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In the name of Allah most gracious most merciful,
Assalamualaikum wa rahmatuallahi wa barakatuhu
Part Seven
Abu Bakr got the bay'ah from the majority of the
people in Medina (both muhajireen and Ansar). The fact that Sa'd Ibnu
Ubadah did not give the bay'ah is not of importance here because the
majority of the people gave Abu Bakr the bay'ah. Sa'd Ibnu Ubadah
believed he should be the Khalifah. After the discussion
which took place in Saqifat Banu Sa'idah the people gave the bay'ah to
Abu Bakr. Al-Habab Ibnu Al-Munthir (who is from the
Ansar) was the first to give the bay'ah to Abu Bakr (according to some
references. Usaid IbnuHudhair and the Aws supported Abu Bakr from the
beginning. It is also narrated that Abu Bakr asked Sa'd Ibnu Ubada if he
heard the Prophet saying that the Khilafah will be in Quraish and Sa'd
approved that.
What about Ali, was he consulted?
Ali and Alzubier were preparing the coffin of the Prophet and did not
attend the gathering in the Saqifa. But since the majority
of the Muslims in the Saqifa chose Abu Bakr, this choice is binding to
Ali. Ali is not the majority, he is one person. There
was a necessity to choose a Khalif to prevent any Fitna and there was
enough people in the saqifa to choose a Khalif. Also Abu Bakr
became a Khalif after the general Bay'ah which was given to him by the
majority of Muslims in Madina next day in the Mosque. The
fact that Ali did not give bay'ah for six month does not refute the fact
that Abu Bakr was given the bay'ah by the majority of
the Muslims in Medina.
Let's now examine what is written in Nahj Al-Balagha the book which is
attributed to Ali. In that book it is written that after
Ali became the Khalif he said: "The caliphate has now come back to its
right place and has reached the position assigned to it by the Heaven."
And in another place he says that Ahlul bayt should be the Khalifs.
Those above statements (at best) reflect the opinion of Ali which is
obviously contradict the opinion of the rest of the Sahabah.
The majority of the sahabah believed that the Prophet (pbuh) did not
appoint any one as his successor. So what is more Islamic the
opinion of Ali alone or the opinion of the rest of the Sahabah.
Secondly, these above statements contradict what Ali says about Abu Bakr
and Umar as narrated in Bukhari and other authentic
sources:
Al-Bukhari reported on the authority of Muhammad bin Al-Hanafiya:
I asked my father ('Ali bin Abi Talib), "Who are the
best people after Allah's Apostle ?" He said, "Abu Bakr." I asked, "Who
then?" He said, "Then 'Umar. " I was afraid he would say "Uthman, so I
said, "Then you?" He said, "I am only an ordinary person.
Would someone believe that Abu Bakr and Umar are the
best people after the Prophet accuse them of disobeying Allah and of
taking his right which was given to him by Allah (as the above
statements say).
Al-Bukhari reported on the authority of Ibn 'Abbas:
While I was standing amongst the people who were
invokingAllah for Umar bin Al-Khattab who was lying (dead) on his bed, a
man behind me rested his elbows on my shoulder and said, "(O 'Umar!) May
Allah bestow His Mercy on you. I always hoped that Allah will keep you
with your two companions, for I often heard Allah's Apostle saying, "I,
Abu Bakr and 'Umar were (somewhere).I, Abu Bakr and 'Umar did
(something). I, Abu Bakr and 'Umar set
out.' So I hoped that Allah will keep you with both of them." I turned
back to see that the speaker was Ali bin Abi Talib.
Al-Bukhari reported on the authority of Ibn Abbas:
When (the dead body of) 'Umar was put on his deathbed,
the people gathered around him and invoked (Allah) and prayed for him
before the body was taken away, and I was amongst them. Suddenly I felt
somebody taking hold of my shoulder and found out that he was 'Ali bin
Abi Talib. 'Ali invoked Allah's Mercy for 'Umar and said, "O 'Umar! You
have not left behind you a person whose deedsI like to imitate and meet
Allah with more than I like your
deeds. By Allah! I always thought that Allah would keep you with your
two companions, for very often I used to hear the Prophet
saying, 'I, Abu Bakr and 'Umar went (somewhere); I, Abu Bakr and 'Umar
entered (somewhere); and I, Abu Bakr and 'Umar went out."'
