A VICTIM LOST IN SAQIFAH Volume 2

A VICTIM LOST IN SAQIFAH0%

A VICTIM LOST IN SAQIFAH Author:
: Dr. Hassan Najafi
Publisher: Ansariyan Publications – Qum
Category: Imam Ali
ISBN: 978-964-438-976-8

A VICTIM LOST IN SAQIFAH

Author: Ali Labbaf
: Dr. Hassan Najafi
Publisher: Ansariyan Publications – Qum
Category:

ISBN: 978-964-438-976-8
visits: 8693
Download: 4279


Comments:

Volume 1 Volume 2 Volume 3 Volume 4
search inside book
  • Start
  • Previous
  • 30 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 8693 / Download: 4279
Size Size Size
A VICTIM LOST IN SAQIFAH

A VICTIM LOST IN SAQIFAH Volume 2

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 978-964-438-976-8
English

Examples of statements in Sunni sources about Zahra’s anger on Abu Bakr

Document no. 1

“Fatima, the daughter of Allah’s Apostle became angry and stopped speaking to him. This anger of hers on Abu Bakr continued till she left the world.”[330]

Document no. 2

“[In the matter of asking for her inheritance, Fadak and what remained of the Khums of the Khaiber booty] Fatima became angry with Abu Bakr and kept away from him and did not talk to him till she died.”[331]

Document no. 3

“Fatima severed relations with Abu Bakr and did not speak to him until the end of her life.”[332]

Document no. 4

“[In the matter of asking for her inheritance, Fadak and what remained of the Khums of the Khaiber booty] Fatima became angry on Abu Bakr, deserted him and never spoke him until she died.”[333]

Document no. 5

“[In the matter of asking for her inheritance] Fatima got angry and left Abu Bakr and remained severed with him until she passed away.”[334]

Document no. 6

“[In the matter of asking for her inheritance, Fadak and what remained of the Khums of the Khaiber booty] Fatima became angry upon Abu Bakr in that (matter).”[335]

Document no. 7

“She said, by God, I shall never talk to you two and she died and did never speak to the two of them.”[336]

In spite of the fact that it is against all historical proofs it is claimed:

“In authentic documents we do not trace any sign of referring to Caliphs by the term of enmity by Ali or Zahra or any of the Infallible Imams. Therefore I conclude that they treated this as a difference between companions of Prophet during the total period of Caliphs and even during the period of Ali’s rule. And after that during the time of the Purified Imams (a.s.).”![337]

Aim of Amirul Momineen (a.s.) in taking over the Guardianship of Muhammad bin Abu Bakr?

Another conjecture concerns relations between the First Caliph and Ali with regard to Guardianship of the widow and his son Muhammad, after the death of Caliph. Their claim goes like this:

“His Eminence (a.s.) showed close affection to Abu Bakr and after his death married his widow and brought up his son, Muhammad Ibne Abu Bakr in his house…”![338]

“Muhammad Ibne Abu Bakr was very dear to Ali. He was brought up along with his own sons. During Caliphate of Ali, he was appointed as a governor of Egypt.”![339]

Now to check this conjecture we must go to Asma Binte Umais, the widow of Abu Bakr and speak about her:

“Asma was Abu Bakr’s wife, but she mostly spent her time at the house of the son-in-law of the Prophet and the brother of her husband (Ali Ibne Abi Talib a.s.) and in the service of Fatima”[340]

In this regard it can be said:

“The lady, Asma Binte Umais was a good and virtuous lady. Her early life was as prosperous as the evening of her life. She was the wife of (brother of Ali) Ja’far bin Abi Talib. Finally, she became wife of Ali bin Abi Talib. In the middle for a few years, she was Abu Bakr’s wife. She gave birth to Muhammad son of Abu Bakr. But this great lady brought up Muhammad so purely that the impure sperm turned out a man adhering to the right path of Ali enriched by the love of Ahle Bayt. This lady made Muhammad son of Ali though he was son of Abu Bakr. Indeed, beyond appreciations it is that when she witnesses Caliphate - the right of Ali - is usurped by her husband and the track perverted, she deserts the house of usurpation and comes to Fatima’s House of Divine Revelation. By this act, she displays her scorn to tyranny to Ali and Fatima and her fidelity and devotion to the Wilayat of Ali and Ahle Bayt…”[341]

On the basis of this, marriage of Asma to Abu Bakr is worth pondering upon as:

