Ammar Ibn Yasir (ra) - A Companion of the Prophet ('s)
Chapter 10: The Day of Saqifa
After the death of the Holy Prophet (S) one of the following two paths
could be selected by ‘Ammar:
Comfort, wealth and power.
Hardship, suffering and privation.
However, as ‘Ammar was a wise, bold, reflective, and far-sighted person
he chose the second path. He was one of the earliest supporters of Islam
and had fully imbibed the secrets and mysteries of the reality of this
religion, possessed such intelligence and insight that he could select,
out of the various ways, the way which was nearest to guidance. Apart
from that ‘Ammar was a man who put into practice everything that he knew
and was aware of the value of Divine blessings.
Of course, ‘Ammar was a sincere servant of Allah. The power of firmness
in truth, walking in the path of truth and defence of truth were
inherent in him and he did not mind the hardships which he had to bear
in this path. On account of the Holy Prophet's remark about him that "A
rebellious group will kill him", ‘Ammar was the pivot on whom the eyes
of Muslims were fixed from all directions and angles. It is evident that
short-lived comfort and the apparent ease and convenience of the world
could not deceive such a devout and farsighted person and could not
shake his stand and status.
Was this man not the son of the same parents who had the honour of
being the first martyrs of Islam? And was not ‘Ammar the same hero who
had suffered all those heart rending pains and sufferings to safeguard
the principles?
Obviously such a brave person can never permit that history should
write thus about him: "After having acquired faith he became a
reactionary and an apostate! And after migration he chose Arabism, and
Bedoinism; and having acquired strength and authority he inclined to
laxity and weakness; and after acquiring victory and success he adopted
the path of abjectness and humiliation.”[^1]
The marks of the torture, which ‘Ammar had to suffer at the hands of
Abu Jahl twenty years ago, could still be seen on his back. It had, of
course, not been forgotten that ‘Ammar bore heart-rending torture and
looked at Abu Jahl with derision and contempt. Yes, it was not more than
twenty years ago when that terrible event took place.
In the circumstances could it be imagined that ‘Ammar would exchange
all those toils and pains, which even the big mountains, would not be
able to bear with acquiring brief comfort for a short period? ‘Ammar
could certainly not commit such a mistake and go astray.
However when ‘Ammar became free to choose one of the two paths, he
decided that the best thing to do was to join the group which was
smaller numerically but bigger spiritually.
In those days the Muhajirs as well as the Ansar had formed parties
which were indicative of their differences in conduct and taste.
Although these differences and disputes existed, more or less, among the
people even during the lifetime of the Prophet (S) they were not as
evident and open as in these days.
‘Ammar was fully aware of these differences. He had, however, prepared
himself beforehand to bear hardships and privations. He now saw that the
people of Madina were divided in four parties. Out of these four parties
three were political parties which exist in all ages. The supporters of
these three parties are persons who quarrel and dispute with one another
as and when their interests so demand, but when their objects are
achieved, they reconcile mutually and extend hands of peace to one
another.
‘Ammar also knew that the persons belonging to these three political
parties had been following a common course since the days of the Holy
Prophet (S) and their common interests demanded that they should keep
‘Ali away from his status. He also knew that in spite of all the
differences which existed between these three parties most of the
members of these parties kept ‘Ali in mind and at the same time there
were some persons, who sometimes forsook ‘Ali's support and at other
times supported him. However, ‘Ali always followed the path of truth, so
that if someone withdrew his support from him he did not worry, and if
some persons aligned with him he did not rejoice.
Hence, ‘Ammar had pondered over the programmes of all the four parties
and had selected a programme, whose mundane aspect was the weakest. The
aspect relating to the hereafter was the strongest.
The first party was that of Abu Bakr and ‘Umar. This party was a
spontaneous generation composed of the rejected elements and sundries of
Quraysh and persons like Khalid bin Walid, 'Amr bin As, and Abu Ubayda
Jarra formed part of it. The leaders of this party were persons who well
known for their harshness and severity.
This group relied and depended on two of the Prophet's wives namely
A’isha, daughter of Abu Bakr (who alone was a party by herself) and
Hafsa, daughter of ‘Umar.
After this party had been formed they gradually invited some Ansars to
cooperate with them and in order to find out the weak points of the
masses, they commissioned some persons from out of Ansar for spying, so
that they might collect information about the affairs of the opposite
parties. The persons so commissioned were those like Uwaym bin Sa'ida,
and Ma'n bin Addi. These two persons possessed soft and mild political
habits and were reckoned to be the people "whose tears are under their
control.”[^2]
The second party was that of the Ansar. This party was next to the
first one from the point of view of strength and influence; notable
persons and thinkers of the Ansar were its members, who had made
innumerable sacrifices, provided quarter to the Muhajirs, and assisted
Islam and enjoyed historical influence in Madina, were owners of lands
and property, and had also transferred wealth to this city previously
from Yemen. The chief and leader of this party was Sa'ad bin Ubada
Khazraji, whereas its spokesman was Manzar bin Hubab bin Jumu. Of
course, the weak point of this party was their conflict with Bani Aws
and their tribal rivalry.
Relations maintained by this party with the first party were due to
their common ways and methods. However, when the hopes of this party to
acquire the Caliphate did not materialize, they became the supporters of
‘Ali and continued their support to him.
The third party was that of Abu Sufyan. As regards the mysteries and
techniques of politics this party was perhaps most competent of all
others. However, the defect inherent in this party was the bad record of
its leader; and this bad record of his consisted of his violent
opposition to Islam since the commencement of the Prophet's mission. And
as his continuous hypocrisy and political aspirations were not hidden
from anyone the same hampered his success.
For this reason Abu Sufyan had hidden himself behind ‘Uthman, who was
his cousin, and similarly behind Abdur Rahman bin 'Awf, who was the
son-in-law of ‘Uthman and the chief of Bani Zohra tribe, and had sent
two vipers of his (viz. Mughira bin Sho'ba and Mu'awiya) in the field,
who joined hands with those polytheists who had embraced Islam
unwillingly and considered it to be the ladder for advancement.
In this way Abu Sufyan availed of the opportunity and became active.
Abu Sufyan was not happy on Abu Bakr, becoming the Caliph, because Abu
Bakr’s family was the smallest amongst the different families of
Quraysh. For this reason or apparently for this reason he joined ‘Ali,
but when ‘Ali turned him away from his presence he was obliged to seek
the favour of ‘Umar by flattering him.
After Abu Sufyan had gained ‘Umar's favour, he instigated Mughira bin
Sho'ba to do away with ‘Umar. Mughira discharged this assignment quite
admirably because he instigated his slave Abu Lu'lu to kill ‘Umar. Then
the blood of ‘Umar, which had been shed as a consequence of the plot of
Abu Sufyan, became the cause of the Caliphate of ‘Uthman.
Abu Sufyan killed ‘Umar and got the Caliphate transferred to ‘Uthman.
Incidentally it should be remembered that ‘Umar was deceived by the
flattery of Abu Sufyan, and Abu Sufyan was a man who apparently opposed
the opponents of ‘Umar but secretly supported them against him.
During the Prophet's lifetime Abu Sufyan, who was a calamity and a
genius in the techniques of politics, was the leader and the chief of a
party in Madina. However, as the Prophet (S) recognized him fully well,
the practical field was not open to him. And as the political activities
took place confidentially and secretly, the path of the Holy Prophet's
opposition to it was also blocked.
The last party which existed in Madina whose programme was different
from that of all other parties was the party of Imam ‘Ali, who was
supported by Bani Hashim and a few other persons whose number did not
exceed seven, namely: Salman Farsi, Abu Dharr, ‘Ammar, Miqdad, Khalid
bin Sa'id bin As Amavi, Farwa bin ‘Umar Ansari, and Zubayr bin 'Awwam.
It should be known that when Abdullah, the son of the last person
mentioned above, grew up and came under the influence of his mother,
Asma bint Abu Bakr, Zubayr bin Awwam left this party and ceased to be
one of the said seven supporters of Imam ‘Ali. This party was in
minority as compared with other parties.
‘Ammar had accepted the membership of this party , because he knew that
it enjoyed the support of the Holy Prophet (S) and was also aware that
Imam ‘Ali, the leader and head of this party, was envied by others on
account of the strength and support accorded to him by the Prophet. He
also knew that Imam ‘Ali possessed various virtues not even one of which
was possessed by his rivals and those who were jealous of him.
‘Ammar was confident that this was the faithful party which was the
source of hope of all pious people. This was the party which did not
indulge in deceit and conspiracy. Excellence and virtue were its means
of activity. Its conduct was honourable, because its target was nothing
but acquisition of virtue. He was also sure that if, in order to achieve
its object, this party had a choice either to adopt the path of
deviation or to retreat that it would certainly prefer retreat.
The aptitude and competence of ‘Ammar in the matter of devotion was one
of the biggest factors which separated him from the majority and made
him join the minority.
Besides all these things ‘Ammar was travelling on a straight path. In
it he considered that success, rather the acme of success, lay in
spreading and proclaiming Islam. He never attached any importance to his
personal status. It is on this account that ‘Ammar enjoys a very high
position among those persons who have achieved historical successes.
However ‘Ammar's joining the small party was not with a view to
welcoming misfortune or inclining towards isolation. Rather, the
subtleties of his life were the outcome of the severe test which he
underwent in support of Prophethood, and this is how his brilliant
personality is known. And as he had always enjoyed the favour of the
Holy Prophet, his religious fervour had reached its zenith during the
last year of the life of the Prophet.
‘Ammar was not absent during this year. With his usual quietness, he
was imbibing faith, knowledge and wisdom, through the light of
Prophethood.
During the last year of his life the Prophet (S) was very anxious and
worried about the future of Islam, so much so that he could not sleep,
and this sleeplessness tormented him. Another thing, which added to his
torment and mental suffering, was the very mischief which appeared
before his eyes like dark and gloomy nights. He tried as far as possible
to remove these dark clouds, and saw none else after his death, except
‘Ali, who could dispel them. Hence, all his efforts were directed
towards the achievement of this object and he did his utmost to make
‘Ali occupy among these parties, the central place for which he was
fully qualified, and thus protect the foundation of the Caliphate as
well as Islam.
The tenth year of migration (632 A.D.) was a year of the wonderful
victory and success, which had no precedent in the history of human
freedom, because Islam had manifested itself with full strength and
occupied the seat of honour. To speak more explicitly, in the end of the
tenth year of migration the Prophet (S) proceeded from Madina to Makkah
to perform the farewell Hajj and 120,000 of his followers, who had come
from the north as well as the south of the Arabian Peninsula
participated in these ceremonies.
Flags of Islam belonging to the regions of Yemen, Tahama, Hazramoot,
Mohra, Yamama, Najd and the entire Hijaz began to fly. The grandeur and
the dignity of the caravans were such that it showed that all the Arabs
of the Arabian Peninsula had bowed down before the new system and
regime.
Islam had attained the superb stage of strength and influence and had
cleansed not only the entire Hijaz but also the borders of Hilale Khasib
of the pollution of polytheism and trinity .And now the stage was set
for establishing a worldwide government, proving the reality of
spiritual unity in this planet called 'the earth’, and spreading unity,
justice, blessings, brotherhood and all human virtues under the auspices
of the guidance of Islam.
In the eyes of the Holy Prophet (S) no delight and blessing was greater
than that all the human beings inhabiting the earth should participate
in this victory and conquest and the rule and supremacy of Divine
Commands should cover the entire world. However, this extreme blessing
and success which the Prophet (S) achieved, and which he fully deserved,
had become associated with severe grief and sadness which had deprived
him of his sleep at night. This continuous worry had transformed bright
daylight in his eyes into a dark night and he could not sleep on account
of excessive grief. During daytime also as soon as he was free from the
administration of public affairs he was faced with this worry and
uneasiness and thought of some remedy to overcome that grief.
The enactment of the rules, regulations, orders and laws of Islam had
been finalized and piety, contentment and their propagation had reached
the final stage.
The only thing which remained was that after him all these realities
should be spread and propagated through a Caliph, who should be the
custodian and guardian of this sacred organization and having obtained
inspiration from the spirit and text of these orders, should convey them
to far off regions with perfect honesty. And as this religion is eternal
and everlasting, it should be communicated to the further times and ages
to ensure the freedom, nobleness, greatness, prosperity and advancement
of mankind.
The Holy Prophet was confident that the orders, laws, teachings and
morals preached by the religion, and their interpretation and
application had been guaranteed by Allah's will, they would safeguard
human interests. He was not, therefore, worried on that account. The
only fear which troubled him was that Caliphs bearing the title of his
successors might be covetous of thrones, crowns and worldly spoils!
In the circumstances he reflected that if he did not appoint an honest
and strong Caliph who should have acquired his basic knowledge from the
fountainhead of Prophethood and Divine revelation it might be feared
that his (i.e. the Holy Prophet's) valuable victory would be converted
into mischief, selfishness and self conceit, and the spirit of Islam
would be killed before the people began killing one another.
