Biography of Imam `alĪ Ibn AbĪ-tĀlib

Leading the Congregation

The Prophet (a.s), during his illness, as long as he had strength, regularly kept going to the mosque for prayers. But when the ailment increased, he had to stop going there. Therefore, on Monday, after the call for the morning prayers was sounded, Bilal came to the Prophet (a.s) and reminded him to go for the prayer. He told him that he did not have enough strength to reach the mosque and that someone else may be asked to lead the congregation. `A’ishah suggested that her father, Abū-Bakr, be asked to do it. Hafsah said her father `Umar could do the job. When the Prophet (a.s) heard the names of Abū-Bakr and `Umar from them, he realized that instead of being in the Contingent of Usamah they were still in al-Madinah contrary to his orders. In anger, he got up and with difficulty proceeded towards the mosque. He thought that one of them might lead the prayer and make it an excuse for elevation to the position of the Caliphate. He kept his arms round the shoulders of al-Fadl ibn `Abbas and `Ali ibn Abi-Talib and went to the mosque. He found that Abū-Bakr had reached the arch of the mosque. The Prophet (a.s) waved him to move back, went forward and led the congregation. The incident had been given another color that the person who was the deputy of the Prophet (a.s) at the congregation, deserved to be the first Caliph of Islam. But we have to see whether Abū-Bakr, on his own, went to the Prophet’s place of prayer or he was ordered to do so? Even if he was ordered to lead a prayer in the mosque, is it a qualification to be named the Caliph?

The traditions recorded in the books of History are so different and contradictory that it is very difficult to accept them as authentic. One narration says something and another something else about the same incident. Most of these narrations are from `A’ishah. The contradictory nature of these narrations render them weak. We shall mention a few of the narrations to prove our point of view. Ibn Husham writes:

“Bilal reminded the Prophet (a.s) of the prayer when he asked `Abdullah ibn Zum`ah to ask someone to lead the congregation. `Abdullah says, ‘I went out and did not find Abū-Bakr and `Umar with the people there. I asked `Umar to come

and lead the prayer. When he loudly sounded the Takbir, the Prophet (a.s) asked where was Abū-Bakr? Allah and the Muslims do not agree that `Umar leads the prayer. Then Abū-Bakr was called but he arrived when `Umar had already finished the prayer. Abū-Bakr too offered the prayer with the congregation.”[1]

It appears from this tradition that in the beginning the Prophet (a.s) did not name any particular person to lead the prayer and had left it to the discretion of `Abdullah to ask someone to do the job. Because of this open permission he asked `Umar to lead When he started the prayer the Prophet (a.s) called for Abū-Bakr to lead the prayer. But before he arrived `Umar had completed the prayer and Abū-Bakr repeated the process. It surprises seeing this narration that when the Prophet (a.s) had told `Abdullah that he should ask someone to lead the congregation, and `Umar complied, then what was the need to rush a person to call Abū-Bakr to come and repeat the process? Was praying behind `Umar not legitimate? If it was legitimate, then what was the sense in repeating the process? If the Prophet (a.s) wanted that only Abū-Bakr should lead the prayer, then he could have instructed `Abdullah in the first instance to ask that person to lead! If that was done, `Umar could have been spared the ignominy that his leading the prayer was voided!

Ibn Sa`d says:

“When `Umar sounded the Takbir the Prophet (a.s) said, ‘No! No! Where is the son of Abū-Quhafah?’ Hearing this, the rows got disturbed and `Umar moved away from the niche and Abū-Bakr came forward and led the prayer.”[2]

In the first narrative quoted above it is mentioned that a person was sent to call Abū-Bakr and from this narration it seems that he arrived himself. In the first narrative it is recorded that Abū-Bakr arrived after the prayer was over and in this narration it is said that `Umar had to give way from the middle of the prayer! Besides the contradictions, there is one thing that disturbs the minds is that what was the need to interrupt the prayer. If it is accepted that the person leading the prayer was a sinner and transgressor, there is one group in Islam, which does not enforce the condition of decency (`adalah) for Imamate during prayers. And the group in which decency of the Imam is mandatory, breaking the prayer in progress is not permitted! If during the

[1] Sīrat ibn Hushām, Vol 2, Page 302
[2] Al-Tabaqāt, Vol 2, Page 222

prayer it is learned that the Imam is a sinner, the people can change the intent from the congregational prayer to individual prayer and complete the process. In no event, they can break the prayer when they have started to offer it.

