

converted to Islam that day.

A Shia scholar states:

“ Some historians claim that Umar was a most awe-inspiring man, and when he accepted Islam, the idolaters were gripped with fear for their lives. But this is only a case of a dominant myth being in conflict with ugly facts. When Umar accepted Islam, the idolaters remained where they were, and nothing changed for them; but it was Muhammad who was compelled to leave his home, and had to find sanctuary in a desolate ravine. He spent three years in that ravine, and during those years of exile, his life was exposed to deadly perils every day and every night. During this entire period of more than 1000 days, Umar, like many other Muslims in Makkah, was the silent spectator of the ordeals of his master. He made no attempt to bring those ordeals to an end.HP

TU

[8]UTHP ”


During Muhammad's life

Umar became a Muslim just as the persecution against them hardened. While not denying that he helped, Shi'as feel the extent of the help is debatable. Shi'as do not believe that Umar's strength is to be applauded because he abused it repeatedly. For example, he beat people in a mosque HP

TU

[9]UTHP and threatened Muslims in front of Muhammad HP

TU

[10]UTHP. Umar

beat HTUAbu HurairaUTH severely on several occasions, both during Muhammad's life and after. Also, Umar publicly and loudly questioned HTUMuhammad'sUTH authority at the HTUTreaty of HudaybiyaUTH. After been given an answer and not being content with it, he went to HTUAbu BakrUTH and again questioned Muhammad's authority HP

TU

[11]UTHP.

HTUAli Asgher RazwyUTH, a HTU20th centuryUTH HTUShi'a UTH HTUIslamic scholarUTH writes:

“ In Medina, there were occasions when Umar had to remind Muhammad that in him (in Umar), he (Muhammad) had to reckon with a man who had great reserves of moral courage. If he disagreed with him (with Muhammad), he was not at all queasy about expressing his disagreement. Thus, among all the companions, he (Umar) alone had the moral courage to show his resentment and insolence to him (to Muhammad) at Hudaybiyya when he (Muhammad) signed a treaty of peace with the Quraysh.

There were other occasions when Umar found it his unpleasant "duty" to "correct" the "errors" of Muhammad, the Apostle of God

If Umar was right in his attempts to prevent the Apostle of God from commiserating with the bereaved members of the family of HTUAbdullah ibn UbayyUTH, and in invoking God's mercy upon his (Ibn Ubayy's) soul; or if he was right in trying to prevent him from crying at the death of HTUhis own sonUTH, then it must be said that Islam is a highly "dehumanized" religion which denies Muslims even the "right" to forgive their enemies, and withholds from them the freedom of expression of such innocuous feelings as sympathy and sorrow. But such is not the case. Islam is not "dehumanized." It is, in fact, the most humane of all religions, and urges its followers to be forgiving, kind, courteous and considerate to others; and commands them never to be vindictive. Vindictiveness was considered a pagan characteristic. Islam also commands Muslims, in the following verses of Al-Qur’an al-Majid, to return good for evil:

And turn off evil with good. ( HTUChapter 13UTH; HTUverse 22UTH)

Repel evil with that which is best. (HTUChapter 23UTH: HTUverse 96UTH)

Nor can goodness and evil be equal. Repel (evil) with what is better: then will he between whom and thee was hatred, become as it were thy friend and intimate. (HTUChapter 41UTH: HTUverse 34UTH)

HTUMuhammad MustafaUTH, the Interpreter of HTUAl-Qur’an al-MajidUTH, gave a demonstration of the application of these commandments of Heaven at the death of HTUAbdullah ibn UbayyUTH. HP

TU

[12]UTHP. ”

Shi'as do not see him as a valiant man at all even though he was strong. They contend that he was a coward and argue that there are scarce reports of Umar hurting anyone or even getting hurt in any battle. In fact, he was notorious for not entering combat. When the battle of Uhud went awry and rumors of Muhammad's death started, Umar fled the battle, ran to a hill HP

TU

[13]UTHP and discouraged people from entering battle again, arguing that there was no

point fighting since Muhammad was dead HPTU

[14]UTHP. In the HTUBattle of the TrenchUTH, he did not accept HTUAmr's UTH challenge HP

TU

[15]UTHP.

Also, at HTUKhaybarUTH, Umar did not direct his troops against the fortress. In all three cases, Ali did the opposite.

Hafsa

HTUHafsaUTH, the daughter of Umar, was originally married to HTUKhunais ibn HudhaifaUTH. When he died, Umar sought to find a husband for her. He approached his friend HTUUthman UTH who said "I am of the opinion that I shall not marry at present," after thinking about the proposal for a few days. Umar became angry with Uthman and asked HTUAbu BakrUTH the same thing. Abu Bakr did not give him a reply, causing Umar to become even more angry with him than he was with Uthman. However, this was because Abu Bakr was aware that Muhammad desired to marry Hafsa. Umar then preceded to Muhammad to discuss the previous two incidents. Muhammad reassured Umar by saying that "Hafsa will marry one better than Uthman will marry one better than Hafsa." Muhammad was obviously alluding to the fact that Hafsa was to marry Muhammad and that Uthman was to marry a daughter of Muhammad. HP

TU

[16]UTHP. Shi'as reject


this hadith as forgery because they argue that it makes no sense to keep the intention to marry a secret from Umar but not from Uthman and Abu Bakr.

Hafsa was married to Muhammad in 625. Muhammad's household was not always peaceful as his wives were in two groups HP

TU

[17]UTHP. Umar's and Abu Bakr's daughter along with two other wives constituted the group that Shi'as

believed troubled Muhammad. Umar said on one occasion:

"Hafsa, the news has reached me that you cause Allah's Messenger (may peace be upon him) trouble. You know that Allah's Messenger (may peace be upon him) does not love you, and had I not been (your father) he would have divorced you." (On hearing this) she wept bitterly. HP

TU

[18]UTHP

Shi'as believe that Umar's behavior towards his daughter is another example of his brute character. They see his fatherly advice to Hafsa in her time of despair as unworthy of any father, and especially of a future supposed protector and guide of the Muslim nation.

Pen and paper

Muhammad became ill in the year HTU632UTH and his health took a serious turn on a Thursday. He summoned his companions and announced that he wanted to write a will. It is reported that Muhammad asked for writing materials to write a statement that would prevent the Muslim nation from going astray for ever. The first person to reply was Umar, answering that the is no need for a will, arguing that Muhammad was ill and that Umar had the Qur'an which was sufficient for him. In another report it is stated that the first person replying, Umar by implication, said that Muhammad was delirious and talking non-sense. This reply caused a great commotion resulting in Muhammad rebuking Umar for calling him ill and sending him and his partisians out of the house.

This event is the source of much controversy between the Shi'a and Sunnah; the former claim that Umar wrongly prevented the Prophet from confirming Ali as his chosen successor.

The Sunni view is that Umar was acting out of compassion and love for Muhammad. He sensed that Muhammad was talking from the depths of his death-sickness, and did not want to burden him and argue with him. Muhammad was not known to have written anything in his entire life, and it is the majority view of the Muslims that Muhammad was an ummi, an illiterate man, who knew not how to read or write. This is the primary defense of Muslims against claims that Muhammad wrote the Qur'an, is that he was not literate. So upon hearing a request from the Prophet to write something, Umar knew that this could not be Muhammad talking rationally, or so goes the Sunni argument. HP

TU

[19]UTHP.

HTUAli Asgher RazwyUTH, a HTU20th centuryUTH HTUShi'a UTH HTUIslamic scholUUaUTTUr UTH writes:

“ If Umar was right in his attempts to inhibit the freedom of action of Muhammad, the Messenger of God, then it means that the latter was "wrong." And if he (Muhammad) was "wrong," then it means that Al-Qur’an al-Majid was also "wrong" because it claimed that:

Nor does he (Muhammad) say (anything) of (his own) desire. It is no less than inspiration sent down to him. (Chapter 53; verses 3 and 4)

If Umar was right, then Muhammad and Qur’an were "wrong." This is the only conclusion to which such a line of argument can lead. It is now for the Muslims to decide if this is the "logic" which appeals to them, and therefore, is acceptable to them HP

TU

[12]UTHP. ”

Usama's detachment

Two days later, at Saturday, Umar, Abu Bakr, Uthman and others, were sent away with a military detachment heading to HTUSyriaUTH, under the command of an 18 year old man named HTUUsama ibn ZaidUTH. Ali and many others from the HTUBanu HashimUTH where ordered to stay in Medina. Umar protested to this decision, causing Muhammad to forbid them to abandon Zaid's detachment. They left, but camped outside Medina and returned the next day. HP

TU

[20]UTHP}}


After Muhammad

Two days after that, on Monday, Muhammad died. Abu Bakr was not present in Medina, Shia claiming he left it due to embarrassment since Abu Bakrs HTUprayer incidentUTH. When Umar heard the news of Muhammad's death, he rushed to Muhammad, raised his sword and said he would "chop of the head" of anybody that said that Muhammad had died. HTUIbn AbbasUTH approached him and remainded him that the Qur'an tells that Muhammad is mortal in the form "Muhammad is but a messenger; messengers (the like of whom) have passed away before him. If, then, he dies or is killed, will you turn back on your heel?", however Umar did not heed. Later when Abu Bakr came and told the same thing as HTUIbn AbbasUTH hade said and also "If anyone worshipped Muhammad, then know that Muhammad is dead, but if anyone worshipped Allah, then Allah is living and does not die.", whereupon Umar calmed down.

Shia claim that the despair felt by Umar at the time of Muhammad's death was not genuine, they insist that there was no despair, only threats aimed to delay matters so that his friend and confederate Abu Bakr could return before Ali was confirmed as the successor. As for Ali's allegiance to Abu Bakr's rule, this too was made up to support Abu Bakr's claim to power.

Shia claim that Umar and HTUKhalid ibn WalidUTH where on the forefront of a HTUCoup d'étatUTH, seizing power for Abu Bakr and mortally wounding Fatimah which resulted in the miscarriage of HTUAl Muhsin UTH.

