Khilafat

In reference to Hazrat Ammar (ra), it was mentioned last week that he was misled by the rebellious group when Hazrat Usman (ra) had sent him to investigate the governor there. He met the rebellious party and a thorough investigation did not take place. Whilst commenting on this in one place, Hazrat Khalifatul Masih II (ra) says that the disorder created against Hazrat Usman (ra) and Khilafat was because these people were not properly trained and they would visit the headquarters very little. They possessed very limited knowledge of the Holy Quran and faith. For this reason, Hazrat Khalifatul Masih II (ra) instructed the Jamaat that they should learn from this and this should serve as a lesson. Firstly, one should obtain knowledge of the Holy Quran, stay connected with the headquarters, and learn about the faith. In this way, if there ever was any discord in the Jamaat in the future, they will be able to protect themselves.

(Anwar-e-Khilafat, Anwar-ul-Uloom, Vol.3, p.171)

Hence, we should always keep this in mind. It is not possible for everyone to visit the headquarters and they cannot establish a personal relation with Khilafat in this manner. However, in this day and age, learning about the faith and the Holy Quran is possible for everyone through MTA, which has been established by Allah Almighty. This is such a resource that, if we wish, we can learn religious knowledge. One can find lessons on the Quran and the Hadith; the books of the Promised Messiah (as) and Friday Sermons are all on MTA. One can establish a relation with the institution of Khilafat in this manner. There are also other speeches that are played on MTA. So in this regard, if we at least connect ourselves and our children to MTA, then this can serve as a very good way of training. At the same time, this can also protect us against every kind of mischief and disorder and become a source of increasing one’s knowledge. So members of the Jamaat should direct their attention towards this. They should form a bond through MTA, which has been granted to us by God Almighty.

There is also a narration by Hazrat Ammar (ra) regarding the martyrdom of Hazrat Ali (ra), which is related to a prophecy made by the Holy Prophet (sa). Hazrat Ammar bin Yassir (ra) narrates, “Once, during the Battle of Zaatul-Asheerah, I was travelling alongside Hazrat Ali (ra). When the Messenger of Allah (sa) camped at a certain place, we saw some people from the clan of Mudlij, who were working near the springs of their orchards. Hazrat Ali (ra) said to me, ‘Let us go to these people and observe how they work.’ Thus, we went closer to them and observed how they worked for a short while. Then we became tired. Hazrat Ali (ra) and I then retired to an orchard and laid down to rest on the ground. By Allah! It was the Messenger of Allah (sa), who woke us up. He was waking us up with his foot as we were completely covered with dust. That day, the Holy Prophet (sa) said to Hazrat Ali (ra), ‘O Abu Turab [Father of Dust]!’ This was due to the dust that could be seen on him that he called him Abu Turab. The Holy Prophet (sa) then said, ‘Shall I inform you about two of the most unfortunate individuals from among the people?’ We said, ‘Indeed, O Messenger (sa) of Allah!’ He said, ‘One is the fair-skinned individual with reddish complexion from the people of Thamud, who crippled the camel [of Prophet Saleh (as)] and the second individual, O Ali, is the one who will strike your head and cause your beard to be smeared with blood.’”

(Musnad Ahmad bin Hanbal, Vol. 6, p. 261, Ammar bin Yassir, Hadith 18511, Aalam-ul-Kutub, Beirut, 1998)

When the mischievous hypocrites and rebels caused a revolt in Medina against Hazrat Usman (ra), unfortunately out of his naivety Hazrat Ammar bin Yasir (ra) was also misled and deceived by them, although he did not physically support them in any way.

Hazrat Khalifatul Masih II (ra) says, “There were only three residents of Medina who supported the rebels; one was Muhammad bin Abi Bakr, who was the son of Hazrat Abu Bakr (ra). Historians are of the view that since people showed him respect due to his father, he began to think that he held a position of rank as well. Other than this [factor], neither did he hold any worldly precedence, nor did he benefit from the company of the Holy Prophet (sa) and nor did he gain special religious education afterwards. He was born in the days of Hajjatul-wida [the last Hajj performed by the Holy Prophet (sa)] and was still a suckling baby at the time when the Holy Prophet (sa) passed away. He was only four when Hazrat Abu Bakr (ra) passed away and was unable to benefit from the upbringing of this exemplary man.

“The second person was Muhammad bin Abi Huzaifah. He was not from among the Companions either. His father had been martyred in the battle of Yamamah and Hazrat Usman (ra) had taken his upbringing upon himself. He had nurtured him from childhood. When Hazrat Usman (ra) became Khalifa, he asked him for a post but Hazrat Usman (ra) refused. He then asked for permission to go out and take up some form of work. Hazrat Usman (ra) granted him permission, so he went to Egypt. Upon reaching there, he joined the supporters of Abdullah bin Saba and began inciting people against Hazrat Usman (ra). When the rebels of Egypt attacked Medina, he came along with them. However, after having come some distance, he returned, and was not present in Medina at the time of this conflict.

