The Life of Imam Ali (a.s) > The Commander of The Faithful at a quick glance

Omar came to power as the Second Caliph 14 years after the Hijrah (635). He proved to be the most effective among the caliphs in directing the policy of the Muslim World and its events.

The period of his leadership was full of spectacular accomplishments and conspicuous events. If the policy of a head of state has domestic and foreign aspects, Omar's policy had all that, plus past and future aspects, for its influence went beyond the boundaries of his own reign, with far-reaching consequences.

The success of his external policy was dazzling to the eyes of the historians, Muslim and non-Muslim alike. He inherited from his predecessor, Abu Bakr, a World War against the two great empires of his time: The Persian and the Roman empires.

The Muslim forces, during his reign, faced the Persian armies and were able to place Iraq and Persia, including Al-Ahwaz and Azarbaijan, under the dominion of Islam. The Muslim forces on the North Western front were able to defeat the Romans and bring Syria and Egypt into the Islamic Jurisdiction.

Thus, under his leadership, Muslim armies were able to disintegrate the two prominent empires of his time. The spiritual conquest which accompanied the military conquest was the greater of the two. His policy towards the non- Muslim inhabitants of the conquered lands was fair. He levied taxation on the conquered land, plus a personal taxation on the adult males. None of the followers of other religions were oppressed during his reign. He recognized their natural rights and freedoms. History recorded his word as directed to Amr Ibn Al-Aus, who was his appointed governor of Egypt whose son hit a Coptic Christian: "Amr, when did you enslave people after they were born free?"

His domestic policy was mostly successful. It may be summed up as follows: In relation to his family; in relation to Muslims in general; in relation to his colleagues of the companions of the Prophet; and in relation to the members of the House of the Prophet.

In relation to himself and his family, his policy was ideal. Hundreds of millions of dirhams (a dirham of his time is equivalent to a dollar of our time) were pouring into the treasury of the Islamic State. Though he had unlimited authority, he and his family lived in poverty. It is reported that he said: "I deal with the Muslims' treasury as I deal with a fund of an orphan. If I am in no need, I will not touch it; and if I am in need, I only satisfy my necessity". (1)

In relation to the Muslims in general, his policy was characterized as just, firm, and helpful. He sufficiently provided for the soldiers, their families, and the inhabitants of Medina, plus many others.

As to his relation to the companions, he allotted to them according to the record of their participation in the defense of Islam. Trying to prevent the companions' temptation of wealth or fearing the use of their brilliant record for advancing their influence, he prevented the companions from residing in any city other than Medina. "I am standing at the mouth of Al-Harrah (the entrance of Medina), he said, holding the Qureshites' throats and belts, lest they fall into the fire. (2) Thus, he kept the ambitious companions of the Prophet under his watchful eyes.

In relation to the members of the House of the Prophet, his policy was mixed with admiration and caution. He did not grant any governmental post to any of them. However, the tension between him and Ali which started after the death of the Prophet and continued during the period of Abu Bakr, abated and gradually was replaced by a friendship which grew by the passage of time. Omar used to resort to Ali's counsel in important events, seeking solutions of serious problems.

When he was informed that the Persian government had mobilized an extremely huge army to fight the Muslims, he wanted to attend the battle in order to strengthen the morale of the Islamic army. When he consulted the Imam Ali and other companions, the Imam told him:

"The Islamic cause did not triumph or retreat by a great or small number. It is the religion of God Who made it prevalent and His host which He prepared and extended until it reached what it reached and appeared as it appeared. We are promised by God and He will fulfill His promise and help His Host. The place of the leader is the place of the string in the beads. It collects them and makes them join each other. If the string breaks, the beads will scatter and never rejoin each other completely. Though the Arabs today are few compared to others, they are numerous through Islam and strong by their unity. Be like an axis of a mill, let the mill go around and let the Arabs participate in the war without your presence. If you leave, you will leave behind you dangers which will be of more concern to you than what you will face.

