Abu Bakr bestows the Caliphate upon
his companion 'Umar and, in doing
so, goes against the clear texts
On this matter specifically, Imam 'Ali (A.S.) said: "By Allah! Ibn Abi Quhafa has dressed himself [with the Caliphate]! Yet he knows that my position to it is like that of a pole in relation to the hand mill! The current flows from me and [even] birds cannot aspire to my heights. I put a curtain against the Caliphate and detached myself from it. I began to think whether I should fight [for my rights] with a fettered hand (i.e. unsupported) or endure the blinding darkness of tribulations wherein the old would become feeble, the young would become old, and a believer would strive until he met his Lord.
I perceived being that patience was the wiser course for me. I adopted patience although there was prickling in the eye and suffocation in the throat.
I watched the plundering of my inheritance till the first one passed away; but he handed [the Caliphate] to Ibn al-Khattab after him. (Then 'Ali quoted al-'Asha's verse: 'My days now pass on the camel's back (i.e., with difficulty), while there were days (of ease) in the company of Jabir's brother)'.
It is surprising that, during his lifetime, he wished to be released of the Caliphate, yet he confirmed it for the other one after his death. How cleverly the two shared it's udders between themselves. This one put the Caliphate in a tough enclosure with harsh speech and a rough touch. Many errors were made, and so many excuses [offered]".
Every researcher and examiner knows that the Prophet of Allah (S.A.W.) designated and appointed 'Ali b. Abi Talib to the Caliphate before his death. Most of the sahaba , amongst whom Abu Bakr and 'Umar were the most prominent, knew of it also. Because of this, Imam 'Ali used to say: "He knows my position to it is like the pole to the hand mill...". Perhaps it was this that caused Abu Bakr and 'Umar to forbid the transmission of hadiths from the Prophet (P), as we have shown in the preceding chapter, adhering only to the Qur'an. The Qur'an, even though it contains the verse of successorship, does not clearly mention the name of 'Ali. The hadiths , however, specifically mention his name; for example the Prophet's (S.A.W.) saying: "Of whomsoever I am the master, this 'Ali is his master" and "'Ali is to me as Aaron was to Moses"; and "'Ali is my brother and successor and the Caliph after me"; and "'Ali is from me, and I am from him, and he is the leader of every believer after me".
This helps us understand the extent of success of the step which Abu Bakr and 'Umar took in the proscription and burning of the hadiths of the Prophet; thereby muzzling the people to the extent that even the companions did not mention the hadiths , as has already been mentioned in the report of Qarza b. Ka'b. This restriction continued for a quarter century, i.e., the period of the first three Caliphs, until the coming of 'Ali to the Caliphate. Now we see he made the companions bear witness, on the day of assembling, to the hadith of Ghadir Khum, thirty of them bearing witness, seventeen of whom were veterans of Badr.
This is manifest proof that these companions, and there were thirty of them, would not have spoken up had the Commander of the Faithful not asked them to do so. Were 'Ali not the Caliph, with power in his hands, they would have remained silent, fearing to bear witness.
This had actually happened in the case of some companions in whom fear and jealousy prevented them from bearing witness, among them were Anas b. Malik, Bara' b. 'Azib, Zayd b. Arqam, and Jarir b. 'Abd Allah al-Bajli. The claim of 'Ali (A.S.) reached them, but he was not allowed to manage the Caliphate in peace. His days were filled with trials, mischief and plots. Wars were waged against him from every side; and their jealousy and grudges surfaced by [his showings] at Badr, Hunayn, Khaybar until he fell martyred. Those Prophetic traditions did not find receptive ears among those who broke their pledges, the deviants, those who missed the truth and the opportunists. They indulged in immorality, taking bribes and being fond of the world during the Caliphate of 'Uthman. The son of Abu Talib could not, within three or four years, rectify the corruption and deviation of a quarter century, except by destroying himself, God forbid. 'Ali it was who said: "I know very well what will correct you, but I will not cure you by corrupting myself".
It was not long before Mu'awiya b. Abu Sufyan ascended the Caliphate and continued the same plan that we have already described, i.e. prohibiting all hadiths except those which were prevalent at the time of 'Umar. Indeed, he even went a step further and commissioned a group of the companions and their followers to fabricate traditions. Thus the sunna of the Prophet of Allah (S.A.W.) was lost in the web of their lies, tales and their spurious merits.
The Muslims continued thus for a full century during which the sunna of Mu'awiya was followed by the general Muslim public. When we say "the sunna of Mu'awiya", we mean the sunna that was pleasing to Mu'awiya from the acts of the first three Caliphs Abu Bakr, 'Umar and 'Uthman; and also whatever else he and his followers added by way of lies, forgeries, curses and insults against 'Ali and the members of his household, and his followers amongst the sincere companions. This is why I reiterate and repeat that Abu Bakr and 'Umar succeeded in their plan to obliterate the sunna of the Prophet (S.A.W.), on the pretext of referring to the Qur'an.
