Biography of Imam `alĪ Ibn AbĪ-tĀlib

An Overview of the Events of Saqifah

The drama that was enacted about the demise of the Prophet (a.s) was over. It had to be over because it was enacted to gain time until Abū-Bakr arrived on the scene. But it created doubts in the minds of the Ansar. They started thinking that the rumpus over providing paper and pen to the Prophet (a.s) for writing his will, the disobedience to proceed for the campaign with Usamah ibn Zayd and the imminent and vehement denial of `Umar about the Prophet’s demise were the links of the same chain. The purpose was to divert the Caliphate from its main focus and take it somewhere else. They urgently put together a conclave at Saqifah Banū-Sa`idah to owe allegiance to a person from the Ansar and render the Muhajir’s plan unsuccessful. If the Ansar were sure that the Muhajirūn will not obstruct `Ali (a.s) assuming the Caliphate, they would never have established the conclave at the Saqifah. There conscience always raised the same call that they did at the Saqifah, “We shall owe allegiance to none other than `Ali (a.s)”

In that conclave both the tribes of Ansar Aws and Khazraj participated despite their differences. Whether it was Aws or Khazraj, the dominance of one group of the Muhajirūn was not acceptable to them, nor they considered their hegemony in the interest of the Ansar. However, the people of Khazraj were very active in organizing this conclave and one of their prominent persons, Sa`d ibn `Abadah was the secretary of the meeting and was sitting there with a quilt around his body as he was suffering from a fever at that time. He started the proceedings with his speech that was delivered in a very low tone because of his weakness. His son, Qays, repeated loudly what he said. He said, “O people of Ansar! The precedence and importance that you have in the Faith, no other Arabs have it! The Prophet (a.s) kept inviting his people to the Right Path for ten years, but only a few persons accepted to embrace Islam. It was not in the power of a few persons to safeguard the Faith. Allah blessed you that you embraced Islam and acted as shields of protection for the Prophet (a.s) and his small group of companions! You entered the field of battle and fought for the cause. With your swords, the proud Arabs were vanquished! The Prophet (a.s) has left this world! He was happy and satisfied

with you until his last breath! Who is more deserving of the Caliphate than you who have rendered yeoman service to the Faith! Therefore rise and make your hold tight over the Caliphate!” All the participants appreciated his talk and said that they would support him to become the Caliph. If this was only the matter of the Ansar, they could have finalized the bay`ah and decided immediately. But there was a fear that if the Muhajirūn opposed the move, there would be unnecessary conflict. Therefore, after the speech of Sa`d ibn `Abadah the question arose that if the Muhajirūn did not agree with them, then how would the problem be resolved? Some suggested that if they do not agree then they could opt for one emir from each side. Sa`d said that this is the weakness of the Ansar. He said that if there was solidarity in their thoughts they would never have suggested sharing power with the Muhajirūn and would decide the matter before the other side thought of the bay`ah.

Although the people of Aws too were present at this conclave, they were there just as observers. They also wanted to give others a feeling that the Ansar were not divided. But in their hearts, they still carried a grudge against the Khazraj. They had even fought a bloody battle, known as the Battle of Bu`ath, that was fought just before the advent of Islam to their area. Although Islam paved the way for peace and amity between them, and to a major extent removed the hostility between the two groups, but the human failing always maintained a sort of distance between them. Therefore, at this time too, some men of Aws carried the message about the conclave to `Umar. `Umar was disturbed with this news and, accompanied by a couple of cohorts, went to the Saqifah to disrupt the conclave. Ibn al-Athir writes:

“When `Umar heard this news he came to the place of the Prophet (a.s) where Abū-Bakr was present. He sent word to Abū-Bakr to come out for a while. He said that he was busy with the Prophet (a.s). `Umar sent word that some accident had happened and his coming out was important. Therefore, Abū-Bakr came out and he was informed of the event. Both of them took Abū-`Ubaydah along and proceeded fast towards the quarters of the Ansar.”[1]

`Umar thought it necessary to inform Abū-Bakr about the conclave of the Ansar. This was not a personal or individual affair and concerned the entire Ummah. If there was any fear of harm to the community at large from the conclave of the Ansar, then informing to the other important persons too was

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 222

very essential. Were `Abbas, `Ali (a.s), al-Zubayr and other persons from Banū-Hashim not important enough to be taken into confidence. Instead of surreptitiously sending a message to Abū-Bakr, `Umar could have himself entered the chambers of the Prophet (a.s) and informed the persons there about the gravity of the situation. But his maintaining secrecy about the matter creates doubts about the intentions of the two comrades.