The great power and influence, which Islam had acquired, had become for
him a source of happiness on the one hand and a cause of grief and
sorrow on the other. This was so because he knew that when a power, that
has acquired expansion and development in all respects, falls in the
hands of others then, as that power automatically becomes the cause of
pride and error and makes eyes and heart lose their faculty, and if it
falls in the hands of a deserving person in a pious society whose
members are honest and conscientious, it becomes the cause of headache,
endurance and hardship for the person wielding authority until he
conveys this trust to its final destination; and the position would be
most terrible when such a heavy responsibility falls in the hands of an
incompetent person in a society replete with discord, and where the
hypocrites wish to take advantage of it.
The Holy Prophet (S) observed these traits during his own lifetime in
many persons, and clearly realized that he was the only barrier in the
way of the hypocrites to achieve their nefarious ends. He could also see
that they were marking time to fulfil their desire, were awaiting an
opportunity, and were hoping every moment that the lamp of Prophethood
might be extinguished, and they might achieve their object and satisfy
their avarice, and transfer the power of Islam from his house to their
own. In the circumstances it was quite natural for him to be worried and
anxious.
It is evident that this anxiety arose on account of the doubt which he
had about his wives (who were members of the parties). Of course, this
doubt was due the activities of those external parties and it is
well-known that during this year execution of the orders of the Holy
Prophet (S) was opposed on a number of occasions. If he had lived a
little longer he might have thought of some solution. However, death did
not give him enough time, and on account of the love which he had for
Islam he did not wish to make haste in the matter during the last few
days of his life.
In any case the Holy Prophet (S) did not fear that the enemies outside
the Arabian Peninsula would break up the power and influence of Islam,
because he knew that his followers had created in themselves the
defenders, who would safeguard the Peninsula from all foreign attacks
and no foreigner could entertain the hope of exercising sway and
supremacy over the people of the Peninsula.
He was confident that that country and that society would at no time be
conquered by the foreigners. He was also not afraid of the domination
and influence of the internal princes of Arabia and the people in the
street, who were scattered throughout the Arabian Peninsula, because
this group of the society were like firm rocks at all stags and all of
them rose against the enemies bravely.
However, the Holy Prophet (S) was worried and afraid on account of the
parties in the capital and the persons who enjoyed precedence in Islam
or those who had provided shelter to the Muslims. He was similarly
anxious about those persons who had embraced Islam and were fond of pomp
and power.
In any case he was afraid of these persons and also of those who had
been with him at home and abroad and during war and peace and had
accompanied him while asleep or awake.
He was also afraid that they might not recognize the value of the
blessing which they had acquired and abandon the sublime objectives
which they had in view and prefer the worldly benefits to the lofty
celestial and spiritual objects. But for this anxiety he would certainly
have joined the 'Supreme Companion' with a smiling face and a
disburdened heart and would have flown away to the eternal world.
As ‘Ammar was one of those persons who were aware of the anxiety of the
Holy Prophet (S) and could see like others that after the demise of the
Prophet (S) the inheritance of Prophethood viz. the message for the
communication of which he had borne so many hardships, might be
destroyed, he said: "The sleeplessness of the Prophet (S) is not due to
the fact that a caliph who should complement the message of his
Prophethood is not available; rather he is aware that a person worthy of
Caliphate is present and Allah too, has ordered him to introduce that
person as the would-be Caliph and declare him to be the ruler and the
Imam. However, he is in a state of suspense and perplexity between the
Divine Command and the determination of the hypocrites. Although the
interests of Islam, and implicitly the interests of the people
themselves, demand that the same person should be chosen for the
Caliphate but the selfishness of the people and the egotism of self
conceited persons prevent this thing being put into practice. For this
reason the Holy Prophet (S) has neither slept at night nor rested during
daytime.”
‘Ammar was one of those persons who knew the reason of the Prophet's
wakefulness and uneasiness and was also aware that as sleeplessness
troubled the Prophet (S) he was obliged to rise from his bed at midnight
or at the time of dawn and go to the graveyard and complain to the dead
about some of those, who were alive. In other words he carried the
complaint of the alive to the souls of the dead which are, in any case,
alive.
Abu Muwaibiha, a slave of the Prophet (S) narrates thus: "One night the
Holy Prophet (S) was very much disturbed on account of sleeplessness. He
got up from his bed and proceeded to the graveyard. He also ordered me
to accompany him. Both of us came out of the house and proceeded to
Baqi'ul Gharqad, the graveyard of Madina. When we arrived there the
Prophet (S) stood in the middle of the graveyard and said: "Peace be
upon you O people of the graves! You are lucky for you didn't suffer
what the people are suffering now. Troubles have appeared like fragments
of a dark night. The latter troubles are subservient to the former ones!
And the latter troubles are worse than the former ones!"
It might be asked as, what was the grief which made the Prophet (S)
complain? And what sort of complaint was it which was uttered by him
alone and not by anyone else? It might also be asked as to the reason
for the Prophet's greeting the dead and saying: “You are lucky to have
died, for you have escaped these troubles!" And what were the reaction
and the apostasy which was treated by the Holy Prophet (S) to be worse
than polytheism?
The fact is that no complaint as explicit as the one addressed by the
Prophet (S) to the dead has been revealed.
Just imagine that if the Prophet (S) had gone to the graveyard alone to
make the complaint before the dead, would he have felt afraid of
loneliness? Was it for this reason that he took another man with
himself? I don't think that anyone would entertain such a misgiving in
his mind. In fact there is no doubt that the object of the Prophet's
taking Abu Mu'awiya to the graveyard with himself was that the matter
might spread among the people and be recorded in history and this
brilliant picture of the Prophet's talking might be preserved in history
as a part of the pictures of his campaigns, and he might proclaim his
views about the intentions of the self-seekers and the covetous persons,
who had interfered with his sacred legacy and had planned to acquire
power because the appearance of this mischief meant apostasy and
reaction which was worse than polytheism, and a group of persons had
ignored, this legacy, which was more dangerous than the group of Abu
Jahl and Abu Sufyan.
One of the greatest distinctions possessed by ‘Ammar was that he had
been brought up to be a jurist and a scholar The Holy Prophet (S) had
trained him in the best manner and had declared him to be the specimen
of a 'Qur'anic Muslim'.
On account of these antecedents his faith in Islam was not merely a
blind faith. Hence, he possessed a thorough understanding and a careful
opinion about the appointment to the Caliphate. And keeping these
realities in view he felt that in the capacity of a follower of Islam it
was necessary for him to be obedient to the Prophet's speech, actions
and thoughts, He also observed that the view of the Prophet (S) in this
very important matter was certainly connected with the revelation from
Allah and obedience to His Command. And very often he also pondered over
other matters from the viewpoint of the Prophet (S) of which he was
aware and perhaps thought that if the Prophet (S) did not nominate a
successor it would be just like his not having done anything!
‘Ammar had not acquired this view from the Prophet, but knew that it
was the explanation and interpretation which had been revealed to him
explicitly by Allah in the following verse:
O Messenger! Make known that which has been revealed to you
from your Lord, for if you don't convey it, you will not have conveyed
His message. Allah will protect you from (the mischief of) the
people,(Sura al-Ma’idah, 5:67)
* *
After having assessed that Caliphate was a matter expressly mentioned
in the text of the Qur'an and dependent on this command and that this
reality was the gist of the Book and the Sunna, and having observed that
the question of Caliphate was one of the established facts which could
not be interfered with or altered even by the Prophet (S) himself ‘Ammar
realized that the Holy Prophet (S) was conveying this order to the
people in the best possible way, and was making such efforts for its
enforcement as he had not made in respect of any other order, And it
ought to have been so, because the execution of all other orders was
related to this command and if perchance any negligence took place in
this matter the harmony of all the orders would have been destroyed and
the Divine Commands would have been scattered and divided. But from
where he could find a friend of Islam, one which is interested, sincere,
and devoted and a follower of the commands?
‘Ammar could observe that the Prophet (S) was so much enamoured of this
subject that he did not mention it only once, in one manner, and at one
particular place, and time, but repeated it and conveyed it to the
people time and again in very skilful, and most eloquent and persuasive
ways. He mentioned this matter to the people from the very commencement
of his mission up to the last moment of his life and considered
Caliphate to be meant for, ‘Ali according to the explicit text of the
Qur'an.
The announcement relating to this matter specifically started from the
commencement of the Prophethood when Almighty Allah ordered the Prophet
(S) to warn his nearest kinsfolk, and lasted up to the last day when the
Prophet (S) was in his death-bed, He mentioned this fact in clear terms
with regard to ‘Ali on innumerable occasions whether he was in the
valley of Abu Talib in Makkah when his mission had commenced or was
covering the distance between his house and the Masjid in Madina.
Furthermore, he specifically stated that the Caliphate and Imamate was
to devolve on the descendants of ‘Ali and also mentioned their names and
particulars.
All these consecutive texts, whether Qur'anic, as mentioned above, or
in the form of hadith or the text of Ghadir[^3] and whether in the shape
of speech, like the Qur'anic and the Prophetic texts, or in mute
language as at the time of the Prophet's migration from Makkah when he
placed at ‘Ali's disposal the articles left by the people in his
custody, for being returned to them and asked him to sleep in his bed,
and also when ‘Ali acted as his successor in Madina and looked after
public affairs during his absence in connection with the Battle of
Tabuk, or when he acted as his special representative and read out Surah
Bari'at before the polytheists at Makkah at the time of Hajj, replacing
Abu Bakr, or when he was entrusted various other assignments later; all
these things indicated clearly that none of the companions, whether he
embraced Islam earlier or later, was more suited for Caliphate than
‘Ali.
By taking into account all these explicit texts and the clear
utterances of the Prophet (S) regarding nomination to the Caliphate,
‘Ammar observed that the spirit of these clear texts doubly conformed
with the marks of Prophethood and the occult knowledge of Messengership
and assessed that the appointment of ‘Ali with necessary proof and
implied reasons carried explanations much greater than propagation and
more ample than clear texts, because the most sublime facility of
propagation is 'necessary' proof .
In order to explain what has been mentioned above it may be stated that
from the Holy Prophet's prophecy, ‘a rebellious group will kill you’,
‘Ammar had deduced an indirect authority regarding the Caliphate of
‘Ali. Rather it may be said that from this indirect text ‘Ammar had
acquired an analogy regarding the text about Imam ‘Ali and had realized
that such a statement indicated that the commentators could not
interpret and explain the hadith according to their own views and
inclinations as opposed to what the Prophet (S) meant.
It may also be said that this indirect text is similar to the one in
which the Holy Prophet (S) said to A’isha: "O Humayra! I Pray to Allah
that you may not be that woman.” This is a sentence which the Prophet
(S) uttered about one of his wives meaning that she would revolt against
‘Ali and would do injustice to him, and it refers to the 'Battle of the
Camel'.
Furthermore, from this indirect text ‘Ammar's attention was drawn to
another hadith of the Prophet (S) in which he said to ‘Ali at the time
of signing the Peace Pact of Hudaybiya: "You too will be faced with a
similar circumstance.” This happened at the time when the polytheists
wanted to conclude a pact with the Prophet (S) and declined to
acknowledge his Prophethood.
‘Ammar, however, remembered a large number of the hadiths (traditions)
of the Prophet, which were indicative of the Prophet's efforts with
regard to the future of ‘Ali, and such remarks made it more obligatory
for the Muslims, as compared with clear texts, to be mindful about the
Caliphate of ‘Ali, so much so that it may be said that supposing that a
clear text on the subject had not been available those hadiths would
have been sufficient to serve the purpose.
It goes without saying that on the basis of all these facts ‘Ammar was
satisfied that the Holy Prophet (S) had nominated his Caliph in such a
manner that no one could have the least doubt about it.
‘Ammar had been convinced that this nomination had been ordered by such
a source that it could not be repudiated by any scholar in the Islamic
system and the regime of that government; and time could not make any
alteration in it though in later years most of the Muslims disowned it
on the pretext of 'realism' and made interpretations which meant denial
and deviation.
The Divine Command and the thinking of the Prophet (S) was like this
and it is evident that no thinking or view can interfere with it or
change it, and if anyone considers any change in it to be permissible he
becomes involved in mistake and intellectual deficiency; except when
(God forbid) it is proved that the Divine Command and the thinking of
the Holy Prophet (S) are wrong and 'realism' is correct.
I do not know if, when ‘Ammar was reflecting about these matters, he
had a misgiving on the basis of the firm views of the Holy Prophet (S)
whether or not the Islamic government had a theocratic aspect.
I am also not aware whether at this moment ‘Ammar was thinking about
the governmental systems of the Pharaohs of Egypt and the rulers of
Athens and Rome, which existed previously, and was assessing the
difference between those governments and the pure national celestial
government. Of course, I am not aware of it. However, ‘Ammar was
undoubtedly giving to himself implicit replies to these questions and
was assessing and explaining during the course of his thinking the
method of the democratic Islamic government arising out of the decisions
taken at Saqifa or a better interpretation of that method resulting in
the nomination of ‘Ali by the Holy Prophet.
The fact is that the object of the Holy Prophet (S) in nominating ‘Ali
and the shape of the government which he had in view was not understood
properly. And there was, of course, no possibility of its being
understood in a society which had become very covetous, and in which
party spirit had become acute.
It was on this account that these factors created new political
difficulties about the type of government and these very political
difficulties prompted those parties to think about "the type of
government" for which they had endeavoured to find out a way and an
excuse, and thus evade the order of the Prophet (S) and the Caliphate of
‘Ali.
