COMPANIONS - UMAR SPECIAL - I

 Umar Special – I

(1) Umar asked Abbas to pray for rain
after death of Prophet (s)

(11) Chapter; The mention of Al-'Abbas bin 'Abdul-Muttalib.

Bukhari Volume 5, Book 57, Number 3710:

Narrated Anas:

Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for rain through Al-Abbas bin 'Abdul Muttalib, saying, "O Allah! We used to request our Prophet (s) to ask You for rain, and You would give us. Now we request the uncle of our Prophet (s) to ask You for rain, so give us rain." And they would be given rain."

Translator’s Note; This Hadith indicates that you can only ask a living person to invoke Allah for you and not the dead, even if the dead person may be a Prophet.

(2) Umar deciding between Ali and Abbas
regarding share of “Fai”

Bukhari Volume 4, Book 57, Number 3094: [Volume 5 No 4033, 4034, 5358 Volume 7, No 7305 Volume 9]

Narrated Malik bin Aus:

While I was at home, the sun rose high and it got hot. Suddenly the messenger of 'Umar bin Al-Khattab came to me and said, "The chief of the believers has sent for you." So, I went along with him till I entered the place where 'Umar was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he was leaning over a leather pillow. I greeted him and sat down. He said, "O Malik! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O chief of the believers! I wish that you order someone else to do it." He said, "O man! Take it." While I was sitting there with him, his doorman Yarfa' came saying, "'Uthman, 'Abdur-Rahman bin 'Auf, Az-Zubair and Sad bin Abi Waqqas are asking your permission (to see you); May I admit them?" 'Umar said, "Yes", so they were admitted and they came in, greeted him, and sat down. After a while Yarfa' came again and said, "May I admit 'Ali and 'Abbas?" 'Umar said, "Yes." So, they were admitted and they came in and greeted (him) and sat down. Then 'Abbas said, "O chief of the believers, judge between me and this (i.e., 'Ali.)" They had a dispute regarding the property of Bani An-Nadir which Allah had given to His Apostle as Fai. The group (i.e. 'Uthman and his companions) said, "O chief of the believers! Judge between them and relieve both of them front each other." 'Umar said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah's Apostle said, 'Our (i.e. prophets') property will not be inherited, and whatever we leave, is Sadqa (to be used for charity),' and Allah's Apostle meant himself (by saying "we'')?" The group said, "He said so." 'Umar then turned to 'Ali and 'Abbas and said, "I beseech you by Allah, do you know that Allah's Apostle said so?" They replied, "He said so." 'Umar then said, "So, I will talk to you about this matter. Allah bestowed on His Apostle with a special favor of something of this Fai (booty) which he gave to nobody else." 'Umar then recited the Ayah: "What Allah bestowed as (Fai) Booty on his Apostle (Muhammad) from them for this you made no expedition with either cavalry or camelry; But Allah gives power to His Apostles over whomever He will 'And Allah is able to do all things." (59:6)

'Umar added "So this property was especially given to Allah's Apostle, but, by Allah, neither did he take possession of it and leave your, nor did he favor himself with it to your exclusion, but he gave it to all of you and distributed it amongst you till this property remained out of it. Allah's Apostle used to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent on Allah's Cause. Allah's Apostle kept on doing this during all his lifetime. I ask you by Allah do you know this?" They replied in the affirmative. 'Umar then said to 'Ali and 'Abbas. "I ask you by Allah, do you know this?" 'Umar added, "When Allah had taken His Prophet (s) unto Him, 'Abu Bakr said, 'I am the successor of Allah's Apostle (s) so, Abu Bakr took over that property and managed it in the same way as Allah's Apostle (s) used to do, and Allah knows that he was true, pious and rightly-guided, and he was a follower of what was right. Then Allah took Abu Bakr unto Him and I became Abu Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah's Apostle used to do and as Abu Bakr used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e. 'Ah and 'Abbas) came to talk to me, bearing the same claim and presenting the same case; you, 'Abbas, came to me asking for your share from your nephew's property, and this man, i.e. 'Ali, came to me asking for his wife's share from her father's property. I told you both that Allah's Apostle (s) said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadqa (to be used for charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Apostle (s) used to, and as Abu Bakr used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, did I hand it over to them on this condition?" The group aid, "Yes." Then 'Umar faced 'Ali and Abbas saying, "I ask you by Allah, did I hand it over to you on this condition?" They said, "Yes; "He said, "Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given). And if you are unable to manage it, and then return it to me, and I will do the job on your behalf."

NOTE: Wives of Prophet (s) Ummul-Momineen got handsome share in his lifetime – after his death given choice by Umar to have land or go for past practice being sagacious & erudite.

