The Saqifa

A Great Secret Surrounds Him

It seems to me that the matter was not as simple as it appears. Omar was far beyond that. He was not a simpleton to believe that the Prophet would not die while he had already died. He was the same man who had told without least hesitation: "The Book of God is enough to us" and "The pain has overcome him." The word "ENOUGH" what sense it conveys?

The Prophet wanted to write before his death. If Omar's belief was that he would not die then it makes no sense in his saying 'The Book of God is enough' or what harm it could have done to him had he allowed the Prophet to write down what he wanted to write.

Can we take his words granted for the grief that he incensed him? His apology the next day was not in that respect. When he acknowledged the death of the Prophet he did not show any sign of grief or shock. We wish he had shown some. From the beginning till the end he was what he was.

Some of the people put forward the excuse of the grief, which, according to them, was too much for him to bear. But neither the groups appear to have not known him nor have they probed into his motive.

He who believes that the Prophet has gone into absence and swears and shouts; for such a man when the thing is ascertained which he spurns to believe, the shock should be greater to the extent of madness.

The whole episode abounds with incidents that suffice for one to ponder that he did not choose to beat around the bush as he well knew what was behind the mounds and availed what the others failed to see.

39- These statements/texts we have gathered from KANZUL OMMAL (129:3 & 53:4) and from the ALTABARI & IBN AL-ATHEER & AL-BUKHARI histories (152:4), and ALSEERATUL DAHLANIA (347:2) and the words = my desire...Prophet = from AL-AHEEH and ALSEERAT. The sense/ meaning is the same though the words differ.

It could be believed that Omar was afraid that the people would do what undesirable to him because all had held their necks high to see who would succeed the Prophet in that hour fraught with anxiety, zeal and perplexity while Abu Baker too was absent in ALSANAH.

Whether they be together or apart from each other -- each was supplement to the other. On this matter they should have reached an agreement or understanding before hand. So, at that particular juncture Omar's office was to divert the attention of the people from the object of their concentration.

In order to keep them from dedition to any one before the return of his friend he injected them to believe in the absence of the Prophet.

Thoughts among people projected at Ali. Every one in Muhajareen and the prominent ones of Ansaar never doubted that Ali was the right person to succeed the Prophet.40

They were concerned of the young age of Ali41 in addition to their malice (especially from Arabs and Quraish). So, they took distance from him. In the way of Islam the blood that Was shed, was at his hands: and their great many heroes were killed by his sword. Besides this clandestine rancor, Quraish did not like to see the pride and prominence, which the prophet-hood had already provided Bani Hashim to be enhanced by another factor of caliphate among them.

In the conversation of Omar with Ibn Abbas, narrated in the second chapter, such a trend of mentality exposes itself for every one's under-standing. Indeed. Truth is bitter and seldom delicious to the tastes, but ought to be chewed. Although the path is straight and lit by the brilliance of truth; but it should be prevaricated in the province of envy.

Leader of the opposition appears to us Omar, as it was he who hindered the letter from coming into being. Therefore, one should not be astonished to see him in this stand which was only with the purpose to occupy the attention of the people in order to impede them from Hastings to yield or acknowledge the authority or sovereignty of Ah and gain time till Abubaker's return.

Curiosity might well ask here as to whether Omar knew how to come out of this predicament which he had plunged in. It could be said that he took a risk at an adventure to the extent of detaining the people from taking their own decision while for the rest of the game he depended upon Abu Baker to settle in coherence with the situation.

The cogency of evidence serves a strong testimony to this above analysis. Omar, who had been displaying so far such a strong stubbornness, got convinced in no time with the words of Abubaker.

Secondly, Abubaker did not belie him. As soon as Abubaker came, Omar understood that the page was turned and the Scene changed. Abubaker addressed the crowds and the crowds gave him audience. And, now it was to Omar to crawl quietly out so as not to be detected and game spoiled. Nothing was left to him except to throw him upon the ground in a sham convulsion as though he knew about the 40- SHARH AL-NAHAJ BY IBN AL-HADEED (2:8)

41- AL-IMAMAT WAL SYIASAT

death of the Prophet for the first time without any previous anticipation. Then after a short while he accompanied Abubaker to finalize the job with such a zest as if he was released from a long confinement. Now he was not that man who had uttered all that nonsense a while ago.

