Alhassanain(p) Network for Heritage and Islamic Thought

53. THE PROPHET (S.A.)’S LAST JOURNEY

One day prior to his demise the Prophet (s.a.) called Hazrat Ali (a.s.) close to himself and said,“O Ali! Now is the time for my departure! After my death you must give me the the bath, drape me in the shroud and put my mortal remains in the grave. You must fulfil the promises that I have made with people. I have taken a loan from a certain Jew for the expenses of the Contingent of Ossama ibne Zaid. You must clear this debt!” Then he took out the ring from his finger and asked Ali (a.s.) to wear it. He also gave to Ali (a.s.) his sword, helmet the yellow turban and other arms. That day was over and the next day was Monday28th of Safar 11. Hijri. Now the condition of the Prophet (s.a.)’s health deteriorated. The clouds of death were hovering over his head. He was in semi comatose condition prior to death. The time was close when the human body stops breathing and the spirit travels towards its final destination. The Prophet (s.a.) opened his eyes and when he didn’t find Ali (a.s.), who had gone out for some errand, he said,“Call my Habeeb, My friend!” Hazrat Ayesha says:

“When the time of his departure was nigh, the Prophet (s.a.) asked his Habeeb to be called. Someone went and called Hazrat Abu Bakr. The Prophet (s.a.) didn’t look on him and put his head down. He again wanted his Habeeb to be called. A person went and called Omer. When the Prophet (s.a.) saw him he put his head down and again asked for his Habeeb. Now Hazrat Ali (a.s.) came. When the Prophet (s.a.) saw him, he took him under his quilt and remained like that till he was dead. His hand was over Hazrat Ali (a.s.) at that moment.”

Ref: Riyaz al Nazra, Vol 2, Page 237

This was the greatest tragedy in the History of Islam. Everyone was affected with this sad event but for the Bani Hashim and his close family it was the most irreparable loss. The condition of the Prophet (s.a.)’s Daughter was such as if her own life had been snatched away from her. Her children were crying for the loss of their doting Grand-father. The entire world of Ali (a.s.) was changed. Inspite of exercising maximum control over his emotions, teras were running from his eyes. Crying, he touched his hands to the face of his departed mentor and cousin and touched his own face. He closed the eyes of the Prophet (s.a.) gently and covered his face with the cloth. Then, as per the wish of the Prophet (s.a.), he got busy with the preparation for his interment. Ibne Saad writes:

“When the Prophet (s.a) died, his head was on the lap of Ali (a.s.). It was Ali (a.s.) who gave him the last bath. Fazal Ibne Abbas was supporting the Prophet (s.a.) and Ossama ibne Zaid was giving the water.”

Ref: Tabaqaat, Vol 2, Page 263

When the Ameer al Momineen (a.s.) had given the bath to the Prophet (s.a.), he draped his body in the shroud and alone offered the Funeral Prayer. The persons who were gathered at the mosque were discussing as to who must be asked to lead the last parting prayer for the Prophet (s.a.) and where he should be interred. Some people thought that the compound of the mosque was a suitable place for the purpose. Other said that the Jannat al Baqih was the right place. When Hazrat Ali (a.s.) learned about these discussions, he came out of the room and said,“The Prophet (s.a.) was our leader in his lifetime and is our Imam and leader in his death too! Therefore every individual group should go into the room and offer Furada Funeral Prayer! As far as the place for his interment is concerned, he will be buried at the same place where he breathed his last!” As instructed by the Imam (a.s.) the Bani Hashim first went into the room and offered the Funeral Prayers. Then followed the Mohajirs and the Ansar. Of course, one group was deprived of offering the Prophet (s.a.)’s Funeral Prayer. They were the persons who were jostled together at the Saqifa bani Saeda busy in the worldly conclave of deciding about the corporal power structure! After the Funeral Prayers, the Prophet (s.a.) was interred in the same room where he expired. Zaid ibne Sahl excavated the grave. The persons in charge of the interment were Hazrat Ali (a.s.), Abbas ibne Abd al Mutallib, Fazal ibne Abd Al Mutallib and Ossama ibne Zaid. When the time for burial came, the Ansar called from outside,“O Ali (a.s.)! Please include one of our persons in the process that we don’t remain deprived of the felicity!” Hazrat Ali (a.s.) called Aws ibne Khauli to come in and allowed him to descend into the grave of the Prophet (s.a). Hazrat Ali (a.s.) took the body in both his hands and lowered it into the grave. When the body was laid in the grave, he removed the cloth from the face and turned the body towards the Qibla and put the cheek on the dust in the grave. Hazrat Ali (a.s.) put the earth on the body with his own hands, leveled its surface and sprinkled water over it!.