“The third person was Ammar bin Yasir (ra), who was one of the Companions. The reason he fell to deception was because he was not very informed in the field of politics. When Hazrat Usman (ra) sent him to Egypt so that he could return with a report on the administration of its governor, Abdullah bin Saba welcomed him and turned him against the governor of Egypt. Moreover, since the governor had bitterly opposed the Holy Prophet (sa) in his days of disbelief and had accepted Islam after the victory of Mecca, Ammar bin Yasir (ra) was quickly ensnared by them”, meaning that since the Governor was once a hostile enemy of the Holy Prophet (sa) and due to his own love for the Holy Prophet (sa), he became influenced by those who were conspiring against Hazrat Usman (ra) and his governor. Ammar bin Yasir (ra) thought that since he [i.e. the governor] was opposed to Islam previously, his heart may not have accepted Islam fully and for this reason he was acting in the manner that he was.

“Nevertheless, after creating suspicion against the governor, Abdullah bin Saba slowly made him suspicious of Hazrat Usman (ra) as well. However, Ammar bin Yasir (ra) did not practically participate in the rebellion. Although he was present in Medina when it was attacked, apart from sitting quietly at home and not taking part in opposing the rebels, practically, he did not take any part in the rebellion. (Thus, his only weakness was that he did not actively oppose the rebels that attacked Medina.) However, he was completely innocent of the crimes committed by the rebels.”

In relation to Hazrat Umar’s (ra) demise and of Hazrat Zubair’s (ra) nomination as part of the electoral committee and the subsequent election of Khilafat, there is a narration of Bukhari which is as follows:

“When Hazrat Umar (ra) was close to his demise, the people said, ‘O Leader of the Faithful! Appoint a successor after you as part of your will.’ Hazrat Umar (ra) said, ‘I do not find anyone more suitable for the station of Khilafat than the following persons whom the Holy Prophet (sa) had been pleased with before he passed away’. Then Hazrat Umar (ra) mentioned the names of Hazrat Ali (ra), Hazrat Uthman (ra), Hazrat Zubair (ra), Hazrat Talha (ra), Hazrat Sa‘d (ra) and Hazrat Abdur Rahman bin Auf (ra) and said, Abdullah bin Umar(ra) will be a witness to you, but he will not be entitled to the station of Khilafat. Hazrat Umar (ra) then said, ‘If Khilafat is granted to Sa‘d (ra), then he will be Khalifa, otherwise whoever becomes the Khalifa should continue to seek assistance from Sa‘d (ra) because I have not removed him from his office owing to any incompetence or dishonesty on his part.’

Hazrat Umar (ra) added, ‘I first and foremost recommend that my successor takes care of the Muhajireen [those Muslims who migrated to Medina]; to know their rights and to protect their honour. I also urge to show kindness to the Ansar, for they allowed faith to enter their homes in Medina even before the arrival of the Muhajireen. I recommend that he should accept the good deeds from among them and whoso is at fault from among them, they ought to be forgiven. I recommend that he should do good to all the people of the towns, as they are the protectors of Islam and the source of wealth and a means of frustrating 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 Bedouins, as they are the natives of Arabia and they make up the core following of Islam. He should take that from among their possessions which they are not in need of and distribute it amongst their needy. I also recommend him concerning those people who are under the protection of Allah and His Messenger (sa), to fulfil the covenants that have been established with them and to defend them and not to overburden them with what is beyond their ability.’”

When Hazrat Umar (ra) passed away and they completed the burial proceedings, all six people named by Hazrat Umar (ra) gathered together. Hazrat Abdur Rahman bin Auf (ra) stated:

“Select any three candidates among you for Khalifat.” Hazrat Zubair (ra) said, “I give my vote to Hazrat Ali (ra).” Hazrat Talha (ra) said, “I give my vote to Hazrat Uthman (ra).” Hazrat Sa‘d (ra) said, “I give my vote to Hazrat Abdur Rahman bin Auf (ra).”