Confusion, fear and anxiety which some had attributed to his madness now had vanished from him. He was man sanguine and sane went to Saqifa with Abubaker no sooner than he learned the secret meeting of Ansaar there. Another part he had to play there.

5) REACHES THE NEWS OF ANSAA'S MEETING

History is mute: does not say anything about Abubaker and Omar as to what they did immediately after the denial of the Prophet's death or where were these two before their going to Saqifa, whether did they both enter the Prophet's houses the door was closed, or did they stand at the door, or Abubaker only entered in? Each of these inquiries wombs a discussion.

For the benefit of doubt let us agree that all these things probably might have taken place. But reason suggests that both of them should have not left the Prophet's house at such a juncture of time.

If anything were to happen it was there to happen. The center, the pivot, the base (Ali Bin Abi Taleb) was occupied in giving the last bath and other preliminaries of the burial of the Prophet. No one ever imagined that Ansaar would concoct such a thing against the Prophet's household members and the Muhajareen endeavor for the office excluding them. They took the initiative on the basis of that in which preference to them could not be denied.

Most probably they, Abubaker and Omar, did not stay long at the Prophet's house since they arrived there because two persons from Aous by the names of Ma'an Bin Eddy42 and Awaim Bin Sayeda came in a rush to the house.

An old enmity lasted between these two men of Aous and S'ad al-Khazraji the candidate for caliphate. Maan took the hand of Omar but Omar did not like to listen to him as he was occupied. As the words "something should be done" from an enthusiastic mouth of Ma'an rang into the anxious ears of Omar, attention was lent so as to gain the interest upon the rest -- the disclosure of the secret meeting of Ansaar.

The thing perplexed Omar. The second man too did the same to Abubaker. He too got thrilled. Then they both, each dragging the other, headed to the meeting of Ansaar and tailed them Abu Obaida Bin al Jarrah. So, the three marched towards Ansaar.43

As for Ali, as for those who were in the house, and as for those who were out -- Bani Hashim, and the Muhajareen and the other Muslims -- none of them knew what was going on or to be more accurate, what was being cooked, or what Abubaker and Omar were bent upon.

We can not understand the nature of this whole affair but to see it a mischief that enwrapped into its fold all the Muslims and the most afflicted one by it was 42- AQD ALFAREED (63:3) and 2nd Vol. SHARH AL-NAHAJ. Besides these two we do not trace any other informer's name. 43- AL-TABARI (3:208)

Ali and then was Bani Hashim. It was rather better for Abubaker and Omar to bring home to Ansaar the nature of their doing. They (the both) could have extinguished the fire. In what way the matter concerned Abubaker and Omar and not to other Muslims? Then, Abu Obaida; what business he had that other Muslims did not have? Why, these three hasted to the meeting and why not all the Muslims?

It is not so simple to cover all these secrets and the particularities. This subject still remains virgin. To wheedle or to coax the researchers has always been a fear, Reluctance of this virgin and the hesitation on the part of researchers can furnish us this much to guess that they kept it a secret in order to settle the boodle among themselves before the ownership is claimed by Ali or it is handed over to him by the people.

Hence, they had to rush to the meeting, to gain ground quietly, and then to discard the Ansaar. Such a plot of Omar paves us the way to understand the secret agreement between him and Abubaker and again between these two and Abu Obaida but between them and Salem Moula Abi Hazifa.

Therefore, we see him, Omar Bin Khattab, feel sorry for these -- Abi Obaida and Salem -- having had been snatched by death and thereby snatching the choice from him to make one of them to succeed him although Salem was not from Quraish.

If they did not regard Ali what we have pointed out, at least he was the most proper one to be informed about the meeting or some one from his group of Bani Hashim. In any case, Ali was not a man of that standard to be totally discarded or his position overrun or not to be consulted in a matter of magnitude.

Surpassingly if there exists no text specifying him as the Prophet's successor but there does exist the brotherhood between him and the Prophet as twice made by the Prophet giving him the position of Harun and keeping that of Moses for himself. Besides, Ali was the dearest one to the Prophet. He was the lord of all those whom the Prophet was.

