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50. JAISH E OSSAMA - THE CONTINGENT OF OSSAMA IBN E ZAID

The Prophet of Islam (s.a.) had deputed Harit ibn e Omair Azdi as his ambassador to the ruler of Basra with the Message of Islam. But on the way the ruler of Balqa, Sharjeel arrested and killed him. When the Prophet (s.a.) got this sad news, he sent a contingent under Zaid ibne Haritha, Jafar ibne Abi Talib and Abd Allah ibne Rawaha with instructions that if Zaid was killed, Jafar ibne Abi Talib should assume command. If he was martyred, Abd Allah ibne Rawaha should take charge of the contingent. When they reached Ma-aan, they got news that Heraclius of Rome was camping at Balqa with the armies of Rome and Syria. When the Muslims got wind of the huge enemy armies, they halted at Ma-aan and wanted to call more troops from Madina. But Abd Allah ibne Rawaha encouraged the men to improve their morale and said that they should not be afraid of the disparate groups forming the enemy ranks and that they must go forward and confront the enemy! The courage of the Muslims was thus boosted and they marched forward. When they reached, Masharaf, a satellite town of Balqa, they turned towards Mauta sensing the movements of the enemy and confront them appropriately. They organized their men into proper left and right flanks. The enemy troops too arrived there and organized themselves. Zaid ibne Haritha went forward with the Standard in his hand and was martyred fighting. Now Jafar ibne Abi Talib took the Standard in his hand and lost his right hand fighting the enemy. He took the Standard in his left hand. That too was severed during the fight. He now held the standard close to his chest and bearing more than eight wounds from swords and arrows, he was martyred. The Prophet (s.a.) gave him the posthumous titles of Dualjanaan (One with two wings) and Al Tayyar fil Jannat ( The one who flies in the Heaven). Abd Allah ibne Rawaha now took charge of the battle and he too was martyred fighting. After these well known commanders, there was none of the renowned warriors left. But one Ansari, Tabit ibne Arqam picked up the Standard and asked the men to select a standard bearer from amongst them.They proposed that he himself should do the duty. He said that he wasn’t ready to take the responsibility. Therefore Khalid ibne Walid came forward to become the Standard bearer. After a little while of fighting the dusk fell and it became dark. The fighting stopped because of the darkness. Khalid considered the nightfall was to his advantage and withdrew with the men in the cover of darkness and started the return journey to Madina. When the fleeing contingent reached Madina, the people started pelting dust on their faces to shame them. They used to hide their faces while going around and salama ibne Hisham stopped going to the congregational prayers in shame. When they went to the mosque, the people used to shame them with the calls of deserters! They used to say:

“Are you one of the persons who deserted from Allah’s Way!”

Ref: Tariq e Tabari, Vol 2, Page 323

This event took place in Jamadi Awwal 8 H but no steps were taken to exact Qasas for the martyrs of Mauta. It appears that, for some reason, the Prophet (s.a) wanted to postpone it for his last days. Therefore, during his illness, he called Ossama ibne Zaid, a youth of 18 or 19 years, and put him at the head of a contingent. Ibne Saad writes:

“Falam yabaq man wajooh al mohajireen al awwaleen wal Ansaar al antadab fit ilk alghazwat feehim Abu Bakr al Siddek wa Omer ibn al Khattabwa Abu Obaida ibnal Jirah wa Saad ibne Abi Waqas wa Saeed ibne Zaid wa Qatada ibnal Noman wa Salama ibne Aslam ibne Harish”

“From the Ansar and Mohajirs there was hardly any prominent person who was not asked to join the Ghazwa. Amongst them were Abu Bakr Siddeek, Omar ibne Khattab, Obaida ibn al Jirah, Saad ibne Abi Waqas, Saeed ibne Zaid, Qatada ibne Noman and Salama ibne Aslam ibne Harish were included”

Ref: Tabaqaat, Vol 2, Page 190

When the Prophet (s.a.) , despite his illness, handed over the Standard to Ossama ibne Zaid, the Muslims started criticizing his capability instead obeying the Commands of the Prophet (s.a.) and accepting him as their commander. Sometimes they said that Ossama was too young and inexperienced and at other times they said that he was the son of a freed slave and it was below their dignity to serve under him. When the Prophet (s.a.) got wind of this gossip, he came out with covered head, in a state of high fever, and said:

“An tatanau fi amartahu faqad kuntum tatanoun fi amarta abihe man qabl waem Allah anhi kaana leman ahab al naas ila wa an haada ahab al naasila baadahu”

“If you have objection about his Commanding the Contingent, you have been critical of his father’s command too. By Allah! He was capable of the Command and in my eyes more likeable than others! This youth too is dear to me than the others!”

Ref: Sahih Muslim, Vol 2, Page 283

Then he went into the house and the ailment became more acute. Even in that state he was repeatedly telling:

“Jahzu Jaish Ossama anfazu wa Jaish Ossama arsalu Jaish Ossama”

“Send the Contingent of Ossama soon, send the Contingent of Ossama urgently, send the Contingent of Ossama urgently!”

