The Prophet's Last Prayer

The Discussions of the Earlier Muslims of Medina (ans?r) After the Demise of the Holy Prophet

After this, what comes is not surprising. Zar Ibn Hobaish has narrated from Abdullah, that when the holy Prophet passed away, the Ansars said, "there should be an Amir (chief) from us, and an Amir from you." Zar Ibn Hobaish added that Umar came to the people and said: "O people of Ansar! Are you not aware that the holy Prophet ordered Abu Bakr to lead the people in Prayer?"

They replied: "Yes."

Umar said, "Who, amongst you all, wants to exceed the position of Abu Bakr?" Ansar said: "We take refuge in Allah that we go ahead of Abu Bakr."1

Tabaqat Ibn Sa'ad, Vol. 2, P. 224, European Edition Vol. 2 Part 2, P. 23, Balazari in Ansabul Ashrâf Vol. 1, P. 580 from the chain of narrators from Zar Ibn Hobaish it has been quoted from Abdullah bin Masood.

Imamat of Sâlim and Ibn Umme Maktum in place of the holy Prophet The elders of the school of Caliphate claim that such traditions prove the Caliphate of Abu Bakr. Now the question is: Whether praying in place of the holy Prophet (p.b.u.h.) is the proof for being his successor and Caliph?

I don't know how the scholars overlooked what Bukhari has stated in his Sahih?

Sâlim, the freed slave of Abu Huzaifa, used to lead the Prayer for Muhajireen and companions in Quba mosque, and amongst the companions were Abu Bakr and Umar.1

It is worth saying that Abu Bakr was there a Mamoom (praying behind), and following someone else, who was from Mawali (a freed slave).

Abu Dawood in his Sunan, and Ahmad in his Musnad narrate that the holy Prophet chose the son of Umme Maktum as the Caliph of Medina.2 In Musnad Ahmad there is a tradition, which indicates: Ibn Umme Maktum used to pray with the people although he was blind.3

In Magh?zi Waqidi (died in 207 A.H), Tabaq?t Ibn Sa'ad, and Sirah Ibn Hisham it is narrated that Ibn Umme Maktum took part in the battles of Sahih Bukhari, Vol. 4, P. 160

Sunan Abu Dawood, Vol. 2 P. 43, Musnad Ahmad Vol. 3, P.

132, Tabaqat Ibn Sa'ad Vol. 4, P 209

Musnad Ahmad, Vol. 3, P. 192

Badr,1 Uhud,2 Bani Nuzayr,3 Ahzab,4 Bani Qurayza,5 Fat'h6 and other battles.7 Waqidi and Ibn Masood narrate, "Ibn Maktum used to be present in Friday prayers with the people, and recite the sermon near the pulpit and the pulpit was on his left."8

I don't know how the learned scholars forget that Bukhari has mentioned in his book in the chapter of Prayer:

(i)Chapter of Imamat of the slave and the free ones;

(ii) Chapter of the tradition, which says Zakwan (the slave of Aysha) use to lead for Aysha from the aspect of Quran.

(iii) Chapter of the Imamat of illegitimate children and Bedouins.

1 Tabaqat Ibn Sa'ad, Vol. 2, P. 27, European Edition Vol. 2, Part 1 P. 18, Maghazi of Waqidi P. 199-277

2 Ibid. Vol. 2 P. 31, European Edition Vol. 2, Part 1 P. 27, Maghazi Waqidi, P. 119-277

3 Ibid. Vol. 2, P. 58, European Edition Part 1, P. 47, Sirah Ibn Hisham Vol. 3, P. 192

4Maghazi Waqidi P. 441, Tabaqat Ibn Sa'ad European Edition Vol. 2, Part 1 P. 47, Sirah Ibn Hisham Vol. 3, P.

5Waqidi P. 496, Tabaqat Ibn Sa'ad Vol. 2 P. 74, European Edition Vol. 2, Part 1 P. 53, Sirah Ibn Hisham Vol. 3 P. 235

6Tabaqat Ibn Sa'ad Vol. 2 P. 139, European Edition Vol. 2, Part 1 P. 97

7 Sirah Ibn Hisham Vol. 2 P. 425, Vol. 3, P. 53, 321, 327, Maghazi Waqidi P. 197, 537, 547, 573, Ansabul Ashrâf Vol. 1, P. 311 can be referred.