He was the guardian of every faithful next to the Prophet. He was his chancellor. The truth rests with him and moves as he does. All these are the recorded facts and too recent to be ignored or forgotten. In view of these facts the position of Ali attains a priority and a preference that the consultation is the least a deservation could demand.

If he was busy with the funeral of the Prophet, what harm was there had he been kept informed-at least they could say that they did not act upon their own.

If their action was in the interests of Islam, then what ground was there to be afraid of Ali because Ali's courage, faith and greed for Islam is a thing well proved and known.

In spite of all this, the thing was kept a secret from him. He only knew when the others knew. A clamor 'God is great' raised from the mosque and heard by all. And that was when they had finished the job at Saqifa and had come to the mosque to make public the installation of Abubaker as caliph.

This analysis of mine does not womb any claim of my having known the secrets that surround the mystery. I have mentioned only what I see at the surface; and this does not repudiate the possibility of there being one who could be able to satiate the subject with full details giving us more to know or know more of our own ignorance.

6) THE EFFECTS OF MUHAJAREEN'S ARRIVAL AT THE ANSAAR'S MEETING

Let us follow Abubaker, Omar and Abu Obaida to Saqifa. Ansar have gathered there debating over the situation. Sa'ad Bin Ebada, covered under a sheet, obviously in a pain, sitting amidst them, speaking to them presiding their gathering and contesting for the caliphate.

Indeed, Ansaar are much in hue and cry in a hold of pride and grip of egoism ready to leap over or jump at the vacancy. Their anxiety in their secret gathering is to lay hand at the pulse of the moment. They do not see before them any that could surpass them. It was in this situation that a few faces of Muhajareen appeared all of a sudden. Then cone fell from their hands before they could spin the thread of plot. The fear of losing the game overpowered them.

And they worsened into blunder governed by a sense of shame. We already knew their trait and its salient factor -- the weakness. So, collectively all these rendered in bringing about a change into the whole proceeding and the change turned the tide against them. Now they had to change themselves to countenance the change.

Those who were not happy to see Sa'ad becoming a ruler now got the opportunity to spoil the chance for him. Likewise, those in his favor were now to defend him.

This was the first chance in their mood and the first in weakening their meeting. The men of Muhajareen entered the gathering. "Who is this man under the covering?" "What his business is here?" This was the first thing questioned by them. Omar was about to speak.

He had collected the idea and gathered the words in his mind on his way as to what to say and how to say. He was not sure of seriousness on the part of Abubaker. But later he appreciated that Abubaker acted quite seriously. Situation was delicate; hence, delicacy the necessity.

Affections were at the brink of revolt, sentiments in plenitude to burst. To handle them was a matter difficult and needed a talent capable to mould and get molded and hit the target at the expense of nobody's injury. Therefore, Abubaker prevented Omar from speaking. And he spoke himself.

As he spoke people were about to crush Sa'ad by their huggermugger. Some one shouted: "You killed Sa'ad." Omar in his angry tone said: "Kill Sa'ad. God may kill him because he is a mischief monger." Abubaker heeded to the call of Omar and said: "Be patient, Omar! Here leniency is the best."

In fact, Omar was not a man to have not understood the situation. But it was all a made up thing. So, a dedition to Abubaker was accomplished. Ansaar agreed. Sa'ad failed.

7) INFLUENCE OF ABUBAKER'S SPEECH

It is an irrefragable fact that those who have led nations or groups and uplifted their status are the most prominent ones in the science of sociology although they might not be aware. 'They are taught by intuition the knowledge while the experience sharpens it to the grade of accuracy and the practice deposits it in funds of self confidence to apply where the need arises. Abubaker and Omar, these two, were among those who knew the nature of crowds and how to influence them.

The distinctions purported in the crowds by the sociologists were already in plenitude more than those in the gathering at the mosque after the death of the Prophet referred to before. Sa'ad Bin Ebada took refuge in his being heard either through his son or one of his cousins.

So, a voice, not his, rose in that gathering grouped there only to see who should succeed the Prophet so as to be at the head of the nation, the great, the strong and yet in its infancy. The clandestine sense of deservation and the zeal to jump at the opportunity had made them enthusiasts to lend audience to whatever the utterance could say.

