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CHAPTER ONE:
DESCRIPTION
OF THE HOLY PROPHET
IN THE SCHOOL OF SUNNIS:
Here, we shall set forth some traditions which would
create a tarnished image of the Prophet (S.A.W.A.) in the
mind of those who are to believe in those traditions. In
some of these traditions, the character of some other
people have been preferred over the character of the Holy
Prophet such that if any one accepts them, he would
choose the opinion and views of those people rather than
the view of the Holy Prophet (specially when they are
contrary to each other) and would readily forsake the
sayings of his holiship.
A prominent example amongst them is a chain of
traditions well known as «Omars Agreement».
These traditions can be found in the book of
traditions belonging to the Caliphate school of thought
such as in the Shiahs, Musnads and Sunans.
Here, we shall narrate some of them from Sahih Bukhari
and some other reliable books of the Caliphate School. 1
AGREEMEN T OF CALIPH OMAR WITH HIS LORD:
It has been narrated that Caliph Omar said:
«I came to an agreement with my Lord on three
matters:
Firstly that I told the Messenger of Allah as such:
«O Messenger of Allah! What is the harm if we establish
the standing-place of Ibrahim as the place of prayer?»
Following my suggestion, this verse was revealed:
[Arabic text] 2
Appoint for yourselves a place of prayer on the
standing - place of Ibrahim!
The second matter was related to Hijab (veil): I
proposed as such: O Messenger of Allah! You must order
the females to cover themselves up because at present,
everyone from the good and evil mingles with them. It was
after this suggestion that the verse pertaining veil
was revealed.3
The third matter too was related to the Prophets
wives: Due to jealousy and envy, the Holy Prophets wives
reached an alliance against him. I told them as such: If
the Prophet overlooks your treason it maybe that Allah
will provide him with much better wives than you. Moments
later, a verse with similar contents was revealed:»
[Arabic text] 4
Tayalesi in his Musnad narrates Caliph Omar as
saying: I came to an understanding with my Lord on four
matters. Then, after mentioning the afore-said three
agreements, he says: When the verse;
[Arabic text] 5
Was revealed and thereby portrayed man in his complete
sense, I said: [Arabic text]
(Blessed be Allah, the best of the Creators).]
Later on, there came a revelation and this expression
was added to the afore-said verse.
[Arabic text] 6
The expositors of Sahih Bukhari - Ibn-Hajar (died in
852 A.H.) in Fathul-Baari and Aini (died in 855 A.H.)
in Omdatul-Qaari have explained and interpreted the
afore-mentioned traditions as follows:-
[Arabic text] 7
The word [Arabic text] bas been derived from the
infinitive [Arabic text] and this infinitive belongs to
the mode of [Arabic text] which denotes cooperation and
reciprocity of two persons in one affair. Of course, the
action is attributed to one of the two who is also
affiliated to the other and the other in reality is
called [Arabic text] Actually, the narrated sentence of
the Caliph implies as such:
«My Lord has come to an agreement with me with
regards to my view and has revealed His Quran as per my
opinion.»
The commentator says: For the sake of observing
politeness and courtesy, the Caliph has attributed
agreement to himself and not to his Lord. In other words,
he has said: I came to an agreement with my Lord
and did not say: Lord came to an agreement with
me.
THE NUMBER OF AGREEMENTS RISE!
The number of consents which Omar-ibn-Khattab himself
has narrated are not more than four. However, throughout
the eras the number of such consents have apparently
undergone changes.
For example, Abu Bakr-ibn-Arabi a jurist of the sixth
century (died in 543 A.H.) has mentioned eleven such
consents. 8
After him, Ibn-Hajar an eminent commentator of Sahih
Bukhari has gone a step further and writes in his book
Fathul-Baari as such: The maximum number of consents
which we have collected in an explicit and evident manner
are fifteen in number. 9
The number of consents increase as such until they
reach the figure twenty. Suyuti, a renowned scholar of
the twentieth century (died in 911 A.H.) has emphasized
the same in his book Tarikh al-Khulafa. 10
With regard to Omars consents and agreements these
traditionists and scholars have cited the tradition of
the Caliphs son, i.e. Abdullah-ibn-Omar which on one
occasion he says:
No event took place where people had uttered some
words about it and Omar too had uttered the same except
that Quran on that occasion was being revealed as per the
sayings of Omar. 11
QURAN - FOLLOWING THE WORDS OF OMAR
Amongst the afore-mentioned consents, we see such
examples which reveal that the Quran has adhered to the
words and sayings of the Caliph Omar. As an example the
Caliph himself narrates:
I said: O Messenger of Allah!
(A)
[Arabic text]
How good it would be to set the standing-place Of
Ibrahim as the place of prayer.»
