Section Four: Consideration for monetary rights, inclusion in distribution of booty, participation in collecting allowance and gifts.

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Section Four

This is the last section of chapter two. In this section we will discuss how Sayyidina ‘Umar radiya Llahu ‘anhu took care of the monetary rights of Sayyidina ‘Ali radiya Llahu ‘anhu. We will also quote narrations which prove that the latter would take his share from the spoils of war and his stipend. After reading these incidents, one will be convinced that these seniors enjoyed a harmonious relationship and fulfilled each other’s rights.

We will firstly like to mention that Sayyidina ‘Umar al Faruq radiya Llahu ‘anhu had such honour and respect for the family of Rasulullah salla Llahu ‘alayhi wa sallam and considered their rights to such an extent that when Muslims began conquering land after land during his khilafah, he consulted with the Sahabah radiya Llahu ‘anhum as to how to distribute the conquered wealth. Some were of the opinion that the wealth should be distributed in the same year that it was conquered and others gave different opinions. Walid ibn Hisham ibn al Mughirah then spoke and explained that in the kingdom of Sham, they have this practice of the State preparing a separate register for those they have earmarked to receive stipends and allowances. All the names of those who are eligible for the stipend are recorded in this register. Then whenever the need arises, it is easy for the army to identify those people.

Sayyidina ‘Umar al Faruq radiya Llahu ‘anhu approved of this view and issued instructions that the names of those eligible for stipends should be compiled in sequence of merit, i.e. those whose services for Islam are more should be given precedence and the family and relatives of Rasulullah salla Llahu ‘alayhi wa sallam should be put first. This incident is mentioned in detail in the following books.

This text is from Tabaqat ibn Sa’d and Tarikh al Tabari:

 

إن عمر بن الخطاب استشار المسلمين في تدوين الديوان فقال له علي بن أبي طالب تقسم كل سنة ما اجتمع إليك من مال و لا تمسك منه شيئا و قال عثمان بن عفان أرى مالا كثيرا يسع الناس و إن لم يحصوا حتى تعرف من أخذ ممن لم يأخذ خشيت أن ينتشر الأمر فقال له الوليد من هشام بن المغيرة يا أمير المؤمنين قد جئت الشام فرأيت ملوكها قد دونوا ديوانا و جندوا جنودا فدون ديوانا و جند جنودا فأخذ بقوله فدعا عقيل بن أبي طالب و مخرمة بن نوفل و جبير بن مطعم و كانوا من نساب قريش فقال اكتبوا الناس على منازلهم … لكن ابدؤا بقرابة النبي صلى الله عليه و سلم الأقرب فالأقرب حتى تضعوا عمر حيث وضعه الله

‘Umar ibn al Khattab consulted the Muslims regarding preparing a register for stipends.

‘Ali ibn Abi Talib said to him, “Distribute annually what wealth comes to you and do not withhold anything.”

‘Uthman ibn ‘Affan said, “I see abundant of wealth. Even if the people are not counted, it will encompass them all. Those unable to receive a share will also come to know of it. I fear that the matter will spiral out of hand.”

Walid ibn Hisham ibn al Mughirah said, “O Amir al Mu’minin! I have gone to Sham and I saw their kings have prepared a register and enlisted the names of the warriors of the army. So you also prepare and register and enlist the warriors of the armies.”

‘Umar opted for his view and called ‘Aqil ibn Abi Talib, Makhramah ibn Nawfal, and Jubair ibn Mut’im who were from the genealogists of the Quraysh. He commanded, “Write the names of the people in order of excellence.”

(‘Abdul Rahman ibn ‘Awf and others suggested that ‘Umar’s name and his family’s name be inserted first. Hearing this ‘Umar said) “Begin with the relatives of the Nabi salla Llahu ‘alayhi wa sallam, in order of closeness, until you put ‘Umar where Allah has put him.”^[1]

 

It is recorded in Tabaqat ibn Sa’d and Abu Yusuf’s Kitab al Kharaj:

 

و فرض لأبناء البدريين ألفين ألفين إلا حسنا و حسينا فإنه ألحقهما بفريضة أبيهما لقرابتهما برسول الله صلى الله عليه و سلم ففرض لكل واحد منهما خمسة آلاف درهم و فرض للعباس بن عبد المطلب خمسة آلاف درهم لقرابته برسول الله صلى الله عليه و سلم و في رواية ففرض للعباس ثم لعلي رضي الله عنهما و فرض للنساء المهاجرات ففرض لصفية بنت عبد المطلب ستة آلاف درهم و لأسماء بنت عميس ألف درهم إلخ

(5000 was stipulated for each of the participants of Badr.) He allotted 2000 for the sons of the participants of Badr except for Hassan and Hussain for whom he allotted the same stipend of their father due to their relation to Rasulullah salla Llahu ‘alayhi wa sallam. Thus, he allocated 5000 dirhams for each of them. He allocated for ‘Abbas ibn ‘Abdul Muttalib 5000 dirhams as well due to his connection to Rasulullah salla Llahu ‘alayhi wa sallam.