Bukhari Volume 3, Book 41, Number 2328:

Narrated 'Abdullah bin 'Umar:

The Prophet (s) concluded a contract with the people of Khaibar to utilize the land on the condition that half the products of fruits or vegetation would be their share. The Prophet (s) used to give his wives one hundred Wasqs each, eighty Wasqs of dates and twenty Wasqs of barley. (When 'Umar became the Caliph) he gave the wives of the Prophet (s) the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the Wasqs, and 'Aisha chose the land.

Note: One Wasq equals 4 Mun and 12 Saeer (Urdu translation) equals about 50 KG as such the amount will be in tune of some 100X50 = 5000 KG, obviously that was more than sufficient for all Ummul-Momineen - Mothers Faithful in lifetime of Prophet (s). 

Another estimates says; One Wasq = 60 Sa's and 1 Sa'= 3 kg thus 100 Wasq equals 180X100 approximately 18000 kg (Hadis 1481)

(3) Case of pregnant lady beaten & lost child
Shariah developed with great care

Bukhari Volume 9, Book 96, Number 7317-7318:

Narrated Al-Mughira bin Shu'ba:

'Umar bin Al-Khattab asked (the people) about the “Imlas” of a woman, i.e. a woman who has an abortion because of having been beaten on her abdomen, saying, "Who among you has heard anything about it from the Prophet?" I said, "I did.'' He said, "What is that?" I said, "I heard the Prophet (s) saying, "Its Diya (blood money) is either a male or a female slave.' "Umar said, "Do not leave till you present witness in support of your statement." So I went out, and found Muhammad bin Maslama. I brought him, and he bore witness with me that he had heard the Prophet (s) saying, "Its Diya (blood money) is either a male slave or a female slave."

(4) Umar thinking had seen Ayah regarding
Rajam in Quran actually in Torah

Note on Hadis 6830:  (Bold in Hadis 6830 last part) Ayahs like 28:48-51 made even erudite companions like Umar think he had seen ayah regarding “Rajam” in Quran besides “claiming offspring of someone other than real father” and stress laid down by Prophet (s) “not to praise him excessively like Isa”. Therefore it must be noted here what Umar really means in this Hadis, having read this verse from Torah because Quran at many places calls both revelations, “Quran and Torah” as one and the same. Dr. Israr in “Dura e Quran” mentions this Hadis with this explanation for the Surah 34 Ayah 31. However following statement of Umar makes the point absolutely clear

Sahi Bukhari, Volume 9 Page number 177-178

(21) CHAPTER. If a judge has to witness in favor of a litigant when he is a judge or he had it before he became a judge (can he pass a judgment in his favor accordingly or should he refer the case to another judge before whom he would bear witness?).

And the judge Shuraih said to a person who sought his witness, "Go to the ruler so that I may bear witness (before him) for you.

And 'Ikrima said, "Umar said to 'Abdur-Rahmãn bin 'Auf, 'If I saw a man committing illegal sexual intercourse or theft, and you were the ruler (what would you do)?' 'Abdur-Rahmãn said, ‘I would regard your witness as equal to the witness of any other man among the Muslims.' ‘Umar said, 'You have said the truth.' 'Umar added, 'If I were not afraid of the fact that people may say that 'Umar has added to the Qur'an extra (Verses), I would have written the Verse of Ar-Rajm (stoning to death of married adulterers) with my own hands.'

Bukhari Volume 9, Book 93, Number 7167:

Narrated Abu Huraira:

A man came to Allah's Apostle while he was in the mosque, and called him, saying, "O Allah's Apostle! I have committed illegal sexual intercourse." The Prophet (s) turned his face to the other side, but when the man gave four witnesses against himself, the Prophet (s) said to him, "Are you mad?" The man said, "No." So the Prophet (s) said (to his companions), "Take him away and stone him to death."

Bukhari Volume 8, Book 86, Number 6829: [7323 Volume 9]

Narrated Ibn 'Abbas:

'Umar said, "I am afraid that after a long time has passed, people may say, "We do not find the Verses of the Rajam (stoning to death) in the Holy Book," and consequently they may go astray by leaving an obligation that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." 'Umar added, "Surely Allah's Apostle (s) carried out the penalty of Rajam, and so did we after him."

Note 1: Ordains contained in Torah were carried on and were practiced by Prophet (s) unless cancelled by last revelation, Quran. Umar in above Hadis meant he had read in Torah creating a doubt that this Ayah was in Quran and latter was not found. Quran word by word is preserved by The Creator;

“Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian.” (15:9) “(Prophet) Do not move your tongue concerning (the Quran) to make haste with it.  It is for -Us to collect it and to give you the ability to recite it (Quran) And when -We have recited it to you (through Gabriel) then follow its (the   Quran) recitation. Then it is for -Us to make it clear (to you)” (75:16-19)

(31) CHAPTER. The Rajam (stoning to death) of a married lady who has become pregnant through illegal sexual intercourse.