I ask again would someone who believe that Umar is the only one who he
likes to imitate accuse him of taking his right and
disobeying Allah?
Dr. Musa Al-Musawi in his book "Shia and Correction" quoted Ali in
several places in Nahj Al-Balagha praising Umar and Uthman,
I wounder the one who quoted the above statements from Nahj Al- Balagha
why did not he quote the paragraphs in which Ali praises
Umar and Uthman? Is that the honesty in the discussion and research. I
am sorry not to be able to translate what Ali said
about the Khalifs who came before him but for those who can read Arabic
see the Book by Dr. Musa Al-Musawi "Shia and Correction",
the author is Shi'i himself. He discusses in detail the claim by the
Shia that Abu Bakr, Umar and Uthman took the right of Ali and
therefore their bay'ah is illegitimate.
Another point of importance here, would people like Abu Bakr, Umar and
Uthman who received many complements from Allah and the
Prophet commit such a big sin by disobeying Allah and take the right of
Ali which was given to him by Allah. The answer by
anyone who takes Quran and Sunnah as the base for his/her thinking is
NO. It is very clear that Ali was not appointed by
the Prophet as a Khalif otherwise the Sahabah would obey and Ali would
not give bay'ah to the Khalifs. He gave the bay'ah to Abu
Bakr after six months and he gave the bay'ah to Umar and Uthamn
immediately. After the death of Uthman, Ali said to the Muslims
try to find someone else as a Khalif, I am better as a minister than an
Amir. Would someone believe he was appointed by Allah as
a Khalif ask the Muslims to give bay'ah to someone else and disobey
Allah?
When Ali wanted to punish someone for drinking Alcohol he said: " The
Prophet (pbuh) slashed him 40 times and Abu Bakr 40 and Umar
80 and each of them is Sunnah." In the next message I will provide
the reference and the exact words of Ali.
So Ali is referring to the action of Abu Bakr and Umar to learn from
them, would he do that unless he believes they are good examples?
Part Eight
First, in the last message I mentioned a saying by Ali
regarding Alcohol punishment but I did not give the reference.
Here is the reference and the exact saying:
Muslim reported that Ali Ibnu Abi Talib said "The
Prophet flogged (the person who drank alcohol) forty lashes, and Abu
Bakr
forty lashes and Umar eighty lashes, and each of them is Sunnah"
Secondly, I discussed the position of Sa'd Ibnu Ubada
and Ali Ibnu Abi Talib from the bay'ah of Abu Bakr assuming that the
first did not give bay'ah at all and the second gave it six months
later. I showed that even if this is true it does not refute the
legitimacy of the bay'ah of Abu Bakr. However there
are authentic evidences which prove that first person gave the bay'ah to
Abu Bakr immediately.
For the case of Sa'd Ibnu Ubada it was mentioned in
some authentic sources that he did not give bay'ah at all, but the
author was not sure (see Fath Al-Bari, Ibn Hajr, vol. 7 page 159). On
the other hand there are other authentic sources which
prove that Sa'd Ibnu Ubada gave Abu Bakr bay'ah in the courtyard of Banu
Sa'edah (see Al-Seerah Al-Halabiah, Ali bin Burhanu deen
Al-Halabi, vol. 2, page 481, and see Al-Bay'ah Fi Al-Fikr Al- Siasi Al-Islami,
Mahmoud Al-Khaldi, page 58). This shows that
Sa'd gave the bay'ah with the others in the Saqifah.
Regarding Ali r.a bay'ah
there are many evidences which show that Ali gave the
bay'ah to Abu Bakr immediately. When Abu Bakr got the bay'ah from the
people Ali was his house, he was told that the people are giving the
bay'ah to Abu Bakr in the mosque (the second day after the saqifah),
upon that Ali left his place without Izar (waist sheet) and Rida'
(cloak) in order not to be late in giving the bay'ah. (see Al-Bay'ah Fi
Al-Fikr Al-Siasi Al-Islami, Mahmoud AL-Khaldi page 58, he cited Al-Kamel
Fi Al-Tareekh, Ibnu AL-Atheer, vol. 2, page 325 and 447, and Al-Seerah
Al-Halabiah, vol. 2, page 485).
