A Victim Lost in Saqifah 1-4

Discourse Fourscrutiny and Criticism of Analyses Publicized in Respect of Relations Between Caliphs and Amirul Momineen (a.s.)

What conjectures are presented in this regard?

The last set of conjectures of unity-seekers with regard to relations between Caliphs and Imam Ali (a.s.) targets good relations between the rulers and the House of the Prophet. They wish to establish that there existed good terms between Caliphs and the Prophet’s family.

These conjectures can be divided into two groups.

Group One:

Conjectures are put into circulation to prove existence of good relations. But no historical evidence is presented. A general package of conjectures is set in the course of a rumor which says there existed good relations but does not show a proof.

Group Two:

Conjectures that propagate existence of good relations on the basis of some fixed and widely known historical evidences or events.

So we shall take up the first group in brief and come down to the second group in our analysis and also refute some conjectures propagated in this group:

Generally to prove that there existed good and friendly relations between the three Caliphs and the House of the Prophet statements are issued as follows:

“What is fixed and settled is that all companions especially the Righteous Caliphs behaved with each other like brothers….”![1]

“For 23 years in the lifetime of Prophet and 25 years after passing away of Prophet, Ali had friendly relations with Caliphs. He used to visit them in their houses and had family ties with them...”[2]

“Whether in the lifetime of the Prophet or after his death, Ali used to meet and visit the three Caliphs. He had contacts with them and family relations with them.”[3]

[1] Abdur Raheem Mahmoodi: Maqaam-e-Sahaaba wa Zindagi-e-Khulafa-e-Raashideen Dar yek Nigaah (Status of Companions and life of Rightly Guided Caliphs in a Glance), Pg. 36
[2] Sayyid Jawad Mustafavi: Article quoted in Kitab Wahdat (Book of Unity), Pg. 131; article quoted in Mashkoot Magazine, Issue No. 2, Spring 62, Pg. 52
[3] Sayyid Ahmad Mawassaqi: Istiratazi-e-Wahdat (Strategy of Unity), Vol. 1, Pg. 125

To analyse this claim we must first see individually the relations of each Caliph with the House of Divine Revelation during the lifetime and after passing away of Prophet.

Part A) Relations of the First Caliph with the Family of Revelation (a.s.)

In this field, we see evidence:

“Abu Bakr Siddiq entertained a particular affection and a deep sincerity towards the family and relatives of Prophet.”[1]

To scrutinize this claim we must go back to the days the Prophet lived.

“If it is correct to say that when the Prophet was alive, there existed two political trends among the Muhajireen. Those who were after Caliphate did not have good relations with Ali. Since those days, the two old men – Abu Bakr and Umar – were not friendly with Ali. In biographical narrations there is no mention of any open enmity. Likewise, there is no mention to prove friendly relations between them and Ali.

Ayesha herself has confessed her enmity with Ali even in the lifetime of the Prophet. This could be a proof of enmity of the house of Abu Bakr with Ali – if Ayesha’s words are taken into consideration.

When Fatima died all the widows of the Prophet joined the mourning ceremonies of Bani Hashim, but Ayesha did not attend under excuse of illness. It is narrated from Ali that Ayesha even expressed her happiness at Fatima’s death.

Anyway, immediately after Abu Bakr became the Caliph the insistence of the Imam to prove his rights with relation to Caliphate became a reason for difficulty between their relations.”[2]

Perhaps the only memory of friendly relation with Abu Bakr could be this:

[1] Khuda Raham Lakzai: Article quoted in Interview in Nida-e-Islam Magazine, Issue No. 5, Spring 80, Pg. 35
[2] Rasool Ja’faryan: Tarikh wa Seerah Siyasi Amir-e-Mominaan Ali Ibne Abi Talib (a.s.) [History and political biography of Ali (a.s.)], Pg. 13
[3] Sayyid Jawad Mustafavi: Article quoted in Kitab Wahdat (Book of Unity), Pg. 131;

“Abu Bakr approached the Prophet to seek Fatima’s hand for Ali in marriage. Then the Prophet gives him the assignment to go to the market and buy for Fatima the dowry (that is the things needed for day-to-day life)… Such relations or such services rendered were a common thing among companions of Prophet. Such services helped in bringing persons closer and making their friendship deeper.”![1]

In reply we say:

“Firstly: It was the second year of Hijra when Ali married Hazrat Fatima (a.s.). So this is far behind the developments of Saqifah and other events pertaining to Caliphate. As such, the claim is absolutely wrong.

Secondly: With regard to marriage of Ali and Zahra, Sunni scholars have written from reliable sources that the Prophet said: Indeed, the Almighty Allah has commanded me to give my daughter, Fatima in marriage to Ali (a.s.).

