Umar attacks the house of H. Fatema Zahra (sa) - Part 1

Article Provided by : Br. Hesham Merchant

The crowd left towards the house of Hazrat Ali (a.s.). The harbored the intention of burning down the house along with the inhabitants.[1] Ibn Abi Ka’ab reports that we heard the neighing of horses, the clatter of bridles and the clanging of spears. We left our houses. The crowd had already gathered at the house of Hazrat Ali (a.s.).[2] Janabe’ Zahra (s.a.) was standing behind the door. There was a bandage on her head. It was obvious that she had been weakened by the relentless grief for her father[3] – the Holy Prophet (s.a.w.). When she saw the approaching crowd, she shut the door to her house. She was confident that these people would not enter the house without her permission.[4]

The people reached the door and knocked on it with great force.[5] They began pushing and pulling at the door violently. They kept on hurling abuses at the inhabitants of the house[6] and insisting that they do the bay’at of Abu Bakr.[7] Umar shouted, “O son of Abu Talib, open the door![8] I swear by Allah that if you do not open the door, I will burn it down.[9] I swear by the One in whose Hands is my life, come out and do bay’at or else I will set this house on fire. O Ali, come out and accept the verdict of the people, or else we will wage war with you.[10]

O son of Abu Talib! If you do not come out and pay allegiance to Abu Bakr like the others, I will burn the house down along with its residents.[11]

O son of Abu Talib! Open the door or else we will set your house on fire.[12] Step out to do bay’at – pay allegiance to the caliph of the Holy Prophet (s.a.w.) or we shall set fire to your house.[13] O Ali, come out or we shall set this house ablaze.[14]

Janabe’ Zahra (s.a.) positioned herself behind the door of the house and reproached him saying,  “O deviated people and liars, what are you saying! What is your intention!”

Umar replied, “O Fatemah!”

Janabe’ Zahra (s.a.): “O Umar, what do you want?”

Umar: “What has happened to the son of your uncle? Why has he sent you and remained hidden behind the curtain?”

Janabe’ Zahra (s.a.): “O accursed person! I have come out on account of your excesses. I wish to complete my proof upon you and on every deviated person.”

Umar: “Leave all this aside. Do not narrate the stories of women and ask Ali to come out.”

Janabe’ Zahra (s.a.): “Don’t you have any shame? Do you wish to frighten me with a group from Shaitaan? O Umar, know that the party of Shaitaan is weak!”

Umar: “If Ali does not appear, know that I have collected a huge pile of wood and will burn the house along with its inhabitants if he does not do bay’at.”[15]

Janabe’ Zahra (s.a.): “O Umar, why don’t you go and let us remain in our own condition?”

Umar: “Open the door or else, I will burn it down!”[16]

As per another narration, Umar said, “O Fatemah, daughter of the Prophet (s.a.w.)! Send the people gathered in your house outside. Like the other Muslims, they too must submit (give bay’at). Or else, I will set the entire house ablaze.”[17]

As per another narration, Umar said, “You too should accept what has been accepted by the community.”[18] In yet another narration, Umar said, “O Fatemah! Why have these people gathered in your house? If they do not given themselves up, I will burn the house down along with its inhabitants.”[19]

A fourth narration reports that Umar said to Janabe’ Zahra (s.a.), “Take out the people hidden in your house, or else, I will burn the house down along with its dwellers.”

Janabe’ Zahra (s.a.): “Will you burn my children along with my house?”

Umar: “Yes! I swear by Allah, (I will do it) if they do not come out and give bay’at.”[20]

Janabe’ Zahra (s.a.): “O Ibne Khattab! Will you bear the sight of my burning house?”

Umar: “Yes!”[21]

Janabe’ Zahra (s.a.): “Woe be upon you! Do you wish to do away with the progeny of the Holy Prophet (s.a.w.)? Do you wish to extinguish the light of Allah? But know that Allah (s.w.t.) will complete His light.”