HTUAli Asgher RazUUwUTTUyUTH, a HTU20th centuryUTH HTUShi'a UTH HTUIslamic scholarUTH writes:

“ When Muhammad Mustafa died in A.D. 632, his successors - Abu Bakr and Umar - lost no time in HUseizing the estate of Fadak from his daughterUH. Umar was a conscientious man, and he was presumably prompted by his moral courage to "rectify" the "error" which Muhammad had made in giving the estate of Fadak to his daughter in A.D. 628

Umar had, to all intents and purposes, appointed himself a "censor" of the words and deeds of Muhammad while the latter was still alive. If he countermanded his (Muhammad's) orders after his death vis-à-vis his succession or the estate of Fadak, there is nothing odd about it. If he had any inhibitions in this matter, he threw them overboard as soon as Muhammad died.HP

TU

[12]UTHP. ”

Shi'a denounce Umar's decision to ban the collection of hadith.

Aftermath

Later, after Abu Bakr came into power, Abu Bakr ordered Usama's dispatchment to be sent as ordered to Syria. Umar demanded that Usama was to be replaced, but Abu Bakr refused to do so HP

TU

[21]UTHP.

Abu Bakr's era HTUAbu BakrUTH took power after Muhammad. Shia point to several Sunni sources that claim Abu Bakr was on his way to give in to Fatimah's cries for justice, harshly stopped by Umar. Shi'a view Umar as the "khalifa-maker" of Abu Bakr and that during Abu Bakr's khilafat, Umar was his principal adviser HP

TU

[8]UTHP. Abu Bakr imposed Umar as his successor prior to his death in HTU634UTH.

One report quotes one Muslim talking to Abu Bakr, asking him what he is going to say to God after leaving Umar in charge of matters. HTUAliUTH was again passed over. Shias refuse the Sunni notion of Ali serving Abu Bakr and Umar and claim that Ali simply disdained himself from public matter, judging that claiming his own right would endanger Islam.

Ali is quoted saying:

"I watched the plundering of my inheritance till the first one [Abu Bakr] went his way but handed over the Caliphate to Ibn al-Khattab after himself."

(Then he quoted al-A'sha's verse)HPTU

[22]UTHP:


"My days are now passed on the camel's back (in difficulty) while there were days [of ease] when I enjoyed the company of Jabir's brother Hayyan."

(Implying the contrast between the present and the time of Muhammad)

"It is strange that during his [Abu Bakr] lifetime he wished to be released from the caliphate but he confirmed it for the other one [Umar] after his death. No doubt these two shared its udders strictly among themselves" HP

TU

[23]UTHP.

Umar's Caliphate

HTUAli Asgher RazwyUTH, a HTU20th centuryUTH HTUShi'a UTH HTUTwelv UUeUTTUrUTH HTUIslamic scholarUTH states:

“ The Banu Umayya were the traditional champions of idolatry and the arch-enemies of Muhammad and his clan, the Banu Hashim. Muhammad had broken their power but Umar revived them. The central component of his policy, as head of the government of Saqifa, was the restoration of the Umayyads. He turned over Syria to them as their "fief," and he made them the first family in the empire HP

TU

[8]UTHP. ”

Regarding HTUUmar's marriage to Umm Kulthum UTH:

A HTUnarrationUTH attributed to HTUJa'far al-SadiqUTH reports:

“ When Òmer sought the hand of Umm Kultham for marriage, Ali (A.S.) said, `But she is only a child,’ Òmer said to al-Àbbas, ‘I sought the hand of the daughter of your nephew, and he turned me down. HTUBy AllahUTH, I shall damage the HTUwell of ZamzamUTH, and I shall leave nothing precious belonging to you except that I ruin it, and I shall get two witnesses to testify that he stole, and I shall cut off his right hand.’ HTUAl-ÀbbasUTH came and informed Ali (A.S.) (of what Òmer had said), asking him to let him take care of that matter, which he did ”

HTUShi'as UTH tend to view this as HTUSahih UTH and have included it in HTUUsul al-KafiUTH HPTU

[24]UTHP

Ali is further quoted in the same sermon:

"This one [Umar] put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation" HP

TU

[25]UTHP.

Shi'a claim that Umar was not given the title of "Al Faruq" as this was a title given to Ali, but rather Umar later was given that title.

Shi'as claim that Umar's marriage to Ali's daughter is a Umayyad fabrication, with the only goal being to put forth that Ali and Umar where friends, not missing the chance of depicting Ali as weak and inferior to Umar: Umar publicly threatening Ali to submission until he got his daughter for marriage HP

TU

[26]UTHP.

Jurisprudence

It is reported that Umar declared in public HPTU

[27]UTHP:

"Anyone who pays more for their dowry than what the Prophet used to pay, will put the excess amount in the Public Treasury."

A woman from the Quraish came to him and said:


"O commander of the Believers, which have more right to be followed, the Book of Allah [the Qur'an]or your statement?""

He answered:

"The Book of Allah."

So she told him,

"You have just prohibited the people from giving the excess amount from the dowry, but Allah Taalah has revealed in His Book, 'And if you have given them a great amount of gold as dower, take not the least bit of it back'(Qur'an 4:20)."

Therefore Umar said a few times:

"The Woman is correct and Umar is mistaken."

He addresses people again, and said:

"Verily a man may do whatever he sees fit with his wealth" HPTU

[28]UTHP.

Note: Generally, narrations with broken chains are not considered true according to Sunni Islamic scholars and any legal rulings contained therein are nonbinding.

Shi'as point out that Umar was very ill versed in HTUIslamic lawUTH in contrast to HTUIbn AbbasUTH and HTUAliUTH, which is shown by these examples:

* Forbidding of Tayammum HPTU

[29]UTHP, even though its in the Qur'anHP

TU

[30]UTHP and despite being reminded of the HTUSunnahUTH

by HTUAmmar ibn YasirUTH. Not even Sunnis do justify that. * Gave an incorrect death sentence due to ignorance in basic jurisprudence HP

TU

[31]UTHP.

The above can be excused due to lack of knowledge. However, there are also incidents where he knowingly changed Muhammad's Sunnah by innovating in religious matters even though he had no authority to do so. For example:

* Enforced the HTUtriple talaqUTH HPTU

[32]UTHP.

The above point is not disputed by Sunnis, but the following four are:

* Umar took the solitary prayer of the month of Ramadan HPTU

[33]UTHP and changed it to congregational prayer HP

TU

[34]UTHP.

* Forbade temporary marriage according to the HTUHadith of Umar's speech of forbidding Mut'ah UTH HPTU

[35]UTHP.

* He modified the HTUadhanUTH HPTU

[36]UTHP .

* Changed the number of floggings for drinking alcohol from 40 to 80 lashes HPTU

[37]UTHP.

Shi'a books have expanded the list to include 80 points.

Shi'as argue that Umar's legal knowledge can be summarized by his saying:

"If Ali had not been there, Umar would have been perished O Abu'l-Hasan,! I hope I am not alive when you are not among us" HP

TU

[38]UTHP.

Death

He was killed by HTUAbu-Lu'lu'ahUTH. Again, Umar's lack of knowledge in Muhammad's Sunnah,according to Shia's claims, is shown when Umar forbade Hafsa and others to weep for him, believing that it would cause him to be punished in the grave HP

TU

[39]UTHP. This was due to the fact that he misunderstood Aisha's narration of the hadith HP

TU

[40]UTHP.


Ali continues on:

“ Nevertheless, I remained patient despite length of period and stiffness of trial, till when he [Umar] went his way [of death] he put the matter [of Caliphate] in a group and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them [Abu Bakr] that I was now considered akin to these ones [in the consultation]?" HP

TU

[41]UTHP. ”


“ The seeds of civil war in Islam were planted on the day when Umar picked out the members of his electoral committee. Instead of one candidate for caliphate, he made six candidates. If his decision to appoint his successor had been as direct and forthright as that of Abu Bakr had been, Islam might have been spared the traumatic and horrendous experience of civil wars so early in its career. The Muslims who fought against and killed each other in these civil wars, did not belong to the distant future; they belonged to the generation of the Prophet himself.

Civil wars broke out in Islam at a time when its idealism was supposed to be still fresh. But the elective system devised by Umar had built-in confrontation, and it took Islam across a great divide. His policy proved to be counter-productive, and his mode of giving the Muslims a leader through his panel of electors turned out to be one of the greatest misfortunes of the history of Islam HP

TU

[12]UTHP. ”

Legacy

Even though he evidently was mistaken on several occasions, which is clearly seen by the evidence, he has still set precedence in Sunni jurisprudence. Due to this Shi'a stress the need to enlighten people of Umar's ignorance, so that they stop following a man that believed he could shape the HTUSunnahUTH of Muhamamd HP

TU

[42]UTHP.

Even though Umar did make numerous HTUfatwas UTH in direct violation to the HTUQur'anUTH, admitted by the Sunnis in the case of HTUTayammumUTH, and even though he believed he could shape the Sunnah in the case of HTUtriple talaq UTH and HTUAdhanUTH, also admitted by the Sunnis, Shi'a believe that there are cases where even the evidence clearly proves it, the Sunnis refuse to acknowledge that Umar made those changes, for example in the case of HTUNikah Mut'ah UTH. Shia argue that there are only single narrations on the occasions where Muhammad supposedly forbade it, on seven contradictory times, and even though the vast majority of the hadith related to the topic unanimously claim that Umar forbade HTUNikah Mut'ah UTH, even himself saying so, still the Sunnis choose to hold the few claiming Muhammad as the one forbidding it as authentic. In Shia view, this is shows how deep the impact of Umars legacy is, making Sunnis accept traditions that override the Qur'an (4:24), uniquely for this matter, even though those traditions propose that Muhamamd forbade it in 7 AH, when Sahih Muslim puts the date of the verse of Mut'ah Nikah in 9 AH.