It is when the two of them (Abu Bakr and Umar) had separately gone to him for the hand of Fatima for themselves and got a negative reply…with this detail that in the matter of this marriage that is directly commanded by God Almighty and that also after Abu Bakr and Umar both has been disappointed in their efforts to get the hand of Fatima (s.a.). You wonder whether these two persons or others had design that it should happen or not?”[2]

Some Shia sources narrate the development of seeking Zahra’s hand from the Prophet by those two as follows:

“One day Abu Bakr, Umar and Saad bin Maaz were sitting in the mosque of the Prophet. The conversation turned to the marriage of the Prophet’s daughter, Fatima (s.a.). Abu Bakr told Umar and Saad bin Maaz: Get up. Let us go to Ali and ask him to go to the Prophet to seek Zahra’s hand in marriage. If he is hindered by impecunious circumstances we will support him. So they managed to convince Ali to go…Abu Bakr and Umar sent His Eminence as a test**[3]** and themselves waited for him outside. When Ali came out, they asked: what is the news? His Eminence

article quoted in Mashkoot Magazine, Issue No. 2, Spring 62, Pg. 52**
[1]** Sayyid Ahmad Mawassaqi: Istiratazi-e-Wahdat (Strategy of Unity), Vol. 1, Pg. 125
[2] Engineer Jawad Husaini Tabatabai: Dar Pasukh-e-Afsana-e-Shahadat, Pgs. 171-173
[3] [Because to anyone who proposed for the hand of Zahra, the Prophet gave a negative reply due to divine orders]

said: His Eminence, the Messenger of Allah (s.a.w.s.) has married his daughter Fatima to me and told me that God has performed our marriage in heaven…when Abu Bakr and his companions heard the news they pretended to be happy…”[1]

Another case pertaining to the relations of Abu Bakr with Amirul Momineen (a.s.) goes back to the time of Prophet’s flight from Mecca to Yathrib and their halt at Quba; at that time:

“Abu Bakr insisted that they enter Medina as soon as possible but the Prophet said: I will not enter Medina unless my brother, I mean, the son of my mother, Ali and my daughter Fatima come and join me. So Abu Bakr went alone to Medina in Ali’s jealousy.”[2]

Historical sources mention that:

“The Prophet stayed in Quba for fifteen days until Ali arrived.

Abu Bakr told the Prophet: Ali may not come for a month! People of Medina are waiting for you!

The Prophet said: No, it is not so. He will come soon. I too shall not move unless my cousin, my brother, the dearest one among my family and one who risked his life to save me, comes.

This answer of the Prophet pained Abu Bakr. He left the Prophet at Quba and went to one of his friends’ house in Sunha locality in Quba.”[3]

To summarize these events we can say:

“Relations between Imam Ali (a.s.) and Abu Bakr were cold and not worth mention.”[4]

Throughout the history of the Prophet, there is not one single incident to show existence of close, sincere, or intimate relations between Abu Bakr and the House of Divine Revelation. Now remains this claim to dwell upon:

“Warm and sincere relations existed between devotees of the Prophet during the rule of the First Caliph, the Siddiq Akbar…”[5]

[1] Allamah Majlisi: Jila al-Uyoon, Pgs. 202-208
[2] Dr. Ali Akbar Hasani: Tarikh Tahlili wa Siyasi Islam, Vol. 1, Pg. 179
[3] Muhammad Husain Rajabi: Article ‘Imam Ali Dar Ahd-e-Payambar’ quoted in Danish Nama Imam Ali, Vol. 8, Pgs. 161-162; quoting from: Rasooli Mahallati: Zindigani Amirul Momineen (a.s.), Pg. 86
[4] Rasool Ja’faryan: Tarikh wa Seerah Siyasi Amir-e-Mominaan Ali Ibne Abi Talib (a.s.) [History and political biography of Ali (a.s.)], Pg. 16
[5] Khuda Raham Lakzai: Article quoted in Interview in Nida-e-Islam Magazine, Issue

To scrutinize this conjecture we have no way but to revert to the history of conduct and behavior of Abu Bakr toward the House of Divine Revelation. The scale of his affection and devotion to Ahle Bayt can be epitomized in one or two historical documents.[1]

“Balazari writes in Al-Ansaab Al-Ashraaf:

When Ali refrained from paying allegiance to Abu Bakr, he ordered Umar to go and fetch Ali by utmost coercion and maximum pressure.

Ibne Abde Rabb writes in Al-Iqd al-Fareed:

Abu Bakr assigned Umar bin Khattab to go and pull those (means Ali) out of their house and bring them to him. And he told him: If they do not come out, fight them.”[2]

Therefore it can be said:

Anyway, immediately after Abu Bakr became the Caliph and the insistence of the Imam to prove his rights with relation to Caliphate became a reason for difficulty between their relations.