For this reason they raised the questions of consultative council and
family government and brought under discussion the right of the nation
to make a selection. However, ‘Ammar had, with his correct and minute
under standing and judgement, understood the views of the Holy Prophet
(S) about this unceasing difficulty, and repelled with the same
understanding and judgement the misgivings which had arisen about this
matter in the people's minds.
‘Ammar's implicit reply about the theocratic government - government
based on Divine laws was to seek help from Allah in running the
government is certainly the best message and the most expressive good
tidings, because such a government prefers the interests of the nation
to those of the families, and gives the general welfare preference over
the welfare of the individuals. However, the people in general are not
prepared to realize this meaning so that they may understand the common
interests properly.
In fact, the masses are influenced by thousands of internal and
external effective factors and these very factors prevent them from
realizing and assessing their general interests. Furthermore, the common
people not only do not think about general interest and welfare but, as
they are busy in the usual conditions in their daily affairs, they are
not in a position to realize the situation and take proper decisions
when they are faced with critical problems. Moreover, the factor of
prejudice prevails over them and individual intellects automatically
become subservient to collective intellect, and falsehood manifests
itself in an attractive and brilliant shape.
In any case there are many such factors under the influence of which
truth cannot be distinguished from falsehood, and if occasionally right
prevails over wrong it will be something very rare. For this reason it
was decided according to the viewpoint of the Prophet (S) that from the
region of Islam there should be a nominated ruler, who should remove the
social deficiencies, and it is evident that the appointment of such a
person by the Prophet (S) was on account of the distinctions which that
person enjoyed in respect of justice, knowledge, prudence,
self-sacrifice, chastity and selflessness, although the rule of such a
person might manifest itself as rule by an individual. In the
circumstances such a person would have the requisite strength to enforce
pure Islamic national laws, and to put into practice the programme of
Islamic Government which ensures the comfort and welfare of the
society.
Now from another side all agreed that ‘Ali was the most suitable and
important person in the Islamic society, who could look after the common
Islamic interests in the best possible manner and was the most capable
of all others to give a concrete form to the Islamic spirit
theoretically as well as practically. And the Holy Prophet (S) could not
also ignore the presence of such a worthy and high-principled person,
and delay his nomination, keeping in view the fact that during the
period of his Prophethood no Prophet (S) can be influenced by the
factors of personal and family inclinations. Hence by taking into
account all these realities and keeping in view all these established
elements the Prophet (S) nominated ‘Ali to the Caliphate.
The Prophet (S) abstained from referring this matter to a consultative
body, because he considered reference to consultation to be equivalent
to surrendering the question of government to the waves of a roaring sea
whose share is not known. He in fact thought that the undulations and
fluctuations of this sea would make the matter of government end in
despotism and stubbornness and would eventually take it to a far off
island and place it in the hands of a ruler who would not have anything
in view except his own interest. In that event government will be
nominal without anything so named and without any meaning.
After having abstained from consultation the Prophet (S) nominated ‘Ali
to the Caliphate, because, as admitted by all, ‘Ali was superior to all
the companions and his characteristic to ignore personal gains was his
foremost virtue. He was a man who inherently possessed the qualities of
the Holy Prophet. He was a man who could manage to establish the
Qur'anic Government and could maintain peace and order and remove the
obstacles, discriminations and differences.
The facts were not hidden from the eyes of the people and all the
contemporaries of, ‘Ammar knew them. However, the parties who
entertained pride in their minds neglected to pay heed to this noble
object. There were also persons who, on account of their failing to
understand Islam properly, were under the erroneous impression that the
Prophet (S) was also one like themselves and wanted to promote the
interests of his family, and had therefore confined ruler ship to his
family!
In any case this was the wrong assessment which created a wide gap
between the way of thinking of the Holy Prophet (S) and that of his
companions and followers. These people thought or wished to think that
the Caliphate was like a kingdom. Hence, on account of the keen interest
which they had to achieve this status and their pursuit of personal
gains they endeavoured to attain this office. However, the vision of the
Prophet (S) was free and extensive, for it worked for general welfare.
In order to achieve this object he selected ‘Ali who was the hero of
Islam. In case, however, Abu Sufyan had also possessed this capability
the Prophet (S) would certainly have kept him in view and would not have
failed to nominate him.
The clearest proof of the vast difference between the views of this
group and those of the Prophet (S) is that after depriving ‘Ali of the
Caliphate the leaders of this group said: "The Arabs are not prepared to
see the Prophethood and the Caliphate in on and the same family!" Of
course, the expression of this view was a sort of apology with which
they implicitly showed off the spirit of democracy and pretended that
the willingness of the people is a condition precedent. And these were
the difficulties and the excuses which brought about a deep split
between the viewpoint of the Prophet (S) and that of this group.
The members of this group failed to perceive the viewpoint of the
Prophet. Hence, if they had pondered over the essence of Islam and had
kept the character of the Holy Prophet (S) in view they would have
realized that Islam forbids hero-worship and absolute rule and
establishment of a family government. And supposing that the Prophet (S)
entertained such an idea he should have nominated his uncle Abbas and
would have totally refuted, by this means, the arguments which the
opponents put forward to deprive ‘Ali of the Caliphate, because Abbas,
along with being one of his nearest relatives, was neither young nor had
shed the blood of anyone, and these were the two objections which the
opponents raised against ‘Ali .However as a matter of fact the general
welfare was the only motive for the Prophet (S) nominating ‘Ali, and the
Prophet (S) did not possess any personal choice or authority in the
matter of this nomination .
‘Ammar was scrutinizing these events step by step, and formed opinions
about men and things with special insight. He felt that the most
important and the most effective factor which had created deep gap
between the views of the Holy Prophet (S) and those of the most of the
parties about this critical situation was that a large number of the
Muhajirs and the Ansar had newly joined that movement and had hopes and
desires in their hearts from the day they embraced Islam and the efforts
which they made earlier in this path were to achieve their own aims and
objects. Hence, when they saw that Islam had made great achievements
they became very much influenced by their old ways and historical
traditions. Otherwise why should they have said that ‘Ali had killed
their fathers and their sons, when all knew that ‘Ali never killed
anyone to take personal revenge, and had no enmity with anyone, for he
was only discharging his duties towards Allah, therefore, the real
killer of the persons concerned was Islam.
In any case, it is undeniable that if these persons had embraced Islam
in a proper manner, they should not have given vent to their grudge
which had been deeply rooted in their hearts.
Evidently in these circumstances the people were not able to understand
the secret of the Prophet's nominating ‘Ali to the Caliphate and it was
natural that the Prophet (S) was accused of personal inclination and
special sentiments in this matter.
It was also natural that in such circumstances those persons should
have gathered in a meeting so that ‘Ali might not assume the office of
Caliph, but they should become the rulers in the first instance, and
then take revenge, and when they have set ‘Ali back and make excuses
before the people, saying, "‘Ali is young, ‘Ali is interested in the
family of Abdul Muttalib. ‘Ali is the destroyer of the Arabs". Or that
they might say: "‘Ali is a man of faith, knowledge, justice and war and
was the foremost in Islam. But he is not a politician".
They were, however, unaware of the fact that by saying these things
they were doing harm to themselves, because firstly they were Opposing
the Holy Prophet (S) and secondly they were uttering with their own
tongues the most correct and the most logical proofs of ‘Ali's
superiority over them. This is so because faith, knowledge, justice and
war are proofs of the superiority of a ruler or a person nominated to
ruler ship. But when one surrenders to the defect attributed by them to
‘Ali in the matter of politics it should be said: "When the authority
and supremacy of the advanced Islamic Government is established all
defects can be overcome. However, this group considered government to be
only politics and imagined that government meant politics”.
Furthermore, when this difficulty arises it should be said: "When the
honesty, justice, knowledge and bravery of ‘Ali have been admitted ho is
he deficient in the matter of the politics of truth?”
Of course, ‘Ali abstained from falsehood, intrigue and deceit and
forsook all these devilish gifts which others were proud to own.
Now it should be asked: "If the other persons enter the field with
these weapons and take the government in their hands will it be a proof
of their enjoying preference and superiority?"
The fact is that if the opponents had such an object they succeeded in
achieving it. However, the point which deserves consideration is that
the Holy Prophet (S) nominated ‘Ali for the Caliphate because he knew
that ‘Ali was a person who could save the supporters of such ideas from
mistaken pride, and could guide them to the message of reparation and
amendment on the bais of faith, knowledge, justice and war, and not to
the politics of opportunism, allurement and self-interest.
Perhaps one of the most surprising occasions on which a person resorts
to such excuses is that he does not take the trouble of drawing a
logical conclusion but submits to accountability.
Furthermore, in the face of the four distinguished qualities mentioned
above, not even one of which can be replaced by any virtue, it will be
quite easy in the eyes of those who submit to logic to eliminate or
remove the defect named 'politics'.
Among the things said on that day perhaps the most adequate logical
argument which they put forth was that of consultation. However, the
supporters of consultation did not show constancy even in the observance
of this principle, because it was proved that basically it was against
the need of the time to swear allegiance to Abu Bakr, and they did not
think it properly when they did so. And their allegiance to ‘Umar, too,
was not confirmed by consultation, because it took place as a result of
Abu Bakr's will. And what is all the stranger is that a similar will by
the Prophet (S) for ‘Ali being his Wasi (successor) was rejected by
them.
Thereafter allegiance to ‘Uthman also took place by means of deceit and
ended in the corruption of the theory of election, because this action
was taken in a limited gathering and in an atmosphere which was not
free.
Later the Roman system of government began to be followed in the matter
of Caliphate. Its pivot was family interest and not the welfare of the
nation or the advancement of religion. And eventually the factor of
consultation ceased to be effective, because, according to the
theoretical concept of Islam it was opposed to the view of the Holy
Prophet.
‘Ammar had not forgotten that the Prophet (S) made efforts in different
ways in regards to the appointment of ‘Ali to the Caliphate and the
obligation of the Muslims in this regard. He made him eligible for
succession by all means and did not care for the consequences and
difficulties involved in achieving that end.
Hence, in his own turn ‘Ammar was also treading the same path and
keeping in view the same precedents profited from many realities in this
regard and made his best efforts to fulfil his obligations.
‘Ammar was particular about the fundamentals of faith and the real
principles and bases of Islamic life, and the first reality which dawned
upon him on this account was the perception of the spirit of Islam which
is based on equality. He paid minute attention to the two elements of
decency and good acts which are hidden in the essence of Islamic
equality.
The second point with regards to Islamic equality was the subject of
eradication of party spirit, and campaign against thinking in terms of
tribes, and transforming these two things into Islamic brotherhood and
Qur'anic instruction in the most extensive meanings and in the sense of
human training, and ‘Ammar made serious efforts to enforce this
concept.
Of course, if the Muslims had relied on these two basic elements of
Islam, and had been steadfast unanimously in the matter of their
advancement, they could very easily comply with the objectives of the
Holy Prophet (S) about the Caliphate of ‘Ali and would have remained
immune from the sorrowful mischief which created such evil consequences
in the history of Islam that their effects will continue to exist
forever.
However, the problem of some of the companions, whether Muhajirs or
Ansar, could be solved if they had realized this reality about the
appointment of ‘Ali to the Caliphate i.e. if they had directed their
attention to the two elements mentioned above just as ‘Ammar had relied
on these two strong elements and had fully perceived the Divine aspect
in the appointment of ‘Ali.
Apart from this, paying attention to these very two particular elements
had provided insight and guidance to ‘Ammar and he had realized that the
Islamic system and the Divine regime had not till then made the
requisite impression on the hearts of the Muslims, and the old
traditions still ruled over them, and every voice which came out of the
throats of the conservative people impressed their minds like magic.
‘Ammar had contented himself with the general and intellectual
principles on the subject to this extent and incidentally the keenness
and efforts of the Prophet (S) during the last year of his life in
connection with the appointment of ‘Ali to the Caliphate had also not
been forgotten by him.
The Holy Prophet (S) endeavoured to express this view at different
stages and by various means and the most patent manifestation of this
endeavour was on the day of Ghadir when he was returning from the
Farewell Hajj.
The position was similar to that when he had urged the Muslims to
prepare themselves for the battle and had entrusted the command of the
army, which included distinguished Muhajirs and Ansar, to a young
commander named Usama bin Zayd. And the same was the case when he wanted
to make a will with regard to the position of ‘Ali and to write
something, so that the Muslims might not be misled after his demise.
All these things bear testimony to the intention of the Prophet (S) to
nominate ‘Ali to the Caliphate.
As you have observed in this chapter, the day of the Eid (Festival) of
Ghadir was closely connected with the importance and greatness of Islam.
Although the previous declarations of the Prophet (S) were clear and
explicit, and he mentioned this matter to his companions and kinsfolk as
and when an opportunity occurred, but on the whole the action of the
Prophet (S) on these lines was received in the shape of a formal action
so that reference to the office of Caliphate might not be in such a form
that it could be explained away and the people should not be in a
position to escape it. It was categorical.
The Holy Prophet (S) could hear the humming of the different parties
from far and near and was aware that they intended to deny his explicit
remarks or wished to deviate from their correct interpretation. He,
therefore, decided to proclaim this matter in a formal gathering and to
silence these voices. In that event this explicit proclamation would
resound throughout the Arabian Peninsula and this voice would reach the
farthest Islamic territories.
