This question has been come up by: Deldade

 

Doubt:

To answer the Ghertas Hadith and disagreement of Umar Ben Al-Khatab with the order of the messenger of God (peace of Allah be upon him and his descendants), One of Sunni writers has claimed that if Umar had disagreed with the order of Hazrat Muhammad, Imam Ali (peace be upon him) would have disagreed with in the story of the Hodaybe peace.

We will narrate his exact sentences in the following text. I hope that you send a convincible answer for me.

 

' ' When Hazrat Muhammad wrote a peace treaty in the Hodaybe peace, he ordered to write Muhammad, the messenger of God at the end of the treaty. Then the polytheists objected that they did not accept him as the messenger of God. Hence, he had to leave out messenger of God’s name and write only the name of Muhammad. Hazrat Muhammad (peace of Allah be upon him and his descendants) said to Hazrat Ali (may God be well pleased with him) ' ' leave out the messenger of God from the end of the peace treaty ' '. But Hazrat Ali (may God be well pleased with him) said ' ' I swear to God I will not leave out your name ' ' (Sahih Bokhari v 2/ p 610).

 

Even this discussion lasted until Hazrat Muhammad said ' ' show it me to cross it out myself. Hence, he left it out himself.   If Muslims were supposed to obey all of orders of Hazrat Muhammad, shouldn 't Hazrat Ali (may God be well pleased with him) have left out the word ' ' messenger of God or not?     If the order of the prophet had been necessary, why didn’t Imam Ali obey it?

If it had been Mostahab, it must have been Mostahab in the story of pen and ink.

 

Answer

 

The main narration

 

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، قَالَ: سَمِعْتُ الْبَرَاءَ بْنَ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: " لَمَّا صَالَحَ رَسُولُ اللَّهِ (ص) أَهْلَ الْحُدَيْبِيَةِ كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ بَيْنَهُمْ كِتَابًا، فَكَتَبَ مُحَمَّدٌ رَسُولُ اللَّهِ، فَقَالَ الْمُشْرِكُونَ: لَا تَكْتُبْ مُحَمَّدٌ رَسُولُ اللَّهِ، لَوْ كُنْتَ رَسُولًا لَمْ نُقَاتِلْكَ، فَقَالَ لِعَلِيٍّ: امْحُهُ، فَقَالَ عَلِيٌّ: مَا أَنَا بِالَّذِي أَمْحَاهُ، فَمَحَاهُ رَسُولُ اللَّهِ (ص) بِيَدِهِ، وَصَالَحَهُمْ عَلَى أَنْ يَدْخُلَ هُوَ وَأَصْحَابُهُ ثَلَاثَةَ أَيَّامٍ، وَلَا يَدْخُلُوهَا إِلَّا بِجُلُبَّانِ السِّلَاحِ، فَسَأَلُوهُ مَا جُلُبَّانُ السِّلَاحِ، فَقَالَ: الْقِرَابُ بِمَا فِيهِ.

Bara Ben Azeb said when the messenger of God reconciled with the people of Hodaybe, Ali Ben Ali Taleb (peace be upon him) was the writer of the peace treaty. He wrote ' ' Muhammad, the messenger of God ' '. The polytheists said ' ' Do not write ' ' Muhammad, the messenger of God ' '. If you had been the messenger of God, we should not have fought with you ' '. Then Hazrat Muhammad said to Imam Ali (peace be upon him) ' ' leave it out ' '. Imam Ali (peace be upon him) said ' ' I cannot leave it out ' '. Then the messenger of Godpeace of Allah be upon him and his descendants) cross it out with his own hand and agreed with the polytheists that …

Sahih Al-Bokhari v 3 p 167 hadith no 2698; Ketab Al-Solh; chapter 6 

باب كَيْفَ يُكْتَبُ هَذَا مَا صَالَحَ فُلاَنُ بْنُ فُلاَن وَفُلاَنُ بْنُ فُلاَن وَإِنْ لَمْ يَنْسُبْهُ إِلَى قَبِيلَتِهِ، أَوْ نَسَبِهِ.

There is no doubt that this story is not comparable with the story of the disagreement of Umar Ben Al-Khatab in Rozie Al-Khamis and there are a lot of differences between them.