Hazrat Abdur Rahman (ra) then said to Hazrat Uthman (ra) and Hazrat Ali (ra), “Whoever of you withdraws their name, we will entrust him with the responsibility [in regards to who will be granted leadership] and Allah and Islam will be their guardian and Allah the Almighty will choose the one Who He deems most worthy.” Upon hearing this, both noble men fell silent. Hazrat Abdur Rahman (ra) then 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?” Both of them agreed. So Hazrat Abdur Rahman (ra) took the hand of one of them and said, “You are related to Allah’s Messenger (ra) and you hold a lofty status within Islam, which you are aware of. Allah is your guardian – if I select you as our leader will you do justice? And if I select Uthman (ra) as our leader, will you listen to him and obey him?” Then Hazrat Abdur Rahman(ra) took the other aside and advised him in a similar manner. When Hazrat Abdur Rahman bin Auf (ra) secured this covenant from both of them, he then said, “O Uthman (ra)! Extend your hand.” He [i.e., Hazrat Abdur Rahman (ra)] then took the pledge of allegiance followed by Hazrat Ali (ra) and the members within the household also came and pledged their allegiance to Hazrat Uthman (ra).

(Sahih al-Bukhari, Kitab Fazail al-Sahaba al-Nabi, Hadith no. 3700)

Urwah bin Zubair relates that Marwan bin Hakam said that the year in which there was an outbreak of a disease which caused [severe] nosebleeds, Hazrat Uthman bin Affan (ra) also suffered greatly from this, to the extent that it prevented him from performing the Hajj and he even wrote down his will. In that moment, one of the Quraish approached him and said, “Elect someone as the Caliph,” i.e., due to his severe condition. Hazrat Uthman (ra) asked, “Have people made this request?” To which he replied in the affirmative. Hazrat Uthman (ra) asked who they wish to be appointed as the Caliph, but to this he remained silent. Then another person came, who the narrator says he believes was Harith, and he also asked him to appoint a Caliph. Hazrat Uthman (ra) asked, “Is this what the people are asking?” to which he replied, “Yes”. Hazrat Uthman (ra) asked, “Who should be the Caliph after me?”, to which the man remained silent. Hazrat Uthman (ra) then said, “Perhaps they desire to elect Hazrat Zubair (ra).” To which he replied, “Yes”. Hazrat Uthman (ra) then said, “By Him in Whose Hands is my life, as far as I know, he is the best among the people,” i.e., referring to Hazrat Zubair (ra), “and was the dearest to the Holy Prophet (sa).”

(Sahih al-Bukhari, Kitab Fazail Ashab al-Nabi (sa), Bab Manaqib al-Zubair bin al-Awwam, Hadith 3717)

Mutarrif states, “On one occasion, we said to Hazrat Zubair (ra), ‘O Abu Abdullah! With what purpose have you come here now? You have allowed one Khalifa to be harmed to the extent that he was martyred and now you seek retribution.’ Hazrat Zubair (ra) replied, ‘In the era of the Holy Prophet (sa), Hazrat Abu Bakr (ra), Hazrat Umar (ra) and Hazrat Uthman Ghani (ra), we would recite the following verse of the Holy Quran:

وَٱتَّقُواْ فِتۡنَةً لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُواْ مِنكُمۡ خَآصَّةً

“And beware of an affliction which will not smite exclusively those among you who have done wrong,” [Surah al-Anfal, Ch.8: V.26]

(But instead this affliction will be commonplace). Yet we never thought that we would also be the ones on whom this verse would be fulfilled, to the extent that the trial has befallen us.’”

(Musnad Ahmad bin Hanbal, Vol. 1, p. 451, Musnad Zubair bin al-Awwam, Hadith 1414, Alam al-Kutub, Beirut, 1998)

Whilst mentioning the conditions in which Hazrat Ali (ra) was elected as the Khalifa, Hazrat Musleh Maud (ra) states:

“When Hazrat Uthman (ra) was martyred, seeing that the discord among Muslims was growing, the companions present in Medina went to Hazrat Ali (ra) and insisted that he ought to take the Bai‘at of the people. At the same time, some from among the rebels also went to Hazrat Ali (ra) and said that the Islamic government was close to being divided. They stated that he ought to take the Bai‘at of the people, so that the state of fear could be vanquished and peace could be restored. Thus, the people urged Hazrat Ali (ra) to take the Bai‘at and having refused on a number of occasions, he accepted this responsibility and began taking the Bai‘at of the people. At the time, some prominent Companions were outside of Medina. Some were forced to take the Bai‘at. In this regard, we find mention that Hakim bin Jabla and Malik Ashtar were sent along with a few men brandishing their swords in order to compel Hazrat Talha (ra) and Hazrat Zubair (ra) to take the Bai‘at, i.e. they stood around them with their swords drawn and told them to accept Hazrat Ali (ra) or else they will be killed.