In another narration:

He stipulated for the Muhajirat women. He stipulated for Safiyyah bint ‘Abdul Muttalib (Rasulullah’s salla Llahu ‘alayhi wa sallam paternal aunt) 6000 dirhams and for Asma’ bint ‘Umais (who was in the wedlock of Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhuma at the time) 1000 dirhams.^[2]

 

Let the scholars be rest assured that the commentator of Nahj al Balaghah, the Shia Mu’tazili Ibn Abi al Hadid and the Shia author of Tarikh Ya’qubi have recorded the incident of stipulation of stipends from various historians in the following words. This shows that these are not fictitious tales but are historical Islamic anecdotes.

 

فأخذ بقول وليد بن هشام فدعا عقيل بن أبي طالب و مخرمة بن نوفل و جبير بن مطعم و كانوا نساب قريش و قال اكتبوا الناس على منازلهم فكتبوا فبدأوا ببني هاشم ثم اتبعوهم أبا بكر و قومه ثم عمر و قومه على ترتيب الخلافة فلما نظر إليه قال وددت إنه كان هكذا و لكن أرى بقرابة النبي صلى الله عليه و آله الأقرب فالأقرب حتى تضعوا عمر حيث وضعه الله

He opted for Walid ibn Hisham’s view. Subsequently, he called ‘Aqil ibn Abi Talib, Makhramah ibn Nawfal, and Jubair ibn Mut’im who were genealogists of the Quraysh. He ordered, “Write the names of the people according to their status.” Accordingly, they wrote and began with the Banu Hashim followed by Abu Bakr and his tribe, and then ‘Umar and his tribe in the sequence of khilafah. When ‘Umar looked at it he remarked, “I wished that it had been just like this. Moreover, I feel that the family of the Nabi salla Llahu ‘alayhi wa sallam should be given precedence, in order of closeness to him until you place ‘Umar where Allah placed him.”^[3]

 

He writes at one place before this:

 

قال لا بل أبدأ برسول الله صلى الله عليه و آله و بأهله ثم الأقرب فالأقرب فبدأ ببني هاشم ثم ببني عبد المطلب ثم بعبد شمس و نوفل ثم بسائر بطون قريش إلخ

He said, “No. I will rather begin with Rasulullah salla Llahu ‘alayhi wa sallam and his family and then those who are closest to them in sequence.” Accordingly, he began with the Banu Hashim then the Banu ‘Abdul Muttalib, then ‘Abd Shams and Nawfal, and finally the rest of the tribes of the Quraysh.^[4]

 

The readers have read through the above narrations. Remember that this stipend system was implemented in Muharram 20 A.H. Through these incidents, the status that the children and family of Rasulullah salla Llahu ‘alayhi wa sallam had in the eyes of Sayyidina ‘Umar radiya Llahu ‘anhu is vividly clear. Look at the amount of love he had for them and respect he awarded them. Sayyidina ‘Umar radiya Llahu ‘anhu gave precedence to Rasulullah’s salla Llahu ‘alayhi wa sallam Ahlul Bayt, his tribe, and family, when allocating stipends and placed himself after the tribe of Banu Hashim saying, “Place me where Allah placed me i.e. place me at the end.”

Respected readers, just as Sayyidina ‘Umar al Faruq radiya Llahu ‘anhu expressed his humility in this statement, he highlighted the worth and lofty position of the Banu Hashim in a classic manner. The khalifah who cannot tolerate their names being put at the end of a register, how can he destroy their monetary rights? How could he possibly terminate their benefits? It is unfathomable for him to put them through any kind of difficulty.

The plain truth is that all of these are the manifest effects of the true sincere love Sayyidina ‘Umar al Faruq radiya Llahu ‘anhu possessed for Rasulullah salla Llahu ‘alayhi wa sallam and his household.

