'Umar b. al-Khattab was severe on the traditions of the Prophet of Allah and forbade the people from transmitting them

When 'Umar ascended to the Caliphate, according to Abu Bakr's will, he pursued the same type of politics, though in his own well known severe and harsh manner. He did not limit himself to the forbidding and prevention of the transmission and recording of the hadith; but rather, he intimidated and threatened and beat and even imposed [house] arrest.

In volume one of his Sunan in "The Chapter on being Honest to the Hadith" Ibn Maja narrated on the authority of Qarza b. Ka'b: "'Umar b. al-Khattab sent us to Kufa and accompanied us, walking with us to the mountain passes. He said: 'Do you know why I have walked with you?' Qarza said: 'We said: 'For the right of companionship of the Prophet of Allah (S.A.W.), and for the right of the Ansar'. 'Umar said: "Rather, I did so for something I wish to tell you, and I hope you will remember it as I have walked with you. You will come upon people in whose hearts the Qur'an is vibrating like the vibration of a kettle. When they see you, they will stretch their necks in awe and say: '[These are] the companions of Muhammad'. So reduce the traditions from the Prophet of Allah (S.A.W.), and I will support you'". And when Qarza b. Ka'b [later] came to them they said: "Relate [hadith] to us". He said: "'Umar forbade us".

Similarly, Muslim related in his Sahih in "The Book of Manners" in "The Chapter on Seeking Permission" that 'Umar threatened to beat Abu Musa al-Ash'ari because of a hadith he reported from the Prophet of Allah (S.A.W.). Abu Sa'id al-Khudri said: "We were sitting with Ubay b. Ka'b when Abu Musa al-Ash'ari came to us, upset. He stopped and said: 'I beseech you by Allah! Has any of you heard the Prophet of Allah (S.A.W.) say: 'Permission is to be sought three times. If it is granted, proceed, if not, return'. Ubay said: 'What about it?' Abu Musa said: 'Yesterday I sought permission three times from 'Umar. He did not grant it, so I went away. I came to him today, and when I entered, I informed him that I had come yesterday, greeted him three times and then left. Then 'Umar said: 'We heard you but at the time we were busy; you should have kept on seeking permission until it was granted to you'". Abu Musa said: "I sought permission according to what I heard the Prophet of Allah (S.A.W.) say. He said [to me]: 'By Allah! I'll beat your back and your stomach unless you bring someone to testify to this'. Ubay b. Ka'b said: 'By Allah, none will go with you except he who is the youngest amongst us'. Go forth, O Abu Sa'id'. So I went until I came to 'Umar and I said: 'I have heard the Prophet of Allah say this'".

Al-Bukhari also reported this incident, but, as is his norm, he abridged and edited from it 'Umar's threat to beat Abu Musa, in order to protect 'Umar's honour although Muslim added Ubay's address to 'Umar: 'O Ibn al-Khattab! Do not inflict suffering upon the companions of the Prophet of Allah (S.A.W.)'".

Al-Dhahabi transmitted in his Tadhkira al-Huffaz in volume 1, page 4 from Abu Salama who said to Abu Hurayra: "During the time of 'Umar, did you transmit this?" He replied: "Had I narrated in his time as I narrate to you now, he would have whipped me with his whip".

'Umar, after forbidding the [collection of] hadith and threatening the people to beat them, burnt the traditions the companions had collected. He addressed the people one day thus: "O People! It has come to my knowledge that certain books have appeared in your hands. I wish, by Allah, that I could change and correct them. Let there not remain anyone amongst you with a book except that he gives it to me so that I may check it". The people assumed that he wished to examine them to correct them on an issue so that there would be no differences in it, and so they brought their books to him whereupon he burnt them in the fire.

In his Jami' Bayan al-'ilm wa Fadlihi, Ibn 'Abd al-Barr related that 'Umar b. al- Khattab wanted to write down the sunna, then it seemed better to him not to do so. So he wrote to the cities ordering that anyone in possession of it must destroy it.

In spite of his plan, however, and despite his threats, his proscription, prohibition and his burning of books, some of the companions still persevered in relating what they had heard from the Prophet of Allah (S.A.W.) whenever they met people on their journeys outside of Medina who asked them about the hadiths of the Prophet (S.A.W.). 'Umar deemed it proper to confine them within Medina, even forcing house arrest on them and undertaking forceful measures. Ibn Ishaq narrated from 'Abd al-Rahman b. 'Awf who said: "'Umar did not die until after he had summoned all the companions of the Prophet of Allah (S.A.W.) from the farthest places; 'Abd Allah b. Hudhayfa, Abu Darda', Abu Dharr al-Ghifari and 'Uqba b. 'Amir. He said to them: 'What are these hadiths that you have related in the outlying areas from the Prophet of Allah (S.A.W.)?' They said: 'Are you forbidding us [to do so]?' He responded: 'No! But stay with me. By Allah! You will not leave me as long as I am alive'".

