Alhassanain(p) Network for Heritage and Islamic Thought

62. SHURA OR THE COMMITTEE

Ten years, six months and four days had passed since Hazrat Omer took the reins of governance in his hands when Abu Lulu Firoze, the slave of Mughira ibne Shauba, struck him with a double edged poniard.. Some people lifted him and shifted home. A physician was immediately called to treat him. The injury was so severe that the Nabeez administered through his mouth came out of the injury inflicted by the blow through the stomach. People around him were confused and confounded. They thought that the throne of the caliphate will be vacant and were whispering to each other about the probable successor.Some said that it would be better if he nominated someone and save the people from the trouble of selecting his replacement. Therefore some important persons came to Omer and suggested to him to nominate someone as his successor. He said with a sigh that he had none in view. He added that if Abu Obaida was living he would willingly have transferred the burden to him. Then if Allah had questioned him he would have said that he had entrusted the caliphate to a person who was termed by the Prophet (s.a.) as the Ameen e Ummat. He said that if Huzaifa’s slave Salim was alive, he could have given the position to him. If Allah asked him, he would reply that he had given the control to a person about whom the Prophet (s.a.) had said that he loved Allah very much. Ibne Qatiba had written about Khalid ibne Walid and Ma-aaz ibne Jabal in this connection that Omer remembered them as probable candidates for succession. The person who mooted the idea of Yazeed succeeding Muawiya, Mughira ibne Shauba, suggested to Omer to nominate his son Abd Allah ibne Omer to the caliphate. In reply Omer said:

“May Allah destroy you! By Allah! You haven’t said this without keeping Allah in front of you. How can I make a person the caliph who is helpless even to divorce his own wife !”

Ref: Tareeq e Tabari, Vol 3, Page 192

Ibne Hajr makki writes

“This is an indication towards the event when Abd Allah, during the days of the Prophet (s.a.), gave divorce to his wife during the period of menstruation and the Prophet (s.a.) instructed Omer to ask Abd Allah to go to his wife”

Ref: Sawaiq e Mohriqa, Page 104

After rejecting Mughira’s suggestion, Omer told to the gathering that if he nominated anyone the caliph, there will be no problem because Abu Bakr too had nominated him, and he (Abu Bakr) was better than himself! He added that even if he didn’t nominate a successor, there wouldn’t be any problem, because the Prophet (s.a.) didn’t nominate anyone as well! And he was better than both of them! In that time Hazrat Ayesha sent word through Abd Allah ibne Omer that he must nominate a successor to save the people from confusion and unrest. Omer said that he had given a serious thought to the matter and was of view that Ali ibne Abi Talib (a.s.), Othman ibne Affan, Abd ar Rehman ibne Auf , Saad ibne Abi Waqas, Zubair ibne Awam and Talha ibne Obaid Allah should form a committee The Prophet (s.a.) was happy with those persons during his last days. They are capable that they can select one amongst themselves to be the next caliph. When he was alone he said that if they unanimously select Ali (a.s.) he will lead the Ummat on the Right Path. Abd Allah ibne Omer said that if that was his opinion, he ought to nominate Ali (a.s.) for the succession himself. To this Omer replied:

“I don’t like to carry the burden both in this life and the Herteafter.”

Ref: Tareeq e kaamil, Vol 3, Page 104

After deciding about the membership of the Majlis e Shura, Omer called the selected members to apprise them of the procedure for the selection. When the six assembled at his place he told them that he knew they all aspired to be the caliph. Zubair didn’t remain quiet.He said that it was natural that they were desirous of the position. He said that in precedence in accepting Islam and in status they weren’t less than Omer. He added that if he, Omer, could be the caliph, why not they! Ibne Abil Hadeed had said that Omer was lying mortally injured, therefore zubair was talking fearlessly. If it was some other occasion he wouldn’t have dared to talk in that manner. Hazrat Omer kept quiet at his talk, but when he commented on the members of the Shura he indicated that he was upset with Zubair. Therefore he addressed Zubair and said,“O Zubair! You are avaricious, small hearted and ill tempered. In anger you are an infidel and a Momin if in a happy mood! If you get the caliphate you will fight for a little barley!!” He told about Talha,“He is proud and conceited. On one occasion he talked such an impertinent thing that the Prophet (s.a.) was very upset with him and remained so till the end!!”

He then turned towards Saad and said,“You are a good archer but the caliphate is out of your reach because you are from Bani Zhera and what Bani Zehra has to do with the caliphate!” He told to Abd ar Rehman ibne Auf,“You are very fond of rest and pleasures! If you become the caliph, you might leave the affairs of the caliphate to your wife!” Ibne Qatiba records the following words:

“O Abd ar Rehman! I might have given the caliphate to you, but you are the Pharoah for this Ummat!”