"If the Persians see you on the battlefield, they will say: This is the source of the danger. If you destroy him, you will triumph.' Their war will be more intensive and their hope in defeating the Muslims will grow higher. As to what you mentioned of the Persian march to fight the Muslims, God the Almighty hates their march more than you do, and He is more capable of changing what He dislikes. As to what you have mentioned of their great number, we never fought by quantity. We fought only by the help of God and His assistance". (3)

Omar was deeply impressed with Ali's profound knowledge. It is reported that he said: "No one should give any verdict at the Mosque (of the Prophet) when Ali is present. When he made wrong decisions in Islamic rules, Ali used to correct him. He repeatedly said: "Had Ali not been present, Omar would have perished (spiritually)". (4) He expressed his serious need to Ali's knowledge by saying: "May God not keep me to a problem when Abu Hassan (Ali) is not available.

A lady was accused of adultery because she gave birth to a child six months after she married. Omar decided to stone her. Ali said to him: "Leader of the Believers, if she appeals to the Book of God, contesting your decision, she will prevail against you. God says: "Pregnancy and nursing periods are thirty months. Again He says: "Mothers nurse their children two complete years for whoever wants a complete nursing. If we subtract twenty four months from thirty, the balance would be six months. Omar reversed his position, and let the lady go free.

Ali at one time was with Omar while others were present. When he left, one of them criticized Ali and accused him of pride and conceit. Omar said: "A man like Ali is entitled to be proud. By God, without his sword the pillar of Islam could not have been erected. He is the highest magistrate in the nation, its earliest Muslim, and its most honorab1e" (5) When the critic asked what prevented him from giving him the leadership after the death of the Prophet, Omar replied: "We did not like his young age, and his love to his clan.

However, this does not mean that Omar used to consult Ali in all affairs or follow all his opinions in religion. Omar was extremely independent. Sometimes, he appeared as if he were in disagreement with the Prophet. The Messenger made the duty of any pilgrim who did not accompany animals of sacrifice to perform a pilgrimage of "Tamattu' (in which the pilgrim takes leave of restrictions which are imposed at the start of the Pilgrimage). The Prophet commanded such a person to make the seven circuits around the Kaaba and the seven walks between Al-Safa and Al-Marwah; then it would be legal for him to approach his wife before he resumed his pilgrimage again before leaving for Arafat.

The Prophet also legalized the temporary marriage. Omar chose to prohibit both, and to punish severely whoever married a woman for a limited period. Muslim in his Sahih reported that Abu Nudrah said the following:

"Ibn Abbass (a cousin of the Prophet) used to legalize "Muta (temporary marriage) and Ibn Al-Zubeir used to prohibit it. When I mentioned that to Jabir Ibn Adbullah (a prominent companion of the Prophet), he said: In my presence the following took place":

We practiced the temporary marriage during the days of the Prophet. . . . When Omar came to power he said:

God used to legalize to His Messenger whatever He chose, through whatever He chose. The Qur'an was revealed to regulate our life. You have to complete your pilgrimage and the Omrah (which precedes the pilgrimage) as God commanded you to do (without terminating the regular restrictions before going to Arafat). Desist from marrying women for a limited time. If a man married a woman for a limited time and is brought to me, I shall stone him (to death). (6)

This opinion of the Second Caliph, concerning pilgrimage, seems to be in a clear conflict with the Holy Qur'an:

"And when you are in safety, any pilgrim, who at the "Omrah (the devotional part that precedes going to Arafat) satisfies his carnal desires (after terminating the state of restriction) until the resumption of pilgrimage, he should offer what is easily available of sacrificial animal. If he can not, he should fast three days during the pilgrimage and seven when you have returned; that is ten in all. That is for the one whose family is not residing at the Inviolable place of worship". Chapter 2, verse 196.

