The Saqifa

7- the Text On Abu Baker

So far we have not arrived at any proof to prevail on us to believe that the Prophet left the office of IMAMAT to the choice of people or to those who were the men to settle the disputes. We have to still search for a man whom the Prophet should have appointed to succeed him. If so; then who he was?

Is it correct; he was Abu Baker? There is much narration available to a seeker if he could conceive the claimed one. The most authentic ones are those, which he himself had stated especially before his death that there were three things to be inquired which were never asked. One of them the issue of caliphate as to for whom it was so that to avoid the conflict.

Then the statement of Omar Bin Khattab, while nearing the death that more seceded the prophet. Then, the state- ment of Ayesha. She is the defender and zealot of her father; did a great deal to confirm his caliphate. She had denied the succession when she was asked as to who could he have had been, had the Prophet appointed to succeed him.7 Will discredit all.

The argument that the very concourse grouped there was the legality that gives sanction to the dedition to Abu Baker does not hold water. Abu Baker stepped forward to Omar and Aba Obaida at SAQIFA and said: "I am satisfied with one of these two men for you." Well, if there was a text strictly defining him to succeed the Prophet; then why he chose another? Why he refrained from the text? Why he acted as though he himself was out of question?

In the speech of Omar that day these words uttered by him make clear the situation: "Arabs do not know this affair except Quraish -- who are the best among Arabs in their status and lineage."

Had there been an indication in favor of Omar, the Arabs would have not 7- It is strange that Ibn Hazm lays an excuse; (This thing was not known to Omar as great many other things of the Prophet were not known to him. such as the Prophet wanted to putdown into writing the issue of succession. But, we do not see anything to decide that it was so. The narrator is Ayesha.) If this was hidden from Ayesha and Omar then it should have been more so for the others. All these texts are narrated on the credit of Ayesha and no one else.

NOTE: Although not in the book, I would like to add: Ayesha claimed that the Prophet had written a letter and deposited it with her telling her that he had written therein about the succession and that she could disclose it at its opportune time. Omar asked her whether was there any such thing.

She said; yes. Then she was asked to produce the letter. She said: "I had kept it under the pillow; but it is consumed by worm." (TRANSLATOR) known the affair but him. It is not a station of shame to invite towards one's self. The thing that dawn is the craft in inventing texts. Whoever invented them, they did so in the fatigue of argument about the legality of the caliphate on the basis of meeting, which too did not meet the consent of those whom can not be ignored because of their position.

Here the bigotry pushed them to resort to falsehood or invention -- the obstacle in the way of truth hindering from reaching the target. Narration's that spring from bigotry snatch away the trust from others and rob the confidence particularly when the issue be that of a belief.

As for his praying under a commission from the Prophet, if that be true; but he did pray among the Muslims-it is true. Let us probe therein:

First: There is no indication in it for him to be the caliph.

Second: Leading the prayers is not so important that the person should be an IMAM, or else, he can not. Particularly in Sunni religion (including all the branches) it is free from several restrictions. Muslims, one among them, used to lead the prayers for the others.

They were used to such a cycle. It was hearsay in those days among the people that the Prophet encouraged the practice. It is narrated that Abu Baker led the prayers without the Prophet's permission.8 Then he sought the good offices of Bani Omar Bin Ouf for reconciliation.

The narration that indicates the Prophet's appointment of him to lead the prayers and that he performed this office for some days does not appear correct because of the fact that Abu Baker was then in the Asama's army. The Prophet had strongly warned against any delinquency; and had stressed upon executing the mission. So, how could Abu Baker manage to be at two places -- in Asama's army and at the same time in Madina to lead the prayers?

The thing that is established is this: He led the prayers, once only on Monday at noon -- the day of the Prophets death. Before Abu Baker could finish the prayers the Prophet came out of the house despite his sickness and the pain in his legs which he was pulling on the ground.

He came to the mosque, pushed aside Abu Baker, and prayed. That the Prophet ordered Abu Baker to lead the prayers has come down from Ayesha alone. There is no other source to attest this. She contacted the Prophet in this respect and he told her angrily: "You are like the companions of Yousuf."