Shi'a believe Umar to be the main force behind Abu Bakrs rise to power, since they quote him several times stopping Abu Bakr from giving in to Fatimah's cries for justice. Umar is responsible for the election that followed after him, an election where Ali is quoted to view it as in effect rigged to the extent that he could not win it, in practice giving away the Muslim nation to Islam's former arch-enemies, the HTUBanu UmayyadUTH, starting with HTUUthman UTH and continuing with the adopted son of HTUAbu SufyanUTH, HTUMuawiya I UTH, followed by HTUYazid IUTH, resulting in the slaughter of HTUBanu HashimUTH in the HTUbattle of KarbalaUTH and ultimately the pillage and rape of HTUMedinaUTH and the catapult assault on the HTUKaabaUTH.

Shi'a believe that many hadith where Umar is merited by Muhamamd, for example the HTUHadith of Umar and prophecyUTH, are nothing more than late Umayyad fabrications.

While Shi'as use Sunni ahadeeth to try to bolster their claims, these works are not the basis of their beliefs. A brief examination of Shia religious works would serve to document their viewpoints. According to the Shi'a imam, HTUImam BaqirUTH, Umar and his companion HTUAbu BakrUTH had left Islam and deserve to be cursed:

"Abu Bakr and Omar did not repent before they parted the world. In fact, they did not even mention what they had done to Ali. So may Allah, His angels and all of mankind curse them" HP

TU

[43]UTHP.


In HTUHaqq al-YaqeenUTH it is written:

"Regarding the doctrine of HTUTabarraUTH, we believe that we should seek disassociation from four idols namely, Abu Bakr, Omar, Uthman and Mu'awiyah; from four women namely, Ayesha, Hafsa, Hind and Ummul Hakam, along with all their associates and followers. These are the worst creation of Allah. It is not possible to believe in Allah, His Messenger and the Imams without disassociating oneself from their enemies."

In accordance with the above stated, it is not strange that Shi'a believe that disassociation from Umar is one of the HTUFuru al-dinUTH (Branches of religion).

Furthermore, Shi'as supplicate curses upon Umar (as well as Abu Bakr), in the HTUDua Sanamain QuraishUTH.

HTUEdward GibbonUTH, a HTU18th centuryUTH HTUnon-MuslimUTH HTUIslamic scholarUTH wrote:

“ The mischiefs that flow from the contests of ambition are usually confined to the times and countries in which they have been agitated. But the religious discord of the friends and enemies of Ali has been renewed in every age of the Hegira, and is still maintained in the immortal hatred of the Persians and Turks. (171) The former, who are branded with the appellation of Shiites or sectaries, have enriched the Mahometan creed with a new article of faith; and if Mahomet be the apostle, his companion Ali is the vicar, of God. In their private converse, in their public worship, they bitterly execrate the three usurpers who intercepted his indefeasible right to the dignity of Imam and Caliph; and the name of Omar expresses in their tongue the perfect accomplishment of wickedness and impiety.HP

TU

[44]UTHP ”

And he also writes that Ali...

“ ...has never been accused of prompting the assassin of Omar; though Persia indiscreetly celebrates the festival of that holy martyr. HP

TU

[44]UTHP ”

References

1. HTU UTH HUSunni refUH 2. HTU UTH HUSunni refUH 3. HTU UTH HUShi'a refUH 4. HTU UTH HUSunni refUH 5. HTU UTH HUSunni refUH 6. HTU UTH HUSunni refUH 7. HTU UTH HUShi'a refUH 8. ^ HTPU

aUTPH HTPU

bUTPH HTPU

cUTPH HTURestatement of History of IslamUTH HTU[1]UTH

9. HTU UTH HUBukhariUH 10. HTU UTH HUBukhariUH 11. HTU UTH HUBukhariUH 12. ^ HTPU

aUTPH HTPU

bUTPH HTPU

cUTPH HTPU

dUTPH HTUA Restatement of the History of Islam and MuslimsUTH on Al-Islam.org HTU[2]UTH

13. HTU UTH HUTabariUH 14. HTU UTH HUSunni refUH 15. HTU UTH HUSunni refUH 16. HTU UTH HUBukhariUH 17. HTU UTH HUBukhariUH 18. HTU UTH HUrefUH 19. HTU UTH HTUHadith of the pen and paperUTH 20. HTU UTH HUHadith of Usama's dispatchmentUH 21. HTU UTH HUrefUH 22. HTU UTH HUal-A`sha's verseUH) 23. HTU UTH HTUNahj al-BalaghaUTH HUSermon 3UH 24. HTU UTH HTUUsul al-KafiUTH, Vol. 5, p. 346, as quoted in HUTragedy of al-ZahraUH. 25. HTU UTH HTUNahj al-BalaghaUTH HUSermon 3UH 26. HTU UTH HUShia siteUH


27. HTU UTH by HUAl-BaihaqiUH in a broken (discontinous) chain of narration 28. HTU UTH HUrefUH 29. HTU UTH HUSahih MuslimUH 30. HTU UTH HUSahih MuslimUH 31. HTU UTH HUAbu DawudUH 32. HTU UTH HUSahih MuslimUH 33. HTU UTH HUSahih MuslimUH 34. HTU UTH HUSahih BukhariUH 35. HTU UTH HUSahih MuslimUH 36. HTU UTH HUMuwattaUH 37. HTU UTH HUSahih MuslimUH 38. HTU UTH Google HU1UH HU2UH 39. HTU UTH HTUSahih MuslimUTH HU4:2015UH, HTUSahih BukhariUTH HU2:23:377UH 40. HTU UTH HTUSahih BukhariUTH HU2:23:374UH, HTUSahih MuslimUTH HU4:2019UH 41. HTU UTH HTUNahj al-BalaghaUTH HUSermon 3UH 42. HTU UTH HUMuwattaUH 43. HTU UTH HTUFuru al-KafiUTH 44. ^ HTPU

aUTPH HTPU

bUTPH HTUThe History of the Decline and Fall of the Roman EmpireUTH , section HUDiscord of the Turks and Persians.UH

Hadith of the pen and paper

The Hadith of the pen and paper is a famous HTUHadithUTH in HTUIslamUTH about an event when the HTUIslamic prophetUTH HTUMuhammad UTH was prevented from writing out his will. The hadith is referenced in both HTUShi'a UTH and HTUSunniUTH traditions.

Shi'as also refer to it as "The Calamity of Thursday" (Arabic Raziyat Yawm al-Khamis)

Narration

Muhammad became ill in the year HTU632UTH and his health took a serious turn on a Thursday. It is reported that Muhammad asked for writing materials to write a statement that would prevent the Muslim nation from going astray forever. The first person to reply was Umar, answering that there was no need for the statement, arguing that Muhammad was ill and that the Muslims had the Qur'an which was sufficient for them.HP

TU

[1]UTHP

HTUIbn AbbasUTH:

"The Messenger of God said bring me a tablet (lawh) and an inkpot (dawat), so that I can write for you a document, after which you will not go astray ... Some people said that The Messenger of God was talking deliriously". HP

TU

[2]UTHP

But, even though Muhammad was unable to write his will because of the commotion, he did get three statements out:

"Then the Prophet ordered them to do three things saying, 'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.' " The sub-narrator added, "The third order was something beneficial which either Ibn 'Abbas did not mention or he mentioned but I (the narrator) forgot.(see second link from reference 1)

When Umar claimed that there was no need for Muhammad's statement since the Muslims had the Qur'an, Ibn Abbas allegedly rushed out crying. There he met HTUUbaidullah ibn AbdullahUTH. According to him, Ibn Abbas used to say,

'"No doubt, it was a great disaster that Allah's Apostle was prevented from writing for them that writing because of their differences and noise." HP

TU

[3]UTHP

Ibn Abbas though is said to not have witnessed this event in person. HPTU

[4]UTHP


Views

The first level narrator of this narrative is HTUibn AbbasUTH, and at that time he was ten to fifteen years old HPTU

[5]UTHP.

Sunni view

Sunni Muslims refer to this episode as the "Event of Thursday". It is generally seen as a minor event and a test by Muhammad of his "Companions". The Companions are considered to have chosen to do the right thing and passed the test, having remained free from criticism by Muhammad for the rest of the days he remained with them. This period (from Thursday to Monday) during which Muhammad remained with the Companions after this incident was also not utilized to make a will - which, Sunnis argue, confirms that it was not an important document to be written but rather a simple test to know whether the HTUUmmah UTH is aware of the message of the Qur'an. The following passage is cited as evidence: "This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." (5:3).

Sunnis further maintain that the arguments of those who place a greater significance on these events have been refuted by scholars such as al-Bayhiqi in Dala'il al-Nubuwwah, al-'Ayni in 'Umdat al-Qari, Ibn Taymiyyah in Minhaj al-Sunnah, Ibn Hajar al-'Asqalani in Fath al-Bari, al-Nawawi in Sharh Sahih Muslim, al-Dhahabi in Tarikh al-Islam, and others.

Shi'a view

This event is the source of much controversy between Shi'as and Sunnis. Shi'as believe that Umar prevented Muhammad from confirming in writing that Ali was the chosen successor. They further speculate that Muhammad refrained from a public written will, seeing the extent of contempt Umar allegedly showed while he was still alive; future rulers might discredit the written will by repeating Umar's words, causing enormous damage to people's ability to take Muhammad seriously on other matters.

HTUHusain Mohammad JafriUTH, a HTU20th centuUUrUTTUyUTH HTUShi'a UTH HTUIslamic scholarUTH writes:

“ No one can be sure of what it was the Holy Prophet wanted to write. But the phrase he used gives us an idea. On several occasions the Holy Prophet had declared:

HTUO People! Verily, I am leaving behind among you Two Precious Things, the Book of Allah and My Descendants who are my family members. So long as you keep hold of them sincerely, you will never go astray after meUTH.

When he used the same phrase five days before his death (".. Let me write something for you by way of a will so that you are not misled after me" ), it was easy enough to understand that the Holy Prophet was going to write what he had been telling them all along about the HTUQur'an UTH and his HTUAhlu 'l-baytUTH ( HTUas UTH).

Perhaps 'Umar guessed as much; as is apparent from his claim: "The Book of Allah is sufficient for us." He wanted to make it known to the Prophet that he would not follow 'the Two Precious Things '. One was enough for him.