Sayyidina ‘Umar radiya Llahu ‘anhu made a wonderful statement at the juncture of distribution of wealth which ought to be written in gold. Kindly read it carefully and salute his faith. He declares:

 

والله ما أدركنا الفضل في الدنيا و لا ما نرجو من الآخرة من ثواب الله على ما عملنا إلا بمحمد صلى الله عليه و سلم فهو شرفنا و قومه أشرف العرب ثم الأقرب فالأقرب

By Allah, we have not attained position in the world nor do we aspire for Allah’s reward in the Hereafter for what we have done except by the blessings of Muhammad salla Llahu ‘alayhi wa sallam for he is our honour and his tribe is the most noble of the Arabs, then those who are closest to them in sequence.^[5]

 

Secondly, according to the principles of Shari’ah, the share allocated for Rasulullah’s salla Llahu ‘alayhi wa sallam family from the booty is called the share of the dhawi al qurba and is also referred to as khums al khums. The first khalifah Sayyidina Abu Bakr radiya Llahu ‘anhu would distribute this portion among the relatives of Rasulullah salla Llahu ‘alayhi wa sallam and Sayyidina ‘Umar radiya Llahu ‘anhu did the same. The agent for distribution of this khums was none other than Sayyidina ‘Ali radiya Llahu ‘anhu. The upcoming narrations are sufficient proof for this. These are Sayyidina ‘Ali’s radiya Llahu ‘anhu declarations which the muhaddithin have transmitted via their respective chains. They are not the words of anyone else.

 

First Narration

Imam Abu Yusuf writes:

 

قال سمعت عليا يقول قلت يا رسول الله إن رأيت أن توليني حقنا من الخمس فأقسمه في حياتك كي لا ينازعناه أحد بعدك فافعل قال ففعل قال فولانيه رسول الله فقسمته في حياته ثم ولانيه أبو بكر فقسمته في حياته ثم ولانيه عمر فقسمته في حياته حتى إذا كان آخر سنة من سني عمر فأتاه مال كثير فعزل حقنا ثم أرسل إلي فقال خذه فاقسمه فقلت يا أمير المؤمنين بنا عنه العام غنى و بالمسلمين حاجة فرده عليهم إلخ

The narrator says that he heard ‘Ali saying:

I submitted, “O Messenger of Allah, if you feel it appropriate to give me authority over our share from the khums in order that I may distribute it during your lifetime so that no one disputes with us over it after you, then do so.”

Rasulullah salla Llahu ‘alayhi wa sallam acceded and appointed me administrator over it. Thus, I distributed it during his lifetime. Then Abu Bakr appointed me administrator over it so I distribute it during his lifetime and then ‘Umar appointed me over it so I distributed it during his lifetime until the final year of his life. In this year, an abundance of wealth came to him and he kept aside our share. He then sent for me and said, “Take it and distribute it.”

I said, “O Amir al Mu’minin, we are not in need of it this year and the Muslims are in need.”

So he gave it to them.^[6]

 

Second Narration

Abu Dawood al Sijistani in his al Sunan records a detailed narration from Sayyidina ‘Ali radiya Llahu ‘anhu. He says:

 

اجتمعت أنا و العباس و فاطمة و زيد بن حارثة عند النبي صلى الله عليه و سلم فقلت يا رسول الله إن رأيت أن توليني حقنا من هذا الخمس في كتاب الله عز و جل فأقسمه حياتك كي لا ينازعني أحد بعدك فافعل قال ففعل ذلك قال فقسمته حياة رسول الله صلى الله عليه و سلم ثم ولانيه أبو بكر حتى إذا كانت آخر سنة من سني عمر فإنه أتاه مال كثير فعزل حقنا ثم أرسل إلي فقلت بنا عنه العام غنى و بالمسلمين حاجة فاردوه عليهم فرده عليهم إلخ

‘Abbas, Fatimah, Zaid ibn Harithah, and I gathered before the Nabi salla Llahu ‘alayhi wa sallam. I submitted, “O Messenger of Allah, if you feel that you should appoint me to administer our share from the khums in the Book of Allah subhanahu wa ta ‘ala and distribute it during your lifetime so that no one disputes with us after you, then do so.”

