Perhaps when researchers read these traditional reports, they would not
doubt that his reports are not less detrimental than his jurisprudence. And it is not
worthy to pay attention to one, who has such a level of knowledge about
traditions and jurisprudence and his traditions cannot be trusted.
This man with this definite command of his for the unlawfulness of Mutah
has attributed falsehood to God and his Messenger, the questioner would only ask
him about religion of God, and not the heresies of his father. And he in this
statement has himself falsified his father when he said:
“Two Mutahs were allowed during the lifetime of the Prophet, and I forbid
both of them and I will punish whoever practices them.”
And he says: “Three things existed during the lifetime of the Messenger of
Allah (s.a.w.a.) and I prohibit all of them, and I will punish whoever practices
them: Hajj Tamatto, Mutah marriage and reciting Hayya Alaa Khairil Amal,” and
since that time, he did not except anything (so the statement of Umar implies that
throughout the lifetime of Prophet those two Mutahs were allowed), and he
attributed the prohibition to himself, and basically this command is regarded to
be from heresies of Umar.
Ibne Umar also falsified Ibne Abbas and blamed him that knowing the
command of God, he issues verdict against it, and in this vile statement of his, he
swears by God, whereas the scholar of the Ummah is remote from this great
calamity.
And attribution of prohibition of Temporary Marriage to Umar was also
mentioned in the statement of the chief of progeny, Ameerul Momineen (a.s.)
when he said:
“If he had not prohibited it, only the most vile person would have committed
fornication.”
Moreover, consensus of tradition scholars on the fact that Mutah was not
prohibited on the day of Khyber, also falsifies this statement.
It is narrated by Suhaili and Abu Umar as was mentioned above that this
statement is accusation and error and none of the biographer and narrators of
traditional reports recognize it and we discussed regarding this in detail.1
One of the heresies of Ibne Umar was that: He forbid weeping for the
dead, following the practice of his father, and it was opposed to statements and
conduct of Messenger of Allah (s.a.w.a.) as is mentioned in traditional reports.2
This man says: The Messenger of Allah (s.a.w.a.) passed by a grave and
remarked: At this moment this man is being punished due to lamentation of his folks. So Ayesha said: “May God forgive Abu Abdur Rahman, he has made a
mistake; indeed Allah, the Mighty and High says:
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burden shall bear the burden of another…”3
The Messenger of Allah (s.a.w.a.) said: “This man is punished at this moment while his family members are lamenting for him.”
We discussed this matter in detail previously.4
One of the heresies of Ibne Umar was that: He refrained from narrating
traditions of Messenger of Allah (s.a.w.a.) due to the viewpoint of his father as
was mentioned before.5 Shobi says: “I cultivated the company of Ibne Umar for
two or one and a half years; but during that time he did not narrate any tradition
from the Messenger of Allah (s.a.w.a.) except one.”6
One of the heresies of Ibne Umar was that: His statement in
[obligatoriness] of the farewell Tawaf for the woman in menses [after concluding
rituals of hajj and before concluding the farewell Tawaf from Mecca], she has set
out.7 By following the view point of his father, which is opposed to the Sunnah.8
And he was always having this belief and did not see anyone supporting his
stance, so, he had no option, except to accept the truth, so he gave it up.
And among these instances: Urging people not to inquire about what did not
occur as it was from the innovations of his father.9 And he said: “O people, don’t
ask about that which has not happened, indeed I heard from Umar bin Khattab
that one should not ask about what has not happened, he cursed them.”10
And among these instances: is his statement regarding one, who uses
perfume in the Ihram, due to following the innovation of his father which is
proved to be opposed to the Sunnah. Bukhari and Muslim have narrated through Ibrahim bin Muhammad bin Muntahsar from his father that: I heard Ibne Umar
say: If I begin the day when drops of sweat are rubbed upon me, in my view it is
more preferable that I should begin the day when I am Muhrim and effect of
perfume remains on my garments.