And he himself admitted it in a talk with HTU'Abdullah ibn 'AbbasUTH, in which he, inter alia said: "And surely he (Muhammad) intended during his illness to declare his ('Ali's) name, so I prevented it. HP

TU

[6]UTHP"

Perhaps the word "delirium" would have served his purpose even if Muhammad had written the directive. 'Umar and his partisans would have claimed that as it was written "in delirium" it had no validity HP

TU

[7]UTHP. ”

Husain Mohammad Jafri also makes remarks that Umar did not raise objection in the HTUHadith of the succession of Abu BakrUTH.



“ In the summer of A.D. 632, Muhammad, lay on his deathbed in his house in Medina. His last wish was to comply with the commandment in the Book of God to write his will and testament. But Umar did not countenance this idea. In his opinion, writing a will was not the right thing for the Prophet of Islam to do. At Hudaybiyya, he had opposed the Prophet but had failed in his opposition; this time, however, he had no intention of failing. He opposed the dying Prophet, and he scored a brilliant success in his opposition. The will the Prophet wished to write, was never written.

If Umar was right in his attempts to inhibit the freedom of action of Muhammad, the Messenger of God, then it means that the latter was "wrong." And if he (Muhammad) was "wrong," then it means that Al-Qur’an al-Majid was also "wrong" because it claimed that:

Nor does he (Muhammad) say (anything) of (his own) desire. It is no less than inspiration sent down to him. (Chapter 53; verses 3 and 4)

If Umar was right, then Muhammad and Qur’an were "wrong." This is the only conclusion to which such a line of argument can lead. It is now for the Muslims to decide if this is the "logic" which appeals to them, and therefore, is acceptable to them HP

TU

[8]UTHP. ”

References

1. HTU UTH HTUSahih BukhariUTH, HTU70.573UTH 2. HTU UTH HTUTarikh al-TabariUTH, HUVolume 9 translated by Ismail. K. Poonawala p 175UH 3. HTU UTH HTUSahih BukhariUTH HU59.717UH 4. HTU UTH (see note from Sahih Bukhari HU1:3:114UH) 5. HTU UTH HTUhttp://www.understanding-islam.org/related/text.asp?type=question&qid=369UTH 6. HTU UTH HTUIbn Abi 'l-Hadid UTH: HTUSharhUTH, vol. 12, p. 21, (quoting from HTUTari'kh BaghdadUTH of HTUal-Khatib al-BaghdadUTH;). 7. HTU UTH HTUThe Origins and Early Development of Shi`a IslamUTH HUp.58-079UH 8. HTU UTH HTUA Restatement of the History of Islam and MuslimsUTH on Al-Islam.org HTU[1]UTH

Also: Sources:

• HTUSahih BukhariUTH: HU004.052.288UH, HU005.059.716UH, HU004.053.393UH, HU007.070.573UH • HTUSahih MuslimUTH: HU001.003.114UH, HU013.4014UH, HU013.4015UH, HU013.4016UH

Hadith of Umar's ban on hadith

Some recorded oral tradition among Muslims (HTUArabic UTH: HTUhadithUTH) is about Umar's ban on hadith.

Although the narration is prominently quoted and referred to, it is not given any formal name, in contrast to other hadith such as the HTUHadith of the pond of KhummUTH or the HTUHadith of Qur'an and Sunnah UTH

Introduction

Most HTUSunnisUTH view that Muhammad himself proclaimed that no hadith are to be recorded to ensure that people would not confuse any HTUhadithUTH with the HTUQur'anUTH, and that this decision of HTUMuhammad UTH was upheld by his successors (HTUArabicUTH: HTUcaliphUTH), including HTUUmar UTH, the second Sunni Caliph.. Sunni view this as the explanation of why it took centuries for the first official hadith collections to form.

However, some sources state dispute this account, and claim that it was Umar himself who was the first person to ban hadith collection, a view upheld by HTUShi'as UTH


Narration

Muslim view

Muslims view this hadith as notable and important on several accounts: several prominent persons are mentioned in the hadith and several controversial issues are dealt with.

Sunni view

HTUMuhammad Husayn Haykal UTH

“ Umar ibn al-Khattab once tried to deal with the problem of committing the Hadith to writing. The companions of the Prophet whom he consulted, encouraged him, but he was not quite sure whether he should proceed. One day, HTUmoved by God's inspirationUTH, he made up his mind and announced: "I wanted to have the traditions of the Prophet written down, but I fear that the Book of God might be encroached upon. Hence I shall not permit this to happen." He, therefore, changed his mind and instructed the Muslims throughout the provinces: "Whoever has a document bearing a prophetic tradition, shall destroy it." The Hadith, therefore, continued to be transmitted orally and was not collected and written down until the period of al-Mamun. HP

TU

[1]UTHP ”

HTUDr. Mohammad Hamidullah UTH

“ HTUAbu-DhahabiUTH reports: The Caliph Abu-Bakr compiled a work, in which there were 500 traditions of the Prophet, and handed it over to his daughter 'Aishah. The next morning, he took it back from her and destroyed it, saying: "I wrote what I understood; it is possible however that there should be certain things in it which did not correspond textually with what the Prophet had uttered."

As to Umar, we learn on the authority of Ma'mar ibn Rashid, that during his caliphate, Umar once consulted the companions of the Prophet on the subject of codifying the Hadith. Everybody seconded the idea. Yet Umar continued to hesitate and pray to God for a whole month for guidance and enlightenment. Ultimately, he decided not to undertake the task, and said: "Former peoples neglected the Divine Books and concentrated only on the conduct of the prophets; I do not want to set up the possibility of confusion between the Divine Qur’an and the Prophet's Hadith." HP

TU

[2]UTHP ”

Shi'a view


“ Muhammad, the Apostle of God, HTUhad expressed the wish, on his deathbed, to write his will UTH, and as noted before, Umar had thwarted him by shouting that the Book of God was sufficient for the Muslim umma, and that it did not need any other writing from him.

Umar, it appears, actually believed in what he said, viz., a will or any other writing of the Prophet was redundant since Qur’an had the ultimate answers to all the questions. And if any doubts still lingered in anyone's mind on this point, he removed them when he became khalifa.

Muhammad lived in the hearts of his companions and friends. After his death, they wished to preserve all their recollections of his life. These recollections were of two kinds - his words and his deeds. The two together formed his Sunnah (the trodden path). Anything he said, and was quoted by a companion, is called a hadith or ‘tradition.'

But Umar did not want the companions to preserve any recollection of the words and the deeds of the Prophet. He, apparently, had many reservations regarding the usefulness, to the Muslim umma, of these recollections. He, therefore, forbade the companions to quote the sayings of the Prophet in speech or in ”


writing. In other words, he placed the Hadith of the Prophet under a proscription

• • •

One of the companions whom the HTUSunniUTH HTUMuslims UTH consider one of the greatest authorities on HTUHadithUTH, was HTUAbu HurayraUTH. He was ever ready to quote a Hadith. There was never an occasion when recollection did not come to him of something he had heard the Prophet saying or something he had seen him doing. Once Umar asked him:

"O Abu Hurayra! Tell me this. Did the Messenger of God have nothing in the world to do except to whisper Hadith in your ears?"

Umar then ordered Abu Hurayra not to narrate any more Hadith.

Abu Hurayra was a very gregarious and a garrulous man. When Umar gagged him, he felt bottled up. But he was a patient man, and quietly awaited the time when he would be unmuzzled. His opportunity came when Umar died, and he returned, with a vengeance, to the business of relating Hadith. Today, the books of Hadith, compiled by Sunni collectors, are brimming with traditions narrated by him.

It is perhaps interesting to speculate on Umar's decision in placing the traditions of the Prophet under proscription. Did he believe that the proscription would outlast his own caliphate? There is no way of knowing the answer to this question. But he could not have meant the proscription to be effective only during his own lifetime; he could only have meant it to be everlasting. If so, then did he want to deprive the Muslims of the record of the precepts and precedents of their Prophet forever?

HTUMuhammad Husayn Haykal UTH says in the passage quoted above from his book that Umar was "moved by God's inspiration" to place the Hadith of the Apostle of God under proscription. This means that Umar's authority to order the suppression of Hadith, was implicit in HTUthe "inspiration" of which he was the recipientUTH, and he didn't hesitate to exercise it. In exercising his "inspired" authority, he overrode even the consensus of the companions. Consensus, incidentally, is a very important principle in Sunni jurisprudence. But Umar was right in overriding it. After all the consensus of fallible, earth-bound mortals could never supersede the authority of Umar's "inspiration."

But Umar's ordinance suppressing Hadith leaves one vital question unanswered, viz., is it possible to understand and to practice Islam at all, and to obey the commandments of God embodied in Al-Qur’an al-Majid, without the knowledge and understanding of the sermons, statements, speeches, commands, prohibitions, precedents, examples and explanations of Muhammad Mustafa? Was it, for example, possible for the companions to know, merely by reading Qur’an, how to say the five canonical prayers if Muhammad himself had not taught them? Or, would they have known how much Zakat (poor-tax) to pay, when to pay and whom to pay if they had not seen the Apostle himself paying it?