She proceeds in her narration and says about the Prophet's going out for the very same prayers.9 His going out in that condition for the prayers was on the day of his death-Monday.

Had the Prophet sent him to lead the prayers as an indication to his being the future caliph; then why he came out in that painful condition and performed the prayers by sitting down because of his inability to remain stood? Let us see its ramifications: "The Prophet prayed; Abu Baker followed the prayers of the Prophet; and the people followed the prayers of Abu Baker."

8- Refer to SAHEEH AL-BUKHARI 1:8 9- Refer to SAHEEH AL-BUKHARI 1:78 & 84 (in two narration); also in SAHEEH MUSLIM in chap. ISTIKHLAF AL-IMAM from book AL-SLAAT.

Then who is the leader of the prayers, i.e. the IMAM? It is confusion; the Prophet was there; Abu Baker was there; people followed two of them? One of them? It could be this as far as we can understand and if that be correct. The Prophet was in a sitting position.

So, the people were not seeing him as well as not hearing him because he was sick and his voice weak. The people made out his bowing and his prostration through the prayers of Abu Baker who remained a little apart parallel with the Prophet when the Prophet pushed him aside. The narrations are confusing and conflicting in this respect and all of them being from one source - that of Ayesha, mother of faithful. The gist of difference runs in these six factors:

1. (Omar for the prayers) some narration gives us to understand that the Prophet said: "Go to Omar" after Ayesha's contacting him about her father. Omar abstained and preferred to Abu Baker.

Some say that the Prophet first ordered Omar; then Omar told Balal to inform the Prophet that Abu Baker was awaiting at the door. Then, the Prophet ordered Abu Baker.

Some say that it was Omar who performed the prayers first. Upon hearing his voice the Prophet is quoted to have said: "God and the believers forbid that." Some say that the Prophet enjoined Abu Baker to repeat the prayers which bad already been performed by Omar.

Some say that Omar performed the prayers and Abu Baker was then absent. Some say that the Prophet ordered Abu Baker and Abu Baker asked Omar to lead the prayers, but Omar abstained.

2. The Prophet ordered Omar to order Abu Baker. Some quote Ayesha, some Bilal and some Abdullah Bin Zam'a as the source of this narration.

3. As for the person who contacted the Prophet about Abu Baker; some say that Ayesha alone contacted the Prophet three times or more. Some say that Ayesha contacted the Prophet and Hafasa did so once or twice. When the Prophet got angry upon her, she told Ayesha; "No good from you has reached me."

4. As for the time of the prayers: Some point to the evening prayers; some to the night prayers and some to the morning prayers.

5. As for going out of the Prophet: According to some, he went out and led the prayers; according to others, he brought his head out of the curtain, and saw the people behind Abu Baker, then let the curtain hang as it was before. But he did not perform the prayers.

6. As for the prayers of the Prophet after his coming out:

Some narrate that he followed the leadership of Abi Baker after slapping at his back and keeping him from giving the place. According to some, Abu Baker gave up the ministry of the prayers and followed the Prophet. According to some, Abu Baker followed the Prophet and the people followed Abu Baker.

According to some, the Prophet proceeded from where Abu Baker had stopped.

7. As for the sitting position of the Prophet by the side of Abu Baker: some say he sat at his right while according to some it was at his left.

8. As for the duration of the period: Some go as far as to cover the whole period of the Prophet's illness. Some say he performed only seventeen prayers. According to some, he prayed for three days; some say six days; and some indicated only one prayer.

9. As for the time of the Prophet's coming out: According to some he came out for the same prayers for which he had ordered Abu Baker. Some say that he came out for the noon prayers after few days when Abu Baker had already prayed. Some indicate that it was for the morning prayers.

These differences in the very theme of the episode rob the trust to believe its particularities. How they conflict and how they contradict each other as though wrestling! From this labyrinth one can come out with only one thing in hand and that is the prayers of Abu Baker heading the people prior to the coming out of the Prophet.

We can only say by way of sympathy that it was perhaps a trick played on Abu Baker. A sham command of the Prophet was conveyed to him, as it appears in one of the narration, Abdullah Bin Zam'a deceived Omar Bin Khattab who in his turn conveyed the Prophet's order to Abu Baker to perform the prayers.