Rasulullah salla Llahu ‘alayhi wa sallam acceded to the request. So I distributed it during Rasulullah’s salla Llahu ‘alayhi wa sallam lifetime. Thereafter, Abu Bakr appointed me over it. This continued until the last year of ‘Umar’s life. In that year, plenty of wealth came to ‘Umar so he kept aside our share. He then summoned me so I said, “This year, we (the Banu Hashim) have no need for it and the Muslims are in dire need of the same so give it to them.” Accordingly, he gave it to them.^[7]

 

Third Narration

Imam al Bukhari documented the narration in al Tarikh al Kabir with the following words:

 

عن ابن أبي ليلى قال سمعت عليا قال سألت النبي صلى الله عليه و سلم أن يوليني الخمس فأعطاني ثم أبو بكر فأعطاني ثم عمر

Ibn Abi Layla reports that he heard ‘Ali saying:

I asked the Nabi salla Llahu ‘alayhi wa sallam to allow me to administer the khums, and he allowed me. Then Abu Bakr allowed me followed by ‘Umar.^[8]

 

Fourth Narration

Imam Ahmed reports this narration of Sayyidina ‘Ali radiya Llahu ‘anhu in Musnad Ahmed^[9].

 

Fifth Narration

Al Baihaqi reports it in al Sunan al Kubra^[10].

 

Sixth Narration

Muhaddith Abu Ya’la reports it in his Musnad^[11].

 

Seventh Narration

Fadil Muttaqi Hindi reported it in Kanz al ‘Ummal with reference to Musannaf Ibn Abi Shaybah^[12].

 

The muhaddithin have transmitted these reports with their respective words and through their respective isnads. We have not quoted all the narrations to avoid prolongation.

 

Points Deduced

1. It is established from these reports of Sayyidina ‘Ali radiya Llahu ‘anhu that in the Siddiqi and Faruqi eras, the Banu Hashim’s monetary rights i.e. khums, etc., were duly fulfilled. Sayyidina ‘Ali radiya Llahu ‘anhu was in charge of distributing wealth to the relatives of Rasulullah salla Llahu ‘alayhi wa sallam so that each may receive his allotted share without any deficiency. In other words, no one usurped, snatched, or destroyed their rights. Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma looked after their monetary rights.
2. The recipients’ want and poverty is taken into consideration before distributing the khums. This is established by Sayyidina ‘Ali’s radiya Llahu ‘anhu The Fuqaha’ have used this very statement of his as proof for this ruling.
3. Just as Sayyidina ‘Umar radiya Llahu ‘anhu had concern to fulfil the monetary rights of the Banu Hashim as a token of appreciation, Sayyidina ‘Ali radiya Llahu ‘anhu had the goodwill of the Muslims at heart. Out of compassion for the poor Muslims and with a concern to address their poverty, he abandoned taking benefit for himself. If he did not take his share from the booty in times of prosperity, this should be attributed to his taqwa and abstinence. And when he did take this monetary right of his, which happened most of the time—as established in books of both sects—then this is due to his need for the same.
4. There existed no dispute or ill-feelings between Sayyidina ‘Umar and Sayyidina ‘Ali radiya Llahu ‘anhuma. No hatred, no enmity, no rancour, and no animosity. Rather, they considered each other’s rights and cherished love and compassion for one another at every juncture. There were unanimous in action and united in affairs.

 

The senior ‘Ulama’ have reported from Imam Muhammad al Baqir that Sayyidina ‘Ali radiya Llahu ‘anhu during his khilafah followed the same pattern adopted by Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma:

 

عن أبي جعفر قال سلك علي بالخمس طريقهما

Abu Jafar states, “‘Ali followed their path with regards the khums.”^[13]

قال سلك به والله سبيل أبي بكر و عمر

He stated, “By Allah, he treaded the path of Abu Bakr and ‘Umar with regards to it.”^[14]

 

Corroboration from Shia Sources

The Shia mujtahidin have documented narrations supporting the issue under discussion, i.e. Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma fulfilled the monetary rights of the relatives of Rasulullah salla Llahu ‘alayhi wa sallam.

 

First Narration

Mulla Baqir Majlisi reports in Haqq al Yaqin, via Hadidi Shia from ‘Allamah Abu Bakr al Jawhari from his Kitab al Saqifah with a sanad. Mention is made therein that Sayyidah Fatimah, Sayyidina ‘Ali, and other relatives radiya Llahu ‘anhum demanded their share from Sayyidina Abu Bakr radiya Llahu ‘anhu. Abu Bakr declared:

 

من ازیں آیت (آیت خمس) نمی فہمم کہ ہمہ را بشمابد ہم و لیکن آآں قدر کہ شمارا بس باشد میدہم و عمر نیز در ایں باب تصدیق او کرد

“I do not understand from this verse (of khums) that the entire khums should be given to you. However, that amount will be given to you which meets your needs.”