8Maghazi Waqidi P. 184, Tabaqat Ibn Sa'ad Vol. 4, P. 209

Chapter of Imamate of the young boy (who has not reached the age of puberty).1

Sahih Bukhari, Vol. 1, P. 90 Imamate of a young boy who had not reached the age of puberty

It is narrated from Amr Ibn Salma, in the chapter of the Victory of Mecca, that his community used to prefer him in leading the Prayer, because he knew to recite the Quran much more than others.

Amr Ibn Salma says: "I was asked to lead the Prayer although I was six or seven years old, and there was a dress on my body while going in prostration it moved on one side."

Then a woman said: "Wouldn't you cover your back and buttocks from your followers?" "Then clothes were purchased for me, and nothing like those clothes has made me happy."1 A similar version of this tradition in Sunan Abi Dawood has appeared from Ibn Salma: "I was continuously leading my tribe (in prayers). My dress was torn from behind. When I used to prostrate my buttocks were visible." In other tradition he says; "The condition in which I was leading my tribe there was a small coat on my body and it was yellow. When I used to go into prostration my body was visible."

A woman from the tribe said; "Cover the private parts of your body from us."

Sahih Bukhari Vol. 3, P. 44, Fathul Bari Vol. 9, P. 84 "Then a Yemeni dress was purchased for me."1 Justice is not the condition in Imamat! Bukhari has narrated, about a person who was misguided, from Hasan Basri that, "Read Prayer behind a person who is misguided and brings wicked ideas! His ideas harms him only, and are not related to us!"2

He has also narrated from Zuhari that, "We don't believe that a "Mukhannas" (Gay) should become Imam-e-Jamat, except in an emergency.3 Companions have narrated from Abu Huraira that the holy Prophet (s.a.w.a.) said; "Daily Prayers can be performed behind any Muslim. Whether he is of a good or bad character; even if he has committed "great sins".4

Examining and Analyzing the traditions I don't know how the Sunni scholars have forgotten these words and concluded Abu Bakr's Caliphate and successorship from the leading of a congregation pray during the last illness of the Prophet? How did the clear and apparent contradictions between the traditions that have come in the "Sahih books" remain hidden from the scholars?

Sunan Abu Dawood Vol. 1, P. 159-160, Nasai Vol. 1 P. 127 Sahih Bukhari, Vol. 1, P. 9

3 Sahih Bukhari, Vol. 1, P. 9

4 Sunan Abu Dawood, Vol. 1, P. 80

Did the holy Prophet take permission from his wives to pass the days of his illness in Aysha's house?

Or he observed the turns of his wives and used to say, "Where am I tomorrow?"

Was he interested that Aysha's turn come and when Aysha's turn came, the Prophet got comfort in her house? Or perhaps when it was not Aysha's turn the Prophet did not go to her house? Actually what did happen in Aysha's house on that day? What was the holy Prophet asking for? Did he ask for Ali? So when the names of Abu Bakr, Umar and Abbas were mentioned did he agree to it? When Abu Bakr came to the Prophet, did he tell him to lead the Prayer?

Or the Prophet's condition was constantly deteriorating. When his condition found little improve, he used to take ablution and when he wanted to get up, his condition become bad. Then he said, "Call Abu Bakr so that he may lead the Pray or other answers that are mentioned in the traditions or other occasions?

Did Bilal come to the holy Prophet (p.b.u.h.) to inform him of the time of the Pray? Did the Prophet said: "Bilal I became aware of the time of Prayer, whoever wants can pray, and whoever wants can go?" Did the holy Prophet order Bilal to make him aware about the time of Prayer? Or rather he said, "Ask someone to lead the people in Prayer."

Then Ibn Zam? went to Umar and told him that he should lead the people in Prayer. When the holy Prophet heard his voice he said: Allah will not accept this.

Did the holy Prophet order Abu Bakr to lead the people in Prayer, then Aysha went so many times to the holy Prophet so that he may appoint Umar to lead the Prayer, but the holy Prophet did not accept it and said "you are like the women around Joseph"?

Who, in fact, addressed these words to the Prophet? Aysha or Hafsa? Who invited Umar to lead the Prayer? Did Abu Bakr invite Umar to lead the Prayer? Then he didn't accept it and said, "You are more eligible to lead the Prayer?" Or Ibn Zam?, invited Umar to lead the prayer? Then he accepted it and prayed and the Prophet got angry with him? When, for the last time, people saw the holy Prophet, was he praying in a sitting position behind Abu Bakr? Or it was when he turned the curtain aside, in Aysha's house, and people were standing in rows behind Abu Bakr?