When the Prophet (S) went to the Garden and his soul raised to the Most High Comrade, successive discords came over the Muslims. Violent waves of division and disagreement prevailed them, shook their entity, cracked and torn their unity. Allah, the Exalted had explained the apostasy and dissension that which would come over the Muslims after the death of His Prophet. He has said:

“And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed, will you turn back upon your heals?” (Qur’an, 3:144).

Accordingly, which misfortune is greater than this misfortune? And which disaster is severer than apostasy after faith? The people left the corpse of the Prophet; they did not bury it in its final resting-place. They rushed upon the government and authority. They decided to turn the Islamic caliphate away from the Household of Prophethood, the cradle of the Message, the place where the angels frequented, and the abode of revelation and inspiration. Imam ‘Ali (‘a), the Commander of the Faithful (‘a) has talked about people’s evil deeds, saying: “When Allah’s Apostle (S) died, a group of people turned back upon their heels. Ways deceived them; they depended on the intimate friends, bestowed upon those other than the relatives, abandoned the means toward which they had been commanded to show love, moved the structure from its firm and compact foundation, and built it in a place other than its place. They were the sources of all sins…1”

The people seized the government and removed it from its men and actual owners, and placed it in other than its place. They surprised Ahl Al-Bayt, peace be on them, while the injury did not heal, and the Messenger was not buried yet. That was through their turning the authority away from them (the actual owners), and aggressing against them. They made them suffer from pain and pillow sleeplessness. They made them lead a life full of cares and troubles. Therefore, how great their misfortunes were! And how intense their affliction and tribulation were!

People hurried to pledge allegiance and seized the opportunity. Imam ‘Ali (‘a) was busy preparing the corpse of the Prophet (S) for burying. The people did not give him time to bury the Prophet (S) lest the authority should escape them, and their wishes and hopes for seizing the reins of government and authority would be lost. Anyhow, it is necessary for us to talk briefly about the stages of that great tragedy, for there is a close relationship between it and the life of Imam al-Hasan (‘a), because turning the authority away from Ahl Al-Bayt had bad complications and dangerous results. The most important of them was that al-Tulaqa’2, their sons, who were the opponents of Islam and enemies of Allah, craved after the Islamic caliphate, and warred against the Household of Prophethood. Al-Hasan, the grandson of the Prophet (S), was forced to make peace with Mu‘awiya and to hand the authority over to him. We will explain that to readers as follows:

As-Saqifa

As-Saqifa3

The people left the Prophet (S) lying in the bed of death. They paid no attention to any of his affairs. The Ansar hurried to the Saqifa (shed) of the Banu Sa‘ida4. They discussed the affairs of the succession and authority. The chief of al-Khazraj Sa‘d Ibn Ubada, who was critically ill, delivered an oration among the people. He could not make the people hear his speech; rather he spoke, and some of his relatives conveyed his speech to others. The central idea of his speech was that gain was according to damages and hardships that the Ansar suffered heavy causalities during the successive battles and the movement of jihad carried out by Allah’s Apostle (S). Therefore, they were worthier of authority than the others and more appropriate for it. This is the text of his oration:

“O Community of the Ansar, you have precedence in religion and excellence in Islam that no one of the Arab tribe is like you. Most surely, Muhammad (S) remained among his people for several years, summoning them to worship the Merciful (Allah) and to abandon the partners and the idols. Very few of his people believed in him. They were not able to protect Allah’s Apostle (S) nor were they able to strengthen his religion, nor were they able to repel from themselves the oppression that included them. When Allah wanted you excellence, he drove dignity to you and singled you out with favour through making you believe in Him and in His Apostle, protecting him and his companions, supporting him and his religion, and struggling against his enemies. So you were the strictest of the people in fighting against his enemy and the heaviest of them against the enemy, to the extent that the Arabs followed Allah’s command willingly and unwillingly. Those far handed over the leadership while they were in a state of subjection and utter abasement, to the extent that Allah through you levelled the earth for His Apostle and through your swords the Arabs followed him. Then Allah caused him to die while he was pleased with you; therefore, seize the government with the exception of all the people, for it belongs to you, and not to them.” The Ansar responded to him through showing satisfaction and obedience, saying: “You are successful in opinion and right in speech. We will not leave what you have suggested. We will entrust you with this power, for you are satisfactory to us and you satisfy the interests of the believers.”5

The Ansar handed over the leadership to the master of al-Khazraj, and they were ready to obey him. They expressed their urgent wish for nominating him for the office of the caliphate. Here there are some affairs that make man wonders at the affairs of the Ansar and make him question them:

1. The Ansar took care of Islam, supported the creed, and protected the religion; therefore, why did they hurry in respect of the affair of the caliphate? Why did they forget the allegiance to Imam ‘Ali (‘a) at Ghadir Khumm? Why did they neglect the commandments of the Prophet (S) concerning his household and his family?

2. Why did they keep the affair (of the caliphate) a secret in a place isolated from the eyes of the people? Why did they resort to secrecy and caution in concealing the affair?

3. Why did they not take into considerations the viewpoints of the pure family of the Prophet in respect of the succession? Why did they seize authority?

Most likely, they came to know of the dangerous plot schemed by the remarkable Muhajirin against Imam ‘Ali (‘a), the Commander of the Faithful.

They feared that the Muhajirin would win the caliphate and deprive them of it; so, they hurried to seize the opportunity through nominating Sa’d for the office of the caliphate.

Umar’s Explanatory Speech

Abu Bakr was not in Yathrib (Medina) when the Prophet (S) died. Rather, he was at al-Sanah6. Umar Ibn al-Khattab feared that someone would win the caliphate before Abu Bakr’s arrival; so, he made an explanatory speech indicting his psychological policy and his excellent experience in the affairs of the society. He stopped the movement of pledging allegiance to Sa’d. He distracted the people even from their reflection on affairs. He shook the sword with his own hand and shouted at the top of his voice: “One of the hypocrites claims that Allah’s Apostle (S) has died! And most surely that he has not died, but he has gone to his Lord just as Musa Ibn Imran had already done! By Allah, Allah’s Apostle shall come back and cut off the hands and legs of those men who have spread lies about his death!”

He struck with his sword and threatened all those who said that Allah’s Apostle died7. Some Muslims regarded this deed as strange, while those simple-minded regarded it as good, for he had brought them beautiful hopes and dreams. The souls refused to believe the death of the great Prophet and continued to cling to his life even through some imaginations. So, Umar drove to them the best wishes and the most wonderful hopes. He told them that their beloved Saviour was still alive, and that he would manifest his religion and make it prevail over all religions. He added to his speech the most violent terrorism and threat. He claimed that Allah’s Apostle (S) would cut off the hand and legs of those who spread rumours against him. Moreover, he went on threatening the people until Abu Bakr arrived in Medina. Umar welcomed Abu Baker, and they went to the house of Allah’s Apostle (S). Abu Bakr uncovered the face of the Prophet (S). Suddenly, he came to know that his pure soul had departed his pure body. He went out refuting Umar’s statement. He turned to the perplexed masses astonished by the event and said to them: “Whoever worships Muhammad, most surely Muhammad has died. And whoever worships Allah, most surely Allah is alive and does not die!” Then he recited this verse: And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed, will you turn back upon your heels?

The people yielded to Abu Bakr’s statement and repeated the verse. Umar hurried to believe Abu Bakr’s statement and showed no objection toward it. He accompanied him. He walked with him, supported him, and protected his side.

It is necessary for us to pause before this strange initiative, for it urges man to ask about several affairs that are as follows:

1. Was it right to say that Umar did not know about the death of Allah’s Apostle (S)? It is worth mentioning that the Qur’an has announced that all people will die. Allah, the Most High, says:

“Every soul must taste of death; then to Us you shall be brought back” (Qur’an, 29:57).

He has also said to His Prophet:

“Surely you shall die and they [too] shall surely die” (Qur’an, 39:30).

He has also said:

“If then he dies or is killed, will you turn back upon your heels?!” (Qur’an, 3:144).

Besides, the Prophet (S) announced his death several times and told the people that he had been summoned and it was the moment for him to answer. Moreover, Umar himself had said to Usama before the death of the Prophet (S) : “Allah’s Apostle has died while you are a commander over me!”

2. What is the secret behind his treating those who spread rumours about the death of the Prophet (S)? Why did he announce that Allah’s Apostle would punish those who spread lies? Was their statement apostasy from religion and because of that their hands and legs had to be cut off?

Whoever carefully considers this event clearly understands Umar’s deed, which is that he intended to distract the people from pledging allegiance to anyone before Abu Bakr’s arrival. Indeed, Umar was not too stupid not to know that the Prophet (S) would die. His strong enthusiasm, his threats, and excitement calmed down when Abu Bakr came. All these things clearly indicate that this event was part of a plan drawn before the death of the Prophet (S) to turn the caliphate from his household and to seize it for themselves. Lamans, an orientalist, thought that Abu Bakr, Umar, and Abu Ubayda had planned to turn the caliphate away from Ahl Al-Bayt before the death of the Prophet (S). He says: “Indeed the Qurashi party was not a ready-made situation, nor did it result from a surprise or improvisation; rather it resulted from made, secret plots whose origins were woven and whose parties were firmly gathered. The heroes of this plot were Abu Bakr, Umar Ibn al-Khattab, and Abu Ubayda Ibn al-Jarrah; and among the members of this party were A’isha and Hafsa.”

This viewpoint is very trustworthy, for if someone reflects on the people’s steps and carefully considers their deeds concludes that there was an previously prepared plot, and that the people had woven its threads since a long time. There are several proofs that the plot was previous prepared; the people lagged behind the regiment of Usama, some of the wives of the Prophet (S) sent (letters) to their fathers to linger in going (with Usama). They nominated their fathers for the office of the Imamate. And besides Umar’s answer to the Prophet (S) when he intended to write a document.

The Ansar Are Surprised

The Ansar decided to appoint the chief of al-Khazraj, Sa’d Ibn Ubada, as a caliph. However his cousins Basheer Ibn Sa‘d Ibn Tha‘laba al-Khazraji and Usayd Ibn Khudayr, the head of al-Aws, competed with him for leadership. They envied him for this high office. So they harboured malice and enmity against him. They decided to turn the power away from him. Uwaym Ibn Sa‘ida al-Awsi and Ma‘an Ibn Adi, the ally of the Ansar, joined them. They belonged to Abu Bakr’s party and followers during the time of Allah’s Apostle (S).

Besides, they harboured malice and hatred against Sa‘d Ibn Ubada. As a result, they hurried to Abu Bakr and Umar. They told them about the meeting of the Ansar in As-Saqifa and about their decision for appointing Sa‘d Ibn Ubada8. Abu Bakr was astonished, so he and Umar quickly left. Abu Ubayda Ibn al-Jarrah9 and Salim, Hudhayfa’s retainer, followed them. Other people from their party, the party of the Muhajirin, followed them too. They surprised the Ansar in As-Saqifa. Sa‘d turned pale, and the Ansar became helpless. Silence and astonishment dominated them. Umar tried to speak, but Abu Bakr turned to him and whispered in his ear, saying: “Slowly, O Umar, that I may speak!”

Abu Bakr started his speech with this statement, saying: “We, the Muhajirin, were the first of the people to believe in Islam. We were the noblest of them in lineage, the most honoured in house, the best in eminent men, and the nearest of them to Allah’s Apostle (S) in kinship. You are our brethren in Islam and our partners in religion. You supported and helped (the Prophet), so may Allah reward you with good. However, we are rulers, and you are helpers. The Arabs follow none except this tribe from Quraysh. Therefore, do not envy your brethren for that through which Allah has made them better. I have accepted for you one of these two men, namely Umar Ibn al-Khattab and Abu Ubayda Ibn al-Jarrah”10.

Indeed, the most reliable proofs Abu Bakr gave for the right of the Muhajirin in the caliphate and power are as follows:

1. They were the first of the Muslims to believe in Islam.

2. They were the nearest of the people to Allah’s Apostle (S) in kinship.

In his conclusion, Abu Bakr did not make clear who was the first to believe in Allah, to respond to the summons of His Prophet, to stand beside him to repel the aggression, and to protect him from the tyrants of Quraysh. He did not say that such a person was Imam ‘Ali (‘a), the Commander of the Faithful (‘a), the cousin of the Prophet (S), his son-in- law, the father of his two grandsons, and the gate of the city of his knowledge. Abu Bakr forgot Imam ‘Ali (‘a) and nominated Abu Ubayda and Umar Ibn al-Khattab for the office of the caliphate. Did he have an authority over the Muslims, that he might accept for them and choose one who would undertake the leadership over them and manage their affairs? Imam ‘Ali (‘a) has commented on his argument, saying: “They have advanced the tree as an argument, and lost the fruit!” How eloquent this statement is! How wonderful this argument is! The Muhajirin clung to their kinship to the Prophet (S) and advanced it as a proof of their right to power. However, they neglected his family and progeny, who were his deposit and the equals to Allah’s Book. Imam ‘Ali (‘a) addressed Abu Bakr in respect of that and advanced as a proof in the same way that Abu Bakr did in respect of the Ansar. He has said to him:

If you have advanced against their opponents the kinship as an argument, then those other than you are more appropriate for the Prophet and nearer to him.

If you have had power over their affairs, then how is that and the advisers are absent?

In another place, the Imam (‘a) addressed the people and said to them: “By Allah, I am his brother-namely the brother of Allah’s Apostle (S) -his bosom friend, his cousin, and inheritor of his knowledge. Therefore, who is worthier of it (the caliphate) than I?11 The people turned away from Abu al-Hasan (‘Ali) and forgot his excellent qualities, his achievements, and the commandments of the Prophet (S) concerning him. That is because they craved after the caliphate and rushed upon power.

The Pledge Of Allegiance To Abu Bakr

When Abu Bakr ended his previous speech during which he nominated Umar and Abu Ubayda for the office of the caliphate, Umar hurried to him and said:

“Will this be while you are alive?” None (has the right) to hinder you from your position where Allah’s Apostle (S) had installed you!”

We do not know when Allah’s Apostle (S) had installed him in his position where he had been. But we know that he (‘a) sent him out of Medina along with the rest of his companions as armed fighters and appointed Usama over them while he was still young. In such a way the people pledged allegiance to Abu Bakr. Umar and Basheer competed with each other to pledge allegiance to him. All the members of their party competed with each other to pledge allegiance to him. Among those who did that were Usayd Ibn Hudayr, ‘Uwaym Ibn Sa‘ida, Ma‘an Ibn ‘Adi, Abu Ubayda Ibn al-Jarrah, Salim (Abu Hudhayfa’s retainer), and Khalid Ibn Waleed. These men were strict in forcing the people to pledge allegiance to Abu Bakr. The greatest of them in enthusiasm was Umar, whose whip played an important role in forcing those who refused to pledge allegiance to Abu Bakr. He treated them with severity and violence. He heard the Ansar saying in respect of Sa‘d: “You have killed Sa‘d!”

So he rushed to say: “Kill him! May Allah kill him! He is the leader of a discord!”12

The pledge of allegiance was given to Abu Bakr in such a way encompassed by terror and threat. Then his party carried him to the Mosque of the Prophet (S) in procession just as a bride13, while the Prophet (S) was laid out in the bed of death. Imam ‘Ali (‘a), the Commander of the Faithful (‘a) was busy preparing him for burial. When he was told about that, he quoted as an example: “And some peoples say what they wish; and they have become tyrannical when Zayd created calamities!”14

Indeed, Abu Bakr was given the pledge of allegiance in such hastiness and a surprise. Umar came to know that it was illegal. He bitterly criticized it when he said his famous statement: “Indeed the pledge of allegiance to Abu Bakr was an error! Allah has protected the Muslims from its evil! Therefore, whoever summons to the like of it, then kill him!”15

This statement has the severest kind of criticism and slander. It has the following:

1. Most surely Umar has described the pledge of allegiance to Abu Bakr as an error (falta). Whether its meaning is evil or sin or slip or surprise, it is the greatest of all things in the fields of criticism and dispraise.