Ref: Al Imamat wal Siyasat, Page 24.

If the members select one person unanimously, it is well and good.

Omer told to Hazrat Othman,“If the caliphate is given to you, then you will put the burden of Bani Omayya and Bani Aas on the necks of the people! The Bait al Mall will become the fiefdom of your tribe.” Finally he turned to Hazrat Ali (a.s.) and said,“You are suitable in all respects for the position of the caliph. But the trait of humor dominates your nature!”

After these comments he asked the members of the Shura to decide about the successor within three days. He also asked them to invite Hassan ibne Ali (a.s.), Abd Allah ibne Abbas and some more important persons from the Ansaar. But they should not have any say in the matter of the Caliphate. Abu Talha Ansari was appointed the director of the Shura. He asked Abu Talha to gather all the members of the Shura after his death in the room of Ayesha and tell them that they must decide about the successor within the allotted time and during the interim period the responsibility of leading the prayers should rest with Sohaib Romi. If they select the successor unanimously, it is well and good. If five are on one side and one is in opposition, then he must be killed. If three are on one side and the three on other, then his son, Abd Allah ibne Omer to be the arbiter. Whichever side he supported, the caliph will be their nominee. Then he advised his son:

“If there is difference of opinion in the Ummat you should side with the majority. If three are on one side and three on the other, you should opt for the side in which Abd ar Rehman is there.”

Ref: Tariq e Tabari, Vol 3, Page 265

Hazrat Omer expired after three days of struggle between life and death. When his burial was over, at Ayesha’s room or the house of Abd ar Rehman ibne Auf’s nephew, Masoor ibne makhrama the Committee of the Shura met. Abu Talha stood with a contingent of 50 persons at the door. Mughira ibne Shauba and Umro ibne Ass too came and sat near the door to make their personalities prominent. When Saad ibne Abi Waqas saw them, he threw pebbles at them and said:

“Do you want to show off that you too are the members of the Shura?”

Ref: Vol 3, Page 295

Both of them escaped from there when Saad threw pebbles on them and the proceedings of the Shura commenced. Talha and Saad gave their vote to Othman. Zubair voted for Ali (a.s.). Now Ali (a.s.), Othman and Abd ar Rehman remained to cast their lot. Abd ar Rehman told to Ali (a.s.) and Othman to withdraw from the contest and take the right of selecting one from the remaining two, or that he will withdraw from the contest and take the right of selecting one from the two, Othman or Ali (a.s.).. Ali (a.s) and Othman both didn’t agree to withdraw from the contest. Then Abd ar Rehman said that they must accept him as the arbitrator. Othman immediately agreed to the suggestion. But Hazrat Ali (a.s.) was hesitant. When he was persuaded very much he made a condition that Abd ar Rehman should not be governed by any base instinct in coming to a decision on the basis of the consideration of his kin. Abd ar Rehman agreed that his decision will be based on true facts. When Abd ar Rehman was appointed the arbitrator, he assembled the Mohajirs and Ansaar along with the members of the Shura in the Masjid e Nabavi and asked them as to who they wanted to select as the Caliph. Ammar ibne Yassir told to the people that if they wanted peace and tranquility they should opt for Ali (a.s.). Miqdad ibne Aswad agreed with him. Abd Allah ibne Abi Sara and Abd Allah ibne Rubiah spoke in favor of Othman. On this some harsh words were exchanged between Ammar and Ibne Abi Sara. When Abd ar Rehman saw the argument prolonging, he quietened the persons. Then he addressed Hazrat Ali (a.s.) and said:

“You must make a pledge that you will act on the Book of Allah, the Sunnat of the Prophet (s.a.) and those of the two Caliphs.”

Ref: Tareeq e Tabari, Vol 3, Page 297

Hazrat Ali (a.s.) said:

“I hope that, to the extent of my knowledge and capability, I shall do my duty.”

Ref: Tareeq e Tabari, Vol 2,Page 297

Then Hazrat Othman was asked the same question.He immediately agreed to follow the example of the the first two Caliphs. On this Abd ar Rehman gave his hand to Othman.in Bai-at and announced his Caliphate. Hazrat Ali (a.s.) saw this situation and said:

“This is not the first day that you have inflicted an excess on us. What else can we do than being patient. What things you do, Allah only must help! By Allah! You have given the Caliphate to Othman on the hope that he will turn it over to you tomorrow.”

Tareeq e Kaamil, Vol Vol 3, Page 37

The supporters of Hazrat Othman and Bani Omayya came forward to owe their allegiance to him. Mughira ibne Shauba, who was an opportunist, started telling Hazrat Othman that if Abd ar Rehman supported someone else, he himself wouldn’t have approved of that person. When Abd ar Rehman heard this flattering talk, he said:

“O unlucky person! You are telling a blatant lie! If I had owed my allegiance to someone else, you would have followed suit and told him what you have told now (to Othman).”

