'Umar ibn Al-Khattab took Hayy 'Ala Khayril 'Amal out from Adhan

These are well-known facts, although Sunni scholars keep them hidden from their
followers.'

Allamah Qawshaji and 'Allamah Taftazani (two authoritative Sunni scholars and
theologians) have written in their books, Sharh Tajrid and Sharh Maqasid, respectively,
that:
“Umar (2nd Caliph) said: 'There were three things in the days of the Messenger of Allah (S.A.W). I forbid them and make them haram (unlawful) and shall punish for them: Mut'ah (marriage) of women and Hajjut-Tamattu', and Hayya 'ala Khayril-amal.”


Imam Malik ibn Anas has narrated in his al-Muwatta' that during the caliphate of 'Umar the
Mu'azzin came to call him for the dawn prayer and found him asleep.

He said: As-salatu Khayrum minan nawm (Prayer is better than sleep);

'Umar woke up and ordered the Mu'azzin to include it in the Adhan of Fajr." (Kanzul ummal, vol. 4, p. 270).

When 'Ali (A.S) heard it, he said: "Do not add in Adhan what is not in it." (Naylul-Awtar of Imam Shaukani, vol. 1, p. 238).

But obviously, Khalifa's order was obeyed.

Many other references can be quoted for these things, if necessary.

Umar introduced custom of folding hands in Namaz

Muslims praying Namaz with folded hands

Keeping hands unfolded (while standing) is the natural posture, and those who follow it do not need any hadith to justify their action.

Has any one asked you to quote a hadith that you should keep your eyes open during prayer? It is those who deviate from natural way who should justify their behaviour from Qur'an and/or hadith.

And when we look at their systems, an interesting picture comes before our eyes.

It appears from some reports that when Iranian prisoners were brought before 'Umar, they stood before him with folded hands. On being asked the reason, they said that it was their custom to stand before the elders with folded hands. '

Umar said: Then we too should do the same when we stand before Allah in prayers.

That was the beginning. But as I will explain later the idea was not accepted in Medina.

There are some pointers which show that it had caught up in the early days of Mu'awiyah's governorship in Damascus.

When Anas ibn Malik, a companion of the Prophet (s.a.w.), went to Syria, he wept and said: "I do not see here anything which I used to see in the days of the Prophet (s.a.w.), except this prayer and that too is disfigured." (Sahih al- Bukhari).

Then there are these four Imams of the Sunnis. Look at their fatwas concerning this matter; and you will see the truth yourself.

1) Imam Malik ibn Anas (died 179) lived in Medina. He orders his followers (the Malikiyah) to keep their hands open, saying that it is the way the people of Medina pray, and they must have learnt it from the Prophet (saw).

2) Imam Abu Hanifah (died 150 A.H.) and Imam Ahmad ibn Hanbal (died 241 AH.) lived in Iraq and they ordered their followers to keep the hands folded.

3) Imam Shafi'i (died 204 A.H.) was born in Mecca, studied in Medina and then shifted to Iraq and finally to Egypt. He gives his followers choice of folding the hands or keeping them open.

Have you noted the connection between their places of residence and their fatwas? The man who lived in Medina kept the hands open; those who lived far from Medina folded their hands; and the one who lived in both places allows both customs. It makes us believe that the custom of folding the hands in prayer was invented far from the city of the Prophet (s.a.w.a.)..

One more interesting fact: The Shi'as, the Malikis and the Ibadhis keep their hands unfolded; the Hanafis and the Hanbalis keep them folded; and the Shafi'is allow both. So,out of six sects three and a half keep their hands open, and two and a half keep them folded. Looking from this angle, those who pray with open hands are in majority!!

عمر کی مولا علی کو مبارکباد

حافظ ابو بکر خطیب بغدادی نے عبداللہ بن علی بن محمد بن بشران سے ، انہوں نے حافظ علی بن عمر دارقطنی سے انہوں نے ابی نصر جشون خلال سے انہوں نے علی بن سعید رملی سے انہوں نے حمزہ بن ربیعہ سے انہوں نے عبداللہ بن شوذب سے انہوں نے مطر وارق سے انہوں نے شہر بن حوشب سے انہوں نے ابوھریرہ سے کہ رسول اللہ (ص) نے فرمایا: جو شخص اٹھارہ ذی الحج کو روز...ہ رکھے ،اللہ اسے ساٹھ مہینوں کے روزوں کا ثواب عطا فرمائے گا.یہی غدیر خم کا وہ دن ہے جب نبی اعظم (ص) نے علی بن ابی طالب (ع) کا ہاتھ پکڑ کر ارشاد فرمایا: کیا میں مومنوں کا ولی نہیں ہوں? سب نے کہا : ہاں ! اے اللہ کے رسول ! تب آپ (ص) نے فرمایا : جس کا میں مولا ہوں اس کا علی مولا ہے ،یہ سن کر عمر بن خطاب بولے مبارک ہو ! مبارک ہو! اے فرزند ابو طالب (ع) آپ میرے اور ہر مسلمان کے مولا ہوگئے.اس وقت اللہ تعالی نے یہ آیت نازل ہوئی:آج میں نے تمھارے دین کو کامل کرد یا ہے

اس حدیث کو حافظ بغدادی نے ایک اور سند کے ساتھ علی بن سعید رملی سے بھی نقل کیا ہے (تاریخ بغداد ، ج 9 ، 222،ترجمہ:4345)

سند حدیث کے رجال پر بحث

ابوھریرہ
جمہور نے اس کی عدالت اور وثاقت پر اجماع و اتفاق کیا ہے لہذا اس کے بارے میں ہمیں بات بڑھانے کی کوئی ضرورت نہیں

شہر بن حوشب اشعری
ایک جماعت نے ان پر جرح کی ہے لیکن جمہور نے ان کو ثقہ کہا ہے
(المجموع ،ج 1، ص 370)

حافظ ابن حجر نے کہا ہے کہ یہ جمہور کے نزدیک مقبول ہیں
(الامالی المطلقہ ، ج 1، 75)

ارباب صحاح نے ان سے روایات لیں ہیں اور ان روایات کو صحیح اورحسن کا ردجہ دیا ہے

مطر بن طہمان وراق ابو رجا خرسانی
بخاری مسلم اور دوسرے تمام ارباب صحاح نے ان سے روایتیں نقل کی ہیں. ابن حجر نے ان کے حالات لکھے ہیں ،کسی نے ان کی نقل شدہ حدیث رد نہیں کی .ان کی صداقت اور ان کا بےلوث ہونا منقول ہے علمائے رجال سے
(تہذیب التہذیب ، ج 10 ، ص 167)

عبداللہ بن شوذب
کثیر بن ولید سے مروی ہے کہ جب میں ابن شوذب کو دیکھتا تھا تو مجھے فرشتے یاد آجاتے تھے.احمد بن حنبل، ابن معین، نسائی ،،عجلی ، ابن عمار نے ان کو ثقہ کہا ہے. مسلم کے علاوہ کل صحاح ستہ میں ان کی روایات ہیں .ذہبی نے ان کی حدیث کو تلخیص میں صحیح کہا ہے
(تہذیب التہذیب ، ج 5 ، ص 255)

ضمرۃ بن ربیتہ قرشی
اب حجر نے صدوق کہا ہےاور مسلم کے علاوہ دیگر صحاح ستہ میں ان کی روایات موجود ہیں
(تقریب: 221)

علی بن سعید رملی
ذہبی ان کے بارے میں کہتے ہیں کہ وہ اپنے امر میں ایسے پختہ ہیں کہ گویا وہ سچے ہیں
(میزان،ج3،ص 131)

ابونصر حبشون بن موسیٰٰ
حافظ خطیب نے ان کے حالات قلم بند کئے ہیں اور کہا ہے کہ ووہ ثقہ تھے،بصرہ میں رہتے تھے اور دارقطنی سے نقل کیا ہے کہ وہ سچے ہیں

(تاریخ بغداد ، ج 9 ، 222،ترجمہ:4345)

حافظ علی بن عمر دارقطنی

حافظ خطیب بغدادی نے کہا ہے کہ وہ اپنے زمانے کے وحید و فرید اور امام وقت تھے ، علم علل حدیث اور اسماء رجال و روایت کی ان پر انتہا ہوگئی .
(تاریخ بغداد ، ج 12 ، 34)

عبداللہ بن علی بن محمد بن بشران
خطیب بغدادی نے ان کے حالات قلم بند کئے ہیں اور کہا ہے کہ ان کا سماعت صحیح ہے
(تاریخ بغداد ، ج 11 ، 185)

نتیجہ : سند کے لحاظ سے اس روایت کے تمام رواۃ ثقہ ہیں اور یہ حدیث صحیح یا حسن کے درجہ سے کم نہیں ہے

Umar and his knowledge of Quran

Umar recited the verse     صراط الذين أنعمت عليهم

like this

حدثنا سعيد قال : نا سفيان ، عن محمد بن عمرو بن علقمة ، عن يحيى بن عبد الرحمن بن حاطب ، عن أبيه ، أنه سمع عمر بن الخطاب رضي الله عنه يقرأ : صراط من أنعمت عليهم

[at-tafsir min sunan saeed bin mansoor; vol 1, page 179]

http://islamport.com/w/tfs/Web/1323/179.htm

and this is not all

Umar recited the verse غير المغضوب عليهم ولا الضالين

like this

174 – حدثنا سعيد قال : نا أبو معاوية ، عن الأعمش ، عن إبراهيم ، عن الأسود ، أن عمر بن الخطاب رضي الله عنه كان يقرأ : غير المغضوب عليهم ، وغير الضالين

