Alhassanain(p) Network for Heritage and Islamic Thought

THREE: YIELDING AT SAQIFA

32

1) REASONS FOR THE MEETING AT SAQIFA

When help was hidden in rarity, they had lavished it and had made available the aid. For Islam they had made cheap their every dear lives and belongings.

They had embraced Islam and with it the starvation of Muslims. They were really the ANSAAR (the helpers) --‘Lap of Islam and limbs of the Nation’ as the Prophet had termed and his daughter, Zahra, had referred to them in her speech of immortal renown. A distinction such as this which was only theirs and to them alone, hailed upon them with pride and pride pushed them to greed as soon as they saw the guardianship of Muslims vacant before them. Now the time, in their calculations, had come to take the reward of what they had sacrificed in the way of Islam. The help and the hospitality they had extended in the past had set them at priority among the Arabs as it had set them at deservation for becoming the rulers.

On the other side of the coin their position was: They had shed blood of Quraish and other Arabs. Their help to Islam in the past could not fool the minds at present. They were the low stratums in society, walking behind donkeys and the donkeys the only source of their livelihood as they carried water to the houses. Such the Quraish looked down to them from their highest station. Such an oppressed class should be stopped from rising to prosperity and through prosperity to pomp. Besides, they had killed the heroes of Quraish, captivated their men and illaqueated the others till they fell at their swords. Therefore, as they were proud of their past so they were afraid of that very past. If the Quraish took the government, the ANSAAR would be called on to square the account. No defense would be given to them nora power is left to them. The Prophet's words, once uttered, now rang into their ears its echo: “you will confront havoc after my death. You should be patient till you meet me on the Day ofjudgment .” This further distressed them.

Their fears, their distress, their confusion, in short the whole face of the coin, is quite evident in their meeting at Saqifa as one of them, Al-Hubab Bin Al-

Mundhir, addressed them saying: “... But we fear what would reach us as a result of your having had killed their sons, their fathers and their brothers...” His presumption came true. When Bani Ommyiads came to power the revenge did take place in the conflict of AL-HARRA. The shameful events of that conflict set the forehead of honor and humanity to sweat and shun Islam and its people.

The third thing, which can not be totally ignored, is: If Ali was a right man for his rightful caliphate; this ANSAAR did share the malice with the Arabs and their hatred towards him. After the death of the Prophet, the caliphate was more befitting to him than any one else among the Muslims. The Arabs and particularly the Quraish created the setbacks such as disobeying to go into the Asama’s army and not allowing the Prophet to write down what he wanted to write. It seems that some shrewd ones among ANSAAR smelled that something was being cooked and the smell spurred their appetite for the first morsel which did not appear to them a great sin as long as the strangers were fanning the fire under the pot in a kitchen other than that of the owners of the pot. Furthermore, they did not believe that those who had stolen the pot could be able to retain long to eat their own cooking without being amenable to their action. However, failure was the fate of their attempt and, hence, disappointment the outcome. As they lost, so they wished the other side too should not again. Therefore, they or some among them said: “We do not yield but to Ali.” But it was a day after the fair.

These are the grounds or such stand the reasons which cater any common folk with conviction that it was a race of propensities and inclinations; whether knowingly or without knowing, deliberately or otherwise, were running at tilt under a constant whip of sentiments with blind eyes to see the light of truth --

but only to terminate at personal goals. The science of psychology too is at our side in this respect. ANSAAR met in a haste and hurry, in camera, at their SAQIFA -- without inviting MUHAJAREEN (emigrants) or consulting the other Muslims. We could not understand as to why and what for? If the motive was other than the ‘stolen pot’; then what was it?

The occupation of Ali in that calamity that had resulted by the death of the Prophet served an opportunity for ANSAAR to obtain the authority for their master, Al-Khazraj, or any one else from themselves; and they hurried in their efforts with that abnormal haste in accordance with the leisure that the opportunity had set at their disposal.

2) PSYCHOLOGY OF ANSAAR

In the preceding pages we tried to lay hand on that which reflects the ill will of ANSAAR. But, we, however, presume that their attempt should have had been out of their conjecture which, although, can not be viewed as an excuse from the religious aspect. Hence, we hope that they did it because of no alternative to them. We dwell on this hope, as we do not want to give up a great many number of companions.

The very action itself, whether in a good faith or otherwise, is far from bringing us to a satisfactory conclusion. If at all we go as remote as we can in considering the fact, we have to return back weary and worn out because of the impasse wherein we witness them in a hocus-pocus having a meeting of their own with pre-determination to have a caliph from themselves. If we are asked; we can only say that it was a betrayal to Islam because of nothing else that we witnessed. If we were to elaborate we would add that it was a transgression upon the Muslims’ rights without ground and that too at a time when Islam was hit by a calamity and while Muslims themselves were in a state of quandary knowing not what it would that they would have to confront from their adversaries and Islam’s antagonists.

Indeed, we are not in a judiciary council nor shall we sit upon the bench to pass a sentence for them or against them. There might be some that view their action sound and salubrious. We shall not restrain them. We are concerned with the reasons that pushed them to dwell upon that deed of theirs; and what their psychology was-is the core to peep if not be probed.

Their service to Islam is a distinction, which can not be denied to them. And this distinction drove them to conjecture a deservation for the government or the caliphate of the Muslims. We hear it from their own candidate, Sa’ad Bin Ebzda, in his speech as we hear their dread of the revenge of the bloodshed by their hands if the vacancy filled by their adversaries. They were quite sure that the vacancy should not be filled by one whom it belongs to. Their demand to return to Ali came only when to them there was no return. In these reasons there is a gleam of light if we follow the beam we shall arrive at their psychology.

The silent factor that comes to sight is their defense rather than their offence.

Defense tantamount the sensibility to weakness and humiliation. This sensibility itself is a serious illness of an inner being and, hence, a setback for those who attempt victory in life. Doubt in determination, weakness in a will, confusion in conclusion and so forth are the after effects of this sickness; and all were at their full display in them when the SAQIFA had fully displayed them.

Division among themselves, retreat before enemy, and above all, lowering their demand to the level of sharing the office while a contester was yet to challenge them. I mean before the arrival of MUHAJAREEN because one of them had spoken among them: “Then we shall tell them, if they challenge us, a chief from us and a chief from you; and we shall never accept otherwise.”

Sa’ad’s opinion to this was: “This is the first weakness.” In fact, it was the first and the last as well. Then their lowering continued even after the arrival of Muhajareen as their word kept its utterance while Sa’ad kept remarking to them that it was the first weakness.

This shows the shallowness in their persons and the leniency in their purpose, quite incoherent to be offensive while congenial to a defensive attitude. They did not demand the government to grip over the destiny of nation. They demanded it to hold the damage from reaching them. Therefore, if defense could be secured by sharing the office, it was enough to them and they wanted no more as they needed nothing else.