A different Case
Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi)
Bukhari :: Book 5 :: Volume 59 :: Hadith 546
Narrated 'Aisha:
Fatima the daughter of the Prophet sent someone to Abu Bakr (when he was
a caliph), asking for her inheritance of what Allah's Apostle had left
of the property bestowed on him by Allah from the Fai (i.e. booty gained
without fighting) in Medina, and Fadak, and what remained of the Khumus
of the Khaibar booty. On that, Abu Bakr said, "Allah's Apostle said,
"Our property is not inherited. Whatever we leave, is Sadaqa, but the
family of (the Prophet) Muhammad can eat of this property.' By Allah, I
will not make any change in the state of the Sadaqa of Allah's Apostle
and will leave it as it was during the lifetime of Allah's Apostle, and
will dispose of it as Allah's Apostle used to do." So Abu Bakr refused
to give anything of that to Fatima. So she became angry with Abu Bakr
and kept away from him, and did not task to him till she died. She
remained alive for six months after the death of the Prophet. When she
died, her husband 'Ali, buried her at night without informing Abu Bakr
and he said the funeral prayer by himself. When Fatima was alive, the
people used to respect 'Ali much, but after her death, 'Ali noticed a
change in the people's attitude towards him. So Ali sought
reconciliation with Abu Bakr and gave him an oath of allegiance. 'Ali
had not given the oath of allegiance during those months (i.e. the
period between the Prophet's death and Fatima's death). 'Ali sent
someone to Abu Bakr saying, "Come to us, but let nobody come with you,"
as he disliked that 'Umar should come, 'Umar said (to Abu Bakr), "No, by
Allah, you shall not enter upon them alone " Abu Bakr said, "What do you
think they will do to me? By Allah, I will go to them' So Abu Bakr
entered upon them, and then 'Ali uttered Tashah-hud and said (to Abu
Bakr), "We know well your superiority and what Allah has given you, and
we are not jealous of the good what Allah has bestowed upon you, but you
did not consult us in the question of the rule and we thought that we
have got a right in it because of our near relationship to Allah's
Apostle ."
Thereupon Abu Bakr's eyes flowed with tears. And when Abu Bakr spoke, he
said, "By Him in Whose Hand my soul is to keep good relations with the
relatives of Allah's Apostle is dearer to me than to keep good relations
with my own relatives. But as for the trouble which arose between me and
you about his property, I will do my best to spend it according to what
is good, and will not leave any rule or regulation which I saw Allah's
Apostle following, in disposing of it, but I will follow." On that 'Ali
said to Abu Bakr, "I promise to give you the oath of allegiance in this
after noon." So when Abu Bakr had offered the Zuhr prayer, he ascended
the pulpit and uttered the Tashah-hud and then mentioned the story of
'Ali and his failure to give the oath of allegiance, and excused him,
accepting what excuses he had offered; Then 'Ali (got up) and praying
(to Allah) for forgiveness, he uttered Tashah-hud, praised Abu Bakr's
right, and said, that he had not done what he had done because of
jealousy of Abu Bakr or as a protest of that Allah had favored him with.
'Ali added, "But we used to consider that we too had some right in this
affair (of rulership) and that he (i.e. Abu Bakr) did not consult us in
this matter, and therefore caused us to feel sorry." On that all the
Muslims became happy and said, "You have done the right thing." The
Muslims then became friendly with 'Ali as he returned to what the people
had done (i.e. giving the oath of allegiance to Abu Bakr).
However, Al-Bukhari reported on the authority of Aisha that Ali did not
give the oath of allegiance during the time between the death of the
Prophet until the death of Fatima (which is six months). On the other
hand, the authentic narrations which I cited earlier and what Ibn Habban
narrated (see below) proves that Ali did give the bay'ah from the
beginning to Abu Bakr. To solve this apparent contradiction between
these different narration the scholars said that Ali gave the bay'ah
from the beginning but after the dispute between Abu Bakr and Fatima
over the inheritance of what the Prophet (pbuh) had left of the
property Ali accompanied Fatima and did not go to accompany Abu Bakr.
Then his second bay'ah came to solve any misunderstanding.