[at-tafsir min sunan saeed bin mansoor, vol 1, page 181]

http://islamport.com/w/tfs/Web/1323/181.htm

this book is authentic and needs no rijal analysis

this is because it is said

توثيق نسبة الكتاب إلى مؤلفه:
ونسبة كتاب السنن إلى سعيد بن منصور رحمه الله أمر معروف ومقطوع به؛ لشهرة الكتاب، ويدل على ذلك ما يلي:
1 - رواية الكتاب بالسند الصحيح المتصل إلى المصنف

http://www.sonnaonline.com/Submasader.aspx?FileID=masader&ID=40

उमर ने रसूल अल्लाह (स.) को कागज़ कलम देने से इन्कार किया

हज़रत इब्ने अब्बास रज़ि. कहते हैं : जब नबी-ए-करीम (स.) के दर्द तेज़ हुवा तो आपने फ़रमाया मेरे पास कागज़ लाओ ताकि मैं तुम को ऐसी तहरीर लिख दूं जिस के बाद तुम गुमराह न हो, हज़रत उमर बोले हुज़ूर पर दर्द की ज्यादती है और हमारे पास खुदा की किताब है जो हमारे लिए काफी है इस पर लोगों में इख्तेलाफ पैदा हो गया और खूब शोर मचा, आपने (यह देख कर) फ़रमाया मेरे पास से चले जाओ, मेरे पास झगडा न करो.

(तजरीद सहीह बुखारी शरीफ, पेज ४४, हदीस नंबर ६०, शाए करदा : फरीद बुक डेपो, नई दिल्ली, अनुवादक : कौसर यजदानी नदवी)

Umar rejected the Quran compiled by Hazrat Ali

Hazrat Ali (a.s.) has said,

"The Holy Prophet (s.a. w.a.) instructed me that after his shrouding, I should not come out of the house till the time I have collected the Quran. This was because at that time the Quran was on the date-skins and on the hack of the camels. "1

Reference:

1 Tafseer'e Ayyashi, volume 2 page 66/67; Al Ikhtesas, page 186.


When Hazrat Ali (a.s.) sent the message that,

"I have taken a promise that I will not step out of my house, except for Salat : till the time I collect the Quran"
the people remained silent for a few days.

When Hazrat Ali (a.s.) completed the Quran on cloth and put his (a.s.) seal on it, he brought it to the congregation of people in the Masjid of the Holy Prophet (s.a.w.a.). He (a.s.) announced to them in a loud voice,

"0 people! Since the demise of the Holy Prophet (s.a.w.a.) till this day, I was busy in his shrouding and burial and in collecting the Quran. The Quran, which I have compiled, is in this cloth. There is no verse revealed by Allah to His Prophet (s.a.w.a.), except that I have collected it. There is no verse, which the Holy Prophet (s.a. w.a.) taught me its meaning or its interpretation, but it is in this Quran. I have completed this so that tomorrow you do not get an opportunity to say that we were unaware of it. On the day of Qiyamat, you should not get an opportunity to claim that I did not call you for my help, or remind you of the fulfillment of my rights over you, and that, I did not invite you to the first and the last from the Book of Allah. "

Umar rejected this by saying,

"The Quran, which is with us, is better that what you are inviting us towards."

On hearing this, Hazrat Ali (a.s.) returned home. 1 Sulaym reports that for some days after this incident, the people maintained their silence.

Reference:
1 Tafseer'e Ayyashi, volume 2 page 66/67; Al Ikhtesas, page 186.

The visit of Abu Bakr and Umar to Ali.

Umar came to Abu Bakr and said,

"Will you not seek the oath of allegiance from those who have refused to do so? 1
All the people have done your bay' at, save one person and his family. And these are just a few individuals."

As per the narration of Janabe Salman, Umar said,

"Send a person to Ali for his bay'at. We will not enjoy any position if he does not pay allegiance to you even though everyone else may do so"

As per another tradition,

"0 chief! You have nothing for yourself till the time Ali does not swear allegiance to you.

Send a person to Ali so that he may seek his bay' at in your favour."

Consequently Abu Bakr dispatched Qunfuz saying to him,

"You go to Ali (a.s.) and say to him that the caliph of the Holy Prophet (s.a.w.a.) has summoned you."

Qunfuz returned shortly and narrated the message of Ali (a.s.),

"The Holy Prophet (s.a.w.a.) did not appoint any person other than myself as his successor and caliph. 2

How soon have you begun associating such lies with the Holy Prophet (s.a.w.a.)."3

References:

1. Allmamah was Siyasah, volume 1 page 19.

2. Tafseer'e Ayyashi, volume 2 page 66/67; Al Ikhtesaas, page 185/186.

3. Al Imamah was Siyaasah, volume 1 page 19


The narration of Ibne Abbas is thus -Ali said,

"How soon have you started associating such lies with the Holy Prophet (s.a.w.a.) and how soon have you become murtad (turned away from Islam). Bv Allah! The Holy Prophet (s.a.w.a.) did not appoint any person other than myself as his caliph. 0 Qunfuz, you are only a messenger. You go and inform them that, by Allah! the Holy Prophet (s.a.w.a.) did not nominate you as his caliph and you are well aware who is the rightful successor of the Holy Prophet (s.a.w.a.)."

Qunfuz narrated the message of Hazrat Ali (a.s.) to Abu Bakr.

At this Abu Bakr said,

"Ali (a.s.) has spoken the truth. The Holy Prophet (s.a.w.a.) did not appoint me as his caliph."!

Another report narrates the incident as follows - Qunfuz said to Janabe Zahra (s.a.)

"I have been sent by Abu Bakr ibne Qohafa, the caliph of the Holy Prophet (s.a.w.a.). You inform Ali (a.s.) that the leader of the Muslims has summoned him".

At this Ali (a.s.) replied,

"When you addressed the Ansar in Saqifali Bani Sa' adah, at that time, you were not even staking your claim to the title. Instead you were inviting your friends Umar and Abu Obaydah for it. And today, you yourself are claiming ownership to it."

Janabe Zahra (s.a.) informed Qunfuz about this reply.

He returned to Abu Bakr and was sent back by Umar to Hazrat Ali (a.s.) with the message,

"The caliph of the Muslims is calling you."

Qunfuz went again to Ali and repeated the message, at which, Ali remarked,

"The one who is made caliph is inferior to the one who appoints the caliph. The one who is made caliph cannot rule over the one who appoints the caliph. Neither will his orders be heard, nor will he be obeyed. "

On hearing this, Abu Bakr shed tears for a long time.?

Umar was extremely angered by this reply. He was jumping around and saying,

"Will you not seek the oath of allegiance from those who have refused to do so?"

Abu Bakr asked him to sit down. He then called for Qunfuz and said,

"Go to Ali (a.s.) and tell him that the Ameerul Mo'meneen has summoned you."

Qunfuz narrated this to Ali (a.s.) who remarked,

"By Allah (s.w.t.), he has lied. Go to Abu Bakr and tell him that he is associating himself with a title that does not belong to him. He is well aware that the Ameerul Mo'meneen is a person other than himself."

Qunfuz reported this message to both Abu Bakr and Umar. 3

Janabe Salman reports the reply of Ali as follows _


"Praise be to Allah! You have forgotten everything in a very short time. You are well aware that no person other than myself can stake a claim to this title. Surely the Holy Prophet (s.a.w.a.) had ordered them and - these seven people were present there - they even did salaam to me by this title. It was amongst these seven persons that he and his friend raised the question whether this was an order from Allah.

The Holy Prophet (s.a.w.a.) had said,

"Indeed, this is ordered by Allah (s.w.t.) and His Prophet (s.a.w.a.). Surely he is Ameerul Mo'meneen, he is the leader of the Muslims (Sayyidul Muslemeen), he is the standard bearer of those with shining foreheads. On the day of Qiyarnat, Allah (s. w. t.) will seat him (Ali) on the bridge of Seraat. He will direct his friends to paradise and throw his enemies into the fire.

References:

AI Kashkol by Sayyed Haider Aarnili, page 83/84.

Al Imamah was Siyaasah, volume 1 page 19.

Umar added “Assalat-to-Khairum-Mainan-noum” in Adhan of Morning Prayer.

Umar Added “Assalat-to-Khairunm-Mainan-noum” “Prayer is better than sleep” to the Adhan of Subh Prayer....

Malik’s Muwatta Book 3, Number 3.1.8:

Yahya related to me from Malik
that he had heard that the muadhdhin came to Umar ibn al-Khattab to call him to the subh prayer and found him sleeping, so he said, "Prayer is better than sleep," and Umar ordered him to put that in the adhan for subh .

Umar put his foot on Abu Hurairah's neck

The hadith given below is from "Mishkat-ul-Masabih", translation by Maulana Fazlul Karim, Volume 1, Chapter 1, no.27. (Published by the Book House, Lahore, Pakistan). As there are a many versions of this hadith, the collections of Tirmidzi should also be read.