To tell the truth, we should not deny what is due to them --lowliness and vileness, immaturity in opinion, incapability of planning, feebleness lurking in their determinations and the dread which the deliberation of Quraish had constituted for them besides its power that had polluted their conception. Shortcomings such as these were already in their calculations; and, therefore, Al-Hubab Bin Al-Mundhir wanted to conceal them in his speech thus: “O you, the group of ANSAAR! Hold upon you. People are lurking either around you or beneath your shadows. Let not any dwell upon your differences nor determine deterring your decision. You are the men of honor and wealth...” Such he spurred their courage, shunned them from conflict among themselves, and concluded at, “...If they did not agree; then a chief from us and a chief from them.”How weak he was that he could not flutter the wings long enough to keep him at the altitudes of glory. The moment he reaches the height, he falls down over the ground of humbleness and says: “If they did not agree.” Well, if they did not agree to share the office either, then what? Nothing; but to give ground -- inch by inch, spot by spot till themselves are out. So it was and such it happened. Omar Bin Khattab told him: “We do not find any among Muhajareen more courageous at heart, more open at tongue and braver in action than Al- Hubab besides Sa’ad Bin Ebada. Such was the case with their spokesman, their orator with agile tongue, their man of strong personality and one with opinion.”

Al-Hubab seems to have had been aware of the gleed yet alive beneath the ashes of differences and feared the spark.

So he said: “Don’t differ; your opinion will be spoiled and errand eradicated.” Let us see what was on the crawl in hiding.

3) ANSAAR -- Two Parties

If it is said that Ansaar wanted dedition to Sa’ad, it purports that they were Khazraj only and not Aous.33 But Aous gathered at Saqifa with Kazraj; this is the surface of the water. The thing that had brought them together was the sense of fear that had gripped both the groups against those whose fathers and sons were slain at their hands and now anticipation of revenge had alarmed them if they were to be the losers; But, on the other hand they (Aous) wombed rancor caustic and corrosive towards Khazraj because of the blood not yet dried at their swords, deep wounds not yet healed and the pain yet to be assuaged. The well known day of BOAAS was the last stage of their engagement in the battles between them which was prior to emigration by six years. According to narration, one of the tribes came to Mecca, after the day of BOAAS, to seek help from Quraish against the opposite group. They came into contact with the Prophet and the contact consequented guidance to them and they accepted Islam.

On the day of the battle of BOAAS Abu Aseed Bin Hadeer was the chief of Aous. This Hadheer spoiled the thing for Sa’ad by submitting to the authority of Abu Baker. Aous too followed him. The chief of Khazraj was Omar Bin Noman -- grandson of the commander of Muslims In the battle of UHOD.34

Islam did not do much to them- neither their rancor relaxed nor ceased their conflict. When the flames of war did not leap long to irritate either side, they were like two famished wolves each are attacking for its own satiety. “Our priority they cannot take away”; the competition of Khazraj used to announce whenever a word of Aous was heard. Khazraj would not sit idle unless do the same or say much more. Likewise, Aous too; if the winds brought to their ears any thing from the side of Khazraj.35

There was one from Khazraj by name Abdullah Bin Abi-Salool and he was a famous hypocrite. The Prophet spoke among the people thus: “O you the Muslims! Who willapologize me for the man whose hurt, I am told, has reached my people?” Sa’ad Bin Ma’az, the chief of Aous got up and said: “O the Prophet of God! By God, I apologize to you on his behalf. Had he been from Aous we certainly would have pruned his neck; or had he been from Khazraj we shall carry out your orders about him.” It is very interesting to see Sa’ad here ignoring the person and taking the advantage of the occasion against Khazraj. This indicates how hatred rankled between these two sides. Then, the chief of Khazraj, Sa’ad Bin Obada got up and addressed to Ibn Ma’az: “By God, you lie. You will not kill him nor are you able to kill him although he is from your party, but you do not want him to be killed.” Then Aseed Bin Hadheer, cousin of Sa’ad Bin Ma’az, addressed to Bin Obada: “By God, you lie. We shall certainly kill him. You are a hypocrite and argue about hypocrites.” Upon this both the sides, Aous and Khazraj, scuffled and reached the point of killing one another while the Prophet was on the pulpit. He came down and departed them.36

This we narrated to show the intensity of the competition between these two parties, Aous and Khazraj. Sa’ad Bin Obada, the chief of Khazraj, took the initiative on the day of Saqifa to lean towards Aous under the appellation of Ansaar (helpers) in order to create a front against the two rivals, Muhajareen and Quraish. So, addressing his enemy he said to Ansaar: “O. the group of Ansaar! You have a background as well as a priority in religion which lacks every other tribe of Arabs.” He meant Muhajareen. He proceeded in his speech beating this very sensitive string that it enchanted all as they all said: “We shall not deviate from your orders whether you succeed in your opinion or sustain a hurt in your word. We vest you with our affair. You are cogent to us and good to the faithful.”

Then in the exchange of words it was decided: “We shall tell them that we would have a chief from us and you have one from you” in case if Quraish were to win the day. Upon such a division of opinion Sa’ad announced: “It is the first sign of weakness.” They did not pay much heed to Sa’ad and went on in their procrastination till they were overrun by Muhajareen. Muhajareen would have gained the events had they hurried to such a meeting. Opportunity was extensive enough to establish the authority and to get it recognized and acknow-

ledged which in itself would have been a blow to Muhajareen. But the long existing differences between their two groups kept them from gaining a stand amongthemselves and kept them at margin rather than doing away with the contents. So, the time passed which is fatal in matters such as these.

As a matter of fact, Aous were not happy to yield to Sa’ad. Their stubbornness in their arrogance with Khazraj in every thing -- little or large, trifle or trash, was the reason of their own suffering of the loss although they did their best to conceal the difference. They shunned to be called: “Aous and Khazraj” because of the division that the word demonstrated and which did not fit the spirit of Islam. So, both the sides dwelled as long as they could at ceremony. Therefore, as soon as they found room to jump, they crushed the interests of Sa’ad and all that Khazraj had endeavored to group. Furthermore, they detected that the difference dawned on the hemisphere of Khazraj in the speech of Basheer Bin Sa’ad al-Khazraj and his festination in dedition to Abubaker. Another happy element to them was the voices came out from throats not theirs but those of Muhajareen and which spoke against Sa’ad. At this juncture their innate difference with Khazraj made itself manifested as their leader, Aseed Bin Hadheer, told them: “Had you once set Sa’ad free upon you, he would have dominated you forever retaining superiority for his side and leaving you nothing to share. So, better surrender to Abubaker’s authority. Hence, Asa’d acknowledged power to Abu Baker and Aous too did the same.

Here one might ask as to whether did they get any share in their resignation to AbuBaker? They got only gratification for spoiling the game to their competitor under the pretext that the competition of kinship was of stronger influence -- meaning Abubaker who was from Quraish as the Prophet was.