In a meeting composed of such a mood, it could well be imagined as to how the sentiments would raise their head and reason hide its, leaving the audience to be governed by the change -- unexpected or the ups and downs -- unanticipated, and flow into the current of words only to coast at blind imitation.

It is also likely to find in such meetings what could be termed violence as some would demonstrate their prowess while some would fear of nothingness; childish behavior as well as reasonable one will not be astonishing. Where reason is suspended, sentiments will be lulled, and hypnotism will take them into the chambers of slumber.

Easily one understands the way Abubaker and his accessory, Omar, adopted in influencing the gathering if we conceive the sentiments of the groups and the conditions to which they had surrendered and which had brought them there at Saqifa. Likewise, it becomes obvious as to how the change took over Ansaar.

Thus, the reins exchanged hands - from Ansaar to Abubaker and Omar. They both respected the strength of Ansaar and kept themselves alive to the moment that no one suspected them except Abu Obaida Bin al-Jarrah and Salim Moula Abi Hazifa. Now let us probe into the policies, which we mentioned earlier.

In the preceding pages we have seen how Abubaker crept into Ansaar and excited the passions of Aous against Khazraj and prepared them to take the jump over Sa'ad. He gined their sympathy whether they knew it or not. They knew well that the day was for them (Ansaar) and in the presidency of Khazraj lies their power. But sentiments had dominated them; and in a deluge of sentiments even the fortifications of reason were swept away.

Now let us ponder over the speech that he addressed to them in his first meeting and about which Omar says: "Whatever I had conjectured on my way, he produced it or even better."

He first praised them and mentioned all the good of Muhajareen and their priority in Islam and that they were the first ones to worship God, to believe in Him and in His Prophet and that they were the friends of the Prophet and, therefore, deserved to succeed him and become his caliph. He proceeded to give in wholesome what the Ansaar deserved the acknowledgement of their services which no one could compete unless one should be a tyrant.

But, the Arabs do not yield except to Quraish. Therefore, what they deserved could not go beyond a ministry while the authority goes to other than them. Thus, he continued:

"...You, the people of Ansaar No one denies your superiority in religion nor your glorious record in Islam. God is pleased to have you as the helpers to His religion and to His apostle who migrated towards you and among you are his distinguished wives and his companions. We do not have any among us of the standard and at the status of the first Muhajareen. So, we are the chiefs and you the ministers.44"

In this statement there is something astonishing: putting out the fire of the ebullient sentiments against the Muhajareen and at the same time appeasing the hunger of the pride of Muhajareen upon their superiority, their succor and their sacrifices; and bringing the others close to them (Muhajareen) to acknowledge their deservation.

To cool and calm down the nerves of an agitated group, the best is to go adrift in the very current of their gushing spirit. So, he gave to them what they had desired. This he did simply by acknowledging their services and submitting to their pride.

As a matter of fact, he told the truth as they did or as they deserved. Their distinction is an irregragable one. But, they made a mistake in their claim for the suzerainty. Here we see Abubaker mending their mistake. He is cautious enough to avoid injuring their sentiments or to reduce a shred from their status or bring them down from their station. Therefore, he has refrained in his statement from using the word mistake.

He bewitches them by saying: "We do not have any among us of the standard and at the status of the first Muhajareen. We are the chiefs and you the ministers." There is a clandestine caution to them of their mistake and at the same time the pain is avoided which could result by the mordant method of ex- pression. As he praised them he fenced them within ministry.

If further pondered into the word, the more astonishing is this: Abubaker has tried to prefer upon them the first Muhajareen so as to establish their right for the caliphate. He could have easily created competition among the old enemies between the Muhajareen themselves. But he has paced a sinuous way to attain the goal by giving preference to Ansaar (helpers) upon the people as a whole.

By the word "The First Muhajareen" he means that there exists no one to compete the Ansaar or to occupy their position. Muhajareen, he mentioned them as exception and their station incontrovertible.

Those greedy souls were satisfied because they heard what pleased them. They went back as they came as though they got what they were after. Such is the psychology of the mobs. They do not consider the result because they do not 44- TABARI (3:209)

ponder. Mobs commonly agree the ideas on the whole or reject on the whole. They always are short of patience to analyze the ideas or distinguish them. Besides, the promise of ministry to them was a further consolation securing them their greeds and their goals as the chiefs would not discard their ministers.