As to the reality of the episode, it can be presumed to have had been this:

When the Prophet saw himself unable to leave the house, ordered the people to perform their prayers themselves without waiting for him. This caused the bloom of the opportunity and the opportunity set the promise of a future excellence at bloom. Some one had to pick it up.

So he did. When the Prophet heard of it, he had to come out pulling his legs on ground as the pain had failed them to pace; and performed the prayers in that emergency by sitting. He did so to show the people how wrong was the deliberation that had committed such a hoyden hood.

His impeachment to Ayesha at her contacting him about her father as he said: "You are like the companions of Joseph" further supports the above presumption. Otherwise, there was no reason for such a harsh impeachment. If she did not deserve praise, she did not deserve the pain either. But, it shows the magnitude of the wrong.

This opens an avenue of doubt. Perhaps it could have been her own mischief. It could be she who concocted this, which failed in all that. It is natural for a daughter to desire dignity for her father. Ayesha could not be an exception. But she later seemed to have realized that the people did not like to see her father in the place of the Prophet performing what the Prophet used to do.

When the Prophet sent after Ali to make his will to him, Ayesha hurried in calling her father as Hafasa too did the same. When the Prophet saw them gathered, he dismissed them telling them: "If there be a need to me I shall send after you."10 Such a tone expresses his disgust and anger. Now to conclude: In 10- AL-TABARI (3:195)

spite of such a long search we did not come across any indication or reference to the benefit of Abu Baker so as to be the caliph.

8- Text Pertaining to Ali Bin Abi Taleb

Is it correct what the Shias say about the text defining Ali? Of the preceding disappointment this question is a natural outcome. I wish my readers to be impartial about what the Shia say about this man, Ali.

There is no need of the ado in reverting to their books. Who knows? They being zealots of Ali might say what would goad one towards him as did the narrators in favor of Abu Baker. So, vigilance is the best to remain at.

Whatever the Sunni authors have written about Ali; we should be at guard. It is not that they are adversaries to him. No, never. Many of the narrators have had been at guard with those who relate Ali's praise or his superiority.

Wherever there be a list towards Ali the relevant author is expropriated and the narration itself censured under the pretext of the oddity it contains. There are those who entertain rancor towards Ali like Abi Huraira, Mughaira Bin Shuba and Omran Bin Hattan. Their narration could be trustworthy to those who share their rancor.

Besides, we find the swords of Bani Ommiyds drawn over the heads of the narrators in order to check them in their writings to not attribute a good quality to Ali against whom a long rankling antagonism was established and to scold him over the pulpits and on the pathways was made a tradition. On the other hand, we find them lavishing gift and presents upon those who could say or write bad of him or take distance from him.

Therefore, you will find me, dear reader, halting at every narration in order to satisfy myself of its credibility. It suffices me to dwell upon what could come out of the traditions aided by its correctness and supported by a general acknowledgement.

Several books of Sunni sources have recorded the superiority of Ah and the text that defines him as the caliph. But, still lam far from trusting them. I only take into accounts what is indisputable due to its having had obtained currency and continuity among the traditionalists as an acknowledged fact.

True it is that Ali enjoyed a great position serving his cousin, the Prophet. His nearness to the Prophet even incited jealousy among Muslims. Ayesha has stated: "I didn't see a man dearer to the Prophet than Ali nor did I see a woman dearer to him than Ali's wife."

The Prophet used to praise his son-in-law, Ali. This was his practice at every occasion since Ali's birth, which preceded the prophet hood by ten years till the Prophet, died in his embrace. We shall quote here a few traditions - the most authentic and the most repeated ones, which establish his competency to the caliphate:

1. "And admonish the nearest ones of your tribe"; when this verse descended, the Prophet gathered forty men of his family. This was at the initial stage of his prophet hood. The Prophet invited them to Islam and guaranteed brotherhood, inheritance, ministry, succession and caliphate to one who helps him (the Prophet). All abstained except Ali. The Prophet pulled him forwards and said:

"This is my brother, my successor and my caliph among you (Or after me as per various narrations); listen to him and obey him." Then, the gathering got up laughing among themselves sarcastically.