For you can clearly see today, after the passing of fourteen centuries, if you argue by the successively transmitted Prophetic texts which prove that the Prophet (S.A.W.) appointed 'Ali as his successor, it will be said to you: "Let us leave aside the Prophetic sunna that is differed upon, the book of Allah is sufficient for us; and the book of Allah did not relate that 'Ali is the successor of the Prophet, but instead said: "Your affairs are by mutual consultation". This is their argument, every scholar of the ahl al-sunna I talked to, spoke of the shura as their slogan and standard practice.
Disregarding the fact that the Caliphate of Abu Bakr was a sudden event, through which Allah shielded the Muslims from evil, it was not done by consultation, as some claim. Rather, it was done by negligence and force, by coercion, intimidation, and beatings. Several of the best companions dissented and opposed it. At the head of this group were 'Ali b. Abu Talib, Sa'd b. 'Ubada, 'Ammar, Salman, Miqdad, al-Zubayr, al-'Abbas and many others, as the eminent historians of this event admitted. Nonetheless, let us leave this matter alone and turn towards Abu Bakr's appointment of 'Umar as successor after him; and let us ask the ahl al-sunna who brag about the principle of shura : "Why did Abu Bakr appoint 'Umar as his successor and impose it upon the Muslims rather than leaving the matter [open for] mutual consultation, as you claim"?
For further clarification, as is our custom, we depend only on the books of the ahl al-Sunna , and present to the reader how Abu Bakr appointed his companion as his successor. Ibn Qutayba reported in his History of the Caliphs ( Ta'rikh al-Khulafa' ), in "The Chapter of Abu Bakr's illness and his Designation of 'Umar (R) as his successor": "Then he summoned 'Uthman b. 'Affan and said: 'Write my will'. So Abu Bakr dictated and 'Uthman wrote thus: 'In the name of Allah, the Beneficent the Merciful. This is what Abu Bakr b. Quhafa does decide as his last will and testament in this world that he is about to leave, and the first testament to the hereafter that he is about to enter.
I appoint 'Umar b. al-Khattab as my successor, if you perceive him as a just man among you, and this is my opinion of him and hope in him. If he distorts and changes, I only wish for [your] good, and I do not have knowledge of the unseen. And those who do wrong will soon know their fate".
He then put his seal upon the document and gave it to 'Uthman. When the news that he had named 'Umar as his successor reached the emigrants and the Ansar, they entered and said: "We see that you have placed 'Umar as the Caliph over us. You know and are aware of his severity with us even while you are among us, how about when you leave us? Now you are going to meet Allah, the Most High and Majestic, and He will ask you about it, what will you say?" Whereupon Abu Bakr replied: "If Allah asks me, I will most certainly say: 'I appointed as Caliph over them he who seemed to me to be the best of them".
Some historians, such as al-Tabari and Ibn al-Athir, relate that when Abu Bakr called 'Uthman to write his last testament, he lost consciousness while he was dictating and 'Uthman wrote the name of 'Umar b. al-Khattab. When he regained consciousness, he said: "Read what you have written! So he read it and mentioned 'Umar's name. Abu Bakr asked him: "From where did you get this?" He answered: "You were never wont to oppose him". Abu Bakr replied: "You are right".
When he finished his will, some of the companions, Talha among them, called upon him. Talha said to him: "What will you say to your Lord tomorrow? You have chosen a severe, harsh man to govern us. People run away from him and their hearts beat because of him". Abu Bakr said: "You all helped me, and he was my support. So now support him". He said to Talha: "Do you try to scare me with Allah? If I am asked about it tomorrow I will say: 'I selected the best of your people to rule them".
Since the historians all agree that Abu Bakr appointed 'Umar as his successor, without having sought the counsel of the companions, we can only say that he did so despite the wishes of the companions who hated 'Umar. Whether it was Ibn Qutayba who reported that the Muhajirun and Ansar entered and said: "You are fully aware of his severity with us" or Tabari who said: "Some companions, Talha among them, called upon Abu Bakr and Talha said: 'What will you say to your Lord now that you have chosen to rule over us a harsh, severe man from whom people run away and because of whom hearts beat [faster]?" The end result is still the same: that the companions did not decide their affairs by mutual consultation; and they did not approve the appointment of 'Umar, whom Abu Bakr had imposed upon them without seeking their counsel. The result is that which Imam 'Ali foretold when 'Umar b. al-Khattab treated him so harshly to gain his pledge of allegiance to Abu Bakr; for he said: "He has milked for you milk, half of which will be for you; so enforce his [command] today and he will return it to you tomorrow".
This is exactly what one of the companions said to 'Umar b. al-Khattab when he came out with the letter appointing him as the Caliph. He said to 'Umar: "What is in the document, O Abu Hafs?" 'Umar said: "I don't know, but I shall be the first to hear and obey". Whereupon the man said: "By Allah, I know what is in it. You made him the leader in the first year, and now he has made you the leader".
This clearly proves to us, beyond any doubt, that the principle of shura , which the ahl al-sunna claim [as their standard], had no basis for Abu Bakr and 'Umar. In other words, Abu Bakr was the first to destroy and discard the principle, thereby opening the doors for the Umayyad rulers to follow his action, a Caesar-like dynasty, handed down from father to son. After them, the 'Abbasids did likewise; the idea of shura remained a dream which the ahl al-sunna wa'l-Jama'a seek but never actualize.