2. He has asked Allah to save the Muslims from its evil and to protect them from its bad complications.

3. He has decided to kill whoever summons (Muslims) to pledge such an allegiance.

Umar criticized the election of Abu Bakr and paying homage to him because it did not depend on sound foundations and was not based on firm logic. It faces the following criticisms:

1. Most surely the people did not consult the pure family of the Prophet in respect of the caliphate. They seized the power. They forgot the commandments of the Prophet (S) regarding it. They neglected what the Apostle (S) had commanded them in respect of following his progeny and clinging to them. Imam Sharaf al-Deen, may Allah rest him in peace, has said: “Suppose that there is no text (tradition) about the succession of any of the household of Muhammad (S). Suppose that they are not prominent in ancestry, lineage, ethics, jihad, knowledge, deed, faith or loyalty. And suppose that they have no precedence in the fields of all virtues, rather they are like the rest of the companions (of the Prophet). But there was a legal or rational or traditional impediment to cancel the pledge of allegiance to Abu Bakr. They had to give them time to prepare Allah’s Apostle (S) for burial even through entrusting security temporarily to the military leadership that the affair of the caliphate might stabilize.

“Was this amount of patience not kind to those distressed? (While) they were the deposit of the Prophet with people and his remaining (progeny) among them. Allah, the Exalted, has said:

“Certainly, an Apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate, merciful” (Qur’an, 9:128).

It was grievous for the Prophet that his community would fall into a distress. He was careful of their happiness, compassionate and merciful to them. Therefore, is it not of the right of this Apostle that his family had not to fall into distress that they might not be surprised by something like that through which they were surprised, while the injury did not heal and the Apostle was not buried yet?”16

The Prophet (S) was laid out in the bed of death, his grave did not make him absent from the eyes of the people, while they impatiently and greedily competed with each other for government and authority. They neglected the Prophet’s Household. They decided to turn away from them, to wrong them, and to plunder their wealth. From that day the Prophet’s family faced different kinds of distress and misfortune. Their blood was shed, and their womenfolk were taken as prisoners of war. The kinship of the Prophet (S) was not respected, while they were the most appropriate (of all things) for care and kindness.

2. Among the criticisms the pledge of allegiance faces is that it did not include the influential people (Ahl al-Hal wa al-Aqd), whom they regarded as a basic condition in forming the consensus and the legality of the election. However, the people cancelled the consulting with the high class in Islam. They paid no attention to their opinions, nor did they take their agreement on the new caliph. Moreover, the place where the election took place was much hidden. ‘Abd al-Wahhab al-Najjar says: “Whoever is acquainted with the way through which the pledge of allegiance to Abu Bakr took place concludes that it was manifestly incomplete, for the reasonable thing in such states is that the Muslims took a place where they met and about which the people had to be told”17.

Most surely the election of Abu Bakr was very incomplete, for the remarkable personalities who took part in building the entity of Islam withdrew from choosing and electing him. On top of these personalities were Imam ‘Ali (‘a), the Commander of the Faithful (‘a), his Hashimite relatives, and the leading companions (of the Prophet) such as Salman al-Farsi, Abu Dharr, Ammar Ibn Yasir, And Ubay Ibn Ka‘ab. Among the Hashimites who did not elect Abu Bakr were al-Zubayr, Utba Ibn Abi Lahab, al-Abbas, and the like. All the Ansar or some of them refrained from pledging allegiance to Abu Bakr saying: “We will pledge allegiance to none except ‘Ali!”18 A great number of the leading personalities from among the Muhajirin and the Ansar withdrew from electing Abu Bakr; therefore, how was the pledge of allegiance legal?

3. The Muslims were forced to pay homage to Abu Bakr, for Umar’s whip played an important role in achieving that, to the extent that the people became astonished. The people did not stipulate that the Caliph should follow Allah’s Book and the Sunna of His Prophet just as they stipulated in respect of the Caliphs after him. Perhaps, for these reasons Umar decided that the pledge of allegiance to Abu Bakr and its ways were illegal; likewise, he decided that he would kill those who would return to the like of it.

Imam ‘Ali (‘A) Refrains From Paying Homage To Abu Bakr

Imam ‘Ali (‘a) refrained from pledging allegiance to Abu Bakr. He announced his strong displeasure with him due to the fact that he plundered his wealth and deprived him of his right. That was when he said: “He (Abu Bakr) certainly knew that my position in relation to it (the caliphate) was the same as the position of the axis in relation to the hand mill. The flood water flows down from him and the bird cannot fly up to him.” Abu Bakr came to know these words of the Imam. For this reason, the Imam (‘a) thought that none other than him could go up on the pulpit of the caliphate. He clearly announced that when his uncle al-Abbas came to him and asked him to pledge allegiance to him. He said to him: “My nephew, stretch out your hand to pay homage to you, that the people may say: ‘The uncle of Allah’s Apostle (S) has paid homage to the cousin of Allah’s Apostle (S). Therefore, no two persons will differ over you.’”

“Who other than I will seek this affair?” asked the Imam.

The Prophet (S) had invested him with this high office of the Imamate on the day of Ghadir Khumm. He announced his authority before a group of people. Besides, he continually ordered his community to follow him and to hand the leadership over it to him. In this respect Dr. Taha Husayn has said: “Al-Abbas reflected on the affair; so he thought that his nephew was worthier of inheriting the authority than he was. That is because he (Imam ‘Ali (‘a) ) was brought up by the Prophet. He had precedence in Islam. He showed extreme courage at all the battles. The Prophet called him: ‘My brother!’ So, one day, Umm Ayman joked with him and said to him: ‘You call him your brother while you have married him to your daughter!’ The Prophet said to him: ‘You are to me as Aaron was to Moses except that there is no prophet after me.’ On another day he said to the Muslims: ‘Whoever I am his guardian, ‘Ali is to be his guardian.’ Because of that al-Abbas went after the death of the Prophet to his nephew and said to him: ‘Stretch out your hand to pay homage to you.’”19

Imam ‘Ali (‘a) refrained from pledging allegiance to Abu Bakr. He did not make peace with the people, nor did he grant them consent. He showed his displeasure toward them. He advanced arguments and debated with them. He showed his strong grumble and his intense displeasure with the people because they plundered his inheritance, and denied his authority and his rights.

Arguments And Debates

Imam ‘Ali (‘a) argued with the people over that he was the most appropriate for the authority and worthiest of it. Besides, his Hashimite relatives, those who had precedence in Islam from among the leading Muhajirin and Ansar protested against them. We will mention to readers some of those arguments:

1. Imam ‘Ali (‘A)

When Imam ‘Ali (‘a) was taken by force to pay homage to Abu Bakr, the people violently commanded him: “Pay homage to Abu Bakr!”

He calmly answered them: “I am more entitled to the authority than you. I will not pay homage to you. You have to pledge allegiance to me. You have taken this authority from the Ansar. You have advanced the kinship to the Prophet (S) as an argument against them. Now, you want to take it from us, Ahl Al-Bayt, by force. Did you not claim before the Ansar that you were more deserving of this authority than they due to the fact that Muhammad belonged to you? So they gave you the leadership and handed the authority to you. And I argue with you in the same manner you argued with the Ansar. We are more appropriate for Allah’s Apostle (S) whether he is alive or dead. Therefore, treat us with justice if you are believers; otherwise, do wrong while you know (that).”

Through this strong argument, the Imam (‘a) followed the manner the Muhajirin followed before the Ansar, saying that they were the nearest of all the people to Allah’s Apostle in kinship. This argument that the Muhajirin hailed and employed as means to destroy the hopes of their opponents was available in the Imam (‘a) in the best way, for he was the cousin of the Prophet (S) and his son-in-law. Before this logic, Umar Ibn al-Khattab could do nothing except that he followed a violent way, which is the way of those lacking evidence and proof. He said to him: “Most surely I will not leave you until you pledge allegiance (to Abu Bakr)!”

So Imam ‘Ali (‘a) shouted at him: “You milk some milk that you shall have half of it. Make firm his affair for him, and he will return it to you tomorrow!”

The Imam became excited and said: “By Allah, O Umar, I do not accept your statement, nor do I pledge allegiance to him (Abu Bakr).”

Abu Bakr feared that the consequences of the matter would be bad, so he showed kindness to Imam ‘Ali (‘a) and said softly: “If you do not pay homage (to me), I will not force you!”

Abu Ubayda Ibn al-Jarrah tried to satisfy the Imam. He said to him: “O my cousin, you are still young. These are the Sheikhs of your people. You do not have their experience and their knowledge of affairs. I think that Abu Bakr is stronger than you in this affair, that he is greater than you in enduring and undertaking it. Therefore, hand over this affair to Abu Bakr. If you live for a long time, then you will be worthy of it due to your excellence, religion, knowledge, understanding, precedence (in Islam), lineage, and your relationship (with the Prophet) by marriage.”

This deception moved the hidden pain and displeasure in the self of the Imam, and he hurried to address the Muhajirin and mentioned to them the achievements of Ahl Al-Bayt, peace be on them, saying: “O Community of the Muhajirin, (fear) Allah! (Fear) Allah! Do not take the authority of Muhammad over the Arabs out of his house, and his house to your houses! Do not remove his household from their position among the people and (from) their right. By Allah, O community of the Muhajirin we are worthier of him than the people, for we are his household. We are more entitled to this affair than you are. Among us are those who recite Allah’s Book, have jurisprudence in the religion of Allah and knowledge of the Sunna of Allah’s Apostle, undertake the affairs of the subjects, repel from them bad things, and equally divide (wealth) among them. By Allah all these qualities are available in us. Therefore, do not follow caprice lest you should lose the way of Allah and be far away from the truth.”20

Through his wonderful arguments, Imam ‘Ali (‘a) refuted all the vague errors of the people. He closed all their windows through his strong arguments and proofs. The strongest thing to which Abu Ubayda clung in order to prove the pledge of allegiance to Abu Bakr is that he was older than Imam ‘Ali (‘a). Such was with him the measure of rightness and sound judgment.

However, it is incorrect reasoning in the viewpoint of Islam. The measure in Islam in respect of the values of men is that they should have talents, qualifications, and geniuses. Therefore, whoever has such qualities is entitled to the leadership over the community and the management of its affairs. This is what the Imam meant through his arguments. He explained to them the high qualities the Ahl Al-Bayt (‘a) had such as understanding the religion of Allah, knowledge of the Sunna of His Apostle, undertaking the affairs of the subjects, repelling from them evil and detested things, and equally treating people. Islam required rulers and heads to have these qualities. But they were available in no one except Ahl Al-Bayt, peace be on them. So they were worthier of the authority and more appropriate for it than others.

2. Fatimah Az-Zahra’

Fatimah, the principal of the women of the world, argued with the people with strong arguments. She explained to them their bad deeds. She, peace be on her, said: “How dare they? Whereto have they moved it (the caliphate) from the bases of the Mission, and the (place of) descent of Loyal Gabriel, the expert in religious and worldly matters? This, indeed, is the manifest loss. Why do they hate Abu al-Hasan so much? By Allah, they hate the strength of his sword, his might and astounding deeds, and his extraordinary effort in supporting the religion of Allah. By Allah, had they all yielded to his leadership, he would have taken them to the easy path, without harming anyone. He would have brought them to an overflowing fountain of goodness, advised them in secrecy and in public, neither filling his belly with their own sustenance, nor satisfying his thirst or hunger out of their own toil. The gates of mercy of the heavens and the earth would have been widely opened for them. Allah will punish them for the sins they were committing; so, come and listen to the story, and so long as you live, be amazed, and when you are amazed, the incident bemuses you…

Where have they gone, and which handle have they clung to? What an evil guardian they have taken, and what an evil bunch! How evil is the end of the oppressors who traded the tails for the hoofs, and the rumps for the chests! So, dusted are the noses of those who think that they have done well; they are the ones who fill the world with corruption without knowing it. Woe unto them! Isn’t that who guides to the truth worthy of being followed than the one who does not guide? What is the matter with you? How do you judge? By Allah, it has become pollinated. Wait until it produces, and then you milk it as a cupful fresh blood, and bitter, poisonous food. On that day shall they perish who say false things, the followers will come to know of the consequences of the ancients. Then be pleased and prepare a heart for the discords. Be delighted at a sharp sword and an inclusive injury that will leave your fay’21 insignificant and your gathering as a reaped seed-produce. O my grief for you! Shall we constrain you to (accept) it while you are averse from it.”22

In her eloquent, wonderful sermon, the daughter of the Prophet (S) has condemned the flagrant aggression against Ahl Al-Bayt, peace be on them, and criticized those who usurped the office of the Islamic Caliphate, for the people had put it in a place other than its place; and through that they lost the family of their Prophet, who were the haven of the Message, and the foundations of Prophethood; in whose houses the faithful spirit (Gabriel) descended and the Qur’an was revealed. Her valuable sermon has several affairs of great importance, which are as follows:

1. She has mentioned the most important and reliable reasons for which the people turned away from Abu al-Hasan and harboured malice against him:

A. His sharp sword, with which he reaped the heads of the polytheists and the infidels, defended the Prophet (S) in all attitudes and at all battles, killed those near and far for the sake of establishing the pillars of the religion. Of course, such deeds made the people harbour great malice and hatred against him.

B. His might and astounding deeds; he killed the infidels and angered the hypocrites. He did not flatter them, nor did he side with (his own relatives). For Allah, he did not fear the censure of any censurer. He said: “By Allah, I will take revenge for the oppressed on the oppressor and will put a string in the nose of the oppressor and drag him to the spring of truthfulness even though he may grudge it.”

C. His extraordinary effort with which he supported the religion of Allah. He (‘a) sacrificed his soul and employed all his abilities for giving life to the religion of Allah and establishing His Laws. He threw himself in the heat of the battles, entered hardships and terrors, and walked on the heads of the polytheists. Because of his blessed efforts and great jihad, the religion became straight and strong.

Most surely these reasons made the people harbour malice and grudge against him as well as they envied him for the talents and perfect qualities Allah had given to him. Envy creates hatred and malice in souls and throws people into great evil.

2. If the community had entrusted their affairs to Imam ‘Ali (‘a) and followed the commandments of Allah’s Apostle (S) in respect of him, they would have won the following:

A. He [Imam ‘Ali (‘a) ] would have led them through the way of justice and the truth and ruled according to what Allah had revealed. None would have been wronged during his government. The dignity of any of them would not have been destroyed.

B. He would have brought them to an overflowing fountain of goodness, led them to the shore of security and safety, lavished upon them good and blessings, and bestowed upon them favours. Therefore, none would have complained of deprivation, hunger, and poverty under his justice.

C. He would have advised them in secrecy and in public and guided them to the straight path.

D. Most surely if the Imam (‘a) had seized the reins of government, he would have taken nothing of the people’s world and seized nothing of their properties. He would have shared with them in sorrows and joys. He really did that when he undertook the affairs of the Muslims. Of his world he was satisfied with two shabby garments, and of his food he was content with two loaves of bread. He led a life like that of the poor and the deprived. In respect of such a life, he has said his immortal statement: “Shall I be satisfied with myself that I am called the Commander of the Faithful, while I do not share with them the detested things of time and coarse life?”

In the history of Muslims there is no one like Imam ‘Ali (‘a) in asceticism, piety, justice, and turning away from the wealth of the subjects. His life has remained as the most wonderful model on which Muslims pride themselves.

