Roots of Karbala

The Purified Progeny faced insurmountable difficulties after the passing away of the Prophet. There was a great danger from the Arab clans that they would take revenge from Islam and that they would attack them because revenge taking was a general tendency of the Arabs and non-Arabs of that period. And it was also a fact that they were filled with hatred and malice towards the family of the Prophet and they were just waiting for an opportunity and had their complete attention on the events. They had firm belief that it was Ali who had shed their blood and decapitated their sons. Thus they decided to take revenge from him and other members of his family.

The Prophet’s family spent sleepless nights after the passing away of the Messenger of Allah (s) and sorrow, grief and memories had surrounded them.

Imam Sadiq (‘a) has described the level of their sorrow in the following words, “When the Prophet passed away, the Ahle Bayt (‘a) spent the night in such a way 

[1] Kanzul Ummal 7/254

[2] Muhammad Abduh, Sharh Nahjul Balagha 3/224

that neither was there sky above them nor was there earth below their feet. Because they were the target of revenge from the near and the distant ones…”[1]

Imam Husain (‘a), in his early childhood, bore these difficulties and shared the problems that his family was facing. And also His Eminence, by the passing away of his grandfather was deprived of the kindness that His Eminence used to shower upon him in excess. In the same way he was hurt by the grief that had befallen his respected father and mother and a terrible grief fell upon him and surrounded his feelings and sentiments.

The Prophet (s) departed to Paradise when the age of Imam Husain (‘a) according to statement of a historian, was six years and seven months.[2] At the time all his personal qualities had become perfected in him and he recognized the reality of the situation and the dangerous plan the people had drawn to keep the Ahle Bayt (‘a) away from Caliphate. While they had abandoned the corpse of their Prophet and rushed to obtain power and they began to fight for supremacy. Those events, the natural condition of the society and other qualities and their aspects made him recognize all this till His Eminence has described his view in the following words, “People are the slaves of the world and religion is like a chewed morsel for them. They kept it safe only to the extent that they may obtain its material benefits. Then whenever they are involved in difficulties, they become less religious.”

This natural tendency is dominant in all societies and it shall not be changed in all periods of History.

The passing away of the Prophet was accompanied by very dangerous and horrible events. One of them was the keeping away of the Purified Progeny from political affairs in the country and keeping them away from social life in a time when the community was in no way needless of the intellectual and mental wealth of Ahle Bayt (‘a) because they had inherited it from the Messenger of Allah (s).

In the same way the loss suffered by the community was a direct result of separating Ahle Bayt (‘a) from Caliphate because greed and political intrigue became common in most of the companions of the Prophet. Their only aim in spreading political strife and disunity among the people was to obtain power and gain benefit from the dominions.

In any case the passing away of the Messenger of Allah (s) was a terrible tragedy that befell the Muslims and the Holy Prophet (s) has described the intensity of the situation in the following words:

“And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least…”[3]

[1] Biharul Anwar 59/194, Chapter on the passing away of the Prophet.

[2] Minhaj as-Sunnah, 5/45. And it is mentioned therein that when the Messenger of Allah (s.a.w.s.) passed away Husain was not even seven years old.

[3] Surah Aale Imran 3:144

This terrible reverting that Almighty Allah has mentioned occurred in the general life and the most horrible example of it was the carnage of the Purified Progeny on the plains of Kerbala and the raising up of the severed heads of the Prophet’s descendants on spear points and the taking of the honorable ladies of the Prophet’s household as prisoners and taking them around the whole country.

Rule of the Two Shaykhs (Abu Bakr and Umar)

An important step that the Holy Prophet (s) had taken to make arrangements for keeping the system of Muslim society after him was the appointment of Imam Amirul Momineen Ali (‘a) to the position of the spiritual and worldly leadership of the community. This would have ensured security and development of Muslim society and it was on the basis of his practical experience and divine knowledge. It was such a foolproof solution that no external factor could have affected its aim. The selection of Ali (‘a) was on the basis of his superiority in every aspect, as is the unanimous opinion of all Muslims and no one other than him possessed these qualifications. We shall discuss the most important of these below:

1 – First of all was the juristic capability of the Holy Imam (‘a) and his proficiency in legal maters. He was the greatest point of reference in this field in the world of Islam and the saying of Umar regarding this is famous that: “If Ali hadn’t been there, Umar would have perished.” And no other companion was equal to Ali (‘a) in this matter. All are unanimous that after the Messenger of Allah (s), Ali (‘a) was the most knowledgeable and informed person in religious affairs and faculties of the Shariah. And also that His Eminence was the most proficient in political and administrative capabilities. The direction of His Eminence to Malik Ashtar is the strongest proof in this regard. Because this document contains such valuable information and exhortation that it does not have any peer either in secular of Islamic texts. In this way it is a complete guide for rulers regarding their duties towards their subjects and their rights upon them, and the duties of the ruler in order to achieve social and political justice for the people. The powers of the rulers and their responsibilities are fixed and those qualities that an agent of government must possess like competence, and perfect knowledge about the matters entrusted to him, and the necessity of his having good morals. He should possess faith and must follow religious practices. Other important matters are also present in this document and neither the rulers not the subjects can be needless of these teachings.

Numerous letters that His Eminence addressed to governors and other officials are full of political and diplomatic wisdom and they are the best proof that Ali (‘a) was the most accomplished and prominent persons with regard to political administration in the Islamic and the secular world.

In other sciences like scholastic theology, philosophy, mathematics etc. also he was the most knowledgeable and he opened many doors of sciences such that they exceed thirty subjects, according to what the writers stated in his biographies. And in spite of the fact that he was bestowed with such intellectual capabilities how could it have been possible for the Messenger of Allah (s) not to have appointed

him at the helm of caliphate – which is the pivot of leadership and security of the nation?

On the basis of great intellectual capabilities that the Imam (‘a) possessed and the fact that he always endeavored for the well-being for the common people it was necessary that His Eminence the Holy Prophet (s) should choose him for the leadership of the community and not that he should have selected anyone else for this position because the Almighty Allah says:

“Are those who know and those who do not know alike?”[1]

Nothing can be more absurd and funny than to prefer the inferior over the superior. This absurdity became the cause of deception in knowledge and ignorance of the merits and the decline of the Islamic nation and its downfall that are the prominent examples of this tendency.

2 – His Eminence Imam Amirul Momineen Ali (‘a) was the most courageous and valiant of the people and his unique feats of bravery are on the tongues of all the world. And it was he alone who said, “Even if all the Arab unite to confront me, I shall not turn my back in flight.”

And this religion was established through the might of the sword of His Eminence and it was a result of his Jihad and efforts. He was the one who slew polytheists in important battles like Badr, Hunain and Ahzab and he demolished the foundations of infidelity. He killed many of them and no danger confronted Islam but that His Eminence rushed forward to remove it immediately. The Messenger of Allah (s) always preferred him for commandership in all the battles and entrusted the command of all his soldiers to him. He did not participate in any battle but that Almighty Allah bestowed victory through him. It was him that defeated the Jews, uprooted the Gate of Khaiber, destroyed their might and extinguished the fire of their mischief.

And valor is one of the basic factors on which the leadership of the people depends. Because if the nation becomes the prey of attack and it begins to break up and their leader is weak-willed and cowardly, that nation would indeed fall into calamities and destruction and they would be continuously subjected to defeat and subjugation.

In spite of possessing this lofty quality with all its imports how could it have been possible for the Messenger of Allah (s) not to select His Eminence, Imam Amirul Momineen Ali (‘a) for Islamic caliphate? Because he was with regard to being incomparable in valor and other perfections that he had it was necessary that even if the appointment of the Holy Prophet (s) had not been present, he was still the most qualified one for the leadership of the Islamic nation.

3 – The most important quality that is necessary in the person, who holds the post of leadership of the people, is self denial and self-sacrifice, the well-being of the 

[1] Surah Zumar 39:9

people over every other thing and not restricting the war-booties and other public-monies for his own self. These matters were the most prominent due to which the Imam earned popularity during his time. History knows of no ruler who had overlooked personal needs for the sake of the people or who had never utilized public funds for his own self or for his family, like Amirul Momineen Ali (‘a). He suffered a great deal in this regard and tried utmost to take such a course of action that was based on justice and truth among the Muslims. The details shall be provided when we write about the reign of His Eminence.