This reminds me of a conversation that took place between a Wahhabi scholar from Saudi Arabia and myself in a Nairobi mosque in Kenya concerning the problem of the Caliphate. I was advancing the view that the Caliphate was according to designation and that the entire affair was Allah's to decide as He wished, and that there was no room for people to decide in the matter. He was a proponent of the shura and was defending it strongly. He also had with him several of his students who were studying under him and supporting everything he said, on the pretext that his argument was based on the noble Qur'an, wherein Allah said to His Prophet (S.A.W.): "And seek their counsel in the matter" and also: "Their affairs [are to be decided by] a shura between them".
I realized that I was overpowered by them, for they had learnt all the Wahhabi ideas from their teacher and also that they would not listen to the true hadiths , but rather, relied on some hadith which they had memorized, most of which were false. I therefore surrendered to the principle of shura and said to them and to their teacher: "Can you convince the government of His Highness, Your King, of the principle of shura , so that he might step down from his throne and follow the example of your pious predecessors? Thereby giving the Muslims in the Arab peninsula the freedom of choice of their ruler? I don't think he will do that, for his father and grandfathers not only ruled the Caliphate, but also the entire Arab peninsula became part of their kingdom. They even called the entire Hijaz 'The Saudi Kingdom'. Upon that, their leader, the scholar, said: "We have no business with politics; we are in the house of Allah wherein we are ordered to remember his name and observe the prayers". I replied: "And also to seek knowledge". He said: "Yes, it is so and we also teach the youth here". I said: "And so we are [engaging] in an academic discussion". He said: "And you have denigrated it by [touching on] politics".
I left with my companions; I felt sad for the Muslim youths whose minds the Wahhabis had so controlled in every way and declared a war on their fathers. They were all adherents to the Shafi'i madhhab which, I think, is the closest to that of the Prophet's family. The Shaykhs used to have respect and piety from the educated and non educated people alike, since most of them came from notable backgrounds of a pure lineage. Then the Wahhabis came and, taking advantage of their poverty, deluded them with money and other material things and they changed their outlook, i.e., [they convinced them] that such respect for the Shaykhs was in fact idolatry because it entailed the veneration of a human being. So the sons turned against their fathers. Regrettably, this is what has happened in many of the Islamic countries in Africa.
Let us return to the topic of the death of Abu Bakr. We find him, just before his death, regretting what he had done, for Ibn Qutayba reported in his " History of Caliphate " Abu Bakr's words: "Yes, by Allah, I regret only three things that I wish I had not done: (1) "If only I had left the house of 'Ali". In another narration, that "I had not violated the house of Fatima even if they had declared war upon me";
(2) "If only, on the day of Saqifa at Banu Sa'ida, I had instead pledged to Abu 'Ubayda or 'Umar and that he were the leader and I the minister";
(3) "If only, when I came upon Dhi al-Faja'a al-Sulami, while he was a prisoner of war, I had slaughtered him or spared him instead of burning him".
And we add: "If only, O Abu Bakr, you had not oppressed al-Zahra, had not hurt or angered her; and if only you had repented before her death and had pleased her. This is specifically with regards to the house of 'Ali, which you exposed and allowed to be burnt.
Regarding the Caliphate, if only you had left your two companions and cronies, Abu 'Ubayda and 'Umar, and given the pledge to the divinely prescribed Caliph, who had been named as successor by the bearer of the message, that he would be the leader. Then the world today would be different from what we see and Allah's religion would have spread all over the globe, as Allah had promised and His promise is always true.
With respect to al-Faja'a al-Sulami, whom you burnt to death, if only you had not burnt the Prophetic traditions, the hadiths , which you had collected. You would have learnt the correct shari'a rulings from them and would not have resorted to personal judgment by your own views.
Lastly, while you were on your death bed, if only you had thought about your appointment of a successor and returned the truth to its owner, he whose position to the Caliphate was like the pole to the millstone. For you were the most aware of his merits, his excellence, his asceticism, his knowledge and his piety; for he was like the Prophet himself (S.A.W.), especially when he submitted the matter to you and did not rise up against you, for the sake of protecting Islam. You were free to advise the umma of Muhammad (S.A.W.) and to choose for it one who would have corrected its affairs, governed it properly and taken it to the summit of glory.
We ask Allah, Glorified and Exalted be He, to forgive your sins, and to placate Fatima and her father, as well as her husband and her sons for your sake. For you angered a part of al-Mustafa, and God gets angry when she is angry and is happy when she is happy. One who hurts Fatima hurts her father according to the text of his hadith ; and, according to Allah's words, 'Whosoever causes suffering to the Prophet of Allah, for them is a painful punishment".
And we seek Allah's refuge from His anger and we ask Him to be pleased with us and with all the Muslim men and women, the believing men and the believing women.