Bukhari Volume 8, Book 86, Number 6830:

Narrated Ibn 'Abbas:

I used to teach (the Qur'an to) some people of the Muhajirin (emigrants), among whom there was 'Abdur Rahman bin 'Auf. While I was in his house at Mina, and he was with 'Umar bin Al-Khattab during 'Umar's last Hajj, Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers ('Umar), saying, 'O Chief of the Believers! What do you think about so-and-so who says, 'If 'Umar should die, I will give the pledge of allegiance to such-and-such person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards.' 'Umar became angry and then said, 'Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of ruler ship)."

'Abdur-Rahman said, "I said, 'O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophet's Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place.' On that, 'Umar said, 'By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina."

Ibn Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa'id bin Zaid bin 'Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while 'Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Said bin Zaid bin 'Amr bin Nufail "Today 'Umar will say such a thing as he has never said since he was chosen as Caliph." Said denied my statement with astonishment and said, "What thing do you expect 'Umar to say the like of which he has never said before?"

In the meantime, 'Umar sat on the pulpit and when the call makers for the prayer had finished their call, 'Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allah's Apostle did carry out the punishment of stoning and so did we after him.

I am afraid that after a long time has passed, somebody will say, 'By Allah, we do not find the Verse of the Rajam in Allah's Book,' and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allah's Book: 'O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father.' Then Allah's Apostle said, 'Do not praise me excessively as Jesus, son of Marry was praised, but call me Allah's Slave and His Apostles.'

(O people!) I have been informed that a speaker amongst you says, 'By Allah, if 'Umar should die, I will give the pledge of allegiance to such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed.

And no doubt after the death of the Prophet (s) we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa'da. 'Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, 'Let's go to these Ansari brothers of ours.' So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, 'O group of Muhajirin (emigrants) ! Where are you going?' We replied, 'We are going to these Ansari brothers of ours.' They said to us, 'You shouldn't go near them. Carry out whatever we have already decided.' I said, 'By Allah, we will go to them.' And so we proceeded until we reached them at the shed of Bani Sa'da. Behold! There was a man sitting amongst them and wrapped in something. I asked, 'Who is that man?' They said, 'He is Sa'd bin 'Ubada.' I asked, 'What is wrong with him?' They said, 'He is sick.' After we sat for a while, the Ansar's speaker said, 'None has the right to be worshipped but Allah,' and praising Allah as He deserved, he added, 'To proceed, we are Allah's Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it.'

When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, 'Wait a while.' I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, 'O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin Abdullah's hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I don't feel at present.'

And then one of the Ansar said, 'I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you.'

Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, 'O Abu Bakr! Hold your hand out.' He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa'd bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, 'You have killed Sa'd bin Ubada.' I replied, 'Allah has killed Sa'd bin Ubada.' Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."

Note 2: Umar in above Hadis means having read this verse from Torah as Quran at many places calls both revelations as one and the same. Dr. Asrar in “Dura e Quran” mentions this Hadis with this explanation for the Surah 34 Ayah 31.

“The disbelievers say, "We shall never believe in this Qur`an, nor in any other Book which came before it." ⁵⁰ Would that you could see these wicked people at the time when they will be standing before their Lord! Then, they will blame one another. Those who had been oppressed in the world, will say to the arrogant, "But for you we would have been the believers."⁵¹ (34:31)

But when the Truth came to them from Us, they said, "Why has he not been given the same which was given to Moses?" ⁶⁷ Have they not rejected that which had been given to Moses before? ⁶⁸ They said, "Both are works of magic, ⁶⁹ which assist each other." And they said, "We believe in neither." (O Prophet,) say to them, "Well, bring a book from Allah, which may give better guidance than these two, if you are truthful I shall follow the same." ⁷⁰ Now, if they do not meet this demand of yours, you should know that they are, in fact, the followers of their own lusts. And who could go farther astray than the one who follows his own lusts, without guidance from Allah ? Allah does not at all guide such wicked people. And We have conveyed to them the admonition over and over again so that they may take heed. ⁷¹ (28:48-51)

Note 3: Quraish in their hearts and hearts knew Quran and Torah have but one source.