Ossama came to the presence of the Prophet (s.a.) to see him.and said,“O Prophet of Allah (s.a.)! It would be better if the contingent leaves after you recover from your illness!” He replied,“No! You must start forthwith without any delay!” Ossama got up to go and prepare for the departure of the contingent. On the other side, the Prophet (s.a.)’s ailment increased and he swooned. When he recovered slightly he asked if the Contingent had left or not? When he was told that the preparations for the departure were under way, he folded his brow and said:

“Jahzu Jaish Ossama laan Allah min takhlafd anha”

“Send the Contingent of Ossama urgently and Allah’s curse on those who don’t join it”

Ref: Lanhal, Page 8

With repeated exhortations of the Prophet (s.a.) the Contingent moved out of Madina, but it halted at a distance of three miles in the Valley of Jaraf. Someone came to them and gave the tiding that the Prophet (s.a.) was in his last throes. Hearing this Ossama, Hazrat Omer andAbu Obaida came back to Madina. When the Prophet (s.a.) demised, the rest of the Contingent returned to Madina.

For the Muslims every Command of the Prophet (s.a.) is the Command of Allah. Going against his commands is tantamount to disobeying Allah. Despite the repeated exhortations by the Prophet (s.a.) , the persons nominated to be a part of the Contingent were hesitant in proceeding on the campaign. When the Prophet (s.a.) asked for paper and pen to dictate his will, they said that he was in a state of delirium and not in his senses. But when they refused to obey the Command for proceeding on the Campaign what excuse they were offering for disobeying the Orders of Allah’s Prophet (s.a.)?

To understand the reasons for the behavior of the Companions at that time, we shall have to go into the scenario of the event. History points out that after the Hajjat al Wida, the Prophet (s.a.) started keeping indifferent health. This illness was the forerunner of his death. The Prophet (s.a.) had hinted in his Sermons of the Hajjat al Wida and Ghadeer e Khum that the time for his departure was nigh. After returning from the Hujjat al Wida he hinted about it. The Companions were understanding that this sun was about to set after giving his radiance for 23 years! Abd Allah ibne Masood says:

“Nayia ilaina wa habibana nafsahu qabl maut basher.”

“Our Prophet (s.a.) gave the tiding of his death a month before he died.”

Ref: Tareeq e Tabari, Vol 2, Page 435

On the one hand the Prophet (s.a) was talking about his imminent demise and on the other he was expressing concern about mischief by some people in th Ummat. Therefore one night he wlaked with much difficulty to Jannat al Baqi and and prayed for the people of the graves and said,

“Lihan lakum ma asbahtum feehe mimma asbah al naas feehe qad aqbalta alaftan kaqata al lail al mazlam yatba ikhraha aulaha wal aakhirat shar minal aula.”

“seeing the living people the way they are, your condition is praiseworthy. Now mischief is spreading like dark nights and the mischief that will rise will be worse than the earlier one!”

In the trying circumstances when the time for his Call was nigh on one hand and on the other mischief was raising its ugly head. He had to think whether to suppress the mischief or to seek Qasas for the martyrs of Mauta. Almost two years had passed since the persons were martyred at Mauta and the Qasas was not obtained so far.The subject was almost in the cold storage for very long and why did the prophet (s.a.) think of sending a contingent to extract the Qasas now when he was himself critically ill? He also didn’t have the tendency of conquering people and annexing places. He always fought in his own defence. Then why did he repeatedly order the contingent to go, and also prayed for the Curse of Allah for those who abstained from joining the Contingent.He had never in the past taken such a stringent stand. Whenever any person made excuses for not joining to Jehad, he readily conceded his request. But here there is only one command that the people in the Contingent must leave immediately for the campaign. Generally people during their last days have the wish to have all their kin and companions near them to make their passage smooth and help in arranging the last rites. Here the Prophet (s.a.) was sending away two of his closest Companions on a campaign under the Command of a youth of 19 years! If the Prophet (s.a.) had the matter of the Shura and the imminence for the selection of the successor in his mind he would never have tried to send the two important contenders for the position hundreds of miles away from Madina at this critical juncture! If he had the idea of prevention of possible mischief after his demise through their good offices, he would never have packed them away to a distant destination! It is a fact that the Prophet (s.a.) was not happy with the men around him. Some persons were deviating from Islam when they felt that his end was near and others gave indications that they were paving their way to capture the seat of power. They were busy designing and devising ways to usurp power through these stratagems dividing people. The Prophet (s.a.) had already declared at Ghadeer e Khum that Ali (a.s.) was his Vicegerent and Caliph. But he was foreseeing certain difficulties in the implementation of this decision. He had felt that attaching the slightest importance to Ali (a.s.) upset and disturbed certain persons. He knew that these persons would oppose the implementation of what was decided at th Feast of Dual Ashira and Ghadeer e Khum. Those who did not accept the Command of Ossama ibne Zaid in the Prophet (s.a.)’s lifetime, they would go to any length to deny the Caliphate to Ali (a.s.) when the Prophet (s.a.) was not around. The Prophet (s.a.) had appointed Ossama the

Commander of the contingent over Abu Bakr and Omer because he was indirectly impressing on them that youth was no bar for persons holding positions of responsibility. The Prophet (s.a.) did feel that his antagonists would raise the question of Ali (a.s.) youth when the question of Caliphate came up. Even after this exercise of care the opponents did raise the question that Ali (a.s.) was young and an old person should take the office of the caliph. The contingent of Ossama bin zaid was set up with the twin purpose of extracting Qasas for the martyred Muslims and also to send away the main contenders for the Caliphate hundreds of miles away to facilitate smooth succession. But the contenders had their well thought out plan ready and even at the cost of getting cursed by the Prophet (s.a.) they didn’t move more than a few miles from Madina. It was their utter misfortune that they didn’t comply with the last Command and instruction of their beloved Prophet (s.a.)!