They taunted Abi Taleb upon having been enjoined by the Prophet to listen and obey the boy, meaning his son Ali.11 2) In the battle of KHANDAQ, when Ali went to give the answer to the challenge of Omar Bin Abdawad; the Prophet said: The whole faith has emerged to a whole polytheism." This was in the year 5 Hijra.

3. In the battle of KHAIBER the Prophet took pride in him against those, who had retreated with the banner, and said: "I shall give the banner tomorrow to a man who endears God and His Prophet and is endeared by God and His Prophet." He gains and never loses ground in a battle. "All remained in anticipation. But the Prophet gave the banner to Ali. This was in the year 7 Hijra.

4. He chose Ali for himself and entangled him in brotherhood with himself. This he did prior to emigration to Madina when he imposed brotherhood among the Muhajareen to Madina when he imposed brotherhood among the Muhajareen and again after five months among the Ansaar (the helpers).

He addressed him thus: "You are to me in the status in which Harun was with Moses with the only exception that there is no prophet after me."

These words the Prophet reiterated on several occasions; one of which was when the roadside doors of the mosque were closed down except the door of Ali.12 During the battles of TABUK in the year of 9 Hijra the Prophet ordered Ali to stay at Madina in his absence. He told Ali: "I should not go unless leave you; you are my successor."13 (Ibn Abbas Zaida is the narrator).

5. The Prophet has said to Ali: "You will not be endeared but by a faithful (believer) and will not be hated but by a hyprorite." This became a standard, a criterion -on which hyprorites were used to be recognized.

6. The Prophet said: "There is one among you who will fight for the sake of correct interpretation of Quran as I fought for the sake of safe keeping its Revelation. "Then, he (the Prophet negated Abu Baker and Omar to be that man and said: "But he is mender of footwear." Ali was that time mending the footwear of the Prophet in the room of Fatima.

7. One day a bird was cooked for the Prophet. Before eating the bird the Prophet said: "O God, let come one among the dearest ones to you to eat the bird with me." Ali came and shared with the Prophet.

11- It is very odd that Prof. Mohammed Hussein Haikal has mentioned this incident in his book 'Life of Muhammed' in its first print but omitted it in subsequent prints without giving any reason or note.

12- The mosque had doors Opening into the road. People used to frequent to the mosque from the road which ultimately caused a sort of encroachment upon the sanctity of mosque. Therefore, the Prophet ordered the closure of the doors except in the business hours. But the Prophet made exception for All and kept a door always open for him. This obtained the name DOOR OF ALI. (TRANSLATOR)

13- AL-HAKEEM in "AL-MUSTADRAK", and AL-ZEHABI in his "summary" have dwelt on it.

8. The Prophet said: "I am the town of knowledge and Ali its door."

9. The Prophet said: "The most Just among you is Ali."

10. The Prophet said: "Ali is with Truth and the Truth with Ali; never to be separated till both meet me at the fountain."14

11. The Prophet confirmed to Ali more than once that he would succeed him (the Prophet) and inherit him (the Prophet). Besides, he also specified that the succession and inheritance was that of the prophet hood. Once he said: "There is a successor and inheritor to every prophet; and mine is Ali."15

Ali once asked the Prophet: "What would it be that I shall inherit from you?" The Prophet replied: "What the prophets inherited before; Book of their Lord and the Tradition of their prophet."16

12. The Prophet said (in the year 8 Hijra): "Ali is from me and I from Ali. No one will pay on my behalf except me and Ali.17

13. The Prophet said: "I am from Ali and Ali is from me; and he is guardian of every believer after me."

14. The Prophet said to Ali: "You are guardian of every believer after me."

15. All the doors of the mosque were closed down except that of Ali. Omar said: "Three things were given to Ali. Had I been given one of them it would have been to me the 'red of the cattle'; his wife, Fatima -- daughter of the Prophet; his residence, the mosque with the Prophet -- hails to him what it is to the Prophet; and the banner given to him on the day of KHAIBER." Omar's son narrates that the Prophet, upon being asked about keeping the door of Ali open, said: "I am a servant under orders. I did what I was ordered to. I only follow whatever that is revealed to me."

