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In the name of Allah most gracious most merciful,
Assalamualaikum wa rahmatuallahi wa barakatuhu
Part thirteen
Universal Bayah
Until now the issue of appointing the Khalifah was discussed in case
if there was a Khalifah who died or was deposed and it
is required to establish a Khalifah in his place. But if the there
is no Khalifah at all and it became obligatory upon Muslims
to appoint for themselves a Khalifah to implement the Shari'ah laws
and convey the Islamic call to the world, as is the case in
our present time, then every country in the Islamic world is
eligible to elect a Khalifah and thereby establish a Khilafah.
So if one country of the Islamic world appointed a Khalifah, and the
Khilafah was established for him, it becomes obligatory upon
Muslims to make a pledge of obedience to him, i.e. a bay'ah of
submission, after the Khilafah was convened to him by the bay'ah
of the people in his country, wether this country was big like
Egypt, Turkey and Indonesia or small like Albania, Cameroon and
Lebanon, on condition that the country fulfils four criteria:
1. The authority in that country must be self determined depending
on Muslims only, not on any disbeliever state
or disbeliever influence.
2. The security of Muslims in that country must be through the
security of Islam and not the security of Kufr, i.e.
the protection of the country internally and externally must be in
the name of Islam from the Muslims power in
its capacity as a purely Islamic power.
3. The country must commence immediate implementation of Islam
completely, comprehensively and radically and also
engage in delivering the Islamic call.
4. The elected Khalifah should fulfil the conditions of the Khilafah
contract, even if he is lacking the preferable
conditions, because what matters is the contract conditions.
Therefore, if that country has fulfilled these four conditions, then
the Khilafah has been established by the bay'ah
of that country alone and it was convened with it alone as well,
even if this country does not represent the majority of the
influential people who represent the Islamic Ummah. This is so
because establishing the Khilafah is a collective duty, and
whoever performs this duty in the correct manner would accomplish
the prescribed duty. And because the condition concerning the
majority of the influential people applies if there was a Khilafah
and there was a need to appoint another Khalifah in
place of the dead or deposed one. But if there was not a Khilafah at
all and the establishment of one is necessary, then by its
establishment in accordance with Shari'ah, the Khilafah will be
convened legally by any Khalifah who satisfies the conditions of
the contract regardless of the number of the people who elected him,
as the matter would be then a question of fulfilling a duty
neglected by the Muslims for more than 3 days. Their negligence to
this duty is a termination of their right to choose whom they
want for a Khalifah.
So if there arise some people who perform this duty, it suffices for
the Khilafah to be established by them and once the
Khilafah is established in that country and contracted to a Khalifah
it becomes a duty upon all Muslims to rally under its
banner and to give bay'ah to the Khalifah, otherwise they would be
sinful before Allah (SWT). The elected Khalifah must invite
them to give him bay'ah and if they refused they would be considered
as rebels whom the Khalifah must fight until they
submit to his authority. If another Khalifah in the same or a
different country is elected for the first Khalifah who had the
Khilafah convened to him legally by satisfying the four
aforementioned conditions, then the Muslims must fight the second
Khalifah until he makes bay'ah to the first one. The evidence on
this matter is what Muslim reported on the authority of Abdullah
ibn 'Amr ibn Al-'As that he heard the Prophet (pbuh) saying: "He who
has pledged allegiance to an Imam giving him the clasp of his
hand and the fruit of his hurt shall obey him if can, if another
person comes to dispute (his authority) strike the neck of the
latter". And also because the Khalifah of Muslims is the one who
unites the Muslims under the banner of Islam. So if the Khalifah
is found the Muslim community would be found and it becomes
obligatory upon Muslims to join this community and Haram upon
them to dissociate themselves from it. Al-Bukhari reported on the
authority of Ibn 'Abbas that The Prophet (pbuh) said:"... who
separates himself from the jama'ah even so as a hand span and dies
as that, he dies the death of Jahilliyah". The indication
of the hadith is to adhere to the Muslim community and to the
authority of Islam.
Part Fourteen
Consultation
I hope I demonstrated that the bay'ah is the only way to appoint the
Khalifah. To give an idea of who had the same
opinion, the following are some excerpts from the Sahabah and some
scholars.
1: Umar Ibnu Al-Khattab and the consensus of the Sahabah.
Al-Bukhari reported on the authority of Ibn Abbas who said:"...
