Umar made lot of noise and prevented Holy Prophet from writing a will

The Holy Prophet (s.a.w) was in his death bed. These were the last moments of mankinds contact with the Divine before this connection would be severed and the era of revelation would end. A few of the Prophets companions were gathered at his bedside. The wives of the Prophet, naturally his daughter Fatimah (a.s) among them, were there behind a curtain. The narrator of this occurance is Umar Ibn Khattab who narrates it for Ibn Abbas, saying: We were there with the Prophet. Between us and the women a curtain was drawn. 

The Messenger of God (s.a.w) began to speak saying: Rinse me with seven skins of water, (in those days cold water was used to bring down some types of fever) after you have done this bring me a piece of paper and some ink so I may write you something with which you will never go astray. [the expression used was which means so you will never go astray. because means 'never'] The Prophets wives said from behind the curtain: Do as the Prophet wishes. I (Umar) said: Be quiet. You are like the women who gathered around Joseph wanting him. If the Prophet is sick you cry and if he regains his health you seize him by the collar wanting your spending money. The Holy Prophet (s.a.w) said: They are better than you. 167 

Jabir narrates as such: At the time of the Prophets death and during his last hours he asked for a piece of paper in order to write his nation a letter, so that they would never go astray nor lead others astray. Those who were around his bed made so much noise and spoke such idle nonsense that the Prophet refrained form doing so. 168

Ibn Abbas said: The Holy Prophet said at the time of his death; Bring me a piece of paper and ink so that I may write something so that afterwards you will never go astray. Umar Ibn Khattab began talking and making a lot of noise saying: All of these cities remain and haven't been conquered, who should conquer them!? Zainab binte Jahsh the Prophet's wife said: Do as the Prophet ordered don't you hear that he wishes to make his last will?! Once again the noise began. It was then that the Prophet said: get up and leave. When they stood and left the room the Holy Prophet passed away. 169
 

Judging from the differences which exist in these Hadiths and the ones that will be related later, I presume that the Prophet repeated his directions several times each time the opposition group saying something to sabotage it. The Prophet insisted because of the love and avidity he had for his guidance, and they in turn prevented the progress of his speech by creating noise.
 

I think that the first time the Prophet asked them to bring him paper and ink so that he could write his last will, those around him who knew what he would write, said: No, it's not necessary, we have the Quran and that enough for us. The second time the Prophet repeated his desire they said: Sickness has overcome the Prophet, the Quran is all we need. The third time his orders were repeated they said: This man is talking in delirium. The Quran is enough, for us.

In Bukhari's book "Sahih", there is a Hadith regarding this event from Saeed Ibn Jobair. He quotes from Ibn Abbas who witnessed the occurance. (Ibn Abbas said: "Thursday, what a thursday!" Then he began to cry and he shed so much tears that the pebbles on the ground in front of him were soaked. Then he said that the Prophet's illness gained severity on that day, and he said: Bring me a piece of paper so that I may write you a letter and after this you will never be led astray. Those present differed, one group said: Do as the Prophet commands, while another group said: No, don't bring the paper!)
 

If in these circumstances someone wished nothing to be done its possible that he would create confusion in some way, bringing up words and remarks that would defeat the original matter at hand, and prevent it being carried out. It was such at that time. (Those around him began to argue even though it wasn't right for them to create such noise and dispute in the Holy Prophets presence). The Holy Quran has told us: Do not speak louder than the Prophet. 170

 
Ibn Abbas then adds: (the bystanders said: The Prophet speaks in delirium - and the Prophet, just like a kind and sympathetic father who has been confronted by his child's impolite, rebellious, disobedient words said: 

Leave me alone. This pain and suffering is more agreeable to me than your degrading statements).171
 

In the Hadith of this same narrator in Muslims books "Sahih" we read such: (Thursday! what a sinister Thursday!? Then tears fell from Ibn Abbas's eyes and I saw them as streams on his cheeks, then he said: Bring me the shoulder-blade bone of a sheep and ink (or a clay slate and ink) so I may write you a writing that will prevent you from ever going astray. They said: The Prophet speaks irrelevantly) 172
 

Another narrative is related in Bukhari's book "Sahih" in which Ibn Abbas says: [At the time when the Prophet's death was near there were certain men present in his home and room, amongst them Umar Ibn Khattab. The Prophet said: Bring me something so I may write you a letter that will keep you from ever going astray. At this Umar said: The Prophets' illness has prevailed over him and his words are not based on sufficient health and mind we have the Quran, Gods scripture being enough for us]. (Those who were present began to argue and they divided in two groups. One group agreeing with Umar and the other opposing him. The Prophet said: Get up from my side. 173  This noise and dispute in my presence is not allowed).
 