Without Hadith, Muslims could never understand the ideology of Islam nor could they grasp its practicability. In this regard, the contemporary, Austrian-born scholar, translator and commentator of Qur’an, HTUMuhammad AsadUTH, writes in his book, HTUIslam At The CrossroadsUTH, as follows:

The Sunnah of the Prophet Muhammad is, (therefore) next to Qur’an, the second source of Islamic law of social and personal behavior. In fact we must regard the Sunnah as the only valid explanation of the Qur’anic teachings and the only means to avoid dissension concerning their interpretation and adaptation to practical use. Many verses of the Qur’an have allegorical meaning and could be understood in different ways unless there was some definite system of interpretation. And there are, furthermore, many items of practical importance not explicitly dealt with by the Qur’an. The spirit prevailing in the Holy Book is, to be sure, uniform throughout; but to deduce from it the practical attitude which we have to adopt is not, in every case, an easy matter. So long as we believe that this Book is the word of God, perfect in form and purpose, the only logical conclusion is that it never was intended to be used independently of the personal guidance of the Prophet which is embodied in the system of Sunnah. (pp. 117-118)

The Apostle's statements and his actions were a detailed interpretation and application of the principles of the Book of God. That Book has repeatedly and emphatically called upon the Muslims to obey him and to


follow him, as per the following verses:

Say: if ye do love God, follow me: God will love you and forgive your sins; for God is oft-forgiving, most Merciful. (Chapter 3; verse 31)

God did confer a great favor on the believers when He sent among them an Apostle from among themselves, rehearsing unto them the signs of God, sanctifying them, and instructing them in Scripture and Wisdom, while before that they had been in Manifest Error. (Chapter 3: verse 164)

Those are limits set by God: those who obey God and His Apostle, will be admitted to the Gardens with Rivers flowing beneath, to abide therein (forever) and that will be the supreme achievement. (Chapter 4: verse 13)

O ye who believe! Obey God, and obey His Apostle, and those charged with authority among you. if ye differ in anything among yourselves, refer it to Allah and his apostle... (Chapter4: verse 59)

We sent an Apostle but to be obeyed, in accordance with the will of God. (Chapter 4: verse 64)

But no, by thy Lord, they can have no (real) faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction. (Chapter 4: verse 65)

He who obeys the Apostle, obeys God. (Chapter4: verse 80)

Obey God and His Apostle, if ye do believe. (Chapter 8: verse 1)

It is such as obey God and His Apostle, and fear God and do right, that will win (in the end). (Chapter 24: verse 52)

Ye have indeed in the Apostle of God a beautiful pattern of conduct for everyone whose hope is in God and the final day, and who engages much in remembering God. (Chapter 33: verse 21)

O ye who believe! Obey God, and obey the Apostle, and make not vain your deeds. (Chapter 47: verse 33)

Whatever the Messenger assigns to you, take it, and deny yourselves that which he withholds from you, and fear God. (Chapter 59: verse 7)

From the foregoing verses, it is clear that Umar's ban on Hadith was in a head-on collision course with the commandments of Al-Qur’an al-Majid. Quran as the explicit Word of God, and Hadith as the explicit word of His Last Messenger, form one integral whole, each elucidating, amplifying and illuminating the other. Sunni jurists perhaps did not want to set themselves at odds with Umar but they also realized that there was no way for them to dispense with Hadith, and still call themselves Muslims, and that his ban (on Hadith) could not coexist with Islam. They, therefore, discreetly tiptoed around the issue. "Let the Hadith of our Prophet be free of bans," was their tacit consensus even if such a reorientation of thought was painful to some of them, and they decided to address themselves to the most vital task of collecting, collating, and preserving, for themselves and for posterity the record of the sayings and the deeds of Muhammad Mustafa, their Guide and Leader in this world and in the world to come HP

TU

[3]UTHP.

References

1. HTU UTH (The Life of Muhammad, Cairo, 1935) 2. HTU UTH HTUIntroduction to IslamUTH, Kuwait, pp. 34-35, 1977 3. HTU UTH HTURestatement of History of IslamUTH HTU[1]UTH


Umar's marriage to Umm Kulthum

Umar's marriage to Umm Kulthum occurred in HTU17 AHUTH (HTU637UTH– HTU638UTH), when Umar was 55 years old. The event is notable in that Shi'a and Sunni differ as to the identity of the person named Umm Kulthum.

Overview

The person Umar married in HTU17 AHUTH was the fourth one having the HTUname Umm KhulthumUTH. The identity of the other three was:

1. HTUUmm Kulthum bint AsimUTH - Her actual name was Jamila. According to some sources, her HTUkunyaUTH was Umm Asim, not Umm Kulthum.

2. HTUUmm Kulthum bint Jarwila KhuzimaUTH - Her actual name was Maleeka. Umm Kulthum was her HTUkunyaUTH. 3. HTUUmm Kulthum bint UqbaUTH

Whilst the Shia believes that all these was married to Umar HPTU

[1]UTHP, the sunnis disagree that HTUUmm Kulthum bint UqbaUTH

was married to Umar. HPTU

[2]UTHP

As for the last Umm Kulthum, Sunni view that it was HTUUmm Kulthum bint AliUTH, While some Shi'a argue it was HTUUmm Kulthum bint Abu BakrUTH.

• HTUUmm Kulthum bint Abu BakrUTH was born to HTUAsma bint UmaysUTH, thus she was the sister of HTUMuhammad ibn Abu BakrUTH. She was born in 12-13 ah (633-634), after the death of HTUAbu BakrUTH. Asma, her mother, married HTUAliUTH and the young Umm Kulthum joined her mother in the house of Ali.

• HTUUmm Kulthum bint AliUTH was the daughter of Ali and his wife HTUFatima al-ZahraUTH, thus she was the sister of HTUAl-HasanUTH and HTUAl-HusaynUTH. According to the HTUShi'a UTH, she was present at the HTUBattle of KarbalaUTH and eventually survived it HP

TU

[3]UTHP. This is, however, denied by the HTUSunnisUTH HP

TU

[4]UTHP.

Hadith

Several narrations recorded in both Sunni and HUShi'a UH sources mentions Umar's marriage to Umm Kulthum.

Shi'a narrations

A HUnarrationUH attributed to HUMuhammad ibn Abi ‘UmayrUH from HUHisham ibn SalimUH from HUJa'far al-SadiqUH reports:

“ When Umar sought the hand of Umm Kultham for marriage, Ali (A.S.) said, `But she is only a child,’ Umar said to al-`Abbas, ‘I sought the hand of the daughter of your nephew, and he turned me down. HUBy AllahUH, I shall damage the HUwell of ZamzamUH, and I shall leave nothing precious belonging to you except that I ruin it, and I shall get two witnesses to testify that he stole, and I shall cut off his right hand.’ HUAl-`AbbasUH came and informed Ali (A.S.) (of what Umar had said), asking him to let him take care of that matter, which he did. ”

HUShi'as UH tend to view this as HUSahih UH and have included it in HUUsul al-KafiUH HPU

[5]UHP


“ HUUmar ibn AdheenaUH asked HUImam Jafer SadiqUH 'People claim that 'Ali married his daughter to such a person'. The Imam, who was until then sitting down, stood up and said angrily, "Whoever holds such a viewpoint is misled." HUSubhanallah UH! Was Imam 'Ali unable to free his daughter from their clutches? He could have stood between them and her to protect, they have fabricated a lie ”

HUShi'as UH tend to view this as HUSahih UH and have included it in HUUsul al-KafiUH HPU

[6]UHP

A HUnarrationUH attributed to HUAli ibn IbrahimUH from his father Ibrahim ibn Hashim, from Ibn Abi Umayr, from Hisham ibn Salim and Hammad, from Zurarah reports:


“ HUAbu AbdullahUH (Imam Jaafar) said regarding the marriage of Umm Kulthoom: "That was a "woman" who was taken from us by force." Arabic: داهللا ي عب ن أب ن زرارة، ع اد، ع الم، وحم ن س ام ب ن هش ير، ع ي عم ن أب ن اب ه، ع ن أبي راهيم، ع ن إب ي ب ع(عل )

ال وم فق زويج أم آلث ي ت ك: ف إن ذل رج بناه ف غص

Shi'as tend to view this as HUSahih UH HPU

[7]UHP and have included it in HUFuru al-KafiUH HP

U

[8]UHP ”

A HUnarrationUH attributed to HUHumayd ibn ZiyadUH from HUIbn Sama‘ahUH from HUMuhammad ibn ZiyadUH from HU‘Abdullah ibn SinanUH from HUMu‘awiyah ibn ‘Ammar UH from HUJa'far al-SadiqUH reports:

“ [Mu‘awiyah ibn ‘Ammar says:] I asked him about a woman whose husband died: Should she spend her ‘iddah in her house, or where she wants to? He replied, "Where she wants to. When ‘Umar died, ‘Ali came and took Umm Kulthoom to his house."HP

U

[9]UHP

Some Shi'as tend to view this as HUSahihUH HP

U

[10]UHP while others view the HUIsnadUH as HUda'if UH HP

U

[11]UHP ”


“ Imam Jafar as-Sadiq (as) said: Umm Kulthoom bint Ali and her son Zayd bin Umar both died at the same time. It was not possible to ascertain who had died first. They did not inherit from one another and their funeral prayers were read at the same time HP

U

[12]UHP ”

A HUnarrationUH attributed to HUImam BaqirUH reports:

“ Umm Kulthum bint Ali ibn Abi Talib died at the same time as her son Zayd ibn Umar ibn al-Khattab HPU

[13]UHP ”

Sunni narrations

A HUnarrationUH attributed to HUAnas ibn Iyad al-LaythiUH from HUJa'far al-SadiqUH from his father HUMuhammad al-BaqirUH reports:

“ Umar ibn al-Khattab asked Ali ibn Abi Talib for the hand of Umm Kulthoom in marriage. Ali said, I had kept my daughters for the sons of Jafar. Umar said, Marry her to me, O Abul Hasan, for by Allah, there is no man on the face of the earth who seeks to achieve through her good companionship that which I seek to achieve. Ali said, I have done so.

Then Umar came to the Muhajirun between the grave (of Rasool-Allah) and the pulpit. They — Ali, Uthman, Zubayr, Talhah and Abd ar-Rahman — used to sit there, and whenever a matter used to arrive from the frontiers, Umar used to come to them there and consult with them. He came to them and said, Congratulate me. They congratulated him, and asked, With whom are we congratulating you, O Amir al-Mu’minin? He replied, With the daughter of Ali ibn Abi Talib.HP

U

[14]UHP

The HUIsnadUH of this narration is also considered HUSahihUH among the Shia HP

U

[15]UHP ”


“ 'Umar bin Al-Khattab distributed some garments amongst the women of Medina. One good garment remained, and one of those present with him said, "O chief of the believers! Give this garment to your wife, the (grand) daughter of Allah's Apostle." They meant Um Kalthum, the daughter of 'Ali. 'Umar said, Um Salit has more right (to have it)." Um Salit was amongst those Ansari women who had given the pledge of allegiance to Allah's Apostle.' 'Umar said, "She (i.e. Um Salit) used to carry the ”


water skins for us on the day of Uhud."