And after him came the third Caliph, 'Uthman, who followed the same course as his two predecessors. He ascended the minbar and declared openly: "It is not permissible for anyone to narrate from the Prophet of Allah (S.A.W.) any hadith that was not heard during the times of Abu Bakr and 'Umar".

In this manner, the restriction continued throughout the rule of the three Caliphs, a period of twenty-five years. If only it had been limited to that period, rather, it continued. When Mu'awiya grabbed the reins of power, he ascended the pulpit and declared: "I forbid you the hadith, except those [accepted] during the time of 'Umar, for he used to make the people fear Allah". This has been reported by Muslim in volume 3 in "The Book of Zakat" in "The Chapter on the Prohibition of Questioning".

Thereafter, the Umayyad Caliphs adopted this path, forbidding authentic hadiths of the Prophet while specializing in the fabrication of forged and false hadiths against him. It reached to an extent that Muslims of every age have been afflicted by contradictions, myths and legends that do not have any connection whatsoever to Islam. Here is what al-Mada'ini reports in his book, al-Ahdath: "Mu'awiya wrote the same letter to all of his governors after the year of the unity: 'Anyone who reports anything regarding the merits of Abu Turab ('Ali b. Abu Talib) and his family is exempt from [my] protection'. The preachers in every place, every minbar then took to cursing 'Ali and dissociating from him, defaming him and his family".

Mu'awiya then wrote to his governors in all the regions: "Do not accept the testimony of any of those who follow 'Ali and his Family". He further went on: "Seek out from among you those who follow 'Uthman and those who love him, as well as his friends and protectors and those who relate his merits and praises. Associate with them, frequent their gatherings, make them close to you and honour them. Write to me anything that each one of them narrates, and give me his name, his father's name and his progeny".

They did that until the merits and praises of 'Uthman were numerous, all because of the rewards, cloaks, gifts and land grants he sent to them, flowing out to the Arabs and the non-Arab clients. It multiplied in every city and they competed for status and worldly gains. Every man who came to the officials of Mu'awiya was welcomed when he related praises or merits of 'Uthman; his name was recorded and he was befriended and rewarded. This continued for a while. Then Mu'awiya wrote to his officials: "The hadith in favor of various dimensions of 'Uthman has multiplied and spread to every city. When this letter reaches you ask the people for the hadiths regarding the merits of the companions and the first Caliphs. Do not leave any information that any Muslim narrates in favor of Abu Turab, except that you come up with another one that contradicts it from one of the sahaba. This is dearer to me and more of a delight to my eye and more of a refutation to the argument of Abu Turab and his party (Shi'a), and more damaging to them than recounting the good deeds and merits of 'Uthman".

His letters were read to the people and many narrations on the merits of the companions were reported, most of them spurious, [there was] no truth in them. And the people really exerted themselves in this until they started doing so from the pulpits. The teachers in the learning circles started doing this and taught the children and youths until they began to narrate and learn them as they learnt the Qur'an. They even taught their daughters and wives and their servants and entourage, they kept on doing this as long as Allah willed.

Then Mu'awiya sent a common letter to his officials in every region: "Seek out one against whom there is proof that he loves 'Ali and his family, and then erase his name from the national register and cut off whatever [stipend] he is given from the state". He reinforced this with another letter: "Whosoever you accuse of aiding these people, place him in fetters and demolish his home". The affliction was most severe and rampant in Iraq especially in Kufa to the extent that, if a Shi`i was visited by someone whom he trusted, he would bring him to his house and tell him his secrets and thereafter, he would live in fear of his servants and slaves and would not speak until he had taken a severe oath of silence from them. Several spurious and calumnious hadiths surfaced; and the jurists and judges and those in authority promoted them. The worst perpetrators of this calamity were those who recited the Qur'an to show off to others and those of weak faith who displayed outward piety and performed rituals while forging hadith; so that they could please those in authority and be in their gatherings, thus gaining money, property and positions. This continued until the hadith and the reports fell into the hands of the religionists, who could not allow lies and accusations. Rather, they accepted these hadiths and transmitted them assuming they were authentic, for, had they known they were spurious, they would not have narrated nor acted upon them.