'Umar b. al-Khattab contravenes the book
of Allah with his personal reasoning
The history of 'Umar, the second Caliph, is one filled with his ijtihad (personal reasoning) as opposed to the clear texts from the noble Qur'an and the noble sunna of the Prophet. The ahl al-sunna use that as pride and virtue, for which they praise him. The objective ones among them seek excuses and far fetched defenses for him, neither reason nor logic can accept them. How can one who opposes the book of God and the sunna of His Prophet be one of those who exercises ijtihad ? Allah says: "It is not proper for any believing man or believing woman, if Allah and His Prophet have decreed a matter, that they should have any option in their matter. And whosoever disobeys Allah and His Prophet has most manifestly gone astray" (33:36).
And our Glorious Creator also says: "Those who do not judge according to what Allah has revealed, they are unbelievers, and those who do not judge by what Allah has revealed they are indeed wrongdoers ... and those who do not judge by what Allah has revealed, they are the corrupt ones" (5:44/45/47).
In "The Book of Adherence to the Qur'an and Sunna "in "The Chapter on what is Mentioned regarding Blameworthy Opinions, Strained Analogies, and Acting and Saying about Things of which you have no Knowledge", al-Bukhari reported that the Prophet (S.A.W.) said: "Allah does not arbitrarily take away knowledge after having bestowed it, but rather, He takes it away with the passing away of the learned and their knowledge, whereupon the people are left in ignorance, seeking and giving religious opinions from their personal ideas. And in so doing, they are led astray and lead others astray".
Similarly, in the same book, al-Bukhari reports in his Sahih in the next chapter: "The Prophet (S.A.W.), when asked about something for which a revelation had not come, used to say 'I don't know'; or he did not reply until a revelation came to him, he did not speak based on his own opinion or on analogy, in accordance with Allah's words: 'According to that which Allah has shown you". The scholars, old and new, have said one thing: "Whoever exercises his personal judgment in the Qur'an has disbelieved", and this is clear from the unambiguous verses and from the words and deeds of the Prophet of Allah (S.A.W.).
How then can this rule be forgotten whenever the matter pertains to 'Umar b. al-Khattab or any of the companions or one of the Imams of the four madhabs ? Indeed, personal interpretation, even in contravention to the judgments of Allah, gets one reward if it is wrong and two if it is right!
One could well say that this point is agreed upon by both the Shi'as and the Sunnis according to Prophetic hadiths accepted by both. However, I reply that this is true but they differ on the issue of ijtihad. The Shi'a enjoin ijtihad in matters where nothing has come down from Allah or His Prophet (P). As for the ahl al-sunna , they do not restrict themselves like this. Taking the example of the Caliphs and pious predecessors, they do not see any harm in ijtihad even in the face of clear texts. The great scholar, al-Sayyid Sharaf al-Din al-Musawi relates in his book, al-Nas wa'l-Ijtihad, more than 100 instances wherein the companions, especially the three Caliphs, contravened the clear texts of the Qur'an and sunna . The researchers should study this book.
Since we are essentially on this subject, it is necessary to mention some of the instances wherein 'Umar went against clear texts, maybe due to his ignorance of the texts, and this would be astonishing; for he who is ignorant is not fit to judge what is legal and forbidden, from his own volition. Allah says: "Do not say anything false that your tongues may put forth that this is halal and this is haram , so as to ascribe false things to Allah. Those who ascribe false things to Allah will never prosper" (16:116).
An ignorant person cannot take up the position of Caliph and lead the whole umma. Allah says: "Is he who leads to the truth more worthy to be followed or he that cannot lead unless he is guided? What is with you? How do you judge" (10:135)?
It is also possible that 'Umar was not ignorant of the texts, he knew them yet relied on ijtihad due to what the circumstances dictated. The ahl al-sunna do not consider this to be kufr or deviation; just as [they assume] he must have been ignorant of the presence of one of his contemporaries who knew the correct rulings. [This defense] is baseless since he knew of Imam 'Ali's total command of the Qur'an and sunna . Otherwise, he would not have sought 'Ali's guidance in many dilemmas, so much so that he said: "Were it not for 'Ali, 'Umar would have perished". Why, I wonder, would Umar then seek 'Ali's guidance in the matters in which he depended on personal reasoning, which he knew had defects?
I believe that the unbiased Muslims will agree on this since this is the type of ijtihad that corrupted the creed [of Islam] as well as its legal rulings, nullified them, and caused dissension among the learned of the umma and their fragmentation into numerous sects and schools of thought. And from this spread dissension and opposition, the failure and disappearance of the [Islamic] spirit and the material and spiritual backwardness [of the umma].
We are left to imagine that, even with Abu Bakr and 'Umar in the seat of the Caliphate and the removal of its divinely prescribed person, had the former two collected the Prophetic sunna and preserved it in a special book, they would have done themselves and the umma general good. Then, no extraneous matter would have entered the Prophetic sunna, and Islam then, with its Qur'an and sunna , would have been a one religion, one people, one nation, one creed. Today, we see the opposite.
This is because the hadiths were collected, burnt and proscribed from being recorded and transmitted even by word of mouth. This was a great catastrophe, a major calamity. There is no power except with Allah, the Most High, the Most Powerful.
Following are some of the clear texts to show that 'Umar exercised personal reasoning as opposed to [resorting to] the Qur'an:
(1) The Qur'an states: "And if you have had sexual emission, then purify yourselves. But if you are ill or on a journey, or one of you has passed excrement or have had sexual intercourse, and cannot find water, then make tayammum on clean earth ... ."(5:6).