4 – Justice is the most important and significant personal quality in the personality of the Imam. Because the self of His Eminence was overflowing with piety and restraint from divine obedience and he did not prefer anything to the obedience of the Almighty and he used to be severely opposed to that which was against religion and that which was unacceptable to divine law. It was the same His Eminence who remarked, “By Allah, if all the seven heavens and all that is below the skies is given to me so that I may disobey God and snatch a grain from an ant, I shall never do so.”

And the signs of justice present in His Eminence were unique and he refused the offer of caliphate when Abdur Rahman Ibn Auf put the condition that His Eminence would have to continue the practice of the first two caliphs. He did not agree to act upon their personal opinions. And if His Eminence had been inclined (power hungry) to material benefits and worldly gains he would have agreed to the conditions and then later acted as he found fit. But he did not even agree to do so because he could not promise something that he opposed in principle. He never accepted anything that possessed any kind of deviation and wrongfulness with regard to Islamic guidance.

Justice with all its meanings had inhabited the personality of His Eminence and it is of the natural elements that are necessary in anyone who holds a responsible position in the affairs of Muslim community.

These were some qualities that are found in an Imam. Then how is it possible that the Prophet could not have appointed him to the position of caliphate? If we agree with the actual successorship that Emigrants won the argument against the Helpers, Imam was the most eligible to the position of successorship of the Prophet because he was the cousin of the Prophet, his son-in-law and the father of his grandsons.

Sedillot says, “If they had accepted the real successorship which was from the beginning in favor of Ali (‘a), it would have saved Islam from the turmoil and bloodshed that was to plague it in the future. The husband of Fatima united in his person the hereditary right with that of election.”[1]

A careful look which is uninfluenced by elements of partiality and blind faith would decide that the Prophet cannot appoint anyone to caliphate and his successorship merely on the basis of his personal regard for that person. His 

[1] Ruhul Islam, Pg. 292

appointment of Amirul Momineen Ali (‘a) was based on divine appointment and not on his personal preference to Ali (‘a). It was because Ali (‘a) possessed all the qualifications necessary for that office… And it is of the weakest reports and very much against logic that the Prophet ignored the matter of caliphate and did not issue any instructions regarding it. Rather he entrusted the matter to Muslims and allowed them to choose whomsoever they like! Because such a thing on the basis of what the Shia scholars say was sure to destroy the social framework of the Muslim community and subject the nation to untold turmoil and misery. This was also practically seen in the history of Islam when people disregarded the Prophet’s appointment for Imamate this caused untold calamities for the community and the storms of mischief engulfed them as did the selfishness and base desires. While political greed became strong in some Muslims leaders and in order to obtain rulership and power they destroyed themselves and put a large number of people to death through armed conflicts in order to achieve their ambitions and selfish desires till finally it became common place to have ones children killed and to be bereaved and aggrieved.

Ustad Muhammad Sayyid Gilani says, “That community, in the matter of caliphate, became so much involved in such a conflict that is not as much seen in any other communities. They committed such acts that we tend to dissociate ourselves from them. And the result was that lives were destroyed, towns were devastated, villages became deserted, houses were torched to ashes, women were widowed, children orphaned and the majority of Muslim population was on the verge of destruction…”[1]

It is natural that the destruction that befell the Muslims its necessary consequence was that the caliphate deviated from its real center that the Almighty Allah had determined for them that it should be entrusted to Ahle Bayt (‘a) who were equal to the Holy Quran.

In any case we shall try with utmost efforts to move towards the exposition of truth in this our discussion regarding the events that accompanied the reigns of Abu Bakr and Umar. We shall describe them in detail and with the perception of reason we shall show them in more prominence than other things. And we shall try our best to reach to the reality of the situations.

Saqifa gathering

I do not consider any other event except the gathering of Saqifah more dangerous for the Muslim community that the Helpers (Ansar) had organized to obtain rulership and political power. Because it was the foundation stone for the downfall of the community and the people as a result had to face untold calamities and destructions. It was this meeting from where spread self-conceit and intrigues dominated psyche of a majority of elders of the community.

Bulis Salamah says, “Such an event occurred in Saqifa under the roof of the Saqifa 

[1] Athar Tashayyo Dar Adabiyaat-e-Arab, Pg. 15

that the hidden desires and hopes were aroused. The angers spread just as the branches of a thorny tree are full of prickly thorns intertwined.”

This political meet initiated a long chain of terrible events among whom was, according to the statement of researchers, was the tragedy of Kerbala.

Imam Kashiful Ghita says,

“By Allah, if Saqifah hadn’t been there, there would have been no Kerbala. Such that this is a branch of that same root.”

And we are compelled to ponder upon this meeting and discuss how Abu Bakr emerged victorious in it.

Motives of Saqifah Meet

Many motives were responsible for the Ansar (Helpers) hastening to organize their meet without any delay and not even waiting for the Prophet to be laid in his final abode. Some of them are as follows:

1 – They realized the political step that the Quraish had taken against the Imam and the plot they had devised against him. That is why they unanimously decided to keep away caliphate from His Eminence Ali (‘a) and signs of disobedience became apparent in them. That is why they avoided joining the army of Usamah and they also prevented the writing of the document that the Prophet desired in order to ensure the security and well being of the community.

It is very likely that the Ansar had much before the passing away of the Messenger of Allah (s) understood the animosity of the Muhajireen (Emigrants) towards the Imam. And they knew that they would not obey the Prophetic commands with regard to Ali (‘a) and would not accept his authority because he had killed their ancestors in Holy war and routed their elders in the establishment of religious authority.

Uthman bin Affan had said to the Imam, “What can I do when the Quraish do not like you while you had killed their seventy warriors in the Battle of Badr, whose faces where like shining gold ear rings and their noses were rubbed on the ground before their lips.”[1]

Uthman has described the hatred of Quraish regarding those who were killed in the Battle of Badr. Those, whose faces shone due to their beauty and joy like gold trinkets while they were thrown headlong to the ground and subjected to humiliation. Without any doubt they were sure that the Imam could only be the one who has killed their men and the Quraish were going to seek revenge for the blood that the Imam had shed.

Canani has versified the encouragement to the Quraish to take revenge from the Imam for the blood he had shed of their ancestors” 

[1] Sharh Nahjul Balagha 9/22-23

“In every gathering you have humiliated those great personalities that has hurt the eyes.

Allah be good for you! Do you not remember when you were emancipated slaves of a great personality.

Shame on you! Do you not recall that which when a free man remembers he feels ashamed?

This is the son of Fatima[1] who has beheaded and destroyed you and in revenge of which he has not been beheaded.

Where are those stalwarts that faced difficulties and where is the honor of the land of Mecca.”[2]

Ibn Tawus has narrated from his father about Ali Ibn Husain (‘a) that he said, “Why do the Quraish not like Ali (‘a)?”

His Eminence replied, “Because he sent the first of them to Hell fire and the last of them he humiliated...”[3]

In any case, the Ansar realized that the Emigrant Quraish had devised an evil plot for the Imam and that they shall not accept his authority while it was announced on the Day of Ghadeer. Because they said, “Muhammad thinks that this matter was to be completed for his cousin. Far from it that it should be fulfilled.” And the Ansar became certain that if the Emigrants took the rein of Caliphate they (the Ansar) would have to bear terrible difficulties due to their regard to the Holy Imam. Therefore they organized a meet to select their own candidate for the post of caliphate.

2 – On the basis of the information received from the Prophet, the Ansar were certain that the Ahle Bayt (‘a) would not be able to get the caliphate and that they shall be deprived after the passing way of the Messenger of Allah (s). The Imamite scholar, Shaykh Mufeed has narrated that during the last illness of the Prophet when only his uncle, Abbas, his son Fadl, Ali Ibn Abi Talib (‘a) and some close family members were left alone in the company of the Prophet, Abbas told His Eminence, “If this matter after you is decided among us, let us know about it and if you know that we shall be defeated in it, inform us about it.”

His Eminence replied, “After me you shall be oppressed.”[4] And before that too His Eminence had announced this among the Muslims. On the basis of this, the Ansar themselves resorted to precaution and organized a meeting of their own so that they may obtain power and the Emigrants may not precede them in this matter.

3 – The Ansar were the strong pillars of the Islamic military. They had devastated the Meccan attackers and routed their elders and killed their stalwarts in large 

[1] That is Fatima binte Asad the mother of Imam Ali (a.s.).

[2] Sharh Nahjul Balagha

[3] Ibnul A’raabi, Mojam, 3/504

[4] Al-Irshad, Pg. 99

numbers. Hence they knew that if the Quraish were to gain power over them they would definitely subject them to the worst circumstances and extract the most terrible revenge from them.