Umar: “Enough has been said, O Fatemah! Keep quiet! Mohammed (s.a.w.) is no longer with us and neither are those angels who bring the revelation and the orders from Allah (s.w.t.). Now there are just us Muslims. If you wish, send out your family members to pay allegiance to Abu Bakr or else, I will burn your house down.”

Janabe’ Zahra (s.a.) (while crying): “O Allah! We put forward a complaint to you about the absence of Your Prophet (s.a.w.), Your Messenger and Chosen One! We appeal to You that the ummat gathered in opposition to us. O Lord! Those rights which You revealed in Your book, and through Your Prophet (s.a.w.) ordained for us, the ummat is snatching away those very rights.”

Umar: “O Fatemah! Leave aside the behavior of women and do not say such useless things! Allah (s.w.t.) will never grant both messengership (nabuwwat) and leadership (khilafat) in the same house.”[22]

Janabe’ Zahra (s.a.): “O Umar! Don’t you have the fear of Allah in your heart that you wish to enter my house and assault me.”

Umar stood his ground and refused to budge from there.[23]

[1] Eqdul Fareed, volume 4 page 242; Taarekhe’ Abul Fida’, volume 1 page 156; Amali Shaykh Mufeed, page 50
[2] Kaukabe' Durriyah, page 194/195
[3] Sulaym Ibne' Qays page 250
[4] Tafseer'e Ayyashi, volume 2 page 67; Al Ikhtesas, page 176
[5] Dalaelul Imamah volume 2; Behaarul Anwaar, volume 30 page 290; Al Kashkul, page 73/74
[6] Hadeeqatush Shiah, page 30
[7] Ash Shafi by Ibne’ Hamzah, volume 4 page 171
[8] Sulaym Ibne' Qays, page 250
[9] Ilmul Yaqeen by Allamah Jauhari and from this in Shar'he Nahjul Balagha, volume 2 page 56. A similar narration in Tareekhe’ Tabari, volume 3 page 202; Al Mustarshid, page 378
[10] Al Hidayatul Kubra page 406; Behaarul Anwaar, volume 53 page 13
[11] Al Kashkul, page 73/74
[12] Kamil Bahai, page 305
[13] Sulaym Ibne' Qays, page 73
[14] Kaukabe' Durriyah, page 194/195
[15] Dalaelul Imamah, volume 2; Behaarul Anwaar, volume 30 page 293
[16] Sulaym Ibne' Qays, page 47-73 and page 250
[17] Al Jamal, page 117
[18] Rauzatul Manazer, volume 11 page 113
[19] Kamil Bahai, volume 2 page 24
[20] At Taraef, page 239; Nahjul Haq, page 271
[21] An Nasabul Ashraf, volume 1 page 576
[22] Al Hidayatul Kubra, page 407; Behaarul Anwaar, volume 53 page 18
[23] Sulaym Ibne' Qays, page 74 and page 250

Umar's policy of preferential treatment for the Quraish

The policy of tribal preference during Umar’s reign was similar to the one prevalent among the Arabs in the pre-Islamic era. The Arab society, in the era of paganism, was founded on the basis of tribal system and preferential treatment for the Arab race.

In this system, the basis of discernment and course of action was the tribe, its allies,94 its chief, its poet, its water and its land. In this society, if an individual from one tribe killed a person from another tribe, all the people from the victim’s tribe would seek revenge from all the people belonging to the killer’s tribe. In this connection, vengeance was considered to be achieved only when someone from the killer’s tribe was killed.

In pursuit of this policy, an Arab desert-dweller would never give his daughter’s hand in marriage to the noblest non-Arab. Such was the state of the Arab society during the age of paganism.

The Prophet (s.a.w.a.), through Islam, demolished this system by deeds and words. In this connection, the following verse was revealed to the Prophet (s.a.w.a.):

“O people! Surely We have created you of a male and a female, and made you tribes and families that you may know each other. Surely the most honorable of you in front of Allah is the one among you most careful (of his duty).” (Hujarat: 13)

In the last year of his blessed life, the Prophet (s.a.w.a.) during the Farewell Pilgrimage (Hajjatul Widaa) said,

‘O People! Your Lord is One and your father is one! Know that no Arab is superior to a non-Arab and no non-Arab is superior to an Arab (by birth); and no red-skinned person enjoys superiority over the black and no black enjoys superiority over the red except through piety. Is my message clear to you?’