I say the responsibility of this falls on Abu Bakr, 'Umar and 'Uthman who prevented the recording of the true hadiths of the Prophet (S.A.W.) on the pretext that they were afraid the hadiths would be mixed with the Qur'an. This is what their helpers and defenders maintain. This claim amuses even the lunatics. Are the Qur'an and sunna sugar and salt so that, if they are mixed, they could not be separated from each other? Even sugar and salt do not mix for each is in a specific container. Did it not dawn upon the Caliphs that they could have written the Qur'an on one special scroll and the sunna of the Prophet in a separate book, as is the situation with us today, and has been since the recording of the traditions from the time of 'Umar b. 'Abd al-'Aziz (R)? Why has the sunna not been mixed with the Qur'an, even though the hadith books exceed hundreds? Moreover, the Sahih of al-Bukhari is not mixed with that of Muslim, which in turn is not mixed with Ahmad b. Hanbalís Musnad nor the Muwatta' of Malik b. Anas, let alone being mixed with the noble Qur'an.

This argument is weak like the house of a spider, it cannot stand up to the scrutiny of proof. In fact, the proof against it is even more clear. Al-Zuhri reported on the authority of 'Urwa that 'Umar b. al-Khattab wanted to commit the sunna to writing and sought the counsel of the companions of the Apostle of Allah (S.A.W.). They advised him to do so; but 'Umar prayed for guidance about this for a month then one morning arose saying: "I had wanted to write the sunna down then I remembered the people before you that wrote books and chose to follow them, leaving the book of Allah! And By Allah, I will not mix the book of Allah with anything, ever".

Look, O reader, at this narration. The companions of the Prophet (S.A.W.) advised 'Umar to write down the sunna and he went against all of them and chose to impose his own view; claiming that the people before them had written books and had chosen to follow these books to the exclusion of Allah's Book. Where was the claim of mutual consultation (shura), which the ahl al-Sunna wa'l-Jama'a invoke? Where are these people who chose to adhere to their books instead of the book of Allah?

We have not heard of them except in 'Umar b. al-Khattab's imagination. Assuming these people did exist, there is no ground for comparison as they manufactured books from themselves to distort the book of Allah. The Qur'an states: "Woe unto those who write the book with their own hands then they say 'This is from Allah' to gain thereby a small prize. Woe unto them for what they wrote and for what they gained by their deed" (2:79). As for books of the sunna, these are not like that, for they originate from the infallible Prophet who did not utter anything from his own desire but, rather, from the revelation that descended upon him. [The sunna] clarified and explained the book of Allah. The most High stated: "We have sent unto you the reminder, to explain to the people what has been revealed to them" (16:44). And the Prophet (S.A.W.) said: "I was given the Qur'an and with it something similar to it". This is a simple matter for anyone who knows the Qur'an, for there is no mention in it of five prayers, no specified amount for zakat or rules of fasting or hajj and various other rulings which the Prophet of Allah (S.A.W.) has explained. Due to this, Allah said: "What the Prophet has given you accept it; and from what he has forbidden you, eschew it".

And He says: "Say! 'If you love Allah, then follow me so that Allah may love you'".

If only 'Umar knew the book of Allah and paid more attention to it in order to learn from it obedience to the injunctions of the Messenger, and not to argue or refute him. If only he had known the book of Allah and given more attention to it so that he could learn the judgment of al-Kalala which he did not know up to the time he died. During his Caliphate, he issued rulings on it based on various contradictory verdicts. If only he knew the book of Allah and paid more attention to it to learn the rulings of tayammum which he did not know even during the days of his Caliphate. He used to rule that he who doesn't find water should not pray. If only he knew the book of Allah and paid due attention to know the laws of divorce of two utterances, after which one should live [with the wife] in accordance with proper forms of behaviour or should separate from her with kindness. Instead, he made all three divorces count as one; and, by following his own view and personal judgment, he opposed Allah's decrees, discarding them.

The truth that cannot be denied is that the Caliphs prevented the spread of hadiths. They threatened and exiled whosoever spoke of them. This is because it would have frustrated their plans and exposed their plots and would not have given them any room for interpreting things as they interpreted the Qur'an. This is because Allah's book is silent and multifaceted, whereas the sunna of the Prophet is comprised of the words and deeds of the Prophet (S.A.W.), no one can oppose it. Due to this, the Commander of the Faithful, 'Ali (A.S.), said to Ibn 'Abbas when he sent him to debate with the Khawarij: "Do not oppose them with the Qur'an, for the Qur'an has different interpretations. You will say things and they will say [other] things; but debate them by using the sunna, for they will not find any escape from it".