During the lifetime of the Prophet (s.a.) his command was treated in a cavalier manner. But soon after his demise, the first thing the Caliph did was to send Ossama’s Contingent on the Campaign. It was a poor attempt to cover their tracks that they had blatantly disobeyed the prophet (s.a.)’s Commands. This was done by Abu Bakr despite opposition from many quarters. The Ansar were of the view that the Campaign should be postponed and , if not, some person other than Ossama should command it. Therefore Omer took sides with the Ansar and Abu Bakr pulled Omer’s beard in anger and said:

“Takalat amak wa admatak ya Ibn al Khattab astamala Rasool Allah wa tamarni an anza-aa”

“You die and let your mother sit in mourning for you! O son of Khattab! He was appointed the Commander by the Prophet (s.a.) and you ask me to remove him!”

Ref: Tareeq e Tabari, Vol 2, Page 462

If sending of the Contingent was in compliancw of the Command of the Prophet (s.a.), then no demand should have come for removing him from the post because he was selected by the Prophet (s.a.) himself. Ossama was the choice of the Prophet (s.a.) and although Omer was asking Abu Bakr to remove Ossama as a mouthpiece of the Ansar, he should have himself told them that he was the choice of the Prophet (a.s.) instead of strongly seeking his removal! Abu Bakr too should have taken out his ire on the Ansar for their demand instead of pulling at the beard of Omer in anger.Abu Bakr didn’t join the campaign because of his duties as the Caliph. Omer took permission from Ossama, the Commander, to stay away. The question is whether Ossama had the right to permit the persons named and detailed by the Prophet (s.a.) to join the contingent for the Campaign to stay away!?But how could the poor youth act against the might of the ruling clique!

51. LEADING THE CONGREGATION

The Prophet (s.a.), during his illness, as long as he had strength, regularly kept going to the mosque for prayers. But when the ailment increased he had to stop going there. Therefore on Monday, after the call for the moning prayers was sounded, Bilal came to the Prophet (s.a.) and reminded him to go for the prayer. He told him that he didn’t have enough strength to reach the mosque and that someone else may be asked to lead the congregation. Hazrat Ayesha suggested that her father, Abu Bakr, be asked to do it. Hafsa said her father Omer could do the job. When the Prophet (s.a.) heard the names of Abu Bakr and Omer from them, he realized that instead of being in the Contingent of Ossama they were still in Madina contrary to his orders. In anger he got up and with difficulty proceeded towards the mosque. He thought that one of them might lead the prayer and make it an excuse for elevation to the position of the Caliphate. He kept his arms round the shoulders of Fazal ibne Abbas and Ali ibne Abi Talib and went to the mosque. He found that Abu Bakr had reached the arch of the mosque. The Prophet (s.a.) waved him to move back, went forward and led the congregation. The incident had been given another color that the person who was the deputy of the Prophet (s.a.) at the congregation, deserved to be the first Caliph of Islam. But we have to see whether Abu Bakr, on his own, went to the Peophet (s.a.)’s place of prayer or he was ordered to do so? Even if he was ordered to lead a prayer in the mosque, is it a qualification to be named the Caliph?

The traditions recorded in the books of History are so different and contradictory that it is very difficult to accept them as authentic. One narration says something and another something else about the same incident. Most of these narrations are from Hazrat Ayesha. The contradictory nature of these narrations render them weak. We shall mention a few of the narrations to prove our point of view.Ibn e Hisham writes:

“Da-aa Bilal il al salat fa qaal marwa man yasli bil naas qaal faqarajat fa aza Omer fil naas wa kaan Abu Bakr ghaiba fa qulta qum ya Omer fasal bilnaas qaal faqaam falama kabarsamaRasool Allah sautahu wa kaan Omer majhara qaal faqaal fain Abu Bakr ya billah zaalik wal muslimoon yabillahzaalik wal muslimoon qaal fabaas ila abi Bakr fajaa baad an sala Omer tilkas salat fasali bilnaas.”

“Bilal reminded the Prophet (s.a.)about the prayer when he asked Abd Allah ibne Zamaa to ask someone to lead the congregation. Abd Allah says ‘I went out and didn’t find Abu Bakr and Omer with the people there. I asked Omer to come and lead the prayer. When he loudly sounded the Takbeer, the Prophet (s.a.) asked where was Abu Bakr? Allah and the Muslims don’t agree that Omer leads the prayer. Then Abu Bakr was called but he arrived when Omer had already finished the prayer. Abu Bakr too offered the prayer with the congregation.”

Ref: Seerat ibne Hisham, Vol 2, Page 302

It appears from this tradition that in the beginning the Prophet (s.a.) didn’t name any particular person to lead the prayer and had left it to the discretion of Abd Allah to ask someone to do the job. Because of this open permission he asked Omer to lead. When he started the prayer the Prophet (s.a.) called for Abu Bakr to lead the prayer. But before he arrived Omer had completed the prayer and Abu Bakr repeated the process. It surprises seeing this narration that when the Prophet (s.a.) had told to Abd Allah that he should ask someone to lead the congregation, and Omer complied, then what was the need to rush a person to call Abu Bakr to come and repeat the process? Was praying behind Hazrat Omer not legitimate? If it was legitimate, then what was the sense in repeating the process? If the Prophet (s.a.) wanted that only Abu Bakr should lead the prayer, then he could have instructed Abd Allah in the first instance to ask that person to lead! If that was done Omer could have been spared the ignominy that his leading the prayer was voided!