All of them confessed, ‘Yes, O Prophet of Allah.95

In practice too, the Prophet (s.a.w.a.) laid the Islamic society on the basis of a single human race. He appointed Bilal, a (black) Ethiopian, as the “Muazzin” (the one who calls to prayer) of the Islamic society (a post that was quite coveted). Likewise, he took tens and hundreds of other steps in this direction.

This was the state of the Islamic society during the Prophet’s (s.a.w.a.) era. During Umar’s time, the government policy deemed advisable to restore the Islamic society on the ways and discrimination of the Arabs during paganism.

And now for the details of these events:
After the Prophet’s (s.a.w.a.) demise, the conflict at Saqifa Bani Saa’eda for the appointment of a Caliph took place with tribal slogans. The reason for bringing Sa’d Bin Ubaadah to Saqifa was not because he possessed greater virtues than the other companions but because as the Ansars asserted, “The Caliph should be from our tribe.”

The Muhaajir (Emigrants) retorted, “The Prophet was from our tribe, the Quraish. So, the Caliph should also be from the Quraish. The Arabs will not accept the caliphate if it is vested in a tribe other than the Quraish.” For this very reason, allegiance was given to Abu Bakr in Saqifa. Thereafter, Abu Bakr became busy in suppressing his opponents and strengthening the base of caliphate. However, after Abu Bakr’s rule, the Quraish nepotism in the caliphate became more so apparent during Umar’s era.

The manner in which the Quraish ruled the Muslim

During Umar-ibn-Khattab’s rule, the government belonged to the Quraish clan and its allies and the leadership of the Muslim army and the governance of the big Islamic cities were in the hands of the Quraish clan and its allies but not those who were from the clan of Bani Hashim. In this connection we set hereunder, a gist of what Masoudi has narrated:

“The governor of Hamas died. Hamas was a big city in Syria and was one of the Islamic military centres. During that period, Umar summoned Ibne Abbas and said, “The governor of Hamas has died and he was a virtuous man. Virtuous men are few and you are one of them. However, there is in my heart something against you although I have failed to find any evidence for it and have become weary in search for it. Now, what is your idea about becoming the governor of Hamas?”

Ibne Abbas said, “I shall not accept unless you inform me of what you have in your heart against me.”

Umar asked, “Why do you wish to know?”

Ibne Abbas said, “I wish to know because if in case the matter is something fearful then I too should fear from it and if I turn out to be innocent, I should know that I am innocent and then I can accept the post.

Umar said, “O Ibne Abbas, I fear that when I die and you become the governor, you will invite the people towards yourselves. Nay! The people should not turn your side and forsake the others.”96

Umar feared lest he dies and Ibne Abbas remains the governor of Hamas (which was then one of the centres of the Islamic army), he would later invite the people to the caliphate of Bani Hashim i.e. the caliphate of Ali (a.s.). Thus, he said, “Nay! It should not happen that the people refer to the Bani Hashim and forsake the other Quraish!”

As explained, Ibne Abbas’s appointment to the post of governor of Hamas confused Umar and inspite of his confidence in Ibne Abbas’s capability, he had his own fears. In this conversation, he wanted to be sure that his fear was only an illusion. But Ibne Abbas did not give him any assurance and (so) he did not become the governor of Hamas!

In this conversation, two things become clear for us:
Firstly, the reason why Umar kept away the Bani Hashim from sensitive posts Secondly, Umar thought of appointing a Caliph from the Quraish, exclusive of the Bani Hashim Another policy was to keep the Ansars away from caliphate and sensitive posts except in cases where no Quraish or their allies were found, or when the post itself was insignificant. This policy lasted till the last day of Umar’s rule just as in the council of six members for the selection of a Caliph, Umar had not appointed even one person from the Ansars.

