Umar's arrangements for finding a khalifa:

1. It is not necessary for the khalifa of the Muslims to be a Qurayshi. Even an emancipated slave like Salim can become their khalifa. The "tradition" that the leaders must be members of the tribe of Quraysh, was cooked up and was attributed to the Prophet on a special occasion, and for a special purpose; it worked in Saqifa, and checkmated the Ansar.

2. The incumbent khalifa can arbitrarily restrict the right and power to choose a new khalifa to five or six men without any reference to the Muslim umma. The Muslim umma can be safely ignored.

3. Within the electoral committee, if a man disagrees with the majority, he merits death, even if he is a friend of the Prophet of Islam; even if he fought at Badr; and even if he is a "Companion of the Tree." Nothing can save him.

4. The Muslim umma can be left leaderless for three days. It is not necessary to select a new khalifa immediately after the death of the incumbent khalifa. A khalifa was chosen immediately after the death but before the burial of Muhammad Mustafa, on the ground that the Muslim umma ought not to be without a head even for a moment. Umar thus set a new precedent, viz., flexibility in the application of political "principles."

5. Those drawbacks and shortcomings of character which Umar found in the members of his electoral committee, such as lust, anger, arrogance, conceit, greed, nepotism and ambition, etc., are not a disqualification for khilafat. A man may be arrogant, conceited, henpecked and greedy; he can still become a khalifa of the Muslims. A khalifa does not have to be a man of outstanding character and ability.

Muawiya's Verdict on Umar's Electoral Committee

Ibn Abd Rabbeh writes in his famous book, Iqd-ul-Farid (The Unique Necklace), Volume II, page 203, that many years after Muawiya was firmly established on the throne, and had consolidated his position as the khalifa of the Muslims, he posed, one day, the following question to one of his courtiers: 

Muawiya: You are a wise, intelligent and knowledgeable man. I would like to know what in your opinion, exactly, was the cause of the civil wars of the Muslims.

The Courtier: The murder of Uthman.

Muawiya: No.

The Courtier: Ali's accession to the throne.

Muawiya: No.

The Courtier: Then I will request the Commander of the Faithful to enlighten me in this regard.

Muawiya: Well, I will tell you what was the real cause of the civil wars of the Muslims. All the conflicts and civil wars of the Muslims had their origins in the electoral committee which Umar appointed to choose a khalifa.

Muawiya was right. The seeds of civil war in Islam were planted on the day when Umar picked out the members of his electoral committee. Instead of one candidate for caliphate, he made six candidates. If his decision to appoint his successor had been as direct and forthright as that of Abu Bakr had been, Islam might have been spared the traumatic and horrendous experience of civil wars so early in its career. The Muslims who fought against and killed each other in these civil wars, did not belong to the distant future; they belonged to the generation of the Prophet himself. 

Civil wars broke out in Islam at a time when its idealism was supposed to be still fresh. But the elective system devised by Umar had built-in confrontation, and it took Islam across a great divide. His policy proved to be counter-productive, and his mode of giving the Muslims a leader through his panel of electors turned out to be one of the greatest misfortunes of the history of Islam.

Umar and Muhammad Mustafa, the Messenger of God

Umar had accepted Islam at the end of the year 6 of the Call. Seven years later, he migrated with other Muslims to Medina. In Medina, these immigrants (Muhajireen) made a fresh start in life.

In Medina, there were occasions when Umar had to remind Muhammad that in him (in Umar), he (Muhammad) had to reckon with a man who had great reserves of moral courage. If he disagreed with him (with Muhammad), he was not at all queasy about expressing his disagreement. Thus, among all the companions, he (Umar) alone had the moral courage to show his resentment and insolence to him (to Muhammad) at Hudaybiyya when he (Muhammad) signed a treaty of peace with the Quraysh.

There were other occasions when Umar found it his unpleasant "duty" to "correct" the "errors" of Muhammad, the Apostle of God. Following are some incidents in which Umar figured as a critic of the actions of Muhammad, the Prophet of Islam.

When Abdullah bin Ubayy died, the Apostle attended his funeral, and prayed to God to forgive him and to bestow mercy upon his soul. Umar tried to dissuade him from doing so by pointing out that Ibn Ubayy had been a Munafiq (hypocrite). 

It is true that Abdullah bin Ubayy was a hypocrite. But his hypocrisy was not a secret from anyone in Medina. Everyone knew that he was a hypocrite. On the eve of the battle of Uhud, he withdrew his contingent of 300 warriors from the army on the ostensible pretext that the Muslims had not accepted his plan of the battle.