 

To clarify the matter, few points should be taken into consideration:

 

The first point: The person that had requested was Soheil Ben Umarv not the messenger of God (peace of Allah be upon him and his descendants):

 

According to the narration that Nasaee has narrated in the books ' ' Khasaes Amir Momenan ' ' ' and ' ' Sonan Kobra ' ', the person that requested leaving out the phrase ' ' the messenger of God ' ' from the peace treaty was one of polytheists, Soheil Ben Umarv not the messenger of God ( peace of Allah be upon him and his descendants). Amir Momenan (peace be upon him) answered that he would not leave it out.

 

أَخْبَرَنِي مُعَاوِيَةُ بْنُ صَالِحٍ، قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ صَالِحٍ، قَالَ: حَدَّثَنَا عَمْرُو بْنُ هَاشِمٍ الْجَنْبِيُّ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، عَنْ عَلْقَمَةَ بْنَ قَيْسٍ، قَالَ: قُلْتُ لِعَلِيٍّ: " تَجْعَلُ بَيْنَكَ وَبَيْنَ ابْنِ أُكْلَةَ الأَكْبَادَ حَكَمًا؟ قَالَ: إِنِّي كُنْتُ كَاتِبَ رَسُولِ اللَّهِ (ص) يَوْمَ الْحُدَيْبِيَةِ، فَكَتَبَ: هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ، وَسُهَيْلُ بْنُ عَمْرٍو، فَقَالَ سُهَيْلٌ: لَوْ عَلِمْنَا أَنَّهُ رَسُولُ اللَّهِ مَا قَاتَلْنَاهُ، امْحُهَا، فَقُلْتُ: هُوَ وَاللَّهِ رَسُولُ اللَّهِ، وَإِنْ رَغِمَ أَنْفُكَ، لا وَاللَّهِ، لا أَمْحُهَا، فَقَالَ رَسُولُ اللَّهِ (ص) أَرِنِي مَكَانَهَا، فَأَرَيْتُهُ فَمَحَاهَا.

It has been narrated from Alghame Ben Ghis ' ' I said to Imam Ali (peace be upon him) ' 'do you consider a judge between yourself and your dear child? ' ' he said ' ' I was the writer of the messenger of God (peace of Allah be upon him and his descendants); therefore, I wrote ' ' this is considered a peace treaty between Muhammad, the messenger of God (peace of Allah be upon him and his descendants) and Soheil Ben Umarv ' '. Hence, Soheil said ' ' If we had known that he was the messenger of God, I would not have fought with him. Leave it out. I said ' ' I swear God that he is the messenger of God. Even if it is against your desire, I swear God that I will not leave it out. Then the messenger of God (peace of Allah be upon him and his descendants) said ' ' show me the words. Then I showed those words and the prophet left it out. 

 

Al-Nesaee, Abu Abd Al-Rahman Ahmad IbnShoaibIbn Ali (died in 303 Hejira) Khases Amir-al-Momeneen Ali IbnAbiTaleb v 1 p 201 hadith no 191-192; researched by: Ahmad Mirin Al-Balushi; published by: Maktabat Al-Mala; Kuwait; first edition; 1406 Hejira

 

Al-Nesaee, Abu Abd Al-Rahman Ahmad IbnShoaibIbn Ali (died in 303 Hejira) Al-SonanAl-Kobra; v 5 p 167 hadith no 8576; researched by: D. Abd Al-GhafarSoleiman Al-Bandari; SayyedKasravi Hassan; published by: Dar Al-Kotob Al-Elmie; Beirut; first edition; 1411 Hejira ; 1991

 

 

Ibn Hajar Asghalani has narrated this narration in the book ' ' Fath Al-Bari ' '

 

وللنسائي من طريق علقمة بن قيس عن علي قال كنت كاتب النبي صلى الله عليه وسلم يوم الحديبية فكتبت هذا ما صالح عليه محمد رسول الله فقال سهيل لو علمنا أنه رسول الله ما قاتلناه امحها فقلت هو والله رسول الله صلى الله عليه وسلم وإن رغم أنفك لا والله لا أمحوها.

Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (died in 852 Hejira) Fath Al-Bari SharhSahih Al-Bokhari v 7 p 503; researched by: Moheb Al-Din Al-Khatib; published by: Dar Al-Marefat; Beirut;

 

Hence, according to the narration, Amir Momenan (peace be upon him) has not disagreed with the order of the messenger of God (peace of Allah be upon him and his descendants), but he has disagreed with the order of head of the polytheists, Soheil Ben Umarv .

The second point: the order of the prophet (peace of Allah be upon him and his descendants) was not necessary to obey in Hodaybie.

Hence, according to this narration, Amir Momenan (peace be upon him) did not disagree with the order of the messenger of God (peace of Allah be upon him and his descendants), but he disagreed with the order of the representative of the polytheists, Soheil Ben Umarv.

 

The order of the messenger of God (peace be upon him and his descendants) in Hodaybie was not necessary to implement because it was impossible that Amir Momenan (peace be upon him) had disagreed with such order and Imam Ali knew well the consequences of disobeying the order of the prophet. As God has said in the Quran

وَمَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ ناراً خالِداً فيها وَلَهُ عَذابٌ مُهين‏.

 

But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. Nissa / verse 14

 

Hence, the Sunni dignitaries have said clearly that Amir Momenan (peace be upon him) understood from evidence that this order was not necessary; therefore, he refused to leave the words ' ' the messenger of God ' ' from the peace treaty. 

 

Ibn Hajar Asghalani has said about this matter 

وكأن عليا فهم أن أمره له بذلك ليس متحتما فلذلك امتنع من امتثاله

The interpretation of Imam Ali (peace be upon him) was that this order was not necessary to obey. Therefore, he refused to obey his order.

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (died in 852 Hejira) Fath Al-Bari SharhSahih Al-Bokhari v 7 p 503; researched by: Moheb Al-Din Al-Khatib; published by: Dar Al-Marefat; Beirut

 

Badr Al-Din Eiin has also written in the ' ' Umde Al-Ghari ' '

 

وقول علي، رضي الله تعالى عنه : ما أنا بالذي أمحاه، ليس بمخالفة لأمر رسول الله، صلى الله عليه وسلم لأنه علم بالقرينة أن الأمر ليس للإيجاب.

This remark of Imam Ali (peace be upon him) ' ' I am not qualified to leave it out ' ' is not disagreement with the order of the messenger of God (peace of Allah be upon him and his descendants), but he understood that obeying that order was not necessary.

 

 Al-Eini Al-Ghitabi Al-Hanafi, Badr Al-Din Abu Muhammad Mahmud Ibn Ahmad (died in 855 Hejira) Omdat Al-GhariSharhSahih Al-Bokhari v 13 p 275; published by: Dar EhyaToras Al-Arabi; Beirut

 

Ghastalani has written about the explanation of this story 

(ما أنا بالذي امحاه) ليس بمخالفة لأمره عليه الصلاة والسلام بل علم بالقرينة أن الأمر ليس للإيجاب.

 This remark of Imam Ali (peace be upon him) ' ' I am not qualified to leave it out ' ' is not disagreement with the order of the messenger of God (peace of Allah be upon him and his descendants), but he understood that obeying that order was not necessary

Al-Ghastalani, Ahmad Ibn Muhammad Al-Khatib (died in 923 Hejira) Ershad Al-Sari v 4 p 340; Ketab Al-Solh

 

Kermani, one of other explicators of Sahih Bokhari, has written

فان قلت: كيف جاز لعلي مخالفة أمر رسول الله صلي الله عليه وسلم؟ قلت: بالقرينة أنه ليس للإيجاب.

If you say ' ' how was it accepted that Imam Ali (peace be upon him) had disagreed with the order of the messenger of God (peace of Allah be upon him and his descendants)? ' I will say ' ' he understood that obeying that order was not necessary ' '.

Al-Kermani, Muhammad IbnYousefIbn Ali (died in 786 Hejira) AL-BokhariBesharh Al-Kermani (Al-Kavakeb Al-DorariSharh Al-Kermani Al-Bokhari) published by: Dar Ehya Al-Toras Al-Arabi; Beirut; Second Edtion; 1401 Hejira; 1981

 

Even some of the Sunni dignitaries have considered this action of Amir Momenan (peace be upon him) as his virtues and they have said ' ' his action represents his courtesy.