* * *

Such was the basis of the Quraishite rule over the Muslims during Umar’s era, which left its indelible impression on the Islamic societies for centuries to follow; and its effect on the Prophet’s (s.a.w.a.) hadith and sunnah too has remained till today.

94 The freed slaves of the tribe too were considered as the tribe’s allies.
95 Musnad-e-Ahmad 5/411.
96 Muruj al-Zahab: Masoudi 2/321

Polices during Umar's era

Umar became the next Caliph after Abu Bakr in Jamadi-us-Sani, 13 A.H. and died on 26, Zilhajj, 23 A.H. His Caliphate lasted for ten years and six months. (Tanbia wal-Ashraf: Masoudi; Duwal al-Islam: Zahabi, p. 19.)

Polices during Umar's era

We set below five specimens of Umar's policies, which left its influence on the Prophet's (s.a.w.a.) hadith and Sunnah.

1.    Preferential treatment for the tribe of Quraish.
2.    Preferential treatment for the Arab race.
3.    Creating class system in the Islamic society.
4.    Confining the Prophet's (s.a.w.a.) companions.
5.    Forging Ahl-ul-bayt and family members (other than the real ones) for the Prophet (s.a.w.a.).

Umar's hate towards Banu Hashim

The Muhajirs (the Immigrants) from the Quraish supported Abu Bakr's allegiance. They emphasized that the Caliph should be from the tribe of Quraish but excepting the Bani Hashim. In this regard, as mentioned before, the Muhajirs addressed the Ansars(the Helpers) as such, "The Prophet (s.a.w.a) is from the Quraish and so the Arabs will never agree the caliphate to be selected from a tribe other than the Quraish." Practically too, it was Abu Bakr, Umar or Abu Ubaidah who introduced the candidate for the Caliphate and they never even once uttered the name of Ali or Abbas (the Prophet's uncle). They swore allegiance to Abu Bakr for the reason that he was from the Quraish. During Umar's caliphate, while Umar was conversing with Ibne Abbas, he stressed on this point and said, "O Ibne Abbas, your father is the Prophet's uncle and you are his cousin. What made your tribe and your people keep a distance from you? (In other words, why didn't your own tribe viz. Quraish appoint you to the seat of caliphate?) Ibne Abbas said, 'I do not know'! Umar said, 'I know. They disliked your rule upon them'. Ibne Abbas said, 'Why is it so while we are good and beneficial to them'? Umar said, 'May Allah shower His Mercy! They feel unpleasant if the prophet hood and caliphate are (both) placed in your household lest pride overcomes you. Perhaps, you may say Abu Bakr had done such and such act. By Allah, no!

Abu Bakr acted most prudently with regards to the affair entrusted to him.82 In another tradition, Umar addressed Ibne Abbas thus, 'O Ibne Abbas, do you know what made your tribe (the Quraish) keep a distance from you?' Ibne Abbas says, "I did not want to reply to this question and so I said, 'If I am unaware of the reason, Amir-ul-Mumineen (Umar) will make me aware"!

Umar said, 'they were reluctant to see the prophet hood and the caliphate merge in your household (Bani Hashim) as in such a case you would have behaved arrogantly and braged over your tribe and nation. For this reason, the Quraish selected a Caliph for themselves and in this selection they have traversed the true path and turned successful'!

Ibne Abbas says, "I said, 'O Amir-ul-Mumineen! If you don't turn angry and allow me to speak, I shall reply'.

Umar said, 'Ibne Abbas, you may speak'.

Ibne Abbas said, 'O Amir-ul-Mumineen! As for your saying that the Quraish appointed a Caliph for themselves and in their selection they traversed the true path and became successful, I reply, 'If the Quraish had selected the one whom Allah, Exalted be He, had appointed for this affair, they would have traversed the true path and would have become successful. And as for your saying that the Quraish were reluctant to see the prophet hood and caliphate gather in our household, Allah says about the nation, which is reluctant as such:

"That is because they hated what Allah revealed, so He rendered their deeds null." (Muhammad/9)

Umar said, 'Alas! O Ibne Abbas! By Allah, I was informed of your talks about which I was reluctant to accept. Let not your position fall before me'! I said, 'O Amir-ul-Mumineen! What were those talks? If it is the truth, then truth should not bring down my position before you and if its false, then someone likes me will repel falsehood!

