The Caliphate Its Conception and Consequences

Chapter Nine : After the Coup

The coup had succeeded; ABU BAKR had been selected as the caliph. But the legal and religious aspects of the affair stand unaffected by the events that took place afterwards. The position was that three MUHAJIRIN, one of whom was ABU BAKR himself, and a section of the ANSAR, were non-participants in the BAI'A of ABU BAKR. This legal position of the event remains unchanged, even though afterwards, by threats of punishment, promises of reward, use of actual force, and payment of bribes, all of which means were freely employed, the number making the BAI'A considerably increased.

From HABIB-AS-SAYYAR, we learn that on day following the SAQIFA, a general BAI'A- taking took place, but a portion of the Muslim community, holding that the only rightful caliph was IMAM ALI, did not agree to it, saying that they would make the BAI'A to no one except IMAM ALI IBN ABI TALIB. Of BANU HASHIM. AMMAR IBN YASIR, SALMAN AL-FARISI, AL-MIQDAD IBN AL-ASWAD, KHAZIMA IBN THABIT DHU AL-SHAHADATAIN, ABU DHAR AL-GHIFARI, ABU AYYUB AL-ANSARI, JABIR IBN ABDALLAH, ABU SA'ID AL-KHUDARI, BURAIDA IBN ASLAMA,

were among those who thus refused to make the BAI'A to ABU BAKR. From ABU AL-FIDA we learn that IMAM ALI and all the BANU HASHIM, ABU SUFIAN and a majority of BANU OMAYYA, a majority of the ANSAR, AZ-ZUBAIR, UTBA IBN ABI LAHAB, KHALID IBN SA'ID IBN AL-AS, AL-MIQDAD, SALMAN AL-FARISI, ABU DHAR, AMMAR IBN YASIR, AL-BARA IBN AZIB and UBBAI IBN KA'B, all refused to make the BAI'A to ABU BAKR, and they all inclined towards IMAM ALI IBN ABI TALIB. It is an admitted fact that not a single person from BANU HASHIM made the BAI'A to ABU BAKR while FATIMA, daughter of the Prophet, lived.

How an attempt was made to extort the BAI'A from IMAM ALI and other persons, is graphically narrated by all the historians. I quote from IBN QUTAIBA:

ABU BAKR made a search for those who had refused to make the BAI'A to him; they were found with IMAM ALI. He sent UMAR to Ali. UMAR called out to those men in the house of Ali; they refused to come out. Upon this, UMAR collected firewood, and threatened to burn the house down on the people inside it. People said that FATIMA, daughter of the Prophet, was also in that house. UMAR replied, "I do not care about her, let her be there, I do not mind. Upon this, all those men who were inside it, except Ali, came out, and made the BAI'A.

Ali said that he had taken oath that he would not come out of his house until he had collated the QUR'AN. FATIMA came to the door of her house and stood there, and said, "I have nothing to do with the people who are guilty of committing such offences. You left the dead body of the Prophet, and decided this matter of the caliphate without any reference to us, and you usurped our right". UMAR came back to ABU BAKR, and asked him to extort the BAI'A from Ali by any means, however harsh. Upon this ABU BAKR sent his slave QUNFUDH returned and repeated the reply to ABU BAKR,

who wept for some time. UMAR again asked him not to leave Ali. ABU BAKR again sent QUNFUDH to tell him that AMIR AL-MU'MININ wanted him to come and make the BAI'A. He went and said the same thing to Ali. Ali raised his voice and said, "God is good. This man claims what is not his". QUNFUDH came back and repeated the reply of Ali to ABU BAKR, who began to weep. For a second time UMAR rose up, and taking a number of people with him went to the house of FATIMA and knocked on the door.

Hearing his voice. FATIMA raised her voice and made a complaint to the soul of her dead father thus: "O father, O Prophet of God, O what evils and afflictions we have met at the hands of UMAR and ABU BAKR after you". When this party heard the voice of the daughter of the Prophet and saw her weeping, most of them returned weeping.

But UMAR with a few men remained there, and forcibly took Ali out from the house, brought him to ABU BAKR, and asked him to make the BAI'A to him. But Ali refused to make the BAI'A. Upon this, those people said, "By God we will slay you". Ali replied, "Will you slay a man who worships God and is the cousin and brother of your Prophet"? UMAR then turned to ABU BAKR, and angrily said, "Why do you not order him to make the BAI'A to you"? ABU BAKR replied, "I will not say anything so long as FATIMA is by his side". Ali came back without making the BAI'A to ABU BAKR.

HABIB-AS-SAYYAR had narrated these conversations more fully thus:

When Ali was brought to ABU BAKE and asked to make his BAI'A, Ali said, "You obtained the submission of the ANSAR, and got them to accept the headship of ABU BAKR solely on account of your relationship with the Prophet. Now I claim my right on account of that very relationship. Tell me who is nearer to the Prophet, I or ABU BAKR. Fear God, and do not be unjust".

UMAR replied, "We will not leave you unless and until you make the BAI'A". Ali replied, "I am not afraid of these threats, and so long as the last breath of life remains in me I will go on urging my rights". In short, a good many altercations took place on that day between Ali and the companions of the Prophet. In the end, Ali came back without having made the BAI'A to ABU BAKR, in fact to none of the first three Caliphs. The Sunni differ on this point; some say that he made the BAI'A after forty days, and the majority of them say that he did not make the BAI'A to ABU BAKR so long as FATIMA lived.

The fact of UMAR'S collecting firewood the intention of setting fire to the house of FATIMA is mentioned by almost all historians, as also FATIMA'S plaintive cry, which brings to mind, by way of contrast, the joyful exclamation of gratitude of A'ISHA, daughter of ABU BAKR, when presented by UMAR with jewels and money over and above her share of the GHANIMA. On one such occasion she exclaimed, "How deeply I am under a debt of gratitude to UMAR, who has done so many kind things for me since the death of the Prophet (P).

The explanation for these extra favors given by UMAR was that they were due to her on account of the fact that the Prophet (P) loved her more than any other wife. But the Prophet's love proved of no avail to his daughter FATIMA whom, according to A'ISHA herself, the Prophet (P) had loved more than anyone else. But logic and consistency is conspicuous by its absence in the conduct of actors of this coup.

UMAR tried to obtain the BAI'A from SA'D IBN IBADA, but he sternly refused. BASHIR IBN SA'D, who had contributed so much to the success of ABU BAKR on the day of the SAQIFA, advised UMAR and ABU BAKR not to insist on taking the BAI'A from SA'D IBN IBADA after his refusal, as his children and the whole tribe of KHAZRAJ would fight on his side, and much bloodshed would ensue. They therefore left him alone; but things were made hot for him, and he went to Syria.