54. COMPLIANCE WITH THE WILL

The things that a person leaves unfulfilled in this world, and those that need to be done only after the death of the person, he entrusts to a person close to himself whom he deems capable and willing to comply with his wishes. It is the bounden duty of a person to comply with the will of a dear departed person to the best of his capability. The Prophet (s.a.) had appointed Hazrat Ali (a.s.) as his Wasi with the confidence that he would comply with all his wishes and instructions during his lifetime and thereafter. He would treat them as his bounden duty. Therefore, Hazrat Ali (a.s.) acted as the most responsible and committed executer of the Will of the Prophet of Islam (s.a.). For the last rites of the Prophet (s.a.), in accord with his wish, Hazrat Ali (a.s.) personally gave him the bath and the burial. Despite of the unfavorable conditions in the neighborhood and the machinations of the adversaries, his only concern at the time was to comply with the last wishes of the Master. In addition to these normal duties, he was responsible for fulfilling the promises that the Prophet (s.a.) had made to some people and to clear his outstanding debts. This has also been sited in one of the traditions of the Prophet (s.a.):“Ali yanjaz adati wa yaqzi deeni---Ali (a.s.) will fulfil the promises made to me and will clear my debts.” Hazrat Ali (a.s.) meticulously performed all the tasks and responsibilities that were entrusted to him by the Prophet (s.a.). Abdul Wahed ibne Awan says:

“When the Prophet (s.a.) died, Ali (a.s.) appointed a herald to announce that whatever promises the Prophet (s.a.) made to the persons or the debts he owed to them, should call on him for settlement. Every year during the Haj he used to send a person to make an announcement near Uqba, the place of sacrifice, about his commitment to honor the promises made to the people by the Prophet (s.a.). After him Imam Hassan (a.s.) followed the practice and so did Imam Hussain (a.s.). Then the practice was discontinued.”

Ref: Tabaqaat ibne Saad, Vol 2, Page 319

Could there be a better example of dedication and fuflfilment of responsibilities than this that during the Haj when people from all over are assembled the announcement was made for fifty years to ensure that the demands of no person remained unattended? For such settlement Hazrat Ali (a.s.) neither made the condition of any written documents nor he asked for any witnesses. Abd Allah ibne Aun says that whatever claims anyone made, Hazrat Ali (a.s.) settled them

This attitude of Ameer al Momineen (a.s.) should have been a lesson for the persons who didn’t value the claim of the Prophet (s.a.)’s Daughter and made the excuse that the requirements of the witness were not completely complied with. They should have also thought that when the legacy of the Prophet (s.a.) was the property of the State then, logically, the liabilities of the Prophet (s.a.) too should have been the responsibility of the State as well. But they kept their silence on this matter! It doesn’t stand to reason that the fixed assets of a person are attached by the Stae and the debts incurred by him, also in the discharge of his duty to the State, were left for others to discharge! One has to recognize that one who took the responsibility of discharging the debts was the Prophet (s.a.)’s Deputy after him and the usurpation of the Prophet (s.a)’s was not a legitimate act!.

55. DENYING THE PROPHET (S.A)’S DEATH

There was a pall of gloom over Madina after the death of the Prophet (s.a.). Muslims were gathered inside and around the Masjid e Nabavi. Their eyes were turning again and again towards the room where the mortal remains of their beloved mentor were lying. Every person was in deep sorrow and grief.. The initial rites of the funeral were being performed in the midst of tears and mourning. Suddenly in this sad environment rose a shrill voice:

“Some hypocrites think that the Prophet (s.a.) has passed away! By Allah! He is not dead and is visiting Allah as did Moosa ibne Imran and returned after remaining away from his people after forty days. At that time too it was said that Moosa was dead. By Allah! The Prophet (s.a.) will return and cut the hands and feet of the persons who say that the Prophet (s.a.) has died.”

Ref: Tareeq e Tabari, Vol 2, Page 442

Again the voice rose in a warning tone:

“One who says that the Prophet (s.a) is dead, I shall strike him with my sword. The Prophet (s.a.) has been carried away to the Firmament!”

Ref: Tareeq Abul Fida, Vol 1, Page 156

These sounds were coming from the mouth of Hazrat Omer who was adamant in saying that the Prophet (s.a.) was alive and the rumor of his death has been spread by the hypocrites and thus he had put guard over the tongues of the people swinging around his sword. Ibn e Kathir writes:

“Hazrat Omer stood up and started sermonizing and threatened the people who talked about the death of the Prophet (s.a.) that he would cut them to pieces! He said that the Prophet (s.a.) was lying unconscious and when he rose he will kill people and cut their limbs. At this time Umro bin Zaeda was reciting the following Verse at the rear of the Mosque: ‘ Mohammed (s.a.) is a Prophet and many prophets have gone by afore him’!”