When these three persons arrived panting at the Saqifah, the Ansar were completely surprised. With the revelation of their secret conclave, they thought that their plans had gone awry. The Aws too got a chance to join hands with the Muhajirūn to defeat the plans of the Khazraj. As soon as `Umar arrived there, he viewed the gathering and asked, “Who is the person draped in the quilt?” He was informed that it was Sa`d ibn `Abadah who was presiding over the conclave and was the candidate for the Caliphate. `Umar knit his brows and wanted to say something to the gathering. Abū-Bakr knew his vitriolic temper and stopped him from uttering anything that might harm their own interest. `Umar sat down saying:

“I shall not disobey the dictates of the Caliph of the Prophet (a.s) in a day or two!”[1]

Abū-Bakr rose and addressed the gathering:

“Allah sent the Prophet (a.s) at a time when idol worship was rampant. He stood up to stop people from worshipping the idols and start worshipping the one and only Allah. But the Arabs did not agree to forsake their ancestral faith. Allah selected the initial Muhajirūn, who are from the same clan as the Prophet (a.s), to bear witness to his Faith. They bore with patience the hardships inflicted on them by the men of their own clan. At that time, all the people were against this handful of the supporters of the Prophet (a.s). They remained steadfast in their Faith and were the first to worship Allah. These people are the true friends of the Prophet (a.s) and are from his clan. Who could be more deserving of the Caliphate than they could? Those who dispute with them in this matter will be termed rebellious! O Group of Ansar! Your felicity in the Faith and the precedence in accepting Islam too cannot be denied! Allah made you the supporters of the Prophet of Islam and gave you

[1] Tārīkh al-Tabarī, Vol 2, Page 444

elevated status! Therefore, we shall be the Emir and you will be the Vizier! No matter shall be settled without you consent!”

This speech of Abū-Bakr reflected his foresight, understanding of the situation and the political wisdom. It was his political wisdom that he prevented the outburst of `Umar when they arrived at the Saqifah to ensure that in his anger he did not use words that would upset the Ansar. Abū-Bakr was seeing that the situation was not for strictness and needed discreet and smooth handling. Therefore, in his well-balanced words, he impressed the Ansar by terming them the advisers for the Muhajirūn and offered to them to be their Vizier. The main point about the speech was that while he was not the opponent of the Ansar, he gave them the impression that the Muhajirūn were one with them. He did not present himself as an opponent but as a one who had come to them as a facilitator. He talked about the Muhajirūn and Ansar in a manner that he never sounded that they were opponents. If the question of Muhajir or Ansar had arisen, it would be to great disadvantage to his own group. It was then possible that the endemic tribal rivalry amongst the Arabs would have raised its head once again. Then the race for power would have started and none would achieve any success. He was also very discreet in not posing the Muhajirūn in general against the Ansar but only the small group who had the privilege of embracing Islam in the early days and helping with the Prophet’s Mission. He did this to impress on them that he was not trying to project the tribal superiority of the Muhajirūn and only the felicity of the small group that was close to Prophet (a.s) in his early days of propagation of the Faith. Then, to strengthen his point of view, while he praised the contribution of the select group of the Muhajirūn, he praised the contribution of the Ansar to the Cause. To establish the claim of the Muhajirūn for the Caliphate he mentioned the qualities of the Muhajirūn that were convincing for the audience. The Ansar knew that among the Muhajirūn there was a small group who had precedence over all in embracing Islam under very difficult circumstances. He stressed his point to establish the claim for the Caliphate and this point went well with the audience! He knew that `Ali (a.s) had precedence over everyone else in embracing Islam, he was from the Quraysh and was the closest person to the Prophet (a.s) throughout his Mission. But Abū-Bakr gleaned over this fact and kept the Ansar quiet by offering to them the carrot of becoming the Vizier. This offer also removed the doubts from the minds of the Ansar that their rights might be denied to them in the new disposition. It is another matter that the position of vizier was created neither during the time of Abū-Bakr nor `Umar. It was just a non-existent carrot that was offered to the Ansar only at the Saqifah. But during the reign of `Uthman,

a position almost similar to vizier, the katib (clerk), was created. But how could an Ansar dream of the position when an Umayyad was available!