The hadith regarding the Shahadah says: One day Abu Hurairah went to the people and told them that the Messenger had authorized him to go and tell them to recite the Shahadah "ash hadu anlaa ilaha illallhu wa ash hadu anna muhammadar-rasulullah". Another version reads " muhammadan abduhu wa rasuluhu". The first person Abu Hurairah came across to give the Shahadah was Saidina Omar (later the second caliph). When Omar heard it he promptly punched Abu Hurairah in the chest and knocked him to the ground. Then Omar put his foot on Abu Hurairah's neck and asked him how dare he utter such a blasphemy.

Abu Hurairah (who is recorded in the hadith as having received quite a few beatings from Omar during his lifetime) then cried out and named the Messenger as his authority.

Umar detained some of the sahabah

In spite of all the continuous steps and the collaborating measures, some of the grand Sahabah, indifferent to the ruling authorities' opinions and trends, did not stop reporting and recording the Hadith. Nevertheless, `Umar ibn al-KHATTAB did not assume an indifferent attitude towards this; rather he issued strict decisions preventing unfalteringly any process of reporting and recording the Hadith. He furthermore addressed to the Sahabah, preventing them from reporting the Hadith, saying, "Certainly, your talks are the most evil talks and your words and the most evil words. Anyone of you who intends to say something must quote from the Book of Allah (i.e. the Holy QUR'AN) otherwise he must sit motionless."(1)

Very often, `Umar threatened the reporters of the Holy Prophet's heritage. Previously in this book, `Umar ibn al-KHATTAB's situations against and menacing words to `Ammar ibn Yasir, Abu-Musa al-Ash`ariy, and many others have been cited.

As a consummative step, `Umar detained the Sahabah who used to report the Hadith in the holy city of al-Madinah, the capital of the Islamic State, so that they would be always under his supervision and sight and also they would not disperse Hadiths violating his personal opinions. In this regard, historians have written down that `Umar ibn al-KHATTAB arrested some of the Holy Prophet's companions... etc. Other narrations have quoted `Abd al-Rahman ibn `Awf as saying, "Before his death, `Umar ibn al-KHATTAB ordered the companions of the Messenger of Allah, namely `Abdullah (ibn Mas`ud), Hudhayfah, Abu'l-Darda', Abu-Dharr and `Uqbah ibn `amir, to be present before him although they lived in remote countries. He then reproached them for having spread the traditions of the Messenger of Allah in these countries.

"Are you now preventing us from sucha" asked they.

"No, I do not," answered `Umar. "Yet, you will reside here, and you will never depart me so long as I am alive. I am more knowledgeable. I will hear from you and reply."

Hence, they could not leave the capital until the death of `Umar.(2)

References:

1- Ibn Shabbah: Tarikh al-Madinah al-Munawwarah 3:800.

2- Ibn Man¨ur: Mukhtasar Tarikh Madinat Dimashq 17:101.

Umar ordered the Sahabah to reduce reporting the hadith

Because the reporting of Hadith continued increasingly during his reign and because the Sahabah did not comply with the instructions of Abu-Bakr, `Umar ibn al-KHATTAB, more insistently, continued Abu-Bakr's proposal of prohibiting the reporting and recordation of the Hadith. As he saw off a group of the Sahabah that he had delegated to al-Kufah, `Umar asked them, "Do you know why I am seeing you offa"

"Yes, we do," they answered. "This is because for the sake of our being the companions and supporters of the Holy Prophet."

Replying them, `Umar said, "This is true. But I am seeing you off for another matter that I wanted to tell you in private… you must reduce reporting the Hadith and I am responsible for this decision."

On another occasion, he said to them, "Reduce reporting from the Messenger of Allah except the affairs that are needed (or apparently needed)... etc."

The Sahabah did not comply with or carry out Abu-Bakr's instructions of stopping recording the Hadith in the same way as they had not been influenced by the event that he had set fire to his own book of Hadith; rather the majority of the Sahabah kept many books of Hadith and this matter was not welcomed by `Umar since the existence of such books would prevent the caliph from achieving his will. `Umar therefore ordered these books to be collected before him. Firstly, the Sahabah thought that `Umar wanted to check these documents and books and then decide the most authentic among them. Nevertheless, they were surprised when he set fire to them all!

As a matter of fact, this process of burning such books and documents was for the reason that they comprised materials that would act as official documents against `Umar and as clear evidences on ascribing mistakes to him. In order to avoid the occurrence of such matters of bad results, `Umar decided to wipe out these documents. As another motive, the records that belong to the first age of Islam and that were written down by one of the Sahabah enjoyed such an effective value that could refute the ruler's opinion. Accordingly, a Hadith that is found in a written form cannot be opposed or ascribed to forgery. The reporting of Hadith, on the other hand, can be opposed by another Hadith that is immediately fabricated without exerting huge efforts. For that reason, the ruling authorities allowed the reporting but disallowed the recordation of the Hadith.

Some authors have argued that the permissibility of reporting the Hadith and the impermissibility of recording it was because a sect of the Jews had believed that the religious heritage should be recorded while the opposite sect had believed that it should be memorized.

In addition, in view of the fact that Ka`b al-Ahbar and Wahab ibn Munabbih were intimate counselors of `Umar, it is likely that he was influenced by their opinions as regards the reporting and recordation of the Hadith, since he needed to keep a tight rein on some of the reports from the Holy Prophet. The best treatment of this issue would be to separate between the two. It has been narrated that `Umar, once, asked Ka`b al-Ahbar about the origin of poetry, and the latter answered, "Some of the descendants of Isma`il (Prophet Ishmael) would have their Gospels (i.e. divine book) in their hearts and would speak of wisdom."(1)

According to another narration, Wahab ibn Munabbih said, "Once, Musa (Prophet Moses) said to the Lord: 'In the Torah, I have read that a nation would keep their Gospels in their hearts wherefrom they would recite them, while they would be preceded by a nation who read their Gospels from their books but they would not retain them. I implore to You to make this nation mine.' Yet, the Lord answered, 'This is the nation of Muhammad.'"(2)

Dr. Hasan ²a'¨a', in 'al-Fikr al-Diniy al-Isra'iliy (The Israelite Religious Creed)' pp. 97, quotes the following statement from the Talmud, Temura 14:

"As for a nation that narrates orally, you do not have the right to prove it in a written form."(3)


References:

1- Ibn Kathir: al-Bidayah wa'l-Nihayah 6:62; al-Safuriy: Nuzhat al-Majalis 2:199.

2- Ibn Kathir: al-Bidayah wa'l-Nihayah 6:62; al-Safuriy: Nuzhat al-Majalis 2:199.

3- See al-Rawhaniy: Buhuth(un) Ma`a Ahl il-Sunnah wa'l-Salafiyyah 97; al-Fadliy: Tarikh al-Tashri` al-Islamiy 40; al-`amiliy: al-Sahih Min Sirat al-Nabiy.

Umar made innovations and changes in Islam

Umar made innovations and changes and did not deem himself obliged to anything except having a general knowledge of the Qur’ān and the Sharī‘a.

In cases where he found himself incompetent, he would hold consultations and deliberations with the Companions to get things done.

Narrating an interesting story told by Tabarī is appropriate here to realize the caliph’s idea about his authorities, “‘Imrān Ibn Sawād says, “I said the morning prayers with ‘Umar and then, followed him.”

He asked, “You have a request?”

I said, “Yes, advice!”

He said, “Bravo! Go on!”

I said, “People find faults with you in several things.”

Holding his lash under his chin, ‘Umar said, “Well?”

I said, “You have forbidden the lesser pilgrimage (the ‘Umra Hadjdj) during the months of Hadjdj while Prophet Muhammad said it was permitted; neither did Abū Bakr act like you.”

‘Umar said, “This was to show people that they were not exempt from the main Hadjdj by doing the ‘Umra.”

I asked, “You have banned the temporary marriage of women while the Prophet had allowed it?”

‘Umar said, “I am equal to Muhammad; I make them full and do so and so for them. If I do not do so (harsh behavior), I’ll abandon the truth (this is ironical of his having right to do so).”[1]

There are two basic points in this quotation containing plenty of proof for approving its inclusion, One is that ‘Umar, in response to ‘Imrān, confirmed his disagreement with the Prophet (s) and also justified it. Second, his response to ‘Imrān’s last objection started with this sentence, (أنا زميل محمّد (ص “I am equal to the Prophet.” “Zamīl” commonly means “classmate” and its old usage is referred to two people who ride on camels each of whom takes seat on one side or two people ride on two camels separately.

In the above statement, there is an opposite sentence that says, وكان زامله في غزوة قرقرة الكدر “‘Umar has ‘Umar been equal to the Prophet in Qarqarat al-Kudr war.”

This sentence had no relation with ‘Umar’s response to the questions raised[2] but on the contrary, it was really misleading and was intentionally aimed at misleading the minds. ‘Umar says he is equal to the Prophet,

References:

[1] Tārīkh al-tabarī, vol.IV, p.225; Ibn Abi l-Hadīd, Sharh nahdj al-balāgha, vol.XII, pp.121-122; al-Fā’iq fī gharīb al-hadīth, vol.I, pp.433-434(above translation in brief)

[2] Ibn Abi l-Hadīd presents a worse justification, vol.XII, p.124

meaning he could enjoin to or forbid from something or label things as lawful or unlawful just as the Prophet could. Thus, the caliph considered his authorities as vast as the Prophet and pretended to believe in nothing but the Qur’ān.