The tribes of BANU OMAYYA, and BANU ZUHRA refused to pay homage and gathered with their leaders, UTHMAN and SA'D IBN ABI WAQQAS, in the mosque. UMAR came with a party, demanding to know why they were sitting there, and asking them to make the BAI'A to ABU BAKR. Unable to resist force, they did as they were asked. But BANU HASHIM all went away without making the BAI'A.

It might be said by some on their behalf that ht use of force was unfortunate but unavoidable, as no ruler or government can tolerate opposition and is therefore justified in using force to put it down. However, this argument confuses the issue, and in an enquiry as to the status of the person claiming to be the ruler, is quite irrelevant. If the opposition does not recognize the validity of the coup where-under the claim is put forward, the rule condoning the use of force cannot possibly apply, as the opposition exists before the status.

The rule can apply only to such opposition as arises after the status of a ruler has been duly and legitimately conferred and recognizes. In the present case, three MUHAJIRIN and a few deserters from the ANSAR cannot be taken to have conferred a valid title of "Successor of the Prophet"; even among such as were present, no election took place, the arguments were cut short by a deserter hurriedly making the BAI'A to ABU BAKR, and there was the intimidating presence of an armed gang. This defect in the title could not be made up for by threatening and throttling the opposition subsequently.

Having seen the method of force, we now come to rewards, allurements and gratifications. We learn from IBN SA'D:

When the people made BAI'A to ABU BAKR, he began to distribute money through ZAID IBN THABIT to a woman of the tribe of BANI ADI IBN AL-HAJJAR. That woman asked what it was for. ZAID IBN THABIT said that it was her share of the money, which ABU BAKR had distributed among the women. That old woman angrily said, "Are you going to wean me away from the straight path by means of bribes? By God, I shall not accept any part of it". This deserves very careful consideration. This is the method by which "consent" of the people was obtained. This is how the kingdom of God was being established. Here is another instance:

AL-MOGHIRA IBN SHU'BA came to ABU BAKR, and said to him, "O ABU BAKR, it is advisable that you win ABBAS over to your side, by promising to give him a share in the Caliphate. The result will be that you will both (ABU BAKR and UMAR) have a good case against Ali and BANU HASHIM when ABBAS is with you". Upon this, ABU BAKR, UMAR and ABU UBAIDA (the same three that attended the SAQIFA) came up to ABBAS.

ABU BAKR said to him, "God appointed Muhammad a Prophet and ruler over men. God bestowed His blessings on him. Finally, He called him to the side of His grace, and the Prophet left the question of the Caliphate to the people, so that they might chose whom they considered suitable, and remain united and not differ among themselves. They selected me as their ruler. I have been receiving information that some people are criticizing this selection on which the rest of the people have agreed, and these critics make your people (BANU HASHIM) their shield. You should be afraid to interfere in this matter. Either you should submit to my rule as others have done, or else you should not let our critics come near you.

We have come to you with the object of giving you a share in the caliphate, which should be sufficient for you and your children after you, as you are the uncle of the Prophet (P). Even though people know your position and the position of your companions, still they did not give this caliphate to you, as the Prophet (P) was related to us just as he was related to you".

UAMR added, "By God, we have not come to you as if we have any need of your help. We have come because it looked bad that the people should taunt you for not joining in the matter on which all have agreed. You should see to your own good, and to the good of your people".

ABBAS replied, "If you have taken the caliphate because of your relationship with the Prophet (P), then you have usurped our right (as we are much nearer to him). But if you have obtained the caliphate because of the people, then it is we who are the foremost among the people. If you say that this caliphate has come to you through the consent of the people, then you are wrong, because we never gave our consent to it. As to your gift of a share in the caliphate, if it is your property,

then we have no need for it; if it is the right of the people, then it not proper to be lavish with what is not yours; and if it is ours by right, then we do not want to be content with only a portion of it, for the whole of it belongs to us. As to your statement that the Prophet (P) is related to you just as he is to us, then the Prophet (P) is of that tree of which we are the branches and you are like the grass growing near that tree".

The grant of land and plots was made a special means of disarming opponents and rewarding the partisans. We have seen that AZ ZUBAIR was with Ali, and was a brave man. But he was won over by the grant of a very good piece of land selected by himself. After that we find him a staunch supporter of the Government, so much so that he could be trusted to be included in the SHURA constituted by UMAR at the time of his death (that SHURA which had the ostensible object of choosing a successor, but which in reality was designed to exclude IMAM ALI, in spite of his also being in it).

THE ANSAR RELENT:

The informer who had brought the news about the ANSAR to UMAR behind the wall was MU'IN IBN ADI, who belonged to the tribe of AWS. The two persons who met them on the way to the SAQIFA were ASIM IBN ADI and UWAIM IBN SA'IDA. They both belonged to the tribe of AWS, and the former was the brother of this same MU'IN IBN ADI. IBN ABI AL-HADID says that both MU'IN and UWAIM were of great help to ABU BAKR in this matter. Their motives were that they had both been great friends of ABU BAKR,

and their hearts had been filled with the greatest hatred and jealousy of SA'D IBN IBADA. When the ANSAR brought SA'D IBN IBADA to the SAQIFA with the object of making the BAI'A to him, UWAIM IBN SA'IDA stood up and addressed the ANSAR thus: "QURAISH individuals are entitled to the caliphate, and of them ABU BAKR is pre-eminent in his fitness for it, as he led the last prayers". On hearing this, the ANSAR turned him out, and he came running to ABU BAKR; this is when he met the party of three.

After the BAI'A, the people came to the Prophet's mosque, and in the evening the ANSAR and QURAISH members began to quarrel with each other, as the ANSAR had repudiated their making of the BAI'A to ABU BAKR. It was on this occasion that ZAID IBN ARQAM said that they acknowledged the superiority of IMAM ALI, and that had he been present at the SAQIFA, no one would have refused him the BAI'A. We learn from IBN ABI AL-HADID:

When the BAI'A to ABU BAKR was over, a majority of the ANSAR repudiated their action, and began to accuse each other of having brought about this state of things; they began to say openly that the caliphate belonged to Ali by right; they related his various qualifications, and wished that IMAM ALI had been there to claim the caliphate. The MUHAJIRIN did not like this. They became angry, and the dispute widened. Out of QURAISH, SUHAIL IBN AMR, AL-HARITH IBN HISHAM and AKRAMA IBN ABI JAHL were the most bitter towards the ANSAR. These were the persons who had fought against the Prophet and entered the fold of Islam only when no other course was left open to them. They also had personal grudges against the ANSAR.