The hadith, however clearly indicates that temporary marriage was legal during the time of the Prophet, and that he did not Prohibit it after legalizing it. Had the Messenger prohibited such a marriage, the Second Caliph would have reminded the companions of that prohibition. His saying: "Desist from marrying a woman for a limited time" tells us that the companions were still practicing the temporary marriage during his time. Otherwise, he would not have commanded them to stop that practice. Had the Messenger prohibited such a practice after he legalized it, the companions would not have continued to practice it, and the Second Caliph would not have had to admonish them and threaten to stone those who practiced such a marriage?

As to the pilgrimage of "Tamattu', the Messenger in his valedictory pilgrimage said while he was in Mecca:

"Had I been at the beginning of my pilgrimage, I would not have accompanied the sacrificial animals, and I would have made it Omrah (separate from the pilgrimage by termination of the restrictions of the Ihram). Whoever did not accompany sacrificial animals, should terminate his Ihram and make it Omrah. Suraqah lbn Malik Ibn Jaasham, stood up and said to the Messenger: Is it for our present year exclusively or forever? The Messenger put the fingers of his two hands between each other and said: "The Omrah entered into the pilgrimage (repeating that twice). It is not for this year. It is forever". (7)

Thus, the extreme independence of the Second Caliph had made him prohibit the pilgrimage of Al-Tamattu' and legalize killing the practicer of temporary marriage. Yet the Messenger commanded the Muslims to make the pilgrimage of Al-Tamattu' and legalized temporary marriage.

A man so extremely independent in his opinion would not be expected to consult the Imam Ali in every problem or follow all his opinions. However, he considered Ali to be the most knowledgeable among the companions and the highest authority on religion.

The relationship between the Caliph and the Imam continued to improve, and finally Omar married Om Kulthoum, daughter of the Imam. In spite of these improvements, history, as far as I know, does not record any dialogue between the Caliph and the Imam concerning the caliphate. But the Caliph had several dialogues with Abdullah Ibn Abbass (a cousin of the Prophet and the Imam), concerning the disagreement between the Imam and himself. In most of these dialogues, Omar appeared to be satisfied with what took place. One of the dialogues went as follows:

Omar: ". . . The Qureshite community was unwilling to let you (the Hashimites) have the honor of both the caliphate and the Prophethood, lest you compromise the right of your community. Quraish chose for itself. It succeeded and made the right decision".

Ibn Abbass: ". . . You said that the Qureshites were unwilling to let us have the honor of both the caliphate and the Prophethood. But the Almighty described some people as "resentful when he said: Because they resented what God had revealed, God nullified their deeds.' You said that the Qureshite community chose for itself and that it succeeded, and made the right decision. Had they chosen for themselves what God chose for them, the right would have been on their side, neither objected to, nor envied". (8)

In another dialogue Omar told Ibn Abbas the following: "There were high words from the Messenger of God (concerning Ali). But those words did not constitute a clear evidence for his leadership, nor did they eliminate all excuses (for those who did not side with him). The Messenger was trying to give Ali the leadership. He wanted to record his name when he was in his ailment, but I prevented him from doing that, for the interest of Islam. By the Lord of the Ka-abah, Quraish will never rally around him. Had he come to power after the death of the Prophet, the Arabs would have revolted against him. (9)

Omar: "Son of Abbass, this man has exerted himself in worship until he had become lean, trying to show his piety.

Ibn Abbass: "The Prophet nominated him for the caliphate and he did not attain it.

Omar: "He was in his youth, and the Arabs thought that he was too young. But now he has reached the age of maturity. Did you not know that God never sent a Prophet before the age of forty?

Ibn Abbass: "People of wisdom and good judgment regard him perfect and mature since God heightened the light of Islam. But they consider him deprived and unlucky".

Omar: "He will reach it after difficulties, then his foot will slip and he will not reach his aim. Abdullah, you will witness that. Then the dawn will appear to anyone who has two eyes. Then you will know the soundness of the opinion of the early migrant companions who diverted the leadership away from him. (10)

In another dialogue, Omar appeared to have remorse for the way in which Ali was treated. He said to Ibn Abbass while they were walking on one of the streets of Medina, holding hands:

Ibn Abbass: "Amir Al-Mu'mineen (leader of the Believers), give him back his right.