Abdur-Rahman came to me and said, "Would that you had seen the man
who came today to the Chief of the Believers ('Umar), saying, 'O
Chief of the Believers! What
do you think about so-and-so who says, 'If 'Umar should die, I will
give the pledge of allegiance to such-and-such
person... 'Umar became angry and then said, 'Allah willing, I will
stand before the people tonight and warn them
against those people who want to deprive the others of their rights
(the question of rulership)."
Umar considered the issue of appointing the Khalifah as the right of
the people. He became angry because some people wanted to deprive
the Ummah of its right. This happened during the Haj season,
Abdur-Rahman convinced him that he should delay his speech until he
arrives to Medina. Umar in Madina said:
(O people!) I have been informed that a speaker amongst you says,
'By Allah, if 'Umar should die, I will give the
pledge of allegiance to such-and-such person.' .... Remember that
whoever gives the pledge of allegiance to
anybody among you without consulting the other Muslims, neither that
person, nor the person to whom the pledge of allegiance was given,
are to be supported, lest they both should be killed.
Part of a long story narrated in Bukhari, see book of Hudood in Fath
Al-Bari, vol. 12, p 174-191,
This statement was made by Umar in a Jum'a speech (Friday speech)
after coming back from Haj (pilgrimage). The Sahabah heard him but
no one protested which is an indication of Ijma' Sahabah (consensus
of the companions) which is an evidence that the bay'ah and the
choice of the people is the only legitimate way to appoint the
Khalifah.
2: It was reported by Nisa'i that Umar said: Anyone who calls the
Imarah for himself or any other person without
consulting the Muslims, it is not allowed for you not to kill him.
Reported in Kanz Al-'umal, hadith no. 14359, vol.5, p 778.
3: Ali Ibn Abi Talib said: Concerning this issue (choosing the
Khalifah), no one has the right to become Khalifah except the one
you chose. Tarikh Al-Tabari, vol 6, p 3077.
4: Ali also said: The Imamah (Khilafah) would not be legitimate
except by bay'ah.
Al-Saghi, Al-Rawdh Al-Nadhir, vol 5, p 18.
5: After the death of Uthman the people came to Ali to give him the
bay'ah. 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: Ali 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).
6: Al-Hasan Al-Basri said: Two people had ruined the matter (Amr) of
the Ummah: Amru Ibnu Al-As when he advised Mu'awiah to raise the
Quran (on the swords) and Al-Mughirah Ibn Shu'bah when he advised
Mu'awiah to take the pledge (bay'ah) to his son Yazid otherwise it
would have continued to be Shura (choosing the Khalifah) until the
Day of Resurrection.
(Al-Sauti, tarikh Al-Khulafa' "the History of the Khalifs", p 79.
7: Abu Hanifah said: The Khilafah is by the general consent of the
Ummah and their Shura.
Al-Kurdi, Manaqib Al-Imama Al-A'zham, p 2.
8: Ibn Hijr Al-Haithami said: Mu'awiah does not have the right to
appoint any one as his successor, it should be Shura among the
Muslims (to appoint a Khalifah).
Al-Sawa'iq Al-MuHriqah, p 134.
9: Al-Mawirdi in his book Al-Ahkam Al-Sultaniah p 10 said: Some
scholars of Basrah said that the consent of Ahl Al-Ikhtiar is a
precondition of the bay'ah to be binding to the rest of the Ummah.
10: Al-Juwaini (Imama Al-Haramn) in his book Ghayyath Al-Ummam, p 54
said: There is a consensus among Muslims from all
schools of thoughts that the Imama (Khilafah) is Fard, they also
agreed that the way to appoint the Khalifah is either the divine
text or the choice of the people. The opinion of those who believe
the Khalifah is appointed by the divine text was refuted based on
constructive evidences, therefore there is only one opinion left to
be correct, the choice of the people.
11: Al-Juwaini (Imam Al-Haramin) in the book lam' Al-Adelah, p 114
said: It has been proved the Imamah (Khilafah) was not given to
anyone by divine text, this is a prove it is by the choice of the
people.
12: Abu Ya'la Al-Fara' in the book Al-Mu'tamad fi Usul Al-Deen said:
The way to choose the Khalifah is the choice of the people of Al-Hal
Wa Al-'aqd and not the divine text. This is the opinion some of Ahl
Al-Sunnah, AL-Mu'tazilah and the Ash'ariah.