At the battle of BADR, SUHAIL was made captive by MALIK IBN DAHSHAM: AL-HARITH IBN HISHAM was wounded at the same battle by URWA IBN AMR; the father of AKRAMA IBN ABI JAHEL was killed at that battle by the two sons of ARFA; and ZIYAD IBN LABID had taken off his coat of mail. Their hearts were full of enmity towards these persons on account of these things. When the ANSAR were gone, QURAISH collected together. SUHAIL IBN AMR stood up, and said, "O QURAISH, God has named them ANSAR, and the QUR'AN contains their praises;

for this reason, they stand high above us. Taking advantage of this fact, they are canvassing the people to their side and to the aid of IMAM ALI. (During our quarrel) IMAM ALI remained sitting in his house; had he wished, he could have turned them down. Therefore, you should now invite them to renew their BAI'A to ABU BAKR. If they do so, well and good; if they refuse, fight them to the end…. AL-HARITH IBN HISHAM stood up and said, "The sword alone will decide between us and the ANSAR…" then AKRAMA IBN ABI JAHEL stood up and said, "Had the Prophet not made the statement that the caliphate belonged to QURAISH, we would not have refused it to them (i.e. the ANSAR). Now this statement is good. No one has any option, therefore, but to fight the ANSAR".

Now read this very carefully. Their Islam was entirely superficial. They harbored grudges against those who had fought against them on behalf of the Prophet (P). How great must have been the intensity and extent of these people's enmity and grudge against IMAM ALI, who had won all the battles and killed so many of them. This political faction of UMAR and his comrades reaped full advantage of their feelings against IMAM ALI. It also shows that the ANSAR were on IMAM ALI'S side. Thus it is apparent that the ANSAR were not, and could not have been, the first to oppose Imam Ali. It was this faction that was the first to set the ball rolling, as the KHUTBA (address) of ABU BAKR shows.

The ANSAR held a meeting, and summoned MU'IN IBN ADI and UWAIM IBN SA'IDA, on whom ABU BAKR had showered his favors for helping him against the ANSAR. The ANSAR rebuked them and censured them for their treachery. (See note 288).

Now there was great tension between the two parties. The friends of ABU BAKR would give speeches to vilify the ANSAR; the ANSAR would reply to them. KHALID IBN AL-WALID, who was a great friend of ABU BAKR and enemy of Imam Ali, used to speak ill of the ANSAR on account of their love of Imam Ali. I again quote IBN ABI AL-HADID:

Some mischief-makers among QURAISH came to AMIR IBN AL-AS and incited him to malign the ANSAR, saying that he was the tongue and feet of QURAISH, just as in the times of JAHILIYYA so now in the times of Islam too, and exhorted him not to leave the ANSAR. They told him much more than that. AMR, therefore, stood up in the mosque one day, and gave a long harangue against the ANSAR… (Here his speech is set down)… then his eye fell on AL-FADI IBN ABBAS, and he was struck with remorse,

as there had been great friendship between the ANSAR and the children of ABD AL-MUTTALIB, and the ANSAR greatly respected Imam Ali and were convinced of his superiority AL-FADI then told him, "O AMR, it is impossible for us to conceal what you have said, nor is proper for us to give a rejoinder, when Imam Ali is among us in Medina and does not order us to reply. AL-FADI came to Imam Ali and informed him of all this. Imam Ali was greatly enraged, and said that AMR had offended God and the Prophet (P). Then he came to the mosque, and gave a long speech praising the ANSAR.

IBN ABI AL-HADID says that Imam Ali asked AL-FADI IBN ABBAS to write eulogies in praise of the ANSAR, which he did. When the ANSAR came to know of this, they were greatly pleased, and asked HASSAN IBN THABIT in turn to write poetry in praise of Imam Ali. He did so, and sent it to Imam Ali, who liked it and made a long speech enumerating the virtues of the ANSAR. He also tried to make QURAISH reconcile with the ANSAR.

Thus the old tribal jealousy were revived and brought into full play by the activities of this faction and the manner in which they secured the caliphate. It also explains why UMAR was so much against the ANSAR. He included no ANSAR among the candidates out of whom his own successor was to be chosen, and openly declared by way of his will that the ANSAR had no title to the caliphate. ABU BAKR had promised at the SAQIFA that they would consult the ANSAR on every important occasion, and would do nothing against their interests; yet the promise was never honored. Nor did their gifts and favors find their way to the ANSAR; they were purposely dept in poverty and want, and among the rich nobles of those days there was not to be found a single ANSAR. What was the cause of this royal displeasure? It was the love of Imam Ali.

**Chapter Ten : The Nomination Of Umar and Uthman ** The coup at the SAQIFA had to be justified to the Islamic Nation, and an attempt was made to do this by laying down certain dogmas known by their inventors from the very beginning to be mere contrivances, as later events show. The enactors of the coup prevailed upon themselves and others to believe that the Prophet (P) did not designate anyone as his successor, yet at the same time, that the appointment of a successor to the dying ruler was an absolute necessity; also, that this appointment could only be made through election by the people, and that therefore they had been perfectly justified in their unseemly haste in getting ABU BAKR "elected" at the SAQIFA.

For the time being, their object had been achieved. But the same dogmas now stood in the way of UMAR'S acquisition of the caliphate which, in accordance with a prior understanding between them, was to devolve upon him. These dogmas were therefore thrown overboard to make room for other expedients suited to the changed circumstances. UMAR could not face the uncertainties of an election, so the rule now stated was that nomination is better than election. ABU BAKR thus nominated UMAR as his successor.

Now, the means of appointing the ruler is the most fundamental aspect of the constitution of a state. But ABU BAKR changed the constitution by substituting nomination for election, without consulting the people. This he had no power to do-if indeed election really was the rule, as they had maintained. Let us see how he did it AT-TABARI says:

When ABU BAKR felt the hand of death approaching, he sent for UTHMAN in private when there was no one with him, and asked him to write to his dictation. ABU BAKR dictated, "In the name of merciful God, this is what ABU BAKR son of ABU QUHAFA wills to the Muslims: Now I…" At this ABU BAKR fell into a swoon and lost consciousness. Upon this, UTHMAN by himself added, "I have appointed UMAR as a ruler over you, and have done good to you". After this ABU BAKR regained consciousness, and asked UTHMAN to read out what he had written.

He complied. On hearing this, ABU BAKR was transported with joy, shouted "ALLAHU AKBAR", and said "Perhaps you feared that I might die in the swoon, and this might lead to differences among the Muslims, and therefore you added the name of UMAR". UTHMAN replied in the affirmative. ABU BAKR invoked blessings on him and carried on from that point.

When the document had been completed, ABU BAKR was carried by his wife to a window in his house, from where he said to the people, "Accept the man whom I have appointed ruler over you; by God, I have thoroughly considered the matter. I have appointed UMAR over you; yet he is not my relative. Heed him and obey him". The people said that they had understood, and would obey him. ABU BAKR gave this document to UMAR, and asked him to go to the people and tell them to obey it, as it was his order.

When UMAR came out with the document, a man asked him what it contained. UMAR replied, "I do not yet know, but in any case I accept it and will obey it". The man said, "Well, you should know it, for I know it. Last year you made him the ruler, so today he makes you the ruler". Eye-witnesses say that they saw UMAR sitting with people round him and a whip in his hand. UMAR was saying to them, "O People, heed the word of the caliph and obey him. The caliph says that he has given you the best advice".