Ibne Saad says:

“Falama kabr qaal Rasool Allah la la aina ibne Abi Qahafa qaal fantaqzat as sauf wa an saraf Omer fama barhana hatta Talha ibne Abi Qahafat wa kaan bilsnaha fa taqdam fa salli bil naas”

“When Hazrat Omer sounded the Takbeer the Prophet (s.a.) said, ‘No!No! Where is the son of Abu Khahafa?’ Hearing this the rows got disturbed and Hazrat Omer moved away from the niche and Abu Bakr came forward and led the prayer.”

Ref: Tabaqaat, Vol 2, Page 222

In the first narrative quoted above it is mentioned that a person was sent to call Abu Bakr and from this narration it seems that he arrived himself. In the first narrative it is recorded that Abu Bakr arrived after the prayer was over and in this narration it is said that Omer had to give way from the middle of the prayer! Besides the contradictions, there is one thing that disturbs the minds is that what was the need to interrupt the prayer. If it is accepted that the person leading the prayer was a sinner and transgressor, there is one group in Islam which doesn’t enforce the condition of Adalat for Imamat during prayers. And the group in which Adalat of the Imam is mandatory, breaking the prayer in progress is not permitted! If during the prayer it is learned that the Imam is a sinner, the people can change the intent from the congregational prayer to individual prayer and complete the process.In no event they can break the prayer when they have started to offer it.

Ibne Jareer Tabari writes:

“Marawa Abu Bakr yasalli bil naas qaal faqaraj yahadi bain rajalain wa qad mah taqtaan fil ard falama dani min Abi Bakr takharAbu Bakr fashar ilaihi Rasool Allah an qam fi maqamak faqad Rasool Allah fasali ila janb Abi Bakr jalasa qaalat fakaan Abu bakr yasli basalawat alnabi wa hkaan alnaas yasloon besalat Abi Bakr.”

“The Prophet (s.a.) said that Abu Bakr be told to lead the prayer.Then he himself took support of two persons and stirred out in a manner that his two feet were dragging on the ground. When he reached near Abu Bakr, the latter moved back. the Prophet (.s.a) waved him to stay where he was. He sat near Abu Bakr and offered his prayer.( Hazrat Ayesha says) that Abu Bakr was following the Nabi Akram and the other people were following him.”

Ref: Tariq e Tabari, Vol 2, Page 439

This narration suggests that the Prophet (s.a.) had sent for Abu Bakr to be called.to lead the prayer. When he stood up for the prayer, the Prophet (s.a.) himself, despite his sickness, came and joned the congregation sitting next to Abu Bakr. The Prophet (s.a.) asking Abu Bakr to lead the prayer and then himself coming to the mosque , despite his sickness, gives a doubt whether he really asked for Abu Bakr to lead the prayer. The narration doesn’t mention that the Prophet (s.a.) himself asked Abu Bakr to go and lead the prayer. Perhaps like Abd Allah ibne Zamaa asking Omer to lead, similarly someone else might have prompted Abu Bakr to come and take the lead at the prayer. When the Prophet (s.a.) learned of these happenings he would have decided, despite the poor condition of his health, to go to the mosque.The narration that Abu Bakr was following the Prophet (s.a.) in his prayer and the other persons in the congregation were following him is a meaningless contention. Because if Abu Bakr was the Imam for that particular prayer, he couldn’t have been the follower of anyone else for that prayer! If the Prophet (s.a.) was the Imam then Abu Bakr would be only the follower and nothing else. It is not possible that a person can be a Imam and the follower at the same prayer!!If such was the case then those who are in the back rows, they become follwers of those who are in the rows infront of them!!!

Ibne Jareer Tabari writes

“Qaal Rasool Allah abasu ila Ali fadau faqaalat Ayeshalau baasat ila Abi Bakr wa qaalat Hafsa lau baasat ila Omer fajtamuindahu jamia faqaal Rasool Allah ansar fawa fain tak li hajat abas ilaikum fansarfu wa qaal Rasool Allah an is salat qeel naam qaal fa amro Aba Bakr leyasli bilnaas faqaalat Ayesha anhu rajl raqeeq famarOmer faqaal Omer maa kunta la taqdam wa Abu Bakr shahed fataqaddam Abu Bakr wa wajad Rasool qafat fakharaj falamma samaa Abu Bakr harkat takhhar fajazb Rasool Allahsauba fa aqama wa qaad Rasool Allah faqaraa min hais antahi Abu Bakr.” :

“The prophet (s.a.) asked Ali (a.s.) to be called. Ayesha said she wished he had called Abu Bakr.Hazrat Hafsa said she wished he had called Omer. In that time all of them assembled near the Prophet (s.a.). the Prophet (s.a.) said,’You people go away. I shall call you when needed!’ Therefore they went away. Then the Prophet (s.a.) asked if it was time for prayer. He was told it was the time. He wanted to ask Abu Bakr to lead the prayer. Ayesha said he was weak of heart and Omer must be asked to lead. The Prophet (s.a.) then agreed for Omer to be asked for leading the prayer. Omer said that with Abu Bakr around he wouldn’t agree to lead. Abu Bakr went forward. In this time the prophet (s.a.) felt some relief from his ailment and came out of his room. Abu Bakr heard his footsteps and tried to move back. The Prophet (s.a.) pulled at the lapel of his cloak and made him stand where he was. He himself sat down and where Abu Bakr had stopped the Recitation, he continued.”