The dread of revenge and domination that had trembled them was now vanished. There is a thick curtain of forgetfulness that hangs in the course of time and hides ones craving. Anyway, words have their ephemeral influence and for him who says cost only a few promises and the embellishment of speech.

There are two words in that speech, which carry considerable depth of sense if we could only conceive:

The first word "The first ones." By this word he repelled the enmity which the Ansaar entertained with Muhajareen generally. Muhajareen and Ansaar were two parties in open conflict ever since the Prophet's days. Once the Prophet said:

"It is the conflict of the people of ignorance." The whole episode takes its root as this: An Ansari said: "O, to the Ansaar!" A Muhajir said: "O, to the Muhajareen!" Upon this both the groups gathered, each with weapons and a fight was about to take place.45 Here Abubaker specifies Muhajareen as 'the first ones' and avoids the adversary feelings of Ansaar towards Muhajareen in general because they respect the first ones for their embracing Islam prior to them. By so doing he made himself closer to them.

The second word: "Among us", by this word he has raised himself to the compaign of Ansaar and elevated above the two, Muhajareen and Ansaar, as a referee; prefers one to the other and chooses what to their interest. Such a tactic goes a great deal in putting out the fire of sentimental bigotry besides paving a way to impose his personality upon them attaining the highest status that of a referee, an adviser, a leader.

Generally it is in the trait of mobs to see the embellishment of the speech while to seek the proof therein is beyond the ken of their patience. An elegant picture, although in words, exercises a great influence upon their psychology.

Such a speech is a voice of a grinding mill without yielding any flour but pleases the ears. The pronoun 'us' is in the tongue of Abubaker. He speaks therein to the people other than Muhajareen and he one of them.

Who vests him the authority to represent the Muhajareen and to speak on their behalf? But he took the judgement (and with him the other one) and declared that Muhajareen are better than Ansaar and no one besides them equal the position of Ansaar.

Such a way of bewitching the mobs when we know, we would not wonder at its result that was the errand of Abu Baker. He desired the mobs to look upon him by their hearts not by their reason. Thus, he handled them, as his hands felt 45- ALBUKHARI 2:165,3:126

convenient.

8) THE DISPUTE OF MUHAJAREEN AND ANSAAR

Let us see the extent of the influence of the speech of Abubaker upon the gathering and the result that it yielded.

Other than al-Hubab Bin al-Mundhir no one reacted. Words of Al-Mundhir already preceded in our discussion No = 2. Where in we does not see him coming forth with any thing new. He was the first to be vilified before Muhajareen. The strength evident in the beginning was evaded in the end of his speech. So, to save face he entered through the door of ultimatum and said: "From you a chief and from them a chief." But a vanquished bigot was in an obvious appearance in him. So, he dwelled in these words: "Guard the affair for yourselves." A negative reaction was his lot.

Here comes the turn of Omar Bin Khattab; and he said:

"What a pity, one horn can not be set upon two. By God, Arabs will not be pleased to give chieftainship to you while their prophet is not from you. The Arabs will not object to surrender their affairs to those amongst who had sprung the prophethood.

We agree to this and we shall see who among the Arabs would resist the open authority and the evident suzarainty. Who it would be to compete us in the authority of Mohammed and his chieftainship. We are his friends and his folk. Would it not be a proof upon wrong or a propinquity towards sin or a plunge into perdition?"

Such spoke Omar. Although not too agitating, yet it does not amount to the speech of Abubaker. Here Omar appears as a prosecutor on behalf of the chieftainship. It seems as if Abubaker paved the way for Omar to be a general prosecutor on behalf of Muhajareen when he himself performed the office of a referee between the two sides competing and conflicting each other.

Omar does not refer to the theme of text about Quraish or upon any particular among them. What he says is only the satisfaction of Arabs and their insurgency and the p0- sition of Muhajareen as Mohammed's friends and folk. Therefore, Ali referred to this whole episode at a later stage in these words: "They took the tree and lost the fruit."

