Theme Eight: The statements and declarations of Sayyidina ‘Ali radiya Llahu ‘anhu approving the correctness and appropriateness of Sayyidina ‘Umar’s radiya Llahu ‘anhu khilafah from Shia books.

Theme Seven: Two virtues of Sheikhayn radiya Llahu ‘anhuma
February 6, 2019
Theme Nine: all the praises and compliments Sayyidina ‘Umar and Sayyidina Ibn ‘Umar articulated in favour of Sayyidina ‘Ali radiya Llahu ‘anhum.
February 7, 2019

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Theme Eight

In this theme, we will quote the statements and declarations of Sayyidina ‘Ali radiya Llahu ‘anhu approving the correctness and appropriateness of Sayyidina ‘Umar’s radiya Llahu ‘anhu khilafah recorded in the speeches of Nahj al Balaghah coupled with their commentaries from the commentaries of Nahj al Balaghah and other books. To achieve this goal, we will present only the statements of Sayyidina ‘Ali radiya Llahu ‘anhu from Shia books. Kindly study them properly.

The forthcoming clearly establishes the fact that both these distinguished souls entertained positive thoughts and good intentions for each other, expressed their reliance on one another, and acknowledged the correctness and truthfulness of each other. Impartiality needs to be maintained.

 

First Narration

The following statement of Sayyidina ‘Ali radiya Llahu ‘anhu appears in Nahj al Balaghah, in the chapter of his selected verdicts and sermons:

 

و وليهم وال فأقام و استقام حتى ضرب الدين بجرانه إلخ

المنقول أن الوالي عمر بن الخطاب و ضربه بجرانه كناية بالوصف المستعار عن استقراره و تمكنه كتمكن البعير البارك من الأرض إلخ

A governor then governed over them. He established the religion and remained firm upon the same until it become firmly rooted.

The governor referred to is ‘Umar ibn al Khattab. The term darabahu bi jirranihi is an allusion with the demonstrative metaphor to depict its establishment and firmness as the firmness of a camel lying on the ground (to rest).[1]

 

Second Narration

Sayyidina Amir Muawiyah radiya Llahu ‘anhu wrote a letter to Sayyidina ‘Ali radiya Llahu ‘anhu which Abu Muslim al Khawlani brought to Kufah. This is the reply Sayyidina ‘Ali radiya Llahu ‘anhu gave wherein he acknowledged the virtue and merit of Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma in brilliant terms. Kindly study the text which will be followed by deductions and benefits:

 

فكان أفضلهم في الإسلام كما زعمت و انصحهم لله و لرسوله الخليفة الصديق ثم خليفة الخليفة الفاروق و لعمري أن مكانهما في الإسلام لعظيم و أن المصاب بهما لجرح في الإسلام شديد فرحمهما الله و جزاهما بأحسن ما عملا

The most superior of them in Islam as you have suggested and the most sincere to Allah and His Messenger was the Khalifah al Siddiq then the successor of the Khalifah al Faruq. By my life, their status in Islam is indeed lofty and their loss is a deep injury to Islam. May Allah shower mercy on them and reward them for the best of their actions.[2]

 

Third Narration

In the forthcoming declaration documented in Nahj al Balaghah, Sayyidina ‘Ali radiya Llahu ‘anhu has enumerated many of the excellences and achievements of Sayyidina ‘Umar radiya Llahu ‘anhu. A priceless declaration indeed. Read it repeatedly and refresh your iman:

 

لله بلاد فلان فقد قوم الأود و داوى العمد و خلف الفتنة و أقام السنة ذهب نقي الثوب قليل العيب أصاب خيرها و سبق شرها أدى إلى الله طاعته و اتقاه بحق إلخ

May Allah subhanahu wa ta ‘ala favour that man (i.e. Sayyidina ‘Umar radiya Llahu ‘anhu) who straightened crookedness, doctored spiritual maladies, eradicated innovations, and established the Sunnah. He left this world with a clean slate and little defects. He attained the goodness of khilafah and left before its evil. He fulfilled the obedience of Allah in a beautiful way and met the demands of piety.[3]

 

The Shia Mu’tazili Ibn Abi al Hadid (d. 656 A.H.) has commentated on the above. He writes:

 

هذا الصفات إذا تأملها المنصف و أماط عن نفسه الهوى علم أن أمير المؤمنين عليه السلام لم يعن بها إلا عمر

When an unbiased person ponders over these qualities and does away with carnal passion, he will realise that Amir al Mu’minin radiya Llahu ‘anhu intends no one besides ‘Umar by this.[4]

 

Ibn Maytham al Bahrani (d. 679 A.H.) has commentated in a similar manner in his commentary on Nahj al Balaghah:

 

المنقول أن المراد بفلان عمر إلخ

It is reported that ‘Umar is intended by that man.