Anyone interested in reading in detail what happened between Abu Bakr
and Fatima can have a look at Sahih Al-Bukhari, it is
discussed in the following narrations: 3092, 3093, 3094, 4033, 4034,
4035, 4036, 4240, 4241, 6725, 6726, 6727, 6728, 6729 and
6730. These numbers are according to Ibn Hajr book Fath Al-Bari. His
comments and discussion to them are very enlightening. I
might discuss this issue in a future post. The English translation of
the above mentioned narrations have the following
numbers (in the this order): 4.325 (in staed of 3092, 3093), 4.326
(3094), 5.367 (4033, 4034), 5.368 (4035, 4036), 5.546 (4240, 4241),
8.718 (6725), 8.719 (6726), 8.720 (6727), 8.721 (6728), 8.722 (6729).
In this post I will start with part of the narration no. 5.546 (4240,
4241), my comments and what I translate from Fath Al-Bari,
vol. 7, page 628-631 are between Brackets:
Narrated 'Aisha:
"... When Fatima was alive, the people used to respect 'Ali much,
but after her death, 'Ali noticed a change in the people's attitude
towards him. So Ali sought reconciliation with Abu Bakr and gave him an
oath of allegiance. 'Ali had not given the oath of allegiance during
those months (i.e. the period between theProphet's death and Fatima's
death).
[ Al-Maziri said that Ali has an excuse of not giving the bay'ahbecause
it is enough that the bay'ah is given to the Khalifah by the majority of
Ahl Al-Hal wa Al-'Aqd, and it is enough from the rest to show their
obedience and do not need to give the pledge directly, this is the
opinion of Ali and the excuse he mentioned
as Al-Maziri said]
'Ali sent someone to Abu Bakr saying, "Come to us, but let nobody come
with you," [parts deleted] ... So Abu Bakr entered upon them, and then
'Ali uttered Tashah-hud and said (to Abu Bakr), "We know well your
superiority and what Allah has given you, and we are not jealous of the
good what Allah has bestowed
upon you,
[This is a clear evidence of how Ali considers Abu Bakr in the issue of
ruling and anything else. I cited more evidences in two previous
messages]
but you did not consult us in the question of the rule and we thought
that we have got a right in it because of our near relationship to
Allah's Apostle."
[another part related to the issue of inheritance is deleted]
On that 'Ali said to Abu Bakr, "I promise to give you the oath of
allegiance in this after noon." So when Abu Bakr had offered the Zuhr
prayer, he ascended the pulpit and uttered the Tashah-hud and then
mentioned the story of 'Ali and his failure to give the oath of
allegiance, and excused him, accepting what
excuses he had offered; Then 'Ali (got up) and praying (to Allah) for
forgiveness, he uttered Tashah-hud, praised Abu Bakr's right,
[Muslims added on the authority of Az-Zuhri that Ali mentioned Abu Bakr
superiority and walked towards Abu Bakr and gave him the
bay'ah]
and said, that he had not done what he had done because of jealousy of
Abu Bakr or as a protest of that Allah had favored him with. 'Ali added,
"But we used to consider that we too had some right in this affair (of
rulership) and that he (i.e. Abu Bakr) did not consult us in this
matter, and therefore caused us
to feel sorry."
[This is why Ali thought he has the right in the Khilafah not because
Abu Bakr is not qualified for it.]
On that all the Muslims became happy and said, "You have done the right
thing." The Muslims then became friendly with 'Ali as he returned to
what the people had done (i.e. giving the oath of allegiance to Abu Bakr).
[ This is another evidence that All the Muslims approved the bay'ah of
Abu Bakr, they did not like that Ali is still in odd with Abu Bakr. What
would be the reason for all the Sahabah to support Abu Bakr and to urge
Ali to show his approval in public.
Would some one imagine that all the Sahabah were corrupted and supported
some one who is not qualified and took the right of Ali?]
Moreover, Ibn Habban narrated on the authority of Abu Sa'id Al- Khudari
and others that Ali gave the bay'ah to Abu Bakr at the beginning, for
more evidences see the message Khilafah 8.
With this I close the issue of Ali and his position
from the bay'ah of the first three Khulafah. From the last few message I
refuted the opinion -of mainly some Shi'a scholars and some Muslims
haters- which discredits the first three Khulafah.