On the other hand, Abu Baker can not be defrauded of his due in bringing Aous closer to Muhajareen. He stood in the middle and maintained such a balance as though he knew which side his bread is buttered. As he went an inch ahead, he retreated an inch behind. The competition between Aous and Khazraj was fully utilized by him as a balance rod necessary in walking over a rope. He said: “This is a thing if Khazraj laid hand upon, Aous too will extend their hands towards it; and likewise if this thing is availed by Aous, Khazraj would not sit idle. There had been bloodshed between them which is still fresh in memories and the wounds yet to be healed. If any among you shouted, he purports to reside between the jaws of a lion either to be chewed by a Muhajir or wounded by an Ansaar.37 Such he played and so he gained.

The blood that was shed in the past now gushed out in the memories; the graves in the cemetery of oblivion were dug and the long buried coffins of rancor and malice were brought out to lament afresh; every deposit that could provoke pain anew was pulled out from the folds of hatred, presented in the tray of revenge and each offered to the other. Entertained such in a hospitality of hostility not only that of the opposite side but that of Muhajareen each hit the other either by tongue or by treason as described by Ibn Dab Esa Bin Zaid.

The meeting was held by Khazraj; the claim was laid by Khazraj; but the whole sport of Saqifa was spoiled as it turned a soil for Aous as well as Khazraj to harvest the enmity -- the fruit of the tillage of themselves, their fathers and their ancestors.

We better leave these Ansaar at Saqifa in their brawl and go to Muhajareen and other Muslims at the Prophet’s house to see what they were doing there.

4) WHETHFR MOHAMMED. THE APOSTLE HAS DIED?

It was the last day in his life when he had come out and led the prayers and the last of him that the people had seen of him -- a dear appearance, a divinely light!

The sun of this earth was setting in the horizon of truth. Now the Prophet was bed ridden and his household members around him and their fate around them while the people outside and the door closed.

It too was a day.But what a day for the people of Madina and the Muslims. They lost. What a bounty it was. They lost mercy. They lost humanity. Their glory, their greatness, the vein of their life; they lost by losing him. The path of God candescent with truth was he that they had lost.The great prophet-their generous father; now they had no more. It was a great day in grief because of the great loss. It became a common saying on any occasion of their grief: “It is a day as the day of the death of the Prophet.”

What could be expected of Muslims; some time hearing the wailing from behind the door, then rushing to the mosque either to gather there or get scattered into the ways and by lanes -- looking at the ground with heads down cast; not an eye to be seen without a tear nor a heart without a pain, a breathe frequented into and from their bodies suppressed under a load of sigh.

They were waiting.

And nothing was there to belie the approaching havoc had they known that hour that the course of their lives was changed; they would have rather relaxed.

But the uncertainty about the future and their new religion which was still swinging in the cradle of the peninsula had incensed their minds. Hypocrites were in ambush armed with their determination.A chasm to be filled and who to lead the nation. Their hands each went into the other as they lay upon their heads.

These thoughts and these fears, without doubt, had gripped the heads among those crowds waiting in perplexity at the door of the house of God’s prophet where Gabriel hailed with revelation, anxious to know what the next. They, in that confusion, were no better than a herd left scattered in a night of winter And in such a quandary amidst such crowds appeared a man of iron, the Companion of the Prophet, Omar Bin Khatab, rejecting in total the death of the Prophet and stood to challenge all who dared to believe in the Prophet’s death. He shouted denying and threatened whoever hesitated to deny; and, thus shattered their thoughts and scattered their senses. He announced to the crowds: “The Prophet of God has not died nor shall die unless his religion overturns all religions. He will certainly return and will amputate hands and legs of people who utter balderdash of his death. If one says the Prophet has died, I shall kill him by my sword.” Could one, in the quietude of his thoughts, be able to convince himself of the gist of such a theory presented by Omar at the vigor of threat? We are far from understanding as to why the Prophet will amputate hands and legs of those who prattle about his death. On what crime one deserves to be killed by the sword of Omar? How and from where it was known that the Prophet will not die unless his religion overruns all the religions? And, the return; what is this? Return after death or returns after absence like that of Moses? In some narration Omar Bin Khattab is reported to have given a similitude of the return of Moses. But there was no absence at all. The Prophet was in his bed in his house among his household members.

But my opinion gives me some other suggestion, which appears convincing and cogent. Had I been in the folds of those crowds and in a situation as that, I too would have been swept like all the others in the current of those words to the farthest extent? The speaker is Omar Bin Khattab. His words are revolting against the gloom and the gloom is undesirable to the people. There is a strong determination to reject the tragedy. This is what the mood of the people was -- rather the tendency of hour in that particular motion of time. The people hung to this gleam of hope that the Prophet was alive and that his religion was to overtake all the religions. In his words there was a promise to the people that of the Prophet’s return and at the same time a warning that of amputation of their hands and legs if they dwell upon his death; besides an open threat from himself that of death to those if they were to utter the Prophet’s death.

Dread and hope when go hand in hand with the firm paces of determination, exercise a great influence on the thoughts of crowds. They calm their nerves and comfort their anxiety. Particularly death is a single episode wherein doubt has much to play and hesitation scarcely less to make friends believe the loss of one who to them so dear. Since it is an ultimate alternative and no other way out, one resigns to acknowledge the suffering; else it is not easy.

Sudden news that collects crowds exempts them from ordinary rules and conditions. A gathering that comes into a concourse with disturbed minds and confused thoughts, struck by a heavy blow of loss, neither knows what to be expected next nor could anticipate where they stand; is always governed by a spirit and that spirit overrules individual inclinations because it has to yield to the influence and become dirigible to its directions. Reason has no province before the words and the mood of concourse is so maudlin that any unrespectable change could become possible because of the power generated by the effusion of sentiments in words. A blind imitation is the reciprocation common to all -- other a binding on all. Therefore, whatever idea presented to them is accepted as consideration being out of ken. The idea, however absurd or wrong, holds water in accordance with the personality of speaker and the strength of determination on display.

Hence, the Muslims that day became convinced with Omar’s opinion. We do not wonder at their satisfaction as much as we do at the very opinion itself. Although history does not narrate openly about their conviction with Omar’s statement but it equally does not mention anybody’s objection to him for such an egregious statement. Indeed, Abubaker who came late contradicted him. Anyway, the least that Omar achieved that day was that he created doubt among the crowds about the Prophet’s death. It can clearly be imagined that the crowds hit by such a grief should have had certainly surrounded him with all their multitude as they saw in his words a glimpse of hope about a news which they were hesitant to accept. A man who gives hope in disappointment will be of course the cynosure of eyes. As the astonishment gathered the crowds around him he went on with his thundering and lightening till his mouth ejected foam.