Umar said, "I have been informed that you say, 'They have done injustice against us and cherished jealousy and for this very reason, they have kept away the caliphate from us"!

I said, 'O Amir-ul-Mumineen, the point that we have been done with injustice is a matter well known to all - the learned as well as the ignorant. With regards to jealousy, the Satan cherished jealousy against Adam and we are Adam's sons against whom jealousy has been cherished too'!

Umar said, 'Alas! O Bani Hashim! Your hearts are filled with jealousy, which will never fade away, and full of spite and deceit, which will never file away! I said, 'Be calm, O Amir-ul-Mumineen; about the hearts from which Allah has kept away every kind of impurity and uncleanness, 83 do not say that they are filled with jealousy, spite and deceit; as the Prophet's heart too is the same as ours i.e. Bani Hashim's heart'. Umar said, 'Get out of my sight'! I said, 'I shall do so'!

"When I was about to depart, he felt ashamed and said, 'Ibne Abbas, wait! I swear by Allah that I shall observe your right and I prefer whatever pleases you'!

I said, 'O Amir-ul-Mumineen, I have right over you and every other Muslim (for being the Prophet's cousin). Whosoever observes this right will earn his reward and whosoever tampers my right has indeed ruined his own lot. 84

After this conversation, Umar stood up and departed."


* * *

In this connection, Ali (a.s.) too, while referring to the event of the Consultative Committee of six men for the appointment of a Caliph, said after Uthman's death as such, "The people fixed their eyes on the Quraish and awaited their action. The Quraish reflected on their own affairs and said, 'If the Bani Hashim takes over the caliphate, then at no time will the caliphate depart from them. However if the caliphate and government is handed over to the people from the Quraish but not the Bani Hashim then it will rotate amongst them and all will get a chance to rule. 85

Appraisal of these utterances

The aforesaid three speakers were the three exact witnesses to these events and two amongst them were two rulers from hostile flanks. Umar was the chief figure who hatched the conspiracy at Saqifa. Can anybody know the reality of those events better than they can?

In the course of these conversations, Umar wished to acquaint himself of the internal secret of Bani Hashim through Ibne Abbas, who was then a youth. He would repeatedly provoke Ibne Abbas and persuade him to talk. Umar repeatedly tells Ibne Abbas as such, 'Your tribe (Quraish) were reluctant enough to see the prophet hood and caliphate gather in your household (Bani Hashim) lest you take pride over them. For this reason, the Quraish appointed a Caliph for themselves and succeeded in their affair.'

After seeking the Caliph's permission and assurance that he would not get angry, Ibne Abbas says, 'Had the Quraish selected the same leader, whom God had appointed, then surely they would have been successful in their affair. And about your saying that they were reluctant to see the prophet hood and caliphate gather in our household, Allah says, "That is because they hated what Allah revealed, so He rendered their deeds null."

Umar said, "I have been informed that you say, 'Injustice has been done and jealousy cherished against us and for this reason they have kept away the caliphate from us."

Ibne Abbas said, "That injustice has been done to us is something well known to all, the learned as well as the ignorant. With regards to jealousy, the Satan bore jealousy against Adam and we too are Adam's sons against whom jealousy has been cherished.

* * *

In these conversations, all the three speakers were unanimous in this that whatever had occurred in the matter of caliphate was due to the endeavors of the Quraish. Amongst them, Umar explained the reason for the action initiated by the Quraish. He stressed that the Quraish were reluctant in seeing the prophet hood and caliphate gather in the Bani Hashim because the latter would have taken pride and bragged over all the tribes of the Quraish. And Ali (a.s.) adds to this reality and says, 'The Quraish feared lest the caliphate would rotate amongst the Bani Hashim and (so) the other household amongst the Quraish would not get the chance to rule. They wished that the caliphate should rotate amongst all the Quraish and so they kept away the caliphate from the Bani Hashim.