Sunnis tend to view this as HUSahihUH and have included it in HUSahih BukhariUH HPU

[16]UHP

A HUnarratioUUn UH reports:

“ Yahya ibn Subayh said: Ammar client of al-Harith ibn Nawfal told me that he attended the funeral of Umm Kalthum, and her son. The body of the boy was placed near the imam. I objected to it. Among the people there were Ibn Abbas, AbuSa'id al-Khudri, AbuQatadah and AbuHurayrah. They said: This is the Sunnah (established practice of the Prophet). HP

U

[17]UHP ”


“ Abdullah ibn Umar lead nine combined funerals, this included the funeral of Hadhrath Umme Kalthum binte 'Ali. This was during the governorship of Sa'eed bin Aas. Hadhrath 'Ali's daughter Umme Kalthum was married to Hadhrath Umar. Her funeral and that of her son were read at one and the same time. Participants in the funeral included Ibn Umar, Ibn Abbas, Abu Hurayra, Abu Saeed and Abu Qatadah. Ibn Umar lead the congregation HP

U

[18]UHP ”

Sunni view

Recognizing the marriage

Most Sunni's believe that it was HUUmm Kulthum bint AliUH that married Umar, as stated by several Shi'i and Shia narrations mentioned above. This view is, among many others, held by following prominent Sunni scholars:

• HUal-Ya'qubiUH HPU

[19]UHP

• HUIbn ShabbaUH HPU

[20]UHP

• HUal-BukhariUH HPU

[21]UHP

• HUIbn QutaybaUH HPU

[22]UHP

• HUImam al-BayhaqiUH HPU

[23]UHP

• HUal-DhahabiUH HPU

[24]UHP

• HUal-NawawiUH HPU

[25]UHP

• HUal-SuyutiUH HPU

[26]UHP

• HUIbn KathirUH HPU

[27]UHP

• HUIbn AsakirUH HPU

[28]UHP

• HUHakim al-NishaburiUH HPU

[29]UHP

• HUIbn Abd al-BarrUH HPU

[30]UHP

Denying the marriage A minority of Sunni scholars rejects that it was HUUmm Kulthum bint AliUH that married HUUmar UH. These include

• The Pakistani scholar HUMufti Ghulam Rasool JamaatiUH, who has written a book named HUHasab aur NasabUH rejecting that it was HUUmm Kulthum bint AliUH that married Umar.

• The Pakistani scholar HUMalik Daulath AbadiUH, who wrote in his book Hidayaath al Saud:

“ Asma binte Amees was initially the wife of Jafer bin Tayyar then she married Abu Bakr from this relationship two children were born a boy and a girl called Umme Kalthum. After that she married Hadhrath 'Ali and Umme Kalthum came into his house. This is the Umme Kalthum that Umar married… HPU

[31]UHP ”


Shi'a view

Like among the Sunni's, there is also a dispute among Shia's at this point. While the majority of Sunni's acknowledge Umar's marriage to HUUmm Kulthum bint AliUH, this view is disputed among Shia scholars today.

Recognizing the marriage

The shi'i authors Muhammad Al-Hassun and Umm 'Ali Mashkur stated in their book A'lam al-Nisaa al-Mu'minat:

“ The marriage of Umm Kulthoom to Umar ibn al-Khattab is counted amongst the important issues presented to us by Islamic history, and as one of those matters around which debate and research has continued at length—and still continues. Those who regard this marriage as an authentic fact use it to prove the righteousness of her husband [Umar] and Ali’s acceptance of him. Otherwise, why would he give him his daughter in marriage? As for those who reject the historic occurrence of the marriage, or are of the opinion that it took place under pressure which Umar brought to bear upon Ali use this issue to justify the unrighteousness and viciousness of Umar, and that Ali u did not approve of himHP

U

[32]UHP] ”

Also, the famous Shi'a website HUAl-Shia.comUH states following in a commentary to the hadith in HUFuru al-KafiUH stating that she was a "woman" who was taken from us by force HP

U

[8]UPPHP:

“ Translated from arabic: [Regarding] Umm Khulthum, who is the daughter of Ameer al-Mu’mineen Ali, Umar proposed to Ali for her hand in marriage during his [Umar’s] caliphate, and at first Ali refused him. So then Umar said what he said, and did what he did HP

U

[33]UHP

The original HUArabicUH text is:

م ير ال ت ام ى بن ذه ه وم ه ال ام آلث ر ماق ال عم رده اوال فق ه ف ن خالفت ي زم ر ف ه عم ا الي د خطبه الم ق ه الس ن علي ؤمنيل ل مافع ” وفع

The shi'a scholar Abul Qasim al-Kufi (died 352 AH) also believed that it was Umm Kulthoum binte Ali who married Umar, but stated that "when Umar asked for the hand of Umm Kulthoom, Ali thought to himself: “If I say no, that thing would come to pass which Rasool-Allah tried to prevent, and for which reason he asked me to exercise patience, which is that people will fall into apostacy.” Thus, it was better to hand over Umm Kulthoom to him HP

U

[34]UHP

HUShaykh TabarsiUH, a HU12th centuryUH HUShi'a UH HUIslamic scholarUH also believed that HUUmm Kulthoum binte AliUH married HUUmar UH. He wrote following in his book I‘lam al-Wara bi-A‘lam al-Huda:

“ As for Umm Kulthoom, she is the one whom Umar ibn al-Khattab married. Our associates say that he (Ali) only married her to him after putting up a lot of resistance, severe refusals and finding excuses. Ultimately he was forced by circumstances to turn her matter over to Abbas ibn ‘Abd al-Muttalib who married her off.HP

U

[35]UHP ”

Among the Shi'a scholars who believed that the marriage took place is also:

• Agha al-Tahrani HPU

[36]UHP

• Al-Hurr Al-'Amily HPU

[37]UHP

• Al-Muhaqqiq al-Ardabili HPU

[38]UHP

• HUSheikh Abu Jaafar al-Tusi UH HPU

[39]UHP

• Fadil al-Hindi HPU

[40]UHP

• Mohamad Soleiman-Peneh HU[1]UH

While the above scholars believed that the marriage took place, all of them held the opinion that HUAliUH was forced to give away his daughter - not that he happily married her off, as claimed by the HUAhl al-SunnahUH.


Denying the marriage

The view that HUUmm Kulthum bint AliUH married HUUmar UH is not held by the majority of the Shi'a. The common Shi'a view is as follows:

• HUAsma bint UmaysUH from the HUBanu HashimUH was married to HUJa'far ibn Abu Talib UH, also from Banu Hashim. • After martyrdom of Jafar in HU8 AHUH, she was married to Abu Bakr, from the HUBanu TaimUH.

Then the HUSuccession to Muhammad UH in HU10 AHUH happened, viewed by Shi'as as a joint military coup by HUUmar UH and Abu Bakr.

• After the death of Abu Bakr in HU13 AHUH, she got married to Ali, from HUBanu HashimUH.

When she went to the house of Ali, her daughter HUUmm Kulthum bint Abi BakrUH also went with her.

Umar asked to marry HUUmm Kulthum bint AliUH, but Ali refused, arguing she was to little. Umar got furious, and HU`Abbas ibn `Abd al-MuttalibUH helped to settle the issue.

HUAishaUH, Abu Bakr's daughter, had special jealousy with Ali, so she could not bear it that one of her sister was in the house of Ali.

So, in HU17 AHUH, she asked HUUmarUH (caliph at that time) to call HUUmm Kulthum bint Abu BakrUH. Ali was not ready to send this girl but Abbas said "We must not fight on such minor issues". So HUUmm Kulthum bint Abi BakrUH was sent to Umar.

Also, Shi'a point out that HUFatima ZahrUUaUH, the mother of HUUmm Kulthum bint AliUH, refused to talk to Abu Bakr and Umar, and actually cursed them according to some sources, and willed that she be buried in secret, so that Umar and Abu Bakr would not be able to pray over her grave. Then, Shi'a argue that it is improbable that Ali would give Fatimah's daughter in marriage to the very same person four years later. The Shi'a that denies that Umar maried Ali's daughter also bring a Sharia based HUMahramUH argumentation:

“ Islamically its HUharamUH to marry your Mahram. In the Quran you cannot marry your step mother's mother.. (who is mother in law to your father) she is your Mahram to you. even if there is no blood relations. your step mother's mother does not have to observe hijab from you.. because she is mahram.) and your step mother's mother is also haram to you to marry.. because she is mahram. also step mother's mother's mother is also haram to you to marry. because she is also mehram.