This matter is clearly delineated in the statement of Habab bin Mundhir that: “But we dread that after you someone comes to caliphate whose sons, fathers and brothers we have killed.” This prophecy became a reality, because not much time had passed when the reign of the caliphs had barely ended that the kingdom reached into the hands of Umayyads, and they began to oppress the Ansar and subject them to poverty and needfulness. Muawiyah tried his utmost to extract revenge from them and when after him the power was transferred to Yazid, he continued the same attacks on them. Their wealth and property was destroyed and their blood was shed in the plunder of Medina. It was such a terrible incident that in history it has no equal.

These were some factors that caused the Ansar to organize a meeting of their own and they endeavored by it to conceal their secret plans.

Political statement of Saad

When the Aws and Khazraj tribes came together at Saqifah Bani Saadah, Saad bin Ubadah, the leader of Khazraj tribe made the opening statement of the meet and as he was indisposed he was unable to speak in a loud voice; his words were repeated by one of his aides. He said,

“O Ansar people! In the religion you have a precedence and you have excellence in Islam and none from Arabs have that excellence. Because the Holy Prophet (s) remained in his people for more than 10 years and invited them to leave idol worship and come to worship One God. But except for few none helped him. Or that they may give strength to his religion and remove his afflictions and none brought faith on him till the time the Almighty Allah selected these merits for you and kept honor and reward for you only. And made you special for His bounties. And gave you faith in His Prophet and belief in Allah and to defend him. And to defend his companions and to accord honor to his religion and to fight his enemies. All these merits were given to you. And you were the ones toughest for his enemies till the time the Arab people willingly or unwillingly submitted to the command of Allah. And the people in far flung areas with degradation had begun to obey. Then the Arabs brought faith by your swords alone. And Allah, the Glorified and the Mighty was pleased with you and when his eyes were lit by your presence, He took him up to Himself while he was pleased with you. Then in this matter (caliphate) you alone should take it upon yourself as you are more deserving of this than all others.”[1]

Saad’s speech contained the following significant points:

1 – He considered the contest of Ansar and their bravery, which was incomparable 

[1] Al-Kamil 2/328, Tabari 3/218

in the path of Islam and the respect and honor they earned as a result. And how they had devastated the ranks of the foes till finally they became firm and their power was established. They had a greater share in the way of spread of Islam because they were the same who had helped and supported the Prophet during his difficult times. That is why they were more preferable to the Prophet and more deserving to the Prophet and more deserving of rulership than others. “One who has put in more efforts is more deserving of war booty.”

2 – The subjugation of the Quraishite clans who had not brought faith in the Prophet, and those who denied his prophethood and fought him, till he was finally compelled to emigrate to Medina. And that those who had brought faith in him were not capable to support and defend him. On the basis of this, a share in rulership and a portion in the share in controlling of Islamic government, that the Prophet has established, they did not deserve any share in the government that could not have been established without the help of Ansar and their struggle.

Criticism against Saad

Among the criticisms leveled against Saad is that he ignored the Purified Progeny, which was equal in importance to the Holy Quran and he did not make any mention about His Eminence, Imam Amirul Momineen Ali (‘a) who was the Chief of that Progeny. He was the door of the City of Knowledge of the Prophet and was in relation to the Messenger of Allah (s) like Prophet Harun was to Prophet Musa (‘a). Also Saad feigned ignorance about His Eminence and he made an invitation for himself and his people. The first arrow that was aimed at Ahle Bayt (‘a) was from that day when Ansar and Muhajireen intentionally closed their eyes to the superiority of the Purified Progeny so that they obtain rulership for themselves and that they may benefit from the rewards of wealth and gifts of rulership, and that they may benefit from the seat of power.

In any case, Saad went to such an extent in feigning ignorance about the right of the Imam and deviated so much into mistake, while we do not pay any attention to this act of his. Through his act he made the community involved into mischief and calamities and a great trouble befell it. Because the caliphate that Almighty Allah and the Holy Prophet (s) had intended for the Purified Progeny went away from deserving who were such that they acted on Islam to the letter and observed its laws and commands.

Saad received the punishment of his deed and as soon as Abu Bakr obtained the seat of power he immediately went after Saad. Saad became helpless and at last he had to relocate to Syria from Medina and Khalid bin Walid went along with him from among his friends. In the dark of the night they sat in ambush for him and attacked and killed him. They composed some couplets gloating over their act of killing him:

“We killed Saad bin Ubadah, the chief of the Khazraj. And we shot two arrows and did not miss hitting his heart.”

It is really strange that the political power of that time managed to secure the services of Jinns and made them a medium of their deeds. Some people having less intelligence accepted this explanation without pondering over the political situation of that time.

Weakness of Ansar

The Ansar did not possess a firm determination and steadfastness and they were unaware of the political matters and inspite of their large numbers they were fraught with weakness and sloth. On the basis of what the historians say after the discourse of Saad there were arguments among themselves. They said: “If the Muhajireen of Quraish do not accept our claim and say that we Muhajireen are his foremost companions and first friends, why have you debated with us in this matter?” Some of them said: “In that case we shall say that let there be a leader from us and a leader from you and we shall not accept anything less than this.”

When Saad saw this surrender to defeat that has conquered the hearts of his people, he stood up and said, “This is the beginning of weakness.”[1]

Indeed, the beginning as well as the end was weak because the weak morale of theirs, the dispersal of their rows and their lack of steadfastness became apparent in the political field. When they had organized their own meet and kept it a top secret so that before the Muhajireen of Quraish could learn about the events that were to come, they may obtain political supremacy. But in this contest they had to face humiliation and they did not gain anything out of it and finally they lost the unique opportunity to gain power. When the Muhajireen arrived in the meet without prior information, differences and arguments erupted among the Ansar. The Muhajireen very soon got the control of the situation and got the reins of the government in their hands.

Jealousy and Enmity

Another factor that became the cause of the defeat of the Anwar was their internal jealousy and malice. Since antiquity there was a great hostility between the Aws and the Khazraj tribes; the two tribes comprised Ansar of Medina. The enmity was so severe that it often led to bloodshed. According to historians the last battle fought between these two tribes in Yathrib was six years before the Hijrah of the Prophet. When the Prophet arrived in Medina and witnessed such enmity between the Aws and Khazraj that even a slightest provocation led to violence, he tried his utmost to forge a bond of friendship among them. Though they agreed to a truce it was an uneasy one and when two people of rival tribes came face to face they betrayed their inner malice for each other. According to historians there were many occasions when this latent malice developed into arguments and fights. This same rivalry came out in the open on the day of Saqifah. Hazeer bin Usaid the leader of the Aws, who had extreme dislike for Saad, when he saw that his people had selected him as their candidate for caliphate he told his people, “If the caliphate 

[1] Ibne Athir, Kamil 2/328, Tabari 3/218

(193)

goes to Saad even once, his tribe would gain such a merit that you would not have any share in it. So get up and give oath of allegiance to Abu Bakr…”[1]

This shows the hidden enmity that the Aws had against the Khazraj that if Saad once achieves rulership on the basis of it the Khazraj would gain superiority over the Aws tribe. It was such a thing that was very distasteful for the leader of Aws. And that is why that he, along with his people paid allegiance to Abu Bakr. If it hadn’t been so the caliphate would not have gone to Abu Bakr.

In addition to this some Khazraj people also harbored malice towards Saad and considered the position of rulership too high for him. Because Bashir bin Saad Khazraji who was an important rival of Saad and who was with the Khazraj group, they also paid allegiance to Abu Bakr thus destroying the work of Saad.

In any case, these rivalries and malice became the cause of the caliphate going out of the hands of Ansar and landing it in the hands of Muhajireen.

Umar’s Planning

Umar was instrumental in performing a dangerous and significant maneuver in order to control the situation and he laid a hurdle in every matter that led to the appointment of the Prophet’s successor, because his partner in this mission, Abu Bakr, at the time of the passing away of the Prophet was not in Medina. He was staying at Sunh.[2] So Umar sent someone to bring him to Medina, but he feared that before Abu Bakr could return, someone else may arrive in the field. Therefore, he stood in the street in a horrified condition and began to roam the lanes and by lanes of Medina and he addressed every group of people, waving his sword and announcing loudly:

“Some hypocrites have claimed that the Messenger of Allah (s) has passed away while by Allah, he is not dead. Rather he has gone to his Lord like Musa Ibn Imran had gone…By Allah, the Messenger of Allah (s) would return and if anyone says that he is dead, I would cut off his limbs.”