“Yet before it there has come the Book of Moses as a guide and a mercy, and this Book has been revealed to confirm it in the Arabic tongue so as to warn the wrongdoers ¹⁷ and to give good news to those who have adopted the righteous   conduct.” (46:12)

(5) Usury “Riba” – Umar wished Prophet (s)
had given us comprehensive verdicts

(5) CHAPTER. What has been said (about the statement). Alcoholic drink is any drink that disturbs the mind.

Bukhari Volume 7, Book 74, Number 5588:

Narrated Ibn 'Umar:

'Umar delivered a sermon on the pulpit of Allah's Apostle, saying, "Alcoholic drinks were prohibited by Divine Order, and these drinks used to be prepared from five things, i.e., grapes, dates, wheat, barley and honey. Alcoholic drink is that, that disturbs the mind." 'Umar added, "I wish Allah's Apostle (s) had not left us before he had given us definite verdicts concerning three matters, i.e., how much a grandfather may inherit (of his grandson), the inheritance of Al-Kalala (the deceased person among whose heirs there is no father or son), and various types of Riba (usury) ."

Note: Point to note here is that if a highly juristic mind like Umar thought Prophet (s) did not give “definite verdicts concerning three matters” which according to him required more elaboration for sure; then the only logic one could find in this situation is that Prophet (s) did not wish to make these three matters rigid. Prophet (s) in his greater wisdom always left some room for development of Shariah by coming generation to let the Shariah, Islamic Law remain ever dynamic, flexible and practical, as such this room was also left by Prophet (s) with a solid purpose, for coming generations to use their best judgment in making practical interpretation suiting the changing facets and needs of the times, strictly within the overall ambit of Quran & Sunnah. Let’s not forget this wisdom in actuality is exemplified by the Ultimate Law Giver, Allah has left so many matters for Prophet (s) to elaborate and Prophet (s) following the rule has also left some matters for Ummah to carry out Ijtihad, as emphasized by following Hadis, “Taffaquho fid deen – Strive to develop & understand religion” (Mishkat) Ijtihad carried out by Umar on the question of war booty when big empires were conquered, perhaps is a good example of availability of this room for development in Shariah. However concern shown by Umar on 3 specific matters should be understood by the scholars today for keeping Shariah the Islamic law as dynamic, flexible and practical as desired by the Allah the Law Giver. (Allah alone knows best)   

 (6) Umar about prayers in Churches

(54) CHAPTER. To offer As-Salat (the prayer) in a church or in a temple etc.

'Umar said, "We do not enter your churches because of the statues and pictures." Ibn 'Abbas used to offer Salat (prayers) in the church provided there were no statues in it.

Volume 1, Book 8, Number 434:

Narrated 'Aishah:

Umm Salama told Allah's Messenger (s) it about a church which she had seen in Ethiopia and which was called Mariya. She told him about the pictures which she had seen in it. Allah's Messenger (s) said, "If any righteous pious man dies amongst them, they would build a place of worship at his grave and make these pictures in it; they are the worst creatures with Allah."

(7) Umar’s foot found while rebuilding grave
of the Prophet (s)

Bukhari Volume 2, Book 23, Number 1390:

Narrated ' Aishah:                                                             

Allah's Messenger (s) in his fatal illness said, "Allah cursed the Jews and the Christians, for they built places of worship at the graves of their Prophets." And if that had not been the case, then the Prophet's grave would have been made prominent before the people. So, (the Prophet) was afraid, or the people were afraid that his grave might be taken as a place for worship.

Narrated Abu Bakr bin 'Ayyash;

Sufyan At-Tammar told me that he had seen the grave of the Prophet (s), elevated and convex.

Narrated 'Urwa: When the wall (around the graves of the Prophet (s) &, Abu Bakr and Umar collapsed during the caliphate of Al-Walid bin 'Abdul Malik; the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet (s). No one could be found who could tell them about it till I ('Urwa) said to them, "By Allah, this is not the foot of the Prophet (s), but it is the foot of 'Umar

Bukhari Volume 2, Book 23, Number 1391:

“Aisha narrated that she made a will to 'Abdullah bin Zubair, "Do not bury me with them (the Prophet (s) and his two companions) but bury me with my companions [wives of the Prophet (s)] in Al-Baqi as I would not like to be looked upon as better than I really am (by being buried near the Prophet)."

Bukhari Volume 5, Book 57, Number 3731:

Narrated Urwa:

Aisha said, "A Qaif (i.e. one skilled in recognizing the lineage of a person through Physiognomy and through examining the body parts of an infant) came to me while the Prophet (s)  was present, and Usama bin Zaid and Zaid bin Haritha were Lying asleep. The Qa'if said. These feet (of Usama and his father) are of persons belonging to the same lineage.' “The Prophet (s) was pleased with that saying which won his admiration, and he (s) told 'Aisha of it.