Let us scrutinize the words Omar said. The word ‘balderdash’ has a great effect in repudiating the thoughts and making the people to feel ashamed for having had entertained such a thought about the Prophet which shows enmity rather than friendship with him and Islam.

When Abu Baker arrived at the scene from AL-SANAH38 he had to go inside the Prophet’s house and reveal the shroud from the Prophet’s face so as to ascertain his death. This indicates the extent of the effect of Omar’s word among the people. Then, Abubaker came out of the Prophet’s house and belied to the people what Omar had told them. On the other hand, he was swearing too that the Prophet had not died. Abu Baker asked him to sit down. He did not sit. Thrice he was ordered and thrice he ignored. Then Abubaker told him: “O You who swears! Be calm. “Then Abubaker addressed the people. Omar still continued; and the people left him alone.”

Abubaker announced: “Whoever was worshipping Mohammed has died. Whoever worships God; God is alive and does not die...” Then he recited this verse from Quran:

“If he died or were slain, will you then turn back on your heels?” (Chap. 3 verse 139)

When the people heard Abubaker they felt relieved as though released from a strain. All of them recited the verse and there remained none who did not recite. Omar threw himself over the ground, as he appeared to acknowledge the death of the Prophet and became certain to him that the verse was from Quran.

Well done; O you, son of Khattab! It is not surprising as long as we know him. He stood a stand swearing, threading, to deny an open fact. We do not know whether Islam did not disclose to him the reality of Mohammed? Why did he classify the words, whoever uttered about the Prophet’s death, as meaningless?

But he tried to convince the people that the Prophet was absent as the apostle Moses was and that he would return and cut the hands and legs. Let us ask him what absence was that?

After those threats and determined declarations how quickly he believed and easily surrendered to the news announced by Abu Baker who neither attested him nor belied him. Did not he say that the Prophet would not die unless overcome his religion all the religions; then what proof did he find in that Quranic verse that convinced him to the extent of rolling down over the earth? The verse does not indicate that he was dead.

What astonished more is his apology the next day as he says: “What I said yesterday was my own opinion. I did not see that in the Book of God nor was that a trust vested in me by the Prophet of God. But it was my desire for a longer life to the Prophet so that to hold us and be himself the last one among us to die.”39 This feeble hope and that forcible hazard of killing at hearing the nonsense talk about the Prophet’s death neither concur nor correspond. And this serene and sober apology for that strident challenge creates a question mark if not a bewilderment.

A GREAT SECRET SURROUNDS HIM:

It seems to me that the matter was not as simple as it appears. Omar was far beyond that. He was not a simpleton to believe that the Prophet would not die while he had already died. He was the same man who had told without least hesitation: “The Book of God is enough to us” and “The pain has overcome him.” The word “ENOUGH” what sense it conveys? The Prophet wanted to write before his death. If Omar’s belief was that he would not die then it makes no sense in his saying ‘The Book of God is enough’ or what harm it could have done to him had he allowed the Prophet to write down what he wanted to write.

Can we take his words granted for the grief that he incensed him? His apology the next day was not in that respect. When he acknowledged the death of the Prophet he did not show any sign of grief or shock. We wish he had shown some. From the beginning till the end he was what he was.

Some of the people put forward the excuse of the grief, which, according to them, was too much for him to bear.But neither the groups appear to have not known him nor have they probed into his motive. He who believes that the Prophet has gone into absence and swears and shouts; for such a man when the thing is ascertained which he spurns to believe, the shock should be greater to the extent of madness.

The whole episode abounds with incidents that suffice for one to ponder that he did not choose to beat around the bush as he well knew what was behind the mounds and availed what the others failed to see.

It could be believed that Omar was afraid that the people would do what undesirable to him because all had held their necks high to see who would succeed the Prophet in that hour fraught with anxiety, zeal and perplexity while Abu Baker too was absent in ALSANAH. Whether theybe together or apart from each other -- each was supplement to the other. On this matter they should have reached an agreement or understanding before hand. So, at that particular juncture Omar’s office was to divert the attention of the people from the object of their concentration. In order to keep them from dedition to any one before the return of his friend he injected them to believe in the absence of the Prophet. Thoughts among people projected at Ali. Every one in Muhajareen and the prominent ones of Ansaar never doubted that Ali was the right person to succeed the Prophet.40

They were concerned of the young age of Ali41 in addition to their malice (especially from Arabs and Quraish). So, they took distance from him. In the way of Islam the blood thatWas shed, was at his hands: and their great many heroes were killed by his sword. Besides this clandestine rancor, Quraish did not like to see the pride and prominence, which the prophet-hood had already provided Bani Hashim to be enhanced by another factor of caliphate among them. In the conversation of Omar with Ibn Abbas, narrated in the second chapter, such a trend of mentality exposes itself for every one’s under-standing. Indeed. Truth is bitter and seldom delicious to the tastes, but ought to be chewed. Although the path is straight and lit by the brilliance of truth; but it should be prevaricated in the province of envy.

Leader of the opposition appears to us Omar, as it was he who hindered the letter from coming into being. Therefore, one should not be astonished to see him in this stand which was only with the purpose to occupy the attention of the people in order to impede them from Hastings to yield or acknowledge the authority or sovereignty of Ah and gain time till Abubaker’s return.

Curiosity might well ask here as to whether Omar knew how to come out of this predicament which he had plunged in. It could be said that he took a risk at an adventure to the extent of detaining the people from taking their own decision while for the rest of the game he depended upon Abu Baker to settle in coherence with the situation. The cogency of evidence serves a strong testimony to this above analysis. Omar, who had been displaying so far such a strong stubbornness, got convinced in no time with the words of Abubaker. Secondly, Abubaker did not belie him. As soon as Abubaker came, Omar understood that the page was turned and the Scene changed. Abubaker addressed the crowds and the crowds gave him audience. And, now it was to Omar to crawl quietly out so as not to be detected and game spoiled. Nothing was left to him except to throw him upon the ground in a sham convulsion as though he knew about the death of the Prophet for the first time without any previous anticipation. Then after a short while he accompanied Abubaker to finalize the job with such a zest as if he was released from a long confinement. Now he was not that man who had uttered all that nonsense a while ago. Confusion, fear and anxiety which some had attributed to his madness now had vanished from him. He was man sanguine and sane went to Saqifa with Abubaker no sooner than he learned the secret meeting of Ansaar there. Another part he had to play there.

5) REACHES THE NEWS OF ANSAA’S MEETING

History is mute: does not say anything about Abubaker and Omar as to what they did immediately after the denial of the Prophet’s death or where were these two before their going to Saqifa, whether did they both enter the Prophet’s houses the door was closed, or did they stand at the door, or Abubaker only entered in?Each of these inquiries wombs a discussion. For the benefit of doubt let us agree that all these things probably might have taken place. But reason suggests that both of them should have not left the Prophet’s house at such a juncture of time. If anything were to happen it was there to happen. The center, the pivot, the base (Ali Bin Abi Taleb) was occupied in giving the last bath and other preliminaries of the burial of the Prophet. No one ever imagined that Ansaar would concoct such a thing against the Prophet’s household members and the Muhajareen endeavor for the office excluding them. They took the initiative on the basis of that in which preference to them could not be denied.