16. Prior to emigration when the Prophet brought together in brotherhood every two among the emigrants (MUHAJAREEN) he chose Ali for himself and said to him: "You are my brother and my inheritor' You are to me in the same position in which Harun stood to Moses but the only exception is that there will be no prophet after me."

Accordingly he did the same when he brought together in brotherhood the ANSAAR (helpers) and the MUHAJAREEN. He chose Ali in the ties of brotherhood for himself. This was after five months since the migration. He used to call him brother on many occasions.

17. In the year 10 Hijra, after returning from the farewell pilgrimage (HAJAL-WIDA), that is his last pilgrimage, on the way the prophet ordered the caravan to halt for prayers; prayed in that meridional heat, then stood among the pilgrims who were more than one hundred thousand people and addressed them.

14- Fountain of Kothar: In the Day of Judgement the faithful ones could reach the fountain where their thirst is quenched. (TRANSLATOR)

15- Refer to MIZAN AL-ETEDAAL about the narration, Muhammed Bin Hameed al-Razi, is said that he was not trustworthy. On the other hand he is viewed trustworthy by Ahmad Bin Hanbal, Abul Oassim al- Baghawi, Al-Tabari, Ibn Moyeen and others. Besides, this narration is also stated by Syoti in "LA'ALI" and by Al-Hakeem.

16- Refer KANZUL AMMAAL 5:41

17- To pay on Other's behalf is not obligatory except to him who inherits. (TRANSLATOR) First, he informed them about his death; then he reminded the two heavy things to them: Book of God and his own progeny and that neither one parts the other nor that as long as they are adhered nobody would ever go astray. Then he took Ali's hand and said:

"O, You the people! Am I not the preferred one among you? Am I said: "Yes, the Prophet of God." The Prophet reiterated his question and they their answer. Then he proceeded thus: "To he whom I was his lord, so is Ali his lord." his lord; so is Ali his guardian. "O, God, adhere to those who adhere to him, and be adverse to those who are adverse to him, help those who help him, and vilify those who vilify him, and steer the Truth with him however steers he."

Omar came to Ali and said: "Congratulations, O Son of Abi Taleb! You became lord of every faithful one -- he and she.''18 Or in some narration: "You became my lord and lord of every faithful he and she."19

These traditions are extracted from the books of AL-SAHEEH. We suffice on this little, as this book can not consume the much, which we have to forego. Now with regards to the Quranic verses: Ibn Abbas says "In the Book of God exists three hundred verses pertaining to Ali." Through the Sunni authorities only one hundred verses are distinguished and classified in this aspect. We choose only three out of the bulk:

1. "Indeed, your guardian is God, and His Messenger, and those who believe, who establish the prayer and give alms while they bow down (in worship)." (5:58)

The occasion of coming down of this verse is that Ali, while bowing down in prayers, had given in charity his ring to a beggar. In this verse God confirms his guardianship over the people as that of God and His Prophet.

2. "This is what God desires-to avoid upon you the sin, members of the House, and purify you a (perfect) purification." (33:33)

The occasion for this verse is that the Prophet had grouped Ali, Fatima and their two sons, Hasan and Hussain, and blanketed himself along with them under a covering. This verse caters the condition needed for one to be the Imam that is the necessity of being infallible and impeccable.

3. "If any one disputed therein after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our women and your women, ourselves and yourselves; then pray and invoke curse of God upon the liars." (3:61)

The dispute with the Christians of Najran is the occasion.20 In the verse Ali is classified as the self of the Prophet.

18- MASNAD AHMAD 1281:4), TAFSEER AL-THALABl, SAWAIO AL-MOHRIQA' SHIB'HA 11 on behalf of Abi Baker and Omar-both.

19- TAFSEER AL-RAZI, in the interpretation of the verse: "O, the messenger, convey what came down to you."

