Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Nine: After The Coup

The coup had succeeded; ABU BAKR had been selected as the caliph. But the legal and religious aspects of the affair stand unaffected by the events that took place afterwards. The position was that three MUHAJIRIN, one of whom was ABU BAKR himself, and a section of the ANSAR, were non-participants in the BAI'A of ABU BAKR. This legal position of the event remains unchanged, even though afterwards, by threats of punishment, promises of reward, use of actual force, and payment of bribes, all of which means were freely employed, the number making the BAI'A considerably increased.

From HABIB-AS-SAYYAR, we learn that on day following the SAQIFA, a general BAI'A- taking took place, but a portion of the Muslim community, holding that the only rightful caliph was IMAM ALI, did not agree to it, saying that they would make the BAI'A to no one except IMAM ALI IBN ABI TALIB. Of BANU HASHIM. AMMAR IBN YASIR, SALMAN AL-FARISI, AL-MIQDAD IBN AL-ASWAD, KHAZIMA IBN THABIT DHU AL-SHAHADATAIN, ABU DHAR AL-GHIFARI, ABU AYYUB AL-ANSARI, JABIR IBN ABDALLAH, ABU SA'ID AL-KHUDARI, BURAIDA IBN ASLAMA, were among those who thus refused to make the BAI'A to ABU BAKR. From ABU AL-FIDA we learn that IMAM ALI and all the BANU HASHIM, ABU SUFIAN and a majority of BANU OMAYYA, a majority of the ANSAR, AZ-ZUBAIR, UTBA IBN ABI LAHAB, KHALID IBN SA'ID IBN AL-AS, AL-MIQDAD, SALMAN AL-FARISI, ABU DHAR, AMMAR IBN YASIR, AL-BARA IBN AZIB and UBBAI IBN KA'B, all refused to make the BAI'A to ABU BAKR, and they all inclined towards IMAM ALI IBN ABI TALIB. It is an admitted fact that not a single person from BANU HASHIM made the BAI'A to ABU BAKR while FATIMA, daughter of the Prophet, lived.

How an attempt was made to extort the BAI'A from IMAM ALI and other persons, is graphically narrated by all the historians. I quote from IBN QUTAIBA:

ABU BAKR made a search for those who had refused to make the BAI'A to him; they were found with IMAM ALI. He sent UMAR to Ali. UMAR called out to those men in the house of Ali; they refused to come out. Upon this, UMAR collected firewood, and threatened to burn the house down on the people inside it. People said that FATIMA, daughter of the Prophet, was also in that house. UMAR replied, "I do not care about her, let her be there, I do not mind. Upon this, all those men who were inside it, except Ali, came out, and made the BAI'A.

Ali said that he had taken oath that he would not come out of his house until he had collated the QUR'AN. FATIMA came to the door of her house and stood there, and said, "I have nothing to do with the people who are guilty of committing such offences. You left the dead body of the Prophet, and decided this matter of the caliphate without any reference to us, and you usurped our right". UMAR came back to ABU BAKR, and asked him to extort the BAI'A from Ali by any means, however harsh. Upon this ABU BAKR sent his slave QUNFUDH returned and repeated the reply to ABU BAKR, who wept for some time. UMAR again asked him not to leave Ali. ABU BAKR again sent QUNFUDH to tell him that AMIR AL-MU'MININ wanted him to come and make the BAI'A. He went and said the same thing to Ali. Ali raised his voice and said, "God is good. This man claims what is not his". QUNFUDH came back and repeated the reply of Ali to ABU BAKR, who began to weep. For a second time UMAR rose up, and taking a number of people with him went to the house of FATIMA and knocked on the door.

Hearing his voice. FATIMA raised her voice and made a complaint to the soul of her dead father thus: "O father, O Prophet of God, O what evils and afflictions we have met at the hands of UMAR and ABU BAKR after you". When this party heard the voice of the daughter of the Prophet and saw her weeping, most of them returned weeping.

But UMAR with a few men remained there, and forcibly took Ali out from the house, brought him to ABU BAKR, and asked him to make the BAI'A to him. But Ali refused to make the BAI'A. Upon this, those people said, "By God we will slay you". Ali replied, "Will you slay a man who worships God and is the cousin and brother of your Prophet"? UMAR then turned to ABU BAKR, and angrily said, "Why do you not order him to make the BAI'A to you"? ABU BAKR replied, "I will not say anything so long as FATIMA is by his side". Ali came back without making the BAI'A to ABU BAKR.