Aws were happy with the oratory of Abū-Bakr because they were not happy with the claims of superiority by their rivals, the Khazraj. They kept sitting with their head bent and did not raise any objection to whatever he claimed. But the Khazraj did speak out. Their representative, Habbab ibn al-Mundhir rose to say:

“O people of Ansar! You must firmly take your stand! These people are living under your shadow! None can dare to say anything against you or act against your wishes. You have respectability, affluence, strength and valor! Neither are you lesser in numbers than they are nor in martial skills. People are looking towards you. Remain united. If you do not remain together, you will fail in you endeavor. The Prophet (a.s) migrated to settle in your City. Because of you, there was freedom for Worship and Mosques were constructed. With the help of your swords, the Arab Tribes were subdued and Islam was successful. You are not the wrong claimants of the Caliphate. If these people do not accept your rights, there must be one Emir from our side and one from theirs!”

The spirit with which Habbab started his speech, it became evident that the Ansar would not capitulate to the Muhajirūn at any cost nor will they allow the diminution of their determination. But that was not to be. `Umar suddenly rose and said, “How is it possible to have two chiefs at the same time? By Allah! The Arabs will never agree for this arrangement to bring you to that position when the Prophet (a.s) was not one of you The Arabs can certainly accept the leader only from the clan of the Prophet (a.s) Therefore, whoever opposes our right to Caliphate, we shall oppose him with this argument! Whoever clashes with us about the Emirate of the Prophet’s Domain will be a sinner and will be the cause of his own destruction!

After `Umar’s talk, Habbab rose once again. And with great emotion addressed the Ansar, “O group of Ansar! Remain steadfast on your stand! Do not pay any heed to the talk of these persons. If they do not accept your claims, push them out of the city! Then select anyone you wish to have as your emir. By Allah! You are more deserving of the Caliphate than these persons are. Because the Faith was spread through your efforts and the people bent towards Islam! By Allah! If anyone refutes me I shall cut his nose with my sword!”

Habbab’s talk did not convince the gathering when compared to the oratory of Abū-Bakr and `Umar. Although Habbab was considered a person of opinion amongst the Ansar, he did not have the foresight and maturity that is required to make a success out of a popular movement. An example of his indiscretion was reflected in his speeches at the gathering. It was required at the moment that instead of exhibiting emotional outbursts prevalent during the age of ignorance and exercising discretion in making statements that was the need of the day. Therefore, with his outburst he made his position weak and was not able to make any impression on the audience. Abū-`Ubaydah was realizing the gravity of the situation. He shook the religious sentiments of the Ansar by saying, “O group of Ansar! You have given us support and succor when we had the need! Do not change your ways now and remain steadfast with your past attitude! “The result of this talk was that even the people of Khazraj relented. Seeing the direction of the wind, Bashir ibn Sa`d Khazraji said, “O group of Ansar! Although we have the felicity of taking on the infidels and took precedence in accepting Islam, the only thing in our sight was the pleasure of Allah and the obedience for the Prophet (a.s)! It is not proper that we use the Faith for worldly advancement and contest for gaining power. The Faith is a Blessing given by Allah. The Prophet (a.s) was from the Quraysh and therefore his tribe has the right to bring forth his successor and Emir. May Allah forbid that I dispute with them on this matter! You must fear Allah and do not get embroiled with them.” When Bashir uttered these words, the unity of the Ansar manifested so far went into thin air. Their attitude suddenly changed. There is no doubt people’s attitude takes no time in changing!