Tareeq e Tabari, Vol 2, Page 439

In this narration certain things have come that help in understanding the real facts. One thing is very evident that the prophet (s.a.) had asked for Hazrat Ali (a.s.) to be called. But why and for what reason, the narration doesn’t elucidate. In the last part of the narration the Prophet (s.a.)asked if it was time for the prayer? He was replied in the affirmative. This highlights that the Prophet (s.a.) was calling Ali (a.s.) when it was the time for the prayer. What else could have been the reason of calling him at the time of the prayer other than that he was to be asked about leading the prayer. This was so evident that Hazrat Ayesha and Hazrat Hafsa read between the words and suggested and wished that their fathers were called. If the Prophet (s.a.) was calling Hazrat Ali (a.s.) for some other specific work there was no reason for Ayesha and Hafsa suggesting that their fathers be called! Their suggestion would be reasonable when they were sure of the purpose of the call and that they preferred their fathers to substitute Hazrat Ali (a.s.) for performing that task. There is another point to be noted that as soon as the names of the two persons are suggested, they arrive. Their arrival suggests that it was a pre planned move thinking that the Prophet (s.a.)’s condition wouldn’t warrant his coming to the mosque and that when a call came from Ayesha and Hafsa they would rush to the mosque to take the lead in the prayer. On this basis their claim to caliphate would strengthen. But the Prophet (s.a.) sends them away saying that he didn’t need their presence immediately and would call them when needed. This proves that the Prophet (s.a.) wanted to be alone at that time to discuss the matter for which he had called Ali (a.s.). If he wanted Abu Bakr to lead the prayer, what was preventing the Prophet (s.a) to ask Abu Bakr to lead the prayer before asking him to go away from his presence. It was the time for prayer and Abu Bakr was present before the Prophet (s.a.)! As soon as he goes out of the room he is given a message that he should lead the prayer! The question arises that why Abu Bakr was not asked to lead the prayer when he came to the Prophet (s.a.)’s presence and was sent the instruction immediately after coming out of the room. What was the strategy in the message and who carried the message to him? The answer to this question is that neither any message was given to him nor was there any messenger who carried it to him!

At that time Ayesha made an excuse that Abu Bakr was weak at heart and that Omer should be asked to lead the prayer in his place! When Hazrat Ali (a.s.) was called, she didn’t talk of Omer and said that she wished Abu Bakr was called and later on she expressed about the weakness of her father’s heart and suggested the name of Omer for leading the prayer. The more surprising thing about the narrative is that the Prophet (s.a.) agrees with this suggestion! Although in the narration of Abd Allah Ibne Zamaa it is mentioned that when the Prophet (s.a.) heard Omer loudly saying the Takbeer, he was angered and said that Omer leading the prayer was neither to the liking of Allah nor do the Muslims like it! Now, in the latter narration the Prophet (s.a.) is very willingly allowing Omer to lead the prayer! Now the dilemma is whom to believe and whom not to believe. How is it possible that the person whose lead in the prayer is not to the liking of Allah and the Muslims is permitted to lead in the end on the recommendation of Ayesha! And when Omer is at last asked to lead, he withdraws saying that when Abu Bakr was around he wouldn’t come forward to lead. This doesn’t sound correct because when Abd Allah ibne Zamaa asked him to lead, he immediately agreed without a whimper of protest in favor of Abu Bakr. It is another matter that the prayer that was already offered was voided, or left incomplete, and Abu Bakr took over the lead. No sooner Abu Bakr stood up to lead the prayer, the Prophet (s.a.) arrived. The plausible reason is that when the Prophet (s.a.) called Hazrat Ali (a.s.), it was thought that he might ask Ali (a.s.) to lead the prayer. To circumvent this they told to Abu Bakr, as if on behalf of the Prophet (s.a.), that he should lead the prayer. When he stood up to lead the Prophet (s.a.) somehow arrived at the mosque to stop him and take the lead himself. Otherwise, when the Prophet (s.a.) had expressed in ability to go to the mosque, what persuaded him to change his plan? In this narration a sentence has been added saying that the Prophet (s.a.) continued the Verse that Abu Bakr was reciting from the point where the latter stopped. This was an attempt to make Abu Bakr a partner to the Prophet (s.a.) in leading the prayer. We wonder if this prayer too was void like the one that Omer was leading a while ago. If the recitation is done from the middle, it will be in complete and there will be a doubt of the prayer becoming void.

Mohammed ibne Ismail Bukhari writes:

“An Ayesha Qaalat lama marad an Nabi marda al ladi maat feehe atah Bilal yuzanhu bis salat faqaal marwa aba Bakr falaisalqalat an AbaBakr rajl asaif an yaqam maqamak yabki fala yaqdar alal qaratqaal marwa Aba Bakr falaisal faqalat maslahufaqal fil talita aw alrabeaa ankun sawaheb Yusuf falaisal fasli wa kharaj an Nabi yahadi bain rajlain kaani anzarilahi yakhat berajlehil ard falama raah Abu Bakr dahab yatakhar shar ilaihi an sal fatakhar Abu Bakr wa waqad an Nabi ila junbehi wa Abu Bakr yasma an naas al takbeer.”