The narrator adds that at the time there was a whip in UMAR'S hand, and ABU BKAR'S slave was by his side. After this, TALHA, AZ-ZUBAIR and other people came to ABU BAKR and admonished him for appointing a rude and rough man like UMAR as the ruler, and asked what answer ABU BAKR would give when questioned by God as to why he had appointed him. ABU BAKR was lying down at the time, and asked to be helped to sit. When he had sat up and was reclining against pillows, he replied, "Would you terrify me by referring to God? When He puts the question to me, I shall reply that I have appointed the best of His creatures as the ruler over the UMMA of Muhammad".

It would be a slur on the intelligence of these companions of the Prophet to suppose that they were not aware of the inconsistencies and contradictions in their conduct, and of the slippery nature of the ground on which they had taken their stand. As for the people who chose to follow them, it is hard to credit them with such intelligence in view of their apparent blindness to the game that was being played by their leaders, and the inconsistencies in their conduct. I point out some of these as follows:

1. If it was true that the Prophet (P) did not nominate anyone as his successor, then there should have been no reason for ABU BAKR not to follow suit.

2. ABU BAKR had absolutely no right to change the constitution on this very important point.

3. In the similar circumstances of the Prophet (P) wanting to write his will, UMAR, in preventing it, had said that the Book of God was enough for them; yet on this occasion he forgot about the Book of God.

4. On that occasion, he had said the conduct of the Prophet (P) was due to delirium, although he was quite in his senses and did not faint; yet on this occasion he did not attribute the conduct of ABU BAKR to delirium, even though he had fainted during the writing of the will.

5. The people did not like UMAR'S nomination, but it was forced on them.

6. UMAR had said that the writing of the Prophet (P) would have been the result of delirium, and would therefore have been useless, even dangerous, and the Book of God was enough. But this writing of ABU BAKR, though written on the same subject and under worse circumstances, was considered so sound and sacred as to require the immediate attention of UMAR and evoke from him the extraordinary remark that it should be obeyed without even being read. Adherence to principles is rare in politics, but this blatant disregard is deplorable even by modern standards.

7. It is also to be noted that everybody concerned conceded the right of the ruler to nominate his successor; but this right was denied to the Prophet (P).

8. The Book of God, which was considered to be an obstacle to the Prophet's writing his will in favor of IMAM ALI, was altogether forgotten about when ABU BAKR dictated his will in favor of UMAR.

9. To what extremes the enactors of the coup were prepared to go, is evident from the fact that when forgery was committed during the writing of the will, their leader applauded it. They would go to any lengths to secure their object, and that was one of the reasons why IMAM ALI did not take up the sword to wrest from them what was his by right.

The Shura

UMAR interpreted the feelings of his party correctly when he said that they were averse to the RISALA (Prophet-hood) and IMAMA (Caliphate) going to the same family. To this end he worked throughout his life, and by the close of his fairly long career had succeeded on setting the Caliphate on a course which was sure to lead -which in fact it did- to the intended goal, that is, BANU OMAYYA. The only family that could be a certain match for BANU HASHIM was that of ABU SUFYAN, who had fought tooth and nail against Muhammad and Islam and remained a heathen throughout his life,

only reciting the KALIMA of Islam when he saw no way out of it. The ground had been prepared when YAZID, the son of ABU SUFYAN, was granted the province of Syria in the time of ABU BAKR. No governor was allowed to be succeeded by his relative, for the obvious reason that they might come to think of the province as theirs by heritage.

But this rule was not observed in the case of the sons of ABU SUFYAN, for YAZID was succeeded by his brother MU'AWIYA. Other governors were generally replaced at frequent intervals so that they would not become too strong for the central authority through too long a stay in one province; but not MU'AWIYA, who was intended to be a permanent thorn in IMAM ALI'S side should Imam Ali ever happen to gain the caliphate in spite of all the hindrances that had been placed in his way. Every governor was called upon to render accounts half-yearly,

and was severely punished even on suspicion, if for instance he was proved to have become very rich. But not MU'AWIYA; not even once was he called upon to render accounts. It was necessary that he should make himself influential, powerful and rich, if he was to successfully oppose IMAM ALI.

This policy was carried to its logical conclusion when on his death-bed, UMAR appointed a committee of six candidates out of whom his successor was to be elected by those very members. The constitution and choice of members of the committee, as well as the directions laid down for it, clearly indicate that the sole object of this extraordinary elective body was to exclude IMAM ALI and to get UTHMAN elected. From UTHMAN to MU'AWIYA was then expected to be an easy step,

and had not the egregious blunders of the former, coming in quick succession one after the other, spoiled this well-laid plan, the object of its designer would have been fulfilled without being interrupted as it was by IMAM ALI'S short rule. But even these events, eye-opening as they were, could not dispel that atmosphere thick with hatred against the children of the Prophet (P). The battles of JAMAL and SIFFIN clearly demonstrated how that policy was intended to work should Imam Ali become the caliph. I will now relate the events of this SHURA (consultative committee) in detail.

IBN KHALDUN says that when UMAR was fatally wounded, he sent for ABD AL-RAHMAN IBN AWF alone, and told him that he wanted to transfer the caliphate to him. ABD AL-RAHMAN positively declined to accept it. UMAR then took a promise from him not to disclose this talk which they had on the question of the caliphate until he had settled the whole matter. ABD AL-RAHMAN agreed. The people then came and requested him to nominate his successor. A'ISHA also sent word to him to designate his successor and not to leave the flock of Muhammad without a shepherd. She feared that serous consequences would follow and that great disturbances would take place if he failed to make the nomination. UMAR said, "Whom should I nominate? Had ABU UBAIDA IBN AL-JARRAH been living,

I would have appointed him my successor, and when questioned by God I would have said that I had appointed him whom the Prophet had said was the "Trustee of this UMMA". Had ASLAM, the slave of ABU HUDHAIFA been living, I would have nominated him as my successor, and when questioned by God I would have replied that I had nominated a man who the Prophet said loved God deeply. If MA'ADH IBN JABAL had been alive,

I would have nominated him, and on being questioned by God I would have said that I nominated him because I heard the Prophet (P) saying that MA'ADH would be among the learned men on the Day of Judgment. Had KHALID been alive, I would have appointed him, and on being questioned by God I would have said that I appointed him because I heard the Messenger saying that KHALID was one of the swords of God, whom He drew to kill KAFIRIN. Now I will appoint those men with whom the Prophet (P) was pleased at the time of his death". He then sent for IMAM ALI, UTHMAN, TALHA, AZ-ZUBAIR,