Whosoever said that the Messenger of Allah (s) has passed away was threatened by Umar’s sword and was chastised by him.[3]

People were frightened and they fell into doubt. They were surrounded by waves of perplexity and they could not decide whether to believe the claim of Umar, which was their favorite wish or to believe in what they had seen with their own eyes that the Prophet lay in his bed at home without making any movement.

Umar was agitated like thunder and lightning and he was so excited that his mouth was foaming. He continued to threaten anyone who dared to make any statement about the passing away of the Messenger of Allah (s). Not much time passed when 

[1] Ibne Athir, Tarikh 2/331

[2] Sunh is a locality situated a mile from Medina and it is also said that it is an elevated place at a distance of four miles.

[3] Ibne Abil Hadid, Sharh Nahjul Balagha 1/178

his friend and companion, Abu Bakr arrived from Sunh and along with him went to the Prophet’s quarters. Abu Bakr removed the cloth from the Prophet’s face and became certain of his demise. He came out to the people and refuted the claim of Umar. Then he addressed the groups of people who were compelled to keep quiet even though they were devastated by the passing away of the great one who had brought salvation to them:

“For whomsoever worshipped Muhammad, Muhammad is dead. And for whomsoever worshipped Allah, He is alive and He has not died. And he recited the words of Almighty as follows:

“And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least; and Allah will reward the grateful.”[1]

Umar did not raise any objection and he also agreed and testified to it and said to the effect: “By Allah, it wasn’t but that when I heard the news of the passing away of the Prophet, my legs gave way and I fell down and my legs were not able to move.”[2]

Some Important Points

If we ponder deeply on these astonishing steps taken by the two Shaykhs we shall be able to note some important points that are worthy of attention and research and they are as follows:

1 – Umar became an absolute denier with all certainty in the death of the Prophet and he claimed that the Messenger of Allah (s) has gone to his Lord like Musa Ibn Imran had gone. And that he would indeed return to the earth. He warned with dire consequences all those who dared to oppose his claim. Without any doubt this act of his definitely does not prove his faith in the Prophet’s being alive. Rather it shows his pursuit of an opportunity to reach his aim and it was in perfect accordance with his plan that he had hatched with his group that consisted of persons like Abu Bakr and Abu Ubaidah. The following points prove this matter:

A – Umar was himself among those who were waiting for the Prophet’s demise, and he had asked Usamah, “The Messenger Allah is dying, are you going to be my chief?” This was while the Messenger of Allah (s) was alive and he became sure of the Prophet’s death when the Messenger of Allah (s) spoke to the people about his imminent end, and informed them about the signs of his approaching death as we have explained in the foregone pages.

B – Also Umar had stood at the bedside of the Messenger of Allah (s) during his illness and he had prevented the writing of the document that the Prophet intended to ensure that the people shall not go astray after him. Umar interjected and said: 

[1] Surah Aale Imran 3:144

[2] Kamil 2/324

“Book of Allah is enough for us.” It is but natural that he made this statement while he had become certain of the Prophet’s imminent death.

C – The great Book of Allah has announced that every human being would have to taste death. The Almighty Allah says:

“Every soul must taste of death, then to Us you shall be brought back.”[1]

And the Almighty Allah has also said especially regarding His Messenger:

“Surely you shall die and they (too) shall surely die.”[2]

And Allah says:

“And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels?”[3]

These verses are recited in the light of the day and the darkness of the night. Was Umar unaware of these verses while he used to hear them day and night and he used to frequent the company of the Prophet?

D – Finally the silencing of Umar and the cooling of his temper as soon as his friend arrived while he had already announced the return of the Prophet shows that he was acting according to a premeditated plan. He did not say a word against what Abu Bakr said about the fact of the Prophet’s passing away.

2 – The declaration of Umar that the Messenger of Allah (s) would return and his warning that he would sever the limbs of anyone who said that the Prophet was dead was not having any weight. Because cutting off of limbs and impaling is for one who becomes an apostate or one who spreads mischief in the land. And the mere saying that the Messenger of Allah (s) had died does not render one liable for such a penalty.

3 – Abu Bakr in his statement on the passing away of the Messenger of Allah (s) said, “One who worshipped Muhammad, Muhammad is dead and whosoever worships Allah, Allah is alive and He shall not die.” And it is proved that there is absolutely no mention anywhere of anyone from the Muslims ever claiming to worship the Messenger of Allah (s) or that he considered him in place of the Almighty. Rather all Muslims are unanimous that His Eminence is the servant of Allah and His Messenger and that the Almighty had selected him for His revelation and prophethood.

Ansar Surprised

When the Ansar were busy in their machination in Saqifah in order to achieve Caliphate, Awim bin Saada Awsi and Maan Ibn Adi who were confidants of the Ansar but they were among the friends of Abu Bakr and members of his group 

[1] Surah Ankabut 29:57

[2] Surah Zumar 39:30

[3] Surah Aale Imran 3:144

since the time of the Holy Prophet (s), without any announcement they came out of the Saqifah meet, while their hearts were full of enmity and malice towards Saad. They came running to Abu Bakr and Umar and informed them about the Saqifah gathering. They became very much disconcerted at this and along with the Abu Ubaidah bin Jarrah[1] and Salim, the slave of Abu Huzaifah they hastened towards Saqifah and some other people from the Muhajireen also followed them. They found the Ansar gathered at their meeting place.

The Ansar were shocked and the face of Saad paled and he feared that the Caliphate would go out of his hand, because he was aware of the weakness, disunity and mutual differences of the Ansar. They had organized this meet and kept it top secret from the Muhajireen but now their unexpected arrival was going to render all their planning ineffective and in spite of all their efforts to obtain allegiance they failed.

[1] Tabari, Tarikh 3/62

Abu Bakr’s Discourse

After the Muhajireen arrived in the meeting of Ansar, Umar wanted to begin the discourse but Abu Bakr restrained him because he was aware of his acerbic tongue and this would not have in any way solved the impasse in such a delicate situation. It was necessary to observe diplomacy and soft words in order to benefit from the situation. Thus Abu Bakr with a smiling face and sweet words began to address the gathering in a kind way:

“We Muhajireen are the first people to become Muslims and with regard to our origin and lineage we are the most respected of them, from the viewpoint of houses we are in the limits of moderation and from the aspect of faces more beautiful than them and with regard to the Messenger of Allah (s) we are most proximate of them and you are our brothers in Islam and our partners in religion. You have helped and supported. May Allah give you a good reward. Thus we are the rulers and you are ministers. Arab people shall not follow anyone except this branch of Quraish. Thus do not be disheartened by what the Almighty has given superiority of your Muhajireen brothers over you. I have selected one of these two (that is Umar bin Khattab and Abu Ubaidah Jarrah) for you…”[1]

Research and Investigation

It is necessary to stop here for a few moments and ponder upon the above statements.

1 - Abu Bakr has not accorded any significance to the passing away of the Messenger of Allah (s). And this was a great tragedy for the Muslims and the most terrible incident, which had aggrieved the hearts of all Muslims. Therefore to suit the situation he should have first paid condolence at the passing away of the one who had brought salvation for them and he should have remembered his favors upon them. He should have reminded them of the good works he had done in their 

[1] Tabari, Tarikh 3/62

religious and secular spheres. After that he should have invited them to participate in the final rites of the Holy Prophet (s) so that he may be consigned to his eternal abode. After that he should have organized a general meeting in which all classes of Muslims could have attended and invited them to select a caliph according to their choice and that too with the condition that the Holy Prophet (s) had not appointed any successor after him.

2 – The logic of this discourse is pursuit of power and seeking a political post. Apart from this he did not give any importance to anything. He tried to convince and advise the Ansar that for the benefit of the Muhajireen brothers they must let go of the claim for rulership and may not share the seat of power with them. And he gave them the good news that they would be their ministers. However as soon as the caliphate was established for them and they formed their government, they denied the Ansar their rights and did not entrust any official post to them and they were rather deprived of all government posts they formerly held.

3 – This speech did not once mention the Purified Progeny who were equal to the Holy Quran, who were like the Ark of Nuh, that whosoever boarded it was saved and whosoever avoided it was destroyed and drowned as the Holy Prophet (s) had informed.

For this, the most preferable thing would have been to wait for sometime so that the funeral of the Holy Prophet (s) was over and the opinion of Ahle Bayt (‘a) of His Eminence had also been sought so that the caliphate could have obtained legality and it would not have been considered a mistake as Umar has described it saying:

“Indeed the allegiance of Abu Bakr was a mistake but Almighty Allah saved the Muslims from its mischief.”