“Cause and motive of this marriage - inspite of such a wide gulf between wife and husband in thoughts and moral tendencies - from the historical view has put this in the circle of ambiguity.”[342]

Therefore the arguments of marriage of Amirul Momineen (a.s.) with Asma and his Guardianship of her son, Muhammad should be sought in the personal excellence restricted to Asma herself - her support for the sanctity of Alawite Wilayat and Imamate can be nicely seen in the following steps of Asma:

“Abu Bakr, Umar and their advisory board were so much harassed and disturbed in their thoughts by the campaign of Ali that they were at a loss what to do. Their minds hurried this way and that and made hasty decisions only to be rescinded and made again. In a quandary, they dismissed what was determined. Finally, their thoughts collectively relaxed at one decision - to assassinate Ali. Abu Bakr’s wife Asma learnt of this plot. She immediately sent her maid to Fatima’s House and told her to recite the following verse as soon as she entered the house:

That is these people are plotting (conspiring) against you to kill you. So get out, I advise you.[343]

Similarly Asma told the maid: If they do not take the cue repeat the verse…”[344]

Likewise, the level of Muhammad (Asma’s son) with the family of his father, Abu Bakr can be judged very well by his stand in the battle of Jamal against his own sister, Ayesha. In this battle in support of his Imam, Muhammad drew his sword against his sister, Ayesha binte Abu Bakr. At the end of the battle Muhammad addressed Ayesha and introduced himself as follows:

“I am nearest in relation to you and at the same time your most ardent enemy…”[345]

Therefore Ali’s marriage with Asma after the death of Abu Bakr and guardianship of her son, Muhammad Ibne Abu Bakr has no bearing on relations of His Eminence (a.s.) with Abu Bakr. It is related to the moral quality of Asma herself as was a lady with belief in the Wilayat of Ali (a.s.) and was blessed with affection for the House of the Prophet. Imam Ali (a.s.) not only married her, he even took her son under his own training. Later this Muhammad - the son of Abu Bakr becomes a model among Shias to brighten the Shia school. His (Muhammad’s) son became a special associate of Imam Sajjad (a.s.).[346] His (Muhammad’s) daughter became the wife of Imam Baqir (a.s.) and mother of Imam Sadiq (a.s.).[347]

Now let us ask the reader himself - do these attributes of Asma binte Umais have any bearing on Abu Bakr, or do they bestow any virtue on Abu Bakr?

In spite of these facts they still claim:

“But Imam Sajjad married the granddaughter of the First Caliph. The grand children of Imam Baqir’s mother were in fact the progeny of Abu Bakr. So such relation cannot be created or formed with an enemy.”![348]

“Our Imams from Imam Baqir (a.s.) onwards are the off springs of Abu Bakr’s daughter. Our Imams are closely related to the Caliphs.”![349]

On the basis of what you have seen no scope remains for the claim that:

“Besides the co-operation of our chief, Ali with Hazrat Abu Bakr…these two pupils of the Prophet (Abu Bakr and Ali), like members of one family, were friendly and loving to each other.”![350]

Part B) Relations of the Second Caliph with the Family of Revelation (a.s.)

A complete claim exists in this field:

“The policy of Hazrat Umar in relation to Ahle Bayt was composed of love and reverence.”![351]

“Umar’s look to Ali was full of love, concomitant with respect and honor.”![352]

We must go back to the conduct and behavior of Umar towards the family of the Prophet. This will enable us to scrutinize the foregone claims. His looking to Ali with love accompanied by greatness and honor and the scale of his affection, reverence and his own humility towards the House of the Prophet can be epitomized within a few historical documents to see whether there is any veracity in it or this too is full of mendacity:

A glance at historical documents

“Balazari writes in his book Al-Ansaab Al-Ashraaf:

Umar went towards Fatima’s house holding a burning torch.

Fatima came behind the door (of her house) and said: O, son of Khattab! Is it you? Do you want to set the door of the house on fire over me?

Umar replied: Yes, this act will strengthen what your father has brought.

In Tarikh Tabari it is mentioned:

Umar said: I swear by God! I shall burn the house upon you; or you should come out of the house to pay allegiance to the Caliph.

Ibne Abde Rabb narrates in Al-Iqd Al-Fareed:

…Umar holding the burning torch proceeded towards Fatima’s house with an intention to set it on fire.

Fatima asked: O, son of Khattab! Have you brought fire to burn my house?