Ibn Jarir al-Tabari writes:

“The Prophet (a.s) said that Abū-Bakr be told lead the prayer. Then he himself took support of two persons and stirred out in a manner that his two feet were dragging on the ground. When he reached near Abū-Bakr, the latter moved back. The Prophet (a.s) waved him to stay where he was. He sat near Abū-Bakr and offered his prayer. (`A’ishah says) that Abū-Bakr was following the Holy Prophet and the other people were following him.”[1]

This narration suggests that the Prophet (a.s) had sent for Abū-Bakr to be called to lead the prayer. When he stood up for the prayer, the Prophet (a.s) himself, despite his sickness, came and joined the congregation sitting next to Abū-Bakr. The Prophet (a.s) asking Abū-Bakr to lead the prayer and then himself coming to the mosque, despite his sickness, gives a doubt whether he really asked for Abū-Bakr to lead the prayer. The narration does not mention that the Prophet (a.s) himself asked Abū-Bakr to go and lead the prayer. Perhaps like `Abdullah ibn Zum`ah asking `Umar to lead, similarly someone else might have prompted Abū-Bakr to come and take the lead at the prayer. When the Prophet (a.s) learned of these happenings, he would have decided, despite the poor condition of his health, to go to the mosque. The narration that Abū-Bakr was following the Prophet (a.s) in his prayer and the other persons in the congregation were following him is a meaningless contention. Because if Abū-Bakr was the Imam for that particular prayer, he could not have been the follower of anyone else for that prayer! If the Prophet (a.s) was the Imam then Abū-Bakr would be only the follower and nothing else. It is not possible that a person can be an Imam and the follower at the same prayer! If such was the case then those who are in the back rows, they become followers of those who are in the rows in front of them!

Ibn Jarir al-Tabari writes

“The prophet (a.s) asked `Ali (a.s) to be called. `A’ishah said she wished he had called Abū-Bakr. Hafsah said she wished he had called `Umar. In that time, all of them assembled near the

[1] Tārīkh al-Tabarī, Vol 2, Page 439

Prophet (a.s). The Prophet (a.s) said, ‘You people go away. I shall call you when needed!’ Therefore, they went away. Then the Prophet (a.s) asked if it was time for prayer. He was told it was the time. He wanted to ask Abū-Bakr to lead the prayer. `A’ishah said he was weak of heart and `Umar must be asked to lead. The Prophet (a.s) then agreed for `Umar to be asked for leading the prayer. `Umar said that with Abū-Bakr around he would not agree to lead. Abū-Bakr went forward. In this time, the prophet (a.s) felt some relief from his ailment and came out of his room. Abū-Bakr heard his footsteps and tried to move back. The Prophet (a.s) pulled at the lapel of his cloak and made him stand where he was. He himself sat down and where Abū-Bakr had stopped the Recitation, he continued.”[1]

In this narration certain things have come that help in understanding the real facts. One thing is very evident that the prophet (a.s) had asked for `Ali (a.s) to be called but why and for what reason, the narration does not elucidate. In the last part of the narration, the Prophet (a.s) asked if it was time for the prayer. He was replied in the affirmative. This highlights that the Prophet (a.s) was calling `Ali (a.s) when it was the time for the prayer. What else could have been the reason of calling him at the time of the prayer other than that he was to be asked about leading the prayer? This was so evident that `A’ishah and Hafsah read between the words and suggested and wished that their fathers were called. If the Prophet (a.s) was calling `Ali (a.s) for some other specific work there was no reason for `A’ishah and Hafsah suggesting that their fathers be called! Their suggestion would be reasonable when they were sure of the purpose of the call and that they preferred their fathers to substitute `Ali (a.s) for performing that task. There is another point to be noted that as soon as the names of the two persons are suggested, they arrive. Their arrival suggests that it was a pre planned move thinking that the Prophet’s condition would not warrant his coming to the mosque and that when a call came from `A’ishah and Hafsah they would rush to the mosque to take the lead in the prayer. On this basis, their claim to caliphate would strengthen. But the Prophet (a.s) sends them away saying that he did not need their presence immediately and would call them when needed. This proves that the Prophet (a.s) wanted to be alone at that time to discuss the matter for which he had called `Ali (a.s). If he wanted Abū-Bakr to lead the prayer, what was preventing the Prophet (a.s) to ask Abū-Bakr to lead the prayer before

[1] Tārīkh al-Tabarī, Vol 2, Page 439

asking him to go away from his presence. It was the time for prayer and Abū-Bakr was present before the Prophet (a.s)! As soon as he goes out of the room, he is given a message that he should lead the prayer! The question arises that why Abū-Bakr was not asked to lead the prayer when he came to the Prophet’s presence and was sent the instruction immediately after coming out of the room. What was the strategy in the message and who carried the message to him? The answer to this question is that neither any message was given to him nor was there any messenger who carried it to him!