Imam Sharafuddin says, “Even if it is assumed that there did not exist specific nomination for caliphate in favor of anyone from the family of the Prophet and even if it is assumed that they were not having any precedence over the other companions with regard to their origin and lineage, or morals and valor, or knowledge and good deeds, or faith and sincerity, was there any legal or rational hindrance that the allegiance should have been postponed till after the Prophet had been buried? Or that in order to maintain peace till the matter of caliphate was it not possible to appoint an administrator to keep the situation under control? Would such patience and restraint not been suitable for the household, which was in mourning? While they were the trust of the Prophet and they were the survivors of His Eminence among them and the Almighty Allah has said:

“Certainly an Apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate, merciful.”[1] 

[1] Surah Taubah 9:128

Was it not the right of the Prophet on his followers, the Prophet who had borne severe hardships for his people and who always caring for their well-being that his Progeny should not have been caused grief and that they should not have been deserted in the way they were deserted, while their wound was yet fresh and the Prophet had yet not been buried…?”[1]

4 – The argument that Abu Bakr offered to advocate the superiority of the Muhajireen against the Ansar was that they were much nearer to the Prophet in relationship and he was most close in relation to them. And this standard was more applicable to Ahle Bayt (‘a) because they were closest in relation to the Prophet than any other people. How perfectly the statement of His Eminence, Imam Amirul Momineen (‘a) describes the situation: “They argued by the tree but destroyed its fruit.”

And His Eminence addressed Abu Bakr in the following words: “If you have argued on the basis of relationship, there are others who are closer in relationship to the Prophet than you.

And if you have obtained dominance on them by consensus, some people were absent at the time of consultation.”

And Kumayt says,

“The truth is with you as the Quraish have become our leaders and each word from them is having two meanings.

And they said that we have inherited it from our parents while they have not inherited anything from their parents.”

They think that they have an unjustified right on the people while the right of the Hashemites is more incumbent.[2]

In a tradition the Holy Imam (‘a) has described his proximity to the Messenger of Allah (s): “By Allah, I am the brother (of the Prophet), I am his cousin and inheritor of his knowledge. Then who could be more superior to me with regard to him?”

Those people fell into desires and selfish desires and in pursuit of political power they killed each other while the Prophet had obliged them to remain attached to his Progeny and not to precede them and to observe their rights in everything. But they completely disregarded all these things.

Allegiance of Abu Bakr

Abu Bakr succeeded in his above discourse and through it he was able to get the control of the situation in his hands because in that speech he praised the Ansar and extolled their struggle in the path of Islam and by this he cooled the flames of uprising that raged in their hearts. In the same way he made them hopeful of some 

[1] An-Nass wal Ijtihad, Pg. 79-80

[2] Al-Hashimiyaat, Pg. 31-33

share in government by saying that they shall be ministers. As a result he was able to remove their animosity towards the Muhajireen in the matter of caliphate and also their personal ambitions to obtain political power. And he explained to them that he has preferred the Muhajireen because the Arabs would not accept anyone as their rulers except the Quraish. It seemed that this important Islamic matter solely belonged to the Arabs and the other people had no right in it.

This was the most important point to which Abu Bakr called the attention of Ansar and in this way presented himself as the most suitable candidate for rulership while at the same time be pretended to be uninterested in political greed. By this tactic he was able to gain power over the Ansar and also earn their regard…

After that Umar stood up to speak. He confirmed what his friend had said and he added: “It can never be that two persons could occupy one position. By Allah, Arabs would never agree to give you rulership while their Prophet was from a people other than you. However they shall not object if rulership is given to someone who is from the group from which the Prophet was, and that their ruler should also be from them. And for anyone who refrains from this we have a clear argument and a clear power. Who is it that can oppose us in obtaining the kingdom of Muhammad while we are his friends and partners? Except the one who prefers falsehood or is led to sinfulness and throws himself into destruction…!”

There is nothing new in this discourse except that it emphasizes what Abu Bakr had said before; that the Muhajireen were more deserving of the successorship of the Prophet and that they were his friends and partners.

Ustad Muhammad Gilani says, “He argued by the proximity of the Muhajireen to the Prophet in spite of the fact that Ali Ibn Abi Talib (‘a) was more deserving of caliphate because this argument had already been used in case of the Prophet’s inheritance because Abbas was the closest in relation to the Prophet and most deserving among the people for caliphate, but he gave this right of his to Ali and from this it became established that the post of caliphate should be solely the right of Ali.”[1]

Habab stood up to speak and he refuted the statement of Umar saying, “O gathering of Ansar! Get hold of your right and do not listen to this man or his companion because they would deprive you of your share in this matter. Thus if they do not accept what you want, chase them out of this land and gain dominance over them as by Allah, you are more deserving than them in this matter, because it was through your sword that people entered the fold Islam of while previously they had no faith. I am the best refuge and more far-sighted than them, I am a lion among he cubs. By Allah, if you like I can strip them off like a barren tree. By Allah, if anyone refutes my statement I shall cut off his nose with the sword…”

This monologue, which was full of anger and warnings, was a challenge to the Muhajireen to an assured conflict from the people of Medina. At the same time it was a self-praise in their valor.

[1] Athar Tashayyo Dar Adabiyaat-e-Arab, Pg. 5

Umar replied to him and screamed, “In that case, Allah shall kill you.”

Habab said, “Rather, He shall kill you.”

Abu Bakr was terrified at the changing situation, so he turned towards the Ansar and nominated his two companions, Umar and Abu Ubaidah to caliphate. But Umar rushed towards him and said in a flattering manner, “Is it possible while you are alive? No one can push you behind from the position that the Messenger of Allah (s) had accorded to you.”

Some research scholars say: “We don’t know when the Messenger of Allah (s) gave him the position or indicated it in any way. Rather, like his other Muhajireen brothers he was also ordered to join the army of Usamah. If the Prophet had nominated him to the post of caliphate or made him a point of reference for the community and center of knowledge, he (the Prophet) would have kept him in Yathrib with himself and he would not have ordered him to the battlefield; and that too when he was in his final moments.”

Anyway, the members of his group, fearing that the situation may go out of control, acted swiftly as lightning and gave him the oath of allegiance. Then Umar, Bashir, Usaid bin Hazeer, Aweem bin Sa’ada, Maan bin Adi, Abu Ubaidah bin Jarrah, Salim, the slave of Abu Huzaifah and Khalid bin Walid gave him the oath of allegiance. And this group made great efforts in order to force the people to pay allegiance, and in this matter, Umar Ibn Khattab was most active and he shouted and threatened the people to secure their allegiance and the stick that the wielded was most effective in this. He heard the Ansar say, “You have beaten Saad.”

Umar replied with fury and anger, “Hit him, Allah shall kill him because he is a mischief-maker.[1]

They almost killed Saad while he was ailing and was in great pain. They took him to his house while he was empty handed and all his hopes were destroyed and his dreams were over.

When the allegiance of Abu Bakr took place, supporters took him to the Prophet’s mosque as a bride is carried to the bridal chamber[2] while the Prophet lay on his death-bed and he was yet to be buried and out of their sight and His Eminence Imam Amirul Momineen (‘a) was busy in the funeral arrangements of His Eminence.

When Ali (‘a) learnt about the allegiance of Abu Bakr he recited the following couplet:

“The people became involved in what they preferred and stood up in rebellion while Zaid was surrounded by a great calamity.”[3]

The lightning speed with which the allegiance of Abu Bakr took place, it 

[1] Al Iqdul Farid 5/12

[2] Ibne Abil Hadid, Sharh Nahjul Balagha 2/8

[3] Ibid, Pg. 8

completely disregarded the Purified Progeny and did not pay any attention towards them and from that day all types of calamities and taunts confronted them and the Ahle Bayt (‘a) were subjected to various tortures and calamites, including the carnage of Kerbala and all these events were rooted in that meeting of Saqifah and nothing else.

Celebration of Quraish

When the seat of power came into the hands of Abu Bakr, the Quraish were overjoyed and they considered it a great victory for themselves because their hopes and aspirations had been fulfilled. Abu Abra Qarashi has described the happiness of the Quraish in his following couplets:

“Thanks be to the One deserving of Praise. The trouble was gone and allegiance given to the Siddiq. (Abu Bakr).

Then the legs of Saad wavered and he was hoping that the Capella star was within his reach.