And moments later the verse:-
(B)
[Arabic text]
On another occasion, he has said:
The Prophets wives revolted against him (Out of
jealousy and hassle with each other) and I addressed them
as such:
[Arabic text]
«May be if the Holy Prophet divorces you then Allah
will provide him with wives much better than you.»
After this address, a verse with exactly the same
contents was revealed.
[Arabic text]
(C)
Moreover, he has said:
After the description of mans creation in the Holy
Quran, I said: [Arabic text]
Then a verse with similar contents was revealed
[Arabic text]
(D)
In another tradition it has come down that a Jew
approached Omar and said: Jibraeel whom your helper
(i.e. the Holy Prophet) remembers, is our enemy.
Omar said:
[Arabic text]
«Whoever is the enemy of Allah and His angels and
His apostles and Jibraeel and Meekaeel, then surely
Allah is the enemy of the unbelievers.
After this event, a verse similar to Omars phrase was
revealed as such:
[Arabic text] 12
These were some of the verses of the holy Quran which
they say have been revealed by adhering to Omars
statements.
AGREEMENT OF QURAN WITH THE CALIPHS
VIEWS;
Similarly, we come across such instances where God
commands His Prophet to follow Caliph Omars views and
opinions.
For example, the Caliph himself narrates that he once
told the Holy Prophet (S.A.W.A.) as such: O Messenger of
Allah! Good and evil men happen to converse with your
wives. You should command them to cover themselves with
veil. Thereafter this verse was revealed:
[Arabic text] 13
Another Instance: When Abdullah-ibn-Obayya (chief of
the hypocrites) died, the Holy Prophet was called upon to
offer prayers for him. Omar says: I got up and stood
before the Holy Prophet and said: O the Messenger of
Allah! Will you offer pray for Ibne Obayya, the enemy of
Allah? Was it not he who on so and so a day said so and
so a thing against you and Islam? and ... I swear by
Allah that at that very moment this verse was revealed:
[Arabic text] 14
And never offer prayer for any one of them who dies
and do not stand by his grave; surely they disbelieve in
Allah and His Apostle and they shall die in
transgression.
These were some examples which show that verses were
revealed in agreement with Omars views (as per what they
say).
NOTEWORTHY CONCLUSION:
The most important outcome of these traditions are as
follows:
(A) The status and position of Omar has reached such
high levels that Almighty God accepts sometimes his words
and views and reveals the verses of His holy Book as per
his words and expressions.
(B) The Holy Prophets rank and position, moral
considerations and conceptual power have been reduced to
such levels that he is placed below Omars disposition
and intelligence!
TRADITIONS CONCERNING VIRTUES
The afore-said conclusion can also he
witnessed in the chapter Traditions about virtues.
Amongst them is a tradition which is narrated from Abu
Zar as stating:
«Allah has placed the truth upon Omars tongue and he
speaks the truth.»
In some of the manuscripts of this tradition it has
come down as such: «Allah has set the truth upon the
tongue and the heart.»
This tradition has been narrated from Abu Saeed
Khudri with three chain of transmissions, from Abu
Huraira with two chain of transmissions, from
Abdullah-ibn-Omar with thirteen chain of transmissions
and from Abu Bakr too with thirteen chain of
transmissions. 15
Moreover, the following tradition has been narrated
from Amir-ul-Mumineen Ali (A.S.) with nineteen chain of
transmissions:
«Composure and faith are spoken on Omars tongue.»
Some traditions have it as «on Omars tongue and
heart». Yet, some of them mention as such:
«We, the companions of Muhammad (S.A.W.A.) who were
in great number never denied that composure was prevalent
on Omars tongue.»
This expression has been narrated from Thareq-ibn
-Shahab and Abu Saeed Khudri with two chain of
transmissions and from Abdullah-ibn-Omar with thirteen
chain of transmissions.
Again, a tradition has been narrated respectively in
Sahih Bukhari, Sahih Muslim, Sunan of Tirmidhi, Musnad of
Ahmad and Musnad of Tayalesi. Here, we shall narrate the
tradition from Sahih Bukhari. As per this tradition, the
Holy Prophet (S.A.W.A.) has said:
[Arabic text] 16
«Amongst the nations before you, there were people
with whom the Angels used to converse. If, amongst my
nation any one is to be found with such a quality, he is
none other than Omar.»