Now with the bay'ah of
Umar
When Abu Bakr felt that his illness was fatal he called
upon the Muslims to consult them about who would become the next Khalif.
He nominated Umar and Ali. Then the Muslims through three months during
the life of Abu Bakr, chose Umar by their majority. Based on the
consultation and the Muslims' choice he announced to them that Umar
would be the Khalif after him. After the death of Abu Bakr the Muslims
came to the mosque and gave the bay'ah of Khilafah to Umar so he became
Khalif by this bay'ah and not by the consultations nor by the
announcement of Abu Bakr. What is surprising is the claim that Abu Bakr
chose Umar against the well of the Muslims. As was reported by several
historians Abu Bakr consulted Uthman, Abdur-Rahman bin Auf, Ali, Usaid
Ibnu
Hudhair, Sai'd Ibnu Zaid and many people from Muhajireen and Ansar (see
The Islamic History "Al-Tarikh Al-Islami" volume 3 by
Mahmoud Shakir, page 100-104, and History of Islam "Tarikh Al- Islam",
volume 1, by Hassan Ibrahim Hassan, page 173-174 and the references
therein).
What was attributed on this list to Talha that he opposed appointing
Umar is baseless. In the references mentioned above
it is reported that a man opposed the nomination of Umar (this is used
when the person is not known). Moreover, it is an opinion
of one person (regardless if it is Talha or not) who opposed appointing
Umar while the majority of the Muslims accepted that.
How can someone then claim that appointing Umar was against the well of
the Muslims just because one person opposed it. What an
honest reading of the history? It is
narrated that when Abu Bakr knew the opinion of theMuslims and he wanted
to announce the result of his consultations
he said: O people... I have nominated a successor would you accept it.
Upon that Ali said: We would not accept but Umar. (see
Al-Bay'ah Fi Al-Fikr Al-Siasi Al-Islami, Mahmoud Al-Khaldi, page 165).
Part Nine
Bay'ah Of Uthman
When Umar was stabbed, the Muslims asked him to appoint
a successor for him but he refused. They insisted, so he mentioned six
of the Sahabah. After his death, the nominees appointed one of them as a
representative who was Abdul Rahman Ibn Auf. He referred to the opinion
of the Muslims and consulted them. Then he declared the bay'ah to Uthman.
The Muslims stood up and gave their pledge to Uthman, and theirby he
became a Khalif by the pledge of the Muslims and not by the announcement
of Abdul Rahman. In the following two Hadiths Umar first does not
appoint anyone and in the next Hadith Umar mentioned the name of the six
people. In Muslim he reported the same thing in a different Hadith. But
from both, Al-Bukhari and Muslim, we find that Umar
appointed the six people after the Sahabah insisted on him to do so.
Al-Bukhari reported on the authority of 'Abdullah bin 'Umar:
It was said to 'Umar, "Will you appoint your successor?"
Umar said, "If I appoint a Caliph (as my successor) it is true
that somebody who was better than I (i.e., Abu Bakr) did so, and if I
leave the matter undecided, it is true that somebody who was better than
I (i.e., Allah's Apostle) did so." On this, the people praised him. 'Umar
said, "People are of two kinds: Either one who is keen to take over the
Caliphate or one who is afraid of assuming such a responsibility. I wish
I could be free from its responsibility in that I would receive neither
reward nor retribution I won't bear the burden of the caliphate in my
death as I do in my life."
Al-Bukhari reported on the authority of Amr bin Maimun when Umar was
stabbed to death:
"The people realized that he would die... The people said (to 'Umar), "O
chief of the believers! Appoint a successor." Umar said, "I do not find
anyone more suitable for the job than the following persons or group
whom Allah's Apostle had been pleased with before he died." Then 'Umar
mentioned 'Ali, 'Uthman AzZubair, Talha, Sad and 'Abdur-Rahman (bin Auf)
and said,"Abdullah bin 'Umar will be a witness to you, but he will have
no share in the rule. His being a witness will compensate him for not
sharing the right of ruling. If Sad becomes the ruler, it will be
alright: otherwise, whoever becomes the ruler should seek
his help, as I have not dismissed him because of disability or
dishonesty." 'Umar added, "I recommend that my successor takes
care of the early emigrants; to know their rights and protect their
honour and sacred things. I also recommend that he be kind to the Ansar
who had lived in Medina before the emigrants and Belief had entered
their hearts before them. I recommend that the (ruler) should accept the
good of the righteous among them and excuse their wrong-doers, and I
recommend that he should do good to all the people of the towns (Al-Ansar),
as they are the protectors of Islam and the source of wealth and the
source of
annoyance to the enemy. I also recommend that nothing be taken from them
except from their surplus with their consent. I also recommend that he
do good to the 'Arab bedouin, as they are the origin of the 'Arabs and
the material of Islam. He should take from what is inferior, amongst
their properties and distribute that to the poor amongst them. I also
recommend him concerning Allah's and His Apostle's protectees (i.e.