Ref: Al badaya wal Nihaya, Vol 5, Page 242

The effect of this outrageous talk of Omer was to effect the thinking of the people and to change their topic of discussion. Therefore the saddened masses started looking at one another in surprise and whispering to one another whether the Prophet (s.a.) had really died or was alive! Although the people who heard him were not willing to believe his words, they had no courage to ask him to go inside and see for himself whether the Prophet (s.a.) was really dead or not. Everyone was dumbfounded and they were looking at Omer fencing around with his sword! He was sometimes saying that the Prophet (s.a.) was lying unconscious, again he said that he has been raised to the Firmament and he said that like Moosa ibne Haroon he had gone into hiding! Now, which version of his to accept and which to reject? There was total confusion among those who were standing around watching his fencing skills! What was the need of frightening the people with his martial skills with the sword? If the spirit had gone to the Firmament, as he said, then that was death! If according to Omer the Prophet (s.a.) had gone the way Moosa went, then Moosa had gone bodily and had returned with the Torah. The Prophet (s.a.)’s body was very much there and there was no purpose his going the way Moosa (a.s.) went. When Hazrat Moosa (a.s.) went for forty days he left behind his brother and Vicegerent, Haroon (a.s). Omer in his outrage was silent about this very important aspect of the comparison that he was making! The Holy Quran says:

“Moosa told to his brother Haroon , ‘You are. my Caliph and successor amongst my people and you must reform the people and should not tread on the way of the rebellious people.”

Hazrat Omer should have hinted at this aspect when he was drawing a comparson with what happened to Hazrat Moosa (a.s.). But, perhaps, discreetly, he was avoiding hinting at this point in his talk!

Besides, he should have also clarified about who those hypocrites were who, according to him, spread rumors about the death of the Prophet (s.a.). He knew that, naturally, the sad news emanated from the household of the Prophet (s.a.) where the consorts of the Prophet (s.a.), Hazrat Fatima Zehra (a.s), Hazrat Ali (a.s.), Hasanain (a.s), Abd Allah ibne Abbas, Fazal ibne Abbas, Abd Allah ibne Jafar and others from Bani Hashim were there. Were these the hypocrites whose limbs, according to Omer, the Prophet (s.a.) would return to cut away!

Certainly there was confusion in the people about the demise of their beloved Prophet (s.a.). This confusion would have persisted, but Abu Bakr arrived from the place of Sakh in the environs of Madina hearing about the demise of the Prophet (s.a.) and heard Omer ferociously denying to accept that the Prophet (s.a.) was dead. He went inside, removed the cloth from the face of the Prophet (s.a.), went out, talked with Omer for a while and then addressed the people thus:

“One who worships Allah must know that Allah is immortal and those who worshipped Mohammed (s.a) should know that Mohammed (s.a) has expired. Then he recited this Verse, ‘Mohammed (s.a.) is only a prophet of Allah. Before him there were prophets who have gone. If he dies , or is assassinated, you will turn to infidelity. And those who turn back they cannot harm Allah in any way. And Allah will soon Reward the grateful.’”

Ref: Tareeq e Tabari, Vol 2, Page 443

When Omer heard this Verse from the mouth of Abu Bakr, he expressed surprise and said:

“Is it a Verse from the Holy Quran? I didn’t know that it is a Verse from the Quran. Then he added, ‘O people! This is Abu Bakr who has ascendance over the Muslims! Owe allegiance to him! Owe allegiance to him!”

Ref: Al Badaya wal Nihaya, Vol 5, Page 242

Hazrat Omer who was insisting that the Prophet (s.a.) was not dead a while ago accepts the fact hearing the Verse from the mouth of Abu Bakr. Seering this sudden change in his attitude a doubt rises in the mind that whether Omer really believed that the Prophet (s.a) was alive and not dead. If so, did he get the idea only after hearing that the Prophet (s.a.) was no more? If his belief was such, while obstructing the Prophet (s.a)’s call for pen and paper for writing his will, he could have said that wills are made only by mortal human beings and the Prophet (s.a.) was immortal and he did not need to make a will! Instead of this, he said that the Prophet (s.a) was in a state of delirium and he might utter insensible words as his will! A while ago he wasa adamantly denying the Prophet (s.a.)’s death and now changed his stance and said:

“By Allah! I decided to say what I said because of this Verse:’ In the same way We have made you the Middle Ummat that you bear witness to the people and the Prophet (s.a.) a witness over you!’ By Allah! I had the feeling that the prophet (s.a.) will remain with his Ummat till the end to bear witness over them!”

Ref: Tareeq e Tabari, Vol 2, Page 450

Then he had seen the Prophet (s.a.) struggling between life and death, and now he had seen that the Prophet (s.a.) had no signs of life in his body. There were wails rising from the house and the people were expressing sadness over the demise.

This vehement denial of the death of the Prophet (s.a.) and sudden volte face suggests to every right thinking person that there must have been some strategy behind his behaviour.His sudden advocacy of people’s allegiance to Abu Bakr instead of thinking of the last rites of their beloved Prophet (s.a.) suggests that he was not so much concerned about the Prophet (s.a.) than the matters of power and Caliphate. The truth is that Hazrat Omer was not so ignorant that he was not recognizing the fact of the demise of the Prophet (s.a). This was his well thought out political move.