We may also present here the very tradition of
Abdullah-ibn-Omar who said:
People have not spoken about anything so that
Omar too has spoken (the same) about them save the Quran
being revealed in the very form which Omar had
spoken. 17
It has been narrated from Mujahid, a famous exegetist
of Quran belonging to the School of Caliphate as such:
Whenever Omar was giving his views and opinions, Quran
was being revealed accordingly. 18
Also, they have narrated from Amir-ul-Mumineen Ali
(A.S.) as saying: In the holy Quran there exists the
views. and opinions of Omar. 19
From Bilal, it has been narrated as such: The
Messenger of Allah said: If I had not been sent amongst
you for the Messengership, then Omar would have been
appointed for the same. 20
They have narrated a tradition from Uqaba-ibn-Aamer
with nine chain of transmissions as such:
I heard the Holy Prophet (S.A.W.A.) saying: If there
was to be a Prophet after me, he would have been
Omar-ibn-Khattab. 21
A similar tradition too has been narrated from
Abdulla-ibn-Omar. 22
TRADITIONS WHICH UNDERMINE THE POSITIONOF THE HOLY PROPHET:
We see many traditions which, while promoting the
position of others, have lowered the position of the Holy
Messenger. Amongst them is a tradition whose narration
they have claimed to he from the Holy Prophet (S.A.W.A.)
and it is as follows:
The sun has not risen on any man better than Omar. 23
THEY CLAIMED: THE PROPHET URINATEDWHILE STANDING
From the same group, traditions have been narrated
from the Caliph and Mughaira who have said:
The Holy Prophet went near the garbage can of some
particular tribe and urinated there in a standing
position! While in a standing position, he put his legs
wide apart from each other. 24
Another tradition claims that the Holy Prophet
(S.A.W.A.) went near a garbage can which was placed
behind a wall and urinated there in a standing position.
Thereafter, he asked for water and performed ablution.
25
In another tradition, the narrator claims:
I wished to go away from that place but Hazrat called
me towards him. I went forward and stood behind him. 26
Lastly, the fourth tradition goes as follows:
The Holy Prophet and myself were walking when suddenly
Hazrat went towards a garbage can that was placed behind
a wall and stood urinating just like downgrades do. I
wanted to go away from him but he signaled at me to
approach him. I went near Hazrat and stood behind him
until he finished urinating. 27
THEY WOULD CLAIM: THE HOLY PROPHET
USED TO EAT MEAT SACRIFICED AND
PRESENTED FOR AN IDOL!
Now, we shall bring another tradition which has been
fabricated and only devised to vanquish the personality
of the Holy Prophet (S.A.W.A.) and raise the rank and
position of others and yet consider them to be more
superior than the Holy Prophet (S.A.W.A.).
Bukhari narrates from Abdullah-ibn-Omar as such: The
Messenger of Allah met Zaid-ibn-Nufail at Baldah28 at the time when Hazrat had
not yet received any revelations nor had he been
appointed as the Messenger. The Holy Prophet was
spreading the table-cloth and had invited Zaid to
accompany him in eating a piece of meat. Zaid refused to
eat and said: I do not eat from what you sacrifice for
the idols and except for that which is sacrificed in the
name of Allah, I will not eat anything else. 29
Ahmad-ibn-Hanbal narrates from Saeed-ibn-Zaid
ibn-Amro-ibn-Nufail as such:
One day, in the city of Mecca, Zaid-ibn-Amro-ibn
Nufail passed near the Holy Prophet and Zaid-ibnHarith.
These two who were busy eating called Zaid to join them.
Zaid said: O my nephew, I do not eat from what is
sacrificed in the name of the idols.
Saeed says: Thereafter, the Holy Prophet was never
seen to eat anything which was sacrificed for the idols. 30
CONCLUSION OF THIS TRADITION
By paying attention to this tradition we can draw two
conclusions:
(1) The human and spiritual position of Zaid, the
cousin of the second Caliph, has been elevated and,
(2) The position of the Holy Prophet has been
shattered and brought down below Zaid.
ANALYSIS OF THE TRADITION
Abdullah-ibn-Omar-ibn-Khattab had been born after the
appointment of the holy Prophets Messengership and had
not seen the period before the Holy Prophets
appointment. Thus, how can his narration related to the
period before the Prophets appointment true!? 31
Zaid-ibn-Amro-ibn-Nufail, father of Saeed was the
cousin of the second Caliph i.e. Omar-ibn-Khattab and had
died before the Holy Prophets appointment. Historians
narrate that Zaid had travelled to Syria in search of the
true religion and afterwards did not succeed in returning
to his homeland and died or was poisoned in Syria itself
or on the way. 32
Therefore, it was basically not possible for such a
meeting to have taken place. (while the afore-mentioned
tradition claims so)
The word [Arabic text] which has been used in the
context of this tradition is the singular of [Arabic
text] (Ansaab».
[Arabic text] is the very stones which were placed
around the Kaaba and on which they would make sacrifices
for the idols. 33