It is well known from the Prophetic sunna that the Prophet of Allah (S.A.W.) taught the companions how to make tayammum, even in the presence of 'Umar himself.
In "The Book of Tayammum "in "The Chapter [entitled] 'The pure earth is the ablution of a Muslim in the absence of water", al-Bukhari in his Sahih reports the following hadith on the authority of Imran: "We were on a journey with the Prophet (S.A.W.). We journeyed until the last hours of the night then we pitched camp. There is no sweeter camping to the traveler than this. We did not wake up until the sun had risen. The first to arise was so and so, then so and so ... whose names were recollected by Abu Raja', but he forgot 'Awf, then 'Umar b. al-Khattab, who was the fourth. When the Prophet (S.A.W.) slept, he was not awakened by anyone until he himself arose. This was because we did not know what was happening to him in his sleep. When 'Umar woke up and realized what had befallen the people, and he was a very corpulent man, he cited the takbir and raised his voice with it. He persisted in saying the takbir and raising his voice until it awoke the Prophet (S.A.W.). When he awoke, the men complained to him about what had befallen them. He said: 'There is no good nor harm here, move from this place'. So they moved, not very far away, then he stopped and called for water with which he made wudu , and then, after the call to prayer was pronounced, he led the people in prayer. When he finished the prayer, he saw a man who had separated himself, he had not prayed with the group. He said: 'What prevented you, O so and so, from praying with the people?' He said: 'I am ritually impure and there is no water'. The Prophet (S.A.W.) said: 'Then use the earth, for that is sufficient for you".
However, 'Umar gave a verdict against the book of Allah and the sunna of his Prophet by saying: "Whoever does not find any water must not pray". This was his opinion which was recorded by most of the hadith scholars. In volume 1 of his Sahih , in "The Book of Purification" in "The Chapter on Tayammum " Muslim reported that a man came to 'Umar and said: "I have become ritually impure and cannot find water". He said: "Then do not pray". Whereupon 'Ammar said: "Don't you remember, O Commander of the Faithful, when you and I were on an expedition [with the Prophet]? We both became ritually impure and could not find water. You did not pray whereas I rolled over in the dust and prayed. The Prophet (S.A.W.) said: 'It would have been enough for you to strike the earth with your palms, then blow upon them, then wipe your face and hands". 'Umar said: "Fear Allah, O 'Ammar" The latter said: "If you wish, I will not relate it".
Glory be to Allah! 'Umar was not content with opposing the clear texts from the Qur'an and the sunna , he even tried to prevent the companions from opposing his views. 'Ammar was forced to placate the Caliph by his offer: "If you wish I will not narrate it". How can I and you not be taken aback by this ijtihad and opposition and stubbornness on reasoning despite the testimony of a companion of a clear text?
'Umar was not convinced and held this view stubbornly until his death. His view influenced many companions who perceived things his way. In fact, they sometimes preferred his view over the view of the Prophet of Allah. Muslim reported in "The Book of Purification" in "The Chapter on Tayammum ", volume 1, on page 192 on the authority of Shaqiq who said: "We were seated with 'Abd Allah and Abu Musa when the latter said: 'O Abu 'Abd al-Rahman, what do you think of a man who becomes ritually impure and does not find water for a whole month? What does he do regarding the salat ?' 'Abd Allah replied: 'He does not make tayammum even if cannot find water for a whole month'.
Abu Musa said: 'What about the ayat in Sura al-Ma??ida : 'And if you do not find water then make tayammum on clean earth?'' 'Abd Allah said: 'If it were permitted for them, according to this verse, they would seek to make tayammum with earth [even] if the water became cold for them'. Then Abu Musa said to 'Abd Allah: 'Did you not hear what 'Ammar said: 'The Prophet of Allah sent me on a mission and I became ritually impure and could not find water, so I rolled in the dust as does an animal. When I met the Prophet (S.A.W.), I mentioned that to him and he said: 'It would have been enough for you to do with your hands thus: he struck the earth with his hands once then wiped the left over the right hand, over the backs of his hands and face''. 'Abd Allah said: 'Did you not narrate that 'Umar was not convinced by 'Ammar's story?"
If we study this narration which has been authenticated by al-Bukhari, Muslim and other Sihah [books], we understand how influential the views of 'Umar were among a large number of senior sahaba , and from this we also understand the extent of the contradiction in the legal rulings, as well as the erosion and mutual contradiction of the narrations. Perhaps these are what led the Umayyad and the 'Abbasid rulers to devalue Islamic rulings, not according them any importance and permitting numerous discordant rulings on one matter. It is as though they said to Abu Hanifa, Malik, Ahmad and al-Shafi'i: "Say what you wish according to your own views, for if your head and Imam, 'Umar, said whatever he wished instead of the Qur'an and the sunna , then there is no blame on you, for you are merely the followers of the followers of the followers, you are not innovators".