Caliphate is in the Quraish and by the Lord of Muhammad you have no share in it.”[1]

These couplets speak ill of the Ansar and their deprivation from caliphate is celebrated in them…

Among those who expressed joy at the allegiance of Abu Bakr was Amr Aas who at that time was not present in Medina as he was on a journey. When he returned and was informed that allegiance had been given to Abu Bakr he remarked:

“When you go to Aws, tell them and when you meet the Khazraj, say to them:

You hoped to rule in Medina? But before it was cooked, the pot was taken off the fire.”[2]

Happiness and joy had engulfed all the tribes of Quraish and they began to support the rulership of Abu Bakr. When the news of the Prophet’s demise reached Mecca, they decided to announce their apostasy from the Islam but when they were further informed that Abu Bakr has become the caliph, they decided to remain in his obedience and expressed their happiness and pleasure at the turn of the events.

Role of Abu Sufyan

Abu Sufyan rose up against the rulership of Abu Bakr and he came to His Eminence, Amirul Momineen (‘a) and encouraged him to rise up against Abu Bakr and assured him of his support in this regard saying, “I see dust in the atmosphere and nothing except bloodshed would settle the dust. O clan of Abde Manaf! What Abu Bakr has to do with you? Where are those two oppressed ones? I mean Ali and Abbas. Why should this caliphate be in the lowliest family of Quraish?”

Then he told to Ali (‘a), “Stretch your hand so that I may pay allegiance to you. By 

[1] Ibne Abil Hadid, Sharh Nahjul Balagha 2/8. Al-Mawafiqaat, Pg. 579-580

[2] Ibid

Allah, if you wish I can fill the land with cavalry and infantry.” And after that he recited the following couplets of Multamis:

“None could remain established against whom destruction is intended. Except those two oppressed ones, the ass of the locality and the nail.

One of them shall be buried totally in the grave and the other one shall be injured and none shall weep on him.”

Abu Sufyan motivated a tribe to oppose the rulership of Abu Bakr; however the Imam was aware of his real intention and knew his original nature. Thus he did not give a positive reply and he refused the offer and told him in an angry tone, “By Allah, you and this statement? Except for mischief, you do not intend anything else. By Allah, for ages you wished bad for Islam and we are not in need of your advice…”[1]

Abu Sufyan continued to create mischief and instigated the Imam to rise up against Abu Bakr and he sang as follows:

“O Bani Hashim! Do not let them vie you, especially the family of Teem, bin Marrah or the clan of Adi.

The affair (caliphate) is for none except you and no one is superior to Abul Hasan Ali.

O Abul Hasan! Have courage as you are most deserving of the work that is awaited.”[2]

What is established is that the opposition of Abu Sufyan was not on the basis of faith in favor of the Imam. It was obvious that it was only a trick against Islam and he was waiting for an opportunity to harm the faith. The Holy Imam declined his offer and gave no importance to his false show of kindness, because Abu Sufyan had a very good connection with Abu Bakr. And Bukhari has narrated that Abu Sufyan passed by some people, among whom were Abu Bakr, Salman, Suhaib and Bilal. One of them said, “Did the swords of Allah not smite the neck of this enemy of God?”

Abu Bakr chastised them in harsh words, “Are you saying this about the Shaykh of Quraish and their Chief?”

Then Abu Bakr hastened to the Prophet and told him what the people had said: The Prophet replied to him, “O Abu Bakr, may be you have displeased them. If you displease them, you have displeased Allah.”[3]

This matter clearly shows their mutual relationship. While Abu Bakr, during his caliphate tried to win over the sympathy and friendship of Abu Sufyan. He appointed Abu Sufyan as the governor of an area between Hijaz and Najran.[4] In the 

[1] Ibne Athir, Kamil 2/326

[2] Ibne Abil Hadid, Sharh Nahjul Balagha 2/7

[3] Bukhari, Sahih 2/362. Muslim, Sahih 4/1947. Ahmad, Musnad 5/64

[4] Ibne Abil Hadid, Sharh Nahjul Balagha 6/10-11

same way he appointed his son, Yazid as the governor of Syria. From that moment the fortunes of the Umayyads began to rise and they finally they gained power.

Defeat of Ansar

The star of the Ansar fell down on the earth, their aspirations were destroyed and humiliation came into their share. Hissan bin Thabit has described their despair in the following words:

“We helped and supported the Prophet and we did not fear accidents nor were we afraid of mishaps.

For his sake we gave away half of our wealth, in such a way as the extra meat of the camel is given.

Thus their recompense for our goodness was that in ignorance, they did not take us into consideration and this was not justice on us.”[1]

The Ansar, in most of the reign of the caliphs had to face many humiliations and it became clear that their greatest mistake was their failure to observe the rights of Amirul Momineen (‘a) and it was that they had on their own thrown themselves to terrible deviations from this life.

Reaction of Ahle Bayt (‘a)

Historians are unanimous that the reaction of Ahle Bayt (‘a) towards the caliphate of Abu Bakr has been that of displeasure, because they did not have any doubt that they were more superior to all others for the caliphate and that they were the most suitable for the caliphate. This was so because they were closest in relation the Messenger of Allah (s). In addition this, they possessed incomparable qualifications, capabilities and ability to bear the responsibility of the leadership of the community. However, those people did not take them into consideration and they intentionally ignored their status with regard to the Holy Prophet (s). They behaved with them in an absolutely cruel manner. This matter became a cause for disunity among the community and it had to undergo all sorts of calamities throughout the stages of history.

The Imam’s Refusal to Pay Allegiance

Imam Amirul Momineen (‘a) severely opposed paying allegiance to Abu Bakr and considered it a clear act of trespass against himself because His Eminence knew that his position with regard to the caliphate was like the pivot of the mill. Such a lofty position that flood is unable to reach it and the birds also cannot scale those heights, as he himself has described.

His Eminence did not expect that this community would dare to promote this and distance themselves from Ahle Bayt (‘a). It was that occasion when his uncle, Abbas hastened towards him and said, “O nephew, give me your hand, so that I may pay allegiance to you so that people may say that the uncle of the Messenger 

[1] Ibid 2/10

of Allah (s) has given allegiance to the cousin of the Messenger of Allah (s). In that case no two persons would differ regarding you.”[1]

Imam told him, “Who, other than us would lay claim to his matter (caliphate)?”

Dr. Taha Husayn has expressed the same view in this matter and he says, “Abbas pondered upon this matter and concluded that his nephew more eligible than himself for inheriting the Prophet, he had precedence in Islam and possessed excellent virtues in all events as the Prophet had designated him as his brother. So much so that Umme Aiman remarked in a humorous manner, “You call him your brother and marry your daughter to him?” It was from this aspect that the Prophet told him, “You are in relation to me like Harun (‘a) to Musa except that there is no Prophet after me.”

And one day he told the Muslims, “Of whosoever I am the Master this Ali is also his Master.”[2]

From this aspect it was that after the passing away of the Messenger of Allah (s), Abbas came to his nephew and said, “Stretch your hand, that I may give oath of allegiance to you.”

Imam (‘a) in an angry way refused to give allegiance to Abu Bakr and he openly announced his displeasure and shock at the trespassing of his rights and the injustices of those people in the matter of caliphate. While those people did not pay any heed. The Imam’s utterances that are recorded in Nahjul Balagha, that is the best of the Imam’s eloquence, contains indications towards this matter.

Forcing Imam Ali (‘a) for allegiance

The people decided that the Imam should be forced to pay allegiance to Abu Bakr. Thus a group was appointed for this. They went to Ali’s house, surrounded it and took out Ali (‘a) forcibly in a disrespectful manner and dragged him to Abu Bakr. Those people screamed that Ali (‘a) pay allegiance to Abu Bakr. The Imam replied to them in a very rational manner without at all being fearful of their might and force, “I am more qualified for this than you that I take allegiance from you, and not that you are more deserving to get my allegiance. You have taken this affair (caliphate) from the Ansar and argued with them on the basis of your proximity to the Prophet while you have usurped it from us, Ahle Bayt (‘a). Did you not claim to the Ansar that you are more eligible than them in this matter?

Because Muhammad was from among you, and they surrendered the leadership to you and entrusted the command to you? Now I present the same argument that you had presented to the Ansar. We are the most superior whether in the lifetime of the Prophet or after his passing away. So deal justly with us if you have faith and if not then continue in oppression while you know that it is wrong…”

The Holy Imam (‘a) by presenting these brilliant argument showed the matter in 

[1] Al-Imamah was Siyasah 1/12

[2] Ali wa Farzandaanash, Pg. 19

clear light that His Eminence was more qualified than them in the matter of caliphate. He argued that he was the closest in relation to the Prophet than all others and it was the same point those people had used to gain victory over the Ansar while the fact was that the Imam was more deserving of it than others because he was the cousin of the Prophet and also his son-in-law.