In that battle, the Muslims were defeated. But they were defeated not because of Ibn Ubayy's defection but because of their own greed and indiscipline. The withdrawal of Ibn Ubayy's troops did not affect the fortunes of war in any way.

Since Ibn Ubayy played a divisive role in a crisis, the Muslims were alert at all times for what he might do. He could, therefore, never catch them off-guard. He was a known and an "open" hypocrite.

Far more dangerous to Islam were the hypocrites who were "hidden" from the sight of the Muslims. The true believers considered them to be sincere Muslims and trusted them. This trust of the Muslims in them made the Muslim society and the State of Medina much more vulnerable to sabotage by them. Al-Qur’an al-Majid is a witness to the presence in Medina, in large numbers, of these hypocrites, and has castigated them repeatedly. It were they – the hidden hypocrites – and not Abdullah ibn Ubayy and his supporters – who were the real source of danger to the security of Islam.

Abdullah ibn Ubayy's son was a true believer. He volunteered to kill him (his father). But Muhammad, the bringer of mercy, did not let him. And when Ibn Ubayy died, he (Muhammad) condoned all his transgressions, most of which, he knew, were products of frustration. Before the Prophet's arrival from Makkah, he (Ibn Ubayy) had hoped to become the king of Medina.

To forgive and to forget was characteristic of Muhammad's magnanimity. Earlier, he had shown the same magnanimity toward the idolaters of Makkah when he conquered that city, and granted amnesty to them all. It was, therefore, entirely, "in character" for him to conduct the funeral services for Ibn Ubayy, to see that he was given a proper burial, to pray for his soul, and to offer condolences to his son, notwithstanding Umar's remonstrance. 

In late 630, Muhammad, the Messenger of God, sustained a personal loss. His son, Ibrahim, from his Egyptian wife, Maria the Copt, died when he was 11 months old (some say 16 months). Muhammad was very much attached to him. He was deeply aggrieved at his death, and could not withhold his tears. Umar took it upon himself to call his (Muhammad's) attention to the "impropriety" of shedding tears at the death of his son.

If Umar was right in his attempts to prevent the Apostle of God from commiserating with the bereaved members of the family of Abdullah ibn Ubayy, and in invoking God's mercy upon his (Ibn Ubayy's) soul; or if he was right in trying to prevent him from crying at the death of his own son, then it must be said that Islam is a highly "dehumanized" religion which denies Muslims even the "right" to forgive their enemies, and withholds from them the freedom of expression of such innocuous feelings as sympathy and sorrow. But such is not the case. Islam is not "dehumanized." It is, in fact, the most humane of all religions, and urges its followers to be forgiving, kind, courteous and considerate to others; and commands them never to be vindictive. Vindictiveness was considered a pagan characteristic. Islam also commands Muslims, in the following verses of Al-Qur’an al-Majid, to return good for evil:

And turn off evil with good. (Chapter 13; verse 22)

Repel evil with that which is best. (Chapter 23: verse 96)

Nor can goodness and evil be equal. Repel (evil) with what is better: then will he between whom and thee was hatred, become as it were thy friend and intimate. (Chapter 41: verse 34)

Muhammad Mustafa, the Interpreter of Al-Qur’an al-Majid, gave a demonstration of the application of these commandments of Heaven at the death of Abdullah ibn Ubayy.

In the summer of A.D. 632, Muhammad, the Messenger of God, lay on his deathbed in his house in Medina. His last wish was to comply with the commandment in the Book of God to write his will and testament. But Umar did not countenance this idea. In his opinion, writing a will was not the right thing for the Prophet of Islam to do. At Hudaybiyya, he had opposed the Prophet but had failed in his opposition; this time, however, he had no intention of failing. He opposed the dying Prophet, and he scored a brilliant success in his opposition. The will the Prophet wished to write, was never written.

If Umar was right in his attempts to inhibit the freedom of action of Muhammad, the Messenger of God, then it means that the latter was "wrong." And if he (Muhammad) was "wrong," then it means that Al-Qur’an al-Majid was also "wrong" because it claimed that:

Nor does he (Muhammad) say (anything) of (his own) desire. It is no less than inspiration sent down to him. (Chapter 53; verses 3 and 4)

If Umar was right, then Muhammad and Qur’an were "wrong." This is the only conclusion to which such a line of argument can lead. It is now for the Muslims to decide if this is the "logic" which appeals to them, and therefore, is acceptable to them. 

When Muhammad Mustafa died in A.D. 632, his successors - Abu Bakr and Umar - lost no time in seizing the estate of Fadak from his daughter. Umar was a conscientious man, and he was presumably prompted by his moral courage to "rectify" the "error" which Muhammad had made in giving the estate of Fadak to his daughter in A.D. 628.