SA'D IBN ABI WAQQAS, and ABD AL-RAHMAN IBN AWF. They duly came, except for TALHA who was out of Medina at the time. UMAR gave them the following directions: "Continue your consultations for three days. If TALHA comes during this period, let him join the consultations, but if he does not, then do not wait for him. By the third day you must come to a decision. SUHAIB will lead the prayers during this time; as he is a freedman, he will not dispute this caliphate with you. Some influential persons from the ANSAR would also be sent for, but they have no right or title to the caliphate. You should also send for AL-HASSAN IBN ALI and ABDALLAH IBN ABBAS and my son ABDALLAH, but none of them has any title to the caliphate". They said,

"Appoint your son as Caliph, as being your son he has a right". UMAR replied, "No, one man from the children of AL-KHATTAB is sufficient". Then he continued, "If five of you are agreed on one man, and the sixth does not agree, then chop off the head of that sixth man. If four are on one side, and two disagree, then those two men should be killed. If three are on one side and three on the other, then my son ABDALLAH will be the arbitrator, and the man in whose favor he makes the award will be the caliph. If you do not like the decision made by my son ABDALLAH, then take the side which includes ABD AL-RAHMAN IBN AWF, and kill the rest". They asked him to give them some advice. He said, "O S'AD, I did not nominate you, though you are a man of war, because you are very rude and harsh. O ABD AL-RAHMAN, I did not appoint you, because you are a Pharaoh of this UMMA. O ZUBAIR, I did not designate you as my successor, because you are a Muslim in your calm moments, but a KAFIR when enraged.

I did not appoint TALHA because of his pride and pomp; and if I had appointed him, he would have left the government to his wife. O UTHMAN, I did not nominate you, because you are much too bigoted in favor of your clan. O Ali, I did not appoint you, because you have a desire for the caliphate. But you are the greatest Muslim, and if I had appointed you, I am sure you would have led the UMMA on the right path to truth". Sometimes he said that he did not appoint IMAM ALI because he had a frank and jovial temperament.

But even then he said that had the appointed IMAM ALI as the caliph; he would have led them onto the path of righteousness and truth. On an earlier occasion, when he was wounded and people were urging him to nominate his successor, UMAR said, "I will think the matter over. No doubt, the man best entitled to it is the most righteous of you, he who would lead you to truth",

and he pointed towards IMAM ALI. MAWLAWI SHIBLI says that UMAR found some fault in each of the six men whom he had appointed to the SHURA, but that he knew IMAM ALI to be the best man and most suited to the caliphate. He then adds in a footnote: "There is no doubt that the faults mentioned by UMAR existed in the candidates, excepting IMAM ALI whom he said had joviality. This was only an idea and was not sounded on fact. IMAM ALI was jovial, but only to the extent that is necessary in a good-tempered man of dignity".

Now let us see what happened at the SHURA and how UTHMAN came to be elected to the caliphate. The conduct of the members of the SHURA, especially that of ABD AL-RAHMAN, can best be understood when the reader realizes that this assembly was constituted with the sole object of excluding IMAM ALI and transferring the caliphate to UTHMAN-a fact which will be proved presently.

The members of the SHURA assembled in the house of A'ISAH, and afterwards in that of her nephew, MISWAR IBN MAKHRAMA, AMR IBN AL-AS and AL-MOGHIRA IBN SHU'BA came and sat at the door of the house, but they were removed from that place by SA'D IBN ABI WAQQAS. They said that they had only come there to show the world that they should also be among those electing the caliph. Using the facts found in the sources listed under Note No. 325, I narrate the ensuing events as follows.

The SHURA deliberated for three days, but could not reach any decision. On the third day, ABD AL-RAHMAN told them that according to the instructions laid down by UMAR, they must finally decide the matter that day. Then ABD AL-RAHMAN said to them, "I have a proposal to make. I will give up my right to the caliphate, and you can make me your arbitrator to select the caliph from among you". All of them except IMAM ALI agreed to this. Imam Ali said that he must also make a promise that he would decide according to justice and equity, and would not be swayed by his desires or show partiality on account of relationships.

ABD AL-RAHMAN did not answer this suggestion directly, but left the room and went to see all the companions of the Prophet (P) who were in Medina, the officers of the army, and the noblemen, and consulted them as to who should be appointed as the caliph. On the morning of the fourth day he came back to the SHURA, and taking SA'D and AZ-ZUBAIR aside, told them that the people whom he had consulted had voted for either Imam Ali or UTHMAN, and asked them to elect one of these two. They both agreed on Imam Ali. But this was not to his liking. He sent for Imam Ali and UTHMAN, and had a separate talk with each of them in order to make them agree, but they would not.

He then collected in the mosque all the companions of the Prophet (P), the officers of the army, and the rich and influential men of Medina, and put it to them to select either Imam Ali or UTHMAN. AMMAR pointed towards Imam Ali, and IBN ABI SARH, an OMAYYAD, pointed towards UTHMAN, and people began to quarrel with each other. S'AD shouted to him to decide at once or serious consequences would ensue. Upon this, ABD AL-RAHMAN pacified the people by saying, "Be calm, I have decided upon the caliph in my mind".

Then turning towards Imam Ali he said, "Promise that if I appoint you as caliph you will govern according to the Book of God, the SUNNA (conduct) of the Prophet (P), and the conduct of the first two caliphs". The word "SUNNA", properly speaking, means "habit as translated into action". Imam Ali promised to govern according to the Book of God and the SUNNA of the Prophet (P), but he refused to follow the doings of the first two caliphs. ABD AL-RAHMAN turned to UTHMAN and said the same thing to him. Readily and without hesitation, he agreed to follow the doings of the first two caliphs as well. Upon this, ABD AL-RAHMAN acknowledged UTHMAN as the caliph, and the people also made the BAI'A to him. Imam Ali said to them, "You have donated the caliphate to UTHMAN without any right or title.

This is not the first time that you have acted in bad faith towards us in the matter of the caliphate. I will bear this patiently. AL-MIQDAD said to ABD AL-RAHMAN, "You have passed over the man who would have spread justice and truth in the country. I wonder at QURAISH for passing over the man than whom there is none more fit, able and learned, or more capable of doing justice between men". Imam Ali said, "The people have given the right to QURAISH, but QURAISH look to their own interest (and not to the good of the UMMA).

They say to each other that if once the caliphate goes to the family of the Prophet (P), it will be impossible to take it from, but if it remains with some other man, they will be ably to keep it going round among themselves". From the author of "SHAMS-AL-TAWARIKH" we learn what allegedly happened when ABD AL-RAHMAN left the SHURA. This book is more of a eulogy of UMAR than a history of the caliphate, and was claimed by the author to have been written under an express direction of UMAR conveyed to him in a dream, as he mentions with excusable pride in the preface. ABD AL-RAHMAN left the SHURA to consult, or rather canvass, the people of Medina. The author says that those he met were chiefly the followers of UTHMAN, who pressed him to make the award in his favor. He was at a loss to know how to do it, when AMR IBN AL AS came to his rescue with the suggestion that he should make following the SUNNA of the first two caliphs an indispensable condition for the caliphate, knowing full well that Imam Ali would be certain to reject it with disdain, while UTHMAN would agree to the condition with avidity.