Hence, he invited the Muslims to undertake the journey for the Farewell
Hajj. In response to this special invitation as many as 120,000 persons
belonging to different Islamic regions got ready and accompanied the
Prophet.
The Prophet (S) performed the ceremonies of Hajj and, as ordered by the
Almighty Allah, kept waiting (for Divine revelation) till the Hajj came
to an end.
The pilgrims adopted various routes with the intention of returning to
their homes, but the Prophet (S) asked them to come to Ghadir Khumm, so
that he might communicate this important matter to the people in a
general gathering.
When the people gathered at this point with great eagerness to hear the
Divine revelation and were all ears to hear the Prophet's message, he
ordered that a pulpit might be prepared for him with the .saddles of the
camels, Then he mounted the pulpit and spoke briefly about the most
important reformatory programmes which he had already executed, and also
about the order and discipline which he had established for the security
and comfort of the society. He also enumerated one by one the past
important events as well as the momentous responsibilities which he had
discharged. All those present confirmed that his message was true and he
had duly conveyed it to them.
After these preliminaries were over the Prophet (S) held ‘Ali with his
two hands and raised him so that the blackness under his arms appeared
and then confirmed the text which will last forever. He had not yet
dismounted the pulpit when the tidings of the celestial revelation about
the appointment of ‘Ali reached all those who were present there.
At this moment Almighty Allah congratulated all the Muslims for this
great celebration by revealing the following sacred mandate:
This day have I perfected your religion and completed My favours to
you and have chosen Islam as your religion.(Surah al Ma'idah,
5:3)
If we now cast aside the time factor from the eyes of the spectators,
you will see that a large number of persons have encircled ‘Ali and have
drowned him in greetings and, congratulations; And you will also see
that Abu Bakr and ‘Umar have placed their hands in the hand of ‘Ali and
are greeting him, congratulating him for acquiring this office and this
Divine robe, promising assistance and saying openly before all those
present: "O ‘Ali! Accept our greetings and congratulations, for now you
have become our master as well as the master of all faithful men and
women".
It is evident that the declarations of these two persons do not carry
any meaning other than the acknowledgement of ‘Ali's Caliphate and,
ruler ship and cannot be given any other name.
After the journey in connection with the Farewell Hajj the mobilization
of Usama's army was the step which was aimed at achieving this very
object. And if you ask me to provide proof for it, I shall say: "The
decision taken by the Holy Prophet (S) to equip the army of Usama, and
the steps taken in this behalf, were a reply to the activities of the
various parties who were opposed to the declaration of Ghadir and had
started dispute with ‘Ali. And in any case what stands proved and
established is that in his last illness the Prophet (S) did not perform
this act for any other purpose but to help ‘Ali".
In the circumstances it can be observed that the Prophet (S) did not
put in as much effort in any other matter of fundamental importance as
he did in this case. And for the achievement of this object he had also
in view another important matter that he wished to establish the
eligibility of young men to undertake great responsibilities and achieve
high positions in the light of their efficiency and competence, and to
elevate everyone to a status for which he deemed him fit without taking
his age into account.
Hence, the position becomes quite clear and the intention of the Prophet
(S) becomes abundantly known when he entrusted the command of the army
to young Usama and placed distinguished Muhajirs and Ansar like Abu Bakr
, ‘Umar, Abu 'Ubayda bin Hajjaj, Abdur Rahmin bin Awf, Talha, Zubayr etc
under him. And by appointing Usama, whose father was a slave of Lady
Khadija, as commander of the army; the Prophet (S) not only ignored the
factor of age, but also disregarded the distinction of class and blood,
and treated competence to be the only criterion for entrusting a task to
anyone he deemed fit. He thus made it known to all that this and nothing
else is the real and fundamental principle of true Islam.
Anyhow, by entrusting the command to Usama the Prophet (S) wished to
put this sacred principle into practice openly and to make it known to
all that just as the basis and foundation of true Islam is the
recognition of suitability and competence, and just as this principle
had been observed in appointing Usama a Commander of the army regardless
of his age and blood, the same principle had also been kept in view in
the appointment of ‘Ali to the Caliphate, and the question of his age,
or his Qurayshite or Hashimite blood had nothing to do with it, and had
not been taken into consideration at all.
Another point which the Prophet (S) had in view in connection with the
mobilization of Usama's army was that he wanted to clear the atmosphere
of the city of Madina for the Caliphate of ‘Ali and to send out of the
city his opponents and those persons, who coveted to grab his office and
position, so that he might assume authority at the appropriate time, and
by the time the army returned from the front, ‘Ali should have settled
on the seat of Caliphate.
It was for this reason that even when he was on his death-bed he was
very keen about the mobilization of the army, and when he regained his
senses the first question which he asked was about Usama's army. And
when he was told that the army had not moved till then he said: "Usama's
army should move immediately. May Allah curse the man who opposed the
mobilization of Usama's army.” Then he moved with difficulty and, while
leaning on Abbas and ‘Ali and showing himself to be healthy, mounted the
pulpit and persuaded the people to mobilize Usama's army, and cursed
those who declined to join the army.
Notwithstanding this the army did not move. All the elders of the
nation violated the orders, declined to serve under the command of Usama
and delayed matters till the Holy Prophet (S) breathed his last!
The object of the will which the Prophet (S) wanted to write and seal
was that by means of this will he wished to employ his full strength and
authority for conveying the Divine message once for all just as he had
done it at Ghadir Khumm. In this way he intended to proclaim his views
about the Qur'an and his own progeny on these lines: The Holy Qur'an is
a Book which comprises the general laws, and the Prophet's progeny are
the legal personages and the enforcing authority, and evidently law
should be enforced through particular persons. They are the legal
personages and the executors of Divine Commands, who can assume
responsibility to enforce them and to persuade the people to observe
them. And in the eyes of the Prophet (S) the Qur'an and his progeny are
two branches which have grown from the same tree and are concomitants.
Both of them occupy such a position that none of them is independent of
the other, and in Islam they cannot in any way be separated from each
other, and they have assumed such a form that their unity cannot be
destroyed.
To sum up: whoever holds both the branches achieves guidance and
salvation, and whoever contents himself with anyone of them loses
everything, because these two objects have joined each other like the
components of a single reality. In the case of a chemical composition if
one of the various ingredients is eliminated the composition loses its
property. Islam too has the same characteristics. If one part of this
composition in ignored, its efficacy is gone.
Keeping this fact in view the Holy Prophet (S) felt that his followers
needed, more than mere laws, the legal personages i.e. those who were
conversant with laws and their becoming enforceable depends on the
existence of the people who might put them into force, and so long as
they are not made enforceable and do not reach the stage of execution
neither can an offender be punished nor can one who does good deeds be
recompensed.
Furthermore, the education and training of the people and inculcating
the legal material in them is not possible except through capable
scholars whose words are heard and whose orders are binding: In the
circumstances when the laws are framed and compiled, and sincere and
interested persons are not available to execute and enforce them, they
automatically remain suspended and deferred. That being so these laws
will neither prevent corruption nor check rebellion and crime.
‘Ammar, who was a witness to these developments, was taken aback in
connection with the document which the Prophet (S) wanted to write as it
shows all his efforts in the path of guiding and advising the people.
And it was still more surprising to him that he saw the followers of the
Prophet (S) declined, as far as possible, to accept his advice.
He also observed that notwithstanding the fact that the Prophet (S) was
nearing death he was making his best efforts with firm determination to
carry out the Divine Command and although he was grappling with death he
was not afraid of it. He was, however, extremely disturbed as he saw
that discord and dispute would take place among his followers after is
demise, and it was on this account that he was trying during the last
moments of his life to guide and counsel the people.
‘Ammar observed that the room of the Prophet (S) was full of the
Muhajirs and the Ansar, and his sacred heart was full of worries about
the question of Caliphate, the destiny of his progeny, disturbances and
destruction of the traces of his message. The efforts and worries of the
people with regard to these difficulties were no lesser than the
interest and worries of the Prophet; though the worries of the people
were on account of different reasons which did not conform with the
worries of the Prophet.
This condition of worry and agitation continued for some time till the
Prophet, with a red handkerchief tied to his head and a red Hazrami
mantle on his shoulder, rose from his bed with the assistance of ‘Ali.
Those present protracted their necks, looked intently at the Prophet (S)
and became attentive to hear what he was going to say.
In this dilemma there were a number of hearers among those present for
whom the words of the Prophet (S) were more indigestible than the news
of his death and added to their indignation.
Do you know what the Prophet (S) said at this moment with great
kindness and love? He began to speak eloquently and said: "O people! I
feel that I shall leave you soon. I offered you an apology previously
and told some important things to you. Now be attentive and listen to
what I have to say: "I leave the Book of Allah and my progeny among you
as a trust.”
Then he held the hand of ‘Ali, raised it and said: "This is ‘Ali, who
is with the Qur'an, and the Qur'an is with ‘Ali. These two will not
separate from each other until they meet me at the bank of the Fountain
of Kauthar.”
By saying these words and stressing the point the Prophet (S) entrusted
all his distinctions and jurisdiction to ‘Ali and made over to him the
office of Mastership which includes the Caliphate.
After making this statement the Prophet (S) got tired and reclined.
Silence then prevailed over the assembly. Although some of the hearers
were agreeable to die before this explanation they became all the more
agreeable to die after hearing these words!
How strange! Notwithstanding the fact that these words were full of
insight it seemed that they had fallen on deaf ears and had not made any
impression on them.
O Allah! How did it happen that these explicit and clear words did not
make any impression on their hearts!
‘Ammar says: "These statements, like many of the previous statements of
the Holy Prophet, entered the core of my heart; rather they made a
deeper impression on me and I was convinced that there is no fault or
defect in the voice. If there is any defect, it is in its reflection;
because my soul which has always been thirsty of speaking the truth and
searching for the truth was greatly moved by the impressive words of the
Prophet. These statements came to an end; silence continued to prevail.
At that moment the Prophet, who had become silent on account of
excessive fatigue and annoyance, reclined, and reinvigorated himself.
Then he began speaking again and said: "Bring me an inkpot and a pen so
that I may write something for you and by possessing that document you
may not go astray after my death.”
Strangely enough before anyone out of the assembly got up to bring an
inkpot and a pen the silence was broken and a jangle arose in the
assembly.
Do you know what the reason for this rude and churlish behaviour was?
Those present were afraid lest the Prophet (S) should reduce to writing
what he had said verbally, for in that event it would not have been
possible for them to explain away or deny the contents of the document
appointing ‘Ali to the Caliphate. They were anxious that such a document
would close all paths for them. ‘Umar, who broke the silence of the
assembly, said with a loud voice: "Allah's Book is sufficient for us.”
The Holy Prophet (S) said: "‘Ali is with the Qur'an and the Qur'an is
with ‘Ali.” By saying this the Holy Prophet (S) meant that ‘Ali was not
separate from the Qur'an and the Qur'an was not separate from ‘Ali.
‘Umar said to those present: "The Prophet (S) is speaking in delirium
(talking nonsense)". At that moment tumult and jangle arose in the
assembly.
One of those present said: "Bring a pen and an inkpot.”
Another said: "What ‘Umar says is correct.”
Thereupon the Holy Prophet (S) said: "Get out from here, because it is
not right to wrangle and make a noise in the presence of a Prophet.”
‘Ammar got up from the assembly and said: "I don't remember that after
Abu Jahl any person may have uttered such words against the Holy
Prophet.” He added: "I never imagined that a nephew might inherit from
his maternal uncle in this manner."
‘Ammar was keenly observing all the events, developments and
tribulations related to this matter and even before clarifying his
position before the gathering at Saqifa he came into the row of the
Shi'a of ‘Ali and joined Salman Farsi, Abu Dharr and Miqdad. And
everyone knows how keen the members of this group were about the
security of the elements of Islam and how with their Islamic spirit,
which they had imbibed, bravely fought for the uplift and security of
Islam, so much so that they were recognized to be the pioneers and
vanguard of Islam! Anyhow, the Prophet's room was closed. He was lying
in his bed while his daughter and wives were weeping and crying and ‘Ali
as well as some other members of his family were sitting by his side
sorrowful and grief-stricken, and were reciting the Qur'an.
As ‘Ali was very much interested in the safety of the religion he did
not pay heed to his proved and undeniable right and endeavoured to
remain aloof from the campaign which might end in mischief. He was aware
of the activities behind the doors, the grudge which surged up within
the parties, the matters which they exchanged with one another, and the
things which they coveted. Notwithstanding this he preferred to remain
sad and not to rise to claim his right, in order that Islam might remain
safe.
Imam ‘Ali relied on Allah and was sure that his proved and undeniable
right was safe with all the Muhajirs and the Ansar, as Zubayr bin Bakaar
said about him: "What is required is that people respect Divine Command
and the wishes of the Holy Prophet (S) and this reality was established
in ‘Ali. For he is not a man who would create trouble to achieve this
end and become the source of an agitation and revolt which should
adversely affect Islam.”