Ibn Khattab, though had no reply to the statement of the Imam, stood up from his place and spoke up angrily, “You shall not be released till you pay the allegiance.”

Imam (‘a) gave him a firm reply, “Milk the udders as you would receive its gains, and make his position strong and tomorrow it shall be returned to you.”

The Imam exposed the motive of Ibn Khattab because he had not expected such a harsh response from the Imam except for the fact that caliphate and rulership should reach him after Abu Bakr. At that time the Imam (‘a) became furious and he screamed, “By Allah, O Umar, I shall not listen to you and I shall not give allegiance.”

Abu Bakr was frightened that the situation may worsen and he was horrified of the Imam’s anger. So he glanced at the Imam and said in the kindest manner, “If you do not pay allegiance, I would not force you.”

Abu Ubaidah also looked at the Holy Imam and tried to cool the flames of revolt and make peace with him and he said, “O cousin! You are young while they are elders of the community. You do not posses the same experience and understanding and I do not see Abu Bakr but that in this matter he is stronger than you and more than you he is having patience and ability to perform the duty of caliphate. So leave this matter for Abu Bakr, because if you remain alive, you shall one day be most qualified for this post from the aspects of superiority, faith, knowledge, understanding, precedence and your sonship-in-law…”

This deceptive and fraudulent manner further aggrieved the Holy Imam and he faced the Muhajireen and reminded them about the sacrifices and virtues of Ahle Bayt (‘a) and he said, “For the sake of Allah! O Muhajireen! Let the power of Muhammad among the Arabs not be taken away from its abode and center and do not distance the Ahle Bayt (‘a) from their rights among the people and their actual position…By Allah! O Muhajireen, we are the most deserving among the people because we are the Ahle Bayt (‘a) and in this matter we are more qualified than you. Was the reciter of the Book of Allah, jurisprudent of the religion of God, scholar of the divine practice, caretakers of people’s affairs, remover of harms from them and equitable distributor among them was he not among us? By Allah he had been from us. Therefore do not follow the selfish desires as you would stray from the path of God and you shall become very distant from truth…”[1]

If they had replied positively to the call of the Holy Imam it would have been a guarantee for the well-being of the community and its protection from deviation 

[1] Al-Imamah was Siyasah 1/18-19

and going stray in the spheres of faith and other fields. He would also have saved the nation from many evil consequences. But alas! Since a long time people went towards greed and fulfillment of selfish desires and sacrificed everything on this.

Anyway, the people did not pay any heed to the Imam’s logic and considered their material gains over everything else.

Dreadful Steps

The government of Abu Bakr decided that dreadful steps be taken against the Imam and all efforts must be concentrated to weaken and suppress him in every way. Because His Eminence was the symbol of opposition to the government and the absolute majority were inclined towards that the Imam may take the reins of government in his hands. Here we shall discuss some steps that the government of Abu Bakr initiated.

Economic Embargo

Economic embargo is the most effective and the most certain way to render ineffective the movement of opposition and to destroy it. Because wealth and riches, in all stages of history were active agents employed by those in power to suppress their opponents who intended to topple the government. This method is followed by all the ruling powers that they confiscate the wealth of their opponents or that they prohibited their rivals from spending anything from their wealth so that they may not employ these funds to topple the government or cause harm to it.

Abu Bakr also took steps in this regard and initiated economic restrictions against the Holy Imam (‘a) so that he may not have any power to rise up against the government. Therefore he initiated the following steps:

A – Abrogation of Khums

Khums is the legal share of the family of the Messenger of Allah (s) and the Holy Quran has specifically stated it to be in their favor:

“And know that whatever thing you gain, a fifth of it is for Allah and for the Apostle and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things.”[1]

Muslims are unanimous that the Prophet has specified a share of Khums for himself and his relatives and this practice continued till the Almighty Allah raised His Eminence to Himself. When Abu Bakr received power he abrogated the share of the Prophet as well as that of his relatives and he deprived the Bani Hashim from this making them equal to ordinary populace.[2]

The beloved daughter of the Prophet, that is Lady Fatima, sent a message to him to 

[1] Surah Anfal 8:41

[2] Al-Kashaf, under the exegesis of the verse of Khums

deliver the remaining Khums of Khaiber to her but he refused to send her anything.[1] And the ghost of poverty hovered over the family of the Prophet (s) and they were deprived of the most important source of funds that the Almighty had specified for them.

B – Confiscation of the Prophet’s Inheritance

Abu Bakr took over the control of all the property left by the Prophet, which could have become a source of income for Ahle Bayt (‘a). He did not leave anything but that he included it all in the pubic treasury and in this way every day he imposed a new restriction for Ahle Bayt (‘a) and established an economic embargo against them so that they may remain incapable of taking any action against him.

Abu Bakr’s Argument and Justification

In order to justify his confiscation of the Prophet’s inheritance and deprivation of Lady Fatima from it, he presented as proof and support a saying of the Messenger of Allah (s): “We do not leave any inheritance and whatever we leave is charity.”[2] On the basis of this ‘tradition’ Abu Bakr deprived Lady Fatima from her inheritance. The tradition presented by Abu Bakr is fraught with numerous defects and weakness:

1 – If this tradition had been correct and authentic, the chief of the ladies, Her Eminence, Fatima (‘a) would not have come out to anyone against them. Because how is it possible that being a part of Prophethood, Her Eminence should demand something in which she had no lawful share?

2 – How is it possible that the Prophet could deny his beloved daughter something that is from her lawful share? Because this matter would lead the community into destruction and subject them to mutual conflict.

3 – It is not possible that the Prophet had concealed this tradition from Imam Ali (‘a) while the Imam was a trustee of all his secrets, the door to the city of his knowledge, the gate of the abode of wisdom, the most equitable of the people and the father of his two grandsons. And if at all this saying had been correct, the Imam would have been cognizant of it and the Prophet (s) would not have concealed it from him.

4 – If this saying had been correct, the Bani Hashim who were the trustees of his secrets and the family of the Messenger, why did the Prophet did not convey this tradition to them?

5 – If this tradition had any authenticity it would not have remained concealed from the ‘mothers of the believers’ (Prophet’s wives) when they sent a message to Uthman bin Affan that he may requisition their share of the Prophet’s inheritance…” 

[1] Bukhari, Sahih 5/177. Muslim, Sahih 3/1380

[2] Al-Balaghatun Nisa, Pg. 19. A’laamun Nisa 4/116. Ibne Abil Hadid, Sharh Nahjul Balagha 6/46

The above are the objections that apply to this tradition and the conclusion derived from this exposes this saying to be the weakest and most inauthentic.

Lady Zahra’s Discourse to Abu Bakr

The world became straitened for the beloved of the Prophet and the steps that Abu Bakr had initiated to impose economic restrictions had made them terribly week economically. Narrators say that Her Eminence with a head covering and a sheet wrapped around her and with some of her female relatives and neighbors walked majestically like the stride of the Prophet till she arrived in the presence of Abu Bakr at a time when a lot of people from the Muhajireen, Ansar, and other people were also present there.

A curtain was put for her and Her Eminence sighed in grief and the people began to weep due to her sad wail and turmoil began among the gathering. She allowed the people respite that their wails may calm and their tears may stop flowing. At that time she commenced her address with praise and glorification of the Almighty and she continued her sermon like flowing water in such a way that no one had heard a more eloquent and meaningful discourse.

In her incomparable discourse, Her Eminence, Zahra (‘a) spoke on the philosophy of Islam and discussed the causes of the laws and the wisdom of Islamic rules and regulations. She described the condition of the people before the dawn of Islam that to what extent they were mired in oppressing each other, how backward they were in knowledge and how ignorance dominated their minds. Especially in the Arabian Peninsula, where they were targets of humiliation and were on the verge of the pit of fire, that every drinker used to derive enjoyment from them and every greedy one was eyeing and everyone who moved used to take advantage from them and they were trampled under the feet of all those who walked. So much so that they were in such terrible poverty that sometimes they had to satiate their hunger with carrion and quench their thirst with waste water. They were getting more and more arrested in those terrible circumstances when through the medium of the Holy Prophet (s), the Almighty Allah bestowed them salvation and freedom and led them on the path of progress and development and made him the leader of their community. How great was the superiority of His Eminence on the Arabs and all the people…

The Chief of the Ladies then alluded to the merits of her cousin, His Eminence, Imam Amirul Momineen (‘a) and his manifest Jihad in defense of Islam against the enemies at a time when the Muhajireen of Quraish were spending a life of comfort and security and had no role in the propagation of Islam. Rather, as the Prophet has described that at the time of confrontation they used to run away from the battlefield and they used to flee in horror. While regarding the Ahle Bayt (‘a) they used to wait for an opportunity or used to wish that some tragedy may befall them.