At that time `A’ishah made an excuse that Abū-Bakr was weak at heart and that `Umar should be asked to lead the prayer in his place! When `Ali (a.s) was called, she did not talk of `Umar and said that she wished Abū-Bakr was called and later on she expressed about the weakness of her father’s heart and suggested the name of `Umar for leading the prayer. The more surprising thing about the narrative is that the Prophet (a.s) agrees with this suggestion! Although in the narration of `Abdullah Ibn Zum`ah it is mentioned that when the Prophet (a.s) heard `Umar loudly saying the Takbir, he was angered and said that `Umar leading the prayer was neither to the liking of Allah nor do the Muslims like it! Now, in the latter narration the Prophet (a.s) is very willingly allowing `Umar to lead the prayer! Now the dilemma is whom to believe and whom not to believe. How is it possible that the person whose lead in the prayer is not to the liking of Allah and the Muslims is permitted to lead in the end on the recommendation of `A’ishah? When `Umar is at last asked to lead, he withdraws saying that when Abū-Bakr was around he would not come forward to lead. This does not sound correct because when `Abdullah ibn Zum`ah asked him to lead, he immediately agreed without a whimper of protest in favor of Abū-Bakr. It is another matter that the prayer that was already offered was voided, or left incomplete, and Abū-Bakr took over the lead. No sooner Abū-Bakr stood up to lead the prayer, the Prophet (a.s) arrived. The plausible reason is that when the Prophet (a.s) called `Ali (a.s), it was thought that he might ask `Ali (a.s) to lead the prayer. To circumvent this, they told Abū-Bakr, as if on behalf of the Prophet (a.s), that he should lead the prayer. When he stood up to lead the Prophet (a.s), somehow arrived at the mosque to stop him and take the lead himself. Otherwise, when the Prophet (a.s) had expressed in ability to go to the mosque, what persuaded him to change his plan? In this narration a sentence has been added saying that the Prophet (a.s) continued the Verse that Abū-Bakr was reciting from the point where the latter stopped. This was an attempt to make Abū-Bakr a partner to the Prophet (a.s) in leading the prayer. We wonder if this prayer too was void like the one that `Umar was leading a

while ago. If the recitation is done from the middle, it will be in complete and there will be a doubt of the prayer becoming void.

Muhammad ibn Isma`il al-Bukhari writes:

“`A’ishah says that when the Prophet (a.s) suffered from his last illness, Bilal came and mentioned about the prayer. The Prophet (a.s) said that Abū-Bakr be asked to lead the prayer. I said that Abū-Bakr had a weak heart and standing in your place he might start crying and may not be able to recite the Verses Again the Prophet (a.s) said that Abū-Bakr must lead the prayer and repeated the same words. On the third or fourth repetition he said, ‘You are like the women of Yūsuf! Abū-Bakr must lead!’ Abū-Bakr started the prayer. In that time the Prophet (a.s), leaning on the shoulders of two men, went out and I remember the scene that his two feet were dragging on the ground under them. When Abū-Bakr saw the Prophet (a.s) he started withdrawing. The Prophet (a.s) asked him to continue with the recitation. Abū-Bakr withdrew a little backward and the Prophet (a.s) sat beside him. Abū-Bakr was sounding the Takbir to the hearing of the congregation.”[1]

In this narration too the weakness of the heart of Abū-Bakr is mentioned with a corollary that when he stood in the niche of the mosque he might cry. This way `A’ishah wanted to impress on the Prophet (a.s) that the concern that Abū-Bakr had about his illness, none other had it. He will shiver standing in the Prophet’s place in the Mosque thinking that his master would never again stand there! The purpose behind this talk certainly was to impress on the Prophet (a.s) that her father had the greatest love and regard for him and therefore none other qualified more than he did to lead the prayer in the absence of the Prophet (a.s). The author of “al-Sirah al-Halabiyyah” says the Prophet (a.s) compared `A’ishah to the lady with Yūsuf (a.s) that Zulaykhah had gathered the ladies of Egypt for a feast, although the purpose was only to show Yūsuf (a.s) to them. Similarly `A’ishah wanted Abū-Bakr to lead the prayer but outwardly gave an impression that she did not want him to do that