Furthermore, he was the Wasi of the Prophet (S) who had advised him to
observe patience, forbearance and self-sacrifice and to safeguard the
higher interests of Islam. For this reason ‘Ali remained patient, showed
forbearance, awaited the development, and did not make haste in inviting
the people to take oath of allegiance to him, And notwithstanding the
great sadness which he felt for his having been separated from the
Prophet, he on account of his sincerity of faith, did not take steps to
claim his established right. He was also sure that people would not
ignore his right, although certain parties might endeavour to tarnish
it. Of course, Abbas wished to take a forward step in this regard. He,
therefore, stretched out his hand so that he might take the oath and the
members of his family should follow suit and the matter might be
settled. But, ‘Ali declined to accept the oath of allegiance of his
uncle and said to him: "Who other than us will rise in such a matter?"
The door of the Holy Prophet's room was closed, although ‘Ali and the
members of his family were there round the Prophet's body. A large
number of the people had gathered outside the room and while crying and
lamenting, were aghast and stupefied on account of the tragedy, because
they saw that the pulse of truth and the heart of reality had ceased to
work. The people were puzzled and bewildered on account of the terrible
disaster, the seriousness of the loss, and fear of the future events,
and were at their wit's end.
‘Umar was running in the midst of this gathering in confusion and was
shouting. It seemed that he was afraid lest the matters should take an
undesired turn and people should take oath of allegiance to ‘Ali. Abu
Bakr was absent at this juncture and was spending his time with one of
his wives in Sanah, and ‘Umar did not know what the end of it was going
to be.
It, however, occurred to him that he should raise a hue and cry and
keep the people occupied, so that they might not take an oath of
allegiance to ‘Ali and in the meantime Abu Bakr should arrive and they
should chalk out a programme as to what they should do. Although just as
it appeared difficult for ‘Umar to achieve his object, it also seemed
difficult for Abu Bakr to attain such a high position, still ‘Umar did
not abandon pursuing his plan. He, therefore, continued shouting and
running about hither and thither. All those present were out of their
wits. In such circumstances every society is rendered inactive and
powerless and in such an uproar it becomes possible for a leader to
strike the sensitive chord of the people, take the authority of the
society in his own hands and relieve it of irresponsibility.
The people could see that a close companion of the Holy Prophet (S) was
raising a hue and cry and saying loudly: "Some hypocrites have spread
the news that the Prophet (S) of Allah is dead, whereas I swear by Allah
that he is not dead; he has gone to meet his Lord, just as (Prophet)
Musa bin Imran went to see his Lord and remained away from his people
for forty nights and then, while it was said that he had died, he
returned and joined them. In the circumstances I swear by Allah that the
Prophet (S) will return just as Musa had returned. "O people! Know and
beware that when the Prophet (S) returns he will cut off the hands and
feet of those who talk nonsense and say that he is dead. If I hear
anyone saying that the Prophet of Allah is dead I shall chop of his head
with this sword.”
It may now be asked: In such an uproar what should be the condition of
the people, who are perplexed and stupefied and are hearing the words of
a close companion like ‘Umar, who threatens with death in a severe
religious tone, those, who confirm the Prophet's demise and assures them
of his return, and at the same time hearing from the Prophet's house the
cries and wailings of women? Evidently nothing except perplexity,
irresponsibility, doubt and denial would prevail over these people, and
it need hardly be said that ‘Umar, too, wanted this and nothing else.
‘Umar claimed that the Prophet (S) had disappeared from amidst the
people and proceeded on a heavenly journey. Hence, the cry of ‘Umar and
his threats contradicted the cries and wailings of the afflicted ones,
which could be heard by the people, and he claimed that spreading the
news of the Prophet's death was vain and futile hypocrisy and amounted
to one's denying the miracle of Prophethood and insulting the Messenger
of Allah!
These preliminaries and scenes, which were created, threw the people
into a terrible religious blind alley. All of them were terrified and
threatened with death and were required to admit that what had happened
was only an outward appearance. They were also given to understand that
the hypocrites had surrounded the Holy Prophet. In the circumstances why
should they not have confirmed what a close companion was saying and
disbelieved that the Prophet (S) would return soon? In any case, if, in
such circumstances and situation, the people had not confirmed what
‘Umar was saying then, besides the fact that they were threatened with
death, it would have amounted to their denying a miracle of the
Prophet.
The fact is that ‘Umar, who was quite shrewd, availed of the
opportunity, and by means of the talent, which he possessed for
subjugating the minds, he took over the reins of the thinking of the
astonished people, imposed his will on those, who had lost their
intelligence, and began walking between them and speaking vociferously
and continuously. Eventually Abu Bakr came back from Sanah and saw ‘Umar
in the same condition, but did not object to him. Rather he went
straight to the Prophet's house with perfect dignity, and entered it
after having obtained permission to do so. He pulled aside the sheet
which had been drawn on the Prophet's sacred face and kissed the face.
Then he again drew the sheet on the Prophet's face, left the house and
joined others. He made a sign to ‘Umar to remain quiet, but he continued
to shout. Then he said to him explicitly: "O ‘Umar! Be patient.”
However, when he observed that ‘Umar was not becoming silent he began
speaking himself.
At this moment the people turned to Abu Bakr and began listening
attentively to what he said. At the very outset Abu Bakr refuted the
viewpoint of his friend and said: "O people! Whoever worshipped Muhammad
should know that Muhammad is dead and whoever is a worshipper of Allah
should know that Allah is alive and shall never die.”
Then he recited the following verse of the Qur'an:
Muhammad is but a messenger, many other messengers have passed away
before him. Will it be that, when he dies or is slain, you will turn
back to your pre-Islamic behaviour? He who turns back does no harm to
Allah, and Allah will reward the thankful. (Surah Ale Imran, 3:
144)
Abu Bakr's statement was logical and accorded with the factual position
and the people wondered as to why they had not paid heed to this
established fact earlier and had not uttered such remarks themselves.
Abu Bakr's words were also accepted by the people as they were sound,
and especially because they were uttered after ‘Umar's having put
forward his view so vehemently, and relieved them of astonishment and
anxiety.
Furthermore, the situation created by ‘Umar was such that it had
dissuaded the people from thinking about a calamity like the demise of
their Prophet (S) and they had no opportunity to think about the losses
which they had suffered on this account and the evils which were to
attend on them in future.
We are not aware of the cause which prompted ‘Umar to create this
anxiety. Possibly what ‘Umar desired was that the people should be
dissuaded from thinking that such a calamity had occurred. Or perhaps he
and others wished to delay the people taking oath of allegiance to ‘Ali
and check such an oath. Their aim, therefore, was that the people should
remain in a state of nonalignment and their senses should be off the
track.
In any case what is an undeniable fact is that Abu Bakr's success in
controlling the situation was the result of the conditions created by
‘Umar. It was in this sense that if ‘Umar had not created a doubt in the
minds of the people regarding divulging the news of the Prophet's demise
in such a rude and immodest manner, and had not divested them of their
perception and true judgement, and had not created such a strange
atmosphere, the situation would not have permitted Abu Bakr to speak on
the subject and relieve the people of consternation and astonishment and
be introduced as the man of the day.
Disregarding the confused and critical situation created by ‘Umar it
should be remembered that the words uttered by Abu Bakr were not new for
the people and every one of them could understand the reality,
particularly because everyone was convinced that the Prophet (S) had
died, and none treated him as an idol. Rather, every one of them
possessed as much knowledge of the tenets of Islam as Abu Bakr did, and
they knew that he was a human being with the distinction of Prophethood.
They were grieved on account of having been separated from him. They
were grief-stricken and that was all. They did not think of any reaction
or reversion to the ways of their forefathers.
But ‘Umar came and created this doubt. He called the Holy Prophet's
death a mere rumour and brought about such an atmosphere to play with
the thinking of the nation, keep the people away from taking oath of
allegiance to ‘Ali and incidentally to attract their attention to the
personality of Abu Bakr.
It must be admitted that like every experienced politician who is a
scholar of two schools of politics and society- ‘Umar took the maximum
advantage of the situation and applied all the techniques and rules
related to these two sciences to the events of that day. It might
possibly be said that: it is not improbable that the spirit of dispute
and challenge prevailed in the situation.
It is true that during the days of the Holy Prophet (S) some parties
had plans to keep ‘Ali away from the office of the Caliphate. But, the
oath of allegiance to ‘Ali taken on the day of Ghadir, and the steps
taken by the Prophet (S) to stabilize and strengthen the position of his
successor by various orders and regulations were difficult to be defied
and it was in view of these antecedents and on this very account that
‘Ali said to his uncle in connection with the oath of allegiance: "Who
other than us is there to pursue this matter?"
Of course, ‘Ali was aware that many persons were desirous of occupying
this position. However, as his position had been recognized officially
and this office had been confirmed for him, he very well knew that it
would be very difficult for others to achieve their purpose.
It may be said in this connection that the step taken by ‘Umar in the
matter was a bold and enterprising one, and he acquitted himself well in
this behalf, and performed this dangerous act in a masterly manner and
paved the way for Abu Bakr on that great day, so that he was recognized
as the 'champion' or 'the man of the day' in modern terminology, and
could enter the field from the nearest place and the easiest path.
The skill and competence of Abu Bakr which made him command the respect
of the people was not dependent upon his rational and correct statement,
but the sensitiveness of the situation and time and a greater part to
play in introducing him as the 'man of the day'. For this very reason he
contented himself with a brief statement and left the gathering. His
entire distinction lay in the fact that he relieved the people of
astonishment and perplexity and then left them alone, so that they might
remain occupied with themselves. It may also be said that the victory
and dexterity of Abu Bakr mostly arose from the fact that he left the
people to themselves, so that he might dominate them at the appropriate
time. It was for this reason that he left them soon although the people
expected that he would stay on with them for a longer time and remove
the last shadows of their astonishment.
However, Abu Bakr did not want this, but desired that the signs of
astonishment should continue to exist for a longer time, so that he
might establish his position as a moderate, influential and dignified
person possessing true Islamic distinction. It would appear that after
having acquired so much success and advancement Abu Bakr held the hand
of ‘Umar and left the gathering fearing that the adventurous behaviour
and boldness of ‘Umar might affect his success, upset his design and
deprive him of his decisive delicate attainment.
After having acquired his position among the people, as mentioned
above, Abu Bakr, accompanied by ‘Umar, proceeded towards the Muhajirs
and the Ansar who were sitting in front of the Prophet's Masjid. He was
awaiting further developments and incidentally pretended that he was
waiting for ‘Ali to come out of the house, so that he might take oath of
allegiance to him (‘Ali).
At this moment the spy of Abu Sufyan viz. Mughira bin Sho'ba came to
collect information. The object of Mughira at this time was also to read
the people's mind, and to create mischief in the interests of his party,
so that they might dominate the situation. Immediately on his arrival
Mughira stood behind Abu Bakr and ‘Umar, who were sitting side by side
and said to them: "What are you two sitting here for?"
Abu Bakr, who was aware of the satanic intentions of the Umayyads and
especially the evil designs of this malicious person, knew that he was a
spy of the Umayyads, said to him in reply: "We two are awaiting ‘Ali to
come out, so that we may take oath of allegiance to him.”
Mughira, who was in fact aware of the intentions of Abu Bakr and ‘Umar
said to them: "Do you wish to give the snare of this prey in the hands
of this family? It will be better if you expand it so that it may find
place in the hands of Quraysh.” [^4]
As the situation was delicate, the opportunity was narrow and the shape
of the society was very intricate, Abu Bakr and ‘Umar did not give any
reply to Mughira, fearing that they might commit some mistake. At the
same time, however, they kept the point in view that possibly the
parties might be united in their views and might be thinking alike to
deprive ‘Ali of the Caliphate, but, on account of their mutual rivalries
they could not agree upon a particular person.
Hence, prudence and care demanded that these two persons should keep
their views concealed, especially because if they made their views
known, it was possible that the factor of quarrel and dispute might
perforce make some parties join ‘Ali and become his supporters in
oppositions to other parties. And then it was also known that on that
occasion none of the Ansar was present, and obviously the absence of the
chiefs of the party of Ansar was also a source of anxiety to some
extent. However, as Abu Bakr had already appointed spies on them to
inform him of the developments he was satisfied on this account. He was
also convinced that on account of their mutual disputes it would not be
possible for them to arrive at a decision and eventually he himself
would go and meet them.
In any case every thing was clear to Abu Bakr except that he did not
know from which path to enter the field. Of course, it was possible for
Abu Bakr to open a path for himself, but there was a danger of the path
thus opened leading to his defeat. Furthermore, he did not want to open
a path lest the others should also enter the arena from the same path.
Eventually Abu Bakr came to the conclusion that if he postponed action
and decision, it would be possible for him to gain from the mistakes of
others.
However, events took place as anticipated by him, because two of his
agents named 'Uwaym bin Sa'ida and Ma'n bin Adyy came up to him and
whispered: "If you are desirous of Caliphate take necessary steps,
because Sa'd bin Ubada is in the Saqifa of Bani Sa'ida and is about to
assume ruler ship.” On receiving this report Abu Bakr proceeded to the
Saqifa and ‘Umar followed him. Abu Ubayda bin Jarra was also walking
behind them.
When they reached the Saqifa they saw that Sa'ad had concealed his face
under his cloak in such a way that his voice could not be heard, and his
son Qays, who was a tall man, was standing behind him, and they were
conversing with each other. All the Ansar were also present. However,
those among them, who were faithful and sincere and were aware of the
correctness of the claim of ‘Ali to the Caliphate, were anxious and
perturbed although their attachment with ‘Ali was necessarily to the
disadvantage of the Ansar.