13: Al-Baqilani in the book of Al-Tamhid p 164 said: What refutes
the Nass (opinion which says the Khalifah is
appointed by divine text) is the evidences which proves that the
Khilafah is by the choice of the people.
14: Abu Al-Hasan Al-Ash'ari said in the book AL-Milal p 103 said:
The Imamah (Khilafah) is by consent and choice, but not by divine
text or appointment.
15: Abdul Qadir Udah in his book Al-Islam Wa Awdha'unah Al- Siyasiah
(Islam and our Political Conditions) p 146 said:The Imamah (Khilafah)
is approved by one legitimate method which is the choice of the
people of Al-Hal Wa Al-'aqd.
16: Taqiudine an-Nabhani in his book Al-Shakhsiah Al-Islamiah
(Islamic Personality) vol. 2, p 31-32: The appointment of
the next Khalifah, by the existing Khalifah, is not included in the
Khilafah contract because he does not have
the right to contract it, and because the Khilafah is a right of the
Muslims, not the existing Khalifah, and they
contract it to whom they wish. So the appointment of the next
Khalifah... by the existing Khalifah is not correct,
because he gives something which he does not posses. Giving
something which is not possessed by the giver is illegal.
17: Abdul Wahab Khallaf in his book Al-Siyasah Al-Shar'iyah p 56:
The appointment of a successor is not more than nomination (mina Al-Salaf
lil-Khalaf) and after that the Ummah has the right to decide who to
choose as an Imam (Khalifah).
18: Sayed Qutub in his book Al-Islam Was-Salam Al-'alami, p 122
said: The leader (Al-Ra'i) does not get this post except by one
method, the desire of the people and their free choice.
19: Al-Sheikh Abu Zahra in his book about the life of Ahmad Ibnu
Hanbal page 149 said: The choice of the previous Khalifah to his
successor is nothing but a suggestion from a sincere person and the
Muslims can either approve this choice or disapprove it.
20: Al-Shawkani said in his book Irshad al-FuHool (see pages 81, 82
and 89) that the bay'ah is the only legitimate way for appointing
the Khalifah.
21: Many other scholars had the same opinion. I will not translate
what they said because it is of the same meaning
but I will give the references and the name of the scholars. See
Ibnu Khuldoon in his book Al-Muqadimah, Abu
Ya'la in his book Al-Ahkam Al-Sultaniah, Shakib Arsalan in his book
Hadher Al-'alam Al-Islami, Al-Baghdadi in his book
Al-Farq baina Al-Firaq, Ahmad Hussain in his book Min Qadhaya Al-Fikr
fi Al-Islam, Muhammad 'Amarah in his book Al-Islam wa Usul Al-Hukm
and many others.
Some of the above listed opinions are taken from the book of Ali
Ben-Haj (the second person in FIS) Fasl Al-Kalam fi Muwajahat Al-Hukam
page 36-39. The translation is mine, so all the mistakes are due to
my poor translation skills.
Next message I will insha'allah discuss the other methods mentioned
by some scholars to appoint the Khalifah and show why they are not
legitimate.
Part Fifteen
Nominating and Appointing Khilafah
Salam, In the previous messages I discussed bay'ah as a way to
appoint the Khalifah. I will start with appointing successor, is
it legitimate? In the previous message I cited many scholars who
said appointing a successor is not a legitimate way to choose Khalifah, it is only a kind of nomination and the Ummah has the
right either to approve or disapprove this nomination. The
Khilafah is not contracted by appointing a successor or heir,
because it is a contract between the Muslims and the Khalifah.
The pledge by the Muslims and the acceptance from the person
whom they elect is a condition in the contract of the Khilafah.
The appointment of a successor or heir does not suit to include
this condition, so the Khilafah is not established with it.
Accordingly, the appointment of the next Khalifah, by the
existing Khalifah, is not included in the Khilafah contract
because he does not have the right to contract it, and because
the Khilafah is a right of the Muslims , not the existing
Khalifah, and they contract it to whom they wish. So the
appointment of the next Khalifah by the existing Khalifah is not
correct, because he gives something which he does not posses.
Giving something which is not possessed by the giver is illegal.
In regard with what was narrated that Abu Bakr appointed Umar
and Umar appointed the six persons from the Sahabah, and the
Sahabah have agreed on that and they did not challenge this
action and thus it was Ijma' from them; this does not indicate
that the appointment of a successor is legal.