To understand this political move we shall have to recapitulate on certain events. The history is witness that Hazrat Ali (a.s.) was closely associated with the invitation to the faith of Islam from the very time of the annunciationof the Prophet (s.a.) and was always ready to serve the cause. The Prophet (s.a.) wished to propagate and protect Islam through him. This fact is evident from the events of Daawat e Ashira and the Ghadeer e Khum. Most of the Companions, both the Mohajirs and Ansar, were aware of the choice of the prophet (s.a.) for his Vicegerent and Successor. Ibne Abil Hadeed writes:

“The majority of Mohajireen and Ansaar had no doubt that after the Prophet (s.a.) Ali (a.s.) will be Wali e Amr ( the Vicegerent)”

Ref: Shara ibne Abil Hadeed, Vol 3, Page 8

It cannot also be denied that the Nabuwat and Khilafat in the same family was not acceptable to a particular group, and the reason was that they wanted to establish their own hegemony. Therefore they started preparing their strategy from the living days of the Prophet (s.a.) itself. They put impediments against any move that they found was going against their interests. The Prophet (s.a.) asks for paper and pen from his deathbed, and they talk impertinently to avoid writing of the will by the Prophet (s.a.). The Prophet (s.a.) orders these persons to proceed on a Campaign under the command of Ossama ibne zaid and they disobey the Prophet (s.a.)’s orders. One of the main perpetrators of this disobedience was the same Hazrat Omer who enacted the drama that the Prophet (s.a.) had not demised when the ostensible reason for disobeying his command was that they were sure that he was going to demise and they wanted to be around to manipulate the Caliphate in their favor! Bala Dari writes:

“When the Prophet of Allah died, Abbas said, ‘O Ali! Come out! I shall owe allegiance to you in front of the people to ensure that none differs about you.’ But Ali (a.s.) refused and said , ‘Who can differ (or deny) our Rights and who can overwhelm us?!’ Abbas said, ‘Then you will see this will happen!’”

Ref: Al Ansaab al Ashraaf, Vol 1, Page 583

Omer was one of the persons who didn’t want the Nabuwat and Khilafat remaining with one family and feared that the initiative for the Bai-at might assume a practical shape. Therefore he wanted to crush the movement before it raised its head. At that juncture he coulsn’t think of any strategy and hence, to gain time by diverting the attention of the crowds, he played the ruse of the Prophet (s.a.)’s immortality and that the story of his death was a rumor spread by the hypocrites! As soon as Abu bakr arrived the entire drama was over and Omer started seeking the people’s allegiance for his Caliphate! What was the need for asking for the people’s allegiance at that somber moment? Anyway, after his appeal for votes, it became evident that all his fencing with the sword and the words was merely to play to the galleries till his candidate for the Caliphate arrived on the scene and none else was proclaimed as the successor and Caliph to the Prophet (s.a.). Therefore the events of the Saqifa e Bani Saaeda are witness to the fact that the group considered installation of their candidate as Caliph more urgent than attending to the last sickness of their beloved Prophet (s.a.) and his last rites! They gave a political defeat to the Ansar and established their own hegemony!.

56. AN OVERVIEW OF THE EVENTS OF SAQIFA

The drama that was enacted about the demise of the Prophet (s.a.) was over. It had to be over because it was enacted to gain time till Hazrat Abu Bakr arrived on the scene. But it created doubts in the minds of the Ansaar. They started thinking that the rumpus over providing paper and pen to the Prophet (s.a.) for writing his will, the disobedience to proceed for the campaign with Ossama ibne Zaid and the imminent and vehement denial of Omer about the Prophet (s.a.)’s demise were the links of the same chain. The purpose was to divert the Caliphate from its main focus and take it somewhere else. They urgently put together a conclave at Saqifa e Bani Saaeda to owe allegiance to a person from the Ansaar and render the Mohajir’s plan unsuccessful. If the Ansaar were sure that the Mohajirs will not obstruct Hazrat Ali (a.s.) assuming the Caliphate, they would never have established the conclave at the Saqifa. There conscience always raised the same call that they did at the Saqifa,“La nabayeh illa Aliya --- We shall owe allegiance to none other than Ali (a.s.)”