Ibn Betal Ghertabi has written about this matter in the explanation of Sahih Bokhari 

وإباءة علىّ من محو (رسول الله- صلى الله عليه وسلم-) أدب منه وإيمان وليس بعصيان فيما أمره به، والعصيان هاهنا أبر من الطاعة له وأجمل فى التأدب والإكرام.

Refusal of Imam Ali (peace be upon him) from leaving out the sentence ' ' messenger of God ' ' demonstrates his courtesy and faith in God not disobey from the order of the messenger of God (peace of Allah be upon him and his descendants). In this situation, disobeying is better than obeying and it is more polite and respectful.

 

Ibn Batal Al-Bokara Al-Ghortobi, Abu Al-Hassan Ali IbnKhalafIbnAbd Al-Malik (died in 449 Hejira) SharhSahih Al-Bokhari v 8 p 88; researched by: Abu TamimYaserIbnEbrahim; published by: Maktabat Al-Roshd; Saudi Arabia; Riyadh; second edition; 1423 Hejira; 2003

 

Alame Navavi has said about the explanation of Sahih Mosalam 

وهذا الذي فعله علي رضي الله عنه من باب الأدب المستحب لأنه لم يفهم من النبي صلى الله عليه وسلم تحتيم محو علي بنفسه ولهذا لم ينكر ولو حتم محوه بنفسه لم يجز لعلي تركه ولما أقره النبي (ص) على المخالفة.

This action of Imam Ali (peace be upon him) was Mustahab because it is interpreted that the messenger of God (peace of Allah be upon him and his descendants) considered necessary for Imam Ali (peace be upon him) to leave it out himself. Therefore, the messenger of God (peace of Allah be upon him and his descendants) did not object. if it had been necessary for Imam Ali ( peace be upon him) to leave it out, he should not have left it and the messenger of God did not confirm on his disagreement.

Al-Navavi Al-Shafei, Mohe Al-Din Abu hakaria Yahya Ibn Sharaf Ibn Mer Ibn Jomat Ibn Hazam; (died in 676 Hejira) Sharh Al-Navavi Ali Sahih Moslem; v 12 p 135; published by: Dar EhyaToras Al-Arabi; Beirut; 1392;

And Saleh Shami has repeated this remark

التاسع والعشرون : امتناع علي - رضي الله عنه - من محو لفظ «رسول الله صلى الله عليه وسلم» من باب الادب المستحب، لانه لم يفهم من النبي - صلى الله عليه وسلم - تحتيم محو علي بنفسه، ولهذا لم ينكر عليه، ولو تحتم محوه بنفسه لم يجز لعلى تركه، ولما أقره النبي - صلى الله عليه وسلم - على الخالفة.

Al-Salehi Al-Shami, Muhammad IbnYousef (died in 942 Hejira) Sabl Al-Hoda Al-Ershad Fi SiratKheir Al-Ebad; v 5 p 77; researched by: Adel Ahmad Abd Al-Mojud and Ali Muhammad Moavez; published by: Dar Al-Kotob ; Beirut; first edition; 1414 Hejira

 

Mola Harvi has narrated this matter from scientists 

قال العلماء : وهذا الذي فعله علي من باب الأدب المستحب لأنه [ لم ] يفهم من النبي تحتيم محو على نفسه، ولهذا لم ينكره عليه، ولو حتم محوه بنفسه لم يجز لعلي تركه.

Mola Ali Al-Ghari, Nur Al-Din Abu Al-Hassan Ali IbnSoltan Muhammad Al-Heravi (died in 1014 Hejira) Meghat Al-MafatihSharhMeshkat Al-Masabih; v 7 p 562; researched by: Jamal Itani; published by: Dar Al-Kotob Al-Elmie; Lebanon; Beirut; first edition; 1422 Hejira; 2001                                 

 

However, in the story of Ghertas, the order of the messenger of God (peace of Allah be upon him and his descendants) was necessary to obey. To prove this matter, there are a lot of narrations

 

a. the interpretation Ibn Abbas from this story to a terrible plight 

إِنَّ الرَّزِيَّةَ كُلَّ الرَّزِيَّةِ مَا حَالَ بَيْنَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَبَيْنَ كِتَابِهِ.