HABIB-AS-SAYYAR had narrated these conversations more fully thus:

When Ali was brought to ABU BAKE and asked to make his BAI'A, Ali said, "You obtained the submission of the ANSAR, and got them to accept the headship of ABU BAKR solely on account of your relationship with the Prophet. Now I claim my right on account of that very relationship. Tell me who is nearer to the Prophet, I or ABU BAKR. Fear God, and do not be unjust".

UMAR replied, "We will not leave you unless and until you make the BAI'A". Ali replied, "I am not afraid of these threats, and so long as the last breath of life remains in me I will go on urging my rights". In short, a good many altercations took place on that day between Ali and the companions of the Prophet. In the end, Ali came back without having made the BAI'A to ABU BAKR, in fact to none of the first three Caliphs. The Sunni differ on this point; some say that he made the BAI'A after forty days, and the majority of them say that he did not make the BAI'A to ABU BAKR so long as FATIMA lived.

The fact of UMAR'S collecting firewood the intention of setting fire to the house of FATIMA is mentioned by almost all historians, as also FATIMA'S plaintive cry, which brings to mind, by way of contrast, the joyful exclamation of gratitude of A'ISHA, daughter of ABU BAKR, when presented by UMAR with jewels and money over and above her share of the GHANIMA. On one such occasion she exclaimed, "How deeply I am under a debt of gratitude to UMAR, who has done so many kind things for me since the death of the Prophet (P).

The explanation for these extra favors given by UMAR was that they were due to her on account of the fact that the Prophet (P) loved her more than any other wife. But the Prophet's love proved of no avail to his daughter FATIMA whom, according to A'ISHA herself, the Prophet (P) had loved more than anyone else. But logic and consistency is conspicuous by its absence in the conduct of actors of this coup.

UMAR tried to obtain the BAI'A from SA'D IBN IBADA, but he sternly refused. BASHIR IBN SA'D, who had contributed so much to the success of ABU BAKR on the day of the SAQIFA, advised UMAR and ABU BAKR not to insist on taking the BAI'A from SA'D IBN IBADA after his refusal, as his children and the whole tribe of KHAZRAJ would fight on his side, and much bloodshed would ensue. They therefore left him alone; but things were made hot for him, and he went to Syria.

The tribes of BANU OMAYYA, and BANU ZUHRA refused to pay homage and gathered with their leaders, UTHMAN and SA'D IBN ABI WAQQAS, in the mosque. UMAR came with a party, demanding to know why they were sitting there, and asking them to make the BAI'A to ABU BAKR. Unable to resist force, they did as they were asked. But BANU HASHIM all went away without making the BAI'A.

It might be said by some on their behalf that ht use of force was unfortunate but unavoidable, as no ruler or government can tolerate opposition and is therefore justified in using force to put it down. However, this argument confuses the issue, and in an enquiry as to the status of the person claiming to be the ruler, is quite irrelevant. If the opposition does not recognize the validity of the coup where-under the claim is put forward, the rule condoning the use of force cannot possibly apply, as the opposition exists before the status.

The rule can apply only to such opposition as arises after the status of a ruler has been duly and legitimately conferred and recognizes. In the present case, three MUHAJIRIN and a few deserters from the ANSAR cannot be taken to have conferred a valid title of "Successor of the Prophet"; even among such as were present, no election took place, the arguments were cut short by a deserter hurriedly making the BAI'A to ABU BAKR, and there was the intimidating presence of an armed gang. This defect in the title could not be made up for by threatening and throttling the opposition subsequently.

Having seen the method of force, we now come to rewards, allurements and gratifications. We learn from IBN SA'D:

When the people made BAI'A to ABU BAKR, he began to distribute money through ZAID IBN THABIT to a woman of the tribe of BANI ADI IBN AL-HAJJAR. That woman asked what it was for. ZAID IBN THABIT said that it was her share of the money, which ABU BAKR had distributed among the women. That old woman angrily said, "Are you going to wean me away from the straight path by means of bribes? By God, I shall not accept any part of it". This deserves very careful consideration. This is the method by which "consent" of the people was obtained. This is how the kingdom of God was being established. Here is another instance:

AL-MOGHIRA IBN SHU'BA came to ABU BAKR, and said to him, "O ABU BAKR, it is advisable that you win ABBAS over to your side, by promising to give him a share in the Caliphate. The result will be that you will both (ABU BAKR and UMAR) have a good case against Ali and BANU HASHIM when ABBAS is with you". Upon this, ABU BAKR, UMAR and ABU UBAIDA (the same three that attended the SAQIFA) came up to ABBAS.