Ref: Tareeqe Tabari, Vol 3, Page 298

The following conclusions can be drawn from the Shura of Hazrat Omer:

1. It is not necessary for the Caliph to be a Qureishi. Even a freed Ajami Slave could also qualify for the position and the Tradition,“Al Aimma min Qureish” was just concoted to meet the requirement of the selection of the first caliph!

2. People’s opinion for selection of the Caliph is not necessary. The Caliph is entitled to make a selection of the successor or can nominate a committee of two or more persons to do the selection.

3. If someone from the Shura raises his voice against the majority of the members of the committee he will be liable to be executed for that crime even if he was a Companion of the Prophet (s.a.)!

4. The Ummat could remain without a Caliph for three days. It was not necessary that on the death of one caliph the successor to be in place without break.Only at the time of the demise of the Prophet (s.a.) the dispatch with which the caliph was selected, without even waiting for his last rites, was the need of the time and the political expedient!

5. The failings and the defects which the Second Caliph pointed out in the members of the Shura were pride, conceit, avarice, nepotism and impertinence with the Prophet (s.a.) were no disqualifications for being considered as candidates for the caliphate. Nor there was any need of knowledge, experience and moral qualities to qualify for selection as the caliph.

If we consider this Shura and the procedures followed for the earlier selection of the caliphs, we don’t find any particular rule or procedure to be followed. If we accept that the selection of the caliph has to be done by a group of wise men or it has to be done through the popular opinion then how the important companions, like Hazrat Ayesha and Abd Allah ibne Omer , advise Hazrat Omer to nominate someone as his successor. Didn’t they know that selection of the caliph was the prerogative of the wise men or the populace. Insread of rejecting the suggestion, Hazrat Omer sites the precedence set by Hazrat Omer in nominating him as the second caliph. Then he says that if Abu Obaida or Salim were living he would have nominated one of them as his successor. If the caliph has the right to nominate his successor, the Prophet (s.a.) must have had a bigger right to nominate a caliph and successor! Omer says that if he nominated a successor, it would be following the tradition of Abu Bakr and if he didn’t nominate the successor he would be following the tradition of the Prophet (s.a.)! But in practice what he did was neither the way of his predecessor nor of the Prophet (s.a.) The truth is that neither Omer wished to nominate anyone nor did he have confidence in the popular opinion.that will select the person he had in his mind. Therefore he constituted a Shura of six persons that was free of the popular opinion and constituted in such a way that the success of his favorite candidate was certain. In the process he took the names of certain persons that if they were living, he would have nominated one of them. Of the two Abu Obaida was a Qureishi, and fitted well into the condition made at the time of the selection of the first caliph. The second person was Salim who was a freed Ajami slave and therefore didn’t qualify the test of being a Qureishi on which count the Ansaars were denied the right of contesting to the caliphate at the time of selection of the first caliph. But now Omer was not bothered about that condition and would have nominated Salim to the caliphate if he lived. The other names that came up were Ma-aaz ibne jabal and Khalid ibne Walid. Ma-aaz ibne jabal was from the tribe of Khazraj and Omer was opposed to consider the Ansaar for the caliphate. The other person was Khalid ibne Walid with whom Omer never saw eye to eye. As soon as Omer assumed the caliphate he deposed Khalid from the position he held. When he didn’t tolerate to even keep him under his own control, how could he nominate him to be the caliph over all the Muslims! Ibne Athir writes:

“(On assuming the Caliphate) the first decree Omer issued was in the name of Abu Obaida Jarrah to take the command of the troops from Khalid and consider him dismissed. The reason for this was that from the time of Abu Bakr, Omer was angry on him because of his attack on Malik ibne Navera and other acts that Khalid committed during the campaign. The first action that Omer took as the caliph was to dismiss Khalid and saying that he will not be given any position under him.”