In that conclave both the tribes of Ansar--- Aus and Khazraj--- participated despite their differences. Whether it was Aus or Khazraj, the dominance of one group of the Mohajirs was not acceptable to them, nor they considered their hegemony in the interest of the Ansaar. However, the people of Khazraj were very active in organizing this conclave and one of their prominent persons, Saad ibne Ibada was the secretary of the meeting and was sitting there with a quilt around his body as he was suffering from a fever at that time. He started the proceedings with his speech that was delivered in a very low tone because of his weakness. His son, Qais, repeated loudly what he said. He said,“O people of Ansaar! The precedence and importance that you have in the Faith, no other Arabs have it! The Prophet (s.a.) kept inviting his people to the Right Path for ten years, but only a few persons accepted to embrace Islam. It was not in the power of a few persons to safeguard the Faith. Allah Blessed you that you embraced Islam and acted as shields of protection for the Prophet (s.a.) and his small group of companions! You entered the field of battle and fought for the cause. With your swords the proud Arabs were vanquished! The Prophet (s.a.) has left this world! He was happy and satisfied with you till his last breath! Who is more deserving of the Caliphate than you who have rendered yeoman service to the Faith!Therefore rise and make your hold tight over the Caliphate!” All the participants appreciated his talk and said that they would support him to become the Caliph. If this was only the matter of the Ansaar, they could have finalized the bai-at and decided immediately. But there was a fear that if the Mohajirs opposed the move, there would be unnecessary conflict. Therefore, after the speech of Saad ibne Abada the question arose that if the Mohajirs did not agree with them, then how would the problem be resolved? Some suggested that if they don’t agree then they can opt for one emir from each side. Saad said that this is the weakness of the Ansaar. He said that if there was solidarity in their thoughts they would never have suggested sharing power with the Mohajirs and would decide the matter before the other side thought of the Bai-at.

Although the people of Aus too were present at this conclave, they were there just as observers. They also wanted to give others a feeling that the Ansaar were not divided. But in their hearts they still carried a grudge against the Khazraj. They had even fought a bloody battle, known as the Battle of Ba-aas, that was fought just before the advent of Islam to their area. Although Islam paved the way for peace and amity between them, and to a major extent removed the hostility between the two groups, but the human failing always maintained a sort of distance between them. Therefore, at this time too, some men of Aus carried the message about the conclave to Omer. Omer was disturbed with this news and, accompanied by a couple of cohorts, went to the Saqifa to disrupt the conclave. Ibne Athir writes:

“When Omer heard this news he came to the place of the Prophet (s.a.) where Abu Bakr was present. He sent word to Abu Bakr to come out for a while. He said that he was busy with the Prophet (s.a.). Omer sent word that some accident had happened and his coming out was important. Therefore Abu Bakr came out and he was informed of the event. Both of them took Abu Ubaida along and proceeded fast towards the quarters of the Ansaar.”

Ref: Tareeq e Kaamil, Vol 2, Page 222

Hazrat Omer thought it necessary to inform Abu Bakr about the conclave of the Ansaar. This was not a personal or individual affair and concerned the the entire Ummat. If there was any fear of harm to the community at large from the conclave of the Ansaar, then informing to the other important persons too was very essential. Were Abbas, Ali (a.s.), Zubair and other persons from Bani Hashim not important enough to be taken into confidence. Instead of surreptitiously sending a message to Abu Bakr, Omer could have himself entered the chambers of the Prophet (s.a.) and informed the persons there about the gravity of the situation. But his maintaining secrecy about the matter creates doubts about the intentions of the two comrades.

When these three persons arrived panting at the Saqifa, the Ansaar were completely surprised. With the revelation of their secret conclave, they thought that their plans had gone awry. The Aus too got a chance to join hands with the Mohajirs to defeat the plans of the Khazraj. As soon as Omer arrived there, he viewed the gathering and asked,“Who is the person draped in the quilt?” He was informed that it was Saad ibne Ibada who was presiding over the conclave and was the candidate for the Caliphate. Omer knit his brows and wanted to say something to the gathering.. Abu Bakr knew his vitriolic temper and stopped him from uttering anything that might harm their own interest. Omer sat down saying:

“I shall not disobey the dictates of the Caliph of the Prophet (s.a.) in a day or two!”

Ref: Tareeq e Tabari, Vol 2, Page 444

Hazrat Abu Bakr rose and addressed the gathering:

“Allah sent the Prophet (s.a.) at a time when idol worship was rampant. He stood up to stop people from worshipping the idols and start worshipping the one and only Allah. But the Arabs didn’t agree to forsake their ancestral faith. Allah selected the initial Mohajirs, who are from the same clan as the Prophet (s.a.), to bear witness to his Faith. They bore with patience the hardships inflicted on them by the men of their own clan. At that time all the people were against this handful of the supporters of the Prophet (s.a.)They remained steadfast in their Faith and were the first to worship Allah. These people are the true friends of the Prophet (s.a.) and are from his clan. Who could be more deserving of the Caliphate than them? Those who dispute with them in this matter will be termed rebellious! O Group of Ansaar! Your felicity in the Faith and the precedence in accepting Islam too cannot be denied! Allah made you the supportersof the Prophet of Islam and gave you elevated status! Therefore we shall be the Emir and you will be the Vizier!No matter shall be settled without you consent!”