E. If Imam ‘Ali (‘a) had undertook the caliphate after the Prophet (S), boons and blessings would have spread, favours would have dominated all over the country, and the people would have eaten from above their heads and from beneath their feet. However, the Muslims deprived themselves of happiness and deprived the following generations of it. They abandoned the leading figures who would show them the truth and treat them with justice.

3. Through the unseen, the daughter of the Prophet (S) came to know of the horrible consequences that would result from what the people had done, and which are as follows:

A. Discords would spread among the Muslims; their ranks would be cracked, and their unity would be divided.

B. The tyrannical authorities would punish and exhaust them.

C. The oppressors would seize their affairs.

These dangerous consequences came true on the arena of life when the Umayyads seized the reins of government. Mu’awiya ruled the Muslims and appointed over them some criminal governors such as Samra Ibn Jundub, Bisr Ibn Arta’a, and Ziyad Ibn Abeeh. They went too far in exhausting and punishing the Muslims and spreading terror among them. During the time of Ziyad Ibn Abeeh, the people would say: “Sa’d, escape! For Sa’eed has perished!” Mu’awiya appointed his son Yazid as caliph after him. The latter appointed Ibn Marjana as governor over the Muslims, and he committed abominable deeds through which he blackened the face of history. In this manner the Islamic caliphate passed from one oppressor to another and from

one tyrant to another, to the extent that the country was full of oppression, tyranny, and dictatorship.

For these reliable reasons she has mentioned in her sermon, she opposed the then government, and battled against it with all her abilities. She demanded the Muslims to overthrow the government and summoned them to revolt against it to restore the usurped right. Her wronged husband, Imam ‘Ali (‘a), took her around the houses of the Muhajirin and the Ansar for forty days, that she might ask them for help and support; however, they said to her: “O daughter of Allah’s Apostle, our pledge of allegiance to this man (Abu Bakr) has been concluded!”

She answered them with condemnation: “Will you let the inheritance of Allah’s Apostle come out of his house to another than his house?”

They apologized to her for that, saying: “O daughter of Allah’s Apostle, if your husband had come to us before Abu Bakr, we would not have turned away from him.”

Imam ‘Ali (‘a) retorted: “Had I to leave Allah’s Apostle in his house, not to bury him, and to go out to dispute with the people over his authority?”

The daughter of the Prophet confirmed the statement of Imam ‘Ali (‘a) saying: “Abu al-Hasan did what he had to do, and they have done that which Allah will punish them for.”23

Fatimah, peace be on her, delivered a famous sermon and aroused in many of its parts the efforts of the Muslims. She urged them to revolt and demanded them to return the caliphate to Imam ‘Ali (‘a). Addressing the Banu Qeela, she has said: “O Banu Qeela, is my father’s inheritance seized from me while you see and hear? The summons reaches you and the voice includes you. You have the equipment. The house and the curtains belong to you. You are the choice Allah has chosen. You have brought the Arabs to light, improvised the affairs, and struggled against the brave men. So, through you, Islam has spread, its boons have become many, the fires of the war have gone out, the violence of polytheism has calmed down, the summons to the commotion has ceased, and the regulation of the religion has become firm. Have you lagged after boldness, recoiled after intensity, cowered after bravery from the people who have withdrawn from their faith after their covenant, and defamed your religion? Then fight the leaders of unbelief-surely their oaths are nothing- so that they may desist.”24

Through her great sermon, Fatimah moved the anger of the people and inflamed the fire of the revolt. However, Abu Bakr received her with an apology and gentleness. He showed toward her strong respect. So he suppressed the revolt and paralyzed its movement. As Fatimah found no way to regain the right of Imam ‘Ali (‘a) she revealed her complaints and sorrows to her father and inclined to patience toward the ordeals and misfortunes that had befallen her.

3. Imam Al-Hasan

Agony and sorrow dwelt in the soul of Imam ‘Ali (‘a) due to the loss of his right and usurp of his inheritance. They also dwelt in the soul of his son al-Hasan (‘a) and he went to the mosque of his grandfather (‘a). He saw Abu Bakr sitting on the pulpit of the mosque and delivering a sermon. He became displeased and bitterly criticized him (Abu Bakr), saying: “Get down! Get down from the pulpit of my (grand) father! Go to your father’s pulpit!”

Abu Bakr became astonished, and the people looked at the sayer. They suddenly came to know that he was the grandson of the Prophet (S) and his darling. They became perplexed and astonished and fell silent. Abu Bakr kept silent, avoided the attitude and said to him softly: “By Allah, you are truthful! Most surely it is your father’s pulpit, not my father’s pulpit!”25

Most surely the argument of Imam al-Hasan, though young, issued from maturity, ambition, and cleverness. The Imam disclosed the exhausting pain he had hidden in the depth of his soul due to the loss of his father’s right. He saw his grandfather going up on the pulpit, summoning the people to Allah and guiding them to the right path. He came to know that that Light had disappeared and that Voice was veiled. He found none to succeed him (the Prophet) except his father, who defended Allah’s Apostle (S) in all the attitudes and battles.

4. Salman Al-Farsi

Salman al-Farsi, the pious son of Islam and source of piety and righteousness, hurried to rebuke the people and to protest against them. He argued with Abu Bakr, saying to him: “O Abu Bakr, to whom will you entrust your affair when that which you do not know befalls you? To whom will you resort when you are asked about something you do not know? What is your excuse? That is because there is someone who is more learned than you are, nearer to Allah’s Apostle (S), more knowledgeable in interpreting the Book of Allah, the Great and Almighty, and the Sunna of His Prophet. He is the one to whom the Prophet gave precedence during his lifetime, and whom he asked you to cling to at his death. But you have neglected his statement, forgotten his commandments, left behind you the promise, broken the covenant, and abrogated the agreement he had concluded with you in respect of walking behind the standard of Usama Ibn Zayd.”26

5. Ammar Ibn Yasir

Ammar Ibn Yasir began arguing with the people, saying to them: “O community of Quraysh, and O communities of the Muslims! If you have come to know; otherwise, you should know that the household of your Prophet are more appropriate for him, more entitled to inherit him, more righteous in the affairs of the religion, safer to the believers, more keeping to his creed, and sincerer to his community (than you are). Therefore, ask your leader (Abu Bakr) to return the right to its men before your cord becomes disordered, your affair becomes weak, your dissension appears, the affliction among you becomes greater, you differ with each other, and your enemy craves after you. You have come to know that the Hashimites are more appropriate for this affair than you are; ‘Ali is nearer to your Prophet than you are. He is among them and is your master in respect of the covenant of Allah and of His Apostle. You have come to know about the manifest difference for a condition after a condition. That was when the Prophet (S) closed all your doors facing the Mosque except his (‘Ali) door.

He preferred him through marrying him to his daughter Fatimah to the rest of those from among you who proposed to her. These words of him (‘a) : ‘I am the City of knowledge, and ‘Ali is its gate; and whoever seeks wisdom, let him come to it through its gate.’ You all are required to consult him in regard with the difficult affairs of your religion, while he is in no need of you all. Moreover he has excellent precedence the like of which the best one of you does not have. So why have you turned away from him, usurped his right, preferred the life in this world to the next? Evil is (this) change for the unjust. Give him what Allah has appointed for him. Do not turn away from him. And turn not on your backs for then you will turn back losers.”27

6. Khuzayma Ibn Thabit

Khuzayma Ibn Thabit, a great companion of the Prophet, has said: “O People, did you not know that the Prophet (S) had accepted my witness alone and wanted no other witness with me?” Yes,” they replied. He said: “I bear witness that I have heard Allah’s Apostle (S) say: ‘My household distinguish between the truth and the falsehood; and they are the Imams who should be followed.’ I have said what I have known. Nothing is (incumbent) on the Apostle only a clear deliverance.”

7. Abu Al-Haythem Ibn Al-Tayhan

Abu al-Haythem Ibn al-Tayhan, a great companion of the Prophet, has said: “And I bear witness for our Prophet (S) that he installed ‘Ali (as an Imam) on the Day of Ghadir Khumm. So the Ansar said: ‘He (the Prophet) installed him (for nothing) except for the caliphate.’ Some of them said: ‘He installed him for nothing except for that the people had to know that he was the master of those whose master was Allah’s Apostle (S).’ There was a lot of discussion about that; so, we sent some men from among us to Allah’s Apostle (S) to ask him about that. He said: ‘Say to them: ‘Ali is the master of the believers after me and the most loyal of the people to my community.’ I have borne witness to that which came to my mind. So let him who please believe, and let him who please disbelieve. Surely the day of decision is (a day) appointed.

8. Sahl Ibn Hunayf

Sahl Ibn Hunayf praised Allah and lauded him, called down blessings upon the Prophet and his family. Then he said: “O Community of Quraysh, I bear witness that I saw Allah’s Apostle (S) in this place (the Mosque of the Prophet) taking ‘Ali Ibn Abi Talib (‘a) by the hand. I heard him say to him: ‘O people, this ‘Ali is your Imam (leader) after me. He is my guardian during my lifetime and after my death. He settles my debts, fulfils my promises and will be the first to shake hand with me by the Pool. Blessed is he who follows and supports him. Woe unto him who lags behind and deserts him.”

9. Uthman Ibn Hunayf

Uthman Ibn Hunayf rose and said: “We have heard Allah’s Apostle (S) say: ‘My household are the stars of the earth; therefore, do not go ahead of them, for they are the rulers after me.’ A man rose for him and said: ‘O Allah’s Apostle, Who are your household?’ ‘Ali and his pure children,’ replied the Prophet.”

10. Abu Ayyub Al-Ansari

Abu Ayyub al-Ansari has said: “O servants of Allah, fear Allah in respect of the household of your Prophet, return to them their right that Allah had appointed to them. You have heard just as our brothers have heard that our Prophet (S) said in different gatherings: ‘My household are your Imams after me.’ He indicated with his hand to ‘Ali. Then he said: ‘This is the Commander of the pious and killer of the unbelievers. Whoever deserts him is deserted; whoever supports him is supported. Therefore, turn to Allah in repentance because of your deeds, most surely Allah is the Most Forgiving, Merciful. Do not turn away from him, turning back’”28.

11. Utba Ibn Abi Lahab

While Utba Ibn Abi Lahab was shedding tears, he rose and recited:

I did not think that the authority would be turned away from Hashim, and then from Abu al-Hasan.

From the first of the people in faith, precedence, and the most learned of the people in the Qur’an and the Sunna.

The last of the people in making covenant with the Prophet, and whom Gabriel helped to wash and shroud (the Prophet),

Who has that which they do not doubt, and the people do not have the good he has29.

The great, trustworthy Muslims have mentioned other strong arguments concerning the right of Imam ‘Ali (‘a). However, the people paid no attention to that and insisted on turning the caliphate away from the Prophet’s Household, peace be on them.

Imam ‘Ali (‘A)’s House Is Attacked

Imam ‘Ali (‘a) did not pay homage to Abu Bakr and argued with him that he was more appropriate for the caliphate than he was. He announced his strong displeasure with the people. The Muslim leading personalities such as Ammar Ibn Yasir, Abu Dharr, al-Zubayr, and Khalid Ibn Sa’eed joined him. They held meetings in the Imam’s house and discussed the affair of the caliphate. These meetings disturbed Abu Bakr, so he decided to attack the Imam’s house, to meet the Imam with intensity and strictness, and to take against him all decisive measures. Accordingly, he commanded Umar to break into the Imam’s house and to force the Imam to pledge allegiance to Abu Bakr. Umar became stern. He took some fighters and went to the Imam’s house. He thought that the best way to force the Imam to pay homage was setting fire to his house. He took a flambeau, and the fighters carried firewood. They angrily hurried to set fire to the house that Allah has permitted to be exalted and His name may be remembered in it, from which He took uncleanness away and completely purified. Anyway, Umar angrily attacked the house and was shouting at the top of his voice: “By Him in whose hand is Umar’s soul, he (Imam ‘Ali (‘a) ) should come out; otherwise, I will set fire to it (the house) with all those in it30. Some people blamed and warned him against the punishment of Allah. They said to him: “Fatimah is in the house!”

He paid no attention to them and shouted at them: “Even though! Even though!”

The dear daughter of Allah’s Apostle (S) went out. She was terrified and astonished. She bitterly criticized them, saying: “I have never known a people doing worse than you have done!” You left Allah’s Apostle (S) as a corpse before us. You decided your affair among you. You did not consult us and did not return our right to us.”

The haughtiness of the people dispersed, and their violence melted. Umar hurried to Abu Bakr and urged him to force the Imam to pay homage to him. He said to him: “Do you not punish this one who has not pledged allegiance to you?”

Abu Bakr sent Qunfudh to the Imam (‘a) and he refused to go with him. As a result, Umar and his helpers set out to the Imam’s house. They knocked on the door and came into the house. The daughter of the Prophet (S) called out her father and sought help from him, saying: “O father, O Allah’s Apostle, what have we met after you from (Umar) Ibn al-Khattab and Ibn Abi Quhafa (Abu Bakr)?”

The hearts became broken, and the souls melted due to the horrible misfortune, and the people went away weeping. Umar Ibn al-Khattab and his group remained there. They were angry. They paid no attention to the rebuke of the Prophet’s daughter. Umar violently brought out Imam ‘Ali (‘a) and set out to Abu Bakr. He said to him: “Pay homage (to Abu Bakr)!”

“And if I do not do?” he asked.

The people that caprice had misled said to him: “By Allah, Whom there is no god but Him, we will cut off your head!”

The Imam fell silent for a while. He looked at the people. He found neither helper nor supporter among them, so he sadly said to them: “Therefore, you will kill Allah’s servant and the brother of His Apostle!”

Umar Ibn al-Khattab excitedly hurried to say: “As for (that you are) Allah’s servant, (the answer is) yes; and (as for that you are) the brother of his Apostle, (the answer is) no!”

Anyhow, Umar Ibn al-Khattab forgot that Imam ‘Ali (‘a) was the brother of the Prophet, his self, and the gate of the city of his knowledge. He turned to Abu Bakr and urged him to inflict a punishment on the Imam, saying: “Do you not issue your command in respect of him?”

Abu Bakr was careful of a discord and feared that the fires of the revolt would break out; so, he said: “I will not force him to do anything as long as Fatimah is beside him!”

He released the Imam, and he went to the tomb of the Prophet (S). He sat there weeping. Then he addressed the Prophet at the top of his voice, saying: “Son of my mother, surely the people reckoned me weak and had well-nigh slain me!”

Indeed, the people reckoned the Imam weak and alone and they violated his sacredness. He returned home. He was sad; cares and sorrows surrounded him. He came to know that the people had harboured malice and hatred against him.

Fadak Is Confiscated

When the Muslim armies conquered Khaybar forts, Allah threw fear and terror in the hearts of the inhabitants of Fadak, panic and fear dominated them; so, they hurried to Allah’s Apostle (S). They yielded to his decision and made peace with him provided that they should give him half of their lands. Accordingly, Fadak was the Prophet’s own property. That is because the Muslims had not conquered it through fighting. When Allah, the Exalted, revealed to His Prophet these words:

“And give to the near of kin his due” (Qur’an, 17:26).