Umar had, to all intents and purposes, appointed himself a "censor" of the words and deeds of Muhammad while the latter was still alive. If he countermanded his (Muhammad's) orders after his death vis-à-vis his succession or the estate of Fadak, there is nothing odd about it. If he had any inhibitions in this matter, he threw them overboard as soon as Muhammad died.

Muhammad, the Apostle of God, had expressed the wish, on his deathbed, to write his will, and as noted before, Umar had thwarted him by shouting that the Book of God was sufficient for the Muslim umma, and that it did not need any other writing from him.

Umar, it appears, actually believed in what he said, viz., a will or any other writing of the Prophet was redundant since Qur’an had the ultimate answers to all the questions. And if any doubts still lingered in anyone's mind on this point, he removed them when he became khalifa.

Muhammad lived in the hearts of his companions and friends. After his death, they wished to preserve all their recollections of his life. These recollections were of two kinds - his words and his deeds. The two together formed his Sunnah (the trodden path). Anything he said, and was quoted by a companion, is called a hadith or ‘tradition.'

But Umar did not want the companions to preserve any recollection of the words and the deeds of the Prophet. He, apparently, had many reservations regarding the usefulness, to the Muslim umma, of these recollections. He, therefore, forbade the companions to quote the sayings of the Prophet in speech or in writing. In other words, he placed the Hadith of the Prophet under a proscription.

Following is the testimony of two modern Sunni historians on Umar's ban on Hadith:

Muhammad Husayn Haykal
 
 

Umar ibn al-Khattab once tried to deal with the problem of committing the Hadith to writing. The companions of the Prophet whom he consulted, encouraged him, but he was not quite sure whether he should proceed. One day, moved by God's inspiration, he made up his mind and announced: "I wanted to have the traditions of the Prophet written down, but I fear that the Book of God might be encroached upon. Hence I shall not permit this to happen." He, therefore, changed his mind and instructed the Muslims throughout the provinces: "Whoever has a document bearing a prophetic tradition, shall destroy it." The Hadith, therefore, continued to be transmitted orally and was not collected and written down until the period of al-Mamun. (The Life of Muhammad, Cairo, 1935)

Dr. Mohammad Hamidullah

Abu-Dhahabi reports: The Caliph Abu-Bakr compiled a work, in which there were 500 traditions of the Prophet, and handed it over to his daughter 'Aishah. The next morning, he took it back from her and destroyed it, saying: "I wrote what I understood; it is possible however that there should be certain things in it which did not correspond textually with what the Prophet had uttered."

As to Umar, we learn on the authority of Ma'mar ibn Rashid, that during his caliphate, Umar once consulted the companions of the Prophet on the subject of codifying the Hadith. Everybody seconded the idea. Yet Umar continued to hesitate and pray to God for a whole month for guidance and enlightenment. Ultimately, he decided not to undertake the task, and said: "Former peoples neglected the Divine Books and concentrated only on the conduct of the prophets; I do not want to set up the possibility of confusion between the Divine Qur’an and the Prophet's Hadith." (Introduction to Islam, Kuwait, pp. 34-35, 1977)

One of the companions whom the Sunni Muslims consider one of the greatest authorities on Hadith, was Abu Hurayra. He was ever ready to quote a Hadith. There was never an occasion when recollection did not come to him of something he had heard the Prophet saying or something he had seen him doing. Once Umar asked him:

"O Abu Hurayra! Tell me this. Did the Messenger of God have nothing in the world to do except to whisper Hadith in your ears?"

Umar then ordered Abu Hurayra not to narrate any more Hadith.

Abu Hurayra was a very gregarious and a garrulous man. When Umar gagged him, he felt bottled up. But he was a patient man, and quietly awaited the time when he would be unmuzzled. His opportunity came when Umar died, and he returned, with a vengeance, to the business of relating Hadith. Today, the books of Hadith, compiled by Sunni collectors, are brimming with traditions narrated by him.

It is perhaps interesting to speculate on Umar's decision in placing the traditions of the Prophet under proscription. Did he believe that the proscription would outlast his own caliphate? There is no way of knowing the answer to this question. But he could not have meant the proscription to be effective only during his own lifetime; he could only have meant it to be everlasting. If so, then did he want to deprive the Muslims of the record of the precepts and precedents of their Prophet forever?

Muhammad Husayn Haykal says in the passage quoted above from his book that Umar was "moved by God's inspiration" to place the Hadith of the Apostle of God under proscription. This means that Umar's authority to order the suppression of Hadith, was implicit in the "inspiration" of which he was the recipient, and he didn't hesitate to exercise it. In exercising his "inspired" authority, he overrode even the consensus of the companions. Consensus, incidentally, is a very important principle in Sunni jurisprudence. But Umar was right in overriding it. After all the consensus of fallible, earth-bound mortals could never supersede the authority of Umar's "inspiration."