In this narration it is also mentioned that the Prophet (a.s) insisted on Abū-Bakr leading the prayer. On the one hand they talk of the Prophet’s insistence and on the other as soon as Abū-Bakr stood up for the prayer; they say that the Prophet (a.s) arrived with the support of two persons to lead the

[1] Sahīh al-Bukhārī, Vol 1, Page 95

congregation! Reading this tradition, even a person with average intelligence would neither accept that the Prophet (a.s) insisted on the assignment to Abū-Bakr to lead nor even permitting him to stand at the niche of the Mosque. If this appointment was from the Prophet (a.s) he would certainly have asked Abū-Bakr to lead the congregation to the completion of the prayer! When the Prophet (a.s) took over the lead, Abū-Bakr acted as the Mukabbar who sounds the Takbir when the Prophet (a.s) went into genuflection and prostration. The Mukabbar is not the Imam and crediting Abū-Bakr of leading the prayer instead of the Prophet (a.s) is not right!

Seeing the contradictory nature of these narratives, one cannot believe that the Prophet (a.s) nominated Abū-Bakr to lead the prayer. There was no question of his nomination because the Prophet (a.s) had detailed Abū-Bakr, `Umar and other Companions to proceed on the campaign with Usamah ibn Zayd and kept insisting until his last moment that they should go in obedience to his orders! How is it possible that on the one hand he orders them to leave al-Madinah with the Contingent of Usamah and on the other to stay back and lead the prayer? This story of leading the prayer has been created to justify elevating and justifying Abū-Bakr’s appointment to the Caliphate. Ibn Hajar al-Makki went to the extent of considering his leading in the prayer as the text for Abū-Bakr’s Caliphate. He writes:

“On account of this Imamate, all the scholars believe that there was a text for Abū-Bakr’s caliphate.”[1]

If certainly the Prophet (a.s) appointed Abū-Bakr as the Caliph on account of a Divine commission through his leading the congregation at the prayer, then despite his poor condition of health why did the Prophet (a.s) come out of his room and removed Abū-Bakr to lead the prayer himself? If it is assumed that leading the congregation is the Nass caliphate then how could Abū-Bakr nominate `Umar as Caliph when the Prophet (a.s) had stopped him from leading the congregation at prayer? If leading the congregation in prayer is the Nass caliphate, then the Prophet (a.s) used to detail someone or other to do this whenever he was away from al-Madinah in connection with the Ghazwah. With this logic Ibn-Ummi-Maktūm was the most deserving candidate because he was given this privilege many a time! Ibn Qutaybah writes:

[1] Tathīr al-Jinān, Page 40

“The prophet (a.s) generally on the occasions of ghazawat used to leave behind Ibn Ummi-Maktūm in al-Madinah to lead the people in prayers.”[1]

From this Imamate of Ibn-Ummi-Maktūm, that was for much linger duration that the one time Imamate of Abū-Bakr, have people ever thought that it was the Nass caliphate for Ibn-Ummi-Maktūm? Even in his presence, the Prophet (a.s) asked others to lead the prayers on several occasions. The prominent among such persons are Abul-Bu`bu`, Sabbah ibn `Arfatah, `Attab ibn Usayd, Sa`d ibn `Abadah, Abū-Dharr al-Ghifari, Zayd ibn Harithah, Abū-Salamah al-Makhzūmi and `Abdullah ibn Rawahah. Did any one of them who did the Imamate of the congregation stake their claim for the caliphate on the basis of this singular privilege enjoyed by them? Then what is the meaning of considering Abū-Bakr standing up to lead a prayer as the Nass caliphate in his favor? Abū-Hurayrah al-Dūsi narrates from the Prophet (a.s):

“The obligatory prayers can be offered behind any Muslim, virtuous or otherwise, even if he had committed the major sins.”[2]

If this Imamate is the Nass caliphate, then the appointment of Usamah above Abū-Bakr, `Umar and other senior Companions can also be sited as a Nass for claiming the position of the Caliph! The command of the contingent was more important than the Imamate of the Congregation at that time as, otherwise, the Muhajirūn and Ansar would not have objected to making the son of a slave, and a youth, to lead such heavyweights like `Umar and Abū-Bakr in battle!

[1] Al-Ma`ārif, Page 126
[2] Al-Mishkāt, Page 100