This is because Abu Bakr did not appoint a Khalifah, rather, he
consulted the Muslims about who might be Khalifah for them. Then
the Muslims through
three months during the life of Abu Bakr, chose Umar by their
majority.
Then after the death of Abu Bakr, the people came and gave
the pledge to Umar, and hence
the Khilafah was contracted to Umar. But before the pledge Umar
was not a Khalifah and the Khilafah was not established to him,
neither by the nomination of Abu Bakr, nor by the selection of
him by the Muslims during the life of Abu Bakr. It was rather
contracted when they gave him their pledge and he accepted it,
which meant choosing him after the death of Abu Bakr. As for the
appointment of the six people by Umar it was a nomination to
them by him upon the request of the Muslims. Then Abdul Rahman
ibn Auf consulted the Muslims about whom they wanted from the
six people.
This process resulted in giving the pledge to Uthman first bu
Abdul Rahman and the Muslims followed him. So the Khilafah was
contracted to Uthman by the pledge given to him by people, not
by the nomination of Umar. Had not the people given him their
pledge, the Khilafah would not have been contracted to him.
Therefore, there must be a pledge by the Muslims to the Khalifah,
and it is not allowed to occur by appointing a successor or a
heir, because the bay'ah is a contract of ruling, and Shari'ah
law of contract applies to it. For more details see Al-Bay'ah fi
Al-Fikr Al-Siasi Al-Islami (The bay'ah in the Political
Thinking) page 157-169, and Qawa'id Nizham Al-Hukm fi Al-Islam
(The Principles of the Ruling system in Islam) page 273-279,
both books written by Dr. Mahmoud Al- Khalidi. Next message will
insha'allah focus on taking the Khilafah by force. Salam
Shehadeh
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1.Abu bakr r.a nominated
Khalifah,people elected that nominated person i.e Umar r.a
,because they elected, Abu Bakr r.a appointed Umar r.a as
Khalifah.Abu Bark r.a did not appointed which out consultation.
2.Umar r.a ,some people
suggetsed him to appoint his successor.He choosed six men as
candidates for Khilafah .One candidate backed off from the post
and asked rest of the candidates to permit him to choose
khilafah.All the five candidates agreed. Choosen one was Uthman
ibn Affan r.a. and all the candidates gave bai'ah/pledge to him.
Hadith regarding Umar.ra 's refusal to appoint Khliafah.
The Book of Prayers (Kitab Al-Salat) Muslim :: Book 4 : Hadith
1151
Ma'dan b. Talha reported: 'Umar b.
Khattab, delivered the Friday sermon and he made a mention of
the Apostle of Allah (may peace be upon him) and Abu Bakr. He
(further) said: I saw in a dream that a cock pecked me twice,
and I perceive that my death is near. Some people have suggested
me to appoint my successor. And Allah would not destroy His
religion. His caliphate and that with which He sent His Apostle
(may peace be upon him) If death approaches me soon, the (issue)
of Caliphate (would be decided) by the consent of these six men
with whom the Messenger of Allah (may peace be upon him)
remained well pleased till his death. And I know fully well that
some people would blame me that I killed with these very hands
of mine some persons who apparently professed (Islam). And if
they do this (blame me) they are the enemies of Allah, and are
non-believers and have gone astray. And I leave not after me
anything which to my mind seems more important than Kalala. And
I never turned towards the Messenger of Allah (may peace be upon
him) (for guidance) more often than this Kalala, and he (the
Holy Prophet) was not annoyed with me on any other (issue) than
this: (And he was so perturbed) that he struck his fingers on my
chest and said: Does this verse. that is at the end of Surat al-Nisa'.
which was revealed in the hot season not suffice you? And if I
live longer I would decide this (problem so clearly) that one
who reads the Qur'an, or one who does not read it, would be able
to take (correct), decisions (under its light). He ('Umar)
further said: Allah! I call You witness on these governors of
lands, that I sent them to (the peoples of these lands) so
that they should administer justice amongst them, teach them
their religion and the Sunnah of the Apostle of Allah (may peace
be upon him), and distribute amongst them the spoils of war and
refer to me that which they find difficult to perform. O people.
you eat 'these two plants and these are onions and garlic. and I
find them nothing but repugnant for I saw that when the
Messenger of Allah (may peace be upon him) sensed the odour of
these two from a person in a mosque, he was made to go to al-Baqi'.