Yet more surprising than all of this is what 'Abd Allah b. Mas'ud said to Abu Musa: "Do not make tayammum even if you do not find water for a whole month". 'Abd Allah b. Mas'ud, who was among the most prominent companions, felt that one who was ritually impure and could not find water should leave his prayer completely and not perform the tayammum . It appears that Abu Musa attempted to convince him [otherwise] by the noble verse which was revealed specifically for this subject in Sura al-Ma'ida . 'Abd Allah b. Mas'ud's retort was: "If it was permitted for them by this verse, they would then seek to make tayammum with earth if the water got cold for them".
From this we also understand how they used their own ijtihad to interpret the Qur'anic texts as they felt appropriate. Regrettably, what they felt was severity and harshness for the umma , even though Allah says: "Allah desires to make things easy for you and not difficult" (2:185).
This poor fellow says: "If it were permitted for them by this verse, they would seek to make tayammum if the water got cold for them". Did he put himself in the position of conveying the message from Allah and His Prophet? Is he more protective and affectionate over the worshippers than their Creator and Sustainer?
After this, Abu Musa tried to convince him with the sunna of the Prophet reported by 'Ammar, and how the Prophet taught him to do the tayammum . 'Abd Allah rejected this famous sunna of the Prophet by saying that 'Umar was not convinced by 'Ammar's narration.
From this, we understand that 'Umar b. al-Khattab's view was the convincing proof for some companions and that 'Umar's approval of a hadith or a Qur'anic verse was the sole criterion for determining the authenticity of a hadith or meaning of the verse, even if it contradicted the words and actions of the Prophet (S.A.W.). As a result, we see today the actions of many people contradicting the Qur'an and sunna , whether it be in regards to the halal or the haram. This is because the ijtihad of 'Umar, as opposed to the texts, became a madhab to be followed. When some of the backsliders, and some who had knowledge, saw that the hadith which had been prohibited during the time of the Caliphs, were recorded later by the narrators and scholars and were against 'Umar's ?‰madhab , they themselves manufactured other false hadiths and attributed them to the Prophet of Allah (S.A.W.), so that they could support the madhab of Abu Hafs. Some examples are mut'a marriage, tarawi prayer, etc. Thus contradictory narrations came into being, and have remained until today a matter of disagreement between the Muslims. This will remain like this as long as there are those who defend 'Umar, just because he is 'Umar, and [as long as] no one desires [to do] any research to find the truth and no one will say to 'Umar: "You erred 'Umar, the salat is not forsaken due to lack of water! There is an ayat for tayammum mentioned in the book of Allah... and that there are hadiths of tayammum mentioned in every book of the sunna . Your ignorance of them does not permit you to ascend the position of the Caliphate, nor the leadership of the umma . And your knowledge of them makes you a disbeliever, if you go against these rulings. When Allah and his Prophet have decreed a matter it is not appropriate, if you are a believer, for you to have an opinion in it so that you may judge by what you like and reject what you wish. You are more aware than I am that whoever disobeys Allah and His Prophet has certainly gone completely astray".
Allah says: "The sadaqa is for the needy, the poor, those who are employed in its collection and those whose hearts need to be placated, for those in bondage and in debt, and [to be spent] in the way of Allah and for the wayfarer. This is a command from Allah and Allah is full of knowledge, full of wisdom ..." (9:60).
It was a well known practise of the Prophet of Allah (S.A.W.) that he would allot a special share for those whose hearts needed to be placated, for their share which Allah had made obligatory for them. However, 'Umar b. al-Khattab nullified this compulsory stipend during his Caliphate and judged contrary to the text, saying to the people: "We have no need for you. Allah has strengthened Islam, it has no need for you". Indeed, he nullified this ruling during the Caliphate of Abu Bakr when the people whose hearts were to be placated came to him, as was their custom with the Prophet. Abu Bakr wrote an authorization for them, and they went to 'Umar to receive their allotment. 'Umar tore up the letter and said: "We have no need for you. Allah has strengthened Islam, it has no need for you. If you accept Islam, it is well; if not, the sword shall judge between us". Thereupon, they returned to Abu Bakr and said to him: "Are you the Caliph or is he? He replied: "Rather he, if Allah wishes". Abu Bakr rescinded what he had written in agreement with 'Umar, his companion.
The surprising fact is that even today you find those who defend 'Umar on this issue and count it as his merit and ingenuity. Among these is Shaykh Muhammad (known as al-Dawalibi), for he states in his book "Usul al-Fiqh " (p. 239), that: "Perhaps the ijtihad of 'Umar (R.) in cutting off the stipend which the Qur'an had enjoined for those whose hearts needed to be placated was in the forefront of those rulings he issued which were in accordance with the changing requirements that come with the passage of time. In spite of the fact that the Qur'anic text still stands applicable, and has not been abrogated". Then he further defends 'Umar by saying that the latter looked at the reason for the text, and not at its apparent [or literal] meaning ... and he continues to the end, which no sound mind can understand.