 

The same explanation appears in al Durrah al Najafiyyah Sharh Nahj al Balaghah by Sheikh Ibrahim ibn Haji Hussain Shia and has been passed through the ages. Although, Shia scholars and commentators have also taken Sayyidina Abu Bakr radiya Llahu ‘anhu as the referred.

I will now quote the commentary of Sayyidina ‘Ali’s radiya Llahu ‘anhu priceless declaration in Persian from Shia commentators which will be followed by the summary of translation in Urdu.

The Shia mujtahid, Fayd al Islam Sayed ‘Ali Naqi pens its commentary in the following words in his Persian commentary:

 

خدا شہرہاۓ فلان (عمر بن الخطاب) را برکت دہد و نگاہد ارد کہ کجی را راست نمود و بیماری را معالجہ کرد و سنت را برپا داشت (احکام پیغمبر را اجرا نمود) و تباہ کاری را پشت سرانداخت (در زمان أوفتنہ رونداد) پاک جامہ و کم عیب از دنیا رفت نیکوئی خلافت را دریافت و از شرآں پیشی گرفت طاعت خدا را بجا آوردہ از نا فرمانی اوپر ہیز کردہ حقش را ادا نمود

May Allah subhanahu wa ta ‘ala favour that man (i.e. ‘Umar ibn al Khattab) who straightened crookedness, doctored spiritual maladies, eradicated innovations and established the Sunnah. He left this world with a clean slate and little defects. He attained the goodness of khilafah and left before its evil. He fulfilled the obedience of Allah in a beautiful way and met the demands of piety.[5]

 

Hereunder are the deductions and conclusions of the above declarations and statements of Sayyidina ‘Ali radiya Llahu ‘anhu, which are ten in number.

  1. Sayyidina ‘Umar radiya Llahu ‘anhu was a man of righteousness in religious matters. There was no deviance in him.
  2. He cured spiritual ailments.
  3. He maintained the Sunnah with all its characteristics (which is testimony to his taqwa and trustworthiness).
  4. He never fell into corruptions and fitnah due to his excellent management. He left the world prior to this.
  5. He remained unblemished by the filth of criticism (which indicates to his truthfulness and correctness).
  6. He possessed very few defects.
  7. He attained the goodness of khilafah (i.e. justice and equality) and was saved from its evil and trials.
  8. He worshipped Allah as He ought to be worshipped.
  9. He possessed extreme fear for Allah’s reprimand.
  10. He began the journey to the Hereafter when people were afflicted with various trials.

 

The readers are beckoned to observe truth and honesty and ponder deeply. These words should be read over and over again which support and affirm the accuracy of this book.

 

NEXT⇒ Theme Nine


[1] Kamal al Din Maytham ibn ‘Ali ibn Maytham al Bahrani (d. 679 A.H.): Sharh Nahj al Balaghah, vol. 4 pg. 632, old Iran print, vol. 5 pg. 463, new Tehran print; Sheikh Ibrahim ibn Haji Hussain al Dunbuli: al Durrah al Najafiyyah Sharh Nahj al Balaghah, pg. 393, old Iran print, 1291 A.H.

[2] Kamal al Din: Sharh Nahj al Balaghah, vol. 3 pg. 486, old Iran print, regarding the letter he wrote to Muawiyah ibn Abi Sufyan, vol. 4 pg. 362, new Tehran print, under khutbah 9; Mirza Muhammad Taqi Lisan al Mulk Siphir Kashani (d. 1297 A.H.): Nasikh al Tawarikh, vol. 3 pg. 161, second letter known as letter of Siffin from the letters of Amir al Mu’minin radiya Llahu ‘anhu.

[3] Nahj al Balaghah, vol. 1 pg. 457, Egypt print, vol. 2 pg. 249, other print, address 223.

[4] Sharh Nahj al Balaghah, vol. 12 pg. 49, old Iran print, vol. 3 pg. 135, Beirut print.

[5] Tarjamah wa Sharh Farisi Nahj al Balaghah, vol. 4 pg. 712, Tehran print.

Urdu translation: Ibn Abi al Hadid: Sharh Nahj al Balaghah, vol. 12 pg. 49, old Iran print, vol. 3 pg. 134, Beirut print; Ibn Maytham al Bahrani: Sharh Nahj al Balaghah, vol. 26 pg. 413, old Iran print, vol. 4 pg. 96 – 97, new Tehran print, sermon 219; al Durrah al Najafiyyah, pg. 257, old Iran print; Fayd al Islam ‘Ali Naqi: Sharh Nahj al Balaghah Farisi, vol. 4 pg. 712, Iran print.

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