What has been said about the caliph’s ban on narrating hadith and writing it[1] exactly conforms to this idea of the caliph. It seems the caliph believed that only the Qur’ān could remain unchanged, but not hadith and the ruler can act at any time based on his expedience. In other words, what has been quoted from Prophet Muhammad, only refer to his authorities as a ruler and these are authorities ‘Umar, too, had as a ruler. It is unlikely to find any caliph other than ‘Umar and ‘Uthmān who considered their authorities to include divine legislation and interference in religious affairs. Nasr Allāh Munshī, in the preface to “Kelīlih wa Dimnih”, quotes ‘Umar as saying, “What the “state” bans people from is prior to what the “Qur’ān” prohibits.”[2] ‘Umar cut the share of المؤلفة قلوبهم “Those whose hearts are captured,” that God paid from the tax alms, saying, Islam has no fear of them any more.[3] He believed an unclean person who needs water should not say prayers if he cannot find water. When ‘Ammār Yāsir taught him the Prophet’s tradition in Tayammum (making ablution with earth or sand), اتق الله يا عمار “O ‘Ammār! Fear God!”

‘Ammār answered, “If you please so, I will not tell you the hadith of the Prophet!”[4]

It is interesting that ‘Umar hated Tayammum even during the Prophet’s life. Once during a trip, someone from ‘Umar’s companions got impure at dawn and had to make Tayammum. ‘Umar objected to him.

When they got to Medina, ‘Umar complained about him to the Prophet, but the Prophet said, “I would have done the same if I were in his conditions.”[5] Of course, if nothing occurred to his mind, ‘Umar would follow the Prophet’s Sunna.[6]

Ibn ‘Abbās says, “During the time of the Prophet and Abū Bakr and in two years of ‘Umar’s caliphate, if someone divorced his wife three times, it

References:

[1] Muqaddamihyī bar tārīkh tadwīn hadīth (An Introduction to History of Compiling Hadith) by the author of the same context

[2] Mīnawī, Translation of Kilīlih wa Dimnih, p.4

[3] al-Tarātīb al-idāriyya, vol.I, p.228; al-Īdāh, p.97

[4] al-Ghadīr, vol.VI, pp.83-85 from, Sunan Abū Dāwūd, vol.I, p.53; Sunan Ibn Mādja, vol.I, p.200; Musnad Ahmad, vol.IV, p.265; Sunan Nasā’ī, vol.I, pp.59 and 61; Sunan Biyhaqī, voil.I, p.209 and other sources

[5] Futūh Misr wa Akhbāruhā, p.249

[6] Musnad Ahmad, vol.I, pp.190 and 195




would be considered once. But, ‘Umar considered it three divorces.[1] Mālik Ibn Anas, Imām of Mālikiyya, narrates, “‘Umar was afraid that a non-Arab would receive inheritance from an Arab unless he was born among Arabs!”[2]

These were the caliph’s personal Ijtihāds which were mostly based on his favored “interests”. Temporary marriage during Hadjdj and temporary marriage of women are among the main religious affairs allowed by Prophet Muhammad, but banned by the caliph.[3] As we mentioned, ‘Umar believed these affairs were permissible at the time of the Prophet due to certain necessity. Another example is dropping the line “Hayya ‘Alā Khayr al-‘Amal” (Rush to the best deed) from the Adhān[4] whereas people such as ‘Abd Allāh Ibn ‘Umar and Imām Sadjdjād always said this line in the call to prayers.[5] Word has it that ‘Umar was the first person to initiate the rising of Ramadān. He did it in the 14th year of Hidjra and ordered all towns and cities to do so.[6] This is the same nightly prayers of Ramadān still common among Sunnis. Because ‘Umar saw himself entitled to such authorities, he issued contradictory rulings in some cases. Such instances can be found in the issue of inheritance.[7]

Such freedom of action in religious affairs could entail more claim of authority in non-religious domains. The caliph did not avoid innovation. The Amīr al-Mu’minīn, too, had innovations in solving the mentioned issues but his faithfulness to the wording came first. The sudden expansion of Islamic countries at the time of ‘Umar brought him face to face with numerous problems, so he often tried to find a solution to his problems even if through consultation with the Companions. The collection of such solutions which were first based on the Prophet’s heritage, second on consultations with the Companions and third, on the caliph’s innovations, led to the enlargement of the state authority.


References:

[1] al-Ghadīr, vol.VIU, pp.178-180 from, Musnad Ahmad, vol.I, p.314; Sahīh Mulsim, vol.I, p.574; Sunan Biyhaqī, ol.VII, P.336; Mustadrak Hākim, vol.II, p.196; Tafsīr Qurubī, vol.III, p.130; Irshād al-sārī, vol.VIII, p.127; Durr al-manthūr, vol.I, p.279 and other sources

[2] al-Muwatta’, ol.II, p.12

[3] See the sources in works of the Sunnites in, al-Ghadīr, vol.VI, pp.198-213 and more, Tārīkh al-madīnat al-munawwara, vol.I, pp.716-720

[4] Imām Sadjdjād(a) said,, “Due to people remaining strong in Djihād, ‘Umar removed the sentence, حي علي خيرالعمل “Haste for good deed” From Azān; Kitāb al-‘ulūm, vol.I, p.92

[5] al-Sīrat al-halabiyya, vol.II, p.110

[6] Tabaqāt al-kubrā, vol.III, p.281

[7] Ibn Abi l-Hadīd, Sharh nahdj al-balāgha, vol.I, p.181

Umar ibn Khattab's Character

The caliph was a quick-tempered man[1] and an extremist[2] and both characteristics seriously affected his political and administrative career. Management to him was some kind of strictness by which he did his best to control the Bedouin Arabs. His inner being was easily detectable in his thoughts and deeds during the lifetime of the Prophet of Islam. We know that in the war of Badr, he asked the Prophet (s) to kill all captives. His harsh treatment with Suhayl Ibn ‘Amr, in the case of the Hudaybiyya peace deal, has been recorded in history. He also held extreme stances against the Hudaybiyya peace accord. On his first day of caliphate, he said, “O God! I am hot-tempered. Soften my behavior!”[3]

He knew he could not live without his lash. Therefore, he was the first one in Islam who took the lash of “Dirra” in his hand.[4] They have said his cane was more horrendous than the sword of Hadjdjādj.[5]

As said, Talha objected to Abū Bakr as to why he imposed ‘Umar upon them knowing that he is hot-tempered.[6]

According to Ibn Shubba, a man told ‘Umar, “People are mad at you; they hate you.”

‘Umar asked, “ why.”

He replied, “They complain of your tongue and cane!”[7] One day, Zubayr’s slave was standing in prayers after evening prayers when he saw


References:

[1] Ibn Abi l-Hadīd writes,وكان في اخلاق عمر والفاظه جفاء وعنجهية ظاهرة ‘Umar’s ethics and words represented self-pride of some kind Sharh nahdj al-balāgha, vol.I, p.183

[2] The caliph, in appearance, was tall and had a brown-colored face and on front part of head, he was hairless, "Asla‘". According to Muhammad Ibn Habīb, he had deceitful eyes.al-Muhabbar p.303; al-Munammaq, p.405

[3] Tabaqāt al-kubrā, vol.III, p.274; Abū Bakr Khallāl, al-Sunna اللهم إني غليظ فليّنّي O God! I am hot-tempered, make me soft-tempered.

[4] Tārīkh al-tabarī, vol.IV, P.209; Tārīkh al-khulafā’, p.137; Hayat al-hayawān, vol.I, p.346; Tabaqāt al-kubrā, vol.III, p.282.

The first one to be lashed by Dirrah was Umm Farwa, Abū Bakr’s sister when she was crying for Abū Bakr after his death and ‘Umar deemed crying for the dead unrightful.

Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.I, p.181

[5] Rabī‘ al-abrār, vol.III, p.188; Hayat al-hayawān, vol.I, p.51; Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.I, p.188; al-Tarātīb al-idāriyya, vol.II, p.376; Tabaqāt al-kubrā, vol.III, p.281

[6] Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.VI, p.343, vol.I, p.164; Hayāt al-sahāba, vol.II, pp.128 and 130

[7] Tārīkh al-madīnat al-munawwara, vol.II, p.858



‘Umar approaching him with his Dirra (cane). The slave fled right then but ‘Umar caught him. The slave said, “I'll never do so again!”[1]

After the death of Yazīd Ibn Abī Sufyān, ‘Umar proposed marrying his wife but she did not accept because she believed ‘Umar was bad-tempered when both leaving and entering the house.[2] Even ‘Āyisha who had close relations with the caliph, prevented his marriage with her sister for the same reason.[3] ‘Abd al-Razzāq San‘ānī quoted Ibrāhīm Nakha‘ī as saying that some day ‘Umar was passing near a group of women when he smelled a perfume.

He said, “If only I knew whose perfume this is. Then, I would know what to do with her. Women should wear perfume for their husbands only.” According to the same story, the woman who had worn perfume urinated out of fear[4] and another woman who saw her had a miscarriage.[5]

As a matter of fact, no one dared ask a question from ‘Umar and he preferred to do it through ‘Uthmān or someone else.[6]

‘Umar considered the criterion of strictness in selecting his rulers for the states.[7] He did not show mercy to offenders, no matter what tribe they belonged to. This made Djabala Ibn ’Ayham, a ruler of Damascus, who had committed a fault flee from Mecca to Damascus and turn away from Islam.[8] Even governors and the caliph’s children were not immune to his wrath. One day, he beat up one of his sons for the exquisite garment he had put on and the son burst into tears. When Hafsa objected, ‘Umar said, “He was acting proudly and I punished him to belittle him.”[9] He beat one of his children to death for drinking wine.[10] Apparently, ‘Amr Ibn ‘Ās had lashed him in Egypt for the same reason and on his return to Medina, his father beat him to death. When he was about to die, he told his father, “You killed me!”