Same with Ali's daughter's umm kulthum. Umm kulthum's grandfather is Muhammad. He married HUHafsa bint Umar UH. that makes Hafsa umm kulthum's step grand mother, that makes umar; umm kulthum's step great grand father. This mariage relation is invalid in Islam. A step father cannot marry his step daughter, nor his step father's father, nor father's father can marry his great step grand daughter. in this case even thou there is no blood relation. ”

Several other Shi'a scholars denies this marriage. Amongst those is:

• HUSheikh MufidUH HPU

[41]UHP

• HUMuhammad NishapuriUH HPU

[42]UHP

References

1. HU UH HUAnswering-Ansar.org - Nikah of Lady Umm Kulthum (as)UH 2. HU UH HUAhlelBayt.com - A Different Umm Kulthum? UH 3. HU UH Sharh al-Akhbar fi Fada'il al-A'immat al-Athar, vol3 p198 4. HU UH Siyar Aalam al-Nubalaa by HUal-DhahabiUH (Fikr edition) vol.4 p.418 5. HU UH HUUsul al-KafiUH, Vol. 5, p. 346, as quoted in HUTragedy of al-ZahraUH. 6. HU UH Nasihk al-Tawarikh Volume 3 page 408 7. HU UH


o Ahadith from Ali ibn Ibrahim was rated Sahih by HUAyatollah KhomeiniUH in his work Al-Hukumatu al-Islamiya p. 133.

o Ali ibn Ibrahim is also considered reliable in Jami' ar-Ruwât, vol.1, p.545 o One of the narrators, Ibn Abi Umayr, was considered very reliable by HUAbu Jaafar al-TusiUH in Al-

Fihrist p.169 8. ^ HPU

aUPH HPU

bUPH HUFuru al-KafiUH, HUvol. 5 p. 347UH, Dar al-Adwa, HUBeirutUH HU1992UH

9. HU UH HUFuru al-KafiUH, vol. 6 p. 117, Dar al-Adwa, HUBeirutUH HU1992UH 10. HU UH As stated in Jami' ar-Ruwat, vol.1, p.284 11. HU UH As stated in Khulasathul al Kuwwal page 219. Also in Rijjal Kashi page 293 12. HU UH Tahdeeb al-Ahkam Vol.2, p.380 in Chapter “Meeras” 13. HU UH o al-Dharià, by Agha Burzug al-Tahrani vol. 5 pp.184) o al-Mujdi fi Ansab al-Talibiyyin, by Ali ibn Muhammad al-Àlawi (p. 17) o Kashf al-Litham, by Al-Fadil al-Hindi (2:312) o Wasa’il al-Shià Al al-Bayt, by Al-Hurr Al-'Amily (15:19, 17:594, 21:263, 26:314) o al-Munammaq fi Akhbar Quraysh, by Muhammad ibn Habib al-Baghdadi (p. 301) 14. HU UH al-Tabaqat al-Kubra vol.8 p.338 by Ibn Sa'ad (ed. Dar al-Kutub al-'Ilmiyyah, Beirut 1990) 15. HU UH Jami‘ ar-Ruwat, vol. 1 p. 109, Dar al-Adwa, Beirut 1983 16. HU UH HUSahih BukhariUH, Volume 4, Book 52, Number 132 17. HU UH HUSunnan Abu Dawood UH, Book 20, Number 3187 18. HU UH HUSunan al-SughraUH by HUImam Al-Nasa'iUH Volume 1, Chapter Janâza, page 317 19. HU UH HUTarikh al-Ya'qubiUH vol. 2 pp.260 20. HU UH Tarikh al-Madina vol 2 p654 21. HU UH Tarikh al-Saghir vol. 1 p. 102 22. HU UH Ma'arif p. 107 23. HU UH Sunan al-Kubra vol. 4 p. 33 24. HU UH Siyar Aalam al-Nubalaa 5:22-24 25. HU UH Tahdhib al-Asmaa wa al-Lughat 2:267 #1219 26. HU UH al-Hawi lil Fatawa 2:179 27. HU UH HUAl-Bidayah wa al-NihayahUH vol. 8 p. 14 28. HU UH HUTarikh al DimashqUH 42:555 29. HU UH HUAl-Mustadrak alaa al-SahihainUH, by HUal-Hakim al-NishaburiUH, 3/142 30. HU UH HUal-Istiab fi ma'rifat al-AshabUH vol 4 p 509 31. HU UH HUHidayaath al SaudUH page 359 32. HU UH “A‘lam an-Nisa al-Mu’minat” (p. 182) by Muhammad al-Hassun and Umm ‘Ali Mashkur 33. HU UH HUhttp://www.al-shia.com/html/ara/books/al-kafi-5/213.htmlUH 34. HU UH al-Istighathah fi Bida' ath-Thalathah”, p.90 35. HU UH I'lam al-Wara bi A'lam al-Huda by al-Tabarsi p.204 36. HU UH Al-Dhari'ah 5:184 37. HU UH Wasa'il al-Shi'a aal al-Bayt 15:19, 17:594, 21:263, 26:314 38. HU UH Majmaa al-Fa’ida vol.11 p.530 39. HU UH al-Mabsut vol.4 p.272 40. HU UH Kashf al-Litham vol 2 pp.312 41. HU UH Ádah rasa'il 227-229 42. HU UH Tareekh al Qum Shaykh Saduq, by Muhammad Nishapur page 193, published in Tehran

Hadith in praise of Umar

There is a large number of recorded oral tradition among Muslims ( HTUArabicUTH: HTUhadith UTH) in praise of Umar.

Introduction

This narrations are prominently quoted by Sunni scholars to uphold their view of Umar, while most of them are rejected by Shi'a Scholars.


Narration

Ten promised paradise

Sunni's view him as one of the ten promised paradise by Muhammad.

A HUnarrationUH attributed to HUAbu HurairahUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'While I was asleep I saw myself in the Garden, and there was a woman performing wudu' beside a palace. I said, "Whose is this palace?" They said, "It belongs to 'Umar." Then I remembered your jealousy and turned away.' 'Umar wept and said, 'Could I be jealous of you, Messenger of Allah?' HP

U

[1]UHP ”

Some hadith depict him as having an abundance of HUDeenUH

Deen A HUnarrationUH attributed to HUIbn Umar UH reports:

“ the Messenger of Allah, may Allah bless him and grant him peace, said, While I was asleep I drank meaning milk until I saw satiation flowing in my nails, and then I passed it to 'Umar.' They said, 'How did you interpret it, Messenger of Allah?' He said, 'Knowledge.' HP

U

[1]UHP ”


“ Even if the knowledge of 'Umar were to be put in one scale of a balance and the knowledge of every living being on the earth were put in the other scale, the knowledge of 'Umar would outweigh their knowledge. They used to hold the view that he had gone (i.e. died) with nine-tenths of knowledge. HP

U

[1]UHP ”

A HUnarrationUH attributed to HUHudhayfahUH reports:

“ It is as if the knowledge of mankind was concealed in the understanding of 'Umar. HPU

[1]UHP ”


“ The Prophet, may Allah bless him and grant him peace, said, 'There were in the nations before you people who were inspired, and if there is one in my ummah it is 'Umar.' HP

U

[1]UHP ”


“ When the right-acting ones are remembered, then begin with 'Umar. Truly 'Umar was the most knowledgeable of us of the Book of Allah, and the most understanding (literally: having the most fiqh) of us of the deen of Allah, exalted is He. HP

U

[1]UHP ”

A HUnarrationUH attributed to HUIbn Umar UH reports:

“ No affair ever happened among people and they spoke about it and 'Umar spoke about it but that the Qur'an was revealed confirming what 'Umar said.HP

U

[1]UHP ”


Truth

A HUnarrationUH attributed to HUIbn Umar UH reports:

“ the Prophet, may Allah bless him and grant him peace, said, 'Allah has put the truth upon 'Umar's tongue and (in) his heart.' HP

U

[1]UHP ”

A HUnarrationUH attributed to HUUbay ibn Ka'bUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'The first one whom the Truth will shake hands with is 'Umar, the first He will greet (with the greeting of peace), and the first He will take by the hand and enter into the Garden.'HP

U

[1]UHP ”

A HUnarrationUH attributed to HUAbu DharrUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'Truly Allah has placed the truth upon the tongue of 'Umar, it speaks by him (or he speaks by it).HP

U

[1]UHP ”


“ The Prophet, may Allah bless him and grant him peace, said, 'Truly Allah has placed the truth on the tongue of 'Umar and (in) his heart.HP

U

[1]UHP HP

U

[2]UHP ”

A HUnarrationUH attributed to HUAl-Fadl ibn 'AbbaUUs UH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'The truth, after me, is with 'Umar wherever he is.' HP

U

[1]UHP ”

Prophethood

A HUnarrationUH attributed to HUUqbah ibn Amir UH reports:

“ The Prophet, may Allah bless him and his family and grant them peace, said, 'If there were to be a prophet after me it would be 'Umar ibn al-Khattab.HP

U

[1]UHHU

[3]UHP ”

Devils

A HUnarrationUH attributed to HUSa'd ibn Abi WaqqaUUs UH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'Ibn al-Khattab, by Him in Whose hand is my self, the shaytan never met you travelling on a road but that he would travel on a road other than your road.' HP

U

[1]UHP ”

A HUnarrationUH attributed to HUAishaUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'I am looking at the shaytans of the Jinn and men who have fled from 'Umar.' HP

U

[1]UHP ”


A HUnarrationUH attributed to HUSadisahUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'The shaytan has not met 'Umar since he accepted Islam but that he fell upon his face. HP

U

[1]UHHU

[4]UHP ”

A HUnarrationUH attributed to HUA'ishahUH reports:

“ the Prophet, may Allah bless him and grant him peace, said, 'The shaytan is afraid of 'Umar.HPU

[1]UHP ”

A HUnarrationUH attributed to HUBuraydahUH reports:

“ the Prophet, may Allah bless him and grant him peace, said, 'The shaytan is afraid of you, 'Umar.'HPU

[1]UHP ”

A HUnarrationUH attributed to HUIbn 'AbbasUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'There is no angel in the heaven that does not respect 'Umar, and no shaytan on the earth but that he is afraid of 'Umar.'HP

U

[1]UHP ”

A HUnarrationUH attributed to HUMujahidUH reports:

“ We used to say that the shaytans were chained and shackled during the amirate of 'Umar, then when he was struck they spread abroad. HP

U

[1]UHP ”

Judgment

A HUnarrationUH attributed to HUIbn 'AbbasUH reports:

“ Jibril came to the Prophet, may Allah bless him and grant him peace, and said, 'Greet 'Umar with the greeting of peace and inform him that his anger is might and his good pleasure is judgement.' HP

U

[1]UHP ”

A HUnarrationUH attributed to HUAliUH reports:

“ When the right-acting ones are mentioned then begin with 'Umar. We did not think it unlikely that as-Sakinah (the Divine Presence) spoke with the tongue of 'Umar. HP

U

[1]UHP ”


“ I have never seen anyone after the Prophet, may Allah bless him and grant him peace, from the time he died, more perceptive and more liberally generous than 'Umar. HP

U

[1]UHP ”