As a result of the weakness and irresolution of the Ansar when the foundations of their claims started shaking, the Muhajirūn got the opportunity to exploit their weakness. Therefore, Abū-Bakr stood up and said that sitting in their presence were `Umar and Abū-`Ubaydah and they may pledge their allegiance to any one of them! This was a move which could certainly confuse the audience but might not bring about an assent. The condition of the minds of the audience was like that of a traveler who had lost his way and was standing confused at the crossroads. He fails to decide which way to take. People started staring at each other’s faces and got confused for the selection of one of the two. If Abū-Bakr had suggested only one name, there would not have been any difficulty in the gathering agreeing to it. The reason would be that they look to a person’s suggestion that has impressed their thinking at the meeting and they go with closed eyes in the direction pointed out by the person. But Abū-Bakr neither proposed only one name for the position nor he expressed any particular interest in any one of the two. It appears a very

clever move that he wanted to confuse the gathering and divert their attention towards the source of the suggestion that was he! Sensing the confusion in the minds of the audience `Umar suggested that Abū-Bakr was suitable in all respects to be the Caliph. He asked Abū-Bakr to stretch his hand that he and others extend their allegiance to him. Abū-Bakr instantaneously stretched his hand as if the proposal of the other two names was just a formability and the matter was already predetermined between them. `Umar was about to put his hand in the hand of Abū-Bakr when Bashir ibn Sa`d put his hand on the outstretched hand of Abū-Bakr in token of owing his allegiance to him. Then `Umar and Abū-`Ubaydah did bay`ah with Abū-Bakr followed by the people of Khazraj. Although the people of Aws had come to the conclave as supporters of Sa`d ibn `Abadah, they would not have liked someone from the Tribe of Khazraj to get a position of power. Therefore, the representative of the Aws, Usayd ibn Hudayr, seeing the Khazraj move forward to owe allegiance to Abū-Bakr said:

“By Allah! If Khazraj are able once to rule over you, they will get superiority over you for all time. Then they will not give you any share from that emirate. Therefore, rise and owe your allegiance to Abū-Bakr.”[1]

The words of Usayd ibn Hudayr indicate that they were agreeing to owe allegiance to Abū-Bakr only on account of the differences between the tribes of Aws and Khazraj. They never wanted anyone from the Khazraj to become the Caliph and dominate them forever. Another motivation that the vizierate was being offered to the Ansar and the Aws might rise to that position in time to come. But it is a fact of history that the Ansar were neglected even for small positions of power and the position of a Vizier was never instituted. The talk of Habbab ibn al-Mundhir proved true that he told Ansar while asking them not to owe allegiance to the Muhajirūn, “O group of Ansar! I see with my eyes that your children are begging at the thresholds of the progeny of Muhajirūn with outstretched lapels and no one giving them even water to drink!”

In this hullabaloo of the bay`ah, Habbab ibn al-Mundhir took out his sword but it was snatched away from him and was disarmed. Sa`d ibn `Abadah was trampled under feet. `Umar came back in his element. While he was subdued in the beginning, now after the dispelling of the political danger, he could take a stern stance. With Sa`d ibn `Abadah, he exchanged harsh words and pulling of each others beards. `Umar shouted and said:

[1] Tārīkh al-Tabarī, Vol 2, Page 458

“Kill him! May Allah perish him! He creates unrest!”[1]

The words of Tarikh al-Tabari are:

“May Allah kill him. He is a hypocrite!”[2]

Sa`d ibn `Abadah, was an important person from the Ansar and a chief from the Tribe of Khazraj and one of the important companions of the Prophet (a.s). What was his crime to be termed a hypocrite and troublemaker? If he was a claimant of the caliphate, others too had come there for the same purpose. If Abū-Bakr and `Umar thought that it was important to decide about the Caliphate before the Prophet’s funeral to avoid unrest and dispute, the Ansar too had gathered together for the same purpose. If the conclave was illegitimate, the Muhajirūn too made use of the same illegitimate conclave to get their candidate foisted as the Caliph. When they said that the conclave of the Ansar was non-representative because of the Muhajirūn not being there, then how could the selection of the Caliph be legitimate when there were only three persons from the Muhajirūn and none of the Banū-Hashim was present at the Conclave. When the relationship with the Prophet (a.s) was made a condition for the selection of the Caliph, Banū-Hashim were the closest of his kin. If the elders have to meet and decide the urgent and important matters, then the action of Sa`d ibn `Abadah cannot be termed illegitimate. Calling him a hypocrite and troublemaker was not warranted. The truth is that Sa`d ibn `Abadah was a candidate for the caliphate and that was not palatable to `Umar.