This speech of Hazrat Abu Bakr reflected his foresight, understanding of the situation and the political wisdom. It was his political wisdom that he prevented the outburst of Hazrat Omer when they arrived at the Saqifa to ensure that in his anger he didn’t use words that would upset the Ansaar. Hazrat Abu Bakr was seeing that the situation was not for strictness and needed discreet and smooth handling. Therefore, in his well balanced words, he impressed the Ansaar by terming them the advisers for the Mohajirs and offered to them to be their Vizier. The main point about the speech was that while he was not the opponent of the Ansaar, he gave them the impression that the Mohajirs were one with them. he didn’t present himself as an opponent but as a one who had come to them as a facilitator. He talked about the Mohajirs and Ansaar in a manner that he never sounded that they were opponents.If the question of Mohajir or Ansaar had arisen, it would be to great disadvantage to his own group. It was then possible that the endemic tribal rivalry amongst the Arabs would have raised its head once again. Then the race for power would have started and none would achieve any success. He was also very discreet in not posing the Mohajirs in general against the Ansaar but only the small group who had the privilege of embracing Islam in the early days and helping with the Prophet (s.a.)’s Mission. He did this to impress on them that he was not trying to project the tribal superiority of the Mohajirs and only the felicity of the small group that was close to Prophet (s.a.) in his early days of propagation of the Faith. Then, to strengthen his point of view, while he praised the contribution of the select group of the Mohajirs, he praised the contribution of the Ansaar to the Cause. To establish the claim of the Mojhajirs for the Caliphate he mentioned the qualities of the Mohajirs that were convincing for the audience. The Ansaar knew that among the Mohajirs there was a small group who had precedence over all in embracing Islam under very difficult circumstances. He stressed his point to establish the claim for the Caliphate and this point went well with the audience! He knew that Ali (a.s.) had precedence over everyone else in embracing Islam, he was from the Qureish and was the closest person to the Prophet (s.a.) throughout his Mission. But Abu Bakr gleaned over this fact and kept the Ansaar quiet by offering to them the carrot of becoming the Vizier. This offer also removed the doubts from the minds of the Ansaar that their rights might be denied to them in the new disposition. It is another matter that the position of vizier was created neither during the time of Abu Bakr nor Omer. It was just a non-existent carrot that was offered to the Ansaar only at the Saqifa. But during the reign of Hazrat Othman, a position almost similar to vizier, the Kaatib, was created. But how could an Ansaar dream of the position when an Umavi was available!

Aus were happy with the oratory of Abu Bakr because they were not happy with the claims of superiority by their rivals, the Khazraj. They kept sitting with their head bent and didn’t raise any objection to whatever he claimed. But the Khazraj did speak out. Their representative, Habab ibne Manzar rose to say:

“O people of Ansaar! You must firmly take your stand! These people are living under your shadow! None can dare to say anything against you or act against your wishes. You have respectability, affluence, strength and valor! Neither you are lesser in numbers than them nor in martial skills.People are looking towards you. Remain united. If you don’t remain together, you wil fail in you endeavor. The Prophet (s.a.) migrated to settle in your City. Because of you there was freedom for Worship and Mosques were constructed. With the help of your swords the Arab Tribes were subdued and Islam was successful. You are not the wrong claimants of the Caliphate. If these people don’t accept your rights, there must be one Emir from our side and one from theirs!”

The spirit with which Habab started his speech, it became evident that the Ansaar wouldn’t capitulate to the Mohajirs at any cost nor will they allow the diminution of their determination. But that was not to be. Omer suddenly rose and said,“How is it possible to have two chiefs at the same time? By Allah! The Arabs will never agree for this arrangement to bring you to that position when the Prophet (s.a.) wasn’t one of you The Arabs can certainly accept the Wali al Amr only from the clan of the Prophet (s.a.) Therefore, whoever opposes our right to Caliphate, we shall oppose him with this argument! Whoever clashes with us about the Emirate of the Prophet (s.a.)’s Domain will be a sinner and will be the cause of his own destruction!”

After Hazrat Omer’s talk Habab rose once again. And with great emotion addressed the Ansaar,“O group of Ansaar! Remain steadfast on your stand! Don’t pay any heed to the talk of these persons. If they don’t accept your claims, push them out of the city! Then select anyone you wish to have as your emir. By Allah! You are more deserving of the Caliphate than these persons. Because the Faith was spread through your efforts and the people bent towards Islam! By Allah! If anyone refutes me I shall cut his nose with my sword!”