Most probably they, Abubaker and Omar, did not stay long at the Prophet’s house since they arrived there because two persons from Aous by the names of Ma’an Bin Eddy42 and Awaim Bin Sayeda came in a rush to the house. An old enmity lasted between these two men of Aous and S’ad al-Khazraji the candidate for caliphate. Maan took the hand of Omar but Omar did not like to listen to him as he was occupied. As the words “something should be done” from an enthusiastic mouth of Ma’an rang into the anxious ears of Omar, attention was lent so as to gain the interest upon the rest -- the disclosure of the secret meeting of Ansaar. The thing perplexed Omar. The second man too did the same to Abubaker. He too got thrilled. Thenthey both, each dragging the other, headed to the meeting of Ansaar and tailed them Abu Obaida Bin al Jarrah. So, the three marched towards Ansaar.43

As for Ali, as for those who were in the house, and as for those who were out -- Bani Hashim, and the Muhajareen and the other Muslims -- none of them knew what was going on or to be more accurate, what was being cooked, or what Abubaker and Omar were bent upon.

We can not understand the nature of this whole affair but to see it a mischief that enwrapped into its fold all the Muslims and the most afflicted one by it was Ali and then was Bani Hashim. It was rather better for Abubaker and Omar to bring home to Ansaar the nature of their doing. They (the both) could have extinguished the fire. In what way the matter concerned Abubaker and Omar and not to other Muslims? Then, Abu Obaida; what business he had that other Muslims did not have? Why, these three hasted to the meeting and why not all the Muslims?

It is not so simple to cover all these secrets and the particularities. This subject still remains virgin. To wheedle or to coax the researchers has always been a fear, Reluctance of this virgin and the hesitation on the part of researchers can furnish us this much to guess that they kept it a secret in order to settle the boodle among themselves before the ownership is claimed by Ali or it is handed over to him by the people. Hence, they had to rush to the meeting, to gain ground quietly, and then to discard the Ansaar. Such a plot of Omar paves us the way to understand the secret agreement between him and Abubaker and again between these two and Abu Obaida but between them and Salem Moula Abi Hazifa. Therefore, we see him, Omar Bin Khattab, feel sorry for these -- Abi Obaida and Salem -- having had been snatched by death and thereby snatching the choice from him to make one of them to succeed him although Salem was not from Quraish.

If they did not regard Ali what we have pointed out, at least he was the most proper one to be informed about the meeting or some one from his group of Bani Hashim. In any case, Ali was not a man of that standard to be totally discarded or his position overrun or not to be consulted in a matter of magnitude. Surpassingly if there exists no text specifying him as the Prophet’s successor but there does exist the brotherhood between him and the Prophet as twice made by the Prophet giving him the position of Harun and keeping that of Moses for himself. Besides, Ali was the dearest one to the Prophet. He was the lord of all those whom the Prophet was. He was the guardian of every faithful next to the Prophet. He was his chancellor. The truth rests with him and moves as he does. All these are the recorded facts and too recent to be ignored or forgotten. In view of these facts the position of Ali attains a priority and a preference that the consultation is the least a deservation could demand.

If he was busy with the funeral of the Prophet, what harm was there had he been kept informed-at least they could say that they did not act upon their own.

If their action was in the interests of Islam, then what ground was there to be afraid of Ali because Ali’s courage, faith and greed for Islam is a thing well proved and known. In spite of all this, the thing was kept a secret from him. He only knew when the others knew. A clamor ‘God is great’ raised from the mosque and heard by all. And that was when they had finished the job at Saqifa and had come to the mosque to make public the installation of Abubaker as caliph.

This analysis of mine does not womb any claim of my having known the secrets that surround the mystery. I have mentioned only what I see at the surface; and this does not repudiate the possibility of there being one who could be able to satiate the subject with full details giving us more to know or know more of our own ignorance.

6) THE EFFECTS OF MUHAJAREEN’S ARRIVAL AT THE ANSAAR’S MEETING

Let us follow Abubaker, Omar and Abu Obaida to Saqifa. Ansar have gathered there debating over the situation. Sa’ad Bin Ebada, covered under a sheet, obviously in a pain, sitting amidst them, speaking to them presiding their gathering and contesting for the caliphate. Indeed, Ansaar are much in hue and cry in a hold of pride and grip of egoism ready to leap over or jump at the vacancy. Their anxiety in their secret gathering is to lay hand at the pulse of the moment. They do not see before them any that could surpass them.

It was in this situation that a few faces of Muhajareen appeared all of a sudden. Then cone fell from their hands before they could spin the thread of plot. The fear of losing the game overpowered them. And they worsened into blunder governed by a sense of shame. We already knew their trait and its salient factor -- the weakness. So, collectively all these rendered in bringing about a change into the whole proceeding and the change turned the tide against them. Now they had to change themselves to countenance the change. Those who were not happy to see Sa’ad becoming a ruler now got the opportunity to spoil the chance for him. Likewise, those in his favor were now to defend him. This was the first chance in their mood and the first in weakening their meeting.

The men of Muhajareen entered the gathering. “Who is this man under the covering?” “What his business is here?” This was the first thing questioned by them. Omar was about to speak. He had collected the idea and gathered the words in his mind on his way as to what to say and how to say. He was not sure of seriousness on the part of Abubaker. But later he appreciated that Abubaker acted quite seriously. Situation was delicate; hence, delicacy the necessity. Affections were at the brink of revolt, sentiments in plenitude to burst. To handle them was a matter difficult and needed a talent capable to mould and get molded and hit the target at the expense of nobody’s injury. Therefore, Abubaker prevented Omar from speaking. And he spoke himself.

As he spoke people were about to crush Sa’ad by their huggermugger. Some one shouted: “You killed Sa’ad.” Omar in his angry tone said: “Kill Sa’ad. God may kill him because he is a mischief monger.” Abubaker heeded to the call of Omar and said: “Be patient, Omar! Here leniency is the best.”

In fact, Omar was not a man to have not understood the situation. But it was all a made up thing. So, a dedition to Abubaker was accomplished. Ansaar agreed. Sa’ad failed.

7) INFLUENCE OF ABUBAKER’S SPEECH

It is an irrefragable fact that those who have led nations or groups and uplifted their status are the most prominent ones in the science of sociology although they might not be aware. ‘They are taught by intuition the knowledge while the experience sharpens it to the grade of accuracy and the practice deposits it in funds of self confidence to apply where the need arises. Abubaker and Omar, these two, were among those who knew the nature of crowds and how to influence them.