“Hazrat Ayesha says that” when the Prophet (s.a.) suffered from his last illness, Bilal came and mentioned about the prayer. The Prophet (s.a.) said that Abu Bakr be asked to lead the prayer. I said that Abu Bakr had a weak heart and standing in your place he might start crying and may not be able to recite the Verses. Again the Prophet (s.a.) said that Abu Bakr must lead the prayer and repeated the same words. On the third or fourth repetition he said, ‘You are like the women of Yusuf! Abu Bakr must lead!’ Abu Bakr started the prayer. In that time the Prophet (s.a.), leaning on the shoulders of two men, went out and I remember the scene that his two feet were dragging on the ground under them. When Abu Bakr saw the Prophet (s.a.) he started withdrawing. The Prophet (s.a.) asked him to continue with the recitation. Abu Bakr withdrew a little backward and the Prophet (s.a.) sat beside him. Abu Bakr was sounding the Takbeer to the hearing of the congregation.”

Ref: sahih Bukhari, Vol 1, Page 95

In this narration too the weakness of the heart of Abu Bakr is mentioned with a corollary that when he stood in the niche of the mosque he might cry. This way Ayesha wanted to impress on the Prophet (s.a) that the concern that Abu Bakr had about his illness, none other had it. He will shiver standing in the Prophet (s.a.)’s place in the Mosque thinking that his master would never again stand there! The purpose behind this talk certainly was to impress on the Prophet (s.a.) that her father had the greatest love and regard for him and therefore none other qualified more than him to lead the prayer in the absence of the Prophet (s.a.). The author of“The Seerat e Halabia” says the Prophet (s.a.) compared Ayesha to Saheba e Yusuf (a.s) that Zuleikha had gathered the ladies of Egypt for a feast, although the purpose was only to show Yusuf (a.s.) to them. Similarly Ayesha wanted Abu Bakr to lead the prayer but outwardly gave an impression that she didn’t want him to do that.

In this narration it is also mentioned that the Prophet (s.a.) insisted on Abu bakr leading the prayer. On the one hand they talk of the Prophet (s.a.)’s insistence and on the other as soon as Abu Bakr stood up for the prayer, they say that the Prophet (s.a.) arrived with the support of two persons to lead the congregation! Reading this tradition even a person with average intelligence would neither accept that the Prophet (s.a.) insisted on the assignment to Abu Bakr to lead nor even permitting him to stand at the niche of the Mosque. If this appointment was from the Prophet (s.a.) he would certainly have asked Abu Bakr to lead the congregation to the completion of the prayer! When the Prophet (s.a.) took over the lead, Abu Bakr acted as the Mukabbar who sounds the Takbeer when the Prophet (s.a.) went into genuflection and prostration. The Mukabbar is not the Imam and crediting Abu Bakr of leading the prayer instead of the Prophet (s.a.) isn’t right!

Seeing the contradictory nature of these narratives, one cannot believe that the Prophet (s.a.) nominated Abu Bakr to lead the prayer. There was no question of his nomination because the Prophet (s.a.) had detailed Abu Bakr, Omer and other Companions to proceed on the campaign with Ossama ibne Zaid and kept insisting till his last moment that they should go in obedience to his orders! How is it possible that on the one hand he orders them to leave Madina with the Contingent of Ossama and on the other to stay back and lead the prayer?! This story of leading the prayer has been created to justify elevating and justifying Abu Bakr’s appointment to the Caliphate. Ibn e Hajr Makki went to the extent of considering his leading in the prayer as the Nass for Abu Bakr’s Caliphate. He writes:

“lahaaza adyi jami al ulema an khilafat mansoosalaiha.”

“On account of this Imamat all the scholars believe that there was a Nass for Abu Bakr’s Khilafat.”

Ref: Tatheer al Janan, Page 40

If certainly the Prophet (s.a.) made Abu Bakr Mansoos as the Caliph through his leading the congregation at the prayer, then despite his poor condition of health why did the Prophet (s.a.) come out of his room and removed Abu Bakr to lead the prayer himself? If it is assumed that leading the congregation is the Nass e Khilafat then how could Abu Bakr nominate Omer as Caliph when the Prophet (s.a.) had stopped him from leading the congregation at prayer? If leading the congregation in prayer is the Nass e Khilafat, then the Prophet (s.a.) used to detail someone or other to do this whenever he was away from Madina in connection with the Ghazwat. With this logic Ibne am Maktoom was the most deserving candidate because he was given this privilege many a time! Ibne Qatiba writes:

“Wa kaan Rasool Allah yastakhlaf ala Madinat yasli bil naas fi aamat ghazwaat

“the prophet (s.a.) generally on the occasions of Ghazwaat used to leave behind Ibne Amm Maktoom in Madina to lead the people in prayers.”