The Prophet hurried to give Fadak to his daughter as a gift. Accordingly, Fatimah laid hand on Fadak and disposed of it as owners disposed of their properties. When the Prophet (S) died, Abu Bakr confiscated Fadak and took it by force from Fatimah’s hand lest Imam ‘Ali (‘a) should be powerful. This is a kind of an economic war aiming at undermining the opponents and paralysing the opposite movement. Ancient and modern governments use such a policy against their opponents. ‘Ali Ibn Muhanna’ al-‘Alawi has inclined to this viewpoint, saying: “Through their depriving Fatimah of Fadak, Abu Bakr and Umar had no purpose other than that lest ‘Ali should be powerful to dispute with them over the caliphate through its yields and corps.”31

After Abu Bakr had seized Fadak and dismissed from it the worker of Fatimah az-Zahra’, Fatimah, peace be on her, demanded him to return it to her. However, he did not respond to her in respect of that; rather, he asked her to give evidence for the truthfulness of her case. This procedure is very strange for the following reasons: Firstly, it does not apply to that which has been decided in the Islamic jurisprudence, and which is that the plaintiff is demanded to give evidence, and not the owner. When there is no evidence, there is no right against the plaintiff except taking an oath. As Fatimah az-Zahra’ was the owner of Fadak, then she would not be demanded to give evidence; rather, Abu Bakr had to give it. As he had no evidence, then there was no right against him except taking an oath. However, he neglected that and insisted on that Fatimah had to give evidence. Secondly, Fatimah was the mistress of the women of the world and the best of them, as her father, Allah’s Apostle (S) had said. The Muslims have unanimously agreed on that she was among those concerning whom Allah had revealed the verse of al-Tatheer, which indicates that Fatimah was pure and infallible. She was the most truthful of all the people in speech, as A’isha said. Are these statements not enough to regard her as truthful and to respond to her?

Anyhow, Fatimah, the darling of Allah’s Apostle (S), went and brought Imam ‘Ali (‘a) and Umm Ayman. They bore witness before Abu Bakr that Allah’s Apostle (S) had given Fadak to Fatimah as a gift; nevertheless, he rejected their witness justifying that the evidence was not complete. This procedure also faces some criticisms: Firstly, it does not agree with the juristic rules, which are clear in indicating that if the case is for property, then it is established through one witness and taking an oath. If the plaintiff brings one witness, then the judge has to make him take an oath instead of the second witness. If the plaintiff takes an oath, then the judge has to give him the right. If he refrains from that, the judge has to reject the case. However, Abu Bakr did not apply that; he cancelled the witness and refused the case. Secondly, he refused the testimony of Imam ‘Ali (‘a) while he was with the Qur’an, and the Qur’an was with him, and they did not separate from each other, as Allah’s Apostle (S) said32. Thirdly, he rejected the witness of Umm Ayman, a righteous woman, for whom Allah’s Apostle (S) bore witness that she would be among the people of the Garden33.

Fatimah, the mistress of women, left Abu Bakr while she was tripping over the trains of her gown because of her disappointment of Fadak. Sorrows and pain befell her. Imam Sharaf al-Deen, may Allah rest him in peace, has said: “I wish that he (Abu Bakr) avoided the failure of az-Zahra’ in her attitudes through all the wise ways he had. If he had done that, he would have been more trustworthy in result, farther away from most likely places of regret, remoter from the attitudes of blame, more unifying to the community, and better for him in particular. He was able to deem the deposit and only daughter of Allah’s Apostle (S) far above the disappointment, and not to let her leave him while she was tripping over the trains of her gown. What would have been against him if he had replaced her father and gave her Fadak without any trial? The Imam had the right to do that according to his general authority. What was the value of Fadak in respect of this interest and removing this corruption?34”

Most surely Abu Bakr did no favour nor did he do a good deed to the daughter of Allah’s Apostle (S). He was able to let her own Fadak, to avoid deception, severity, and estrangement toward her. However, the affair is as narrated by ‘Ali Ibn al-Fariqi, a great figure in Baghdad, a teacher at its western school, and among the Sheikhs of Ibn Abi al-Hadid. Ibn Abi al-Hadid asked ‘Ali Ibn al-Fariqi:

-Was Fatimah truthful in her case of the gift?

-Yes.

Why did Abu Bakr not give Fadak to her while he came to know that she was truthful?

Ibn Abi al-Hadid said: “He (‘Ali Ibn al-Fariqi) smiled, and then said: ‘A nice, approved speech in respect of his law, his sacredness, and his little joking.’ He said: ‘If he had given her Fadak as soon as she demanded him, she would have come to him. She would have claimed the caliphate for her husband, and removed him from his position. At that time he would be unable to make an apology through a certain thing, for he would write against himself that she was truthful in respect of what she claimed whoever she was without any need of evidence and witnesses.’”

Yes, for this reason the people decided to wrong Fatimah, plunder her wealth, regard as lawful the rejection of the witness of Imam ‘Ali (‘a), and to make the family of the Prophet bemoan, sigh, lead a life full of cares, sorrows, and fears.

Abu Bakr Regrets

Abu Bakr too much repented of what he neglected toward the daughter of Allah’s Apostle (S). He felt remorse because of what had issued from him such as attacking Imam ‘Ali (‘a) ’s house, and carrying the flambeaus to burn it. He said: “I wish I did not uncover Fatimah’s house even if they had closed it (to declare) war (against me)!”35

He was very impatient because of what he had done toward the deposit (daughter) of the Prophet (S). As a result he and his companion Umar went to her house to soothe and please her. They asked permission to enter her house, but she refused to permit them. They asked permission again, but she refused to permit them. So they went to Imam ‘Ali (‘a) and asked him to permit them to meet the deposit (daughter) of the Prophet (S). The Imam (‘a) went to his house and asked Fatimah, the mistress of women, to permit them to meet her. She responded to him, and he (‘a) permitted them to meet her. They visited and greeted her, but she did not answer them. They walked towards her and sat in front of her, but she turned her face away from them. They insisted on that she had to listen to their speech. She permitted them to do that. Abu Bakr said: “Dear daughter of Allah’s Apostle (S), by Allah, the kinship of Allah’s Apostle is more lovable to me than my kinship. You are more lovable to me than (my daughter) A’isha. I wish I died on the day when your father died and did not remain (alive) after him. Do you think that I know you, your excellence, your honour and prevent you from (taking) your right and inheriting Allah’s Apostle? However, I have heard Allah’s Apostle say: “We do not bequeath what we leave (after us), for it is alms.”

With her reliable proofs she gave during her great sermon, the daughter of the Apostle (S) refuted his statement in respect of that the Prophet equally treated all the Muslims in the inheritance. She said to Abu Bakr and Umar: “I adjure you before Allah, have you not heard Allah’s Apostle say: ‘Fatimah’s pleasure is mine, and Fatimah’s displeasure is mine. So whoever loves my daughter Fatimah loves me. Whoever pleases Fatimah pleases me, and whoever discontents Fatimah discontents me.”

They believed her statement, saying: “Yes, we have heard him say that.”

So she raised her hands towards the heaven and began saying through a broken heart: “Therefore, I call to witness Allah and His angels that you have discontented me, and not pleased me; and if I meet Allah’s Apostle, I will complain to him of you!”

Abu Bakr began weeping; nevertheless, she said to him: “By Allah, I will invoke Allah against you during every prayer I offer.”36 “How strong these words were! The blows of swords were lighter than their effect! The earth beneath them shook and turned like the quern, to the extent that they staggered due to the fear of what they had met. They left the house while they were hopeless of pleasing the daughter of the Apostle. They came to know of the anger and rage in her heart they drew on themselves.37”

Abu Bakr had the right to weep and be sad due to the anger of the mistress of women with him, for Allah’s Apostle (S) had said to her: “Most surely Allah’s Apostle becomes angry due to your anger and becomes pleased due to your pleasure!”38

The world became narrow in Abu Bakr’s eyes, and he sought shelter with his tears, that he might decrease his pain and sorrows, for he missed the good pleasure of the daughter of the Prophet (S) which was of Allah’s. All these events were before the very eyes of Imam al-Hasan (‘a) and within his earshot. They had a great effect on his feelings, and he became angry with those who usurped his father’s right of authority and discontent with those who occupied his office of the caliphate.

Az-Zahra’s Sorrows

Waves of cares and sorrows covered the daughter of the Prophet (S). Clouds of troubles and agony encompassed her due to the loss of her right and her father. The people narrated that none saw her smile or show delight after him until she followed him to the better world. She thought of nothing except of him, nor did she mention his name except accompanied with lamentation and pain.

She visited his pure tomb and went around it, while she was perplexed. She wept and moistened it with generous tears. She threw herself on the tomb, while she was astonished-minded, broken-hearted, and cracked-bodied. She smelt and kissed the earth of the tomb for a long time. She wept bitterly and said with sad tones:

Whoever smells the earth of Ahmad will not smell the ghaliya39 throughout the time.

Misfortunes have been poured on me that if they were poured on days, they would turn into nights40.

Imam al-Hasan (‘a) looked at this black sadness that befell his affectionate mother, so his heart cracked, and he shed tears as far as the eye-lids could help him. During his youth, he saw the agony of the misfortunes that attacked his affectionate mother, to the extent that her strength became weak, sadness made her face black, and she became a corpse void of life. So he drowned in tears and affairs.

What a kind of sadness was that befell the daughter and the darling of Allah’s Apostle (S)! People set her an example for sadness, regarded her as among the five tearful people41, who represented sadness and sorrow on the arena of life?

She was so sad that Anas Ibn Malik42 asked permission to condole her on her painful misfortune, and she gave him permission.

“Are you Anas Ibn Malik?” she asked him.

“Yes, daughter of Allah’s Apostle,” he replied.

She asked him a question accompanied with lamentation and pain: “How were your souls pleased to pour earth upon Allah’s Apostle?”43

Anas went out, while his heart was about to come to an end due to sorrows, and he loudly wept. Fatimah (‘a) demanded Imam ‘Ali (‘a) to give her the shirt with which he had washed Allah’s Apostle (S). When she saw the shirt, she smelt it and put it on her eyes; her heart melted due to the pain of sadness, to the extent that she fainted.

The Apostle’s daughter remained so after her father. Sadness exhausted her; that the people denied her right and deprived her of her inheritance increased her sadness. Al-Hasan (‘a) went on seeing the disasters and misfortunes that befell his mother. The freshness of his youth withered. During his daytime he came to know nothing except the Tree of al-Arak where he went to help his mother in lamenting and to reduce her agony and sorrow. He stayed with her throughout the daytime in sadness and depression. When the sun was about to set, he, his father, and his brother took her home. There he found nothing other than loneliness and cares dominating the house.

The people uprooted the tree in whose shadow she sat. So she and her two sons wept in the heat of the sun. Imam ‘Ali (‘a) built her a house and called it the House of Sorrows. She sat in the house and wept for her father. She addressed and complained to him.

Pain surrounded her, and illness destroyed her; so, she remained at bed. She was unable to rise or stand up. Some Muslim women visited her and said to her: “How about your illness, O daughter of Allah’s Apostle?”

She looked at them and showed her hidden sorrow, saying: “I have hated your world and delighted to depart from you. I will meet Allah and his Apostle carrying sorrows caused by you. That is because my right has not been kept, nor has the protection for me been respected, nor has the inheritance been accepted, nor has the sacredness been regarded.”44

A wife of the Prophet’s visited her and said: “O daughter of Allah’s Apostle, let us take part in washing you!”

However, Fatimah refused that and said: “Do you want to say in respect of me as you had said in respect of my mother? I am in no need of your presence.”

To The Most High Comrade

The illness fatigued the Messenger’s daughter, and sadness exhausted her thin body. Sorrow harmed her gentle, tortured heart, to the extent that death walked towards it, while she was in the dawn and beauty of youth. Alas for the Prophet’s dear daughter and darling! Death quickly approached her; it was time for her to meet her father, for whom she had impatiently longed.

When she came to know that death was close at hand, she summoned Imam ‘Ali (‘a) and told him about her will. She asked him to bury her body in the dark night, to prevent those who had wronged her and denied her right from praying over her and standing by her grave, for they were her and her father’s enemies as she said. Imam ‘Ali went away while he was weeping. He responded to the feelings of his sad soul which time filled with sorrow and sadness.

Fatimah asked him to make her a coffin to conceal her sacred body, for the people used to put the dead on a stretcher, that their bodies could be seen. She hated that and wanted none to look at her. As a result, she summoned Asma’, daughter of ‘Umays45 and told her of what she wanted. She made her a coffin like that which she had seen in al-Habasha to conceal her body. When Fatimah looked at the coffin, she smiled for the first time after the death of her father46.

On the last day of her life, she was happy and delighted, for she came to know that she would join her father, who had given her good news of that she would be the first of his family to join him. She washed her two sons and ordered them to go to visit the grave of their grandfather. They went out while they were thinking of the affair. Did the illness exhaust their mother? Did the illness harm her, and she was unable to go to the House of Sorrows? Or did she want to weep this day in her house? How did she weep while the Sheikhs of Medina had prevented her from weeping? They drowned in a sea of cares and a current of suspicions.

Fatimah turned to Salma, daughter of ‘Umays47, who looked after her, and said to her: “Mother!”

“Yes, O dear one of Allah’s Apostle (S)!” retorted Salma. “Bring me some water!” requested Fatimah.

Salma fetched her some water, and she washed with it, and she was in a good condition. She said to her: “Bring me my new garments!”

Salma gave her the garments. Then Fatimah said to her: “Put my bed in the middle of the house!”

Salma became astonished and tripped over the trains of her gown. She did that to her. Fatimah laid on her bed in the direction of qibla. Then she turned to Salma and said to her: “I am dying now! I have purified myself! Therefore, let none uncover me.48”

Fatimah died at that time. On that day immortal in the world of sorrows, the most wonderful page of virtue, purity, and chastity was folded. At her death the last one of the children of Allah’s Apostle departed from the world of existence.

Al-Hasan and al-Husayn returned home. They looked here and there, but they did not see their mother. They hurried to Salma and asked her: “Salma, where is our mother?”

Salma walked towards them while she was shaking all over with fear. She was astonished, confused, and shedding tears. She said to them: “O my masters, your mother has died! Tell your father about that!”

Al-Hasan and al-Husayn were about to die due to this terrible news. They hurried to the Mosque while they were crying. Muslims received them and asked: “What has made you cry, O (grand) sons of Allah’s Apostle? Perhaps you have looked at the standing place of your grandfather and cried due to yearning to him?”

They answered with a sad voice: “Our mother Fatimah has died.”

They moved the feelings of Muslims through this painful news and made pain hurt their hearts, for they missed the daughter of their Prophet and the most lovable of his children to him. They did not keep her position nor did they give her her rights. From all directions they hurried to Imam ‘Ali’s house, that they might be successful in escorting the Remnant of the Prophet, the Pure and Holy Lady. They overcrowded in front of the Imam’s house. They felt remorse for their neglecting the daughter of the Prophet (S) who was loyal to them in respect of their religion and their world. Imam ‘Ali asked Salman al-Farisi to ask the people to go away. Salman went out and asked them to leave. Then A’isha came and wanted to come into the Imam’s house. However, Asma’ prevented her from that and said to her: “Fatimah has entrusted me with that none shall come in (and see her)!”49

The sad, bereaved Imam washed, shrouded, and prepared his pure wife. Then he summoned his sons to bid farewell to her. They did that to her while they were crying and lamenting over her. After the Imam had prepared his wife to burial, he waited for the last part of the night. When it came, the Imam along with a group of his companions carried the Sacred Corpse to its final resting-place. Imam ‘Ali (‘a) had not informed any of the people except a group of his special companions according to her will50. He (‘a) dug a grave for her in the cemetery of al-Baqee‘, according to what has been said51. He put her into the grave and poured earth upon her. When those who were with him went away, he sadly stood by the grave. He addressed the Prophet and eulogized his daughter Fatimah az-Zahra’ with some words issued from his heart full of pain and sorrow, saying: “O Prophet of Allah, peace be on you from me and from your daughter who has come to you and who has hastened to meet you. O Prophet of Allah, my patience about your chosen (daughter) has decreased, and my power of endurance has weakened, except that I have ground for consolation in having endured the great hardship and heart-rending event of your separation. I laid you down in your grave when your last breath had passed (when your head was) between my neck and chest. To Allah we belong and to Him is our return. Now, the trust has been returned and what had been given is taken back. As to my grief, it knows no bounds, and as to my nights, they will remain with sleeplessness until Allah chooses for me the house in which you are residing.