‘Umar ibn al Khattab agreed with him in this matter. (i.e. ‘Umar supported him in giving the khums and did not prevent him from the same.)^[15]

 

Second Narration

Ibn Abi al Hadid narrates a lengthy narration in Sharh Nahj al Balaghah with a complete sanad leading upto Abu Bakr al Jawhari. Mention is made therein of Sayyidah Fatimah asking Sayyidina Abu Bakr radiya Llahu ‘anhuma for the produce of Fadak. Upon this Sayyidina Abu Bakr radiya Llahu ‘anhu declared that just as Rasulullah salla Llahu ‘alayhi wa sallam fulfilled her expenses from the produce of Fadak and gave the remainder for other demands of the path of Allah, he will definitely do the same. Sayyidah Fatimah radiya Llahu ‘anha asked him to swear on oath that he will carry this out and Sayyidina Abu Bakr radiya Llahu ‘anhu complied. Sayyidah Fatimah radiya Llahu ‘anha then said, “O Allah, remain witness over this.” It is mentioned thereafter:

 

و كان أبو بكر يأخذ غلتها و يدفع إليهم منها ما يكفيهم و يقسم الباقي و كان عمر كذلك و كان عثمان كذلك ثم كان علي كذلك و في رواية ثم فعلت الخلفاء بعده كذلك

Abu Bakr would take its produce and give them (the Banu Hashim) what was sufficient for their needs and would distribute the rest (to other people). ‘Umar did the same and so did ‘Uthman and ‘Ali.

Another narration mentions, “The Khalifas’ after him did the very same.”^[16]

 

Conclusions

1. These Shia narrations establish that Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma would fulfil the monetary rights (khums, produce of Fadak, etc.) of Rasulullah’s salla Llahu ‘alayhi wa sallam They did not usurp their rights in any way, nor destroyed them. Rather, they continued fulfilling them in a proper way according to the Islamic manner. And Sayyidina ‘Uthman radiya Llahu ‘anhu followed suite.
2. The three Khalifas’ fulfilled the monetary rights of Rasulullah’s salla Llahu ‘alayhi wa sallam relatives according to the prophetic tradition. They did not contradict Rasulullah’s salla Llahu ‘alayhi wa sallam
3. It is apparent from this that Sayyidah Fatimah was pleased with Sayyidina Abu Bakr radiya Llahu ‘anhuma in this matter. When she was pleased, then Sayyidina ‘Ali, and the rest of them would also be pleased.

 

Further Corroboration of Their Warm Relations

We have briefly presented the narrations of fulfilling the khums. There are other transmission in our books which highlight the goodwill, benevolence, and concern of Sayyidina ‘Umar al Faruq radiya Llahu ‘anhu for the Ahlul Bayt, the Banu Hashim. We wish to enlighten and delight the readers with some of these transmissions.

 

First Narration

عن حماد بن زيد عن النعمان بن راشد عن الزهري أن عمر بن الخطاب قال إن جاء في خمس العراق لا أدع هاشميا إلا زوجته و لا من لا جارية له إلا أخدمته قال و كان يعطي الحسن و الحسين

From Hammad ibn Zaid―from Nu’man ibn Rashid―from al Zuhri:

‘Umar ibn al Khattab declared, “When the khums of Iraq comes (after conquering it), I will get every unmarried Hashimi married and provide a slave for those who do not possess a slave girl.”

He would give Hassan and Hussain hand-outs.^[17]

 

Second Narration

Hafiz Ibn Kathir records the following anecdote:

 

إن عمر لما نظر إلى ذلك قال إن قوما أدوا هذا لأمناء فقال له علي بن أبي طالب إنك عففت عفت رعيتك و لو رتعت لرتعت ثم قسم عمر ذلك في المسلمين فأصاب عليا قطعة من البساط فباعها بعشرين ألفا

(After Mada’in―the capital of Kisra―was conquered in 16 A.H., Sayyidina Sa’d ibn Abi Waqqas sent plenty items including fabric, jewellery, and items of pomp and glory to Sayyidina ‘Umar radiya Llahu ‘anhu. He handed over to the warriors their respective shares and sent the rest to Madinah.)