Ref: Al Ma-arif, Page 126

From this Imamat of Ibne Maktoom, that was for much linger duration that the one time Imamat of Abu Bakr, have people ever thought that it was the Nass e Khilafat for Ibne am Maktoom!? Even in his presence the Prophet (s.a.) asked others to lead the prayers on several occasions. The prominent among such persons are Abul Baba, Sabah ibne Arfata, Atab ibne Asaid, Saad ibne Abada, Abu Darr Ghiffari, Zaid ibne harita, Abu salama makhzoomi and Abd allah ibne Rawaha. Did any one of them who did the Imamat of the congregation stake their claim for the caliphate on the basis of this singular privilege enjoyed by them?! Then what is the meaning of considering Abu Bakr standing up to lead a prayer as the Nass e Khilafat in his favor? Abu Harira Doosi narrates from the Prophet:

“As salat wajibat alaikum khalaf kullo Muslim barakan aw fajera wa an amal al kabair.”

“The obligatory prayers can be offered behind any Muslim, virtuous or otherwise, even if he had committed the major sins.”

--Mishkaat, Page 100

If this Imamat is the Nass e Khilafat, then the appointment of Ossama above Abu Bakr , Omer and other senior Companions can also be sited as a Nass for claiming the position of the Caliph! The command of the contingent was more important than the Imamat of the Congregation at that time as, otherwise, the Mohajirs and Ansar would not have objected to making the son of a slave, and a youth, to lead such heavyweights like Omer and Abu Bakr in battle!.

52. THE CALAMITY OF QIRTAAS

Islam was the life’s achievement for the prophet (s.a.) for the propagation of which he had borne all sorts of hardships and severe opposition. Every individual desires that whatever he has developed with hard work remains safe from the machinations of destructive opponents. He preserves and protects it in his lifetime and tries to leave it in safe hands when the time for leaving the world arrives. He therefore makes an oral will or reduces his instructions on paper to doubly safeguard his legacy. Can we imagine that the Prophet (s.a.) would leave intestate especially when it was the question of preserving and protecting his legacy which was the great Faith of Islam!

In view of this very important and urgent need, knowing that his sickness was of terminal nature, the Prophet (s.a.) asked for pen and paper brough to him two to four days before he demised. He wanted to write a document that would be a source of guidance for the people till the end of the world.and safeguard his Ummat from getting divided into many sects and groupings. But some persons conspired to obstruct the Prophet (s.a.) from making his will and testament.

“Hazrat Omer said that the Prophet (s.a.) was overwhelmed with pain and for us the Book of Allah is sufficient.”

Sahih Bukhari, Vol 1, Page 25

This is a narration from Bukhari who also says:

“The Prophet (s.a.) said, ‘Bring a paper to me that I write for you a document after which you will not go astray!’ On this persons started sharp arguments, although quarreling near the Prophet (s.a.) wasn’t proper. People said, ‘The Prophet (s.a.) is in a delirium!’ the Prophet (s.a.) said, ‘Leave me to my scruples! I am fine in whatever condition I am than what you are calling me to!”

Ref: Sahih Bukhari, Vol 2, Page 121

When the differences overstretched and the sounds of shouts were coming, the consorts of the Prophet (s.a.) said from behind the curtains:

“Give to the Prophet (s.a.) whatever he is asking for. Hazrat Omer asked them to keep quiet and said that they were like the women of Yusuf who cry when the Prophet (s.a.) falls ill and when he is hale and hearty ride on his neck. At this the Prophet said, ‘They are better than you!’”

Ref: Tabaqaat ibne Saad, Vol 2, Page 244

The ladies kept calling from their private quarters but none paid any heed and never gave a paper and pen to the Prophet (s.a.). The Prophet (s.a.) was sad over the Companions disobeying his Commands, terming his ill heath, although he was in full senses, as delirium (Hizyaan) and raising a rumpus instead of leaving him in peace. He was fed up of the happening around him and said,“Qoomua anni - Go away from me!” this was the worst calamity of the History of Islam that its founder wanted to write down his last will and tesatament for the benefit of the Ummat to protect them from going astray and his voice was submerged with in the noise raised by the people around him. Alas! He left this world disappointed and dismayed with certain of his close associates! Ibne Abbas used to cry much thinking of the events of that day and the pebbles of sand kept in frontof him used to get wet with the tears that dropped from his eyes:

“It was such a great calamity that the differences between the Companions and their shouting and misbehaviour obstructed the Prophet (s.a.) writing down his will.”

Ref: Tabaqaat Ibne Saad, Vol 2, Page 244

People have tried in several ways to find excuses from the happenings of that sad day. They tried to put the blame on the entire crowd instead of pin pointing the culprits and exposing their evil designs and faces! But all these efforts went in vain and the facts couldn’t be hidden from the public gaze. Bukhari’s two narrations quoted above are a reflection of this. While in the first narration there is reference of the Prophet (s.a.)’s acute pain and the accusation of delirium, he has tried to hide the name of the person by referring to the accuser in the plural form as“Qaalua” instead of mentioning it as a singular and recording the name of that person. Where the events are light of nature Bukhari doesn’t refrain from using the names of the characters involved! Where the words used are unpalatable he cleverly tries to avoid the name of the person who used them. But this attempt doesn’t seem to protect the memory of the perpetrators of those cruel and undesirable words. In some narratives they use the word“some” instead of blaming the“crowd” to protect the big ones from ignominy. Ibne Saad says:

“Some persons who were there said that because of the intensity of the ailment, the Prophet (s.a.) was uttering insensible words.”