Greedy and ambitious persons supported Sa'd, and believed that with
Sa'd becoming the ruler the superiority of Aws over Khazraj would become
an established fact, though the Ansar might be the losers on account of
this superiority. Although Sa'd cooperated with other parties explicitly
or implicitly in the matter of depriving ‘Ali of the Caliphate he became
anxious when he came to know about the arrival of Abu Bakr along with
his two companions.
Sa'd had co-operated with others to forestall them and by stealing a
march on others in the formation of the committee, he thought that by
taking this step he could prevail over other claimants of the Caliphate
and overcome ‘Ali. However, the events made him desperate.
Abu Bakr arrived at a moment which was most opportune from the
viewpoint of his interests, but was detrimental to Sa'd's interests in
all respects.
Sa'd continued talking with the Ansar and wished that they might take
oath of allegiance to him. The condition of Sa'd was such that if Abu
Bakr had arrived a little later the ambitious Sa'd would have achieved
his object and compromise would have taken place between him and the
people of the suburbs. However, his bad luck or male violence (or both)
snatched away the opportunity from him and Abu Bakr got the upper hand
of the situation. At this moment the matter in dispute between Abu Bakr
and Sa'd was that of obtaining the Caliphate.
Sa'd was in a position in which he imagined himself to be entitled to
priority because of his having taken the lead and making haste in the
matter, and he considered the strength of the Ansar, to whom the Saqifa
belonged, to be sufficient to achieve his purpose.
Abu Bakr too, was not a person who might be regarded to be cowardly or
thoughtless. However, as the unconscious mind of Sa'd believed in the
entitlement of ‘Ali to the Caliphate[^5] the same instability of mind
and lack of decisiveness became the cause of his defeat. This condition
was indicative of a hidden factor and an internal motive which was not
evident from his ambitious countenance, and had no effect on the course
of events, and his discussions, and he himself too could not return from
the gulf in which he was plunged and from the path of usurpation of the
right which he intended to acquire, and was obliged to own the
consequences, whatever they might be.
On hearing these words from Sa'd, his son Qays said to him: "Did you
hear these words from the Prophet (S) and still ignored to follow ‘Ali?
By Allah, so long as I am alive I will not talk to you.” And he
continued this quarrel.
Another factor which brought about the defeat of Sa'd was the envy of
his tribes men and fellow-citizens and the avarice of the intruders. In
any case all these factors combined and resulted in his defeat.
It was in such a favourable atmosphere that Abu Bakr and his two
companions found their way and made efforts with perfect care and
determination to achieve their object. ‘Umar wanted to speak but Abu
Bakr stopped him, saying in a dictatorial tone: "Remain silent.”
‘Umar, therefore, kept quiet and did not say anything. Then Abu Bakr
began speaking, and confirmed the superiority of the Ansar on account of
their having provided asylum to the Muslims and assisting the Muhajirs.
As regards the right of ruler ship, however, he considered it to be one
of the special rights of Quraysh on the ground that they were the
kinsmen of the Holy Prophet (S) and were the first to assist him. During
the course of his speech Abu Bakr promised the Ansar that they could
partake in government as ministers.
Abu Bakr was a very mild person and spoke with leniency and gentleness.
However, the way of his speaking and the leniency and gentleness which
he displayed was of the type which a powerful ruler shows to his
companions and subordinates. Sa'd did not say anything in reply to the
remarks of Abu Bakr but Manzar bin Hubab spoke with great vehemence on
behalf of Sa'd. He addressed the Ansar and ordered them in a dictatorial
manner to oppose Abu Bakr and his two companions and incidentally
reminded them of the superiority of the Ansar on account of their
rendering assistance to the Holy Prophet, providing asylum to the
Muhajirs. At the same time he showed superiority on account of the
wealth, numbers, equipment and nobleness of the Ansar and later
transgressed this limit and explicitly threatened them saying, "Don't
listen to this man and his companions. By Allah you are superior to them
in this matter. There were many who didn't embrace Islam except at the
point of the sword. I am the haven and the place of safety for all, and
the root and origin of all powers. By Allah, none can dare oppose me and
if anyone opposes me shall cut off his nose with this sword.”
After these disputes and exchange of words, ‘Umar began speaking, and
after him Abu Ubayda delivered a speech, and repeated similar arguments.
Now the Ansar put forward the question of share in the government and
said: "There should be one ruler from amongst us and another from
amongst Quraysh”. They were of the view that such a government would
automatically be more suitable to ensure justice. And the basic
condition therefore was that a guarantee should be obtained from
Quraysh, who had shed their blood in the path of the advancement of
Islam, because the Ansar were afraid that the sense of revenge might
stir in the hearts of Quraysh and they might control the means of
livelihood of the Ansar and subject them to financial distress.[^6]
‘Umar rejected this suggestion and said: "Two swords cannot be put into
one sheath.”
However, the dispute revolved round one pivot and was sometimes
violent and sometimes mud and gentle.
Abu Bakr was afraid lest the matter should end in a quarrel and the
opportunity might be lost, and this dispute might end in the same way in
which all disputes of Byzantium end. He, therefore, began speaking
himself. After praising the Ansar, he mentioned the question of
succession to the Holy Prophet (S) and reminded them of the authority
enjoyed by the Prophet, and said that his inheritance belonged to
Quraysh and none else. He also threatened the Ansar incidentally lest,
as a result of usurping the authority and inheritance, they should lose
the spiritual reward for the services rendered by them, and become
apostates as a consequence of their violating the authority and
inheritance of the Prophet.
Abu Bakr expressed this view and did not wait for a reply, but said in
a decisive manner, pointing towards ‘Umar and Abu Ubayda: "I have chosen
these two persons for you"; and then added: "You may select anyone of
them.” By expressing this view Abu Bakr overpowered the meeting and put
an end to all noise and contention.
Evidently the object of Abu Bakr in proposing these two persons and
asking the people to take oath of allegiance to them was that the oath
should be taken to him, and the same thing happened, because ‘Umar
stretched his hand to Abu Bakr at once, and took the oath to him. After
‘Umar the oath was taken by Bashir bin Sa'd Khazraji and then by Usayd
bin Khuzayr Uwaysi who were friends of Abu Bakr in the army of Usama.
These two persons had previously been rivals of Sa'd bin Ubada and had
been envious of him. As a result of the oath taken by these two persons
the front of the Ansar sustained defeat and none out of them was left
there except Hubab who drew his sword and intended to attack. However,
the people overpowered and disarmed him. After having been overpowered
Hubab took, off his garment and struck with that very garment on the
heads and faces of those who had taken the oath of allegiance, and
abused them.
In the meantime Sa'd said to Abu Bakr: "I swear by Allah that if I had
possessed strength you would have seen that I would have acted in such a
way that you and your friends would have been turned out of this place,
and you would have gone to the place where you would have been a
subordinate as before, and not a leader, and would have lived in
obscurity and not as a respected and honoured person.” Then he was led
out of the meeting and other Ansar began taking oath of allegiance.
At this moment Hubab struck on the faces of others with the same
garment which he held in his hand and abused them. After this boisterous
quarrel, however, he could not do anything.
A noise was heard from the masjid resembling that of the celebration of
a marriage. ‘Ali who was sitting by the side of the sacred body of the
Prophet, drowned in grief, was surprised to hear this jubilation and
asked: “Has the Holy Prophet (S) returned and we are not aware of it or
have the people resorted to merry-making on account of this sad
occurrence?”
The reply given to ‘Ali was to this effect: Contention took place in
Saqifa between the Ansar and the Muhajirs in the matter of Caliphate and
Abu Bakr was the winner. For this reason Abu Bakr is being carried on
the shoulders of the lackeys, and every passer by is being persuaded to
take oath of allegiance to him. The hand of Abu Bakr is being brought in
contact with the hands of others as a token of acceptance of the oath,
and this process has deprived the people of security.
If it is imagined that it may be possible for a person in the most
critical circumstances to give a smile mingled with grief it may be
supposed that on hearing this news ‘Ali gave such a smile or a scornful
laugh and that too coupled with the peace of mind and dignity indicative
of supreme degree of magnanimity.
Notwithstanding the fact that ‘Ali did not favour anything other than
truth and reality he asked again quite impartially, like a just arbiter:
"What did the Ansar say?" He was informed that they said: “One ruler
should be from amongst you and another from amongst us.”
Then ‘Ali said: "Was no argument put forward against them and was it
not said that the Holy Prophet (S) had willed that favour should be done
to those who are good and their sinners should be excused?"
‘Ali was asked: "What proof can be adduced from this point?" He
replied: "If the Imamate and ruler ship had fallen in their hands they
would not have needed an explanation.” Then he asked: "What did Quraysh
say?" He was informed that the argument of Quraysh was that they were
the "tree" of the Holy Prophet. Commenting on this argument ‘Ali said:
"They argued with regard to the tree of Prophethood but wasted its
fruit!"
With this brief statement which is replete with knowledge, wisdom and
magnanimity ‘Ali manifested the reality about this matter and then
continued reciting the Holy Qur'an along with his kinsmen and
followers.
‘Ammar too was a member of this gathering and all those present had a
feeling of excessive remorse and surprise on account of this occurrence.
They were extremely annoyed and while their eyes were fixed on ‘Ali's
face were awaiting his permission to move and rise. They did not,
however, perceive an inclination from his side for any such action and
he was busy reciting the Qur'an as usual with deep grief and without
paying any heed to what others were thinking.
Of course, in these new circumstances there were persons belonging to
far and near places, who picked up courage to approach him and keeping
in view their own strength for fighting of which they were conscious,
they sought his permission to initiate action and predicted their sure
victory, but Imam ‘Ali silenced them with perfect prudence and composure
and said: "It is sufficient for us that religion remains intact.”
Possibly ‘Ali was aware of his own strength to face the campaign, but
he possessed much deeper insight to discern the great responsibility
which devolved upon him, and the results of the campaign which was being
suggested to him, and could assess its outcome much better than others.
It was for this reason that he said briefly: "It is sufficient for us
that religion remains intact.”
In any case keenness to delude the people, quickness in acquiring ruler
ship and depriving Bani Hashim of the Caliphate was not peculiar to
Quraysh, for the current feeling was that most of the deprived people
were trying through intimidation and threats to take the reins of
government in their own hands. Furthermore there were persons even
amongst Quraysh who, after depriving ‘Ali from the Caliphate, considered
themselves superior to Abu Bakr for that office.
In short the thinking which prevailed over the people in those days was
merely that of families and tribes, because the old rivalries were
revived among them. ‘Ali was very much grieved and anxious on this
account and was obliged to make self-sacrifice and stay at home. None
was more aware of this nature and habit of ‘Ali than Abu Bakr and ‘Umar
and they, therefore, took maximum advantage of his leniency, gentleness
and coolness.
The Umayyad party, which played a major role in depriving ‘Ali of the
Caliphate than any other party, hoped that one day they would get an
opportunity and install ‘Uthman or Abdur Rahman bin' Awf the ruler. In
the same way the Ansar too eagerly desired to attain ruler ship.
Abu Sufyan was active at the back of the Umayyad party and was working
for the benefit of ‘Uthman and Abdur Rahman bin 'Awf. He imagined that
the contention between the Ansar and Abu Bakr, who attacked and counter
attacked each other, would continue, and the field of strife would
extend, and consequently the two families of Taym and Adyy, who were the
largest amongst Quraysh, would come at the helm of affairs.
Of course, in the activities and efforts conducted by the Umayyad party
Islam was of no consequence; for their platform was founded on
party-spirit and their object was to make mischief.
For this reason, just as before the advent of Islam, Quraysh used to
sit in groups round the Ka'ba and arranged their assemblies; the Umayyad
party now sat in the Prophet’s Masjid by the side of ‘Uthman and Banu
Zohra, and surrounded Abdur Rahman.
In the meantime Abu Sufyan went round the streets of Madina and
propagated in favour of ‘Ali. However, the people were waiting for ‘Ali
to take his stand, so that they might not be deceived by another person
who misused his name. Incidentally, people stood forewarned and were
careful on account of the fact that previously ‘Umar had threatened them
and prevented them from taking any action, and had promised the return
of the Holy Prophet. However, Abu Sufyan who had intruded everywhere
reached the door of a house in which ‘Ali was present. He then recited
the following couplet:
"O Bani Hashim! Do not invite the people, especially Taymbin Murra or
Adyy to partake in government, because none except you are fit for ruler
ship and this office is specially meant for Abul Hasan (‘Ali).
O Abul Hasan! Take this office firmly in your hands with great prudence
and care, because for this object of desire (on which all have fixed
their eyes) your suitability and fitness is established and
confirmed.”
Then Abu Sufyan entered the house and said: "O Abul Hasan! Stretch your
hand so that I may take oath of allegiance to you. By Allah, if you so
desire I shall fill the city of Madina with mounted soldiers and
infantry men and shall use them against your opponents.”
However, ‘Ali declined to stretch his hand and keeping in view the
protection of the basic ideas and principles he ignored his personal
interest and said: "I don't stand in need of your oath of allegiance;
your purpose is to create disturbance and mischief. Previously you used
to create troubles for Islam. Now I must ask you if you want to create
similar trouble in Islam as you created during the time of ignorance!”