“Your daughter will tell you about the agreement of your community on oppressing her. You ask her in detail and get the news about the position. This has happened when a long time had not elapsed and your remembrance had not disappeared. My salam (greetings) be on you both, the salam of a grieved, stricken one, not of a disgusted or hateful one. If I go away it is not because of boredom, and if I stay it is not due to lack of belief in what Allah has promised the patient.”52

Through this sad speech, the Imam has announced that the community had helped each other to wrong the daughter of the Prophet (S) at the time when his absence from them was not long and his remembrance did not disappear. He asked him to ask his daughter about the affairs, the sorrows, the oppression, harm, and persecutions she faced.

Imam al-Hasan (‘a) listened to this sad speech of his father; so, severe pain befell him, and tiring sadness surrounded him. His sadness and sorrow doubled because he saw his affectionate mother live in this world as flowers did. Death surprised her while she was in the bloom of youth. She was carried in the coffin in the dark night. None of the Muslims escort her except a little group, while she was the daughter of the Prophet (S), his darling, and the most lovable of his children to him. Imam al-Hasan faced the bitterness of such misfortunes while he was still a child; so, his heart became a place of cares, sadness, and sorrows.

Imam ‘Ali Inclines To Isolation

After Imam ‘Ali (‘a) had deposited the daughter of the Prophet (S) in the earth, he went away while he was bitterly weeping. He came back home while he was depressed and sad. He looked at his sons, who were lamenting for their mother and crying over the heavy misfortune. His sorrows were excited, and his pain increased. He saw men plunder his rights and inheritance. Disasters and misfortunes befell him, so he inclined to isolation and sitting in his house. He (‘a) withdrew himself from the people and sat in his house. He did not meet with the people, nor did they meet with him. He turned away from the people, and they turned away from him. He did not resort to them, and they did not resort to him except when they faced a problem and did not find a solution for it. In this case they resorted to him, that he may remove the curtain from it. He (‘a) sometimes undertook answering such problems and sometimes entrusted them to his son al-Hasan, that he might show the people his excellence and his talents. The narrators have reported that a Bedouin asked Abu Bakr the following questions:

“I found some eggs of an ostrich. I grilled the eggs and ate them while I was entering the state of ritual consecration; therefore, what should I do?”

As for Abu Bakr, he became perplexed and was unable to give an answer. He sent the problem to Umar, and he became perplexed too. The latter sent the problem to Abdurrahman, and he was unable to give an answer. As a result, they all hurried to Imam ‘Ali, the Gate of the City of the Prophet’s knowledge that he might guide them to an answer. The Bedouin asked him the above-mentioned question, and the Imam (‘a) said to him: “Ask one of these two boys!”

The Bedouin asked Imam al-Hasan (‘a) and he in turn asked him:

-Do you have camels?

-Yes.

-Specify she-camels as equal as to the eggs you had eaten. Let he-camels cover the she-camels. Send as a gift what they reproduce to the Ancient House of Allah (the Kaaba), where you had performed the Hajj.

Imam ‘Ali (‘a) turned to his son al-Hasan and said to him:

-O my little son, al-Saloob and al-Zalooq53 are two kinds of camel?

So al-Hasan gave an answer to his question:

-O Father, if some she-camels miscarry dead or incomplete foetuses, then some eggs are bad.

His answer (‘a) was according to what was decided in the Islamic jurisprudence in respect of the expiation of entering in the state of ritual consecration. Imam ‘Ali (‘a) approved his answer. He (‘a) turned to those who attended his meeting and praised his son’s talents and abundant knowledge, saying: “O people, most surely this boy has understood what Sulayman Ibn Dawud had understood.”54

Imam ‘Ali (‘a) was an authority of giving religious verdicts during the lifetime of Abu Bakr and Umar. The Muslims resorted to him when they faced a certain problem. The historians have unanimously agreed that he was the most knowledgeable of the companions of the Prophet in religious affairs and lawful precepts.

Abu Bakr Dies

Abu Bakr went on usurping the caliphate for a short time. He managed the affairs of the community and moved about in its affairs. He depended on Umar and entrusted to him the tasks of the government. When he was critically ill and was about to die, he entrusted the caliphate after him to Umar. Talha criticized him for this choice. He said to him: “What will you say to your Lord? You have appointed over us a rude, coarse caliph of whom souls are afraid and from whom hearts scatter!”55

Abu Bakr kept silent, so Talha went on saying: “O vicegerent of Allah’s Apostle, we do not stand his aggressiveness when you are alive; therefore, how will be our condition with him when you die and he becomes a caliph?”56

Talha, and the majority of the Muhajirin and the Ansar criticized Abu Bakr for this doing. They went to Abu Bakr and said to him: “We think that you will appoint Umar as a caliph over us. You have known him and his calamities among us while you are alive. How will (be our condition) when you depart from us? You will meet Allah, the Great and Almighty, and He will question you about that; therefore, what will you say to Him?”

Abu Bakr answered them with a low voice: “If Allah question me, I will say (to Him) that I appointed as a caliph over them the best one of them in my viewpoint.”57

That Umar was the best of them in his viewpoint was not a justification for nominating him for the caliphate. In this respect he had to consult the Muslims and the influential people according to the rule of consultation. However, he neglected that, responded to his sentiments and his urgent wish for making his companion undertake the reins of government. Anyway, Umar stood beside him to strengthen his statement and his opinion, saying: “O people, listen to the vicegerent of Allah’s Apostle (S) and obey him.”58

Abu Bakr summoned Uthman Ibn Affan and commanded him to write him the covenant in respect of Umar. He dictated it to him. The following is the text: “This is what Abu Bakr Ibn Abi Quhafa has undertaken at his last time in the world from which he will depart and at his first time in the hereafter (in which) he will enter. Most surely I have appointed Umar Ibn al-Khattab as a caliph over you. If you see him treat you with justice, then this is my opinion and hope of him. If he altered and changed, then I wanted the good and I did not know the unseen

“And they who act unjustly shall know to what final place of turning they shall turn back” (Qur’an, 26:227).59

Umar took the document and began running to the Mosque to recite it to the people. On his way to the Mosque, a man asked him: “What is there in the document, O Abu Hafs?”

“I do not know,” replied Umar, “but I am the first to listen and obey.”

“By Allah, I have come to know what is there in it,” retorted the man, “You appointed him as a commander last year, and he has appointed you as a commander this year!”60

Abu Bakr cleared and paved the way to Umar. He forgot Imam ‘Ali. He did not consult him about the affair, nor did he take care of his right (of authority). Some years later Imam ‘Ali expressed the strong pain and sadness he had hidden in his soul. In his sermon known as al-Shaqshaqiya, he says: “I was patient although there was pricking in the eye and suffocation in the throat. I saw my inheritance be plundered. When the first one (Abu Bakr) went to his way (passed away), he handed it (the caliphate) over to so-and-so (Umar) after him.”

“How strange! While he (Abu Bakr) released himself from it (the caliphate) during his lifetime61, he entrusted it to another after his death. Without doubt these two persons shared its udders between them.”62

These words display the great sadness and strong sorrow that stabled in the Imam’s soul due to the loss of his right (of authority). Some modern writers believe that Abu Bakr turned away from choosing Imam ‘Ali because he did not pay homage to him and argued with him on that he was worthier of authority than he was because of his kinship to Allah’s Apostle (S). This made Abu Bakr harbour malice and hatred against him.

Abu Bakr’s illness became worse, and his conditional became critical, so he died63.

Umar undertook his affairs. He buried him beside the Prophet (S) in his house. The house of the Prophet (S) was either an inheritance, as the daughter of the Apostle (S) had said, or it was alms, as Abu Bakr claimed. If it was an inheritance, then it was not lawful (for the people) to bury Abu Bakr in it except after pleasing the inheritors. If it was alms, then there was no escape from pleasing the Muslim community. These two precepts were not taken into consideration.

The Caliphate Of Umar

Umar Ibn al-Khattab seized the reins of government after the death of Abu Bakr. He calmly and peacefully received the leadership of the community. He ruled the country with extreme severity and violence. The leading companions of the Prophet avoided meeting him. None was able to tell him about his opinions openly or to criticize the standing government. That is because Umar’s whip, as they said, was more awful in the souls of the people than al-Hajjajj’s sword, to the extent that Ibn Abbas was unable to declare that the temporary marriage was permissible and lawful until Umar died.

Some years later Imam ‘Ali (‘a) described Umar’s violent policy, saying: “So he (Umar) put the caliphate in a tough enclosure where the utterance was haughty and touch was rough. Mistakes were plenty and also the excuses therefore. The one in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose, he would be thrown. Consequently, by Allah, the people got involved in recklessness, wickedness, unsteadiness and deviation.”64

This is an accurate description of Umar’s policy, which followed the way of severity and rudeness in all fields, to the extent that the people were afflicted with recklessness, wickedness, unsteadiness and deviation. His policy was so violent that a pregnant woman miscarried when she came to ask him about a certain matter65.

In respect of Umar’s severity and strictness, Uthman Ibn Affan says: “ (Umar) Ibn al-Khattab walked on with his leg, hit you with his hand and suppressed you with his tongue, so you were afraid of him and satisfied with him.” Those who criticize this policy believe that it does not represent the Islamic, political viewpoints that do not adopt the policy of violence and terrorism in all circumstances. A man came to Allah’s Apostle (S). The man was afraid of him and shook all over with fear. So, the Prophet (S) rebuked him, saying: “I am the son of a Qurashi woman who ate jerked meat.” Islam has been based on kindness, leniency, and tolerance. The head of a state has no right to follow any way leading to terrifying and exhausting subjects.

Yet another criticism faces Umar’s policy; the criticism is that it aimed at finding classes in Islam. In his fiscal policy he preferred some classes to others. He gave precedence to the Prophet’s wives over other than them. He gave preference to those who took part in the Battle of Badr over others. He preferred the Muhajirin to the Ansar66. It is natural that such a kind of policy opposes the equality Islam has brought.

Moreover, Umar besieged the companions of the Prophet in Medina. He did not allow them to leave it. This procedure opposes the perfect freedom Islam has adopted and granted to all subjects. Perhaps, for these reasons Imam ‘Ali (‘a) said that the people during the time of Umar were afflicted with recklessness, wickedness, unsteadiness and deviation.

Imam ‘Ali Isolates Himself

Imam ‘Ali (‘a) isolated himself during the reign of the Second Caliph (Umar) just as he did during the reign of the First Caliph (Abu Bakr). He did not take part in any of the affairs of the people, nor did he intervene in any of their affairs. For this reason, his voice fainted in all the battles and the attitudes except that he gave religious verdicts when the people asked him about certain religious problems. In this respect Umar’s has said a famous statement: “Were it not for ‘Ali, Umar would perish!”67 Umar was always in need of Imam ‘Ali in respect of giving religious verdicts; that is the Caliph’s knowledge of the Islamic jurisprudence was very little. For example, he gave many judgements in respect of the grandfather’s inheritance and the brothers. Then he was afraid of the judgements. So, he said: “Whoever wants to enter the Hellfire, then let him decide the case of grandfather according to his viewpoint!”68

He has also said: “If I hear that the dower of a woman is more than that of the wives of the Prophet (S), I will take that back from her.” A woman said to him: ‘Allah has not permitted you to do that. For He, the Most High, has said:

“And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong?” (Qur’an, 4:20).

Accordingly, Umar showed the Muslims his weakness (in the Islamic jurisprudence), saying: “All the people are more knowledgeable than Umar even the owners of anklets (women)! Do you not wonder at an Imam who has made a mistake and a woman who has given a correct answer; she has contended with your Imam for excellence and has become better than him!”69

Anyhow, Umar had little knowledge of the Islamic jurisprudence. Of course, he was forced to resort to Imam ‘Ali, the Gate of the City of the Knowledge of the Prophet (S) and his guardian, that he might explain to him that which was difficult to him. Imam ‘Ali generously undertook this task and was not miserly to the people in respect of his knowledge lest Allah’s laws should be neglected and His prescribed punishment should be not administered. In the meantime, he was far from the people. He did not take part in any of their affairs. He inclined to isolation and withdrawal from them. He was peaceful to them to observe the Islamic Unity and to protect the Muslims from dissension.

During the time of Umar, Imam al-Hasan ended his childhood and was about to enter the bloom of youth. The policy required Umar to magnify the Prophet’s two grandsons and to appoint for them a portion from what the Muslims took as booty during their battles. Umar received brocaded garments from Yemen. He divided them among the Muslims, but he forgot them (Imam Hasan and Imam Husayn). As a result, he sent (a letter to) his governor over Yemen and commanded him to send him two garments. He sent them to him, and he gave them to al-Hasan and al-Husayn. He gave them as equal as to what he gave to their father, and he joined them to those who took part in the Battle of Badr, so he gave five thousand (dirhams) to each of them70.

He did nothing other than that toward Imam al-Hasan (‘a). The reason for that is that his father Imam ‘Ali (‘a) did not take part in any of Umar’s affairs, nor did he participate in any of the public sides.

Umar is Assassinated

Abu Lu’lu’, al-Mughira’s servant, assassinated Umar. He stabbed him three times. One of these stabs was below his navel and put an end to his life. Some sources have ascribed the reason to that a heavy land tax (kharaj) was imposed on al-Mughira, and he complained of that to Umar. However, Umar rebuked him and said: “The land tax imposed on you is not great in comparison with the crafts you do well!”

Accordingly, Abu Lu’lu’ was disturbed and he harboured malice against Umar. One day he passed by Umar, and he mocked at him, saying: “I have heard that you say: ‘If I wished to make a quern turned by wind, I would do!’” These words of Umar hurt Abu Lu’lu’ and he told him about the evil he had harboured against him, saying: “I will make you a quern about which the people will talk!”

On the following day he assassinated him71. It was said that he was assassinated through a plot made by those who were displeased with his policy that followed the way of severity and strictness and created caste among the Muslims.

Anyway, Umar was carried to his house while his wounds were bleeding. His family hurried and brought a doctor. The doctor asked Umar: “Which drink is the most lovable to you?” “Grape juice,” he replied

The people gave him the juice to drink, and it came out of his wounds. So, they said: “Pus has come out!” Then they gave him yogurt to drink, and it came out of his wounds.

Accordingly, the doctor was hopeless of him and said to him: “I do not think that you will remain until evening!”72 When his son Abdullah was sure of his death, he said to him: “O father, appoint someone as a caliph over the community of Muhammad (S). If the shepherd of your sheep or camel came to you and left your sheep or camel without anyone to look after them, you would blame him and say: ‘How have you left the trust with you to be lost?’ Just imagine how much more important is the community of Muhammad (S). Therefore, appoint someone as a caliph over it!”

But Umar looked at his son with a look of doubt, and said to him: “If I appointed someone as a caliph over the nation, Abu Bakr had appointed someone over it. If I left it (without a caliph), Allah’s Apostle (S) had left it (without a caliph)!”73

In this speech of his, Abdullah has given a natural proof for the necessity of installing a testamentary trustee and appointing the heir apparent. He has indicated that whoever neglects such an affair deserves blame and rebuke. This matter is clear and beyond doubt. How strange! In his last hours, Umar said that Allah’s Apostle (S) left his community and did not appoint anyone as a caliph over it after him. He forgot that the Prophet (S) took great care of his community, it was grievous for him to see it falling into distress, disagreement, and dissension, and that he met the hardest tiring for leading it to guidance. Perhaps pain overcame Umar and made him forgot the authentic traditions of the Prophet (S) in respect of Imam ‘Ali (‘a) and in respect of that he was his heir apparent and his successor after him. Umar forgot that he pledged allegiance to Imam ‘Ali on the Day of Ghadir Khumm and said to him: “Well done, well done, O ‘Ali, you have become my master and the master of every believing man and woman!” However, to Allah we belong and to Him is our return!