Ref: Tabaqaat, Vol 2, Page 242

In this narration the circle of the perpetrators has been narrowed down. Bu even there the use of the word“some” doesn’t pinpoint the real culprit! However Sheik Shehab uddin Khafaji has lifted the curtain from the face of the person and written the fact, and nothing but the fact!

“Hazrat Omer said that the Prophet (s.a.) was uttering insensible words.”

Ref: Naseem ar Riyaz, Vol 4, Page 278

Accusing the Prophet (s.a.) of delirium and insensible talk, from whatever quarter, is the most heinous thing to do and the persons who perpetrated such talk must be identified! A person having the ordinary knowledge of the Irfan e Nabuwat ( or the Divine Knowledge of the Prophet) will never dare to say that the prophet (s.a.) was talking insensible things in his delirium. Because of this impertinent talk the Prophet (s.a.) had to ask those persons to leave him alone! It is really a great calamity that the people succeeded in preventing the Prophet (s.a.) from making his will and testament. One fails to understand what fear the person had in his mind that he was not allowing the Prophet (s.a.) to get the paper and pen? Even in the state of delirium he wanted to write something, what was the problem for the person allowing to reduce to writing down the last wishes of a person no lesser than the Prophet 0f Islam (s.a). The persons who were bent on disobeying the Prophet (s.a.) succeeded in disobeying his last Command and wish!!

Here, to get over the blame of disobeying the Prophet (s.a.) they said that the Faith was Complete and the chain of the Revelations was already broken. Therefore it was not necessary to write down any thing else. Of course, the Deen or Faith was complete, but it doesn’t mean that the Ummat was totally safe from going astray. If it was the case there would never have been schisms in the ranks of the Muslims nor the springing up of myriad sects. This is all the result of the Ummat going astray. To eliminate these causes the Prophet (s.a.) wanted to write down his final Will and Testament. if he had not thought it necessary, what was the need for him to ask for paper and pen? It is also not correct to say that the chain of the Revelations was broken. Till the last breath the Prophet (s.a.) continued to get the Revelations. Therefore Anas bin Maalik says:

“Allah continued the series of Revelations from the time before the demise of the Prophet (s.a) till his last breath and the maximum revelations came on the day of his death.”

Ref: Tabaqaat Ibne Saad, Vol 2, Page 93

This proves that whatever the Prophet (s.a.) was saying, and whatever he wanted to be written down, was on the basis of revelations and the commands of Allah.The person who said that it was delirious talk, even if it was reduced to writing, they would have rejected it to suit their own ends!

We have also to conmsider what the Prophet (s.a.) was trying to communicate and what was the need for doing it. The books of history and tradition are witness that on his death bed, the Prophet (s.a.) was continuously saying:

“I am leaving behind me two things for you. If you remain attached to both of them, you will not go astray after me. Both the things are bigger than each other. One is the Book of Allah which is a rope that has one end in the Heaven and the other on the earth. The second thing is my Itrat, my Ahl al Bayt. These two shall not separate from each other till they come to me at the Cistern of kauthar. You must think yourself what attitude you should have for these things.”

Ref: Mishkaat, Page 599

When the time for his death drew nigh, he raised the hand of Ali (a.s.) and said:

“this Ali (a.s.) is with the Quran and the Quran is with him. The two will not separate from each other till they reach me at the Cistern of kauthar. I shall ask them how you proved yourself in THEIR regard?”

Ref: Sawaiq Mohriqa, Page 126

In the tradition previous to this, the Prophet (s.a.) had termed remaining attached to the Quran and the Ahl al Bayt as a guarantee against depravity and going astray.The words used by him were,“Lan tazillu baadi---You will not go astray after me” . We have also used the same words here lest we go astray in our act! Lan tazillu baadahu - after now you shall never go astray! This proves to every individual of average intelligence that the the things that the Prophet (s.a.) termed as the guarantee for their protection from going astray, he wanted to write in his Will and Testament for the benefit of the Posterity. He knew that there were certain forces in the Ummat who will leave no stone unturned to obstruct people coming to the Right Path. For this reason he wanted it to be reduced to writing that the people must attach themselves firmly to the Quran and the Ahl al Bayt. The opponents knew it well that the Prophet (s.a.) wanted to make his will in support of Ali (a.s.) and they enacted all the drama to obstruct it. Therefore one of the chiefs said,“Indana kitab Allah hasbana--- Allah’s Book is sufficient for us!” Although this sentence was said in a situation of disorder, it grew and bore fruits in the time to come! One sect made this saying as the foundation of their Faith and rejected even the Traditions of the Holy Prophet (s.a.). Although Hazrat Omer, in his later life, realized that the Quran was not sufficient to guide the people in their lives and he had to make access to the Traditions of the Prophet (s.a). So the author of Hasbana Kitab Allah realized very soon that he was not right when he said this. When there was a dispute between the Qureish and Ansar for the Caliphate, instead of seeking a solution from the Quran he said “Al immat min al Qureish and for denying the Garden of Fadak to Hazrat Fatima (a.s.), they quoted the tradition, “Ana ma-aashar al anbiya laa nauras---We the group of prophets (as.) don’t leave any inheritance. Whenever Omer said Laula Ali (a.s) lahlak Omer he was turning to Ali (a.s.) for resolution of his problems instead of solely depending on the Holy Quran!In practice he was not following his own dictum of hasbana Kitab Allah!! The Quran without its interpreters (The Ahl al Bayt) is certainly not sufficient!!!

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