So he who eats it should (make its odour) die by cooking it
well.
Judgments (Ahkaam)
Bukhari :: Book 9 :: Volume 89 :: Hadith 325 Narrated '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."
The Book on Government (Kitab Al-Imara) Muslim :: Book 20 :
Hadith 4486
It has been reported on the authority of Ibn 'Umar who said: I
entered the apartment of (my sister) Hafsa. She said: Do yoa
know that your father is not going to nominate his successor? I
said: He won't do that (i. e. he would nominate). She said: He
is going to do that. The narrator said: I took an oath that I
will talk to him about the matter. I kept quiet until the next
morning, still I did not talk to him, and I felt as if I were
carryint, a mountain on my right hand. At last I came to him and
entered his apartment. (Seeing me) he began to ask me about the
condition of the people, and I informed him (about them). Then I
said to him: I heard something from the people and took an oath
that I will communicate it to you. They presume that you are not
going to nominate a successor. If a grazer of camels and sheep
that you had appointed comes back to you leaving the cattle, you
will (certainly) think that the cattle are lost. To look after
the people is more serious and grave. (The dying Caliph) was
moved at my words. He bent his head in a thoughtful mood for
some time and raised it to me and said: God will doubtlessly
protect His religion. If I do not nominate a successor (I have a
precedent before me), for the Messenger of Allah (may peace be
upon him) did not nominate his successor. And if I nominate one
(I have a precedent), for Abu Bakr did nominate. The narrator (Ibn
Umar) said: By God. when he mentioned the Messenger of Allah
(may peace be upon him) and Abu Bakr, I (at once) understood
that he would not place anyone at a par with the Messenger of
Allah (may peace be upon him) and would not nominate anyone.
The Book on
Government (Kitab Al-Imara) Muslim :: Book 20 : Hadith 4485
It has been narrated on the authority of 'Abdullah b. 'Umar who
said: I was present with my father when he was wounded. People
praised him and said: May God give you a noble recompense! He
said: I am hopeful (of God's mercy) as well as afraid (of His
wrath) People said: Appoint anyone as your successor. He said:
Should I carry the burden of conducting your affairs in my life
as well as in my death? (So far as Caliphate is concerned) I
wish I could acquit myself (before the Almighty) in a way that
there is neither anything to my credit nor anything to my
discredit. If I would appoint my successor, (I would because)
one better than me did so. (He meant Abu Bakr.) If I would leave
You alone, (I would do so because) one better than me, i. e. the
Messenger of Allah (may peace be upon him), did so. 'Abdullah
says: When he mentioned the Messenger of Allah (may peace be
upon him) I understood that he would not appoint anyone as
Caliph.
Judgments (Ahkaam) Bukhari :: Book 9 :: Volume 89 :: Hadith
314 Narrated 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.
Companions of the Prophet
Bukhari :: Book 5 :: Volume 57 :: Hadith 50
Narrated 'Amr bin Maimun:
I saw 'Umar bin Al-Khattab a few days before he was stabbed in
Medina. He was standing with Hudhaifa bin Al-Yaman and 'Uthman
bin Hunaif to whom he said, "What have you done? Do you think
that you have imposed more taxation on the land (of As-Swad i.e.
'Iraq) than it can bear?" They replied, "We have imposed on it
what it can bear because of its great yield." 'Umar again said,
"Check whether you have imposed on the land what it can not
bear." They said, "No, (we haven't)." 'Umar added, "If Allah
should keep me alive I will let the widows of Iraq need no men
to support them after me." But only four days had elapsed when
he was stabbed (to death ). The day he was stabbed, I was
standing and there was nobody between me and him (i.e. Umar)
except Abdullah bin 'Abbas. Whenever Umar passed between the two
rows, he would say, "Stand in straight lines."
When he saw no defect (in the rows), he would go forward and
start the prayer with Takbir. He would recite Surat Yusuf or An-Nahl
or the like in the first Rak'a so that the people may have the
time to Join the prayer. As soon as he said Takbir, I heard him
saying, "The dog has killed or eaten me," at the time he (i.e.
the murderer) stabbed him. A non-Arab infidel proceeded on
carrying a double-edged knife and stabbing all the persons he
passed by on the right and left (till) he stabbed thirteen
persons out of whom seven died. When one of the Muslims saw
that, he threw a cloak on him. Realizing that he had been
captured, the non-Arab infidel killed himself, 'Umar held the
hand of 'Abdur-Rahman bin Auf and let him lead the prayer.
