It is narrated from Saeed bin Musayyab that a man sought permission from
Umar bin Khattab to visit Baitul Maqdas. Umar said: “Go and make preparations
and when you are ready, inform me.”
When that man was ready, he came to Umar and Umar said: “Instead of
traveling there. Go to Mecca and perform the Hajj and Umrah.”
He also says: “When Umar was engrossed in receiving Zakat of camels, two
persons approached him; he asked: “Where do you come from?”
They replied: “From Baitul Maqdas.” Umar raised his whip and said: “Is
there a Hajj pilgrimage other than pilgrimage to the House of Allah?”
They were terrified and said: “We passed by from there.”1
Allamah Amini says: “Baitul Muqaddas is one of the Masjids, to which
people travel to visit it again and again and to pray and supplicate there.”
But the Caliph was unaware of these traditional reports of Messenger of
Allah (s.a.w.a.) and he had not heard them from the Prophet (s.a.w.a.) or was
unable to remember them or had forgotten them. That is why that man, who had
intended to travel there was discouraged from undertaking that journey. Umar
raised his whip in order to hit those two persons, whom he suspected of having
traveled there for Ziyarat. But those two in order to save their skins, mentioned
that they had only passed from there.
Following are some traditional reports regarding this issue. You may read
them and be amazed:
1. Abu Huraira has narrated from Holy Prophet (s.a.w.a.):
“Do not undertake journey, except to travel to three Masjids: Masjidul
Haraam, my Masjid (Masjidun Nabi) and Masjid Aqsa.”2
2. It is narrated from Abdullah Ibne Amr Aas in chainless tradition from the
Holy Prophet (s.a.w.a.) that:
“When Sulaiman bin Dawood built Baitul Muqaddas, he requested for three
qualities: 1. He pleaded that he may be granted knowledge of adjudication, and it
was bestowed to him. 2. He requested Almighty Allah to bestow him with such a
kingdom as no one should have after him, and it was given to him. 3. He pleaded
that when he completes the Masjid, no one should come to him, except that he
should pray in it and Almighty Allah purifies him from all sins as if he was born that day.”3
These are some traditional reports, which are recorded about Baitul Maqdas
and praying over there and Allah, the Mighty and the High, His selected servant,
Muhammad Mustafa (s.a.w.a.), on the night of Meraj, traveled from the Sacred
Mosque (Masjidul Haraam) to Masjidul Aqsa to pray in it, as mentioned in
Majmauz Zawaid.4
Hafiz Ibne Asakir has written a separate book on this issue and entitled it:
Al-Mustaqsa fee Fazail Masjidul Aqsa.
Supposing we overlook these reports, traveling to every Masjid to which
going is not prohibited, is lawful; in that case, what is the meaning of threatening
people with whip in this matter?
Yes, as if the Caliph regarded going to these Masjids as revival of relics of
prophets and only he had this strange viewpoint as was mentioned before.5
46. The Caliph’s viewpoint regarding Zoroastrians (Majus)
Yahya bin Saeed has narrated through his chains of authorities from Umar
bin Khattab that he said:
“I don’t know how to deal with Zoroastrians (Majus), who are not People of
the Book.”
It is mentioned in another version: “I don’t know what to do about them.”
Abdur Rahman bin Auf said: I heard from Holy Prophet (s.a.w.a.) that he
said: “Deal with them like People of Book.”
It is narrated from Bajala that he said: “Umar did not collect Jizya from
Majus till Abdur Rahman bin Auf testified that the Holy Prophet (s.a.w.a.)
collected Jizya from the Majus of Hajar.”6
Allamah Amini says: Are you not amazed at one, who carries the
responsibility of a great Caliphate and is unaware of its most important
requirement? Identification of the command of Majus from the aspect of
financial, political and religious matters is from the initial acts of an Islamic ruler.
Are you not amazed that such an important rule was not acted upon till
Abdur Rahman bin Auf testified and after that it once again became applicable?
And that too only for a year before the death of the Caliph.7 And if he was
involved with such kinds of problems and Abdur Rahman and his like were far
away from him, in that case, how he had acted upon it?
If the mother of Abdur Rahman had not given birth him, to whom would the Caliph had referred? Who would have benefited him through his knowledge?
How he became the caretaker of the affairs of people, whereas there existed
someone, who was more intelligent than him among the people?
What would he and all caretakers of the matter of Caliphate would do with
this statement of Prophet:
“One, who becomes the caretaker of issues of Muslims, and appoints
someone in charge of them, while he knows that among them there is someone
more deserving and more wise than him regarding Book of Allah and Sunnah of
Prophet, indeed he has been dishonest with God, His Prophet and all believers.8
فَمَالِ هَـٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًۭا (٧٨)
“But what is the matter with these people that they do not make approach to understanding what is told (them)?”9