Dhimmis) to fulfil their contracts and to fight for them and not to
overburden them with what is beyond their ability." So when 'Umar
expired, we carried him out and set out walking. 'Abdullah bin 'Umar
greeted
('Aisha) and said,"'Umar bin Al-Khattab asks for the permission." 'Aisha
said, "Bring him in." He was brought in and buried beside
his two companions.
When he was buried, the group (recommended by 'Umar)
held a meeting. Then 'Abdur-Rahman said, " Reduce the candidates for
rulership to three of you." Az-Zubair said, "I give up my right to Ali."
Talha said, "I give up my right to 'Uthman," Sad, 'I give up my right to
'Abdur-Rahman bin 'Auf." 'Abdur-Rahman then said (to 'Uthman and 'Ali),
"Now which of you is willing to give up his right of candidacy to that
he may choose the better of the (remaining) two, bearing in mind that
Allah and Islam will be his witnesses." So both the sheiks (i.e. 'Uthman
and 'Ali) kept silent. 'Abdur-Rahman said, "Will you both leave this
matter to
me, and I take Allah as my Witness that I will not choose but the better
of you?" They said, "Yes." So 'Abdur-Rahman took the hand
of one of them (i.e. 'Ali) and said, "You are related to Allah's Apostle
and one of the earliest Muslims as you know well. So I ask you by Allah
to promise that if I select you as a ruler you will do justice, and if I
select 'Uthman as a ruler you will listen to him and obey him." Then he
took the other (i.e.'Uthman) aside and said the same to him. When 'Abdur-Rahman
secured (their agreement to) this covenant, he said, "O 'Uthman!Raise
your hand." So he (i.e. 'Abdur-Rahman) gave him (i.e.'Uthman) the solemn
pledge, and then 'Ali gave him the pledge of allegiance and then all the
(Medina) people gave him the pledge
of allegiance.
The details of what Abdul Rahman did is clear in the next narration.
Al-Bukhari reported on the authority of Al-Miswar bin Makhrama:
The group of people whom 'Umar had selected as candidates for the
Caliphate gathered and consulted each other. Abdur-Rahman said to them,
"I am not going to compete with you in this matter,but if you wish, I
would select for you a caliph from among you."So all of them agreed to
let 'Abdur-Rahman decide the case. So when the candidates placed the
case in the hands of 'Abdur-Rahman, the people went towards him and
nobody followed the rest of the group nor obeyed any after him. So the
people followed 'Abdur-Rahman and consulted him all those nights till
there came the night we gave the oath of allegiance to 'Uthman.
Al-Miswar (bin Makhrama) added: 'Abdur-Rahman called on me after
a portion of the night had passed and knocked on my door till I got up,
and he said to me, "I see you have been sleeping! By Allah, during the
last three nights I have not slept enough. Go and call Az-Zubair and
Sa'd.' So I called them for him and he consulted them and then called me
saying, 'Call 'Ali for me." I called 'Ali and he held a private talk
with him till very late at night, and then 'Al, got up to leave having
had much hope (to be chosen as a Caliph) but 'Abdur-Rahman was afraid of
something concerning 'Ali. 'Abdur-Rahman then said to me, "Call 'Uthman
for me." I called him and he kept on speaking to him privately till
the Mu'adhdhin put an end to their talk by announcing the Adhan for the
Fajr prayer. When the people finished their morning
prayer and that (six men) group gathered near the pulpit,'Abdur-Rahman
sent for all the Muhajirin (emigrants) and the Ansar present there and
sent for the army chief who had performed the Hajj with 'Umar that year.