Habab’s talk didn’t convince the gathering when compared to the oratory of Abu Bakr and Omer. Although Habab was considered a person of opinion amongst the Ansaar, he didn’t have the foresight and maturity that is required to make a success out of a popular movement. An example of his indiscretion was reflected in his speeches at the gathering. It was required at the moment that instead of exhibiting emotional outbursts prevalent during the age of ignorance and exercising discretion in making statements that was the need of the day. Therefore, with his outburst he made his position weak and wasn’t able to make any impression on the audience. Abu Obaida was realizing the gravity of the situation. He shook the religious sentiments of the Ansaar by saying,“O group of Ansaar! You have given us support and succor when we had the need! Don’t change your ways now and remain steadfast with your past attitude! “The result of this talk was that even the people of Khazraj relented. Seeing the direction of the wind, Basheer ibne Saad Khazraji said, “O group of Ansaar! Although we have the felicity of taking on the infidels and took precedence in accepting Islam, the only thing in our sight was the pleasure of Allah and the obedience for the Prophet (s.a.)! It is not proper that we use the Faith for worldly advancement and contest for gaining power. The Faith is a Blessing given by Allah. The Prophet (s.a.) was from the Qureish and therefore his tribe has the right to bring forth his successor and Emir. May Allah forbid that I dispute with them on this matter! You must fear Allah and don’t get embroiled with them..” When Bashir uttered these words, the unity of the Ansaar manifested so far went into thin air. Their attitude suddenly changed. There is no doubt people’s attitude takes no time in changing!.

As a result of the weakness and irresolution of the Ansaar when the foundations of their claims started shaking, the Mohajirs got the opportunity to exploit their weakness. Therefore Hazrat Abu Bakr stood up and said that sitting in their presence were Omer and Abu Oaida and they may pledge their allegiance to any one of them! This was a move which could certainly confuse the audience but might not bring about an assent. The condition of the minds of the audience was like that of a traveler who had lost his way.and was standing confused at the crossroads. He fails to decide which way to take. People started staring at each others faces.and got confused for the selection of one of the two. If Abu Bakr had suggested only one name, there wouldn’t have been any difficulty in the gathering agreeing to it. The reason would be that they look to a person’s suggestion who has impressed their thinking at the meeting and they go with closed eyes in the direction pointed out by the person. But Hazrat Abu bakr neither proposed only one name for the position nor he expressed any particular interest in any one of the two. It appears a very clever move that he wanted to confuse the gathering and divert their attention towards the source of the suggestion, that was himself! Sensing the confusion in the minds of the audience Omer suggested that Abu Bakr was suitable in all respects to be the Caliph. He asked Abu Bakr to stretch his hand that he and others extend their allegiance to him. Abu Bakr istnataneously stretched his hand as if the proposal of the other two names was just a formaility and the matter was already predetermined between them. Hazrat Omer was about to put his hand in the hand of Abu Bakr when Bashir ibne Saad put his hand on the outstretched hand of Abu Bakr in token of owing his allegianc to him. Then Hazrat Omer and Abu Obaida did Bai-at with Abu Bakr followed by the people of Khazraj. Although the people of Aus had come to the conclave as supporters of Saad ibne Ibada, they wouldn’t have liked someone from the Tribe of Khazraj to get a position of power. Therefore, the representative of the Aus, Osaid ibne Hazeer, seeing the Khazraj move forward to owe allegiance to Abu bakr said:

“By Allah! If Khazraj are able once to rule over you, they will get superiority over you for all time. Then they will not give you any share from that emirate. Therefore rise and owe your allegiance to Abu Bakr.”

Ref: Tareeq e Tabari, Vol 2, Page 458

The words of Osaid ibne Hazeer indicate that they were agreeing to owe allegiance to Abu Bakr only on account of the differences between the tribes of Aus and Khazraj. They never wanted anyone from the Khazraj to become the Caliph and dominate them for ever. Another motivation that the vazirate was being offered to the Ansaar and the Aus might rise to that position in time to come. But it is a fact of history that the Ansaar were neglected even for small positions of power and the position of a Vizier was never instituted. The talk of Habab ibne Manzar proved true that he told to Ansaar while asking them not to owe allegiance to the Mohajirs,“O group of Ansaar! I see with my eyes that your children are begging at the thresholds of the progeny of Mohajirs with outstretched lapels and no one giving them even water to drink!”

In this hullaballo of the Bay-at Habab ibne Manzar took out his sword but it was snatched away from him and was disarmed. Saad ibne Ibada was trampled under feet. Omer came back in his element. While he was subdued in the beginning, now after the dispelling of the political danger, he could take a stern stance. With Saad bin Ibada he exchanged harsh words and pulling of each others beards. Hazrat Omer shouted and said:

“Kill him! May Allah perish him! He creates unresat!”

Ref: Aqd al Fareed, Vol 3, Page 63

The words of Tareeq e Tabari are:

“May allah kill him. He is a hypocrite!”