Strength

A HUnarrationUH attributed to HUUmayr ibn Rabi'ahUH reports:

“ Umar ibn al-Khattab said to HUKa'b al-AhbarUH, 'How do you find my description?' He said, 'I find your description to be a horn of iron.' He asked, 'What is a horn of iron?' He said, 'A strong commander who, for the sake of Allah, the censure of the one who blames does not overcome.' He said, 'Then what?' He said, ”


'There will be after you a khalifah whom a wrong-doing group will kill.' He said, 'Then what?' He said, 'Then there will be the trial (affliction).' HP

U

[1]UHP

Conquests

A HUnarrationUH attributed to HUIbn 'Umar UH and HUAbu HurairahUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'While I was asleep I saw myself at a well upon which was a bucket, so I drew from it as long as Allah willed. Then later Abu Bakr took it and drew a full bucket or two, and in his drawing there was some weakness, and Allah will forgive him. Then 'Umar ibn al-Khattab came and drew water and it became transformed in his hand into a large bucket, and I have not seen a chief of the people do wonderful deeds such as he did, until the people had satisfied their thirst and settled down (there by the water).' HP

U

[1]UHP ”

HUAn-NawawiUH said in his Tahdhib: The men of knowledge say, 'This points to the khilafahs of Abu Bakr and 'Umar, and to the great number of conquests and the victory of Islam in the time of 'Umar.' HP

U

[1]UHP

Love and hatred

A HUnarrationUH attributed to HUAbu Sa'id al-KhudriUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'Whoever is angry with 'Umar is angry with me. Whoever loves 'Umar loves me. Allah glories in the people on the evening of 'Arafah generally, and He glories in 'Umar particularly. Allah has not sent a prophet except that he put among his ummah an inspired man and if there is one such in my ummah then it is 'Umar.' They said, 'Prophet of Allah, how inspired?' He said, 'The angels speak by his tongue.'HP

U

[1]UHP ”

Other

A HUnarrationUH attributed to HUAliUH reports:

“ We, the Companions of Muhammad, used not to doubt that the sakinah (tranquility or Divine presence) spoke by the tongue of 'Umar. HP

U

[1]UHP ”

A HUnarratioUUn UH attributed to HUIbn 'Umar UH reports:

“ The Prophet, may Allah bless him and grant him peace, said, Umar is the lamp of the people of the Garden.HP

U

[1]UHHU

[5]UHP ”

A HUnarrationUH attributed to HUUthman ibn Madh'unUH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'This one is the lock upon the fitnah (sedition and trials),' and he indicated 'Umar with his hand. 'There will remain a door strongly locked between you and the fitnah as long as this one lives among you.'HP

U

[1]UHP ”


“ The Prophet, may Allah bless him and grant him peace, said, 'Allah glories in the people of 'Arafah generally and He glories in 'Umar particularly.'HP

U

[1]UHP ”


A HUnarrationUH attributed to HUUbayy ibn Ka'b UH reports:

“ The Prophet, may Allah bless him and grant him peace, said, 'Jibril said to me, "Let Islam weep over the death of 'Umar."' HP

U

[1]UHP ”

Muslim view

As stated, most of this hadith are prominently quoted by Sunni scholars.

Sunni view

Among the scholars quoting them is HUSuyutiUH, a HU16th centuryUH HUSunniUH HUIslamic scholarUH, quoting them in great extend in his biography of Umar.

Shi'a view

Shi'a argue that most of them are fabricated long after the death of Umar, many of them trying to justify his harsh manners, being copy of narrations in praise of Ali who both Shi'a and Sunni agree on are authentic or are fabricated to justify the belief in his righteousness by stating that Muhammad promised him paradise. Shi'a reject most of this narrations.

References

1. ^ HUHistory of the CaliphsUH by HUSuyutiUHHU[1]UH 2. HU UH This hadith has been narrated by HUUmar UH, HUBilalUH, HUMu'awiyahUH, HUA'ishahUH, and HUIbn 'Umar UH 3. HU UH This hadith has been narrated by HUAbu Sa'id al-KhudriUH, HUIsmah ibn MalikUH and HUIbn 'Umar UH. 4. HU UH This hadith has been narrated also by HUSadisahUH from HUHafsahUH. 5. HU UH This hadith was narrated by HUAbu HurairahUH and HUAs-Sa'b ibn Juththamah UH.

Hadith of the ten promised paradise

A famous recorded oral tradition among Muslims (Arabic: HTUHadithUTH) is about a comment made by HTUMuhammad UTH. Although this narration is prominently quoted and referred to, it is not given any formal name, in contrast to other hadith such as the HTUHadith of the pond of KhummUTH or the HTUHadith of Qur'an and Sunnah UTH

Muslim view

Muslims put different weight on this hadith, the majority, the Sunnis, viewing it as very favorable.

Based on the narrations, Sunnis have listed ten people whom they believe were promised paradise while living. The list is written in the order Sunnis believed they were ranked in by HTUMuhammad UTH. The first four of them are known by Sunnis as the "HTURighteously Guided CaliphsUTH".

1. HTUAbu Bakr As-SiddiqUTH (51 B.H - 13 A.H; 573 - 634 C.E) 2. HTUUmar bin Al-KhattabUTH (40 B.H - 23 A.H; 584 - 644 C.E) 3. HTUUthman ibn AffanUTH (47 B.H- 35 A.H; 577-656 C.E) 4. HTUAli ibn Abi Talib UTH (23 B.H - 40 A.H; 600 - 661 C.E) 5. HTUTalha ibn Ubayd-AllahUTH (28 B.H - 36 A.H; 596 - 656 C.E) 6. HTUZubayr ibn al-AwwamUTH (28 B.H - 36 A.H; 596 - 656 C.E) 7. HTUAbd al-Rahman ibn AwfUTH (d. 31 A.H; 654 C.E) 8. HTUSa'ad ibn Abi WaqqasUTH (23 B.H - 55 A.H; 600 - 675 C.E) 9. HTUAbu-Ubaida ibn al-JarrahUTH (40 B.H-18 A.H; 584-640 C.E) 10. HTUSaid ibn ZaydUTH (d. 51 A.H; 671 C.E)

Sunnis call these ten people the The Ten Promised Paradise (Arabic: Al-Asharatu Mubashshirun or Al-Mobashareen Bel-Jannah), a concept widely referred to in order to strengthen the status of those enumerated.


according to HTUswordofallah.comUTH:

The Companions were divided into twelve ranks by the scholars. This division was made according to the chronological order and some groups are also included in others. It was accepted by the majority of scholars:

It then enumerates twelve groups of HTUSahabaUTH, starting with the "ten promised paradise" being included as the first and highest ranked group.

Shias often raise the differences in narration of certain hadith found in Sunni collections as a legitimate reason to disavow their authenticity. Sunnis have argued that slight differences in the narration of a hadith do not dismantle its credibility. Most ahadeeth have more than one narration, indeed they tend to be more trustworthy, as the ones with only a single narration are usually found only transmitted through a single HTUisnadUTH. The difference, Sunnis argue, is that websites like al-islam.com fail to acknowledge the many different narrations of Shia hadith from Shia collections which, unlike this one, don't have their authenticity doubted.

Shi'a view

HTUShiaUTH Muslims do not believe in the concept and have concluded that the idea is built on hadeeth that were fabricated during HTUUmayyadUTH reign, forged for political reasons to elevate the adversaries of the HTUShi'a ImamUTH HTUAliUTH and the HTUAhl al-BaytUTH. They also note that HTUAliUTH is put together with nine other Sahaba who never supported him in his conflicts: Talha and Zubair were generals in the armies against him in the HTUBattle of the CamelUTH and Umar and Abu Bakr were in opposition to Ali during the succession of Muhammad. In contrast, Sahaba like HTUAmmar ibn YasirUTH, HTUMuhammad ibn Abi BakrUTH and HTUMalik ibn AshterUTH, who staunchly defended Ali, are not included in the list.

Shi'a mention that the hadith was not even included in neither HTUSahih BukhariUTH nor HTUSahih MuslimUTH, implying that not even the top Sunni scholars could consider it completely authentic. As argument for their un-authenticity, the Shi'a site HTUal-islam.orgUTH HP

TU

[1]UTHP points to the following dissimilarities in the three hadith:

• There are two versions, the version narrated by HTUSaid ibn Zayd UTH includes a question and answer in the end, while the HTUAbd-al-Rahman ibn AwfUTH does not. Abu Dawud includs only the HTUSaid ibn ZaydUTH version.

• The hadith in Sunan Abu Dawud version includes HTUSa'd ibn Malik UTH, while the Sunan al-Tirmith replaces him with HTUSa'd ibn Abi WaqqasUTH in both versions.

• The Sunan Abu Dawud hadith does not even include HTUAliUTH and also excluded are HTUZubayr ibn al-AwwamUTH and HTUAbu-Ubaida ibn al-JarrahUTH, and excluding HTUMuhammad UTH himself, the count goes down to seven, although the hadith aim to enumerate ten people.

• The three narations do not even agree on the order of the people included in all three of them.

Among other arguments, Shi'a point out that in the chapter of merits of HTUSahih BukhariUTH and HTUSahih MuslimUTH, no sections can be found for neither HTUSaid ibn Zayd UTH nor HTUAbd al-Rahman ibn AwfUTH, while in contrast there are merits mentioned for other companions who are ranked lower by the Sunnis. There is a section in Sahih Bukhari for HTUMuawiyahUTH, one hadith for HTUKhalid ibn WalidUTH and a section heading for HTUMasaab ibn UmayrUTH (see volume 5, Book of Virtues). Sunnis do not even regard HTUSa'd ibn Malik UTH as among the highly respected ten.

Further, Shi'a argue that if Uthman was really mentioned by name as one going to paradise, then he would have used it as defence when besieged, while nobody came forward mentioning this narration in support of Uthman. In fact, he was not even buried within the boundaries of HTUJannat al-BaqiUTH when he died, he became included only after a later expansion of the cemetery, implying that the people of his time could not be familiar with the concept of him belonging to heaven.

umer al khattab

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