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."