Then got up al-Hubab and said: "O, the people of Ansaar, Guard yourselves your business. Do not listen to his words or those of his friends. They will snatch your share of this business from you. If they refrained from giving what you are demanding, then expel them from this land and occupy the business of them. By God, you deserve for this business more than they do.

It was because of your swords they embraced this religion who had no religion. We are that trunk at which it is eased and we are its magnificent branch.46 I am a lion in its dengue. By God, if you like we could repeat the beginning and return to the 46- This is a term in Arabic literature, which I think necessary to explain. In the stables Arabs used to set a huge trunk of a tree so that animals could scratch against it to comfort the itch of their bodies. Since it used to be a trunk it also had big and strong branches. (TRANSLATOR)

start. By God, no one rejects what I say. If does, I will break his nose by the sword."

In such a speech ill will in addition to a blind bigotry is quite evident. Omar told him: "Then, may God kill you." This enfolds a religious aspect because he did not attribute to the people the act of killing but to God. Such words do carry hatred to the claims in the vogue that of the days of ignorance." Al-Hubab retorted: "But you alone to be killed."

Such abuses are the shelters, which provide refuge at the time when reason feebles and anguish raises. We see al-Hubab throughout the incident in an uncertainty as that of a loose saddle. A putrid stench of selfishness comes out of his mouth. He was not aware to conceal his voice in the sounds of animals.47 He threw himself in the field with a rider's heart fully proud with tilt and talent; and the foams effused, from his mouth and his sword, those of the claims of the bygone ignorance which had become rotten in the days of Islam.

The society of that day which had undergone a religious varnish disobeyed him. Religious sense occupies the first place in influencing the people and in their reactions particularly if the people happened to be in the grip of Islamic teachings. This sense does not allow happening what could hinder a man attaining his prosperity even if it be in the folds of sacrificing every dear and near.

Al-Hubab spoiled the whole business. So he should defend Sa'ad and his people and their victory. But he lost ground without knowing himself. Instead of guiding the gathering for the errand that had brought them together, he goaded them to the guidance of other without being aware himself. The other knew how to yoke them under his influence. The first casualty was the upraising of his cousin, Basheer Bin Sa'ad al-Khazraji, who recalcitrated and said:

"O, the people of Ansaar! By God, we are superiors in the holy war against the pagans and have proceeded all in this religion. But we did not aim except the pleasure of God and the obedience to our Prophet besides the drudgery to ourselves.

Therefore, it is not befitting for us to impose ourselves upon the people for that score nor seek the width of the world since God has already favored us. Mohammed is from Quraish and his people rightfully and first to him. Is it not so? I swear on God that He may not see me competing with them in this business. No, never Fear God and do not compete them."

Looks, the religious sense that surrounds the speech of this man. This shows the extent of the influence of Abubaker's and his friend's words, which was exercised upon him. Then he was the first one in dedition to yield to the authority of Abubaker. I do not believe this would stand to prove the gentleness of Sa'ad. Al-hubab shouted to him as he extended the hand in submission to Abubaker: "O, Basheer Bin Sa'ad, you have prated balderdash. What you did was not the need. You raised the bid of chieftainship upon your cousin."

Basheer replied: "No, by God, I scorn to compete the people whom God has 47- This might sound odd. But I had to interpret the text in Arabic. (TRANSLATOR) given the right."

But I believe he was more or less true. The whole episode shows, as already explained, the influence of Abubaker's speech upon the gathering and the guidance towards his call. Then the behaviour of Hubab made the people distant from his group. This influence appeared in Basheer Bin Sa'ad. This represents the sense that governed his people that hour.

9) MUHAJAREEN GAIN THE POSITION

As the matter of fact the people were forced and grided for dedition to one among the Muhajareen in spite of the competition that existed between the two parties as proceeded in our narration and pointed out by Abubaker in his speech dealt in our discussion No.3. He said: "Ansari chews it while Muhajari wounds it and both are sitting in the mouth of a lion."

The competition between Aous and Khazraj besides their jealousy towards Sa'ad were also elements which aided them in their decision. A competition that is immediate plays an effective role than a competition that is remote. As such, Abubaker did not dalay in jumping over the consequence of the argument when he heard Bashee's speech.