Sahih Al-Bokhari v 1 p 36 hadith no 114; Ketab Al-Elm; chapter no 39; chapter of Keab Al-Elm

 

b. the prophet made  the companions leave the house

 

 Sahih Al-Bokhari v 1 p 36 hadith no 114; Ketab Al-Elm; chapter no 39; chapter of Keab Al-Elm

 

c. the letter that the messenger of God ( peace be upon him and his descendants) wanted to write was supposed to prevent from deviations forever and ordering for bringing pen and ink for writing such letter cannot be mostahab.

أَكْتُبْ لَكُمْ كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ أَبَدًا».

Sahih Mosalam v 5 p 75 no 4124; Ketab Al-Vasie; chapter of Al-Vasie Leman Leis Ende Shey

 

d. it was supposed that this letter prevented any kinds of disagreements. 

أكتب لكم كتابا لا تختلفوا بعدي أبدا.

 

Al-Tabarani, Abu Al-Ghasem Soleiman Ibn Ahmad IbnAyoob (died in 360 Hejira) Al-Mojam Al-Kabir v 11 p 36 hadith no 10961; researched by: Hamdi Ibn Abd Al-Majid Al-Salafi; published by: Maktabat Al-Zahra; Al-Movasel; Second Edition; 1404 Hejira; 1983

 

This letter was in a way that two persons did not have disagreement with each other. 

أَكْتُبْ لَكُمْ فيه كِتَاباً لاَ يَخْتَلِفُ مِنْكُمْ رَجُلاَنِ بعدي

Al-Shibani, Abu Abdullah Ahmad IbnHanal (died in 241 Hejira) Mosnad Ahamd Ibn Hanbal; v 1 p 293 hadith no 2676; published by:Ghortobat Institute; Egypt

 

The third point: different answer of Amir Momenan (peace be upon him) with the interpretation of Umar:

In the peace of Hodaybe, when the messenger of God (peace of Allah be upon him and his descendants) wanted Amir Momenan (peace be upon him) to leave out the sentence ' ' the messenger of God ' ' from the peace treaty ' ', Hazrat Muhammad said politely

 مَا أَنَا بِالَّذِي أَمْحَاهُ.

I am not able to do such action.

Or as Ibn Abi Al-Hadid said 

يا رسول الله، لا تشجعني نفسي على محو اسمك من النبوة، قال : فقضى عليه، فمحاه بيده.

O ' the messenger of God! Do not make leave out your name (forgive me). The messenger of God (peace of Allah be upon him and his descendants) accepted the apology of Imam Ali (peace be upon him) and left it out with his own holy hand.

 

Ibn Abi Hadid Al-Madaeni Al-Motazeli, Abu Muhammad Ez Al-Din Hebe Allah Ibn Muhammad Ibn Muhammad (died in 655 Hejira) SharhNahj Al-Balaghe v 2 p 161; researched by: Muhammad Abd Al-Karim Al-Namri; published by: Dar Al-Kotob Al-Elmie; Beirut; first edition; 1418 Hejira; 1998

 

But in the story of Ghertas, when the messenger of God (peace of Allah be upon him and his descendants) asked pen and ink, the companions started struggling with each other and making noise and Umar Ben Al-Khatab called out

ان الرجل ليهجر

As Abu Hamed Ghazali has written

ولما مات رسول الله صلى الله عليه وسلم قال قبل وفاته ائتوا بدواة وبيضاء لأزيل لكم إشكال الأمر واذكر لكم من المستحق لها بعدي. قال عمر رضي الله عنه دعوا الرجل فإنه ليهجر

When the messenger of God passed away, he said before his decease ' ' bring ink and pen so that I can remove your faults and write the name of qualified person after myself. Umar said ' ' leave him alone; he is saying nonsense ' '.

 

Al-Ghazali, Abu Hamed Muhammad Ibn Muhammad (died in 505 Hejira) Ser Al-Amelin and Kashf Ma Fi Al-Darin; v 1 p 18; researched by: Muhammad Hassan Muhammad Esmaeel and Ahmad Farid Al-Mezi; published by: Dar Al-Kotob Al-Elmie; Beirut; Lebanon; first edition; 1424 Hejira; 2003

And Akbari Baghdadi has written 

ومنه قول عمر بن الخطاب رضى الله عنه مرض رسول الله إن الرجل ليهجر على عادة العرب.