20- To resolve the dispute such was agreed as it is stated in the verse. But when the christians saw the Prophet with his daughter (Fetimah), Ali, Hasan & Hussain; they yielded to compromise upon the advice of their elders who dreaded the chastisement of God it that little group was let to curse. (TRANSLATOR) The very saying itself that the Prophet left the appointment of caliph undecided; it becomes necessary that one of his companions should have been classified or identified. And, yet, Abubaker was not the 'he'. Then, who that 'he' was?

There never exists anyone except Ali whom either the traditions such as those mentioned or the Verses of Quran which are in such a texture that one supports the other and stands as an interpretation to another.

For instance, the inheritance of prophet hood and the inheritor of the Prophet, the Prophet's successor, the Prophet's brother, the Prophet's own self, gaurdian of the Faithful ones after the Prophet, the preferred one among them, his position as that of Harun with Moses (excluding the prophethood), the Prophet's caliph after the Prophet, steers the Truth with him as he steers-the both will never separate, he, the most just one in the nation,

he, the door of the town of the Prophet's knowledge, he, the purified one from the sin; all these qualities are attributed only to an infallible Imam or the Prophet's caliph chosen by God and His apostle for the nation. How could it be coherent with reason to be the preferred one among the believers and be their guardian after the Prophet and yet to be goaded under the yoke like every common man and obedience should be the demand and to obey a duty upon him??? Bilemy!!

Desire on one side to preserve the prestige of the companions (of the Prophet) and dread on the other to pervert the text of the Prophet went hand in hand to push the researchers to interpret each of these words with either reservation or conservation. To them we would like to say that to go contrary to the text of the Prophet's words is a thing neither odd nor strange when the intentions of those companions become known or remain no more a secret.

On the other side, these very researchers are very miser in giving interpretations to some of the traditions such as that of GHADEER or that of the verse "Indeed, your Protector is God..." or that of "...Lord of every faithful after me." They have taken the word of MOWLA as 'helper' or a 'friend'.

To dwell the word (MOWLA) as a helper or a friend particularly in the case of GHADEER is neither cogent nor coherent with the very occasion. The linguists have interpreted the word MOWLA as one who possesses the right of use besides the meaning of helper or a friend.

The words speak not openly when they are put into comparison. The Prophet stood in that glowing heat and addressed a gathering of more than one hundred thousand people only to tell that Ali is the helper of the faithful ones or a friend to them? It is far from reason. Indeed, there should have had been a matter of great magnitude which the Prophet had to convey and had to make alert the attention of the people.

This he did. First he foretold them of his approaching death; then he mentioned the two things of much weight; then he took the hand of Ali and raised it to the length that the whiteness of the skin under his shoulders became visible to all. In such a posture it was that he asked, "Am I not superior than you among you?"

Then, what this bedlam? And what this conspiracy? Were those words of the Prophet just balderdash? A matter of eternal importance was conveyed and it was brought home to understand that Ali is the lord to those whom the Prophet was.

Indeed, the words besides conveying their sense do obviously say this too that Ali is his example and his like --superior among the believers as he himself is, as the word MASTER represents; same it is as the word MOWLA does in Arabic that is the possessor or one who holds the use of a thing or the affair.

There is nothing to be argued here. The meaning of the word MOWLA envelops the sense of possession. Those who are stubborn have given an interpretation to this word, which is far from common sense.

To avoid the dispute let us dwell upon this tradition "This brother of mine is my successor and my caliph amidst you (or behind me); so listen to him and obey him." This tradition is an acknowledged and irrefragable one. Its text clearly establishes the right for Ali to succeed the Prophet.

Abu Baker has this text for his successor: "I have ordered Omar Bin Khattab upon you."21 This text is benefit of openness and can not be fit with that of the Prophet. An order befits the army and anything else. The word of caliph was more frequent in the utterance either that of the Prophet or that of the Muslims and that too in the sense, which is the kernel of this word.

To support our findings we quote here a statement of the Prophet: "This thing remains valid till the twelve caliphs, all of them from Quraish, succeed one another among them." So, the sense of the word 'caliph' can not be doubted here as it is the case with the word Quraish. Then why should not the word 'my caliph' be taken into the same sense when it is used in relation to Ali? Did the (the Prophet) ever use this word in another sense?

