In this section, we discussed mutual consultations followed by appointment as deputy. We now wish to present a few more incidents which prove the informality, compassion, and friendship that existed between Sayyidina ‘Umar al Faruq and Sayyidina ‘Ali al Murtada radiya Llahu ‘anhuma and they verified and supported each other’s dealings. This again is proof for their harmonious relationship, mutual reliance, and intense love.
Al Dhahabi writes:
عن قيس بن عبادة قال دخلت المدينة ألتمس العلم و الشرف فرأيت رجلا عليه بردان له ضفيرتان واضعا يده على عاتق عمر فقلت من هذا فقالوا علي بن أبي طالب رضي الله عنه
Qais ibn ‘Ubadah recalls, “I entered Madinah in search of knowledge and good character. I saw someone wrapped in two shawls, with long hair, with his hand placed on ‘Umar’s shoulder. I asked, ‘Who is this?’ ‘‘Ali ibn Abi Talib radiya Llahu ‘anhu,’ they replied.”
‘Ulama have written that in the year 14 A.H., Sayyidina ‘Umar radiya Llahu ‘anhu organised Tarawih to be performed in congregation during Ramadan. It is recorded in Tarikh Khalifah Ibn Khayyat in the 14 A.H:
و فيها أمر عمر بن الخطاب باجتماع الناس في القيام في شهر رمضان
In this year, ‘Umar ibn al Khattab commanded people to gather to perform salah in the month of Ramadan.
After the passing away of Sayyidina ‘Umar, during the reign of Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhuma, once Sayyidina ‘Ali radiya Llahu ‘anhu entered the Masjid at the time of ‘Isha’ and noticed that lighting arrangements were made in the Masjid. People were collectively engaged in Salat al Tarawih and the Qur’an was been recited. Seeing this amazing sight, he supplicated in favour of Sayyidina ‘Umar radiya Llahu ‘anhu:
نور الله على عمر قبره كما نور علينا مساجدنا
May Allah illuminate ‘Umar’s grave just as he illuminated our Masjids (with Qur’an).
Let the readers know that Salat al Tarawih in congregation was started in the year 14 A.H. The Muslims continued this practice in every subsequent year. This congregational Salat al Tarawih continued during the Faruqi and ‘Uthmani reign. Sayyidina ‘Ali radiya Llahu ‘anhu approved of it and did not discontinue it so it continued during his khilafah. This means that the aspect of din which Sayyidina ‘Umar radiya Llahu ‘anhu initiated for perpetuity was part of din and not an innovation. It was correct, not incorrect. Owing to this, Sayyidina ‘Ali radiya Llahu ‘anhu sanctioned it and supplicated in favour of Sayyidina ‘Umar radiya Llahu ‘anhu after feeling happiness at its sight. Moreover, he did not stop here but maintained this practice during his khilafah. To call something that was established and continued to be practiced―unanimously and congregationally―during the khilafah of the three (Sayyidina ‘Umar, Sayyidina ‘Uthman, and Sayyidina ‘Ali radiya Llahu ‘anhum) an innovation and against din is in itself contrary to din and is an accusation against these seniors, including Sayyidina ‘Ali radiya Llahu ‘anhu, of inventing innovations. May Allah subhanahu wa ta ‘ala protect all the Muslims from such false ideologies and grant us the ability to have the correct perception of these seniors coupled with obedience to them. May He allow us to stay united like them.
عن نافع عن ابن عمر خطب عمر يوما بالمدينة فقال يا سارية الجبل من استرعى الذئب ظلم قال فقيل له تذكر سارية و سارية بالعراق فقال الناس لعلي أما سمعت قول عمر يقول يا سارية و هو يخطب عل المنبر فقال ويحكم دعوا عمر فإنه ما دخل في شيء إلا خرج منه فلم يلبث إلا يسيرا حتى قدم سارية فقال سمعت صوت عمر فصعدت الجبل
Nafi’ reports from ibn ‘Umar:
Once ‘Umar delivered a sermon in Madinah and suddenly shouted, “O Sariyah, the mountain! Whoever shepherds wolves, commits oppression.” People began asking him, “You speaking about Sariyah whereas he is in Iraq.”
People asked ‘Ali, “Did you not hear ‘Umar saying O Sariyah while delivering a khutbah on the pulpit?”
‘Ali replied, “Woe to you! Leave ‘Umar (i.e. do not object to him) because he does not enter anything except by coming out from the same. (i.e. He would not have done so for no reason.)”
Not very long thereafter, Sariyah returned and confirmed, “I heard ‘Umar’s voice so I ascended the mountain (and Allah gave us victory).”