Ref: Tareeq e Kamil, Vol 3, Page 293

Omer had also taken the name Ali (as.) for nomination as the caliph but avoided the issue by saying that he didn’t want to shoulder the responsibility. It is surprising that he was willing to take the responsibility of nominating Abu Obaida or Salim if they were alive, but not of Hazrat Ali (a.s.). Inspite of recognizing and accepting Hazrat Ali (a.s.)’s capability and suitability, he was referring his candidature to the Shura for the selection. Thus he turned the caliphate in another direction very cleverly constituting the Shura to push through his favorite candidate. Abd ar Rehman was the brother-in-law of Hazrat Othman and would certainly support him. Saad ibne Abi Waqas was the cousin of Abd ar Rehman and would naturally go with him. Talha was from the tribe of Teem and was against Hazrat Ali (a.s.). Only Zubair was with Hazrat Ali (a.s.) because his mother Safia binte Abd al Mutallib was an aunt of Hazrat Ali (a.s.). If Talha had voted for Hazrat Ali (a.s.) both sides would have had three votes each. In such an event Omer had instructed that Abd Allah ibne Omer will be the arbiter.and instructed him to select the candidate on whose side will be Abd ar Rehman. He was also sure that Abd ar Rehman will be on the side of his favorite candidate. Now the only alternative for the opposing candidate was to side with Abd ar rehman and accept Othman as caliph or lose his own life. This was the strategy of Omer that with all permutations the caliphate would ultimately come to Hazrat Othman. Therefore the author of Riyad al Nazara writes:

“At the halt during the Haj Hazrat Omer was asked who will be the caliph after him. He said Othman ibne Affan.”

Ref: Riyad al Nazara, Page 153.

Ameer al Momineen(a.s.) saw the constituents of the Shura and had understood that the entire process was to select Othman for the position and had said to Abbas ibne Abd al Mutallib:

“The direction of the caliphate has been turned away from us. Abbas asked, ‘How do you know this?’ ‘Othman has been attached with me and has asked us to support the majority. If two are on one side and two on the other, then you must opt for the side in which Abd ar Rehman is there. Then Saad will support his cousin, Othman, and Abd ar Rehman is his brother-in-law.”

Tareeq e Tabari, Vol 4, Page 294

If Hazrat Othman was to be brought to power, then instead of setting up the Shura, he could have directly nominated him. That would have eliminated lot of mischief and internecine fighting. Because of the constitution of the Shura the thoughts of avarice and position came to the minds of the members and every individual started thinking that he was the candidate for the caliphate.Because of this state the door for conflicts between the Muslims was opened. And as a result Talha and Zubair later on rose against Hazrat Ali (a.s.), although Zubair was Hazrat Ali (a.s.)’s supporter before the Shura. The battles of Jamal and Siffin were the natural consequence of the Shura. Ibn e Abd Rabba writes that once Ibne Haseen, went as a courier of Ziyad to Muawiya. Muawiya once called him in seclusion and asked what was the reason of the internecine differences between the Muslims? He replied, it was the assassination of Othman. Muawiya said that he had heard he was very shrewd and clever but his reply was very shallow. Ibne Haseen, “Was it the Battle of Siffin?” Muawiya said, “No!” He asked, “The Battle of Jamal?” Muawiya said, “Not even that!” Finally Ibne Haseen said, “I cannot visualize any other cause!” Muawiya said, “The fountainhead of the conflict was the constitution of the Six Member Committee of the Shura by Hazrat Omer

“therefore every member of that group started expecting to be the caliph and his conscience bent towards the thought of power and even his tribe and family started thinking in the same terms.”

Aqd al fareed, Vol 3, Page 75

Another reason for the greed for the caliphate was the affluence of the members of the Committee. Where there is excess of wealth, the desire for power too comes in. Therefore when we look at the members of the Shura, the history indicates that excluding Hazrat Ali (a.s.), all other members were very rich. If it was necessary to constitute the Shura, he should have opted for persons who had the welfare of the common man at heart instead of picking up a group of persons of high affluence. Even if the selectin is taken as a political expedient, making their decision subservient to one person under the sharp edge of the sword was the biggest impediment to the freedom of opinion and had made a farce of the Shura!.

Hazrat Omer had made the yardstick for the selection of the members of the Shura their closeness to the Prophet (s.a.) and his liking for them. But the question arises whether these persons only were those who were liked by the Prophet (s.a.) and there were none else who would have similar or better qualification than they did? Was Hazrat Othman selected because the Prophet (s.a.) liked him or because he was to the liking of Abd ar Rehman? The Holy Quran says thus about Momineen:

“Allah was happy with the Momineen when they were pledging their Bai-at to you under the tree.”

It is certainly not possible that those whom Allah likes, the Prophet (s.a.) wouldn’t like them. When the privilege of the Prophet (s.a.)’s liking was also enjoyed by other persons as well, then restricting the ‘liking’ only to the six persons is certainly full of meaning. Was the Prophet (s.a.) happy with only six Mohajirs and with none from the Ansaar? If theProphet (s.a.) liked these six, the reasons for the liking should have been highlighted by the selector. But instead of highlighting these, the failings and shortcomings of the members are mentioned in a very ridiculing manner. Abu Othman Jahiz writes:

“If someone had said to Hazrat Omer that he said that the Prophet (s.a.), at the time of his death, was happy with the six persons and also he says that the Prophet (s.a.) was unhappy with Talha till he died. He was thus contradicting what he (Omer) himself said.”