Now he was fully aware of the change in the crowds and knew they were under his dominance. Here he presented one of the two who had accompanied him, Omar Bin Khattab and Abi Obaida Bin al-Jarrah, saying: "I am satisfied for you with one of these two men. Whomever of these two you like, submit to his authority."

Here too he adopted the same tactic, which he practiced in his speech the subject of our discussion No.7. He has made himself aloof and posed himself as one who wants their good and chooses what good to their interests. So, and thus, he presents his choice to their decision.

But, as we said; the mobs are always without their own opinion and feeble their choice as flaccid their initiative. So, they wait upon one to point out to them. They depend upon him who bewitches them. They yield who surprises them with the strength of decision and the power of swift solution. Had one of those two stood they would have submitted to his chieftainship.

If Abubaker had appointed by name one among those two the crowds would have not delayed in yielding to him. But he left the choice open to them to choose one of the two, which naturally caused a suspension in opinion or a hesitation in selection.

On the other hand, the two nominees too hesitated. This indicates a pre-prepared interlude to divert the very choice so as to rest at Abubaker himself. There should have had been such an understanding between the three, Abubaker, Omar Bin Khattab, and Abi Obaida Bin al-Jarrali. Accordingly we see Omar, at the time of his death, desired if Abi Obaida Bin al-Jarrah was alive he would have committed to him.

Anyway, those two played a role of recalcitrants. Omar said: "No, never, by God, we don't take the responsibility as long as you exist. Extend your hand we shall surrender there upon our submission to you." He uttered these words and left no room for any hesitation to arise. What he said, he did. He went forward in a firm determination befitting to the situation, bowed to Abubaker and Abubaker too extended his hand.

But, in the meantime Basheer Bin Sa'ad preceded Omar, and thus the act of submission was accomplished. By so doing Basheer demonstrated his sincerity towards Muhajareen and attained a superiority over Omar in the act of yielding to Abubaker's authority. But, in fact, these are the reactions of mobs incited or excited as a result of the influence exercised upon them.

This is one of the prominent evidences that testimonies what we said about the bewitched souls of the crowds at Saqifa by the affects practiced by Abubaker that particular hour with his particular ability and competency. It is not denied that sometimes some words or sentences govern such a power upon the ears, which can not be weakened by mind nor could be influenced by reason.

When an orator blows words or sentences into winds before the crowds, it is so enchanting them that they become motionless while the grandeur of the language pulls their faces upward in astonishment and presses their hearts either to melt or beat beyond normal so that the due respect could be acknowledged that has encompassed them as though divinely one or as if a blow of zepher fondling them with its own magic.

Therefore, thunderbolts of anguish are suscitated in them and sometimes a tranquility that follows a hurricane overpowers them and sometimes the welded is shattered into pieces. Such are the mobs under a spell of an orator's speech upon whom he exercises the power of languages; guides them, goads them to a goal which not theirs.

It appears that Omar too conceived the pulse of the situation as to how the Muhajareen gained the ground. Now remained to him to yield in submission, which he did to Abubaker -- without hesitation, without fear and without consultation. In itself there is something strange that such a thing of import and magnitude to be done away with such an alacrity and agility! A man proceeds and yields to other's authority and thereby accomplishes the whole business.

It is clear that who listed to whom while he was one of those three or four from a party opposing to a group in their own middle amidst their power and strength trying to snatch the highest authority over the greatest nation. He neither consults them nor does he need their support.48 He proceeds with the business as though it is a concern between him and Abubaker -- a settled and fixed transaction.

This is an adventure, dangerous -- and more dangerous its repercussions. He would have not delved into it had he not sensed the inclination of the crowds towards any provided he be from Muhajareen.

Opposition never appeared but an enthusiasm. Al-Aous scurried and the first among them was Asee Bin Hazeer. To them followed the Ansaar. Sa'ad abstained and those whom bigotry had gripped such as his son Qais and Hubab.

As a fire run3 into a dry grass or an electric current into the wires such the fever 48- Omar has said: "He who surrenders to the authority of a chief without consulting the Muslims or without their consent, it is null and void-both should be killed." KANZUL OMMAL PART III NARRATION No.2323.

ran in the mob-to acknowledge the supremacy of Abubaker and yield to his authority. If the opportunity missed obloquy would remain to their lot; this was the trend of their thought which governed their minds. Hence, all rushed and a rush rushed all.