But Umar's ordinance suppressing Hadith leaves one vital question unanswered, viz., is it possible to understand and to practice Islam at all, and to obey the commandments of God embodied in Al-Qur’an al-Majid, without the knowledge and understanding of the sermons, statements, speeches, commands, prohibitions, precedents, examples and explanations of Muhammad Mustafa? Was it, for example, possible for the companions to know, merely by reading Qur’an, how to say the five canonical prayers if Muhammad himself had not taught them? Or, would they have known how much Zakat (poor-tax) to pay, when to pay and whom to pay if they had not seen the Apostle himself paying it?

Without Hadith, Muslims could never understand the ideology of Islam nor could they grasp its practicability. In this regard, the contemporary, Austrian-born scholar, translator and commentator of Qur’an, Muhammad Asad, writes in his book, Islam At The Crossroads, as follows:

The Sunnah of the Prophet Muhammad is, (therefore) next to Qur’an, the second source of Islamic law of social and personal behavior. In fact we must regard the Sunnah as the only valid explanation of the Qur’anic teachings and the only means to avoid dissension concerning their interpretation and adaptation to practical use. Many verses of the Qur’an have allegorical meaning and could be understood in different ways unless there was some definite system of interpretation. And there are, furthermore, many items of practical importance not explicitly dealt with by the Qur’an. The spirit prevailing in the Holy Book is, to be sure, uniform throughout; but to deduce from it the practical attitude which we have to adopt is not, in every case, an easy matter. So long as we believe that this Book is the word of God, perfect in form and purpose, the only logical conclusion is that it never was intended to be used independently of the personal guidance of the Prophet which is embodied in the system of Sunnah. (pp. 117-118)

The Apostle's statements and his actions were a detailed interpretation and application of the principles of the Book of God. That Book has repeatedly and emphatically called upon the Muslims to obey him and to follow him, as per the following verses:

Say: if ye do love God, follow me: God will love you and forgive your sins; for God is oft-forgiving, most Merciful. (Chapter 3; verse 31)

God did confer a great favor on the believers when He sent among them an Apostle from among themselves, rehearsing unto them the signs of God, sanctifying them, and instructing them in Scripture and Wisdom, while before that they had been in Manifest Error. (Chapter 3: verse 164)

Those are limits set by God: those who obey God and His Apostle, will be admitted to the Gardens with Rivers flowing beneath, to abide therein (forever) and that will be the supreme achievement. (Chapter 4: verse 13)

O ye who believe! Obey God, and obey His Apostle, and those charged with authority among you. if ye differ in anything among yourselves, refer it to Allah and his apostle... (Chapter4: verse 59)

We sent an Apostle but to be obeyed, in accordance with the will of God. (Chapter 4: verse 64) 

But no, by thy Lord, they can have no (real) faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction. (Chapter 4: verse 65)

He who obeys the Apostle, obeys God. (Chapter4: verse 80)

Obey God and His Apostle, if ye do believe. (Chapter 8: verse 1)

It is such as obey God and His Apostle, and fear God and do right, that will win (in the end). (Chapter 24: verse 52)

Ye have indeed in the Apostle of God a beautiful pattern of conduct for everyone whose hope is in God and the final day, and who engages much in remembering God. (Chapter 33: verse 21)

O ye who believe! Obey God, and obey the Apostle, and make not vain your deeds. (Chapter 47: verse 33)

Whatever the Messenger assigns to you, take it, and deny yourselves that which he withholds from you, and fear God. (Chapter 59: verse 7)

From the foregoing verses, it is clear that Umar's ban on Hadith was in a head-on collision course with the commandments of Al-Qur’an al-Majid. Quran as the explicit Word of God, and Hadith as the explicit word of His Last Messenger, form one integral whole, each elucidating, amplifying and illuminating the other. Sunni jurists perhaps did not want to set themselves at odds with Umar but they also realized that there was no way for them to dispense with Hadith, and still call themselves Muslims, and that his ban (on Hadith) could not coexist with Islam. They, therefore, discreetly tiptoed around the issue. "Let the Hadith of our Prophet be free of bans," was their tacit consensus even if such a reorientation of thought was painful to some of them, and they decided to address themselves to the most vital task of collecting, collating, and preserving, for themselves and for posterity the record of the sayings and the deeds of Muhammad Mustafa, their Guide and Leader in this world and in the world to come.