Abu Nuaim al Asbahani reports:
In his last year in which he passed away, Sayyidina ‘Umar radiya Llahu ‘anhu mounted with Sayyidina ‘Ali radiya Llahu ‘anhuma in the plains of ‘Arafat during the days of Hajj in search of Uways Qarni. On their way, they saw a man who was standing in salah in front of a tree and camels were grazing around him. They hastened their pace and reached him and greeted him with salam. Uways shortened his salah and then replied to their salam. They asked him, “Who are you?”
He replied, “I am the shepherd of my people’s camels and their servant.”
He asked them, “Why have you come? What work do you have?”
They explained, “Our Nabi salla Llahu ‘alayhi wa sallam listed few qualities of a man named Uways which we discern in you. We testify that you are the very same Uways. Seek Allah’s forgiveness for us, may Allah forgive you.”
Uways then asked them their names.
قال علي رضي الله عنه أما هذا فعمر أمير المؤمنين و أما أنا فعلي بن أبي طالب فاستوى أويس قائما و قال السلام عليك يا أمير المؤمنين و رحمة الله و بركاته و أنت يا ابن أبي طالب فجزاكما الله عن هذه الأمة خيرا
‘Ali radiya Llahu ‘anhu said, “This is Amir al Mu’minin and I am ‘Ali ibn Abi Talib.”
Uways stood up straight and said, “Peace upon you, O Amir al Mu’minin, and Allah’s mercy and His blessings and to you, O Ibn Abi Talib. May Allah reward you abundantly on behalf of this ummah.”
We discussed the following in this section:
After pondering over these aspects, a man with a sound unbiased temperament and with an unprejudiced mind, will reach this conclusion that the relationship between these two men was amicable. They had reliance and trust upon one another. They had sincerity and kept good intentions for each other. Their affairs were run with love and affection. If hypothetically, this is not the correct picture of their relationship, but there existed enmity and animosity, hatred and conflict, evil thoughts and suspicion (just as some erroneously suppose) then how could Sayyidina ‘Ali’s radiya Llahu ‘anhu practice be in accordance to the dictates of the Qur’an?
Allah subhanahu wa ta ‘ala instructs:
وَتَعَاوَنُوْا عَلَى الْبِرِّ وَالتَّقْوىٰ وَلَا تَعَاوَنُوْا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوْا اللَّهَ إِنَّ اللَّهَ شَدِيْدُ الْعِقَابِ
And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.
Respected friends! Allah’s speech is hundred percent true and Sayyidina ‘Ali radiya Llahu ‘anhu observes the commands of the Qur’an and is obedient to them. So how can his behaviour and practices be in contrary to the commands of the Sovereign Owner?
The summary is that Sayyidina ‘Ali’s radiya Llahu ‘anhu behaviour towards Sayyidina ‘Umar radiya Llahu ‘anhuma which is encapsulated in the incidents and anecdotes we present is totally in harmony and correct. It is a reflection of his observance of the Qur’an. Just as he was a bearer of Qur’an, he was an observer of the same. He did not have a two-faced attitude. And Allah is Witness over what we state.
 Tadhkirat al Huffaz, vol. 1 pg. 12, mention of ‘Ali ibn Abi Talib, Hyderabad print, Dakkan.
 Tarikh Khalifah Ibn Khayyat, vol. 1 pg. 98; Tatimmat al Muntaha, pg. 5, mention of the khilafah of ‘Umar ibn al Khattab, Tehran print.
 Sheikh Abu ‘Abdullah Muhammad ibn Nasr al Marwazi: Kitab Qiyam al Layl wa Qiyam Ramadan wa Kitab al Witr, pg. 156; Sirat ‘Umar ibn al Khattab, pg. 55, 56, Egypt print; al Riyad al Nadirah fi Manaqib al ‘Asharah, vol. 1 pg. 270; Tarikh al Khulafa’, pg. 97, section on the initiations of ‘Umar, with reference to Ibn ‘Asakir, Mujtaba’i print, Delhi; Kanz al ‘Ummal, vol. 6 pg. 334, with reference to Ibn ‘Asakir, khata narrated it in his al Amali, Hadith: 5421, book of virtues, virtues of ‘Umar al Faruq; Kanz al ‘Ummal, vol. 4 pg. 284, with reference to Ibn Shahin, first edition; Ibn Abi al Hadid: Sharh Nahj al Balaghah, vol. 12 pg. 98, old Iran print, vol. 3 pg. 266, Beirut print, criticism 10 of ‘Umar.
 Sirat ‘Umar ibn al Khattab, pg. 150, Egypt print; Usd al Ghabah, vol. 4 pg. 65, discussion on ‘Umar al Faruq; Kanz al ‘Ummal, vol. 6 pg. 333, book on virtues, virtues of al Faruq, with reference to al Sulami in Arba’in and Ibn Mardawayh, old print.
 Hilyat al Auliya’, vol. 2 pg. 81 – 82, discussion Uways Qarni, Egypt print.
 Surah al Ma’idah: 2.