The Consultative Committee (Shura)

When Umar was hopeless of life and sure of the decreed moment of death, he thought for a long time and reflected on one who would undertake the affairs of the government after him. He remembered the leading personalities of his party, who took part in paving the way to

Abu Bakr and keeping away the Prophet’s Household (from authority). As a result, severe pain encompassed him, for all of them had died. He showed impatience and sorry in respect of them, saying: “If Abu Ubayda was alive, I would appoint him as a caliph, for he was entrusted by this community! If Salim, Abu Hudhayfa’s retainer, was alive, I would appoint him as a caliph, for he loved Allah, the Most High, very much!”

Umar was sorry for the death of ‘Abu Ubayda and Salim. If they had been alive, he would have appointed them as caliphs. Had they the precedence of jihad in Islam? Did Allah’s Apostle (S) preferred them to others, that they might deserve such an important office?

Umar looked for those worthy of the caliphate in the records of the dead, but he forgot Imam ‘Ali (‘a) who was the same self of the Prophet (S), the Gate of the City of his Knowledge, Gate of the House of his Wisdom, the most knowledgeable of his community in giving legal decisions, father of his two grandsons, and his supporter at all battles and attitudes! He fully forgot him and did not remember him at all!

Anyhow, Umar thought that he had to appoint a consultative committee and to command it to elect an Imam from among its members. This committee was a dangerous plot made against Imam ‘Ali (‘a)! Imam Kashif al-Ghita’, may Allah have mercy on him, has said: “The Consultative Committee, in its essence and reality, was a real plot and just formal. It was an excellent skill to impose Uthman as a caliph over the Muslims in spite of them. However, (it was carried out) with a skilful management that brought about to Muslims evil that none could repel!”

Umar summoned the members of the Consultative Committee. When they were present before him, he said to them: “Are you all crave after the succession after me?”

They fell silent, so he repeated his statement. Al-Zubayr opposed him, saying: “What make us far from it (the caliphate)? You have undertaken it, while we are not inferior to you in (belonging to) Quraysh, precedence, and kinship!” Umar turned to them and said: “Shall I tell you about yourselves?” “Say,” they replied, “if we ask you to pardon us, you will not pardon us.”

Umar began stating his opinion of them and telling them about their qualities one by one. He has said in respect of al-Zubayr: “As for you, O Zubayr, you are peevish, double-minded, believing when you are pleased, and disbelieving when you are angry. One day you are a human being, and one day you are a Satan. Perhaps, if it (the caliphate) reaches you, you will continue slapping the people for a mudd (measure) of barely… Have you considered if it reaches you? I wish I knew who would take care of the people on the day when you were a Satan, and who would take care of them when you became angry! Allah will not let you undertake the affairs of this community while you have such qualities!”

Umar knew al-Zubayr’s qualities such as his being a Satan one day and a human being on another day, afflicted with miserliness and stinginess, slapping for a mudd (measure) of barely. Therefore, why did he nominate him for the caliphate and make him as one of the members of the Consultative Committee? Then he turned to Talha and said to him: “Shall I say or keep silent?” Talha rebuked him, saying: “You say nothing good!”

Umar said: “Most surely, I have come to know you that you have become angry with that which happened to you since your finger was wounded at the Battle of Uhud. Allah’s Apostle (S) died while he was displeased with you due to the statement you said when the verse al-hijab was revealed.”

If Allah’s Apostle (S) died and was displeased with Talha, then why did Umar nominate him for the Islamic caliphate, which was the deputyship of the Prophet? This statement also contradicts his last statement in respect of the members of the Consultative Committee: “Allah’s Apostle (S) died and was satisfied with them!” Al-Jahidh says: “If a sayer had said to Umar: ‘You said: ‘Most surely Allah’s Apostle (S) died and was satisfied with the six (persons),’ then why are you saying to Talha: ‘He (‘a) died and was displeased with you due to the word you had said? He would have thrown an arrow at him! However, who dared to say a statement less than this to Umar. Just imagine how much more important this (statement) is!”

Then Umar turned to Sa’d Ibn Abi Waqqas and said to him: “You are the owner of one of these groups of horses with which you fight. You hunt (animals). You have bows and arrows. However, there is a great difference between you and the caliphate and affairs of the people!”

According to Umar’s insight, Sa’d Ibn Abi Waqqas was a man of war, fighting, hunting, (shooting) arrows; therefore, he was not appropriate for the caliphate. Neither he nor his family were entitled to it, then why did Umar nominate him for it and regard him as one of the members of the Consultative Committee, who were qualified to undertake the government?

Then he turned to Abdurrahman Ibn Awf and said to him: “As for you Abdurrahman, if half of the faith of the Muslims was weighed with your faith, your faith would overbalance, but this authority is not appropriate for someone who has weakness like that of yours. There is a great difference between you and this authority!”

Most surely Abdurrahman was a man of belief and piety, according to Umar’s opinion. Part of his faith the Caliph gave him was that he turned away from choosing the Prophet’s pure family, and gave the leadership to the Umayyads, the opponents of Islam and the enemies of the Prophet (S). Then faith itself was not appropriate for nominating its owner for the caliphate unless one had perfect knowledge of the affairs of society, and abundant experience of what the community needed in all fields. As for Abdurrahman, according to Umar’s confession, was a weak man and was not entitled to the caliphate. So why did he nominate him for it and regard him as one of the prominent members of the Consultative Committee?

Then he turned to Imam ‘Ali (‘a) and said to him: “You are the proper one, were it not for the joking you had! By Allah, if you became a caliph over them, you would drive them to the clear truth and white way!”

When did the Commander of the Faithful (Imam ‘Ali) have joking and fun? He knew nothing in his lifetime except diligence in words and actions. Suppose that he had such a quality, then it was among the manners of the prophets, and, in particular, of the manners of the Prophet Muhammad (S). It has been mentioned that he (S) joked with people to please them.

Is it an action of taking care of Islam, keeping the unity of the community, looking after its interests that Umar twisted the rope of the Consultative Committee and appointed the Commander of the Faithful as one of its members? Did Umar not confess: “If ‘Ali had seized the reins of government, he would drive the Muslims to the clear truth and the white way?” Did the daughter of the Prophet (S) not say in respect of Imam ‘Ali: “By Allah, had they all yielded to his leadership, he would have taken them to the easy path, without harming anyone. He would have brought them to an overflowing fountain of goodness, advised them in secrecy and in public, neither filling his belly with their own sustenance, nor satisfying his thirst nor hunger out of their own toil?” The Prophet (S) says: “If they appoint ‘Ali as ruler, then he is a guide and rightly-guided.”74

Had Imam ‘Ali (‘a) taken the reins of government, he would have secured for the Muslims the blessings of life they needed, found for them equal opportunities, protected the Islamic ideals from deterioration and decay. Therefore, was it an act of justice that the caliphate was turned away from him and obtained through the Consultative Committee in a manner that made the Umayyads seize the government?

Then Umar turned to Uthman and said to him: “Welcome! It is as if that I see that Quraysh invest you with this authority because of their love for you. (I see) that you empower the Umayyads and the children of Abu Ma’eet over the people, that you prefer them (to others) in respect of al-Fay’, and that a group of some wicked Arabs walk towards you and kill you on your bed! By Allah, if they did that, you would do that! And if you did that, they would do that!” Then he put his head on the forepart of his head and said: “If that happened, then call to mind my statement.”75

Umar had come to know that Uthman would empower the Umayyads and the children of Abu Ma’eet over the people and prefer them to others in respect of the Fay’ of the Muslims. Therefore, why did he nominate him for the caliphate, empower him over the Muslims, and subject the community to disasters and misfortunes?

After he had stated his speech, he turned to the people and said to them: “Most surely Allah’s Apostle (S) died and was pleased with these six Qurayshi people. I have decided that the caliphate should be obtained through the Consultative Committee, that they may elect one from among them.”

Then he said to the candidates: “Bring with you some Sheikhs of the Ansar, and they have nothing (to do) in respect of your affair. Bring with you al- Hasan Ibn ‘Ali and Abdullah Ibn Abbas, for they have kinship (to the Prophet). I hope that you will get blessing through their presence. And they have nothing (to do) in respect of your affair!”

What was the blessing that took place through the presence of Imam al-Hasan and Abdullah Ibn Abbas, while they had nothing to do in respect of the authority? He had prevented them from expressing their viewpoints (regarding the caliphate); likewise, he did the same toward the Sheikhs of the Ansar. Then he turned to Abu Talha al-Ansari76 and said to him: “O Abu Talha, most surly Allah has reinforced Islam through you; therefore, choose fifty men from the Ansar to force this group of people to quickly carry out the affair (of the Caliphate).”

Then he turned to al-Miqdad Ibn al-Aswad and commanded him in the same manner, saying: “If five people agree (on the affair of the caliphate) and one of them refuses, then cut off his head. If four men (from the six) agree and two of them refuse, the behead them. If three of them agree on a man and three of them are satisfied with another man, then be with those among whom is Abdurrahman Ibn Awf, and kill the rest if they turn away from that on which the people have agreed.”

Imam ‘Ali (‘a) went out while he was grieved and sad because of Umar’s Consultative Committee. He met his uncle al-Abbas and said to him: “O Uncle, the caliphate has been turned away from us.” “Who has informed you of that?”

“Umar has compared me to Uthman and said: be with the majority. Then he said: ‘Be with Abdurrahman.’ Sa’d does not oppose his cousin Abdurrahman, and Abdurrahman is Uthman’s son-in-law. They do not differ with each other. Therefore, either Abdurrahman invest Uthman with the caliphate or Uthman will invest him with it.”77

Imam ‘Ali (‘a) disclosed the plot that the late Caliph had made against him when he decided the consultation in this manner, that he might turn the caliphate away from him. This painful manner hurt Imam ‘Ali’s heart, so he said: “When he (Umar) went to his way (died), he placed the affair (of the caliphate) among a group of people and claimed that I was among them. Good Heavens! What had I to do with the consultation? When did have I doubt about the first (Caliph) in order to be compared to these ones?”

Yes, by Allah, when did he have doubt about Abu Bakr so as to be compared to Talha, Uthman, and Abdurrahman Ibn Awf? Was among them anyone equal to Imam ‘Ali in religion, knowledge, jihad, and precedence in Islam? Through his speech with Ibn Abbas, Imam ‘Ali explained the reason why he responded to be among the members of the Consultative Committee. The summary of that is that Umar had acknowledged that Imam ‘Ali was entitled to the caliphate. But he had said that the prophethood and the caliphate had not to come together in one house. So Imam ‘Ali intended to show that Umar’s words contradicted his actions. For this firm reason he joined the members of the Consultative Committee.

A Viewpoint on the Consultative Committee

Umar’s Consultative Committee faces many criticisms. Those who have criticized it have mentioned that it was not based on some right ways, nor was it built on some firm foundations, nor did it anyway seek the interests of the community, nor did it aim at protecting society from chaos and disorders. Rather it aimed at turning the caliphate from Imam ‘Ali (‘a) and depriving the community of enjoying his just government. Therefore, it was not a real Consultative Committee. Rather it was formal and accompanied by fanaticism and spites. We mention to the readers some of the criticisms:

1. Most surely the real consultation means that all the community has to take part in elections in an atmosphere where the general freedoms of all electors are available. As for Umar’s Consultative Committee, it was void of all these elements, for the people were prevented from electing. Umar granted the right of electing to six persons. It was natural that they had nothing except their personal viewpoints. They did not represent the community, nor did they express its will. Umar narrowed the circle and confined taking a decision to the opinions of the three persons among whom was Abdurrahman Ibn Awf. He regarded their votes as equal to the votes of the rest of the Muslims. Of course, this is a kind of non-opposition used by some governments imposing their will on their peoples. This consultation clashed with the will of the Muslims, opposed their freedoms, and was imposed on them.

2. Most surely this Consultative Committee included most of the opponents of Imam ‘Ali (‘a) and those who harboured malice against him. It contained Talha al-Taymi, who was from the family of Abu Bakr, who competed with Imam ‘Ali for the caliphate. There was great enmity and dispute between (the tribe of) Taym and Imam ‘Ali. It included Abdurrahman Ibn Awf, who was Uthman’s son-in-law. Besides, he harboured hatred against Imam ‘Ali (‘a). He was among those who carried firewood during paying homage to Abu Bakr to burn Imam ‘Ali’s house. It included Sa’d Ibn Abi Waqqas, who harboured malice against the Imam for his uncles, the Umayyads. His mother was Hamna, daughter of Sufyan Ibn Umayya. Imam ‘Ali destroyed their heroes for the sake of Islam. Accordingly, Sa’d was full of spites and enmity toward the Imam for the sake of his uncles. When the Muslims pledged allegiance to the Imam, Sa’d was among those who did not pay homage to him.

The Consultative Committee included Uthman, who was the Sheikh of the Umayyad family, who was famous for showing enmity toward the Household of the Prophet (S). Umar provoked all these forces against Imam ‘Ali lest the caliphate should reach him. After Imam ‘Ali had undertaken the authority, he talked about the hatred and malice of the members of the Consultative Committee against him, saying: “But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other inclined to the other way due to his son-in-law, this thing, and that thing.”

Umar intentionally moved all the spites and hatred of all Quraysh against Imam ‘Ali, the brother of Allah’s Apostle (S) his testamentary trustee, and Gate of the City of his Knowledge. He responded to the spites of Quraysh that the Imam destroyed for the sake of Islam.

3. Umar intentionally sent far all the followers of Imam ‘Ali. He did not give them any share in the Consultative Committee, nor did he nominate any of the Ansar, who lodged the Prophet (S) and supported him, for they had wish and inclination toward the Imam (‘a). He also did not give any share to Ammar Ibn Yasir, who was among those who founded Islam. Moreover, he isolated Abu Dharr, al-Miqdad, and the like from among the Muslim eminent men, for they were ‘Ali’s followers. He confined the Consultative Committee to the forces who deviated from Imam ‘Ali and showed enmity toward him.

4. Among the strange affairs of the Consultative Committee whose programs he had designed is that he bore witness that Allah’s Apostle (S) died and was pleased with the members of the Consultative Committee. But he had ordered their heads to be cut off if they had delayed from electing one of them. Was that a reason for their deviating from the religion and reneging from Islam, that shedding their blood might be regarded as permissible?

5. Among the strange affairs of the Consultative Committee is that Umar preferred the group that included Abdurrahman if the members differed. He overlooked the group that included Imam ‘Ali (‘a). He paid no attention to it. Rather, he forced it to yield to the opinion of Abdurrahman Ibn Awf, whom he preferred to Imam ‘Ali (‘a) who had talents, genius, no equal in knowledge, piety, and fear of Allah. Therefore, how did he make him equal to others, while Allah, the Exalted, says:

“Are those who know and those who do not know alike?” (Qur’an, 39:9).

Ugh be on you, O time! Woe to you, O time! Is Imam ‘Ali equal to the members of the Consultative Committee, and Abdurrahman given precedence over him? However, that took place due to the spites and fanaticism that occupied their souls and made them forget the criteria and prevent them from following the just way!

6. Among the criticisms facing the Consultative Committee is that it created a kind of competition among its members, and they thought that they were equals to each other.