References:

1] al-Ma‘rifa wa l-tārīkh, vol.I, pp.364-365

[2] Nathr al-durr, vol.I, p.61يدخل عابساً ويخرج عابساً He entered with sullen face and went out in the same way.

[3] al-Aghānī, vol.XVI, p.93; al-Istī‘āb, vol.I, p.273

[4] al-Musannaf, ‘Abd al-Razzāq, vol.IV,pp.343-344

[5] Djāmi‘ al-bayān al-‘ilm, vol.II, p.103; Sharh nahdj al-balāgha, vol.I, p.174

[6] al-Fakhrī., p.106(Persian Translation)

[7] al-‘Iqd al-farīd, vol.I, p.15

[8] Tabaqāt al-kubrā, vol.I,p.265; al-Futūh, vol.II, pp.302-304; Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.I, p.183. About him, different stories are said of ‘Umar’s treatment and his repentance in manner of treating him. Tārīkh al-ya‘qūbī, vol.II, p.147

[9] al-Musannaf, vol.I, p.416

[10] Hayat al-hayawān, vol.I, p.49; Mus‘ab Zubayrī, Nasab Quraysh, p.356

Nomination of Umar by Abu Bakr

In his last illness, when Abu Bakr felt that he was dying, he sent for Uthman, and asked him to write down his will. Abu Bakr began dictating it, but had given only a few preliminary sentences when he became unconscious, and Uthman extemporized by inserting the following sentence: " I have nominated Umar as my successor". This sentence was the core of the will; in fact it alone was the will.

When consciousness returned to Abu Bakr, he asked Uthman to read what he had written. Uthman 'read out the will with the added sentence. Abu Bakr was relieved to know that Uthman had of his own accord written down the name of Umar, and applauded his action, saying "You perhaps feared that if I died while the name of Umar was not there, serious differences might arise among the Muslims". Uthman replied in the affirmative, and Abu Bakr sought God's blessings for this insertion and interference in the will, and completed it (97).

When the people came to hear of the nomination of Umar., they came and remonstrated with Abu Bakr, saying that his choice had fallen on the wrong person, and that they wondered what answer he would give to God for selecting the wrong person to guide and lead the Muslim nation. Talha and Zubair also came and said the same thing. Abu Bakr asked' his attendants to help him sit, and when he had sat up said" You threaten me with God's displeasure. When questioned by God, I shall reply that I put Muhammad's Ummah into the charge of the best man of that Ummah". He then announced this nomination from his own house, and gave the written will to.Umar, asking him to go and reconcile the people to it. The people meekly submitted (98).

Umar took the written will, went out, sat in the mosque, and with his rod in his hand, asked the people to promise obedience to what was written in that document. The slave of Abu Bakr was by his side (99).

In pondering over this affair, the following points deserve consideration:
1. The nomination of Umar was against the wishes of the people.

2. The people were not consulted.

3. Nonetheless the people never maintained that they had a right to elect the Caliph.

4. The clique against Ali was so strong and determined that they were prepared to go to the extent of forging a will, this being applauded by the Caliph.

5. It further shows that the designs of the party were well known, and everybody knew even before the actual nomination that Umar would succeed Abu Bakr.

6. When the Prophet (P) had intended to write a similar will nominating Ali as his successor, and demanded writing materials for the purpose, Umar interposed between the Prophet's desire and its fulfilment, obstructing the supply of writing materials, and asked the people not to listen to the Prophet as the Book of God was sufficient for all purposes, adding that it ", as was due to febrile delirium. But now the Book of God was forgotten, no delirium was suspected, even though Abu Bakr had actually fainted during the writing of the will, and the writer had made an insertion in it. Yet a will written under such suspicious circumstances was accepted and acted upon.

7. All the people, including the Caliph himself. realized that the ruler of this Islamic State would be answerable to God as to the man in whose charge he left the Umma when on the point .of himself leaving the world; yet according to this Theory of Non-appointment, we are expected to believe that Muhammad himself had no such sense of answerability.

8. It is thus obvious that it was the duty of the dying ruler to nominate his successor.

The manner in which "Umar nominated "Uthman was one of those deep-laid plans whereby 'Ali was kept out of the Caliphate. I will be discussing it in its proper place. Suffice it to say here that when "Umar was fatally wounded, people came in groups to request him to nominate his successor, and 'A'isha sent word to him asking him not to leave the Umma leaderless, entreating him to nominate his successor as she feared serious disturbances and grave consequences if he failed to do so (100).

It surpasses one's comprehension why of all persons Muhammad alone should be unmindful of his duty to man, this answerability to God, this liability as a Prophet, this re­sponsibility as a king, and this need as the founder of a religious state. This then is the Non-appointment Theory. Reason refuses to accept it, common sense scoffs at it, and sanity rejects it. The matter does not end here, None of them thought to remind the Prophet of this urgent need, yet this same crying need for the appointment of a successor to the Prophet, which brooked no delay, is cited as an excuse for the unseemly haste with which they hurried to the Saqifa, leaying the body of the Prophet unburied while they attended to the election of a Caliph, But when it comes to the Prophet they say no, he did not think of it.

References:
(97) A!-Tabari: Vol. 4, p. 25;
Ibn-AI-Athir: "Tarikh AI-Kamil", Vol. 2, p. 163;
Hussain Dayar Bakri: "Tarikh-AI-Khamis", Vol. 2, p. 268.

(98) At-Tabari: Vol. 4, p. 54;
Diyar Bakri: "Tarikh-AI-Khamis", Vol. 2, p. 269; Ibn-Autaiba: "Kitab-Al-lmama". Part I. p. 19.

(99) At-Tabari: Vol. 4, p. 52;
Ibn-AI-Athir: Vol. 2, p. 163.

(100). Shibli: “Al-Faruq”, Part. 2, Page 202 to 206;
At Tabari Vol.5, Page – 35 to 38
Ibn-Qutaiba: “Kitab-AL-Imama”, Part 1, Page 22;
Ibn-Khaldun : (‘Urdu’ translation) Vol.2, Page 124 to 126.

Who was Umm Kulthum the wife of Umar?

 I want to ask an open question to all the Muslims around the world!!!


" Is it allowed in Islam to marry the grand daughter of  son-in-law????"

If the answer is NO, and it is certainly No..

Then how could Umar marry the grand daughter(i.e. Umme Kulthum binte Ali) of Holy Prophet Mohammad(s.a.w) when the latter is already his(i.e Umar's)  son-in-law???


Don't you know that Umar was the father-in-law of  Holy Prophet Mohammad(s.a.w)???


Had he not married his daughter ( i.e. Hafsa) to Holy Prophet Mohammad(s.a.w)???

And everybody knows that this marriage of Hafsa with Holy Prophet(s.a.w) took place before.

Then by this relation he is father-in-law of  Holy Prophet(s.a.w) and all his children and grandchildren becomes HARAM for him.

But unfortunately those who forged Ahadith and History forgot this important law of Islam.

Now this discussion is absurd that this so called marriage is mentioned in many books!!! 

May Allah curse the liars. (Quran)


Some other references:

Fact 1

* Sunni Historical evidence shows that the marriage of Umm Kulthum and Umar took place in the year 17 Hijri when Umm Kulthum was 5 or 4 years of age.

This would put her date of birth to 12 or 13 Hijri.

Sunni references :

- History of Abul Fida, vol I p 171

- al Farooq by Shibli Numani, vol II p 539

* Historical evidences show that Hazrat Fatima ( May Allah bless her ) passed away 6 month after the demise of his father, and thus her date of death was in the year 11 Hijri, and that Umm Kulthum were born in the year 9 Hijri.

Sunni reference:

Sahih al-Bukhari, Arabic-English Version, Tardition 5.546

Shia reference:

Anwarul Hussania, v3, p39

Then how is it possible for Umm Kulthum to be born after the death of Hazrat Fatima (as) if the Sunnis claim that she was married to Omar in the year 17 Hijri at an age of 4 or 5 years, that would put the date of birth as 12 or 13 Hijri, which is long after the death of her mother?!

Fact 2
  

* Sunni historical evidence shows that Umm Kulthum (the wife of Umar) died before 50 Hijri, since Imam Hasan (as), Abdullah ibn Umar and Sa'ad bin Abi Waqas offered the funeral prayers. Also it is worthy to note that Imam Hasan (as) was martyred in the year 50 Hijri.

Sunni references:

- Al Istiab by Ibn Abdul Barr Volume 2 page 795

- Tareekhe Khamees vol II p 318

- History of al-Tabri vol 12 p 15

But then other references show that Hazrat Umm Kulthum ( Blessings on her, the daughter of Imam Ali and Fatima Az Zahra ) were present in Kerbala during the year 61 Hijri. Long after the incident of Kerballa Hazrat Zainab binte Ali ( blessings on her ) died, then it was that Hazrat Abdullah bin Jafer Tayyar were married to Hazrat Umm Kulthum binte Ali ( blessings on her ).