Umar answered: Yes. You too should join that which the Ummah has entered into (paying allegiance to Abu Bakr)…”[353]

Historical documents to prove Umar’s rough behavior and harsh attitude towards the House of Divine Revelation to obtain Ali’s allegiance to Abu Bakr’s Caliphate can be found in these three books: Attack on Fatima’s house, The Burning of Fatima’s house, Clear proof on Zahra’s martyrdom. Details mentioned in these books are all from Sunni sources of repute, which can well establish for you whether these claims are true or false. You can judge how far these words are correct. For instance, “Umar always used to call Ali, light of the eyes.”![354]

Similarly we have seen claims that:

“Companions of Saqifah, Abu Bakr, Umar and Uthman and their supporters formed the government. Ali also cooperated with them to the end. Although he had difference of opinion with them, but he did not entertain enmity with them.”![355]

“Inspite of his thinking that it was his right usurped as it is obvious in his speech known by the title of Shiqshiqya, he took shelter in fortitude. His fortitude was not just a show. He sincerely did not launch on enmity with companions of Prophet.”![356]

“The relations of those great men (Caliphs) were brotherly and Islamic towards preserving the worth and regard of Islam. They were never at enmity.”![357]

“Does this meaningful silence not reflect that His Eminence (a.s.) did not want such a thing to be repeated?[358] And that the fire of enmity should keep burning forever between him and the Caliphs. Especially during the reign of Second Caliph which was that of battles; that it should be overshadowed by personal feelings?”![359]

Great many efforts are exerted to sketch the behavior of Ali with Caliphs under the friendly strokes of brush to paint a rosy picture of friendship and love. But a bird’s view on the events immediately after passing away of Prophet proves that there existed deep rancor and animosity between the Caliphs and Ahle Bayt. Let us get acquainted with the behavior of Ali with Umar through these historical confessions of Umar himself.

The first example is a tradition mentioned in Sahih Muslim and History of Medina by Ibne Shubbeh:

“In these traditions the Second Caliph blames Ali and Abbas for calling the first and second Caliphs liars, sinners, pact-breakers, tricksters or tyrants and transgressors.”[360]

In the narration of Sahih Muslim it reads:

The Second Caliph addressed Ali and Abbas and said:

…When the Prophet passed away from the world, Abu Bakr said: After the Prophet I am the guardian of Muslims; you two (pointing to Ali and Abbas) came and demanded your inheritance. You (Abbas) for the heritage from the son of your brother and this Ali for the heritage of his wife from her father. Then Abu Bakr said: The Prophet had said: We are not inherited, what we leave is a charity, but you regarded him a liar, a sinner, a pact breaker, a betrayer and a cheater…”[361]

This is the text of Umar’s words regarding Ali’s view about Abu Bakr and himself:

“You both looked upon him as a liar, a sinner, usurper and a betrayer…and I…am associate of Abu Bakr. You two consider me a liar, a sinner, usurper and a betrayer…”

Similarly Ibne Shubbeh in his History of Medina, instead of liar, sinner, betrayer and cheat; has mentioned: oppressor and transgressor.”[362]

The actual text in his book is as follows:

“In this you considered Abu Bakr an oppressor a transgressor … and you two considered me an oppressor a transgressor…”

In summary it can be concluded:

“In this current discussion, there is one evidence, which cannot be irrecusable. Umar bin Khattab openly says that Ali bin Abi Talib and Abbas, the uncle of the Prophet, regardless of their being Hashimi were considered prominent companions, regard Abu Bakr and Umar tyrants and cheats? Then how is it possible for one to claim that between Ahle Bayt (a.s.) and the Caliphs there existed love and friendship? On the other hand the enemy himself acknowledges that the Ahle Bayt had such a negative view of them.

These texts clearly show that Ali bin Abi Talib and Abbas considered Abu Bakr and Umar to be tyrants, betrayers, liars, sinners and usurpers.

So how can there be friendship and love between Ahle Bayt (a.s.) and the Caliphs after the passing away of the Messenger of Allah (s.a.w.s.)?

Thus if under the excuse of some fabricated narrations and those reported by other than Ahle Bayt (a.s.) someone is spreading love of enemies of Ahle Bayt among the weak people, it should be known that the correctness of these traditions is lacking credibility.

With these texts please pay attention…a brief translation of these reports is that Ali bin Abi Talib and Abbas bin Abdul Muttalib during the reign of Umar demanded the property of the Prophet pertaining to Khaiber and Fadak. Umar replies:

You claimed these properties from Abu Bakr too while you regarded him a liar, a sinner, a tyrant and a betrayer. Now I am the Caliph. You are making the same demand from me. Regarding me too, you have the same opinion - a liar, a sinner, a tyrant, a betrayer.