These are the facts of the SHURA. We must give very thoughtful consideration to them and try to understand their implication, if we want to appreciate the policy, which was at work during that period, and which in fact remained in force throughout the time the caliphate lasted. To understand the policy underlining the SHURA, we have to bear in mind two important factors, namely (1) The constitution of the SHURA, and (2) The directions that were given to its members. Both were intended to load the dice against Imam Ali and thus help UTHMAN to gain the caliphate.

1. THE CONSTITUTION:

One of the many evil consequences of the speedy but unwieldy conquests of the early caliphate was the rapid flow of wealth into Median, bringing in its train all the ill effects of wealth and capitalism, such as luxury, loss of energy, aversion to exertion, dread of the battlefield, and overweening pride. It also gave rise to the unnatural and unhealthy division of society into rich and poor, with the most horrible spectacle of the two extremes existing side by side, with overflowing riches and grinding poverty each giving rise to its peculiar faults without any of the redeeming virtues that each has.

It was for this reason that the Prophet (P) had prohibited the hoarding of money and had said that he was not so much afraid of his UMMA reverting to heathenism after him, as of their hoarding wealth and becoming capitalists. The wealth had acquired so much power and influence with the Government that UMAR could not place the crown anywhere except within its orbit. That was also an effective way of excluding Imam Ali, for the rich form a class by themselves, and to capture the government is their first aim. UTHMAN was one of them, being one of the richest men in Medina. Imam Ali, however, was an alien to them. They knew full well that Imam Ali would not tolerate any special privileges for the rich, and that his favors would extend more to the poor than to them. All the members of the SHURA except Imam Ali were rich men. Another, and in fact the chief reason for their selection, was their obvious partiality towards UTHMAN. Let us see who is who.

TALHA IBN UBAID ALLAH:

He was related to ABU BAKR. His mother S'ABASH was the daughter of ABU SUFYAN, the sister of MU'AWIYA and the aunt of YAZID, the future assassin of Imam AL-HUSSAIN. He was one of the richest men of Medina; the daily income from his property in Iraq was one thousand gold pieces, and his property in SARAT yielded even more. He built a lofty palace in KUFA and another in Medina. At the time of his death, he left property worth three KARRAT of DARAHIM, including two hundred thousand gold pieces and over two million silver pieces.

AZ-ZUBAIR IBN AL-AWAM:

He was the son-in-law of ABU BAKR, and was under the influence of A'ISHA. His son was the greatest enemy of Imam Ali. He had palaces in BASRA, KUFA and ALEXANDRIA. On his death, he left fifty thousand pieces of gold in cash, one thousand horses, and several hundred male and female slaves. He had one thousand MAMLUKES whose earnings, according to the law then in force, were received by him.

ABD AL-RAHMAN IBN AWF:

He had accumulated much wealth and had engaged in trade on a gigantic scale. He built a splendid house in WADI AL-AQIA. In his stables he had one hundred horses, one thousand camels, and ten thousand goats. He had so much cash in hand that after his death, each of his four widows received one hundred thousand of DARAHIM as her share of the inheritance. He wept bitterly on his deathbed; when asked the reason, he said that MUS'AB IBN UMAIR and HAMZA, uncle of the Prophet (P), were both much better than him in every respect, and that neither of them had left sufficient even to purchase their coffin cloth with. He was a very close relative of UTHMAN, his wife UM KULTHUM, daughter of UQBA IBN ABI MU'IT, was the cousin of UTHMAN from her mother's side.

SA'AD IBN ABI WAQQAS:

He was a close relative of ABD AL-RAHMAN IBN AWF; at one stage of the discussions, he said that he was willing to relinquish his right as a candidate in favor of his relative ("IBN-AM") ABD AL-RAHMAN IBN AWF. His mother HAMNAT was the daughter of SUFYAN IBN OMAYYA, and thus a close relative of UTHMAN and MU'AWIYA. It was his son UMAR IBN SA'D who later so heartlessly butchered the whole family of the Prophet at KARBALA. He was also very rich; he had a magnificent palace at WADI AL-AQIQ close to that of ABD AL-RAHMAN IBN AWF, and in that palace occurred his death.

UTHMAN IBN AFFAN:

He was closely related to ABU SUFYAN with whom he always remained on good terms as a dutiful younger member of the family. He had a magnificent palace in Medina, and very many gardens and fountains. On the day of his death, he had in his private treasury one hundred and fifty thousand pieces of gold and one million of silver. He had landed estates in WADI AL-AQIQ, HUNAIN and other places, worth about one hundred thousand gold pieces. Besides this, he had countless horses and camels in his stables.

There are other indications pointing to the objective being the exclusion of Imam Ali. Before announcing the SHURA, UMAR had an aside with ABD AL-RAHMAN, whom he intended to make the arbitrator. Now the directions that were given by UMAR, and the subsequent conduct of ABD AL-RAHMAN, allow us to surmise fairly correctly what the subject of that private talk must have been. His own son ABDALLAH IBN UMAR was announced as the arbitrator, and was directed to give his award in favor of the party on whose side he found ABD AL-RAHMAN.

Thus the resulting decision was bound to be in favor of UTHMAN, as there was the assurance of the back -up of two means of making the award- the private arbitrator and the public arbitrator. ABD AL-RAHMAN was given a direction in private, which obviously related to this dispute, and obviously concerned which party ABD AL-RAHMAN was to favor.

There is a very significant fact here. As ABD AL-RAHMAN positively refused to accept the caliphate, there seems to have been no point in his inclusion by UMAR in a party of "candidates". There must therefore have been some other object to his seemingly irrelevant inclusion, and this object was to give him a status to interfere in the dispute. ABDALLAH'S case was different; he happened to be the son of the caliph. But ABD AL-RAHMAN had no locus stand, and so was given one by being made a candidate.

That the talk was made in private was not enough; ABD AL-RAHMAN was further asked not to disclose it to anybody. This order to observe silence and secrecy is too significant to be ignored in this discussion. Also, the conduct of ABD AL-RAHMAN in the meeting was too clearly partial towards UTHMAN to need comment. I shall refer to it presently, but would point out one fact here. When questioned by him, both SA'D and AZ-ZUBAIR gave their opinion in favor of Imam Ali. Here was a clear majority; SA'D, AZ-ZUBAIR and Imam Ali on one side form a decided majority, TALHA not having arrived by then. (See AT-TABARI in this connection). At least, it is not apparent that TALHA had arrived by then, though he appears to have come at a later stage. Anyhow, it can at best be dismissed as doubtful.