In her sermon, Her Eminence expressed intense regret and remorse at the changed circumstances and the deviation of Muslims and their falling into the lure of selfish

desires and pride and she prophesied how they would be the victims of terrible events and calamities due to their sins and deviations from that which the Almighty had prescribed for them, that they should remain attached to Ahle Bayt (‘a). And after she had spoken on these matters she indicated towards her inheritance towards her inheritance that she was supposed to have received from her father but she had been deprived from it. She said, “And the claim that you make that inheritance of my father is not for me; are you trying to impose the law of the period of Ignorance? While, which law is better than divine law for a people who believe?”

Don’t you know? Yes, indeed it is obvious to you that I am his daughter.

O Muslims! Will my inheritance be usurped? O son of Abu Quhafa! Where is it in the Book of Allah that you inherit your father and I do not inherit mine? Surely you have come up with an unprecedented thing. Do you intentionally abandon the Book of Allah and cast it behind your back? Do you not read where it says: And Sulaiman inherited Dawood’?

And when it narrates the story of Yahya bin Zakaria and says:

“And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir. Who should inherit me and inherit from the children of Yaqoob, and make him, my Lord, one in whom Thou art well pleased.”

And: “But kindred by blood have prior rights against each other in the Book of Allah.”

And: Allah (thus) directs you as regards your children’s (inheritance) to the male, a portion equal to that of two females. And, if he leaves any goods, that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the pious ones.’ You claim that I have no share! And that I do not inherit my father! What! Did Allah reveal a (Quranic) verse regarding you, from which He excluded my father? Or do you say: “These (Fatima and her father) are the people of two faiths, they do not inherit each other?!’ Are we not, me and my father, a people adhering to one faith? Or is it that you have more knowledge about the specifications and generalizations of the Quran than my father and my cousin (Imam Ali)? So, here you are! Take it! (Ready with) its nose rope and saddled! But if shall encounter you on the Day of Gathering; (thus) what a wonderful judge is Allah, a claimant is Muhammad, and a day is the Day of Rising. At the time of the Hour shall the wrongdoers lose; and it shall not benefit you to regret (your actions) then! For every Message, there is a time limit; and soon shall ye know who will be inflicted with torture that will humiliate him, and who will be confronted by an everlasting punishment. (Fatima then turned towards the Ansars and said:) O you people of intellect! The strong supporters of the nation! And those who embraced Islam; what is this short-coming in defending my right? And what is this slumber (while you see) injustice (being done toward me)? Did not the Messenger of Allah, my father, used to say: A man is upheld (remembered) by his children’? O how

soon have you violated (his orders)?! How soon have you plotted against us? But you still are capable (of helping me in) my attempt, and powerful (to help me) in that which I request and (in) my pursuit (of it). Or do you say: “Muhammad has perished;”

Surely this is a great calamity; its damage is excessive its injury is great, its wound (is much too deep) to heal.

The earth became darkened with his departure; the stars eclipsed for his calamity; hopes were seized; mountains submitted; sanctity was violated, and holiness was encroached upon after his death. Therefore, this, by Allah, is the great affliction, and the grand calamity; there is not an affliction - which is the like of it; nor will there be a sudden misfortune (as surprising as this).

The Book of Allah – excellent in praising him – announced in the courtyards (of your houses) in the place where you spend your evenings and mornings; a call, a cry, a recitation, and (verses) in order. It had previously come upon His (Allah’s) Prophets and Messengers; (for it is) a decree final, and predestination fulfilled: “Muhammad is not but an Apostle: Many were the apostles that passed away before him. If he died or was slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.” O you people of reflection; will I be usurped the inheritance of my father while you hear and see me? (And while) You are sitting and gathered around me? You hear my call, and are included in the (news of the) affair? (But) You are numerous and well equipped! (You have) the means and the power, and the weapons and the shields. Yet, the call reaches you but you do not answer; the cry comes to you but you do not come to help? (This) While you are characterized by struggle, known for goodness and welfare, the selected group (which was chosen), and the best ones chosen by the Messenger for us, Ahle Bayt. You fought the Arabs, bore with pain and exhaustion, struggled against the nations, and resisted their heroes. We were still, so were you in ordering you, and you in obeying us. So that Islam became triumphant, the accomplishment of the days came near, the fort of polytheism was subjected, the outburst of infidelity calmed down, and the system of religion was well-ordered. Thus, (why have you) become confused after clearness? Conceal matters after announcing them? Turned on your heels after daring? Associated (others with Allah) after believing? Will you not fight people who violated their oaths? Plotted to expel the Apostle and became aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if you believe!

Nevertheless, I see that you are inclined to easy living; dismissed he who is more worthy of guardianship (Ali); You secluded yourselves with meekness and dismissed that which you accepted. Yet, if you show ingratitude, ye and all on earth together, yet, Allah free of all wants, worthy of all praise. Surely I have said all that with full knowledge that you intend to forsake me, and knowing the

betrayal that your hearts sensed. But it is the state of soul, the effusion of fury, the dissemination of (what is) the chest and the presentation of the proof. Hence, here it is! Bag it (leadership and) put it on the back of an ill she-camel, which has a thin hump with everlasting grace, marked with the wrath of Allah, and the blame of ever (which leads to) the Fire of (the wrath of Allah kindled (to a blaze), that which doth mount (right) to the hearts; for, Allah witnesses what you do, and soon will the unjust assailants know what vicissitudes their affairs will take!

And I am the daughter of a warner (the Prophet) to you against a severe punishment. So, act and so will we, and wait, and we shall wait.’[1]

The hearts began to burn and the eyes opened wide and the people began to feel suffocated, life went away then came back so that the air which had gone should come back and truth was about to be re-established. However, Abu Bakr was well-known for his quick tongue and with the power of diplomacy he was able to regain the control of the situation and he saved his government from a revolution. Because he expressed utmost honor and respect for the beloved daughter of the prophet as if he had more regard for her than his own daughter, Ayesha. And from the depths of his being he seemed to hold her in reverence. He also expressed a deep grief for the passing away of her dear father, the Prophet of God, while he had actually wished the Prophet had died before his death. He said that he had not initiated these steps on his own and neither had he obtained the seat of rulership of his own. It was actually the choice of the majority and consensus the people!!!

In this way he won over the hearts that had began to dislike him and he cooled the fine of revolution and he destroyed all the signs.

Arguments of Her Eminence, Zahra (s.a)

The arguments of Her Eminence, Zahra (s.a) regarding the inheritance of her father, were absolutely solid. Because the proofs she had put forth were in the form of unambiguous verses of the Holy Quran that none could refute. Her Eminence, firstly mentioned the instances of Prophets leaving inheritance to their heirs, in which her father was also included. In this regard she presented two verses about Prophet Dawood and Prophet Zakaria and proved clearly their leaving of inheritance.

Secondly: She mentioned the general verses related to inheritance and also the general verses about the making of wills and she emphasized that it was necessary to act on their generality and her father was also naturally included in them and exceptions to these is only applicable for those who are mentioned in a specific way. Then she explained to them the factors that lead to such exception. She said it was only applicable in case where the one who leaves the legacy and the inheritor belong to different faiths and said to them: Have you deprived me from the inheritance of my father because he and I belong to different faiths? But we belong to one and the same religious order. 

[1] A’laamun Nisa 4/116. Al-Balaghatun Nisa, Pg. 12-19

Through this logic and clear-cut arguments, Her Eminence reached the highest stage in defending her rights.

Confiscation of Fadak

Here an important matter remains in the sphere of economics and that is the income of Fadak that used to take care of the expenses of the purified progeny and accorded them economic independence. However this was confiscated and its income was added to the Public Treasury so that it may not enable Ali (a.s) to rise up against the government.

There are many important arguments on this subject and we have spent much time in their investigation but we shall not further go deeper into the matter as it is beyond the scope of this book exclusively about the biography of Imam Husain (a.s). However since the foregone events had direct impact on the life of Imam Husain (a.s) we have describe them to some extent so that the readers may gain insight into the political situation of that period and the role he played in the Islamic Polity. Also that all those events belonged to a single chain due to which the Holy Imam (a.s) had to undergo severe difficulties and calamities.