Those who were standing by the side of 'Umar saw what I saw, but
the people who were in the other parts of the Mosque did not see
anything, but they lost the voice of 'Umar and they were saying,
"Subhan Allah! Subhan Allah! (i.e. Glorified be Allah)."
Abdur-Rahman bin Auf led the people a short prayer. When they
finished the prayer, 'Umar said, "O Ibn 'Abbas! Find out who
attacked me." Ibn 'Abbas kept on looking here and there for a
short time and came to say. "The slave of Al Mughira." On that 'Umar
said, "The craftsman?" Ibn 'Abbas said, "Yes." 'Umar said, "May
Allah curse him. I did not treat him unjustly. All the Praises
are for Allah Who has not caused me to die at the hand of a man
who claims himself to be a Muslim. No doubt, you and your father
(Abbas) used to love to have more non-Arab infidels in Medina."
Al-Abbas had the greatest number of slaves. Ibn 'Abbas said to 'Umar.
"If you wish, we will do." He meant, "If you wish we will kill
them." 'Umar said, "You are mistaken (for you can't kill them)
after they have spoken your language, prayed towards your Qibla,
and performed Hajj like yours."
Then Umar was carried to his house, and we went along with him,
and the people were as if they had never suffered a calamity
before. Some said, "Do not worry (he will be Alright soon)."
Some said, "We are afraid (that he will die)." Then an infusion
of dates was brought to him and he drank it but it came out (of
the wound) of his belly. Then milk was brought to him and he
drank it, and it also came out of his belly. The people realized
that he would die. We went to him, and the people came, praising
him. A young man came saying, "O chief of the believers! Receive
the glad tidings from Allah to you due to your company with
Allah's Apostle and your superiority in Islam which you know.
Then you became the ruler (i.e. Caliph) and you ruled with
justice and finally you have been martyred." 'Umar said, "I wish
that all these privileges will counterbalance (my shortcomings)
so that I will neither lose nor gain anything."
When the young man turned back to leave, his clothes seemed to
be touching the ground. 'Umar said, "Call the young man back to
me." (When he came back) 'Umar said, "O son of my brother! Lift
your clothes, for this will keep your clothes clean and save you
from the Punishment of your Lord." 'Umar further said, "O
'Abdullah bin 'Umar! See how much I am in debt to others." When
the debt was checked, it amounted to approximately eighty-six
thousand. 'Umar said, "If the property of 'Umar's family covers
the debt, then pay the debt thereof; otherwise request it from
Bani 'Adi bin Ka'b, and if that too is not sufficient, ask for
it from Quraish tribe, and do not ask for it from any one else,
and pay this debt on my behalf."
'Umar then said (to 'Abdullah), "Go to 'Aisha (the mother of the
believers) and say: "Umar is paying his salutation to you. But
don't say: 'The chief of the believers,' because today I am not
the chief of the believers. And say: "Umar bin Al-Khattab asks
the permission to be buried with his two companions (i.e. the
Prophet, and Abu Bakr)." Abdullah greeted 'Aisha and asked for
the permission for entering, and then entered to her and found
her sitting and weeping. He said to her, "'Umar bin Al-Khattab
is paying his salutations to you, and asks the permission to be
buried with his two companions." She said, "I had the idea of
having this place for myself, but today I prefer Umar to
myself." When he returned it was said (to 'Umar), "'Abdullah bin
'Umar has come." 'Umar said, "Make me sit up." Somebody
supported him against his body and 'Umar asked ('Abdullah),
"What news do you have?" He said, "O chief of the believers! It
is as you wish. She has given the permission." 'Umar said,
"Praise be to Allah, there was nothing more important to me than
this. So when I die, take me, and greet 'Aisha and say: "Umar
bin Al-Khattab asks the permission (to be buried with the
Prophet ), and if she gives the permission, bury me there, and
if she refuses, then take me to the grave-yard of the Muslims."
Then Hafsa (the mother of the believers) came with many other
women walking with her. When we saw her, we went away. She went
in (to 'Umar) and wept there for sometime. When the men asked
for permission to enter, she went into another place, and we
heard her weeping inside. 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 honor 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 fulfill 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.
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