Before that, they had not such an opinion. Sa’d was a follower of Abdurrahman, Abdurrahman was a follower of Uthman, al-Zubayr was among the followers of Imam ‘Ali, and it was he who said during the time of Umar: “By Allah, If Umar died, I would pay homage to ‘Ali.” However, Abdurrahman blew into him the spirit of ambition, and he separated himself from Imam ‘Ali (‘a) and mutinied against him at the Battle of the Camel. The Consultative Committee created ambitions and inclinations, and they hoped for the caliphate and sought it though they were not worthy of it. Accordingly, the country was full of discords and differences; the word of the Muslims became disordered, and their unity cracked. Mu’awiya Ibn Abi Sufyan mentioned this painful situation during his talk with Ibn al-Husayn, whom Ziyad sent to meet him. He said to him:

-I have heard that you have mind and reason; therefore, tell me about all things about which I question you?

-Ask me as you like.

-Tell me: What scattered the affair of the Muslims and their leading personalities, and made them differ with each other?

-The people who killed Uthman.

-You have done nothing.

-’Ali, who walked towards you and fought against you.

-You have done nothing.

-Talha, al-Zubayr, and A’isha, who walked towards ‘Ali and fought against him.

-You have done nothing.

-I have nothing other than that, O Commander of the Faithful!

-I will tell you that nothing scattered the Muslims and divided their inclinations except the Consultative Committee that Umar confined to six people. That is because Allah sent Muhammad

“With guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse” (Qur’an, 9:33).

He (Prophet Muhammad) did according to what Allah commanded him. Then Allah took him unto Him. He (Umar) advanced Abu Bakr to perform the prayer, and they were satisfied with him in respect of the affairs of their religion, for Allah’s Apostle (S) was satisfied with him for the affairs of their religion. So, he (Abu Bakr) did according to the Sunna of Allah’s Apostle (S) and he followed his behaviour until Allah seized him unto Him. He appointed Umar as a caliph, and he followed the like of his behaviour. Then Umar confined the Consultative Committee to six persons, and each of them hoped the caliphate for himself, his people hoped it for him, and his soul was eager for that. If Umar had appointed someone over them, as Abu Bakr had done, there would have been no difference over that78.

These are the defects of the Consultative Committee that opened the door to chaos and dispute among the Muslims, and made al-Tulaqa’79 and their sons compete with each other for the Islamic caliphate. They went up on the pulpits of the Muslims, possessed alone al-Fay’, and punished the good and righteous Muslims. To Allah we belong and to Him is our return!

The Election

Umar met his Lord and went to his final resting-place80. The police surrounded the members of the Consultative Committee. They forced them to carry out Umar’s will and to elect for the Muslims a ruler from among them. The candidates held a meeting in the public treasury, and it was said that they held the meeting in the house of Masrur Ibn Muhrima. Imam al-Hasan and Abdullah Ibn Abbas supervised the election. Amr Ibn al-‘Aas and al-Mughira Ibn Shu‘ba approached the place of the election. They sat by the door. Sa’d Ibn Abi Waqqas came to know of their purpose. He rebuked and said to them: “Do you want to say that you have attended the Consultative Committee and been from among its members?”

The members discussed the one who was the most entitled to the authority, most appropriate for it, the greatest of them in ability and power to manage the affairs of the government. As for Imam ‘Ali (‘a) he warned them against the discords that would have happened in the country if they had responded to their tendencies and had not preferred the truth. He (‘a) said: “None before me hastened to the summons of truth and retaining of kinship, and the profit of generosity. Therefore, listen to my words and fully understand my speech. After this day you will see that the swords will be drawn and covenants will be broken for this authority, to the extent that some of you will be Imams of the men of misguidance and followers of the men of ignorance.”81

They did not understand the Imam’s speech, nor did they reflect on it; rather they hurried to their ambitions and their inclinations. Shortly after that, the time showed them the Imam’s truthful prediction. That was when they drew the swords and broke their covenants, that they might reach the sceptre of government and authority. Some of them became Imams of the men of misguidance and followers of the men of ignorance.

Anyway, the discussion about the affair of the caliphate was plentiful. The meeting was over, and nothing resulted from it. The people were impatiently waiting for the decisive result of their meeting, but they found nothing. The meeting was held again, but nothing resulted from it. The period of time fixed by Umar was about to be over. So, Abu Talha al-Ansari came to the members and said to them: “By Him in whose hand is Umar’s soul, I will add nothing to the three days when you have been commanded (to elect one from among you).”

The third day came and the meeting was held. Talha gave his right to Uthman. He did that because he had come to know that Uthman deviated from Imam ‘Ali (‘a). He intended to strengthen his side and undermine that of the Imam. Al-Zubayr hurried and gave his right to the Imam, for he came to know that his side became weak. Sa’d hurried and gave his right to Abdurrahman Ibn Awf, for he was his cousin. As for Abdurrahman to whom Umar entrusted the affairs of the Consultative Committee and whose opinion he regarded as a decisive criterion, he felt weakness in himself and incapability of managing the affairs of the government, so he decided to nominate someone other than him. He inclined to Uthman. So he consulted Quraysh, and they made him refrain from (electing) Imam ‘Ali (‘a), made him love Uthman, and urged him to choose and elect him.

The terrible hour came, and the course of history changed. That was when Abdurrahman said to his nephew: “O Masrur, go and summon ‘Ali and Uthman!”

“With whom shall I begin?” asked Masrur.

“With whomever you wish,” said Abdurrahman.

Masrur hurried and brought Imam ‘Ali and Uthman. The Muhajirin and the Ansar attended. The masses overcrowded in the mosque, that they might take the decisive decision. Abdurrahman rose and said: “Advise me in respect of these two persons.” He indicated with his hand to Hashim’s descendant (Imam ‘Ali) and the Sheikh of the Umayyads (Uthman Ibn Affan).

Ammar Ibn Yasir said to him: “If you want the people not to disagree, then pay homage to ‘Ali!”

He advised him to follow the right opinion that would protect the community from the disagreement and save it from the dispute and dissension. Al-Miqdad hurried and confirmed Ammar’s viewpoint, saying: “Ammar is right. If you pledge allegiance to ‘Ali, we will listen and obey!”

Abdullah Ibn Abi Sarh-among the eminent men from among the Umayyads who warred against the Prophet (S) and opposed him- rose and addressed Abdurrahman Ibn Awf, saying: “If you want Quraysh not to disagree, then pay homage to Uthman Ibn Affan!”

Abdullah Ibn Rabee‘a al-Makhzumi rushed and said: “He is right! If you pledge allegiance to Uthman, we will listen and obey!”

Ammar Ibn Yasir opposed Abdullah Ibn Abi Sarh and said to him: “When are you loyal to Islam?”

Ammar was truthful. When did Abdullah Ibn Abi Sarh respect Islam? When was he loyal to the Muslims? When did he guide them to the right path? He was the greatest of all the people in showing enmity toward Allah’s Apostle (S). When the Prophet (S) conquered Mecca, he ordered Abdullah Ibn Abi Sarh to be killed even if he was hanging on to the curtains of the Kaaba82. Why did such a rogue intervene in the affairs of the Muslims? However, we belong to Allah and to Him is our return!

The Hashimites and the Umayyads talked, and a warm argument took place between the two families. Ammar Ibn Yasir, a loyal Muslim, said: “O people, most surely Allah has honoured you through His Prophet and strengthened you through His religion; therefore, till when do you turn the authority away from the Household of your Prophet?”

Ammar said but the saying of Islam that his heart had understood. Allah strengthened Quraysh and the rest of the Arabs with His religion and made them happy through His Prophet, who was the source of their strength, honour, and glory. It was not an act of fairness and justice that they turned the authority away from his household and family. They sometimes entrusted Taym with it and sometimes ‘Adi. Now, they spared no effort to entrust it to another tribe. A man from (the tribe of) Makhzum interrupted him, saying: “You have overlooked your condition, O son of Sumayya! What is the relationship between you and the authority over Quraysh?”

The man’s soul was full of the beliefs of the pre-Islamic era. So, he criticized Ibn Sumayya. He thought that he overlooked his condition and exceeded his bounds due to the fact that he intervened in the affairs of Quraysh. Which right did Quraysh have in this affair? That is because they resisted the Prophet (S), battled against him, and opposed his message. The authority belonged to the Muslims. Ibn Sumayya, whom Allah made strong through his religion, and the rest of the weak who supported the Prophet (S) and protected his message had the right to take part in the authority. The opinion and the government belonged to them, and not to the tyrants of Quraysh.

Anyway, when many disputes took place between the aware Muslim forces and the devious forces, Sa’d turned to Abdurrahman and said to him: “O Abdurrahman, finish your affair before the people face discords!”

As a result, Abdurrahman hurried to Imam ‘Ali and asked him: “Shall I pay homage to you provided that you should govern according to Allah’s Book, the Sunna of His Prophet, and the deeds of Abu Bakr and Umar?”

Imam ‘Ali looked at him and answered with the speech of faith and of the free: “Rather, according to Allah’s Book, the Sunna of His Apostle, and my personal viewpoints.”

Abdurrahman expected nothing from Imam ‘Ali other than that, for the sources of legislation in Islam are Allah’s Book and the Sunna of His Prophet. According to them the government is managed, and the problems of subjects are solved. The actions of Abu Bakr and Umar were not among the sources of legislation. Through his policy, Abu Bakr followed a special way on which Umar did not agree with him. Umar thought that Abu Bakr was far away from the sources of legislation. Abu Bakr had a special viewpoint in respect of Khalid Ibn Waleed, who killed Malik Ibn Nuwayra and fornicated his wife83.

However, Abu Bakr thought that Khalid interpreted and made a mistake, so he had not been punished with the prescribed punishment. As for Umar, he thought that there was no escape from punishing him and that there was no room for Abu Bakr’s excuse. Through his fiscal policy, Abu Bakr followed a way more just than that of Umar, who followed a way led to caste and preferring some Muslims to others in giving. Umar made unlawful the two mut’as84, while he admitted that they were lawful during the time of Allah’s Apostle (S). He had a religious verdict contrary to Islam in respect of the grandmother’s inheritance and the like. Therefore, which method had ‘Ali Ibn Abi Talib to follow, while he was the pioneer of the great social justice on earth? If he had sought the government and authority, he would have accepted the conditions of Abdurrahman Ibn Awf, and then he would have followed his personal viewpoints in respect of government and arrested his opponents. However, he (‘a) refused to do that, and his strong faith prevented from accepting anything he thought unlawful.

When Abdurrahman Ibn Awf was hopeless of Imam ‘Ali, he turned to Uthman Ibn Affan and stipulated that. Uthman agreed to carry out the conditions, and Abdurrahman paid homage to him and said to him: “O Allah, I have entrusted Uthman with the caliphate!”

Accordingly, clamour and noise of the people became loud, for the head of the Umayyads won the government, and the affairs of the caliphate reached him. As for Imam ‘Ali (‘a), he said to Abdurrahman Ibn Awf: “By Allah, you have done it (for nothing) except that you have hoped from him what your leader (Umar) had hoped from his companion (Abu Bakr). May Allah spread among you the perfume of Minsham!”85 Then he turned to the Qurashi people and addressed them, saying: “This is not the first day when you cooperate with each other against us, but patience is good and Allah is He Whose help is sought for against what you describe!”

Abdurrahman Ibn Awf hurried to threaten Imam ‘Ali, saying: “O ‘Ali, do not make a way against you!”

While the Imam was leaving the mosque, he said: “The book will reach its fixed term!”

Ammar Ibn Yasir addressed Abdurrahman Ibn Awf, saying: “O Abdurrahman, by Allah, you have left him (‘Ali), while he is among those who judge with the truth, and thereby did they do justice!”

Al-Miqdad went out while his legs were overburdened and said: “By Allah, I have seen nothing like that which has come to the members of this house after their Prophet! I wonder at Quraysh! They have deserted the man. I do not say nor do I come to know that there is anyone more just, knowledgeable, pious than he is!”

Abdurrahman Ibn Awf interrupted his speech, saying to him: “Fear Allah, O Miqdad! I fear that you will make a discord!”86

As for Imam al-Hasan, he supervised the election. He was terrified when he saw the people yielded to their personal purposes and ambitions. He came to know that the Qurayshi Muhajirin harboured malice and hatred against his father, that the religion was mere a lick on their tongues, and that they took care of it as long as they made use of it. Those views made him displeased and grumbling. They made him know that the people followed their own interests and ambitions, and that they had no relationship with the public interests. Here we will say good-bye to Imam al-Hasan and meet him at the time of the Third Caliph!