Ref: Shara Ibne Abil Hadeed, Vol 1, Page 37

Talha’s talk that disturbed the Prophet (s.a.) was that at the time of the Revelation of the Ayat e Hijab he had said that the Prophet (s.a) was keeping his spouses under the curtains at that time but that they would marry them after his death. After this event, the following Verse was Revealed:

“It is not right for you to disturb the Prophet (s.a.) and also that you marry his wives after his death.”

There was a time when such impertinent words came out of the mouth of Talha that were highly objectionable, but what Omer uttered at the time of the Truce of Hudaibiya were words much more objectionable than what Talha said. If by doubting about the Prophethood and saying that the Prophet (s.a.) was talking gibberish in delirium of sickness one could reach the position of the caliphate, why shouldn’t Talha rise to the Committee of the Shura!?.. What was the need to taunt at Talha during the important and crucial conclave of the Shura?.

The opinion that Omer expressed about Ali (a.s.) is nothing more than a personally devised talk. Just after the Prophet (s.a.) it was said that Ali (a.s.) was too young to aspire for the Caliphate and an old person was suitable for the position. But now when the excuse of age was not there, it was said that he had propensity for humor and the caliphate needs a person with a serious demeanor. This utterance of Omer gave the opportunity to others to air this opinion around. Therefore Umro ibne Ass put it into the minds of the Syrians that Hazrat Ali (a.s)’s nature was just to keep joking. Hearing about this propaganda, Hazrat Ali (a.s.) said,“That son of a bad woman surprises me when he says that there is an element of jesting in my nature and I keep jesting around all the time!” No doubt Hazrat Ali (a.s.) was having an excellent sense of humor that reflected the sense of humor of the Prophet (s.a.). He never hurt anyone with his humor. If this element of humor is not a disadvantage for the august position of prophethood, how could it be a disqualification for the caliphate? A person in the position of power needn’t always keep an angry face. With his sense of humor Hazrat Ali (a.s) combined an aura of respect and carriage that attracted the respect of people. Ibn eAbbas says:

“When Ali (a.s.) used to sit with us, we never had the courage to start the conversation.”

Ref: Shara Ibne Abil Hadeed, Vol3, Page 170

Hazrat Ali (a.s.) says in his Will:

“Beware! Don’t bring talks that provoke laughter during important discussions even if they are quoted from others.”

Ref: Nahj al Balagha

Therefore the allegation that Hazrat Ali (a.s.) used to jest around is absolutely wrong. Omer had to say something about all the six members. If he didn’t say what he said, he would have said something else. As far as keeping the caliphate away from Hazrat Ali (a.s.) was concerned, the very constitution of the Shura was indicative of that.

Although the Shura was an invention of Omer’s mind, Abd ar Rehman ibne Auf put it into practice with his cunning. He himself didn’t expect to get the caliphate because Omer had cleverly made his son, Abd Allah, the arbiter in the event of a tie. Abd ar Rehman didn’t give the opportunity of arbitration to Abd Allah by bringing about the corollary of telling to Hazrat Ali (a.s.) that he would support his candidature if he agreed to abide by the Seerat e Shaikhain and Hazrat Ali (a.s.) didn’t agree to this suggestion. Hence Abd ar Rehman supported Hazrat Othman.

Under the basic tenet of Islam Hazrat Ali (a.s.) had refused to abide by the Seerat e Shaikhain. The intention was to make the Seerat e Shaikhain a part and parcel of the Islamic Shariah. The Islamic Shariah has to be based on the Quran and the Seerat e Nabi (s.a.) Even the Shaikhain were bound to abide by these two! Then what was the need to include the Seerat e Shaikhain or the seerat of any other person as a condition for the caliphate? If that condition was accepted by Hazrat Ali (a.s.), it would have become a part of the Islamic identity. Therefore Mulla Qari wrties:

“Hazrat Ali (a.s.) declined to do the Tqleed ( Emulation) of the Sheikhain and Hazrat Othman did agree to that condition.”

Ref: Shara Fiqh Akbar, Page 82

Even if Hazrat Ali (a.s.) is not accepted as the Imam and Khalifa by the Nass, he will certainly be acknowledged as a Mujtahed ( Interprteter) of very high caliber. Making one Mujtahed bound to the interpretations of another is not correct according to the norms. One interpreter cannot be asked to abide by what another has done. Such conditions will create intellectual stagnancy and disturb the spirit of thinking and interpretation. When one has eyes, he has the right to look around. When a person has the ears he must listen and decide about the things with the help of this sense. Someone asking people to become deaf and blind and toe his line may not be acceptable to them.This has nothing to do with wisdom and intellect nor with the Faith of Islam..