Among their sentences, this is the remark of Umar that said ' ' the messenger of God has become sick; this man says nonsense. This is the habit that Arabic people had.

Al-Akbari Al-Baghdadi, Abu Al-BaghaMoheb Al-Din Abdullah Ibn Al-Husain Ibn Abdullah; Divan Al-Motenabi; v 1 p 9; researched by: Mostafa Al-Esgha; Ebrahim Al-Abiari; Abd Al-Hafiz Shalbi; published by: Dar Al-MArefat; Beirut

According to the narration of Bokhari, Umar said

إِنَّ النَّبِيَّ صلى الله عليه وسلم غَلَبَهُ الْوَجَعُ وَعِنْدَنَا كِتَابُ اللَّهِ حَسْبُنَا.

The Disease dominated the messenger of God and the book of God that is with us is enough.

Sahih Al-Bokhari v 1 p 36 hadith no 114; Ketab Al-Elm; chapter no 39; chapter of Keab Al-Elm

 

The disease has dominated on him as much as he does not know what to say.

 

The fourth point: the sadness of the prophet (peace of Allah be upon him and his descendants) in the event of GHertas:

In the peace of Hodaybe, when Amir Momenan (peace be upon him) refused to leave out the word ' 'the messenger of God ' ' from the peace treaty. The messenger of God (peace of Allah be upon him and his descendants) did not become only sad, but he said ' ' show me it to me so that I can leave it out myself. ' '

The prophet became sad as much as he made the companions leave the house 

فَاخْتَلَفُوا وَكَثُرَ اللَّغَطُ. قَالَ: «قُومُوا عَنِّي».

When there was disagreement and noise among the companions, the messenger of God (peace of Allah be upon him and his descendants) said ' ' leave me alone ' '.

Sahih Al-Bokhari v 1 p 36 hadith no 114; Ketab Al-Elm; chapter no 39; chapter of Keab Al-Elm 

According to the narration of Ahmad Ben Hanbal, Hazart Muhammad became sad

 فلما أكثروا اللغط والاختلاف وغمّ رسول الله صلى الله عليه وسلم.

When disagreement and noise raised, the messenger of God (peace of Allah be upon him and his descendants) became sad.

 Al-Shibani, Abu Abdullah Ahmad IbnHanbal (died in 241 Hejira) Mosnad Ahmad IbnHanbal v 1 p 324 hadith no 2992; published by: Ghortobat Institute; Egypt

And Balazeri has written

فغم ذلك رسول الله (صلى الله عليه وسلم) وأضجره.

The remarks of the companions made Hazrat Muhammad sad and hurt him.

Al-Balazeri, Ahmad IbnYahyaIbnJayez (died in 279 Hejira) Ansab Al-Ashraf; v 1 p 562; hadith no 1141; According to Jamat Al-Kabir 

Ibn Sad has mentioned such interpretation in the book ' ' Tabaghat Al-Kobra ' '

وغموا رسول الله صلى الله عليه وسلم.

Al-Zahri, Muhammad IbnSaadIbn Mani Abu Abdullah Al-Basri (died in 230 Hejira) Al-Tabaghat Al-Kobra v 2 p 244; Dar Sader; Beirut

Hence, the story of disagreement of Umar Ben Al-Khatab is totally different from the story of Hodaybe. According to the confession of the Sunni scientists, the action of Amir Momenan (peace be upon him) proves his courtesy and politeness. However, the story of Umar Ben Al-Khatab is not in such way and it is considered disagreement with the order of the prophet (peace of Allah be upon him and his descendants).

وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ ناراً خالِداً فيها وَلَهُ عَذابٌ مُهين‏.

But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment.

 Al-Nissa/ 14

وَمَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُون‏.Al-Maede/ 44

 

وَمَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الظَّالِمُون..Al-Maede / 45

 

وَمَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْفاسِقُون‏.Al-Maede / 47 

 

GOOD LUCK

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