When all of them had gathered,'Abdur-Rahman said, "None has the right to
be worshipped but Allah," and added, "Now then, O 'Ali, I have
looked at the people's tendencies and noticed that they do not consider
anybody equal to 'Uthman, so you should not incur blame (by
disagreeing)." Then 'Abdur-Rahman said (to 'Uthman), "I gave the oath of
allegiance to you on condition that you will follow
Allah's Laws and the traditions of Allah's Apostle and the traditions of
the two Caliphs after him." So 'Abdur-Rahman gave the oath of allegiance
to him, and so did the people including the Muhajirin (emigrants) and
the Ansar and the chiefs of the army staff and all the Muslims.
In the last message the bay'ah of Uthman was discussed.
It was shown that Uthman was given the bay'ah after long
consultation. Later on Uthman was killed and it was clear that Ali
is the only candidate. The majority of the Muslims in Medina and Kufa
gave their bay'ah to Ali, so he too became a Khalifah
by the bay'ah of the Muslims. Ali tried to decline but the Muslims
insisted on him and he accepted under the condition he should be
given the bay'ah in the mosque. Muhammad Ibnu Al- Hanafiah (Ali's son)
said: I have been with my father (Ali) when Uthman was killed, the
companions of the Prophet (pbuh) came to
Ali and said: This man was killed (they mean Uthman) and the people
should have an Imam, we do not find anyone who deserves
this position more than you... Ali said: Do not do it (giving the bay'ah)
I am better as a wazeer (minister) than as an Amir. They said we are not
leaving until we give you the bay'ah. He said: Then it should be in the
mosque, my bay'ah should not be hidden and it should be after the
consent of the Muslims. (see Tareekh
Al-Tabari, vol. 3, page 450, see also Al-Bay'ah Fi Al-fikr Al- Siasi Al-Islami,
"The bay'ah in the Islamic political thinking", by Mahmoud Al-Khalidi,
page 107-108).
The detailed study of the bay'ah of the first four
Khulafah gives us the outline for a method to choose the Khalifah in our
contemporary times. First of all no one can become Khalifah without the
bay'ah (pledge) of the people. This bay'ah is valid if it taken without
any force. The matter of bay'ah proceeds
after debate to establish suitable candidates, then one of them is
elected as a Khalifah, then the bay'ah is taken for him from the people.
Although this matter was evident in the consultations made for Abu Bakr,
it is very clear in the case of the bay'ah given to Uthman as discussed
in the previous message. In the case
of Uthman the nominees for the Khilafah were limited to the group named
by Umar after the Muslims had asked him to do so. Abdul
Rahman ibn Auf, after he withdrew himself from the nomination to the
Khilafah, took the opinion of the Muslims about who would be the Khalif.
He then announced the name of the person who the Muslims wanted after
consulting with them. After he announced the name of the person who the
people wanted, the bay'ah was given to him and he became Khalif by this
bay'ah. Therefore the Hukm shari'i (Sharia rule) concerning the
appointment of the Khalifah
is to limit the nominees for the Khilafah by those who represent the
opinion of the majority of the Muslims. Then their names are
displayed to the Muslims and they are asked to select one of the
nominees to be Khalifah for all. Then it is determined whom the majority
of the Muslims have chosen, and the bay'ah from all Muslims is taken for
him, whether each person had specifically chosen him or not. This is the
method because of the Ijma' of the
Sahabah (consensus of the Sahabah) about Umar limiting the nominees for
the Khilafah to specific number of persons (in that case it is six, but
the exact number is not important) and the consensus of the Sahabah that
Abdul Rahman takes the opinion of all the Muslims about who will be the
Khalif for them, and the
consensus to give the bay'ah to the one who Abdul Rahman announced as
the person elected by the Muslims as a Khalif is clear when he said "I
viewed the matter of the people and did not see them compare anyone with
Uthman." All these points clarifythe Hukum shari'i concerning the
appointment of the Khalif.
Two issues remain to be examined, one of them is who
are the Muslims who appoint the Khalif? Are they the influential people
or a certain specific number of Muslims? Or do all Muslims appoint the
Khalifah? The second issue concerns the actions occurring this century
in elections, such as secret ballots, polling boxes and counting votes.
Are these matters consistent with Islam, and does Islam allow them or
not?
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