Attack on Fatima’s house, Fatima’s anger upon them, absence of permission for Abu Bakr and Umar to attend Fatima’s burial deepened the differences.”[3]

On the basis of this there never existed good relations during the days of the Prophet but immediately after Abu Bakr becoming the first Caliph, harsh and impolite relations started hurting the House where once descended angels and divine revelations. So now how can one say:

“Can one who has such intentions and beliefs about Zahra usurp her rights?”[4]

No. 5, Spring 80, Pg. 30**
[1]** For sources of attack on Fatima’s house refer to Sayyid Ali Husaini Milani: Muhaziraat Fil Iteqaadaat, Vol. 2, Mazloomiyat-e-Zahra; Ayatullah Ja’far Subhani: Al-Hujjat al-Gharra Alaa Shahadat-e-Zahra; Abduz Zahra Mahdi: Al-Hujoom Alaa Bait-e-Fatima; Husain Ghaib Gholami: Ahraaq-e-Bait-e-Fatima (Arabic) and also: Sayyid Muhammad Husain Sajjad: Aatish Ba Khana-e-Wahy; Masoodpoor Sayyid Aaqai: Hoor Dar Aatish (Persian)
[2] Engineer Jawad Husaini Tabatabai: Dar Pasukh-e-Afsana-e-Shahadat, Pgs. 109-111
[3] Rasool Ja’faryan: Tarikh wa Seerah Siyasi Amir-e-Mominaan Ali Ibne Abi Talib (a.s.) [History and political biography of Ali (a.s.)], Pg. 13
[4] Khuda Raham Lakzai: Article quoted in Interview in Nida-e-Islam Magazine, Issue

These conjectures are answered by History very clearly:

When Abu Bakr confiscated Fadak ignoring that it was personal property of Fatima and ignoring that it had been presented to Fatima by her father – the Prophet, Fatima demanded her right. He demanded witnesses to prove her claim. By so doing so he reflected that he had no belief in the Book of God – Quran in which the verse of purity clearly attests the impeccability and infallibility of Fatima and her sons – that is Ahle Bayt. Then he rejected the witnesses. It was a plot to deprive her of her own wealth and property. It is clear that he did not want to give back Fadak to her as he did not relinquish the office of Caliphate to Ali. Ali comes forward in defense of Fatima, but Abu Bakr remains adamant. There is exchange of words between Imam Ali (a.s.) and Abu Bakr.

“The Imam after saying this goes home with a heavy heart. A din of voices fills the air. People among themselves say Ali is right. Fatima is right. It is their right.

At that moment Abu Bakr goes to the pulpit and in order to silence the people says: O you people! What is this clamor for? You lend ear to everyone’s word. He (meaning Imam Ali) is a fox. The tail is his witness. He is after mischief. He himself is a malefic. He invites people to chaos. He seeks succor from a weak and takes help from women. He is like Umme Tahal, whose closest relatives were corrupt in her view.

How imperious was the Caliph at the power he held. How brazen faced he is and insulting to the Imam. We can gauge the manners and etiquette of the Caliph and how he debased one whose purity the verse of purification had acknowledged…

Ibne Abil Hadeed was very much surprised by all this insult done by the Caliph to Imam Ali (a.s.) and asked his teacher Ja’far bin Yahya Basri whether the Caliph had meant Ali? His teacher replied: Yes, my son. It is so. Ruling a government was in question…

Yes! The fact is that the Caliphs did not spare anything to debase Ahle Bayt (a.s.) to establish their rule.”[1]

No. 5, Spring 80, Pg. 35**
[1]** Ali Muhammad Meer Jalili: Imam Ali (a.s.) wa Zamaamdaaraan (Imam Ali and the Rulers), Pgs. 202-203; quoting from: Sharh Nahjul Balagha of Ibne Abil Hadeed, Vol. 16, Pg. 214

Here it must be asked, how inspite of evidence of forgery and false claims they still say:

“In the times of Siddiq and Farooq the financial rights were paid in full to the family of the Prophet.”[1]

Historical Reminder

In the end it is observed that:

“Some supporters of Abu Bakr have fabricated reports**[2]** that Abu Bakr performed prayers on the coffin of Fatima. Fortunately, Ibne Hajar Asqalani has repudiated this as totally false.[3]”[4]

Historical documents show that Abu Bakr, Umar and Uthman were not present in Fatima’s burial. Thus Bukhari and Muslim (two famous hadith compilers of Ahle Sunnat) in their books, Sahih Bukhari and Sahih Muslim, have clearly stated:

“When she died, her husband, Ali buried her at night and did not allow Abu Bakr to come and pray on her bier.”[5]

“When she died, her husband Ali bin Abi Talib, buried her in night and did not allow Abu Bakr to come. And Ali prayed on her bier.”[6]

[1] Khuda Raham Lakzai: Article quoted in Interview in Nida-e-Islam Magazine, Issue No. 5, Spring 80, Pg. 33
[2] [Abdul Aziz Nomani in the article: ‘Fatima Zahra Az Wiladat Ta Afsana-e-Shahadat’ quoted in Nida-e-Islam Magazine, (Issue No. 3, Autumn 79) This forged tradition is quoted from the book, Al-Muntazim fee Tarikh al-Umam wal-Mulook (written by Ibne Jauzi), Vol. 4, Pg. 96, considering it authentic.]
[3] Quoting from: Lisan al-Mizan, Vol. 3, Pg. 334
[4] Ustad Sayyid Ali Husaini Milani: Guftaarhai-e-Peeramoon Mazloomiyat-e-Bartareen Banu (Translation: Masood Shikohi), Pg. 106
[5] Muhammad Ismail Bukhari: Sahih Bukhari, Tradition no. 3913
[6] Muslim bin Hajjaj Nishapuri: Sahih Muslim, Tradition no. 3304