We, however, accept his admission that 'Umar changed the Qur'anic rulings as a result of his view that rulings may be changed according to the times. However, we reject his view that 'Umar looked at the reason for the text, rather than its apparent meaning. We say, instead, to him and to all others, that the text of the Qur'an and the sunna do not change with the passing of time. The Qur'an explicitly states that even the Prophet (P) himself does not have the right to make any changes. Allah said: "And when our clear signs are recited unto them, those who do not hope to meet us say: 'Bring us another Qur'an or change it'. Say unto them: 'It is not for me to change it of my own accord; I only follow what is revealed to me. Should I disobey my Lord, I fear the penalty of that great Day" (10:15). And the pure sunna of the Prophet says: "What Muhammad has declared to be halal is halal until the day of Judgment, and the haram is haram until the day of Judgment".
However, according to the claim of al-Dawalibi and those who support him concerning ijtihad , legal rulings change with the changing times; there is no blame therefore on those rulers who change the rulings of Allah for the rulings dictated by the people, forged rulings necessitated by their needs. Certainly, this is against the judgment of Allah. Among them are those who say: "Break your fast so that you may be strong and overpower your enemy. There is no need for fasting in this age wherein we fight backwardness, poverty and ignorance. Fasting prevents us from production". They [also] prohibit polygamy for they see oppression and abuse of the women's rights in that. There are those who claim that, in the time of Muhammad, the woman was considered "a drop of urine", but now we have emancipated her and given her full rights.
This President has looked at the reason of the text and not at its apparent meaning, the same way as 'Umar looked at it, and has said: "It is necessary now that the inheritance of the male and female be equally divided between them, since Allah gave the man two shares on the grounds that he was the one supporting the family at a time when the woman was inactive. But today, because of stupendous efforts, the woman works and support the family". He even cites as an example to the people his wife who supports her brother and has become, as a result of her grace and favour, a minister.
He also allowed fornication and said it is a personal right to whoever has reached the age of maturity, as long as it is not done by force or as a profession. He opened child care centers for illegitimate children, claiming that he is merciful towards these illegitimate children, who used to be buried alive for fear of poverty and disgrace. He also had other well known opinions.
The strange thing is that, to some degree, this President admired the personality of 'Umar for he mentions him sometimes with admiration, and then on another occasion he says that he ('Umar) did not bear responsibility, whether alive or dead, for the ijtihad, but that he (al-Dawalibi) will bear responsibility whether alive or dead. And yet another time, as if now aware that the Muslims rebutted his interpretations, he said: "'Umar was among the first and greatest of those practising ijtihad in his time. So why then can I not make ijtihad in my modern time, for 'Umar was the leader of a nation and I too am the leader of a nation".
Yet stranger still is that, whenever this particular leader mentions Muhammad, the Prophet of Allah (P), one can observe in his speech ridicule and scorn. He said in one of his sermons that Muhammad did not even know geography for he said: "Seek knowledge even if it be in China", assuming that China was the furthermost point on the globe and that Muhammad did not picture that the world would reach this stage wherein crafts of iron would fly in the air! So what do you think would happen if he was told or they related to him about uranium, potassium, nuclear sciences and laser weaponry?
I do not personally blame this poor soul who did not understand a thing from the book of Allah and the sunna of His Prophet, yet found himself one day ruling a country in the name of Islam, even though he ridiculed Islam and followed Western civilization. He wanted to make his country an advanced European state in keeping with his concept of advancement. He followed the example of many Presidents and kings when he got assistance, praises and accolades from the Western countries and kingdoms. They even gave him the title of "The Greatest Mujahid". Yet I do not reproach him, for what he has brought is not surprising; every cup can only pour out what was poured into it. If I want to be neutral, I would instead blame Abu Bakr, 'Umar and 'Uthman who opened this door from the day of the Prophet's (S.A.W.) death and caused every ijtihad which the Umayyads and 'Abbasids undertook. Seven centuries followed, and in every one of them, the truths of Islam were wiped out by the texts and legal rulings of ijtihad , until matters came to such a point where the leader, Imam of the Muslim people, would deliver a sermon ridiculing the Prophet (S.A.W.) and no-one would say anything against him, not from within or without the state.
This is what I say now and what I say to some of the brothers from the Islamic movement: "If today you reject the ruler who does not follow the Qur'anic texts and the Prophetic sunna , then it is necessary that you also reject those who started this innovation of ijtihad instead of texts, if you are indeed objective and wish to follow the truth". But they do not accept what I say and criticize me; how can I dare to compare the present day rulers with the rightly guided Caliphs? My response is that the leaders and kings of today are the inevitable result of what has happened in history. For, since the death of the Prophet (S.A.W.) until today, when have the Muslims ever been free even for a day? They say: "You are of the Shi'as who malign and insult the companions, and if the day comes when we attain power, we'll burn you to death". I say: "Allah will never let you see that day".
(c) Allah says: "Divorce is permitted twice, after which there must be harmonious cohabitation or separation with kindness. It is not lawful for you (men) to take back anything of what you have given your wives except when both partners fear that they would not be able to keep within the limits ordained by Allah. Then there is no blame on either of them if she gives something for her freedom. Those are limits set by Allah so do not exceed them. And those who exceed the limits of Allah are the wrongdoers.
When a husband divorces her, she is not lawful for him again until she has married another husband and he has divorced her irrevocably. Then there is no blame upon them if they reunite if they feel that they can observe the limits ordered by Allah. Those are the limits of Allah, which He makes clear for those who understand" (2:230).
