X-Periences
UMAR FARUQ: ASSUMPTION OF CALIPHATE: VICTORIES IN IRAQ
By: Sheikh Muhammad Iqbal
The Orientalists object to this order of Caliph Umar on the ground that it was against the Sunnah of the Prophet and his Caliph. Those of the modern writers (especially of the west) who have recorded their criticism against the action taken on najran Christians are not on firm foundations. They have failed to understand the situation in which Islam and Muslims felt themselves in the Peninsula. Besides, in their agreement with the Prophet the Christians had undertaken not to do certain things but they had begun to increase consumption of pork which they had agreed not to do. Some sources believe that the Christians had begun to differ among themselves and there was a possibility of coming anarchy. Reportedly, some of the Christians approached the Caliph, requesting that they be shifted to some areas. Others hold the view that the Christians of Najram were gaining more strength and were breaking terms of an agreement signed with Prophet, on him be peace, such as regarding taking of swine and this increasing pollution in the localities concerned. Therefore after considering the issue objectively and keeping other points in view, Caliph Umar decided that they should be ordered to evacuate Najran and re-settle elsewhere without incurring property losses. In fact, as Haykal would opine, the Caliph wanted to trim Arabian politics and adopt a single line statecraft with one uniform or homogeneous religious community. (HKL; 124)
Prominent Muslim writers have justifiably tried to save the Caliph from the blame of treating the Najran Christians unjustly. Of these, Haykal's is a logical, and convincing effort to exonerate him from the charge. He argues that Arabia by the time of Umar's ascendancy had become one State of which the authority lay in the hands of a man to whom the people had unanimously sworn their fealty. It was his duty to eliminate all the causes of weakness from within the community of Islam. Presence of more than one religion or creed, it was thought, would create trouble and to undo the sources of anarchy and diversion, the Caliph differed in fundamentals on the practical plane. The Christians believed in Trinity, charged interest and took intoxicants. The Muslims believed in One Allah, and were forbidden to take interest or wine. In modern times the theory of homogeneity in race, religion and law, has begun to be accepted through signing agreements. Even populations are exchanged and shifted to one particular area. The Caliph understood very well the consequences of a multi-relatious society. The existence of two or more religions side by side in a quarter of Arabia might lead to feuds and no one would, as a result, live a pieceful life. Hence his command to Yala bin Umayyah that the Christians of Najran be based to resettle in other parts of the Islamic Commonwealth (HKL; 125)
The Caliph's action was appreciable is that no compulsion (as per Quranic Command) was used to effect a change of religion. The people concerned were given two alternatives, - to adhere to Christianity but settle outside Arabia (in the midst of their co-religionists) and have lands against lands left by them in Najran; or, to accept Islam and continue in possession of their property and other rights (subject to law and order of the State. No coercion or disruptive modes of exterminating a minority religious as a civilized system is expected to do.
(to be continued..)
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