The distinctions purported in the crowds by the sociologists were already in plenitude more than those in the gathering at the mosque after the death of the Prophet referred to before. Sa’ad Bin Ebada took refuge in his being heard either through his son or one of his cousins. So, a voice, not his, rose in that gathering grouped there only to see who should succeed the Prophet so as to be at the head of the nation, the great, the strong and yet in its infancy. The clandestine sense of deservation and the zeal to jump at the opportunity had made them enthusiasts to lend audience to whatever the utterance could say.

In a meeting composed of such a mood, it could well be imagined as to how the sentiments would raise their head and reason hide its, leaving the audience to be governed by the change -- unexpected or the ups and downs -- unanticipated, and flow into the current of words only to coast at blind imitation. It is also likely to find in such meetings what could be termed violence as some would demonstrate their prowess while some would fear of nothingness; childish behavior as well as reasonable one will not be astonishing. Where reason is suspended, sentiments will be lulled, and hypnotism will take them into the chambers of slumber.

Easily one understands the way Abubaker and his accessory, Omar, adopted in influencing the gathering if we conceive the sentiments of the groups and the conditions to which they had surrendered and which had brought them there at Saqifa. Likewise, it becomes obvious as to how the change took over Ansaar. Thus, the reins exchanged hands - from Ansaar to Abubaker and Omar. They both respected the strength of Ansaar and kept themselves alive to the moment that no one suspected them except Abu Obaida Bin al-Jarrah and Salim Moula Abi Hazifa. Now let us probe into the policies, which we mentioned earlier.

In the preceding pages we have seen how Abubaker crept into Ansaar and excited the passions of Aous against Khazraj and prepared them to take the jump over Sa’ad.He gined their sympathy whether they knew it or not. They knew well that the day was for them (Ansaar) and in the presidency of Khazraj lies their power. But sentiments had dominated them; and in a deluge of sentiments even the fortifications of reason were swept away.

Now let us ponder over the speech that he addressed to them in his first meeting and about which Omar says: “Whatever I had conjectured on my way, he produced it or even better.”

He first praised them and mentioned all the good of Muhajareen and their priority in Islam and that they were the first ones to worship God, to believe in Him and in His Prophet and that they were the friends of the Prophet and, therefore, deserved to succeed him and become his caliph. He proceeded to give in wholesome what the Ansaar deserved the acknowledgement of their services which no one could compete unless one should be a tyrant. But, the Arabs do not yield except to Quraish. Therefore, what they deserved could not go beyond a ministry while the authority goes to other than them. Thus, he continued:

“...You, the people of Ansaar No onedenies your superiority in religion nor your glorious record in Islam. God is pleased to have you as the helpers to His religion and to His apostle who migrated towards you and among you are his distinguished wives and his companions. We do not have any among us of the standard and at the status of the first Muhajareen. So, we are the chiefs and you the ministers.44 ”

In this statement there is something astonishing: putting out the fire of the ebullient sentiments against the Muhajareen and at the same time appeasing the hunger of the pride of Muhajareen upon their superiority, their succor and their sacrifices; and bringing the others close to them (Muhajareen) to acknowledge their deservation. To cool and calm down the nerves of an agitated group, the best is to go adrift in the very current of their gushing spirit. So, he gave to them what they had desired. This he did simply by acknowledging their services and submitting to their pride.

As a matter of fact, he told the truth as they did or as they deserved. Their distinction is an irregragable one. But, they made a mistake in their claim for the suzerainty. Here we see Abubaker mending their mistake. He is cautious enough to avoid injuring their sentiments or to reduce a shred from their status or bring them down from their station. Therefore, he has refrained in his statement from using the word mistake.

He bewitches them by saying: “We do not have any among us of the standard and at the status of the first Muhajareen. We are the chiefs and you the ministers.” There is a clandestine caution to them of their mistake and at the same time the pain is avoided which could result by the mordant method of ex- pression. As he praised them he fenced them within ministry.

If further pondered into the word, the more astonishing is this: Abubaker has tried to prefer upon them the first Muhajareen so as to establish their right for the caliphate. He could have easily created competition among the old enemies between the Muhajareen themselves. But he has paced a sinuous way to attain the goal by giving preference to Ansaar (helpers) upon the people as a whole. By the word “The First Muhajareen” he means that there exists no one tocompete the Ansaar or to occupy their position. Muhajareen, he mentioned them as exception and their station incontrovertible.

Those greedy souls were satisfied because they heard what pleased them. They went back as they came as though they got what they were after. Such is the psychology of the mobs. They do not consider the result because they do not ponder. Mobs commonly agree the ideas on the whole or reject on the whole. They always are short of patience to analyze the ideas or distinguish them.

Besides, the promise of ministry to them was a further consolation securing them their greeds and their goals as the chiefs would not discard their ministers. The dread of revenge and domination that hadtrembled them was now vanished. There is a thick curtain of forgetfulness that hangs in the course of time and hides ones craving. Anyway, words have their ephemeral influence and for him who says cost only a few promises and the embellishment of speech.

There are two words in that speech, which carry considerable depth of sense if we could only conceive:

The first word “The first ones.” By this word he repelled the enmity which the Ansaar entertained with Muhajareen generally. Muhajareen and Ansaar were two parties in open conflict ever since the Prophet’s days. Once the Prophet said:

“It is the conflict of the people of ignorance.” The whole episode takes its root as this: An Ansari said: “O, to the Ansaar!” A Muhajir said: “O, to the Muhajareen!” Upon this both the groups gathered, each with weapons and a fight was about to take place.45 Here Abubaker specifies Muhajareen as ‘the first ones’ and avoids the adversary feelings of Ansaar towards Muhajareen in general because they respect the first ones for their embracing Islam prior to them. By so doing he made himself closer to them.

The second word: “Among us”, by this word he has raised himself to the compaign of Ansaar and elevated above the two, Muhajareen and Ansaar, as a referee; prefers one to the other and chooses what to their interest. Such a tactic goes a great deal in putting out the fire of sentimental bigotry besides paving a way to impose his personality upon them attaining the highest status that of a referee, an adviser, a leader. Generally it is in the trait of mobs to see the embellishment of the speech while to seek the proof therein is beyond the ken of their patience. An elegant picture, although in words, exercises a great influence upon their psychology.

Such a speech is a voice of a grinding mill without yielding any flour but pleases the ears. The pronoun ‘us’ is in the tongue of Abubaker. He speaks therein to the people other than Muhajareen andhe one of them. Who vests him the authority to represent the Muhajareen and to speak on their behalf? But he took the judgement (and with him the other one) and declared that Muhajareen are better than Ansaar and no one besides them equal the position of Ansaar.

Such a way of bewitching the mobs when we know, we would not wonder at its result that was the errand of Abu Baker. He desired the mobs to look upon him by their hearts not by their reason. Thus, he handled them, as his hands felt convenient.