Now in fair deals we always find impartial arbitrators. Here, however, ABD AL-RAHMAN was obviously partial towards UTHMAN, as will become more apparent when we come to discuss his conduct in the meeting. As to ABDALLAH IBN UMAR, his partiality towards UTHMAN is also no less apparent. He very gladly made the BAI'A to UTHMAN, whereas Imam Ali, when his turn came, refused to acknowledge him as the caliph. When after the assassinations at KARBLA' feelings ran high against YAZID,

and people got ready to revolt against him, ABDALLAH took it upon himself to give public lectures dissuading them from turning against YAZID, and collected all his children and relatives to exhort them to remain loyal to him, telling them that if any of them harbored bad intentions against YAZID, he would have nothing more to do with him. His brother, UBAIDALLAH IBN UMAR, joined the revolt against Imam Ali, and fell fighting him on field of SIFFIN. Such were the umpires of this board. This caricature of arbitration was to decide the fate of the Muslim world; Islam had indeed fallen on evil days. Simple folk go into raptures over UMAR'S selfless devotion to Islam when they recollect that he refused to designate his son ABDALLAH as his successor, tough expressly asked to do so. But UMAR was not so simple; he was an astute politician.

He was fully aware that ABDALLAH would have no backing, and that Imam Ali was still in the field. Even if Imam Ali could have been ignored, the BANU OMAYYA would not have submitted to ABDALLAH, who had inherited everything from his father except his intelligence. UMAR himself hinted at this once when he said that ABDALLAH was too dull to be able to divorce his wife, meaning that of divorce one's wife was the easiest thing in the world, but ABDALLAH was too much of a simpleton to be able to do even this. ABU SUFYAN, who had extorted the whole province of Syria by one threat of his, was still alive, and the appointment of ABDALLAH would have upset his whole plan, and would have defeated the object for which he had been working throughout his life.

Look at this seeming inconsistency. ABDALLAH was so unfit and ignorant as not even to be able to divorce his wife. But how then, all of a sudden, were volumes of knowledge, ability and efficiency infused into him, so that all at once he became fit to decide between the claims of different candidates to the caliphate? His only qualification was his aversion of Imam Ali, and if we look at the matter from this point of view, this seeming inconsistency is converted into a veritable consistency.

There was a stage in the consultations of the SHURA when the votes were evenly balanced and the people were becoming restive on account of the delay. SA'D IBN ABI WAQQAS suggested that ABD AL-RAHMAN should himself assume the caliphate, and on his refusal, SA'D said "Then act according to your opinion; you know full well what the wishes of UMAR were in this matter". This lets the cat out of the bag. UMAR had definite wishes of his own in the matter, and they were known specifically only to ABD AL-RAHMAN, and the fact of this was known to many people.

When UMAR announced the constitution of the SHURA and the names of its members became known, Imam Ali, as soon as he came out of the house of UMAR, said to his friends, "These people will never let the caliphate come to me, so long as I continue submitting to them". To ABBAS he said, "This time also the caliphate has been diverted from us". ABBAS asked, "How do you know that"? Imam Ali replied, "UMAR has bracketed me with UTHMAN, and has directed "If two persons are on one side and two on the other, be with those among whom you find ABD AL-RAHMAN IBN AWF". SA'D IBN ABI WAQQAS will not differ with his relative ABD AL-RAHMAN IBN AWF, and ABD AL-RAHMAN is related to UTHMAN by marriage. It is obvious that either ABD AL-RAHMAN will make UTHMAN the caliph, or else UTHMAN will make ABD AL-RAHMAN the caliph. Thus even if two are with me, it will not benefit me, though I think that only one may be with me". ABBAS replied that he had already told him not to join the SHURA, as it had been intended to exclude him.

It really is rather strange to find that no ANSAR was included in the SHURA, and stranger still is UMAR'S remark that the ANSAR had no share in the caliphate. This was their punishment for siding with Imam Ali; there seems to be no other reason for this unjust exclusion. How can it be said on the basis of such directions that Islam favors democracy? This was an intentional dividing of the Islamic nation, and a destroying of its unity. Could the ANSAR, after this remark, regard themselves as equal partners in the Islamic Theocracy?

2. THE DIRECTIONS:

The directions, which UMAR gave to the members of the SHURA, were in keeping with its constitution, and had the same object in view. One thing that strikes us is the absence of any mention of the Book of God. It was as much excluded from the deliberations of the SHURA as it had been in the verbal wrangling of the SAQIFA. The statesman who so clamorously appealed to the Book of God as being sufficient for any emergency that might arise when it was the Prophet (P) who wanted to give certain instructions in writing to his UMMA, became so forgetful of the Book of God when his own turn came for giving instructions that he did not even mention it in his directions.

The only instruction to be expected of him was "Consult the Book of God to find out what are the qualifications indispensable in a successor of the Prophet (P), and then examine the claims of each of the candidates with reference to those qualifications, and select the one who approaches the standard most closely". This would have proved his honest intentions, and prevented the grossest injustice being done in preferring UTHMAN over Imam Ali. UTHMAN, whose relationship with the Prophet (P) was not close, who had accepted Islam only after scores of people had already had that distinction, who had never fought against any combatant in the cause of Islam, always fleeing the field of battle when it became hot,

who had no child whom the Prophet (P) could call his own, who always remained immersed in the luxury and ease provided by his immense riches, and who had worshipped false gods for the better portion of his life, was given preference over Imam Ali, who had never for one moment worshipped false gods, who was the first man to accept the message brought by Muhammad (P),whose wife FATIMA was the dearest child of the Prophet (P) (as A'ISHA very often said), whose sons the Prophet always called and treated as his own,

who never shirked from war, who was always in the thickest of the battle, who in the many single combats always overpowered his rival -be he MARHAB or AMR IBN ABDWID- most often killing him, who joined every battle that the Prophet (P) fought against the enemies of Islam, whose prowess saved the honor of Islam in all the chief battles that were fought against heathenism and to whom was due the victory in those battles, whose knowledge of the QUR'AN and FIQH was superior to all except the Prophet (P), about whom the Prophet said, "I am the Citadel of Knowledge and Imam Ali is its Gate; he who seeks knowledge should come to the gate",

and whose qualities and virtues are too many to be enumerated. This Imam Ali was set aside for the fault that he belonged to the Prophet's family and had helped him too much, while UTHMAN was preferred because he belonged to the bitterest foes of the Prophet (P). Other than this there was no comparison between the two, and no sane man would hesitate to decide between them for one single moment if the matter were left solely to personal qualifications and virtues.

One cannot help smiling when one hears of UMAR'S remorse for the passing away of MA'ADH IBN JABAL, KHALID, ABU UBAIDA IBN AL-JARRAH, and SALAM, a freedman of HUDHAIFA, when he remarks that if any one of them had been alive, he would unhesitatingly have appointed him as the caliph on the solitary grounds that he had heard the Prophet (P) saying this thing or that thing in their favor. It is a pity that UMAR'S ears did not catch a single one of the many sayings of the Prophet in favor of Imam Ali, some of which I have mentioned in this book.