This statement, which contains a confession of the Caliph, is irrecusable because it is present in two most reputed Sunni books and their credibility cannot be doubted.[363] So it is unlikely that one who is remote from bigotry and partiality would accept what the view of Bani Hashim and Ahle Bayt was regarding the Caliphs.”[364]

Even though they claim:

“His Eminence (a.s.) himself never insulted the Caliphs. On the contrary, on many occasions he has praised them.”[365]

But there is another historical document which says:

“In the incident of Umar’s travel to Syria he asked the Imam to accompany him in the journey but Imam (a.s.) did not accept. Umar went to Ibne Abbas and complained: I have a complaint against your cousin, Ali. I asked him to come with me to Syria but he did not agree. I always see him unhappy. Why is he so?

Ibne Abbas replied: It is evident. You also know that. Umar said: Yes, it is because he could not get Caliphate.

Thus Imam (a.s.) displayed to others his objection and anger for usurpation of Caliphate till the Caliph and the people became aware of it.”[366]

The exact words of Umar’s statement about Ali’s attitude towards him are these:

“I always find him angry towards me. What in your view is the cause of his anger?”

In view of these two reliable documents taken from Sunni source of repute and mentioned in a prestigious Sunni book, we leave the reader to himself judge the creditability of the claim. Such claims are in rife. But their creditability cannot stand before historical grounds that reflect a contradictory picture to us. For instance, a few more we quote here:

“Behavior and talk of Ali, according to contents of reliable books of both sects show that there never existed enmity etc. between him and Caliphs.”![367]

“I challenge and even prove that Ali was not an enemy of the three Caliphs.”![368]

“He had a mild behavior with this Caliph too. He kept behind his claim against this new Caliph.”![369]

“So doubt vanished from both sides. The distance was reduced between the two. Trust came in with a new title in a new stage.”![370]

“In the era of Caliphs, Ahle Bayt of Prophet did what they could for the expansion of Islam and strength of Islamic government. They sacrificed money and life. This itself is proof and indication of their satisfaction and love.”![371]

“When Hazrat Umar died, his body was laid under a shroud. I was present there. Imam Ali (a.s.) came. He removed the shroud from his body. He said: Abu Hafs! May God immerse you in His Mercy. I swear by God, after the Prophet of God, there is no one except you that I was friend of. How I wish that the scroll of your deeds were mine. I could have met God with the scroll of your deeds.”![372]

“Ali behaved mildly and politely with Caliphs’ government.”![373]

“On the basis of this those who think that since they follow Ali they must declare immunity from Caliphs should prove whether he also did Tabarra with them, so that we must also do so.”![374]

At the end of this chapter we draw your attention to another historical document:

“When Ali Ibne Abi Talib (a.s.) returned home after [from six-member Shura committee] he told the family of Abdul Muttalib:

“O family of Abdul Muttalib! Your relatives are at animosity with you after passing away of Prophet like their enmity with the Prophet in his life. If your people attain power they will never take you into consultation.

By God, they will not turn to the Truth but by sword.”

The narrator says: Abdullah Ibne Umar was also present there and he heard all what His Eminence said as he was entering. Then he entered and said: “O Abal Hasan, do you want to create enmity between your relatives and them?

Ali said: “Woe be on you! Keep Quiet! By God, if your father had not been there and he had not behaved with me in this manner all his life, the son of Affan (Uthman) and son of Auf (Abdur Rahman) would never have challenged me.

At that moment Abdullah bin Umar got up and went away.”[375]

Conclusion

It is an established fact of history and an acknowledged reality that relations between Ali and Umar were so dark and clouded that it became a useful element to create false narrations within its folds to deviate from reality and pervert the trend to irrigate the farm of their benefits and harvest the crop to their advantage.

For instance: Dishonest historians, pretending to be in pursuit of truth, have fabricated various narrations concerning the second Bay’at of Ali to Abu Bakr. They have tried to instill in the minds of readers a false concept that Ali paid allegiance to Abu Bakr with utmost willingness and desire after the death of his wife, Zahra.[376]

Great Sunni scholars like Muhammad bin Ismail Bukhari has acknowledged the hatred and disdain that existed between Ali and Umar. He narrates that Ali sent a message to Abu Bakr telling him:

“Come to me but another person should not come with you - Umar too tried to evade meeting Ali…”[377]