When ‘Umar saw this he exclaimed, “Indeed, the people have handed over this wealth to honest men.”

Hearing this ‘Ali commented, “You exercised decency and restraint so the populace observed the same. Had you drowned in luxury and negligence, they would have followed suite.”

‘Umar thereafter distributed that between the Muslims and ‘Ali received a piece of expensive carpet which he sold for 20 000 dirhams.^[18]

 

There is more detail in Musannaf ‘Abdul Razzaq:

 

ثم قال أنكيل لهم بالصاع أم نحثو فقال علي بل احثوا لهم ثم دعا حسن بن علي أول الناس فحثا له ثم دعا حسينا ثم أعطى الناس و دون الديوان و فرض للمهاجرين لكل رجل منهم خمسة آلاف درهم في كل سنة و للأنصار لكل رجل منهم أربعة آلاف درهم و فرض لأزواج النبي صلى الله عليه و سلم لكل امرأة منهن اثني عشر ألف درهم إلخ

He asked, “Should I give them by measurement or in handfuls?”

‘Ali said, “Rather, give them handfuls.”

He then called Hassan ibn ‘Ali and gave him a handful of wealth followed by Hussain. Thereafter, he gave the people and prepared the register. He allocated for every Muhajiri male 5000 dirhams every year and for every Ansari male 4000 dirhams and for every wife of the Nabi salla Llahu ‘alayhi wa sallam 12 000 dirhams.^[19]

 

Third Narration

At times, Sayyidina ‘Ali would receive special stipends from Sayyidina ‘Umar radiya Llahu ‘anhuma. An incident of this nature will be reproduced here.

1. Yahya ibn Adam reports via his sanad:

سمعت عبد الله بن الحسن يقول إن عليا سأل عمر بن الخطاب فأقطعه ينبع

I heard ‘Abdullah ibn al Hassan saying, “‘Ali asked ‘Umar ibn al Khattab for some land. So he gave him Yanbu’.”^[20]

 

2. It is reported via a full sanad in Futuh al Buldan of al Baladhuri from Imam Jafar al Sadiq:

 

عن جعفر بن محمد عن أبيه إنه قال أقطع عمر بن الخطاب عليا ينبع فأضاف إليها غيرها

From Jafar ibn Muhammad―from his father who said:

‘Umar ibn al Khattab allotted Yanbu’ for ‘Ali and added another to it.^[21]

 

3. Burhan al Din Ibrahim ibn Musa al Tarabilisi al Hanafi writes in al Is’af fi Ahkam al Awqaf:

 

عن عبد العزيز بن محمد عن أبيه عن علي بن أبي طالب رضي الله عنه إن عمر بن الخطاب قطع لعلي ينبع ثم اشترى علي إلى قطيعته التي قطع له عمر أشياء فحفر فيهما عينا فبيناهم يعملون إذ تفجر عليهم مثل العنق الجزور من الماء فأتى عليا فبشره بذلك … و بلغ جداده في زمن علي ألف وسق

From ‘Abdul ‘Aziz ibn Muhammad―from his father―from ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

‘Umar ibn al Khattab allotted Yanbu’ for ‘Ali. Thereafter ‘Ali purchased some land adjacent to the land ‘Umar allotted for him. He then had a spring dug in them. While they were busy, suddenly water gushed forth like a huge camel over them. He approached ‘Ali and gave him glad tidings of the same. Its produce in ‘Ali’s time reached 1000 wasaq^[22].^[23]

 

Beloved readers! These incidents prove beyond doubt that the relationship between Sayyidina ‘Umar and Sayyidina ‘Ali radiya Llahu ‘anhuma was sweet and that the latter would accept gifts from the former. These are evident signs of their cordial friendship which is not in need of any commentary. Every man with sound temperament can reach suitable deductions.

 

NEXT⇒ Chapter Three – Section One – Theme One

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[1] Tabaqat Ibn Sa’d, vol. 3 pg. 212 – 213, section one, chapter on ‘Umar, first edition; Tarikh al Tabari, vol. 5 pg. 22 – 23, the year 23 A.H, discussion on the register; Abu ‘Ubaid al Qasim ibn Salam: Kitab al Amwal, pg. 224, chapter on stipulating stipends from the Fay’; Kanz al ‘Ummal, vol. 2 pg. 316, Hadith: 6507; al Sunan al Kubra, vol. 6 pg. 364.