Ibne Abbas reckoned this action to be the result of the jealousy cherished by the Quraishite families against the Bani Hashim. In this regard, he claimed that they had committed injustice against the Bani Hashim and kept away the caliphate from the one appointed by God.

Umar failed to give any reply except that he cursed Ibne Abbas!

* * *

From what was explained, it becomes obvious that the selection of the first three Caliphs was based on this argument that the caliphate should circulate amongst the household of the Quraish, save the household of Bani Hashim. In implementing this policy, the Qurasihites first selected "Abu Bakr" from the family of Teem, followed by "Umar" from Adi, and "Uthman" from the Bani Ummayah for the post of caliphate.

82 The detail of this tradition has come down in Tarikh-Tabari 5/2767; (printed in Europe).
83 It is in reference to the verse: Innama Yureedullaha li yuzhiba .....
84 Tarikh-Tabari 5/2770-2771; printed in Europe.
85 Tarikh-Tabari 5/2787; printed in Europe.

Umar was fond of drinking.

"Drinking alcohol was very common among the Quraish, and Umar was also fond of drinking in his pre-Islamic days."

Al Farooq, Umar, Muhammad Husayn Haykal, chapter no:1 page no:47

Umar's father was a Polythiest & Umar was Beaten by his father

Umar's father was a middle class merchant and is believed to be a ruthless man and emotional POLYTHEIST who often treated Umar badly. As obvious from Umar's own statement regarding his father during his later political rule, Umar said, "My father Al-Khittab was a ruthless man. He used to make me work hard; if I didn't work he used to BEAT me and he used to work me to exhaustion.

Al Farooq, Umar, Muhammad Husayn Haykal.chapter no:1 page no:45

Umar watches the wives of the prophet (s.a.w.) when they go to answer the call of nature.

Umar watches the wives of the prophet when they go to answer the call of nature.
After that, the verse of Hijab was revealed!

Read the story in Al-Bukhari.
Volume 1, Book 4, Number 148:

Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).

Caliph should be appointed by Allah

Imamat is not an acquired job; it is a 'designation' bestowed by Allah.


It is for this reason that the Shi'ah Ithna 'Asharis (The Twelvers) believe that only Allah can
appoint a successor to the Prophet; that the ummah has no choice in this matter-its only duty
is to follow such a divinely-appointed Imam or caliph.

The Sunnis, on the other hand, believe that it is the duty of the ummah to appoint a caliph.

I. Verses of the Qur'an:

The following verses of the Qur'an confirm the views held by the Shi'ahs:

And thy Lord creates what He wills and chooses; they have no right to choose; glory be to
Allah, and exalted be He above what they associate! (28:68).

This clearly shows that man has no right to make any selection; it lies entirely in the hands of
Allah.

Before creating Adam (as), Allah informed the angels:

... "Verily I am going to make a caliph in the earth ". . . ( 2: 30).

And when the angels demurred politely at the scheme, their protest was brushed aside by a
curt reply: "Surely I know what you know not" (ibid.). If the ma'sum (infallible) angels were
given no say in the appointment of a caliph, how can fallible humans expect to take the whole
authority of such an appointment in their own hands?

Allah Himself appointed Prophet Dawud (as) as caliph on the earth-

"O Dawud ! Verily; We have made thee (Our) caliph on the earth ..." (38:26)

In every case Allah attributes the appointment of the caliph or the Imam exclusively to Himself.
Likewise, the call went to Prophet Ibrahim (as):

(Allah) said: "Surely I am going to make you an Imam for men." (Ibrahim) said: "And of my
offspring?" He said: "My covenant will not include the unjust. " (2 : 124)

This verse leads us to the correct answers of many important questions concerning Imamate.

a. Allah said: "Surely I am going to make you an Imam for men. " This shows that Imamate is a divinely-appointed status; it is beyond the jurisdiction of the ummah.

b. "My covenant will not include the unjust." This clearly says that a non-ma'sum cannot be an Imam. Logically, we may divide mankind into four groups:

1. Those who remain unjust throughout their lives;

2. those who are never unjust;

3. those who are unjust early in their lives but later become just; and

4. those who are just early in their lives but later become unjust.