There is no contradiction to the fact that before Umm Kulthum binte Ali ( blessings on her ), Hazrat Zainab ( blessings on her ) were married to Abdullah bin Jafer ( blessings on him ). Also it is true that till the year 61 Hijri ( incident of Kerballa ) Hazrat Zaineb were alive, and that Umm Kulthum binte Ali were married after the year 61 Hijri to Hazrat Abdullah bin Jafer.

But where does the contradiction lie ?


With respect to the first references, the lady married to Omar by the name Umm Kulthum died in the year before 50 Hijri, as Imam Hasan ( as ) had offered her funeral prayers.



This leaves us to believe that the Umm Kulthum married to Omar were infact some other lady and NOT the daughter of Imam Ali (as).

Sunni references :

- Roza tul Ihbab Volume 3 page 585

- Al Bidayah wa al-Nihayah

- Tareekhe Khamees Volume 3 page 318

Fact 3

* The Sunni scholar Ibn Qutaybah in his book " al Maarif " mentioned that all the daughters of Imam Ali(as) were married to the sons of Aqeel and Abbas with a few exceptions, but he did NOT mention the claim that Umm Kulthum (May Allah bless her) were married to Omar. The exceptions were for Ummul Hasan binte Saeed and Fatima.

Sunni reference: 

al-Maarif, Ibn Qutaybah, p 80

For those who claim that such marriage happened; kindly answer the following questions

- What was the age for Omar at the time of the marriage ?


- When Omar died what was the age of Umm Kulthum ?


- Could you briefly state the names of the wives of Omar?

- Could you assert to the truthfulness of the character of the person who narrated this story ? ( I am talking about Zubair bin Bakar ) ?

- Do you know how many children were born of Umm Kulthum with the marriage to Omar ?

Who was this Umm Kulthum then ?

It would be appropriate to mention the other wives of Omar at this juncture, not only during his pagan days but also after embracing Islam.

His first wife was Zainab sister of Uthman b. Mazun.

His second wife was Qariba, daughter of Ibn Umait ul Makzami, and sister of the Holy Prophet's ( saw ) wife Umm Salma ( May Allah be pleased with her ).

She was divorced in 6 A.H after the conclusion of the Truce of Hudaibiya.

His third wife was Malaika, daughter of Jarul al Khuzai, who was also called Umm Kulthum, also she did not embrace Islam and was divorced in 6 A.H.

On arrival at Medinah he married Jamila, daughter of Asim b. Thabit who was high placed Ansari and had fought at Badr. Jamila first name was Asia which the Holy Prophet ( saw ) changed to Jamila on her conversion to Islam.

Omar divorcd her also for some unknown reason.

Omar also had other wives namely, Umm Hakim, daughter of al Harith b. Hisham al Makhzumi, Fukhia Yamania and Atika, daughter of Zaid b. Amr b. Nafil.



Sunni reference :

Al Faruq - Volume II by Shibli Numani English Translation


Pages 340 --> 343 Chapter XIX ( His Family )

It is worthy to note that the author, Shibli Numani has easily ignored the daughter of the first Caliph, Abu Bakr. This would explain that truly Umm Kulthum who was married to Omar was not the daughter of Imam Ali, as the correct historical references show, but the daughter of Abu Bakr.

It is also worthy to mention the footnotes that have been included when Shibli Numani claims about the marriage of Umm Kulthum binte Ali ( May Allah be well pleased with her ) in the above chapter. Here I quote it word by word


... There was another Umm Kulthum who had been his wife but Historians make a clear distinction between the two ...

Now as a student of History I would like to pose the following questions:

- Who is this other Umm Kulthum that has been mentioned in the historical references ?

- Is she the same Umm Kulthum that was divorced ( Malaika the third wife ) in 6 A.H ?

- We also know that there were ' two ' Umm Kulthum's as Shibli Numani writes above, correct ?

- Or is she the same Umm Kulthum that is the daughter of Abu Bakr ? If yes then why doesn't the author point out so ?


What is the clear distinction then ?

Here is the answer  from the historical documents:

After the death of Abu Bakr a daughter was born to him that was named Umm Kulthum.

Please refer to the following Sunni references to confirm this fact.

Sunni references:

- History of al-Tabari Volume 3 page 50, Printed in Egypt

- Tareekhe Kamil Volume 3 page 121, Printed in Egypt

- Tareekhe Khamees Volume 2 page 267, Printed in Egypt

- Al-Isaba, by Ibn Hajar al-Asqalani, Volume 3 page 27

Please also do bear in mind that Abu Bakr died in the year 13 A.H as mentioned in the following Sunni book of reference

- History of the Caliphs by Jalal al-Din al-Suyuti, page 551
 Translated into English by Major H. S. Barrett

This would imply that the original claim made by the first references I gave for the age of Umm Kulthum at the time of marriage of 4 or 5 years would stand correct.

Since for Umm Kulthum binte Abu Bakr to be born in 13 A.H and married in 17 A.H would give her an age of 4 years.

Since Aisha was the elder sister of Umm Kulthum binte Abu Bakr, for this reason Omar had sent for Umm Kulthum hand's to Aisha, and Aisha had accepted this.

Please refer to the following Sunni references

- Tareekhe Khamees Volume 2 page 267, Printed in Egypt

- Tareekhe Kamil Volume 3 page 21, Printed in Egypt

- Al Istiab by Ibn Abdul Barr Volume 2 page 795

 Printed in Hyderabad Deccan

This leaves us no doubt to believe that Umm Kulthum who was the daughter of Abu Bakr was married to Omar and not Umm Kulthum the daugher of Imam Ali(AS) !!!

Apart from what I have disclosed above, there are many more discrepancies for the claim that Umm Kulthum ( May Allah be well pleased with her ) were married to Omar. I have not included them for the sake of brevity.

Umar's ignorance concerning Tayammum

During the caliphate of Umar a man came to him and said: "It is necessary for me to perform ghusl (the bath of ritual purification) but no water is available. What should I do in this circumstance?"

Umar said: "Unless you can obtain water and perform ghusl, you should not offer prayers."

At that time Ammar-e-Yasir, a companion of the Holy Prophet was present. He said: "Umar! Have you forgotten that on one of the journeys you and I happened to be in need of performing ghusl. Since water was not available you did not offer prayers, but I thought the method of tayammum in place of ghusl was that dust should be rubbed on my whole body. So I rubbed dust on my body and offered prayers. When we went to the Holy Prophet, he said, smiling: 'For tayammum this much is sufficient that the palms of both hands be tapped on the ground simultaneously and the palms be rubbed on the forehead; then the back of the right hand be rubbed with the left palm and then the back of the left hand be rubbed with the right palm.' Now why are you telling the man not to offer prayers?"

When Umar could make no reply he said: "Ammar, fear Allah."

Then Ammar said: "Do you permit me to narrate this hadith?" Umar said: "I leave it to you to do what you like."

References:

Muslim Ibn Hajjaj in his Sahih, chapter Tayammum;

Hamidi in Jam'-e-Bainu's-Sahihain, Imam Ahmad Bin Hanbal in Musnad, vol.IV, p.265,319;

Baihaqi in Sunan, vol.I, p.209; Abi Dawud in Sunan , vol.I, p.53;

Ibn Maja in Sunan, vol.I, p.200;

Imam Nisa'i in his Sunan, vol.I, pp. 59-61, and others of eminent ulema have in different ways and words, reported it.

Could a man well versed in jurisprudence and who had frequently been in the company of the Holy Prophet and had heard from the Prophet how 'tayammum' should be performed when water was not available tell a Muslim that if he does not find water he should abstain from offering his prayers?

This is particularly strange since the Holy Qur'an tells us that in such a case we should perform 'tayammum.'

The practice of tayammum among the Muslims is so commonly known that even an illiterate Muslim knows that, under certain conditions it takes the place of ritual ablution and the ritual bath.
Now what should we say about a companion of the Holy Prophet and caliph? Shouldn't he be knowledgeable about this matter?

Umar ordering an insane woman to be stoned !!!

One day an insane woman was brought before Caliph Umar Bin Khattab. She had committed fornication and admitted her fault. Umar ordered her to be stoned.

Ali was there. He said to Umar: "What are you doing? I have heard the Holy Prophet saying that three kinds of people are free from the hold of law: a sleeping man until he wakes; a lunatic until he recovers himself and regains consciousness; and the child until he comes of age." Hearing this, Umar acquitted the woman.

Ibnu's-Saman in his Kitabu'l-Muwafiqa has recorded many such cases. There are some accounts which record about 100 erroneous and fallacious findings of Umar.

Imam Ahmad Bin Hanbal in his Musnad;

Imamu'l-Haram Ahmad Bin Abdullah Shafi'i in Dhakha'iru'l-Mawadda, chapter II, p.75, from Hasan Basri;

Ibn Hajar in Fathu'l-Bari, vol.XII, P.101;

Abu Dawud in Sunan, vol. II, p.227;

Munadi in Faizu'l-Qadir, vol. IV, p. 257;

Hakim Nishapuri in Mustadrak, vol.II, p.59;

Qastalani in Irshadu's-Sari, vol.X, p. 9;

Baihaqi in Sunan, vol.VIII, p. 164;

Muhibu'd-din Tabari in Riyazu'n-Nazara, v.II, p.196;

Khatib Khawarizmi in his Munaqab, p.48;

Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul;

Imamu'l-Haram in Dhakha'iru'l-'Uqba, p.80;

Ibn Maja in his Sunan, v.II, p.227; Bukhari in his Sahih, chapter la yarjumu'l-majnun wa'l-majnuna and most of ulema have reported the incident.