• 1. Nahj al-Balagha, (explained by Muhammad ‘Abda), 2\48.
• 2. Tulaqa’ are those who converted to Islam at the time of the conquest of Mecca.
• 3. Al- As-Saqifa is a shelter. It was the place where the Ansar held their meetings and seminars.
• 4. Sa’d Ibn Ubada was the master of the Khazrajite and leader of the Ansar. His people admitted his leadership over them. He, his father, his grandfather, and his son Qays were famous for generosity. It was said that no house from al-Aws and al-Khazrajj had four successive, generous people except that of Sa‘d. He was one of the heads. He was present with Allah’s Apostle (S) at al-‘Aqaba and (the Battle of Badr. He did not pledge allegiance to Abu Bakr. He angrily went out of Medina. Khalid Ibn Waleed and a companion of his followed him by night. They stabbed him and threw him into a well. Khalid deceived some foolish people that it was the jinn who killed him. They composed two poetry lines on behalf on the jinn, saying:
  We have killed the master of al-Khazrajj, Sa‘d Ibn Ubada,
  And we threw two arrows at him and did not fail to hit his heart.
  He died at Hawran, (part) of the land of Sham (Syria) in the year fifteen A. H. It was said (that he died) in the year fourteen A. H. His biography has been mentioned in the books al-Isaba, al-Isti‘ab, Usd al-Ghaba, and the like.
• 5. Al-Tabari, Tarikh, vol. 3, p. 207.
• 6. Al-Sanah is a place one mile from Medina. It was said that it was among its outskirts, and was three or four miles far from it.
• 7. Ibn Abi al-Hadid, Sharh Nahj al-Balagha.
• 8. Al-‘Aqd al-Fareed, vol. 3, p. 62.
• 9. Al-Tabari, Tarikh, vol. 3, p. 208.
• 10. Al-‘Aqd al-Fareed, vol. 3, p. 62.
• 11. Al-Nisa’i, Khasa’is, p. 18. Al-Hakim, Mustadrak, vol. 3, p. 126.
• 12. Al-‘Aqd al-Fareed, vol. 3, p. 62.
• 13. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 2, p. 8.
• 14. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 2, p. 5.
• 15. Al-Bukhari, Sahih, vol. 10, p. 44. Ahmad, Musnad, vol. 1, p. 55. Tamam al-Mutun, p. 137.
• 16. Al-Nass wa al-Ijtihad, p. 7.
• 17. Al-Khulafa’ al-Rashidun, p. 16.
• 18. Ibn al-Athir, Tarikh.
• 19. ‘Ali wa Banuh, p. 19.
• 20. Al-Imama wa al-Siyasa, vol. 1, pp. 11-12.
• 21. Fay’ is wealth, income, or war booty gained without fighting.
• 22. Balaghat al-Nisa’, p. 23. A‘lam al-Nisa’, vol. 3, pp. 1219-1220. Al-Tabrasi, al-Ihtijajj. Al-Majlisi, al-Bihar. Sharh Nahj al-Balagha.
• 23. Al-Imama wa al-Siyasa, vol. 1, p. 12.
• 24. A‘lam al-Nisa’, vol. 3, p. 1214.
• 25. Al-Riyad al-Nadira, vol. 1, p. 139. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 2, p. 17. Al-Khawarizmi, Maqtal al-Husayn, vol. 1, p. 93. Al-Manaqib, vol. 2, p. 172. In the book al-Isaba, vol. 2, p. 15, it has been mentioned: “This argument issued from Imam al-Husayn.” In the book al-Sawa‘iq al-Muhriqa, p. 105, it has been mentioned: “Al-Hasan said these words to Abu Bakr, and that happened to al-Husayn with Umar Ibn al-Khattab.”
• 26. Al-Tabrasi, al-Ihtijaj, pp. 42-43.
• 27. Al-Tabrasi, al-Ihtijaj p. 43.
• 28. Al-Tabrasi, al-Ihtijaj, pp. 43-44. Other writers have mentioned it.
• 29. Abu al-Fida’, Tarikh, vol. 1, p. 156.
• 30. Traditions ensured by many ways of narration have mentioned that Umar threatened Imam ‘Ali (‘a), the Commander of the Faithful, with setting fire to his house. Most historians have mentioned that. This event has been mentioned in the books: Al-Imama wa al-Siyasa, vol. 1, pp. 12-13. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 1, p. 34. Al-Tabari, Tarikh, vol. 3, p. 202, (Daar al-Ma‘rif edition). Abu al-Fida’, Tarikh, vol. 1, p. 156. Al-Ya‘qubi, Tarikh, vol. 2, p. 105. ‘Alaam al-Nisa’, vol. 3, p. 205. Abu ‘Ubayd, al-Amwal, p. 131. Al-Mas‘udi, Murujj al-Dhahab, vol. 1, p. 414. ‘Abd al-Fattah, Imam ‘Ali (‘a), vol. 1, p. 213. He has mentioned it in vol. 4, p. 171. Hafiz Ibrahim, the poet of the Nile, has written poetry on it, saying:
  Umar said a statement to ‘Ali ; venerate its listener; respect its speaker:
  I shall burn your house and do not leave you alive wherein if you do not pay homage, even if al-Mustafa’s daughter is in it.
  None said it except Abu Hafs (Umar) when he addressed Adnan’s Knight and Protector.
• 31. A‘lam al-Nisa’, vol. 3, p. 215.
• 32. Al-Hakim, al-Mustadrak, vol. 3, p. 124. Al-Sawa‘iq al-Muhriqa, 75.
• 33. Al-Isaba.
• 34. Al-Nass wa al-Ijtihad, p. 37.
• 35. Kanz al-‘Ummal, vol. 3, p. 135. Al-Tabari, vol. 4, p. 52.
• 36. Al-Imama wa al-Siyasa, vol. 1, p. 14. A’lam al-Nisa’, vol. 3, p. 1214. Imam ‘Ali (‘a), vol. 1, p. 217.
• 37. Imam ‘Ali (‘a), vol. 1, pp. 217-218.
• 38. Al-Hakim, Mustadrak, vol. 3, p. 153. Usd al-Ghaba, vol. 5, p. 522. Tahdhib al-Tahdhib, vol. 12, p. 441. Mizan al-I‘tidal, vol. 2, p. 219. Dhakha’ir al-Uqba, p. 39. Al-Khawarizmi, Maqtal, vol. 1, p. 52.
• 39. Ghaliya is a perfume of musk and ambergris.
• 40. Noor al-Abbsar, p. 42. In his book al-Manaqib, vol., 2, p. 131, Ibn Shahrashub has mentioned an addition to the above-mentioned poetry lines. The addition is as follows:
  Say to him who has been caused to be absent beneath the layers of the earth if you can hear my cry and my call.
  I had protection under the wing of Muhammad. I had no fear of oppression and he was my beauty.
  However, today I have yielded to the lowly one, avoided being oppressed, and repelled with my garment him who wrongs me.
  If a turtledove weeps on a twig during its night out of grief, I will weep throughout my morning.
  So, after you, I will appoint sadness as my bosom friend and make the tears over you as my sash.
• 41. The five tearful people are Adam, Ya‘qub, Yusuf, Fatimah, and ‘Ali Ibn al-Husayn.
• 42. Anas Ibn Malik was among those who lowered Allah’s Apostle (S) into his final resting-place.
• 43. Ibn Maja, Sunan, p. 18.
• 44. Al-Ya‘qubi, Tarikh, vol. 2, p. 95.
• 45. Asma’ was the daughter of Umays Ibn Sa‘eed Ibn al-Harith al-Khath‘ami. Her mother was the daughter of Awf Ibn Zuhayr Ibn Kinana. She had become Muslim before Allah’s Apostle (S) enter al-Arqam’s house in Mecca. She pledged allegiance (to the Prophet). She and her husband Ja‘far Ibn Abi Talib migrated to the land of al-Habasha (Abyssinai). She said: “O Allah’s Apostle, some men pride themselves on me that I was not among the early emigrants.” So, he (S) said: “Rather, you emigrated twice: You emigrated to al-Habasha, while we were in Mecca. Then you emigrated after that.” She narrated sixty traditions from the Prophet (S). Umar Ibn al-Khattab asked her to explain dreams. He assigned for her one thousand dirhams. When her husband was martyred, Abu Bakr married her, and she born him the good one, Muhammad. When Abu Bakr died, Imam ‘Ali , the Commander of the Faithful, peace be on him, married her. She was the sister of Maymuna, daughter of al-Harith and wife of the Prophet (S) and sister of Umm al-Fadhl, the wife of al-Abbas. Her biography has been mentioned in the books: Usd al-Ghaba, vol. 5, p. 395. Tahdhib al-Tahdhib, Al-Isti‘ab, A‘lam al-Nisa’. Ibn Sa‘d, Tabaqat.
• 46. Al-Hakim, Mustadrak, vol. 3, p. 162.
• 47. Salma, daughter of Umays, was the sister of Asma’. She was among the sisters concerning whom Allah’s Apostle (S) said: “The believing sisters!” She was the wife of Hamza Ibn ‘Abd al-Muttalib. This has been mentioned in the book Usd al-Ghaba, vol. 5, p. 479.
• 48. Ibn Sa‘d, Tabaqat, vol. 8, p. 17. In the books Imam Ahmad Ibn Hanbal’s Musnad, vol. 6, p. 461, and Dhakha’ir al-Uqba, it has been mentioned that it was Umm Salama who witnessed the death of Fatimah, and not Salma, daughter of Umays.
• 49. Usd al-Ghaba, vol. 5, p. 524. Kanz al-‘Ummal, vol. 7, p. 113.
• 50. This has been mentioned by those who explained al-Bukhari’s book, vol. 8, p. 157. In al-Hakim’s Mustadrak, vol. 3, p. 162, it has been mentioned on the authority of ‘Aa’isha, who has said: “Fatimah, daughter of Allah’s Apostle (S) was buried during the night, and it was ‘Ali , peace be on him, who buried her. Abu Bakr did not come to know of that until after she had been buried and ‘Ali prayed over her.” This tradition has been mentioned in the books: Ahmad, Musnad, vol. 1, pp. 6-9. Muslim, Sahih, vol. 2, p. 72. Al-Tabari, Tarikh, vol. 3, p. 202. Al-Bayqahi, Sunan, vol. 6, p. 300. Al-Tahawi, Mushkil al-Aathar. The tradition has also been mentioned by Ibn Kathir in his al-Tarikh, vol. 5, p. 285. He has said in vol. 6, p. 333: “Fatimah hated Abu Bakr throughout her lifetime.” In his al-Sirah al-Halabiya, vol. 3, p. 390, al-Waqidi has said: “We have established that ‘Ali , my Allah honour him, buried he (Fatimah), my Allah be pleased with her, and prayed over her. With him were al-Abbas, and al-Fadhl. They did not inform anyone of that.”
• 51. Bihar al-Anwar, vol. 10, p. 52. It has been mentioned in it: “Ibn Babawayh believes that Fatimah was buried in her house.” Our Sheikh believes that she was buried either in her house or in al-Rouda.
• 52. Muhammad ‘Abda, Sharh Nahjj al-Balagha, vol. pp. 207-208. The historians have differed over the date of her death. In his book al-Tabaqat, vol. 8, p. 18, Ibn Sa‘d has mentioned: “Fatimah died three months after the death of her father (S). She was twenty years old on the day when she died.” In al-Hakim’s Mustadrak, vol. 3, p. 162, it has been mentioned: “She died eight months after the death of her father.” It was said that she did not remain (alive) except for two months, and that she was twenty years old. In Bihar al-Anwar, vol. 10, p. 60, it has been mentioned: “She died seventy-five days after (the death of) her father. It was said that she died forty days (after him). She was eighteen years and two months old.” (The author of Bihar al-Anwar) has narrated this on the authority of al-Sayyid al-Murtada, ‘Alam al-Huda. He has mentioned other reports in this respect.
• 53. Al-Saloob is the she-camel whose embryo is dead or it is the one that miscarries an incomplete embryo. Al-Zalooq is the she-camel that miscarries an incomplete embryo.
• 54. Ibn Shahrashub, al-Manaqib, vol. 2, p. 150. He has quoted it from al-Qadi’s Sharh al-Akhbar.
• 55. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 1, p. 55.
• 56. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 6, p. 343 (Edition of Daar Ihya’ al-Kutub al-‘Arabiya).
• 57. Al-Imama wa al-Siyasa, vol. 1, p. 19.
• 58. Al-Imama wa al-Siyasa, vol. 1, p. 19.
• 59. Al-Imama wa al-Siyasa, vol. 1, p. 19. Al-Tabari, Tarikh. Ibn Sa‘d, Tabaqat.
• 60. Al-Imama wa al-Siyasa, vol. 1, p. 20.
• 61. He refers to Abu Bakr’s statement after the pledge of allegiance had been given to him: “Depose me (from the office of the caliphate), for I am not the best of you!”
• 62. Sharh Nahjj al-Balagha, Muhammad ‘Abda, vol. 1, p. 26-27.
• 63. Abu Bakr died on Monday evening, twenty-second of Jamadi al-Akhira, in the year 13 A. H. He was sixty-three years old. The period of his caliphate was two years and three months. This has been mentioned by al-Mas‘udi in his Murujj al-Dhahab, vol. 2, p. 191. In the pre-Islamic period Abu Bakr taught boys, and in the Islamic period he was a tailor. His father was poor. He lived on hunting turtledoves. When he became blind and his son was unable to look after him, he went to Abdullah Ibn Jad‘an, a leading person in Mecca, and he installed him in the office of calling (people to come to) his food. This has been mentioned in the book Haqq al-Yaqeen, vol. 1, p. 181.
• 64. Ibn Abi al-Hadid, Sharh Nahjj al-Balagha, vol. 1, p. 162.
• 65. Ibn Abi al-Hadid, Sharh Nahjj al-Balagha, vol. 1, p. 174.
• 66. Abu ‘Ubayda, p. 224.
• 67. Al-Sunan al-Kubra, vol. 7, P. 442. Al-Razi, Tafsir, vol. 7, p. 484.
• 68. Nahjj al-Balagha, vol. 1, p. 181.
• 69. Nahjj al-Balagha, vol. 1, p. 182.
• 70. Ibn ‘Asakir, Tarikh, vol. 4, p. 321.
• 71. Al-Mas‘udi, Murujj al-Dhahab, vol. 1, p. 212. Al-Isti‘abin.
• 72. Al-Imama wa al-Siyasa, vol. 1, p. 21.
• 73. Murujj al-Dhahab, al-Mas‘udi, vol. 2, p. 212.
• 74. Al-Isti‘ab, vol. 3, p. 5.
• 75. Ibn Abi al-Hadid, Sharh Nahjj al-Balagha, vol. 1, p. 185-186.
• 76. Abu Talha al-Ansari is Zayd Ibn Sahl al-Najjar. He fought alongside the Prophet (S) at the Battle of Badr. When the Prophet (S) made his companions associate with each other as brothers, he made him and Abu ‘Ubayda al-Jarrah associate as brothers. Abu Talha was among the numbered bow men and among the famous brave people. He killed twenty people at the Battle of Hunayn. He married Umm Anas Ibn Malik. He died in Medina in the year 31 A. H. at the age of seventy. ‘Uthman Ibn ‘Affan prayed over him. Usd al-Ghaba, vol. 5, p. 334.
• 77. Al-Tabari, Tarikh, vol. 5, p. 35.
• 78. Ibn ‘Abd Rabbih, al-Iqd al-Fareed, vol. 3, pp. 73-74.
• 79. al-Tulaqa’ are those who converted to Islam at the time of the conquest of Mecca.
• 80. Umar died on Wednesday with four days remaining (in the month) of Dhi al-Hijja, in the year 23 A. H. His caliphate lasted for ten years, six months, and four days. He was sixty-three years old. This has been mentioned by al-Mas‘udi in his book Murujj al-Dhahab, vol. 2, p. 198. Before Islam, Umar was very poor and miserable. Umar Ibn al-‘Aas has said: “By Allah, I have seen Umar and his father. Each of them was wearing a Qattwani cloak that did exceed the hollow of the knee; and there was a bundle of firewood on his head.” This has been mentioned by Ibn Abi al-Hadid in his book Sharh Nahjj al-Balagha.
• 81. Muhammad Abda, Sharh Nahj al-Balagha, vol. 2, p. 31.
• 82. Al-Isti‘ab, vol. 2, p. 375.
• 83. Malik Ibn Nuwayra Ibn Hamza al-Tamimi, al-Yarbu‘i was given the kunya of Abu Hanzala and the nickname of al-Jaful. He was a noble poet and knight. His people numbered him as among the knights of Banu Yarbu‘ during the pre-Islamic period. He was among the followers of the kings. The Prophet (S) appointed him as a governor over the endowments of his people because of his trustworthiness and cleverness. When Malik heard of the death of the Prophet (S) he refrained from giving alms and divided it among his people. Perhaps he did that according to the Sunna that stipulated distributing alms among the poor of the region. If something of it remained, it had to be carried to the public treasury. In this respect, Malik says: I said: “Take your properties.” I was not afraid of nor did I reflect on that which would come from the following day. If an undertaker undertook the feared religion, we would obey and say that the religion was that of Muhammad. This poetry indicates his faith and his firm clinging to his religion. Khalid Ibn Waleed crept towards him while he was not commanded to fight against him. That was during the night.
  After performing the evening prayer, he took his army and hurried to take their weapons and to take them as prisoners of war. Among them was Malik’s wife Layla, daughter of al-Minhal. She was the most beautiful of all the Arab women. So Khalid was charmed by her. There was a heated argument between Khalid and Malik. Khalid said to Malik: “I am going to kill you!” Malik said to him: “Has your leader (Abu Bakr) commanded you to do that?” Malik replied: “By Allah, I am going to kill you!” Khalid said. Abdullah Ibn Umar and Abu Qattada al-Ansari were standing beside Khalid. They blamed him for that, but he refused and said: “May Allah not forgive me if I do not kill him!” Then he commanded Dhirar Ibn al-Azwar to behead him. Malik turned to his wife and said to Khalid: “This is the one who has killed me!” Khalid said to him: “Rather, Allah has killed you due to your apostatizing from Islam.” Malik refused that, saying: “Most surely I am (depending) on Islam!” Dhirar rose and killed him. Then Khalid took Malik’s wife and fornicated her at that night. However, Abu Bakr ordered him not to be punished with the prescribed punishment. He claimed that Khalid interpreted and made a mistake! For more details about this painful event, see al-Nass wa al-Ijtihad by Imam Sharaf al-Deen.
• 84. Mut‘ah al-Hajj and temporary marriage.
• 85. Minsham is a name of a woman. She was a druggist in Mecca. When Khuza’a and Juhrum (two tribes) intended to fight against each other, they perfumed themselves with her perfume. When they did that, many dead were among them. So, it was said: “More wicked than Minsham’s perfume!” This has been mentioned in Sihah al-Jawahiri, vol. 5, p. 2041. Allah granted Imam ‘Ali ’s supplication. That was when there were strong estrangement and disputes. ‘Abd al-Rahman Ibn Awf willed that Uthman had not to pray over him!
• 86. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 1, p. 194.