8) THE DISPUTE OF MUHAJAREEN AND ANSAAR

Let us see the extent of the influence of the speech of Abubaker upon the gathering and the result that it yielded.

Other than al-Hubab Bin al-Mundhir no one reacted. Words of Al-Mundhir already preceded in our discussion No = 2.Where in we does not see him coming forth with any thing new. He was the first to be vilified before Muhajareen. The strength evident in the beginning was evaded in the end of his speech. So, to save face he entered through the door of ultimatum and said: “From you a chief and from them a chief.” But a vanquished bigot was in an obvious appearance in him. So, he dwelled in these words: “Guard the affair foryourselves .” A negative reaction was his lot.

Here comes the turn of Omar Bin Khattab; and he said:

“What a pity, one horn can not be set upon two. By God, Arabs will not be pleased to give chieftainship to you while their prophet is not from you. The Arabs will not object to surrender their affairs to those amongst who had sprung the prophethood. We agree to this and we shall see who among the Arabs would resist the open authority and the evident suzarainty. Who it would be tocompete us in the authority of Mohammed and his chieftainship. We are his friends and his folk.Would it not be a proof upon wrong or a propinquity towards sin or a plunge into perdition?”

Such spoke Omar. Although not too agitating, yet it does not amount to the speech of Abubaker. Here Omar appears as a prosecutor on behalf of the chieftainship. It seems as if Abubaker paved the way for Omar to be a general prosecutor on behalf of Muhajareen when he himself performed the office of a referee between the two sides competing andconflicting each other. Omar does not refer to the theme of text about Quraish or upon any particular among them.

What he says is only the satisfaction of Arabs and their insurgency and the p0- sition of Muhajareen as Mohammed’s friends and folk. Therefore, Ali referred to this whole episode at a later stage in these words: “They took the tree and lost the fruit.”

Then got up al-Hubab and said: “O, the people of Ansaar, Guardyourselves your business. Do not listen to his words or those of his friends. They will snatch your share of this business from you. If they refrained from giving what you are demanding, then expel them from this land and occupy the business of them. By God, you deserve for this business more than they do. It was because of your swords they embraced this religion who had no religion. We are that trunk at which it is eased and we are its magnificent branch.46 I am a lion in its dengue. By God, if you like we could repeat the beginning and return to the start. By God, no one rejects what I say. If does, I will break his nose by the sword.”

In such a speech ill will in addition to a blind bigotry is quite evident. Omar told him: “Then, may God kill you.” This enfolds a religious aspect because he did not attribute to the people the act of killing but to God. Such words do carry hatred to the claims in the vogue that of the days of ignorance.” Al-Hubab retorted: “But you alone to be killed.”

Such abuses are the shelters, which provide refuge at the time when reason feebles and anguish raises. We see al-Hubab throughout the incident in an uncertainty as that of a loose saddle. A putrid stench of selfishness comes out of his mouth. He was not aware to conceal his voice in the sounds of animals.47 He threw himself in the field with a rider’s heart fully proud with tilt and talent; and the foams effused, from his mouth and his sword, those of the claims of the bygone ignorance which had become rotten in the days of Islam. The society of that day which had undergone a religious varnish disobeyed him. Religious sense occupies the first place in influencing the people and in their reactions particularly if the people happened to be in the grip of Islamic teachings. This sense does not allow happening what could hinder a man attaining his prosperity even if it be in the folds of sacrificing every dear and near.

Al-Hubab spoiled the whole business. So he should defend Sa’ad and his people and their victory. But he lost ground without knowing himself. Instead of guiding the gathering for the errand that had brought them together, he goaded them to the guidance of other without being aware himself. The other knew how to yoke them under his influence. The first casualty was the upraising of his cousin, Basheer Bin Sa’ad al-Khazraji, who recalcitrated and said:

“O, the people of Ansaar! By God, we are superiors in the holy war against the pagans and have proceeded all in this religion. But we did not aim except the pleasure of God and the obedience to our Prophet besides the drudgery to ourselves. Therefore, it is not befitting for us to impose ourselves upon the people for that score nor seek the width of the world since God has already favored us. Mohammed is from Quraish and his people rightfully and first to him. Is it not so? I swear on God that He may not see me competing with them in this business. No, never Fear God and do not compete them.”

Looks, the religious sense that surrounds the speech of this man. This shows the extent of the influence of Abubaker’s and his friend’s words, which was exercised upon him. Then he was the first one in dedition to yield to the authority of Abubaker. I do not believe this would stand to prove the gentleness of Sa’ad. Al-hubab shouted to him as he extended the hand in submission to Abubaker: “O, Basheer Bin Sa’ad, you have prated balderdash. What you did was not the need. You raised the bid of chieftainship upon your cousin.” Basheer replied: “No, by God, I scorn tocompete the people whom God has

++

given the right.”

But I believe he was more or less true. The whole episode shows, as already explained, the influence of Abubaker’s speech upon the gathering and the guidance towards his call. Then the behaviour of Hubab made the people distant from his group. This influence appeared in Basheer Bin Sa’ad. This represents the sense that governed his people that hour.

9) MUHAJAREEN GAIN THE POSITION

As the matter of fact the people were forced and grided for dedition to one among the Muhajareen in spite of the competition that existed between the two parties as proceeded in our narration and pointed out by Abubaker in his speech dealt in our discussion No.3. He said: “Ansari chews it while Muhajari wounds it and both are sitting in the mouth of a lion.” Thecompetition between Aous and Khazraj besides their jealousy towards Sa’ad were also elements which aided them in their decision. A competition that is immediate plays an effective role than a competition that is remote. As such, Abubaker did not dalay in jumping over the consequence of the argument when he heard Bashee’s speech. Now he was fully aware of the change in the crowds and knew they were under his dominance. Here he presented one of the two who had accompanied him, Omar Bin Khattab and Abi Obaida Bin al-Jarrah, saying: “I am satisfied for you with one of these two men. Whomever of these two you like, submit to his authority.”

Here too he adopted the same tactic, which he practiced in his speech the subject of our discussion No.7. He has made himself aloof and posed himself as one who wants their good and chooses what good to their interests. So, and thus, he presents his choice to their decision.

But, as we said; the mobs are always without their own opinion and feeble their choice as flaccid their initiative. So, they wait upon one to point out to them. They depend upon him who bewitches them. They yield who surprises them with the strength of decision and the power of swift solution. Had one of those two stood they would have submitted to his chieftainship. If Abubaker had appointed by name one among those two the crowds would have not delayed in yielding to him. But he left the choice open to them to choose one of the two, which naturally caused a suspension in opinion or a hesitation in selection. On the other hand, the two nominees too hesitated. This indicates a pre-prepared interlude to divert the very choice so as to rest at Abubaker himself. There should have had been such an understanding between the three, Abubaker, Omar Bin Khattab, and Abi Obaida Bin al-Jarrali. Accordingly we see Omar, at the time of his death, desired if Abi Obaida Bin al-Jarrah was alive he would have committed to him.