Umar's ordering a Pregnant Woman to be stoned to death !!

A pregnant woman was brought before Umar Bin Khattab. On being questioned, she admitted that she was guilty of illicit sexual intercourse, and so the Caliph ordered her to be stoned.

Then Ali said: "Your order is applicable to this woman, but you have no authority over her child."

Umar acquitted the woman and said: "Women are incapable of giving birth to a man like Ali: If Ali had not been there, Umar would have been ruined."

He continued, saying: "May Allah not let me live so long as to face a difficult problem which Ali is not present to solve."

References:

Muhammad Bin Yusuf Ganji Shafi'i in his Kifayatu't-Talib Fi Manaqib-e-Amiru'l-Mu'minin Ali Bin Abi Talib;

Imam Ahmad Ibn Hanbal in his Musnad;

Bukhari in his Sahih;

Hamidi in Jam'-e-Bainu's-Sahihain;

Sheikh Sulayman Balkhi in Yanabiu'l-Mawadda, chapter IV, p.75, from Khawarizmi's Manaqib;

Imam Fakhru'd-din Razi in Arba'in, p.466;

Muhibu'd-din Tabari in Riyazu'n-Nazara, vol.II, p.196;

Khatib Khawarizmi in Manaqib, p.48;

Muhammad Bin Talha Shafi'i in Matalibu's-Su'ul, p.113;

and Imamu'l-Haram in Dhakha'iru'l-Uqba, p.80.

Umar denying the Prophet's death proves that he was ignorant of the holy Qur'an

Unfortunately, Umar had developed the habit of losing his temper, and in order to frighten others he said: "I will punish you!"

Imam Ahmad Bin Hanbal in his Musnad;

Hamidi in his Jam'-e-Bainu's-Sahihain;

Tabari in his Ta'rikh, and other ulema have reported that

when the Holy Prophet died, Umar went to Abu Bakr and told him that he feared that it was possible Muhammad had not died. Perhaps he had only pretended to be dead so that he might recognize his friends and foes, or perhaps he had disappeared, like Moses and would come again and punish those, who were disloyal and disobedient to him.

Umar continued to say: "So if anyone says that the Holy Prophet is dead, I will punish him."

When Abu Bakr heard this, he was also uncertain about it, and the people also were confused and differences arose among them.

When Ali learned of it, he appeared before the crowd of people and said: "People! Why are you making such a foolish commotion? Have you forgotten the holy verse, in which Allah said to the Holy Prophet: 'Verily you shall die and so also the people of your community'? (39:30) So according to this verse the Holy Prophet has left this world." This argument of Ali convinced the people and they believed that the Holy Prophet had really died.

Then Umar said: "It was as if I had never heard this verse."

Ibn Athir in his Kamil and Nihaya;

Zamakhshari in Asasu'l-Balagha;

Shahrastani in Milal wa'n-Nihal, (Muqaddama IV), and many others ulema have written that

Umar was shouting: "The Holy Prophet has not died," when Abu Bakr reached him and said: "Does Allah Almighty not say: 'Verily you shall die and so also the people of your community." Also He says: "If then he dies or is killed, will you turn back upon your heels?'" (3:144)

Umar then became silent and said: "It was as though I had never heard this verse. Now I believe that the Holy Prophet is dead."

A woman silences umar on a point of law

One day Caliph Umar during the course of his sermon to the people, said: "If any one marries and fixes a mehr (dowry) for more than 400 dirhams for his wife, I will inflict the prescribed punishment on him and will deposit the excess amount in the Baitu'l-Mal (Public Treasury)."

A woman from the audience called out: "Umar! Is what you say more acceptable or Allah's ordinance? Does not Allah Almighty say: 'And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything.'" (4:20)

Having heard this verse and the retort of the woman, Umar said: "You have better knowledge of fiqh and problems than Umar, all of you, including even the women observing purdah sitting in their homes."

Then Umar again mounted the pulpit and said: "Although I have forbidden you to give more than 400 dirhams as dowry to your wives, I now permit you to give as much as you like beyond the appointed limit. There is no harm in it."

This hadith shows that Caliph Umar was not well versed in the Qur'an and jurisprudence. Otherwise, he would not have said something so obviously incorrect that he could be silenced by an informed woman.
References:

Jalalu'd-din Suyuti in his Tafsir-e-Durru'l-Mansur, vol. II, p.133;
Ibn Kathir in his Commentary, vol.I, p.468;

Jarullah Zamakhshari in his Tafsir-e-Kashshaf, vol.I, p.357;

Fazil Nishapuri in his Tafsir-Gharibu'l Qur'an, vol.I, in connection with the sura Nisa (The Women) of the Holy Qur'an;

Qartabi in his Tafsir, vol.V, p.99;

Ibn Maja' Qazwini in his Sunan, vol.I;

Asadi in Hashiyya-e-Sunan, vol.I, p.583;

Baihaqi in his Sunan, vol.VII, p.233;

Qastalani in his Irshadu's-Sari-Sharh-e-Sahih Bukhari, vol.VIII, p.57;
Muttaqi Hindi in his Kanzu'l-'Ummal, vol.VIII, p. 298;

Hakim Nishapuri in his Mustadrak, vol.II, p.177;
Abu Bakr Baglani in his Tamhid, p.199;
Ajluni in his Kashfu'l-Khufa', vol.I, p.270;

Qazi Shukani in Futuhu'l-Qadir, vol.I,P.407;

Dhahabi in his Takhlis-e-Mustadrak;

Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.I, p.61 and vol.VII, p.96;

Hamidi in his Jam'-e-Bainu's-Sahihain; Faqih Wasiti Ibn Maghazili Shafi'i in his Manaqib;

Ibn Athir in his Nihaya, and others have authentically narrated with slight difference in wording.

Hadith of the standard in the conquest of Khaibar

The prominent ulema and historians of the two sects have both narrated the hadith-e-Rayat.

For instance,
Muhammad Bin Isma'il Bukhari, in his Sahih, Volume II, Kitabu'l-Jihad Wa's-Siyar, Chapter Du'au'n-Nabi, also Volume III, Kitabu'l-Maghazi, Chapter Ghazawa-e-Khaibar;

Muslim Bin Hajjaj in his Sahih, Volume 2, page 324; Imam Abdu'r-Rahman Nisa'i in his Khasa'isu'l-Alawi;

Tirmidhi in his Sunan;
Ibn Hajar Asqalani in Isaba, Volume II, p. 508;
Muhaddith-e-Sham in his Ta'rikh;
Ahmad bin Hanbal in his Musnad;
Ibn Maja Qazwini in Sunan;
Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda Chapter 6;
Sibt Ibn Jauzi in Tadhkira;
Muhammad bin Yusuf Ganji Shafi'i in Matalibu's-Su'ul, Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya; Abu Qasim Tibrani in Ausat;
and Abu Qasim Husain bin Muhammad (Raghib Isfahani) in Muhaziratu'l-Udaba, Volume II, page 212.
In short, virtually all of your historians and traditionists have recorded this hadith, so that

Hakim says: "This hadith has reached the stage of unanimity."

Tabrini says: "Ali's victory in Khaibar is proved by its unanimity."

When the Muslim army laid siege to the Fort of Khaibar, it suffered defeat three times under the command of Abu Bakr and Umar, and they fled.
The companions were greatly frustrated. In order to inspire the companions, the Prophet announced that Khaibar would be conquered.

He said: "By Allah, tomorrow I will give the standard to one who will return successful. He is one who attacks repeatedly and never leaves the battlefield and never retraces his steps until he achieves success. He loves Allah and the Prophet of Allah, and Allah and the Prophet of Allah love him."

That night the companions could not sleep, wondering who would be given this special favor. At dawn, all put on their military garb and presented themselves before the Prophet. The Prophet asked, "Where is my brother and son of my uncle, Ali Bin Abu Talib?" They told him, "O Prophet of Allah, he is suffering so much with sore eyes that he cannot move." The Prophet asked Salman to call Ali. Salman took Ali by the hand and brought him to the Prophet. He saluted the Prophet, and after returning the salutation, the Prophet asked, "How are you, O Abu'l-Hasan?" He replied, "It is all well by the grace of Allah. I am suffering from headache and so much pain in the eyes that I cannot see anything." The Prophet bade him come near. When Ali had moved closer, the Prophet applied the saliva of his own mouth to Ali's eyes and prayed for him. Soon his eyes were bright, and his ailment vanished completely.
He gave Ali the flag of victory. Ali proceeded to the forts of Khaibar, fought against the Jews, slew their brave soldiers, like Harhab, Harith, Hisham, and Alqama, and conquered the hitherto invincible Forts of Khaibar.

Ibn Sabbagh Maliki in his Fusulu'l-Muhimma, page 21, has quoted this report from the six books of tradition,
while Muhammad Bin Yusuf Ganji Shafi'i in his Kifayatu't-Talib, Chapter 14,
after narrating the hadith says that the Prophet's chief poet, Hasan Bin Thabit, was present on this occasion.
He composed couplets in praise of Ali: "Ali was suffering from an eye disorder. Because there was no physician, the Prophet cured him with his own saliva. So both the curer and the patient were blessed. The Holy Prophet said, 'Today I will give the standard to a highly skilled horseman, valiant and chivalrous, my comrade in battle. He loves Allah and Allah loves him; so through him He will make us conquer the Forts.' After this, leaving all others aside, he selected Ali and made him his successor."