The only difference between the text of the Prophet's word and that of Abu Baker's is that what Abu Baker said was imposed upon the people regardless of its interpretation and doubt while the Prophet's word remained without practice or obedience within the folds of the book and the bosoms of the people.

Moreover, mistake for scholars is not pleasant. We are long acquainted with them for not confining themselves to the text of the Prophet's statements. And such instances are innumerous. To refer to some we suffice to mention: Their hesitation to go in the military expedition under Asama's leadership which incensed the Prophet. They still refrained from going till the Prophet died.

Objection of Omar at the peace treaty of HUDAIBA. Disobedience of Omar to the orders of the Prophet when he asked for a pen and paper to write down for the guidance of the people so that they may not go astray.

Now there are only two ways ahead of us; to entertain these traditions regardless of their accuracy or discrepancy to the case or to say that those companions interpreted them for some errand or the other. Indeed, the second 21- To be honest with the Arabic text I have translated such.

(TRANSLATOR) way is the nearest to debate under reason and logic because we have seen those companions going contrary to the words of the Prophet in his very lifetime while there stood no ground whatsoever for any interpretation Those who hold a good will towards them could believe that they (the companions) never intended to disobey the Prophet as they were only thoughtful of the common interests because they were used to be consulted by the Prophet in line with God's orders, "And consult them in the matter." Therefore, it never occurred to them that they were interfering in the public matters while the Prophet was binding them into orders.

We are far from entertaining argument to debate the excuse of the Companions of the Prophet. However, we do desire to point out to those who go blind to the facts as they just gaze the Companions. Let them know that we do not find any word more expounding than the word 'my successor' and the word 'my guardian' uttered by the Prophet and at once followed by his order 'to listen to him' and 'to obey to him'.

Tradition No. 11 attests: "To every apostle there is a guardian and inheritor. To me he is Ali Bin Abi Taleb." In this tradition the openness speaks for itself. Guardianship of prophet hood is not a thing common. Inheritance to the prophet hood too is the same; it is not that of property or pelf.

Ali is his cousin besides his son-in-law. He does not inherit, as does the Prophet's daughter (his wife). Inheritor of prophet hood does not mean a prophet himself. His station is such as that of the Prophet where obedience becomes obligatory to all to be performed, as a duty not presented as a favor. The Prophet exempted him from the rest. He inherits knowledge of the Prophet while others can not.

Each of the traditions if not testifying Ali's being an Imam or a caliph does in the least possible establishes a ground where any likelihood of an interpretation is obviated. If still we see ourselves under a ruling of doubt, we can well ask for a word or two that could in some way or other point to one of his Companions.

If we do not find any, it would again be our right to investigate into the whole business that vested the dispute to the choice of people. There too if reason does not satisfy us, we have to return back from this impasse empty handed.

A doubt still prevails on the researchers. A setback for them on their way to proceed ahead and a poke repeatedly put into the wheel. This is what they say: The traditions specify and determine the caliphate of Ali, as the Shias say, then why Ali did not demand there upon his right. Why Ali did not protest the Companions or the Muslims gathered at Saqifa?

This is the doubt -- a better avenue than the denial of the text. Indeed, the researchers have answered this query. To shorten the length I would dwell on this much:

When the affair ended in the favor of Abu Baker and he was declared as the caliph; Ali had to face two alternatives without a third. One: To yield to the thing happened and forego any public campaign; this for the sake of the very entity or survival of Islam. Two: To fight till evening his right. Let us see what says he himself: "I started looking either to take with my amputated hand or to bear a dark pit." When he made the choice and he knew what it was; he says:

"Hence, I saw the patience on both the things more wise as there was no ground to launch an open compaign for the caliphate. So, I turned from it my face away, and shook my shirt from it." Had he demanded, he had to endeavor too with whatever power available to him.

In what time Islam was then? We shall dwell in the coming chapter. As for the companions, they had their men. Although at Saqifa Ansaar declared: "We do not yield but to Ali". These words, as the winds blew, gone with the winds too and the history either ignored or forgot. We could only remind to our readers in our coming discussions in this book.