ABU BAKR said to him, "God appointed Muhammad a Prophet and ruler over men. God bestowed His blessings on him. Finally, He called him to the side of His grace, and the Prophet left the question of the Caliphate to the people, so that they might chose whom they considered suitable, and remain united and not differ among themselves. They selected me as their ruler. I have been receiving information that some people are criticizing this selection on which the rest of the people have agreed, and these critics make your people (BANU HASHIM) their shield. You should be afraid to interfere in this matter. Either you should submit to my rule as others have done, or else you should not let our critics come near you.

We have come to you with the object of giving you a share in the caliphate, which should be sufficient for you and your children after you, as you are the uncle of the Prophet (P). Even though people know your position and the position of your companions, still they did not give this caliphate to you, as the Prophet (P) was related to us just as he was related to you".

UAMR added, "By God, we have not come to you as if we have any need of your help. We have come because it looked bad that the people should taunt you for not joining in the matter on which all have agreed. You should see to your own good, and to the good of your people".

ABBAS replied, "If you have taken the caliphate because of your relationship with the Prophet (P), then you have usurped our right (as we are much nearer to him). But if you have obtained the caliphate because of the people, then it is we who are the foremost among the people. If you say that this caliphate has come to you through the consent of the people, then you are wrong, because we never gave our consent to it. As to your gift of a share in the caliphate, if it is your property, then we have no need for it; if it is the right of the people, then it not proper to be lavish with what is not yours; and if it is ours by right, then we do not want to be content with only a portion of it, for the whole of it belongs to us. As to your statement that the Prophet (P) is related to you just as he is to us, then the Prophet (P) is of that tree of which we are the branches and you are like the grass growing near that tree".

The grant of land and plots was made a special means of disarming opponents and rewarding the partisans. We have seen that AZ ZUBAIR was with Ali, and was a brave man. But he was won over by the grant of a very good piece of land selected by himself. After that we find him a staunch supporter of the Government, so much so that he could be trusted to be included in the SHURA constituted by UMAR at the time of his death (that SHURA which had the ostensible object of choosing a successor, but which in reality was designed to exclude IMAM ALI, in spite of his also being in it).

THE ANSAR RELENT:

The informer who had brought the news about the ANSAR to UMAR behind the wall was MU'IN IBN ADI, who belonged to the tribe of AWS. The two persons who met them on the way to the SAQIFA were ASIM IBN ADI and UWAIM IBN SA'IDA. They both belonged to the tribe of AWS, and the former was the brother of this same MU'IN IBN ADI. IBN ABI AL-HADID says that both MU'IN and UWAIM were of great help to ABU BAKR in this matter. Their motives were that they had both been great friends of ABU BAKR, and their hearts had been filled with the greatest hatred and jealousy of SA'D IBN IBADA. When the ANSAR brought SA'D IBN IBADA to the SAQIFA with the object of making the BAI'A to him, UWAIM IBN SA'IDA stood up and addressed the ANSAR thus: "QURAISH individuals are entitled to the caliphate, and of them ABU BAKR is pre-eminent in his fitness for it, as he led the last prayers". On hearing this, the ANSAR turned him out, and he came running to ABU BAKR; this is when he met the party of three.

After the BAI'A, the people came to the Prophet's mosque, and in the evening the ANSAR and QURAISH members began to quarrel with each other, as the ANSAR had repudiated their making of the BAI'A to ABU BAKR. It was on this occasion that ZAID IBN ARQAM said that they acknowledged the superiority of IMAM ALI, and that had he been present at the SAQIFA, no one would have refused him the BAI'A. We learn from IBN ABI AL-HADID:

When the BAI'A to ABU BAKR was over, a majority of the ANSAR repudiated their action, and began to accuse each other of having brought about this state of things; they began to say openly that the caliphate belonged to Ali by right; they related his various qualifications, and wished that IMAM ALI had been there to claim the caliphate. The MUHAJIRIN did not like this. They became angry, and the dispute widened. Out of QURAISH, SUHAIL IBN AMR, AL-HARITH IBN HISHAM and AKRAMA IBN ABI JAHL were the most bitter towards the ANSAR. These were the persons who had fought against the Prophet and entered the fold of Islam only when no other course was left open to them. They also had personal grudges against the ANSAR.