They advanced from all sides with a craze to kiss Abubaker's hand to acknowledge his authority. Such a rash the rush was that it almost all superceded Sa'ad Bin Ebada, the most obeyed lord of Khazraj who was an hour before a candidate to the succession of the Prophet. Now he was taken upon hands to his house with a crushed personality and a wounded dignity.

Such behave the mobs. Subitaneous decision, hasty action and a hurried reaction, temerity of Opinion, a strident comportance that knows no patience nor does it coast tolerance, these are salient characteristics. A regard to neither general conduct nor a conduct of general regard is the corollary of the excited mobs. Above all, they are not cogitabund of their doing because soon they are to forget.

Al-Hubab seeing the people in such a rush towards surrendering to the authority of Abubaker, took out his sword. Omar hit over his hand; fell down the sword and Omar took the sword and kept hitting at the skirt of Hubab's shirt till the ceremony came to an end. Hubab endured the sight and could do nothing to stop the men from doing what their craze had excited them to do.

10) THE RESULT:

Acknowledgement to Abubaker's authority was not a matter of choice as it could be concluded by the procedure of how the things ran throughout.49 BY GOD, it was a mischief; as Omar put it later.

Celerity of action did not give time to think or a margin to the opponent to launch the reason of his opposition. It was a surprise into a surprise. The animosity of AOUS with Abubaker acted in such alacrity that its reaction assisted in bringing about a hasty conclusion. Mobs took to their characteristic and a mood ruled them and the choice deserted them.

If a researcher could not believe in the choice of the mobs of SAQIFA and treat the whole procedure far from truth; he has done no error. The words of Omar support this: "Whoever invites to such a type of yield to one's authority; it is null and void."

Yes, no one defended Ali. There is nothing odd in it. The people were not aware. The flow had fuddled their understanding and they were carried away by the current. They did not desire the meeting to yield in Ali's favor. Ali's name served them to compaign opposition. Ansaar, some of them or all of them, did proclaim that they would not yield except to Ali.

This was rather late. The mobs were in a spur of the moment -- dazed and infuscate, not knowing the religious obligation nor aware of their own choice. The very gathering had taken place in 49- We do agree with the essay of Prof. Mohammed Fareed Abi Hadeed "A VIEW ON THE SYSTEM OF YIELDING TO THE AUTHORITY OF THE CALlPHS" published in Egyptian magazine ALRISALAT eddition 10.

greed of power and at the same time in a fear of power. Such a mingled avidity and trepidity overpowered them leaving no time to think what in cumbersome upon them to do. Such is human nature to react with what immediate upon them. This further proves the weakness of their faith. Two general things were concluded in that SAQIFA:

1. Ansaar have no right in the affair.
2. They will be ministers to those who will hold the government.

The first condition, Abubaker himself doubted as to what the answer would be if the Prophet asked him? The second, it was just a tawdry -- never acted upon neither in the day of Abubaker nor in days of his successors. This post was never given to any except in the era of Abbasies.

The confusion enveloped the SAQIFA events and the haste that produced the events all indicate to the exact and the correct sense of this Quranic verse; "If died or slain the prophet you turn to your back..." The very gathering was a retreat to hind.

If we set aside the text or the indication by the Prophet as to who to succeed him, the gathering at SAQIFA does not appear to us based on any Islamic pedestal. It was only a show. The result of SAQIFA was nothing but mere show off. I would like to recommend the reader to revert to the hind once more to calculate the results which the SAQIFA brought about.

The very affair of SAQIFA supports the belief that the succession was the right of Ali. Had the SAQIFA been a legal or a legitimate gathering, Ali too should have been present there. His absence discloses the ulterior motives, which were to discard him. Ali was to the Prophet as Haroon was to Moses.

Why not he was consulted? Why he was not even informed? Why all this secrecy and hurry? The gathering from the beginning to the end was trick. Ali and none of Bani Hashim knew what was in cooking there at SAQIFA; and yet, it was -- as they claim -- in the interests of Islam! Then, Ali was not a Muslim?