If by Seerat e Shaikhain they mean the modus operandi adopted by the first two caliphs in the day-to-day operations of the State, it cannot be made compulsory to be adopted because the circumstances change with the times and the actions have to be devised according to the needs of the day. For example, during the days of Hazrat Omer, Iran and Rome were conquered and that brought tremendous wealth to the Arabs. On account of heavy cash-flow the quantum of pensions and allowances too increased. Now, will following his Seerat mean that whether there was sufficient cash in-flow or not, the pensions must be maintained at the inflated levels? Therefore what was possible during the time of Hazrat Omer might not be possible in the subsequent times. It is quite possible that the reason for insisting on following Hazrat Omer’s Seerat was that they wanted the pensions issued by him to continue during the regime of the next caliph! This condition therefore becomes only an economic requirement and doesn’t have anything to do with the Khilafat.

After analyzing the events of the Shura, one comes to the conclusion that Hazrat Ali (a.s.) had a very radiant side to his personality that with one word he rejected power and pelf to protect the Book and the Sunnat of the Prophet (s.a.). If he had accepted the caliphate against the voice of his conscience, whether he acted on the conditions put to him or not, the world would have pointed a finger at him blaming him of opportunism. He has set an immaculate example of taking the Right Path.

This fact is also worth considering that when the past acts of the previous incumbents were not acceptable to him, then how could he accept to emulate them in his own career? When the Seerat of the Sheikhain was not worthy of emulation for him, the only alternative for him was to refuse the caliphate with this condition attached to it!

63. THE BAI-AT OF HAZRAT AMEER AL MOMINEEN (A.S.)

Hazrat Othman assumed the reins of office at the age of 70 years on 1 Moharrum 24 H. Unfortunately his period , excepting the Ommayads, was not very good for the Muslims in general. The people were put to much hardship. Even very senior, and octogenarian, Companions of the Prophet (s.a) were ill treated. The ribs of Abd Allah ibne Masood were broken. Ammar ibne Yassir was tortured. Abu Dharr Ghiffari was exiled. Cruelty and torture was rampant. Voices were raised against this attitude of Hazrat Othman. There was unrest amongst the people. From amongst the members of the Shura, Hazrat Ali (a.s.) was already unhappy with the way the succession was effected. Talha and Zubair too turned openly hostile to the caliph. Abd ar Rehman ibne Auf who was instrumental in bringing Hazrat Othman to the caliphate by playing the ruse of Seerat e Shaikhain was repentant and not very happy for promoting him. He was so angry that he didn’t talk to Othman till his death. Ibne Abd Rabba writes:

“During the illness of Abd ar Rehman, Othman went to inquire about his condition. Looking at him, Abd ar Rehman turned his face towards the wall.”

Ref: Aqd al Fareed, Vol 3, Page 79

Othman was killed in his house on 18 Zil Hijja 35 H because of the general unrest amongst the people owing to his nepotism with Bani Omayya and general maladministration.

This twelve years of misrule awakened the people about the wrong choice of the ruler. They realized that the control should be in capable hands and a person who had the welfare of the people at heart and not that the wealth of the nation got concentrated in one person and his cohorts hands. Therefore as soon as the position of the caliphate was vacant, the leading Companions and the general public looked towards Hazrat Ali (a.s.). If Hazrat Othman had died his natural death, the caliphate might not have come to the focal point where it ought to have been. If Othman had sufficient time, he might have put the mill of Saqifa and Shura into operation as did his predecessors. But death was sudden and didn’t give him respite to organize the succession. The cohorts of Hazrat Othman were the people who who were using him in their personal interests. They too wouldn’t have tolerated to see a person in the position of the caliph who would put a stop to their activities of loot and pillage. It can be said with certainty that Muawiya, Umro ibne Ass and the other functionaries appointed by Hazrat Othman knew Hazrat Ali (a.s.)’s nature very well. They would have put all sorts of impediments that Hazrat Ali (a.s.) was defeated in the race for the succession. They had also prepared Hazrat Ayesha to toe their line. She was, in fact, in the first lines of the opponents of Hazrat Ameer al Momineen (a.s.). These persons would have advised Hazrat Othman to set up a new Shura and repeat the history again! They could have persuaded him to nominate someone using the subterfuge of the Seerat e Shaikhain to justify the decision. But the circumstances changed so fast that they didn’t get the opportunity to put their plans into operation. Hazrat Othman paid with his own life for the maladministration that was perpetrated during his regime..