Omar took his hand away from the hand of Ibn Abbass, and left while talking to himself angrily. Then he stood and called Ibn Abbass. When Ibn Abbass came to him, Omar said:

"What prevented the Qureshites from giving him the leadership was his age. They thought he was too young.

Messenger considered him too young when they commanded him to take the chapter of "Bara-ah from your man (Abu Bakr) when he was setting out, taking with him Bara-ah to announce it in the pilgrimage.

In another conversation with Ibn Abbass, Omar appeared to be milder than usual. He said to Ibn Abbass:

You may think that Abu Bakr was the first one who pushed you (the Hashimites) back. He did not mean that. Something emerged and there was no wiser way for him to take than the path he took. Had he not had his opinion about me, he would have given you your share of the leadership. Had he done that, your people (the Qureshites) would not make you enjoy the leadership.... They look at you as a bull looking at his butcher. (12)

The attitude of the Second Caliph towards Quraish and its line of thinking was far-reaching in its consequences. We can see its effects in the events that took place before and after his reign where it directed the future policies of the Muslim World to a great extent.

His influence was visible during the days of Abu Bakr. He was the man behind his election and his strongest supporter and the most effective person in establishing his leadership.

The following anecdote shows the extent of his influence during the days of Abu Bakr:

Oyeinah Ibn Hissn and Al-Aqra Ibn Habis came to Abu Bakr and said: "Caliph of the Mesenger of God:

There is a piece of unproductive land, void of herb and useless. We request that you give it to us, so we may till it and plant in it. God may benefit us through it in the future. Abu Bakr consulted the companions around him. As they counseled him positively on the matter, he wrote a document, signed it, and the witnessing companions also signed it. Then he handed it to the two men.

Since Omar was not present among the companions, the two men went to him to have his signature on the document. As they found him busy applying tar on a camel, they informed him that the Caliph had given them a document and that they came to have his signature. They asked him if he would like to read it or they should read it to him. He told them to read it to him. As he heard it, he took the document, spat on it and erased the writing. The two men exploded in anger and made uncomplimentary remarks. He told them that the Messenger of God used to appease them when the faith of Islam was not in strength. God had strengthened Islam. "Go away, he said to them, "and do whatever is in your power. They went back to Abu Bakr complaining, and said to him: "We do not know who is the ruler. Is it you or Omar? Abu Bakr replied:

Omar: "Tell me of this land which you gave to the two men. Is it yours or does it belong to all Muslims?

Omar: "What made you give this land to these two men, excluding the rest of the Muslims?

Abu Bakr: "I had told you that you are more capable than I in handling the nation's affairs, but you prevailed against me (and made me the Caliph) ·" (13)

It is difficult to understand how Omar expected Abu Bakr to consult all the Muslims in giving a piece of unproductive land, while he did not consult all the Muslims in giving Abu Bakr the leadership. The leadership was more important to the Muslims than a piece of land. However, the event tells us of the magnitude of his influence during the time of Abu Bakr.

His influence extended not only to the time of Abu Bakr. It was also visible at the ailment of the Messenger himself. The readers of the Sahihs know that the Prophet wanted during his ailment to write a document to assure that the nation would not go astray. Omar opposed writing such a document, and said that the Prophet was overpowered with his ailment or that he was hallucinating. By his objection, the Muslims were deprived of the Prophet's document which was expected to illuminate for the nation the path of its future and provide it with security against straying.

9, 10 and 11 are recorded by Ibn Abu Al-Hadeed, Commentaries on Nahjul-Balagha, Part 3, pp. 97, 105, and 155.

12. lbn Abu Al-Hadeed recorded this dialogue in his Commentaries on Nahjul-Balagha, Vol. 3, p. 94.

13. Ibn Abu A1-Hadeed, his Commentaries on Nahjul-Balaghah, Vol. 3, pp. 108-109.

Source - The Brother of the Prophet Mohammad (The Imam Ali), by Mohammad Jawad Chirri.

Omar Succeeds