Ibrahim (as) had too high a position to request Imamate for the first or the fourth group. This
leaves two groups (the second and the third) which could be included in the prayer. However,
Allah rejects one of them; i. e., those who are unjust early in their lives but later become just.
Now there remains only one group which can qualify for Imamate -those who are never
unjust throughout their lives, i.e., ma'sum.

c. The literal translation of the last sentence is as follows: My covenant will not reach the
unjust. Note that Allah did not say, the unjust will not reach My covenant, because it would
have implied that it was within the power of man-albeit a just one-to attain the status of
Imamate. The present sentence does not leave room for any such misunderstanding; it cleary
shows that receiving Imamate is not within human jurisdiction; it is exclusively in the hands
of Allah and He gives it to whom He pleases.

Then as a general rule, it is stated:

And We made them Imams who were to guide by Our command ... (21:73)
When Prophet Musa (as) wanted a vizier to help him with his responsibilities, he did not
appoint someone by his own authority. He prayed to Allah: "And make for me a vizier from
my family, Harun (Aaron) my brother" (20:29-30). And Allah said:
"You are indeed granted your petition, O Musa!" (ibid., 36).

That Divine selection is made known to the ummah through the prophet or the preceding
Imam. This declaration is called nass (specification; determination; designation of the
succeeding Imam by the prophet or preceding Imam).

An Imam according to Shi'ite belief, must be mansus min Allah, i.e., designated by Allah for that status.

Umar invented the system of Tarawih!!

How Tarawih came into being??!!!

Nawafil prayers are not allowed with Jama'at except salatul-istisqa' (the salat for praying
to Allah to send rain).

But 'Umar, in defiance of this rule of shari'ah, made people pray nawafil with Jama'ah in the nights of the holy month, and he himself said that it was a good bid'ah!

See for example the following report of Sahih al-Bukhari (the chapter of Taraweeh):

'Abdu'r-Rahman, son of 'Abd said : "I went with 'Umar to the Masjid in a Ramadhan night; and there were people disorganised.... Then 'Umar said: 'I think it would be ideal if I make them pray together with one reciter' (i.e., behind an Imam of Jama'at); so he thus decided and gathered them behind Ubay ibn Ka'b.... Then I went there with him another night and the people were praying with one Imam. 'Umar said: 'A good bid'ah is this.'"

'Allamah Qastalani writes in Irshad as-Sari (Commentary of Sahih al-Bukhari):

He called it bid'ah, because the Messenger of Allah had not prescribed it for them nor was it in the days of the (first caliph) Siddiq (R.A), nor was it for the early parts of night, nor to this
(fixed) number."

Imam as-Suyuti (in Tarikhu 'I-Khulafa) Muhammad ibn Sa'd (in at-Tabaqat) and others have clearly counted the Taraweeh among the things started by 'Umar.

'Umar started it in Ramadhan, 15 A.H., the second year of his caliphate.

Umar introduced washing of feet in Wudhu

It appears from some Sunni writings that it was changed by 'Umar.

The famous Sunni scholar, Shah Waliullah Muhaddith Dehlavi (the father of Shah 'Abdul 'Aziz Muhaddith Dehlavi) has written in Izalatul 'l-Khifa' (vol.2, p. 84): There are many masa'il concerning which conflicting traditions have been narrated, and Hazrat ('Umar) Farooq found practical adjustment (for them),and the mujtahids follow the same practice, like................ the mas'alah of washing the feet (in Wudhu) and the mas 'alah of mut'ah."


The Sunni traditions mention the names of some of the companions and tabi'in who did
not follow the system prescribed by 'Umar.

The list includes not only 'Ali (A.S), 'Abdullah ibn 'Abbas, Anas ibn Malik, but 'Abdullah ibn 'Umar also, apart from 'Ikrimah, A'mash and Sha'bi.

Reference:

(Tafseer Ad-Durru'l-Manthur, vol. 2, p.263).

But obviously the Sunni mujtahidin could not leave the Sunnat of 'Umar.