Ref: Vol 2, Page 459

Saad bin Ibada, was an important person from the Ansaar and a chief from the Tribe of Khazraj and one of the important companions of the Prophet (s.a.). What was his crime to be termed a hypocrite and trouble maker? If he was a claimant of the caliphate, others too had come there for the same purpose. If Abu Bakr and Omer thought that it was important to decide about the Caliphate before the Prophet (s.a.)’s funeral to avoid unrest and dispute, the Ansaar too had gathered together for the same purpose. If the conclave was illegitimate, the Mohajirs too made use of the same illegitimate conclave to get their candidate foisted as the Caliph. When they said that the conclave of the Ansaar was non representative because of the Mohajirs not being there, then how could the selection of the Caliph be legitimate when there were only three persons from the Mohajirs and none of the Bani Hashim was present at the Conclave.When the relationship with the Prophet (s.a.) was made a condition for the selection of the Caliph, Bani Hashim were the closest of his kin. If the elders have to meet and decide the urgent and important matters, then the action of Saad ibne Ibada cannot be termed illegitimate. Calling him a hypocrite and trouble maker was not warranted. The truth is that Saad ibne Ibada was a candidate for the caliphate and that was not palatable to Hazrat Omer.

All this proves that the Bai-at of Abu Bakr came about in disturbed and emotional circumstances. On the one hand there was the clash between Aus and Khazraj and on the other was mutual antagonism between two Khazrajites that provided an opportunity to the Mohajirs to put forward a candidate for the Bai-at. Bashir ibne Saad tried to obstruct the claim of Saad ibne Ibada took the first initiative in extending his hand in Bai-at to Abu Bakr. Seeing Bashir, the Khazraj yielded and Aus followed too. In this pell-mell there was no chance for any parleys or consultation.and the Bai-at was done in a hurry. Hazrat Omer too considered it the creation of the unusual circumstances and said:

“Abu Bakr’s Bai-at was a ‘falta’ or something done without thinking about it. Even then Allah spared us from His anger. Again if someone follows this method, he must be killed.”

Ref: Sawaiq Mohraqa, Page 36

Allama Zamakshari describing the meaning of ‘falta’ writes:

“Hazrat Abu Bakr put the shackle of Khilafat in his neck in a way as if something is snatched from another person or is snatched away with the talons. Without doubt such a Bai-at is born of mischief and wickedness but Allah saved people from evil consequences.”

Ref: Faaeq, Vol 1, Page 146

It may be right to call this Bai-at a Fitna or Mischief because although he had decided on the candidature of Abu Bakr, beforehand, and had enacted subterfuges to clear the ground, but he kept the name of Abu Bakr secret till the last moment. When he felt that the Ansaar were about to achieve unanimity about one candidate, in an opportunistic manner he extended the hand of Abu Bakr for the Bai-at. People were raring to cast their lot. As soon as a candidate was presented before them, they rushed to give their votes.Thus the ‘Fitna’ came about!

It was Hazrat Omer’s political acumen that besides the confidantes none else got wind of what was brewing. If this secret leaked some persons could have opposed the move. If the Bani Hashim had learned about the scheme, it would have run into failure. The reason was that the contention of the Mohajirs was that Abu bakr was near of kin to the Prophet (s.a.). if someone from the Bani Hashim was around, this contention would have collapsed! The reason being that whether someone was from Bani Teem or Bani Adi, he couldn’t claim nearness to the Prophet (s.a.) in comparison with Bani Hashim. If Hazrat Ali (a.s.) had reached there, there wouldn’t have been the question of anybody else getting selected for the Caliphate. Therefore Manzar ibne Arqam, representing the sentiments of the Ansaars says:

“Among the Mohajirs, Ali ibne Abi Talib was one that if he contested for the Caliphate then not a single group of the Ansaar would go against him.”

Ref: Tareeq e Yaqubi, Vol 2, Page 103

In view of the Democratic Caliphate, what came about cannot be called an exercise in democracy. The requirement of the democratic process was that the common man was allowed to express his choice. But what really happened was that at first the Caliphate was restricted to the Mohajirs, and then only three persons from the Mohajirs quietly present themselves at the conclave of the Ansaar for the selection of a leader at the Saqifa. In the beginning the majority of the conclave was in the favor of Saad ibne Ibada. If that selection was concluded, at least, it would have sent a signal that in Islam selection of the caliph is not on the basis of tribal affiliation. When the caliphate can be got by Bani Teem and Bani Adi, why not the Ansaar? If it is accepted that the caliph can only be from the clan of the Prophet (s.a.) then the nearest to him was Ali ibne Abi Talib, as against those who meet with the Prophet (s.a.) with the nineth or tenth forbear! About this Hazrat Ameer al Momineen(a.s.) has said:

“They argued about the tree but had destroyed the fruits.”

Ref: Nahj al Balagha

At Saqifa bani Saaeda the opponents were the Ansaar, the contention that worked was“the Arabs want to see the Caliphate where Nabuvat was” .If the competition was with the Bani Hashim, then Omer would have said what he told once to Ibne Abbas:

“People don’t like that the Nabuvat and Khilafat come together in one family!”

Ref: Tareeq e Kaamil, Vol 3, Page 34