A point to note in these instructions is that UMAR ordered SUHAIB, a freedman, to lead the daily prayers for so long as the members of the SHURA were in consultation, explaining that he had selected him because being a freedman he could not lay a claim to the caliphate. How then would UMAR have been able to appoint SALAM, a freedman of HUDHAIFA, as a caliph, had he been alive? But consistency, logic and justice are not the virtues we expect in politics.

The next important instruction was that they were to kill the dissenting minority, even if it consisted of one man. Clearly the hint was to Imam Ali, for he knew full well that he would never agree with a decision, which, he was certain, would come out in favor of UTHMAN. It must be realized that the simple reason why UMAR did not appoint Imam Ali to the caliphate, was that he wanted UTHMAN in that position. When urged to appoint a successor, he more than once said that if Imam Ali was appointed to the caliphate, he would lead the UMMA on the straight path to truth and righteousness.

The only faults that he could find to state as a bar to selecting him were that he was desirous of having the caliphate, and that he had a jovial temperament. Imam Ali was indeed desirous of gaining the caliphate, but only because he was anxious to see his Prophet's UMMA being led onto the straight path, which he alone was able to do. That this joviality of temperament was not a fault is admitted by MAWLAWI SHIBLI himself. It was an injustice of the highest order to ignore the best man.

THE CONSULTATIONS AND AWARD:

A number of anomalies arising in the actual course of the proceedings should be noted. UMAR had asked the members to come down on the side on which they found ABD AL-RAHMAN, but he did not announce that he should actively work as an arbitrator and that the caliphate should be as a gift in his hand to bestow on whom he pleased. Moreover, Imam Ali did not agree to ABD AL-RAHMAN'S acting as the arbitrator, but the latter assumed this role nonetheless.

Having assured himself that the constitution of the SHURA was sufficiently pro-UTHMAN, UMAR did not want its members to be affected by outside influences during their deliberations; he feared BANU HASHIM, who he thought might come to influence the members on the basis of the superior qualifications of Imam Ali. He therefore ordered that they be shut up in a room until they had decided on one man. Now it is generally one of the chief conditions of arbitration that the arbitrators should be kept aloof from outside influences. But ABD AL-RAHMAN went out, to go from door to door canvassing people to take the side of UTHMAN, so as to be able to say that opinion was divided.

But even after these efforts he found the people equally divided between Imam Ali and UTHMAN. Then he put the matter to SA'AD and AZ-ZUBAIR, who both voted in favor of Imam Ali. He ought to have given his decision there and then. But he went out to think up some other plan. It was on this occasion that AMR IBN AL-AS suggested to him the successful strategy, namely that of making the award of the caliphate conditional on following the SUNNA of the first two caliphs. This was a mere trick to ignore Imam Ali, for this condition had not been laid down by UMAR, and ABD AL-RAHMAN had no right to create any new conditions. Moreover, this condition clearly shows that the SUNNA or policy of the first two caliphs was different from the SUNNA of the Prophet (P). What could that difference have been? Obviously it was to pamper the rich at the expense of the poor.

This was against the spirit of Islam and this Imam Ali could not agree to. This class of rich and influential people, who had once helped the present rulers to power, had naturally succeeded in gaining all sorts of favors and privileges from them, and now quite as naturally desired that this SUNNA should continue. Their insistence on the continuance of this custom was particularly opportune as it served the purpose of excluding Imam Ali and of bringing a member of their own class power. And to crown it all,

it was quite in keeping with the policy, whishes and aims of UMAR. But at the same time it is clear that to make this a precondition for attainment of the caliphate was neither just nor reasonable, and it was quite outside the powers of the SHURA, as it exceeded their terms of reference. For this reason alone, the election, or selection, or nomination, whatever it was, was quite invalid. It was also invalid because ABD AL-RAHMAN made himself under the influence of BANU OMAYYA. It was also invalid because no enquiry was made concerning the claims and qualifications of the contenders. An award without an enquiry is no award; it is an arbitrary order based on personal predilections.

Was this process election, selection, nomination or arbitration? UMAR nominated only six persons to the candidature. What was the basis for his selection? The only reason for their inclusion given by UMAR, was that at the time of his death the Prophet was quite pleased with these six persons. Was he then displeased with everyone else, and was there not a single ANSAR who had pleased him? So many praises for the ANSAR from the mouth of the Prophet (P) are recorded by -AL-BUKHARI; are they all false? The reason given by UMAR was obviously a lame excuse; these persons real suitability lay in their propensity to side with UTHMAN to the exclusion of Imam Ali.

UTHMAN WAS UMAR'S CHOICE LONG BEFORE THE SHURA:

HUDHAIFA says that once at Medina, when asked as to who would succeed him as caliph, UMAR replied that it would be UTHMAN. MUTRIF says that once he performed Hajj in the time of UMAR, and there was no doubt in anybody's mind; all of them were certain that UTHMAN would succeed UMAR to the caliphate. SADDAD says that in the time of UMAR, he heard AWF IBN MALIK wishing for his death. When asked the reason why, AWF replied that he dreaded the caliphate of BANU OMAYYA, which would come after UMAR/

UMAR'S ADVICE TO ABD AL-RAHMAN:

Now we can safely and surely deduce what the advice given by UMAR to ABD AL-RAHMAN had been when he appointed him the umpire in the SHURA. He called him in private, talked to him about the caliphate, suggested that he accept it, and upon his refusal advised him something which he asked him to keep secret. Obviously his advice was that he should see to it that UTHMAN got the caliphate. The whole conduct of ABD AL-RAHMAN in the deliberations of the SHURA points in this direction.

ALI'S PROTEST AGAINST THE UNJUST PREFERENCE:

When Imam Ali came out of the hall of the SHURA after the investiture of UTHMAN, his face showed sings of melancholy and gloom, and addressing ABD AL-RAHMAN he said, "This is not the first time that you have oppressed us and done injustice to us by depriving us of our right. We have become accustomed to bearing your injustices with patience, and you have become accustomed to treating us unjustly".

WHY THE PLAN OF THE SHURA WAS ADOPTED:

UMAR could have appointed UTHMAN directly, but that would not have been UMAR'S style, any more than it was when he was striving to prevent the fulfillment of the Prophet's nomination of Imam Ali before. The first principle of his policy was to conceal his real intentions and to have his own wishes satisfied through the agency of others.

The need for the establishment of the SHURA was to provide allies for UTHMAN from every powerful tribe. This was based on the same principle as the plan of QURAISH to assassinate the Prophet through the agency of a number of young men taken from every powerful tribe. In addition to this is the fact that SA'D and ABD AL-RAHMAN IBN AWF were the two richest and most influential persons in Medina. If they elected UTHMAN, they would certainly support him. When the wealthy class headed by these two persons joined up with BANU OMAYYA to support UTHMAN, BANU HASHIM would be helpless to dislodge him. Moreover, MU'AWIYA was already established in Syria to act as his guardian angel. Thus encircled and checkmated, the subjugation of BANU HASHIM was assured.