Although Abu Sufyan had been disappointed so far as ‘Ali was concerned,
but he had not lost hope about the achievement of his object and
approached everyone in that behalf; and notwithstanding the fact that he
knew that Abbas considered ruler ship and chiefdom to be the right of
his nephew ‘Ali and respected him, he went up to him to achieve his end
through him.
When Abu Sufyan reached in the presence of Abbas and offered to take
oath of allegiance to him, Abbas said:
"O Abu Sufyan! May Allah reform you? Don't you know that my nephew is
my chief? Approach him to take oath of allegiance. I shall follow you.”
He said: "I approached ‘Ali but he rejected my offer.”
Abbas laughed and said: "I proposed to take oath of allegiance to him
earlier than you did, but he didn't accept my offer, because the Prophet
(S) ordered him to observe patience, and he is steadfast with regard to
the promise made by him to the Prophet (S) and is prepared to sacrifice
his office and position for the sake of Islam, so that Islam may remain
safe. Moreover, ‘Ali is a person whose principles and intellectual
elements conform to the teachings of Islam. In the circumstances Abbas
too is not a person who may seek something which is avoided by ‘Ali."
Abu Sufyan had realized that in those days there was no chance for
anyone except ‘Ali to be victorious. Hence, it was natural that after
having lost hope of taking oath of allegiance to ‘Ali he should have
returned to his party, busied himself in chalking out new plans, and
spent his time in his nest till he found a favourable opportunity.
At that very moment ‘Umar arrived in the masjid, contacted these two
circles and persuaded them to take oath of allegiance to Abu Bakr.
The members of this circle also took the oath knowing that ‘Ali's
refusal to accept the oath of allegiance was considered to be the
strongest basis for taking such an oath to Abu Bakr and it is possible
that these persons were not unaware that the reason for ‘Ali's confining
himself to his house was his keen desire that all should be united
against the reactionary tendency and apostasy of the Arabs which had
been formed outside Madina. And if ‘Ali had risen it would have been
necessary for him to fight against this strong party and there is no
doubt that such an action would have benefited the reactionaries and
apostates outside Madina: and the light of Islam would have been
extinguished.
However, as in the eyes of ‘Ali the interests of Islam enjoyed priority
over his own right, the disturbed and confused conditions of these
environments obliged him to confine himself to his house and to ignore
his right.
Anyhow, the body of the Prophet (S) had been lying oh his bed for two
days and the people contended with one another about his inheritance and
argued against and flogged one another in his name while he himself was
resting in the midst of his real successors; The women of the Prophet's
family were wailing and crying whereas the men were busy praying to
Allah and reciting the Qur'an.
After the people had become free from their work ‘Ali got up to bathe
the body of the Prophet. He was accompanied by his uncle Abbas and the
two sons of his uncle named Fazal and Qashm, and Usama bin Zayd and
Shaqran, the slave of the Prophet.
‘Ali personally bathed the body of the Prophet (S) and asked Usama and
Shaqran to pour water.
‘Ali did not remove the Prophet's shirt from his body and after having
bathed him offered his funeral prayers. Then the corpse was taken into
the chamber and the Muslims, including men, women and children, went
there in groups to bid him farewell.
After the farewell ceremonies, the Holy Prophet (S) was buried during
the night of Wednesday, the fourteenth of Rabi al-awwal, at the place
where he had been lying ill his bed.
On the following day the city of Madina was faced with a tragedy which
made the people forget the demise of the Prophet.
It was seen that the threshold of the house of Fatima, the dearest
daughter of the Prophet (S) and the chief of women in both the worlds,
was set on fire. The people saw that a police party headed by ‘Umar bin
Khattab had surrounded this sacred house. They also saw that Fatima had
been besieged within the door and the four walls of the house, and the
sword belt or turban of ‘Ali had been tied round his neck and he was
being dragged!
Most of these actions were intolerable, but what could be done? These
were the general orders and in modern term the orders of the military
government.
The details of the incident are as follows: On the day following the
burial of the Prophet (S) ,’Umar bin Khattab went to see Abu Bakr and
said that Khalid bin Walid from amongst Quraysh and Usayd bin Khuzayr
from amongst the Ansar, and some others attached to the new government
were present, and were talking about the position of the important and
influential personalities and the leaders of those, who had declined to
take the oath of allegiance, and the discussion mostly related to ‘Ali
and Sa'd bin Ubada.
‘Umar was of the view that severest action might be taken against these
two persons and they might be summoned and beheaded in case they
declined to take the oath of allegiance:
One of those present was of the view that Sa'd might be excused,
because after the Ansar had taken the oath, his refusal to do it did not
entail any danger and taking severe action against him would be
something dangerous. He added that while Sa'd was not prepared to take
the oath, he could not be killed unless his sons were killed first, and
his sons could not be killed unless the members of Khazraj tribe were
killed, and even if they (Khazrajites) were killed, the new government
and its supporters would not be safe from the tribe of Bani 'Aws.
The same speaker adding fuel to the flames further said: "And besides
all this Sa'd is waiting for someone to molest him, so that he may make
it an excuse for declaring war. However, suppose ‘Ali had been furious,
the situation would have been more dangerous.
But the fact is that his knowledge, forbearance and wisdom, and his love
for, public welfare, restrain him from showing his indignation in this
house and taking a severe action. The same motives which prevented him
from inviting the people to his side for his personal interest will also
not permit him to rise or create disturbance. For this very reason it
will be better if you first obtain oath of allegiance from him, and you
should rest assured that you will remain safe from his wrath. And after
he has taken the oath the refusal by Sa'd and others like him will be of
no consequence and the oath by ‘Ali will be equivalent to oath by all
the Muslims.”
Consequent upon these discussions Abu Bakr sent some one to ‘Ali and
called him, but ‘Ali declined to go and said to the messenger: “Tell Abu
Bakr that I am collecting and compiling the Holy Qur'an and am
endeavouring to complete this task before any changes are made in it, or
the lapse of time allows any encroachment on this Holy Book. And I have
decided not to go out of my house until I have collected and compiled
the Qur'an, nor to place a cloak on my shoulder till that time.” Abu
Bakr again sent some one to summon ‘Ali, but this time also ‘Ali
declined to go and remained in his house.
At this juncture ‘Umar volunteered to bring ‘Ali by force. Abu Bakr
ordered Khalid bin Walid, Usayd and some policemen to accompany ‘Umar.
Anyhow this open and undisguised attack was conducted under the command
of Abu Hafs. While some persons were walking behind ‘Umar and others in
front of him they proceeded to the house of ‘Ali in a threatening and
intimidating manner. Some slaves like the former slaves of Abu Jahl were
walking in front of them with sticks and burning fire, and vulgar
persons of various kinds like the vulgar persons of Harth bin Nusayr
also set moving, When the invaders reached the door of the house of ‘Ali
and kindled a fire there it was said to ‘Umar:
"O Abu Hafs! What are you doing?”
‘Umar replied: "By Allah! If he doesn't come out of the house and
doesn't take the oath of allegiance I shall set the house on fire,”
At this moment ‘Umar was reminded: "But Fatima is in this house.’
‘Umar said: "In spite of this fact, I will do that”.
In any case ‘Umar succeeded in bringing ‘Ali out of the house and
managed to take him to the masjid.
Although this action had assumed an indecent and sad plight but the
forbearance of ‘Ali prevented him from showing any reaction. And no
doubt the regulations of the military government also demanded this.
Notwithstanding all this ‘Umar did not succeed in obtaining the oath
from ‘Ali. It was however decided that the ceremony of taking oath of
allegiance from ‘Ali might be deferred to a later day when more persons
were present in the masjid. On that day ‘Ali was to come along with
Fatima and these two persons might express their views (which were like
the views of the Holy Prophet) and were equivalent to the views of
thousands of those persons who were disturbed on account of this tragic
event and were spending their days restlessly under its pressure.
The appointed day arrived and in this new atmosphere ‘Ali got an
opportunity to put forward his case. Just as Abu Bakr had advanced
arguments before the Ansar, he too should place before Abu Bakr and
others present in the masjid, his own arguments which were based on
truth, knowledge, logic and moderateness, which were not denied by
anyone of those present.
This very favourable atmosphere was found by lady Fatima Zahra also in
this manner that a curtain was hanged between her and the people, and
she narrated the story of Islam word for word and stage by stage, and
explained all its secrets and mysteries till the matter ended with the
problem of the day, and the new ruler was identified to be a usurper and
the general public was also reckoned to be reactionaries and apostates.
She adduced abundant arguments to prove this and made the following
declaration in the light of these decisive arguments: "My father didn't
die on the day on which his soul left his body. Rather he died on the
day on which another person sat on this pulpit, and that person is not
fit to acquire this position and no right or rule entitles such a person
to occupy this position.”
Then Fatima Zahra begin reproving and blaming the Ansar, and condemned
the general public, who refrained from supporting the right of her
husband and feigned ignorance of the appointment of which they were
aware.
In the end she spoke thus regarding honouring truth and expressing
respect for right and reality: "O people! Keeping in view the knowledge
and information of, and perfect acquaintance with, the conditions which
I possess, and taking into account the weakness of spirit and faith
which has overtaken you, I can very well perceive in what disgrace,
hardship, abjectness, and shame you have become involved. I have said
what I ought to have said, and I say again; now it may be so that you
may assume control over this mount (caliphate and ruler ship) and put on
its back whatever you possess.
However, you should know that it is a camel whose back is wounded and
whose feet are smashed, and it is a weary mount. This mount will always
bear the scars of shame and disgrace and the sign of infamy! And it is
this very mount which will carry you towards the glowing Divine fire,
which blazes up in the hearts. However, if you and all other human
beings in the world become infidels it does not matter, because Allah is
free from want and is Praiseworthy.”
The voice which was reverberated in this manner was a reaction to the
rudeness and harsh action of ‘Umar. And in case the wisdom, forbearance
and self-control of ‘Ali had not been at work the history of Madina
would certainly have run into another channel at this critical moment
and the conditions and circumstances of this city would decidedly have
assumed a different shape.
Of course, the fact is that ‘Umar's action in committing this error on
that particular inauspicious day in the shape of breaking the rib of
Zahra and pulling ‘Ali to the masjid in that rude manner, and kindling
fire in front of their house, was like a very heavy burden, which was
being placed on the intellects and thinking of the people, and the
people did not possess patience to bear it, because ‘Ali was Sayfullah
(the Sword of Allah) and deputy, and Fatima was the dearest daughter of
the Holy Prophet (S) and chief of the women in both the worlds, and the
house of this couple was the central point of the hopes of the people
and focus of the love and attachment of all the believers.
Obviously the occurrence of every one of these tragic events and
calamities which the Muslims observed with their own eyes shook the
people in such a way that it might be said that their entire thoughts
and intellects were faced with a severe earthquake.
What factor could be stronger and what event could be stranger for
shaking the Islamic belief of the people of that time than that a person
like ‘Umar should attack the house of ‘Ali with such violence, when from
every reckoning and in every respect there was a world of difference
between these two personalities. And it was ‘Umar who had mentioned this
great difference between his own personality and that of ‘Ali in these
words: "During the days of the Holy Prophet (S) we looked at ‘Ali in a
way as if we were looking at a star at its zenith. And again in those
very days also the position of ‘Ali in the eyes of the people vis-à-vis
‘Umar, apart from his proximity and blood relationship with the Prophet
(S) and other things common with him, shone like a star over the head of
‘Umar in the sky of dignity from the point of view of precedence, jihad,
self-sacrifice, knowledge and justice, and all classes of people,
whether the Muhajirs or the Ansar, whether the strong or the weak,
whether the Muslims or the non Muslims and whether the true believers or
the hypocrites, acknowledged these special features of ‘Ali. In the
circumstances it would not be something strange if treating ‘Ali with
such insolence might have created doubts in the minds of the people of
Madina and affected their intellects.
‘Ammar investigated into all the stages in the light of the Holy
Prophet's remarks and came to the conclusion that according to all those
versions ‘Ali is the leader and the ruler; and when he studied the
conditions of the political parties he saw that all the parties had
assumed a political bias, except the pious party whose members had
brotherly relations with ‘Ali. For this reason ‘Ammar preferred this
party to others and joined it.
Before joining this party he took all eventualities into consideration
and became ready to make sacrifices for the achievement of the objects
of this party. He also prepared himself for the hardships which he was
likely to suffer by treading on this path.
However, it had not occurred to him at any time that immediately after
participation in the mourning of the Prophet, ‘Ali and Zahra would be
faced with such a calamity and trouble and the sky would not fall on the
earth, the earth and the stars would not be shattered and would not
fling the inhabitants of this globe to an unknown point in the infinite
space. Or that a storm like that in the days of the people of 'Ad' would
not come, and violent wind would not begin blowing and destroy all the
people!
When ‘Ali was arrested, ‘Ammar was watching the people and the
conditions very carefully, and when ‘Umar approached there, he (‘Ammar)
also followed other persons who had risen in support of ‘Ali, and wished
to cooperate with them. However, when he looked at ‘Ali's face intently
he felt that ‘Ali did not approve of the rising of the people, and
although he was being dragged to the masjid he was going there and was
not in any way resisting his enemies.