All this proves that the bay`ah of Abū-Bakr came about in disturbed and emotional circumstances. On the one hand there was the clash between Aws and Khazraj and on the other was mutual antagonism between two Khazrajites that provided an opportunity to the Muhajirūn to put forward a candidate for the bay`ah. Bashir ibn Sa`d tried to obstruct the claim of Sa`d ibn `Abadah took the first initiative in extending his hand in bay`ah to Abū-Bakr. Seeing Bashir, the Khazraj yielded and Aws followed too. In this pell-mell there was no chance for any parleys or consultation and the bay`ah was done in a hurry. `Umar too considered it the creation of the unusual circumstances and said:

“Abū-Bakr’s bay`ah was a ‘falta’ or something done without thinking about it. Even then, Allah spared us from His anger. Again if someone follows this method, he must be killed.”[3]

[1] Al-`Iqd al-Farīd, Vol 3, Page 63
[2] Vol 2, Page 459

`Allamah al-Zamakhshari describing the meaning of ‘falta’ writes:

“Abū-Bakr put the shackle of caliphate in his neck in a way as if something is snatched from another person or is snatched away with the talons. Without doubt such a bay`ah is born of mischief and wickedness but Allah saved people from evil consequences.”[1]

It may be right to call this bay`ah  a fitnah (mischief) because although he had decided on the candidature of Abū-Bakr, beforehand, and had enacted subterfuges to clear the ground, but he kept the name of Abū-Bakr secret until the last moment. When he felt that the Ansar were about to achieve unanimity about one candidate, in an opportunistic manner he extended the hand of Abū-Bakr for the bay`ah. People were raring to cast their lot. As soon as a candidate was presented before them, they rushed to give their votes. Thus, the ‘fitnah’ came about!

It was `Umar’s political acumen that besides the confidantes none else got wind of what was brewing. If this secret leaked, some persons could have opposed the move. If the Banū-Hashim had learned about the scheme, it would have run into failure. The reason was that the contention of the Muhajirūn was that Abū-Bakr was near of kin to the Prophet (a.s). If someone from the Banū-Hashim was around, this contention would have collapsed! The reason being that whether someone was from Banū-taym or Banū-`Adi, he could not claim nearness to the Prophet (a.s) in comparison with Banū-Hashim. If `Ali (a.s) had reached there, there would not have been the question of anybody else getting selected for the Caliphate. Therefore, al-Mundhir ibn Arqam, representing the sentiments of the Ansar says:

“Among the Muhajirūn, `Ali ibn Abi-Talib was one that if he contested for the Caliphate then not a single group of the Ansar would go against him.”[2]

In view of the Democratic Caliphate, what came about cannot be called an exercise in democracy. The requirement of the democratic process was that the common man was allowed to express his choice. But what really happened was that at first the Caliphate was restricted to the Muhajirūn, and then only three persons from the Muhajirūn quietly present themselves at the conclave

[1] Al-Sawā`iq al-Muhriqah, Page 36
[2] Al-Fā’iq, Vol 1, Page 146
[3] Tārīkh al-Ya`qūbī, Vol 2, Page 103

of the Ansar for the selection of a leader at the Saqifah. In the beginning the majority of the conclave was in the favor of Sa`d ibn `Abadah. If that selection were concluded, at least, it would have sent a signal that in Islam selection of the caliph is not on the basis of tribal affiliation. When the caliphate can be got by Banū-taym and Banū-`Adi, why not the Ansar? If it is accepted that the caliph can only be from the clan of the Prophet (a.s) then the nearest to him was `Ali ibn Abi-Talib, as against those who meet with the Prophet (a.s) with the ninth or tenth forbear! About this Amir al-Mu’minin (a.s) has said:

“They argued about the tree but had destroyed the fruits.”[1]

At the Saqifah of Banū-Sa`idah, the opponents were the Ansar, the contention that worked was “the Arabs want to see the Caliphate where the Prophethood was.” If the competition was with the Banū-Hashim, then `Umar would have said what he told once to Ibn `Abbas:

“People do not like that the Prophethood and caliphate come together in one family!”[2]

[1] Nahj al-Balāghah
[2] Al-Kāmil fit-Tārīkh, Vol 3, Page 34