After the Prophet (s.a.), Hazrat Ali (a.s.) spent a long period of time with no concern for the governance and the life style that he lived attracted the attention of the people. They therefore reached a conclusion that there is no person better than Ali ibne Abi talib (a.s.) to be at the helm of affairs. Therefore the important persons from the Mohajirs and Ansaar gathered at the Masjid e Nabavi and decided unanimously that Hazrat Ali (a.s.) be requested to take the reins of the caliphate in his hands. After this decision they sent a delegation to Hazrat Ali (a.s.). In this delegation Talha and Zubair too were there. The delegation made their request with Hazrat Ali ibne Abi Talib (a.s.). Hazrat Ali (a.s.) hesitated in accepting their request and said that he didn’t like to interfere in their affairs and that they should look elsewhere for another person. He wanted them to leave him to his own scruples. Those people said:

“We don’t consider anyone other than you deserving of the Caliphate, nor anyone is more eminent than you on the basis of the past services to the Faith. There is none near to you in the closeness with the Prophet (s.a.).”

Ref: Tareeq e Kaamil, Vol 3, Page 98

Hazrat Ali (a.s.) refused once again. But they pleaded with him very much. When they saw that Hazrat Ali (a.s.) wasn’t yielding to their requests they literally begged him:

“We request you in the name of Allah ! You are seeing the condition we are in! Aren’t you seeing the state of Islam and the mischief that is rampant? Are you not concerned about the mischief?”

Ref: Tareeq e Kaamil, Vol 3, Page 99

Hazrat Ali (a.s.) refused to accept their request, but when their insistence increased very much, he felt that for Itmam e Hujjat ( Fulfillment of the Condition) , despite unfavorable circumstances, he couldn’t any more resist the call of duty, he said:

“I accept! But remember one thing that this acceptance is on condition that I shall take you on the path that I think is better for you!”

Ref: Tareeq e Kaamil, Vol 3, Page 99

It was the charisma of the changing circumstances that after Hazrat Omer the condition of Seerat e Shaikhain was imposed along with the offer of the Caliphate, that was rejected by Hazrat Ali (a.s.). Now the same Caliphate was offered to him and he was putting forth his own conditions before he accepted it that he would use his own discretion in performing the task rather than depending on others advice.

After Hazrat Ali (a.s.) accepted the Caliphate, the general Bai-at was organized on Friday, 25 Zil Hijja 35 H. Hazrat Ameer al Momineen (a.s.) emerged from Bayt al Sharaf and came to the Masjid e Nabavi where a huge gathering was already there. In his simplicity Hazrat Ali (a.s.) was wearing an ordinary turban on his head, carrying the footwear in one hand and, instead of the staff, a bow in the other, entered the precincts of the Mosque. When he arrived there was a movement in the crowd. He went past the crowd towards the pulpit of the Mosque and sat at the place where the Prophet (s.a.) used to sit. He rested his arm on the bow and the process of the Bai-at was commenced. Talha and Zubair were the first to extend their hands to owe their allegiance to him. Hussain Diyar Bakri writes:

“First Talha and Zubair did the bai-at and then the others followed.”

Ref: Tareeq e Qamees, Vol 2, Page 276

Talha had lost one of his hands in the Battle of Badr When Habeeb ibne ibne Zoeb saw him doing the Bai-at he said:

“A person with the useless hand has done the Bai-at. It will not be successful!”

Ref: Tareeq e Tabari, Vol 3, Page 451

After this men came forward for the Bai-at in hordes as the thirsty come to quench their thirst. None from the participants in the Battle of Badr who was living had missed the Bai-at of Hazrat Ali (a.s.). Ibne Hajar Makki writes:

“None from the people of Badr was missed. All of them came to Hazrat Ali (a.s.) and said that they considered none more deserving of the Caliphate than him. They asked him to extend his hand in Bai-at. Thus the allegiance was accomplished.”

Ref: Sawaiq Mohriqa, Page 118

Among the people who did the Bai-at not only there were the people of Madina, but also there were men from Yemen, Egypt and Iraq as well. Everyone owed his allegiance to the Imam (a.s.) happily and pledged to be faithful to him. Thus, unanimously his Caliphate was established.

After the accomplishment of the Bai-at, the representative of the Ansaar, Tabit ibne Qais, said on behalf of his group:

“By Allah! O Ameer al Momineen (a.s.)! Although they had taken precedence over you in assuming the reins of the governance, they didn’t have precedence over you in embracing the Faith! Then they went ahead of you, but now you are at that place! With them around neither your status was hidden nor your position unknown! They were dependent on you for the matters about which they were ignorant, and you ,with your knowledge didn’t have to depend on anyone!”

Ref: Tareeq e Yaqoobi, Vol 2, Page 118

The Ansaar, in general, took very active part in the Bai-at. But some of them who were affiliated to the Othmani coterie abstained from the Bai-at. Therefore Hassan ibne Tabit, Kaab ibne Malik, Maslima ibne Muqlid, Abu Saeed Khudri, Mohammed ibne Muslima, Noman ibne Bashir, Zaid ibne Thabit, Rafeh ibne Khadij, Fazala ibne Obaid and Kaab ibne Hajra didn’t do the Bai-at. These men remained at their respective homes.