In these circumstances ‘Ammar said to himself: "Woe be to ‘Ammar! If
‘Ali is the Imam, and undoubtedly and in fact ‘Ali and none else is the
Imam, why should I not defend the Imam? If ‘Ali is really the Imam;
undoubtedly it is only he who is the Imam. So why does Allah not become
angry and kill these persons who are oppressing him? Why does Allah not
order me to rise along with all godly persons and resort to fighting? If
‘Ali is really the Imam, the guide and the ruler when in fact he is,
then why are these persons putting up an affected look at him, and why
are they sparingly looking at him. And if ‘Ali is really the Imam, and
in fact he is the Imam, then what is the meaning of Islam in these
present circumstances. By what means should we interpret the words of
the Holy Prophet (S) with regard to ‘Ali and how should we understand
his interest in considering ‘Ali preferable to and better than
others?"
Then ‘Ammar questioned himself and said: “Am I alone a believer and are
all other people’s atheists and strangers to faith? Or is it so that
faith is an easy, simple, soft and mild thing which is being taken and
interpreted by the people according to their own interests? So how is
our adversity and temptation being determined and why are we courting
death in this manner?"
‘Ammar knew the replies to these questions very well since olden times
and they were not new for him. When he was only twenty he knew these
matters and had discussions with his father about them, for he saw that
the Holy Prophet (S) was in danger, but in spite of that he did not
defend himself, and Allah, too, was not angry with his enemies and did
not destroy them. Fearing trouble, the Prophet (S) neither planned
defence for himself, nor permitted his companions to defend him. He also
saw that the Prophet (S) and his companions were in the minority and
their enemies were in the majority. And similarly ‘Ammar knew very well
that Islam accorded precedence to ‘Ali whereas the parties had pushed
him back.
He also knew that ‘Ali's being pushed back by the parties in spite of
his having been accorded precedence by
Islam did no harm either to ‘Ali or to the spirit of Islam and his
pushing back would result in loss to the parties themselves. Besides
this ‘Ammar knew already, and had no doubt about it, that if the
believers being small in number was not a proof of the correctness of
the faith it was also not a proof of its falsity, and how much so ever
hypocrisy might prevail and the number of the hypocrites might increase,
even if they do not acknowledge the abomination and indecency of
hypocrisy, it would never be a proof of its correctness.
‘Ammar had full knowledge of all these questions and replies and had
already learnt all these matters by experience. However, this tragedy
had placed a heavy burden on his heart which he was unable to bear. The
world had become dark in his eyes, as if it was going to perish.
This condition of perplexity and astonishment was not peculiar to
‘Ammar, because Salman Farsi, with all his deep knowledge and learning
of the books of faith and wisdom, was also faced with the same mental
torture. Salman, along with his other brothers-in-faith turned his face
to their chief and looked intently at his face, He saw that, although
Imam ‘Ali had been arrested and made a prisoner, he did not favour the
gathering and rising of his supporters and did not permit that they
should contend with his enemies.
From the very beginning Salman was very much disturbed on account of
the deep sorrow and regret which he felt for the people. For this very
reason, with these conditions in view he sadly said: "They became
Muslims, but did not become Muslims." [^7]
Then he looked at the face of his chief very care fully and found that
his countenance was open, clear and bright. He was then surprised to see
the appearance of ‘Ali, so much so that he lost his power of speech. At
this moment ‘Ammar let out a painful sigh and said: "O Lord! What am I
seeing? If this man resolves he can bring down the sky on the earth.”
‘Ammar did not exaggerate when he was uttering these words. Rather his
expression was indicative of the power of ‘Ali that is, if he had not
been afraid that disturbance would take place he would have staged a
rising.
At the end of this discourse ‘Ammar explained his aim in these words:
"Woe be to these people! If they had sworn allegiance to him there would
not have been even two persons who might have differences with each
other.”
Salman recovered from the condition of perplexity and amazement which
had overtaken him, and felt that if his power of speech had not been
taken away he too would have uttered the same words.
Miqdad was also astonished and perplexed along with his two brothers.
He went up to ‘Ali in the same condition and realized that his bright
features did not permit formation of factions and resistance. He again
looked at the face of his chief anxiously hoping that he might possibly
grant permission for contention and resistance, but did not gain any
such impression from Imam ‘Ali.
This condition of perplexity and amazement was not peculiar to a few
persons only; there were others also who were similarly perplexed and
amazed.[^8]
The Umayyad party, which had strong persons in it, made the same
assessment on some other grounds, and even the Ansar, who had taken oath
of allegiance to Abu Bakr, were in the same state of mind, and said: "lf
‘Ali had been present in Saqifa and had stood by the side of Abu Bakr
there would not have been two persons who might have differed with each
other about him.”
This was also the opinion of all the inhabitants of Madina. They
believed that if ‘Ali had moved in time this conspiracy against his
established right would not have taken place, and this tragedy, which
had shaken the thoughts and beliefs and did not possess a rational
aspect, would not have occurred. However, notwithstanding the extreme
aversion which the people had with regard to the said incident, the
action of the conspirators silenced all of them, at this moment, and the
thing which became the cause of the silence of the people all the more
was no doubt the wonderful sense of self-sacrifice displayed by ‘Ali.
Apart from this it is also a fact that otherwise the opponents would
have been threatened with annihilation.
Furthermore, this state of perplexity and amazement was not peculiar to
‘Ammar, Miqdad, Salman and other supporters of ‘Ali, for all the people
of Madina were faced with it, and the political blunder committed by
‘Umar in taking steps to obtain oath of allegiance from ‘Ali had added
to their amazement and astonishment, although, from the political point
of view, the first step taken by ‘Umar after the demise of the Prophet
(S) was also similar to this.
‘Umar wanted to persuade ‘Ali to take the oath of allegiance. However,
the refusal of ‘Ali became the cause of the fact that most of the people
could see this ugly state of affairs and became the witnesses of the
hatred of ‘Ali.
‘Umar wanted to show that the presence of all those persons who were
witnessing this incident should be recognized as the proof of the
strength of the new government, whereas, by this demonstration, ‘Ali
wanted to show the cruelty and injustice of that period and an attempt
by the new government to measure its strength.
‘Umar wanted to diminish the prestige of ‘Ali but, in spite of his
(‘Umar's) intentions, all these actions culminated in ‘Ali's benefit and
added to his greatness, dignity and reverence.
Again, ‘Umar wanted to confirm ‘Ali's conviction on account of his
refusal to take the oath of allegiance to Abu Bakr and this period did
not last for more than two and a half months, because Zahra, his beloved
wife lived only till that time after her father's death, and because the
person of Zahra, who did not agree to the oath of allegiance, was the
real factor for this refusal.
Nevertheless, this was the most critical period for the new government
and it is not known whether or not Abu Bakr's government would have been
destabilized if Zahra had lived longer!
In any case ‘Ali remained angry with Abu Bakr and ‘Umar even after the
death of Zahra and although he declined to take the oath of allegiance
he did not contend with the government of the time but the refusal by
‘Ali and his kinsmen and companions to take the oath had endangered the
oath taken by others and had affected its legal aspect throughout the
world of Islam.
‘Umar's stern attitude and errors were not confined to these actions,
but were increasing day after day, because within other parties and
groups which did not possess a firm footing and programme there appeared
other parties and groups which became active.
Would that these activities and movements had resulted in the
betterment of the government of the time so that ‘Umar might have been
successful. However, as his mistakes mostly sprang from hot temper and
stern decision coupled with superficial heroism, they provided an
opportunity and liberty of action to the destructive parties who were
acting deceitfully to harm Islam and were endeavouring to earn benefits
for the parties and the individuals. And eventually one of the results
of these mistakes was that ‘Umar involved himself in another difficulty.
It was in this sense, that owing to the quarrel and dispute which had
spread, ‘Umar was obliged to seek the cooperation of other parties and
individuals who had no contacts with him and whose way of thinking,
methods and. principles were different from his.
The object of ‘Umar in extending these invitations for cooperation was
to create a balance between the two sides or to strengthen Abu Bakr's
ruling party for fighting against the party of ‘Ali. At last this very
error put him on the path of dictatorial government which was and still
is quite different from the spirit of Islamic Government. As a result of
this very action he continued to adopt the dictatorial policy when he
assumed the reins of government till it ended in his assassination. And
it is an established fact that the plot for ‘Umar's murder was
engineered by those persons who were previously his associates!
Of course, it is undeniable that if ‘Umar had not caused delay in the
departure of Usama's army, and if he had not exploited the diversion of
the people to the wars which took place later, and if ‘Ali had not
cooperated with the public in the higher interests of the society,
others would have killed him before Abu Lu'lu’ did so. And again what is
undeniable is that if ‘Umar had not succumbed to the injuries sustained
by him at the hands of Abu Lu'lu and had lived a little longer, and
continued to rule, he would have seen that the people were different
from the earlier ones, and he would have become involved in a greater
calamity at their hands. At that time he would have felt and realized
better that the source of his pain, suffering and hardship was his very
first error which had created that situation!
However, the circumstances became favourable for him, because the
people got engaged in wars and conquests. Then he was killed at the
hands of the said person.
Now that the incident has taken place and what has been done cannot be
undone, if it be permissible and it is not considered a crime that
someone should like this occurrence and consider it to the advantage of
‘Umar, it may be said that: This very undesirable occurrence relieved
Abu Hafs from other more unwholesome and dreadful events which were
lying in ambush for him, for if those events and dangers had made their
appearance ‘Umar's awe would not have been able to prevent them, and his
destiny would have been more tragic.
Although in the early days this mistake of ‘Umar resulted in his
advantage from the point of view of strengthening the foundation of the
government of Abu Bakr, but Abu Bakr himself was not oblivious of it and
‘Umar's error was not hidden from him. For, soon afterwards the results
of these repugnant actions and formation of factions appeared in the
shape of rising and apostasy of the Muslims and a group of believers who
were firm in their Islamic faith declined to pay zakat and to fill the
public treasury for the benefit of the new government on the ground that
they did not consider the oath of allegiance to Abu Bakr to be lawful.
Even some residents of the city of Madina declined to pay zakat on the
same ground. They believed that payment of zakat and taxes to the
government of the time was tantamount to payment of bribes, and Islam
does not allow bribery.
The error, which had been committed by ‘Umar, was the cause of Abu
Bakr's regret and always kept him terribly uneasy. Before his death Abu
Bakr wished that his life had been immune from two things i.e. two
embarrassments viz. besieging the house of ‘Ali and acceptance of the
responsibilities of government on the day of Saqifa.
‘Ammar accompanied by Salman, Miqdad and Zubayr returned from the
masjid along with Bani Hashim who were walking behind ‘Ali and Zahra.
Although he was absolutely quiet, he was reflecting over the conditions
and circumstances in the light of complete knowledge of the Islamic
affairs possessed by him. This small group of the companions of ‘Ali who
from that day became known as the Shi'a were preparing themselves for
continuous service in the path of Islam.
In case ‘Ammar desired wealth, comfort and high status he should have
joined the other row. But he was an adherent of truth and justice and
everyone knows that truth and justice must be purchased at a high price.
And ‘Ammar, from the day he had become a Muslim, had been paying this
price, in instalments, by way of continuous jihad, which proved to be
very dear to him.
It may be asked: Can such a person refrain from service in the path of
truth at such a sensitive moment when, if he does so, it would amount to
rendering all his sacrifices null and void, and losing that great
spiritual wealth, which is not possessed by any except a few like him?
‘Ammar who possessed correct judgement, enlightened mind, moral
soundness and virtue, and was always keen on refining his soul,
reflected on these matters and asked himself questions about these
matters.
[^1]: A part of a sermon of ‘Ali where in he has reproached those persons who committed such mistakes after the demise of the Holy Prophet.
[^2]: The Holy Prophet (S) said: "When the hypocrisy of a person reaches its peak he can exercise control on the tears of his two eyes".
[^3]: Refer to Allama Amini's book ‘al-Ghadir’.
[^4]: The evil spirit of deviation, corruption and instigation is quite apparent from this remark. The speaker means to say that if Caliphate is left to ‘Ali the descendants of Fatima and Bani Hashim would become the rulers and Quraysh would be deprived of it.
[^5]: After Abu Bakr's victory in the struggle for Caliphate Sa'd said to his friends: “I bear witness to the fact that I heard the Prophet (S) saying that he had made a covenant with ‘Ali in the matter of Caliphate".
[^6]: As the Ansar had anticipated, the role and sovereignty of Quraysh assumed an aspect of revenge when it fell in the hands of Bani Umayya, because Bani Umayya treated every unlawful thing to be lawful except when some person took refuge with them.
[^7]: It has also been reported that he uttered a sentence in Persian which means: "They did and they didn't".
[^8]: During these days Abu Dharr Ghifari was not in Madina. When he returned to the city and became aware of the state of affairs, he also spoke like Salman and expressed regret on the indecent intervention by the people; their forsaking ‘Ali, their disobeying the orders of the Holy Prophet (S) and the consequent loss which they suffered. (For further details, refer "Abu Dharr", Islamic Seminary Publications, 1984 also available on line at: http://www.al-islam.org/abu-dharr-the-great-companion-of-the-prophet ).