Anyway, those two played a role of recalcitrants.Omar said: “No, never, by God, we don’t take the responsibility as long as you exist. Extend your hand we shall surrender there upon our submission to you.” He uttered these words and left no room for any hesitation to arise. What he said, he did. He went forward in a firm determination befitting to the situation, bowed to Abubaker and Abubaker too extended his hand. But, in the meantime Basheer Bin Sa’ad preceded Omar, and thus the act of submission was accomplished. By so doing Basheer demonstrated his sincerity towards Muhajareen and attaineda superiority over Omar in the act of yielding to Abubaker’s authority. But, in fact, these are the reactions of mobs incited or excited as a result of the influence exercised upon them.

This is one of the prominent evidences that testimonies what we said about the bewitched souls of the crowds at Saqifa by the affects practiced by Abubaker that particular hour with his particular ability and competency. It is not denied that sometimes some words or sentences govern such a power upon the ears, which can not be weakened by mind nor could be influenced by reason. When an orator blows words or sentences into winds before the crowds, it is so enchanting them that they become motionless while the grandeur of the language pulls their faces upward in astonishment and presses their hearts either to melt or beat beyond normal so that the due respect could be acknowledged that has encompassed them as though divinely one or as if a blow of zepher fondling them with its own magic. Therefore, thunderbolts of anguish are suscitated in them and sometimes a tranquility that follows a hurricane overpowers them and sometimes the welded is shattered into pieces. Such are the mobs under a spell of an orator’s speech upon whom he exercises the power of languages; guides them, goads them to a goal which not theirs.

It appears that Omar too conceived the pulse of the situation as to how the Muhajareen gained the ground.Now remained to him to yield in submission, which he did to Abubaker -- without hesitation, without fear and without consultation. In itself there is something strange that such a thing of import and magnitude to be done away with such an alacrity and agility! A man proceeds and yields to other’s authority and thereby accomplishes the whole business. It is clear that who listed to whom while he was one of those three or four from a party opposing to a group in their own middle amidst their power and strength trying to snatch the highest authority over the greatest nation. He neither consults them nor does he need their support.48 Heproceeds with the business as though it is a concern between him and Abubaker -- a settled and fixed transaction. This is an adventure, dangerous -- and more dangerous its repercussions. He would have not delved into it had he not sensed the inclination of the crowds towards any provided he be from Muhajareen.

Opposition never appeared but an enthusiasm. Al-Aous scurried and the first among them was Asee Bin Hazeer. To them followed the Ansaar. Sa’ad abstained and those whom bigotry had gripped such as his son Qais and Hubab. As a fire run3 into a dry grass or an electric current into the wires such the fever

++

ran in the mob-to acknowledge the supremacy of Abubaker and yield to his authority. If the opportunity missed obloquy would remain to their lot; this was the trend of their thought which governed their minds. Hence, all rushed and a rush rushed all. They advanced from all sides with a craze to kiss Abubaker’s hand to acknowledge his authority. Such a rash the rush was that it almost all superceded Sa’ad Bin Ebada, the most obeyed lord of Khazraj who was an hour before a candidate to the succession of the Prophet. Now he was taken upon hands to his house with a crushed personality and a wounded dignity.

Such behave the mobs. Subitaneous decision, hasty action and a hurried reaction, temerity of Opinion, a strident comportance that knows no patience nor does it coast tolerance, these are salient characteristics. A regard to neither general conduct nor a conduct of general regard is the corollary of the excited mobs. Above all, they are not cogitabund of their doing because soon they are to forget.

Al-Hubab seeing the people in such a rush towards surrendering to the authority of Abubaker, took out his sword. Omar hit over his hand; fell down the sword and Omar took the sword and kept hitting at the skirt of Hubab’s shirt till the ceremony came to an end. Hubab endured the sight and could do nothing to stop the men from doing what their craze had excited them to do.

10) THE RESULT:

Acknowledgement to Abubaker’s authority was not a matter of choice as it could be concluded by the procedure of how the things ran throughout.49 BYGOD, it was a mischief; as Omar put it later.

Celerity of action did not give time to think or a margin to the opponent to launch the reason of his opposition. It was a surprise into a surprise. The animosity of AOUS with Abubaker acted in such alacrity that its reaction assisted in bringing about a hasty conclusion. Mobs took to their characteristic and a mood ruled them and the choice deserted them.

If a researcher could not believe in the choice of the mobs of SAQIFA and treat the whole procedure far from truth; he has done no error. The words of Omar support this: “Whoever invites to such a type of yield to one's authority; it is null and void.”

Yes, no one defended Ali. There is nothing odd in it. The people were not aware. The flow had fuddled their understanding and they were carried away by the current. They did not desire the meeting to yield in Ali’s favor. Ali's name served them to compaign opposition. Ansaar, some of them or all of them, did proclaim that they would not yield except to Ali. This was rather late. The mobs were in a spur of the moment -- dazed and infuscate, not knowing the religious obligation nor aware of their own choice. The very gathering had taken place in

++

greed of power and at the same time in a fear of power. Such a mingled avidity and trepidity overpowered them leaving no time to think what in cumbersome upon them to do. Such is human nature to react with what immediate upon them. This further proves the weakness of their faith. Two general things were concluded in that SAQIFA:

1) Ansaarhave no right in the affair.

2) They will be ministers to those who will hold the government.

The first condition, Abubaker himself doubted as to what the answer would be if the Prophet asked him? The second, it was just a tawdry -- never acted upon neither in the day of Abubaker nor in days of his successors. This post was never given to any except in the era of Abbasies.

The confusion enveloped the SAQIFA events and the haste that produced the events all indicate to the exact and the correct sense of this Quranic verse; “If died or slain the prophet you turn to your back...” The very gathering was a retreat to hind. If we set aside the text or the indication by the Prophet as to who to succeed him, the gathering at SAQIFA does not appear to us based on any Islamic pedestal. It was only a show. The result of SAQIFA was nothing but mere show off. I would like to recommend the reader to revert to the hind once more to calculate the results which the SAQIFA brought about.

The very affair of SAQIFA supports the belief that the succession was the right of Ali. Had the SAQIFA been a legal or a legitimate gathering, Ali too should have been present there. His absence discloses the ulterior motives, which were to discard him. Ali was to the Prophet as Haroon was to Moses. Why not he was consulted? Why he was not even informed? Why all this secrecy and hurry? The gathering from the beginning to the end was trick. Ali and none of Bani Hashim knew what was in cooking there at SAQIFA; and yet, it was -- as they claim -- in the interests of Islam! Then, Ali was not a Muslim?