Ibn Sabbagh Maliki narrates from Sahih Muslim that Umar Bin Khattab said: "I never aspired for bearing the standard, but that day I had a keen desire for it. I was repeatedly making myself conspicuous before the Prophet, wishing that perhaps he might call me, and that I might be blessed with this honor. But it was Ali who was called by the Prophet and the glory went to him."

Sibt Ibn Jauzi has recorded this report in his Tadhkira, page 15,
and Imam Abu Abdu'r-Rahman Ahmad Bin Ali Nisa'i in his Khasa'isu'l-Alawi,
after narrating twelve hadith on the topic of Ali's bearing the standard at Khaibar, quotes the same report in the eighteenth hadith about Umar's hope for getting the standard.

Also Jalalu'd-Din Suyuti in his Ta'rikhu'l-Khulafa, Ibn Hajar Makki, in his Sawa'iq, and Ibn Shirwaini in his Firdausu'l-Akhbar, narrate that Umar Bin Khattab said: "Ali has been endowed with three things, and if I possessed only one, I would have preferred it to all the camels in my possession: Ali's marriage with Fatima; his staying in the mosque in every condition, and this was not permissible for anyone except Ali, and his bearing the standard in the Conquest of Khaibar."

Abu Bakr's and Umar's defeat in the battle of Khaibar

Since Ali was suffering from an eye ailment on the first day of the battle of Khaibar, the Prophet gave the Muslim flag to Abu Bakr, who led the Muslim army against the Jews. Suffering a defeat after a short battle, he returned. The next day the Muslim flag was given to Umar, but before he reached the place of battle, he fled in panic.

The Battle of Khaibar was an important event of the Prophet's life, recorded in detail by historians of both sects.

Hafiz Abu Nu'aim Ispahani in his Hilyatu'l-Auliya, Volume I, page 62,

Muhammad Bin Talha Shafi'i in Matalibu's-Su'ul, page 40,

from the Sira of Ibn Hisham,
Muhammad Bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 14,

and many others ulema have recorded this event.

But the most authentic narrations are those of two great scholars:

Muhammad Bin Isma'il Bukhari, who writes in his Sahih, Volume II, printed in Egypt, 1320 A.H., page 100,

and Muslim Bin Hujjaj, who writes in his Sahih, Volume II, printed in Egypt, 1320 A.H., page 324,

that "Caliph Umar fled from the battlefield on two occasions."

Among the many clear proofs on this point are the unambiguous verses of Ibn Abi'l-Hadid the Mu'tazilite, known as "Alawiyyat-e-Sab'a, in praise of Ali.

Regarding the "Gate of Khaibar," he says: "Have you heard the story of the Conquest of Khaibar? So many mysteries are linked together which bewilder even the wise mind!

These two (Abu Bakr and Umar) had no liking for, or acquaintance with, bearing a flag (leading an army). They did not know the secret of maintaining the prestige of a flag, they covered it with scorn and took to their heels, though they knew that fleeing from the battlefield is tantamount to infidelity. They did so because one of the brave Jewish soldiers, a tall youth with a naked sword in hand, riding on a steed of towering stature, attacked them, like an excited male ostrich, which had gained its strength from spring air and vegetation. He was like a huge bird which had adorned itself with a beautiful color and was going towards its beloved. The blaze of the fire of death from his sword and lance shown and frightened the two men."

Ibn Abi'l-Hadid addressing them (Abu Bakr and Umar) says further: "I apologize for you, for your defeat and fleeing, since everyone dislikes death and loves life. Like all others, you too did not like death although there is no immunity from death. But you could not court death."

My purpose is not to insult anyone. I relate historical facts to show that the Caliph had no such bravery which would entitle him to the epithet "vehement against the infidels." The fact is that he ran from the battlefield. The attribute in question belonged to Ali alone, who in every battle was vehement against the infidels. This fact has been attested to by Allah in the Holy Qur'an. He says:

"O you who believe! Whoever of you turns away from his religion, soon Allah will bring another people; He loves them and they love Him, lowly before the believers, mighty against the infidels, striving hard in Allah's way, and they fear not the censure of any censurer; this is the grace of Allah. He gives it to whomsoever He desires."

Umar's saying "Had Ali Not been there, Umar would have been ruined"

Qazi Fazlullah Bin Ruzbahan, the fanatic, in his Ibtalu'l-Batil; Ibn Hajar Asqalani in his Tihdhibu'l-Tahdid, printed in Hyderabad Daccan, page 337;
Ibn Hajar in Isaba, Volume II, printed in Egypt, page 509;
Ibn Qutayba Dinawari in Ta'wil-e-Mukhtalafu'l-Hadith, page 201-202,
Ibn Hajar Makki in Sawa'iq-e-Muhriqa, page 78;
Hajj Ahmad Afindi in Hidayatu'l-Murtab, page 146 and 152;
Ibn Athir Jazari in Usudu'l-Ghaiba, Volume IV, page 22;
Jalalu'd-Din Suyuti in Ta'rikhu'l-Khulafa, page 66;
Ibn Abdu'l-Birr Qartabi in Isti'ab, Volume II, page 474;
Seyyed Mu'min Shablanji in Nuru'l-Absar, page 73;
Shahabu'd-Din Ahmad bin Abdu'l-Qadir A'jili in Zakhiratu'l-Ma'al;
Muhammad bin Ali As-Saban in Is'afu'r-Raghibin, page 152;
Nuru'd-Din bin Sabbagh Maliki in Fusulu'l-Muhimma, page 18;
Nuru'd-Din Ali bin Abdullah Samhudi in Jawahiru'l-Iqdain;
Ibn Abi'l-Hadid Mu'tazili in Sharhe Nahju'l-Balagha, Volume I, page 6,
Allama Qushachi in Sharh-e-Tarid, page 407,
Khatib Khawarizmi in Manaqib, page 48, 60,
Muhammad bin Talha Shafi'i in Matalibu's-Su'ul sub-Chapter 6, page 29,
Imam Ahmad bin Hanbal in Faza'il as well as Musnad;
Sibt Ibn Jauzi in Tadhkira, page 85, 87,
Imam Tha'labi in Tafsir Kafshu'l-Bayan,
Allama Ibn Qayyim Jauzi in Turuqi'l-Hakim,
recording Ali's judgments from page 41 to page 53;
Muhammad bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 57;
Ibn Maja Qazwini in Sunan, Ibn Maghazili Shafi'i in Manaqib;
Ibrahim bin Muhammad Hamwaini in Fara'id;
Muhammad bin Ali bin Hasani'l-Hakim in Sharh-e-Fathi'l-Mubin,
Dailami in Firdaus,
Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda,
Chapter 14, Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya
as well as in Ma Nazala'l-Qur'an fi Ali,
and a host of other great ulema with slight variation in words,
have narrated

Umar's saying, "If there were no Ali, Umar would have been ruined."

The great theologian, Ganji Shafi'i, in Chapter 57, of his Kifayatu't-Talib Fi Manaqib Ali Bin Abu Talib, after narrating some authentic hadith, reports from Hudhaifa Bin Yaman that "one day Umar met him and asked him: 'What was your condition when you awoke in the morning?' Hudhaifa said, 'I rose in the morning hating the Truth, liking mischief, bearing witness to the thing unseen; learning by heart the uncreated, reciting salutations without being in the state of ritual purity, and knowing that, what is for me on the earth is not for Allah in the Sky.' Umar was infuriated by these remarks and intended to punish Hudhaifa when Ali came in. He noticed the signs of rage on Umar's face and asked why he was so angry. Umar told him, and Ali said: 'There is nothing serious about this remark: What Hudhaifa said was correct. Truth means death, which he detests; mischief means wealth and children, which he likes; and when he says he bears witness to what he has not seen, this means that he testifies to the oneness of Allah, death, the Day of Judgement, Paradise, Hell, the bridge over it named Sira, none of which he has seen. When he says he learns by heart what is uncreated, this refers to the Holy Qur'an; when he says that he recites salutations without ablution, this refers to reciting salutations on the Prophet of Allah, which is permissible without ablution; when he says he has for himself on earth what is not for Allah in the sky, this refers to his wife, as He has no wife or children.' Umar then said, 'Umar would have been lost had Ali not arrived.'" Ganji Shafi'i says that Umar's statement is verified according to reports of most of the narrators of hadith.

The author of Manaqib says that Caliph Umar repeatedly said: "O Abu'l-Hasan! (Ali). I would not be a part of a community without you."

He also said: "Women are unable to give birth to a child like Ali."

Muhammad Bin Talha Shafi'i in his Matalibu's-Su'ul and Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 14, narrating from Tirmidhi, record a detailed report from Ibn Abbas at the end of which he says: "The companions of the Prophet used to seek religious judgments from Ali, and they accepted his decisions. Thus, Umar Bin Khattab said on various occasions, 'If it were not for Ali, Umar would have been ruined."

In religious matters and learned discussions Umar showed no vehemence.
On the contrary, he admitted his own inability and acknowledged Ali as his refuge.
Even Ibn Hajar Makki in Chapter III of Sawa'iq Muhriqa, reporting from Ibn Sa'd, quotes Umar as saying, "I seek Allah's help in deciding those difficult problems for which Abu-l-Hasan (Ali) is not available."