[2] Tabaqat Ibn Sa’d, vol. 3 pg. 213 – 214, section one, chapter on ‘Umar; Kitab al Kharaj, pg. 43 – 44, section on ‘Umar’s allocation for the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam, under the heading: distribution of wealth between the Sahabah, Egypt print; Futuh al Buldan, pg. 454 0 455, chapter on stipends during the khilafah of ‘Umar ibn al Khattab, Egypt print; Kitab al Amwal, pg. 224 – 226, chapter on allocation of stipends

[3] Sharh Nahj al Balaghah, vol. 3 pg. 176, Beirut print; Tarikh Ya’qubi, vol. 2 pg. 153, distribution of wealth and stipends, Beirut print.

[4] Sharh Nahj al Balaghah, vol. 3 pg. 166, Beirut print.

[5] Tabaqat Ibn Sa’d, vol. 3 pg. 212, section one, mention and life of ‘Umar ibn al Khattab, Leiden print; Tarikh al Tabari, vol. 5 pg. 23, discussion on ‘Umar, writing the registers; Futuh al Buldan, pg. 455, chapter on stipends during the khilafah of ‘Umar ibn al Khattab.

[6] Kitab al Kharaj, pg. 20, chapter regarding the distribution of the booty, Egypt print.

[7] Sunan Abi Dawood, vol. 2 pg. 61, book on kharaj, chapter regarding the recipients of the khums, Mujtaba’i print, Delhi.

[8] Al Tarikh al Kabir, vol. 1 pg. 381, qaf 2.

[9] Musnad Ahmed, vol. 1 pg. 84, musnadat ‘Ali.

[10] Al Sunan al Kubra, vol. 6 pg. 343, chapter on the share of the relatives from the khums.

[11] Musnad Abi Ya’la, pg. 43, musnadat ‘Ali, Pir Jhanda Sharif, Sindh.

[12] Musannaf Ibn Abi Shaybah, vol. 2 pg. 305, Hadith: 6380.

[13] Musannaf ‘Abdul Razzaq, vol. 5 pg. 237, chapter on khums and the share of the relatives.

[14] Sharh Ma’ani al Athar, vol. 2 pg. 135, chapter on the share of the relatives.

[15] Haqq al Yaqin, pg. 129, chapter on the criticism against Abu Bakr, discussion on the hadith: We the group of Ambiya’, old print, Lucknow, pg. 210, Tehran print.

[16] Sharh Nahj al Balaghah, vol. 36 pg. 296, old Iran print, vol. 4 pg. 111, Beirut print, chapter regarding what Abu Bakr did with Fadak and what he stated regarding it; Ibn Maytham: Sharh Nahj al Balaghah (Misbah al Salikin), vol. 35 pg. 543, old Iran print, vol. 5 pg. 107, new Tehran print, objective 8, commentary of his letter to ‘Uthman ibn Hanif; al Durrah al Najafiyyah, under his statement: definitely, Fadak was in our possession from all under the canopy of the sky, old Iran print.

[17] Kitab al Amwal, pg. 335, chapter on the share of the dhawi al qurba from the khums, Egypt print; al Riyad al Nadirah, vol. 2 pg. 28, with reference to Ibn al Bakhtari al Razzaz, chapter of his maintaining ties with the relatives of Rasulullah salla Llahu ‘alayhi wa sallam; Kanz al ‘Ummal, vol. 2 pg. 305, Hadith: 6378, old print.

[18] Sirat ‘Umar ibn al Khattab, pg. 96; al Bidayah, vol. 7 pg. 67.

[19] Musannaf ‘Abdul Razzaq, vol. 11 pg. 100, chapter on the register, regarding the treasures of Kisra.

[20] Kitab al Kharaj, pg. 78, Egypt print 1347; al Sunan al Kubra, vol. 6 pg. 144, chapter on allotting uncultivated land.

[21] Futuh al Buldan, pg. 20, first edition, Egypt; Musannaf Ibn Abi Shaybah, vol. 12 pg. 355, book on jihad, Karachi print.

[22] Wasaq is a unit of measurement equal to approximately 191 kg, accordingly 1000 wasaq is equal to 191 000 kg.

[23] Kitab al Is’af fi Ahkam al Awqaf, pg. 7, 8, 905 edition.; Wafa’ al Wafa’, vol. 4 pg. 1334, under the word Yanbu’; Mujam al Buldan, vol. 20 pg. 450, under Yanbu’.