At the battle of BADR, SUHAIL was made captive by MALIK IBN DAHSHAM: AL-HARITH IBN HISHAM was wounded at the same battle by URWA IBN AMR; the father of AKRAMA IBN ABI JAHEL was killed at that battle by the two sons of ARFA; and ZIYAD IBN LABID had taken off his coat of mail. Their hearts were full of enmity towards these persons on account of these things. When the ANSAR were gone, QURAISH collected together. SUHAIL IBN AMR stood up, and said, "O QURAISH, God has named them ANSAR, and the QUR'AN contains their praises; for this reason, they stand high above us. Taking advantage of this fact, they are canvassing the people to their side and to the aid of IMAM ALI. (During our quarrel) IMAM ALI remained sitting in his house; had he wished, he could have turned them down. Therefore, you should now invite them to renew their BAI'A to ABU BAKR. If they do so, well and good; if they refuse, fight them to the end…. AL-HARITH IBN HISHAM stood up and said, "The sword alone will decide between us and the ANSAR…" then AKRAMA IBN ABI JAHEL stood up and said, "Had the Prophet not made the statement that the caliphate belonged to QURAISH, we would not have refused it to them (i.e. the ANSAR). Now this statement is good. No one has any option, therefore, but to fight the ANSAR".

Now read this very carefully. Their Islam was entirely superficial. They harbored grudges against those who had fought against them on behalf of the Prophet (P). How great must have been the intensity and extent of these people's enmity and grudge against IMAM ALI, who had won all the battles and killed so many of them. This political faction of UMAR and his comrades reaped full advantage of their feelings against IMAM ALI. It also shows that the ANSAR were on IMAM ALI'S side. Thus it is apparent that the ANSAR were not, and could not have been, the first to oppose Imam Ali. It was this faction that was the first to set the ball rolling, as the KHUTBA (address) of ABU BAKR shows.

The ANSAR held a meeting, and summoned MU'IN IBN ADI and UWAIM IBN SA'IDA, on whom ABU BAKR had showered his favors for helping him against the ANSAR. The ANSAR rebuked them and censured them for their treachery. (See note 288).

Now there was great tension between the two parties. The friends of ABU BAKR would give speeches to vilify the ANSAR; the ANSAR would reply to them. KHALID IBN AL-WALID, who was a great friend of ABU BAKR and enemy of Imam Ali, used to speak ill of the ANSAR on account of their love of Imam Ali. I again quote IBN ABI AL-HADID:

Some mischief-makers among QURAISH came to AMIR IBN AL-AS and incited him to malign the ANSAR, saying that he was the tongue and feet of QURAISH, just as in the times of JAHILIYYA so now in the times of Islam too, and exhorted him not to leave the ANSAR. They told him much more than that. AMR, therefore, stood up in the mosque one day, and gave a long harangue against the ANSAR… (Here his speech is set down)… then his eye fell on AL-FADI IBN ABBAS, and he was struck with remorse, as there had been great friendship between the ANSAR and the children of ABD AL-MUTTALIB, and the ANSAR greatly respected Imam Ali and were convinced of his superiority AL-FADI then told him, "O AMR, it is impossible for us to conceal what you have said, nor is proper for us to give a rejoinder, when Imam Ali is among us in Medina and does not order us to reply. AL-FADI came to Imam Ali and informed him of all this. Imam Ali was greatly enraged, and said that AMR had offended God and the Prophet (P). Then he came to the mosque, and gave a long speech praising the ANSAR.

IBN ABI AL-HADID says that Imam Ali asked AL-FADI IBN ABBAS to write eulogies in praise of the ANSAR, which he did. When the ANSAR came to know of this, they were greatly pleased, and asked HASSAN IBN THABIT in turn to write poetry in praise of Imam Ali. He did so, and sent it to Imam Ali, who liked it and made a long speech enumerating the virtues of the ANSAR. He also tried to make QURAISH reconcile with the ANSAR.

Thus the old tribal jealousy were revived and brought into full play by the activities of this faction and the manner in which they secured the caliphate. It also explains why UMAR was so much against the ANSAR. He included no ANSAR among the candidates out of whom his own successor was to be chosen, and openly declared by way of his will that the ANSAR had no title to the caliphate. ABU BAKR had promised at the SAQIFA that they would consult the ANSAR on every important occasion, and would do nothing against their interests; yet the promise was never honored. Nor did their gifts and favors find their way to the ANSAR; they were purposely dept in poverty and want, and among the rich nobles of those days there was not to be found a single ANSAR. What was the cause of this royal displeasure? It was the love of Imam Ali.