We see that in the Prophets' presence, in front of him, at the moment he wished to write down his last message, in order to leave as a heritage his last and most important words of guidance for the people, what they said and did. How do you think the Prophet felt at that time and what suffering did his dear ones Ali, Fatimah, Hassan and Hussein endure? At the most sensitive moments of ones life, the time of death and that of a great, learned man, not allowing him to speak or deliver his last will, this brings great grief and suffering. If also the guidance of one nation, the guidance of millions of human beings and even all human beings until eternity is at stake, what then is the enormity of this suffering?
 

In another place we find these words: When the noise and dispute heightened and the Prophet became upset at their actions he said: "Get up" and in some other narratives Ibn Abbas adds this sentence: The tragedy, the whole tragedy was that they didn't allow the Prophet to write his will". 174
 

It is completely clear that the great tragedy and suffering o f the Prophets and their executors was not their being killed, because martyrdom in the way of God was their honour. The true tragedy and suffering was when a prophet in his last hours wished to write for his nation his final message; (a message which would be their sure way to salvation and would prevent their possible fundamental differences) and his closest followers didn't allow it and prevented it. Meaning that they obstructed guidance and were a barrier to salvation. We understand the depth of the Prophets' inner suffering when he said: "No Prophet was tormented as they tormented me. Indeed, which prophets' companions treated their prophet in such a way?
 

Alright, lets see why they didn't allow him? In one narrative, after Umars last remark (This man speaks in delirium) we read: They said to the Holy Prophet: Should we bring the tablet and pen? He answered: After that remark what do you want to bring! What did the Prophet mean by that remark? A person who after years of claiming to follow him stands before him and looking him in the eye says: This man speaks in delirium.

This very person, especially if he obtains a group of supporters - which he will later be able to prove that the Prophet wrote this letter when he was "not of sound mind", and that his words in this letter are based on delirium and nothing else! Maybe he would even add something like: - - in such a state the Prophet couldn't write his will. Even if he had written it, he (Umar) would have said: We had said that at that time the Prophet was speaking in delirium. This will is as such based on delirium. Then persons such as Abu Ubaydah Ibn Jarrah, and Amr-e-Aas would also back him up (their good friend) saying: Yes we were witnesses to the fact that the Prophet was not well and his mind was not clear, and in that state the will was written. If remarks made in delirium had been proved regarding the Prophet, his words would have lost their credibility and his prophethood would have been harmed bringing about doubt in the minds of some.
 

Later this would become an unabolishable point of disgrace in Islams' pure being. They certainly would have every means to prove their point and further their aim.
Now we will return to our original discussion.
Did Umar and his friends prevent the Prophet from writing his will because they were afraid the Prophets will would be confused or mixed with the Quran? Was it for this reason they told Abdullah the son of Amr-e-Aas not to write down the Prophets words? 

Or is the matter something else and the reason elsewise. We see that it is clearly proved that they were afraid
some remark would remain from the Prophet which would become a barrier to their own interests and desires, and destroy the hopes and aims they had nurtured for many long years.
 

This powerful group prevented the recording of the Prophets words during his lifetime, and after the Prophet they tried to prevent the words memorized by his companions from being recorded and related. Weren't those who gained the governorship and leadership after the Prophet all from Quraish, and all of the Immigrants (Muhajerin)? Weren't the Prophets words in reproach of and damnation for them and their descendants?

167) Al-Tabaqat al-Kubra, 2/243-244 (Beirut).
168) Al-Tabaqat al-Kubra, 2/243.
169) Al-Tabaqat, 2/244-245.
170) Hujarat verse 2.
171) "Sahih" by Bukhari, Chapter: The sickness and death of the Prophet, 6/11.
172) "Muslim" ch: Tarkul Wasiyat 3/1259.
173) "Bukhari" ch: Qoul ul-mareez qad mara'ani, Ketab al-Teb, 7/156.
174) "Bukhari" 6/11-12 ch: Marzon-nabi.