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
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
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