The Prophet's noble sunna explained, with no ambiguity, that the wife is not forbidden to her husband except after three divorces. And then, it is not allowed for her husband to reunite with her, except after she has married another man. If this man divorces her also, it is possible for the first spouse to seek her hand in marriage again, the same way as other men; and it is up to the woman to accept or reject, the choice is hers.
'Umar b. al-Khattab however, as usual, transgressed Allah's limits, which He had made clear for people who understand; he changed this ruling with his own judgment by which he pronounced that a single effective divorce , if done with three pronouncements, made the wife unlawful for her husband. In this, he contravened the Qur'an and the Prophet's sunna.
In "The Book of Divorce", in "The Chapter of the Three Divorces" Muslim reported, on the authority of Ibn 'Abbas, that: "The triple divorce during the time of the Prophet of Allah (S.A.W.) and Abu Bakr, and for two years of the Caliphate of 'Umar, were recognized as one. Then 'Umar b. al-Khattab said: 'The men hasten in a matter wherein they are required to have patience. We should endorse it for them'. And he did so".
By God, how strange that a Caliph could dare to change Allah's judgement in the presence of the companions, and that they agreed with him in everything that he said and did. No one opposed or even questioned him; yet they lead us poor souls into believing that one of the companions said to 'Umar: "By Allah, if we see any crookedness in you, we will straighten you with the sword". This is a lie and fabrication so as to brag that the Caliphs were the best examples in freedom and democracy. History, however, refutes this by the actual events that occurred. There is no importance in claims if the actions are in complete contrast.
Or perhaps they feel that the crookedness was in the Qur'an and sunna , and that 'Umar b. al-Khattab straightened and corrected them. We seek Allah's protection from this folly.
I was in Qafsa, where often I had to give counsel to those who had declared their wives unlawful by the pronouncement "You are forbidden three times". They rejoiced when I informed them about the correct rulings of Allah in which the Caliphs had not meddled with their personal judgments. However, those who claimed to be knowledgeable scared them by saying that everything is halal with the Shi'as. I remember one of them who debated with me in a decent manner saying: "If our master 'Umar b. al-Khattab (R) changed Allah's ruling in this matter and in others, and the companions agreed with him, why did our master 'Ali, may Allah brighten his face and be pleased with him, not refute our master 'Umar?
I replied to him with the reply of Imam 'Ali (A.S.) when the Quraysh said he was a courageous man but knew nothing about warfare:-
"May Allah free their parents from this! Is there anyone among them with more experience in it than me, and more senior to it than me? I was in the battle when I was not yet twenty and here I am now over sixty. But then, no opinion is accorded to him who is not obeyed" (sermon 27, Nahj al-Balagha).
Did the Muslims listen to Imam 'Ali except his Shi'as who believed in his Imamate? He opposed him on the prohibition of mut'a and the innovation of tarawi prayers, and he opposed every ruling which Abu Bakr, 'Umar and 'Uthman changed. But his views remained confined to his partisans and followers. The other Muslims waged war against him, cursed him and tried their utmost to kill him and obliterate his memory.
There is no stronger proof of this opposition than the heroic stand he took on the occasion when 'Abd al-Rahman b. 'Awf called him and nominated him for the Caliphate after the death of 'Umar, stipulating the condition, having chosen him to be the Caliph, that he should rule according to the practice of the two Caliphs, Abu Bakr and 'Umar. 'Ali (A.S.) rejected this condition and said: "I will judge by the book of Allah and the sunna of His Prophet". For this they abandoned him and chose 'Uthman b. 'Affan who accepted the condition to rule according to the sunna of the two Caliphs. If 'Ali could not go against Abu Bakr and 'Umar even in their death, how could he have opposed them when they were still living?
So today we see that the gate to the city of knowledge, who was the most knowledgeable of men after the Prophet of Allah (S.A.W.), the wisest judge, the one who memorized the Qur'an and the sunna of His Prophet most, abandoned by the ahl al-sunna wa'l-Jama'a who prefer instead Malik and Abu Hanifa, al-Shafi'i and Ibn Hanbal. They imitate them in every religious matter from worship to contracts. And they do not refer in anything to Imam 'Ali. Their Imams like al-Bukhari and Muslim did the same thing regarding the hadith. For you see them relating hundreds of hadith from Abu Hurayra, Ibn 'Umar, al-Aqra' and al-A'raj and those close and far, and relating only a few hadiths from 'Ali which were attributed to him, in which there is a defilement of the honour of the ahl al-bayt . They were not satisfied with that, they further disclaim and declare as unbeliever any of his sincere Shi'as who imitates and follows him. They call them names like "Rawafid" (rejecters) and [other names] that are disgraceful. The truth is that 'Ali's followers committed no sin except that they followed 'Ali, who was shunned and alienated during the period of the first three Caliphs. Then he was cursed and fought against by the Umayyads and 'Abbasids. Anyone who has any perception and knowledge of history will realize this is the clear, manifest truth and will understand the inner workings and plots that were wrought against him, his family, and his Shi'as.