Hazrat Ali (a.s.) didn’t deprive any person of his right of choice. He didn’t bring about any pressure on any one nor forced people to come to owe their allegiance. Those who came willingly, he did Bai-at with them. But he did ask Saad bin Abi Waqas and Abd Allah ibne Omer to come for the Bai-at because their appearances indicated that they might try to prevent others from coming for the Bai-at. Therefore Saad ibne Abi Waqas and Abd Allah ibne Omer were particularly sent for and their allegiance was demanded. Saad said that when the others owe their allegiance, he too would do it. He added that even if he didn’t do the Bai-at, he wouldn’t openly oppose Hazrat Ali (a.s.). When Abd Allah ibne Omer refused to do the Bai-at, he was asked to commit that he wouldn’t try to disrupt the peace and tranquility of the realm. He refused to give any such guarantee. At this Malik e Ashtar was angry and asked Hazrat Ali (a.s.)’s permission to cut away Abd Allah’s head. Hazrat Ali (a.s.) said,“You needn’t do anything to him! I take the responsibility on his behalf! He had been stubborn in his childhood and is the same even now!”

There were several persons who did Bai-at at the hands of Ameer al Momineen, who were very active at that time but went back on their promise later on and became rebellious. Among such persons were Talha and Zubair who did the Bai-at in front of a crowd. But when their expectations of undue benefits were not fulfilled, they said that they had owed their allegiance under duress and not willingly! The manner in which Hazrat Ameer al Momineen (a.s.)’s Bai-at was conducted, any fair person would not accept the canard of Talha and Zubair. After much persuasion by the Muslims the Imam (a.s.) conceded to their demand for taking over the Caliphate and there was no element of coercion in the conduct of the Bai-at. There were several persons who refused to owe their allegiance and they were happily going around without any fear. What was the importance of the insignificant Talha and Zubair that their Bai-at , willing or unwilling, was thought absolutely necessary and under the shadow of the sword, as alleged by them, they were forced to owe allegiance! Then this process could also have been followed for Saad and Abd Allah ibne Omer. Why they were left to their own scruples and the twin of Talha-Zubair were coerced to give their allegiance!

With the Bai-at of Ameer al Momineen (a.s.) both worldly and spiritual power was vested in him. Khilafat, in fact, is from Allah for enforcing His Commands and running the society according to the norms of the Shariah. The Khilafat is through Nass and not the prerogative of the people or a small coterie of persons who manipulate the circumstances to acquire power for personal gains and aggrandizement. The caliphate that was offered to Hazrat Ali (a.s.) was just a worldly position that he accepted under much persuasion from the people and he had made it clear to them that all his actions would be in consonance with the Shariah. Therefore, in one of his sermons he says:

“If the presence of those who came for the Bai-at and those who supported me, had not persuaded me, and the pledge that Allah has taken from the Ulema that they should not remain quiet at the tyranny of the cruel and the penury of the poor, I would have left the caliphate on others shoulders.”

Although he remained away from the power after the demise of the Prophet (s.a.) he was not away from the Khilafat e Ilahiya for a single moment. Whether he had worldly power or not, he was to be obeyed as Khalifa e Rasool and Imam Mansoos min Allah. Even those who considered obedience to him was not necessary, ultimately came round and owed their allegiance to him for the worldly caliphate. Although obedience was the common factor in both the groups ----one group owed total allegiance, both worldly and spiritual, to the Imam (a.s.) and the other group only the worldly allegiance!

The worldly power is the height of achievement for the mundane creatures, but Hazrat Ameer al Momineen (a.s.)’s status is much more elevated. Before this worldly caliphate there was no shortcoming in him nor did the caliphate enhanced his status in any way. Sasa ibne Sauhan Abdi told to Hazrat Ali (a.s.) at the time of the Bai-at:

“By Allah! O Ameer al Momineen(a.s.)! You have enhanced the status of the caliphate. The caliphate has not elevated you in any way! You have taken it to greater heights by accepting it. You didn’t need it, the caliphate needed you!”

Ref: Tareeq e Yaqoobi, Vol 1, Page 135

Once a discussion was started about the caliphate in the presence of Ahmed ibne Hanbal when he said:

“O people! Why are you talking so much about Ali (a.s.) and the caliphate, and the caliphate and Ali (a.s.)? Caliphate had not enhanced Ali (a.s)’s status in any way. It was Ali (a.s.) who gave the status to caliphate!”

Ref: Tareeq Qatib Baghdadi, Vol 1, Page 135