The decision of Hazrat Abu Bakr (ra) produced extraordinary results. Whilst mentioning this, Hazrat Musleh-e-Maud (ra) states:

“Despite the contrary view held by the companions, Hazrat Abu Bakr (ra) sent Hazrat Usamah bin Zaid (ra) along with his army to Mu‘tah. Subsequently, this army fulfilled its mission and after 40 days, returned to Medina victorious. Everyone witnessed the succour of God and victory with their own eyes. After this, Hazrat Abu Bakr (ra) turned his attention to the matter of the false claimants of prophets, and dealt with them in such a manner that he completely crushed this dissension and not a trace remained. Later, the same was the outcome for those who had become apostates. Even the opinions of the pre-eminent companions were contrary to that of Abu Bakr’s (ra); they said that how could he raise the sword against the people who professed the oneness of God and accepted the prophethood of the Holy Prophet (sa), but only refused to pay the Zakat. However, showing the utmost bravery and courage, Hazrat Abu Bakr (ra) said, ‘If, today, permission is granted to abstain from paying the Zakat, then slowly, people will abandon the prayer and fasting and only the mere name of Islam would remain.’ Thus, under such circumstances, Hazrat Abu Bakr (ra) waged war against those who refused to pay the Zakat. The result was the same, in that God Almighty granted Hazrat Abu Bakr (ra) victory and succour. All those who had strayed off the right path returned.”

(Tafsir-e-Kabir, Vol. 10, p. 478)

Hazrat Musleh Maud (ra) further writes:

“The status of Khilafat is such that one cannot gain any honour after detaching from it.” Hazrat Musleh Maud (ra) then says referring to the mosque from where he was delivering this sermon – which perhaps was Masjid Aqsa – “I heard Hazrat Khalifatul Masih I (ra) saying, ‘Do you know who the enemy of the first Khilafa was?’ Answering this question himself, Hazrat Khalifatul Masih I (ra) says, ‘Read the Quran and you will come to know that the first enemy was Iblis. Allah the Almighty appointed Adam as the Khalifa (vicegerent) and his enemy was Iblis.’ Hazrat Khalifatul Masih I (ra) then said, ‘I am also a Khalifa, and whoever is my enemy is [a manifestation of] Iblis.’”

Hazrat Musleh Maud (ra) then says:

“There is no doubt that a Khalifa is not a ma‘moor. However, it is not necessary that this should always be the case in that he is not a ma‘moor . Hazrat Adam (as) was in fact a ma‘moor and also Khalifa. Hazrat Daud (as) was a ma‘moor and also a Khalifa. The Promised Messiah (as) was a ma‘moor and also a Khalifa. Every prophet is a ma‘moor as well as being a Khalifa of God. Just as every individual is a Khalifa from one aspect, similarly, prophets are also Khulafa. Although there are also some Khulafa who are not ma‘moor, however there is no difference between them and the prophets in respect to demonstrating obedience towards them. It is necessary to display obedience in the same way to the Khalifa as it is shown to a prophet. Indeed, there is a clear distinction in the obedience shown to both, and that is one must show obedience to a prophet because he is the focal point of Divine revelation and purity. However, obedience to a Khalifa is not for the reason that he is the focal point of Divine revelation and purity [in the same rank as a prophet]. Obedience is necessary to a Khalifa because he is the one who has been appointed as a focal point to disseminate and further propagate the revelation brought by the prophet (i.e., a Khalifa is the one who propagates the revelation of a prophet and to further the system established by the prophet). This is why the wise have said that Prophets receive Ismat-e-Kubra whilst the Khalifas receive Ismat-e-Sughra.”

Hazrat Musleh Maud (ra) then says:

“From this very pulpit in this very mosque, on a Friday, (where Hazrat Musleh Maud (ra) was delivering the sermon at the time in Qadian) I heard directly from Hazrat Khalifatul Masih I (ra) who said, ‘You cannot disobey me based on any personal fault you find in me (if one were to find a fault in a personal matter that does not mean that one can disobey the Khalifa). This can never be the case. You can never turn away from the obedience Allah the Almighty has ordained essential for you to display. Indeed, the task for which I have been appointed is something else; and that is to establish and uphold the nizam, and thus obedience to me is necessary and obligatory.’ It is the Divine Way that the Prophets do have natural human weaknesses, and this was done to differentiate between God’s Unity and Prophethood and God does not interfere with that. This was necessary also for the training of the people, for instance, take the example of the sajda-e-sahav, which one performs if they inadvertently make a mistake [in prayer]. Thus, through this, the practical application of the sajda-e-sahav was demonstrated before the Ummah. Therefore, this is such a mistake which even prophets can make. The Holy Prophet (sa) also made an inadvertent error [during prayers] and then performed the sajda-e-sahav.’”

Hazrat Musleh Maud (ra) further states:

“All the actions of Prophets are safeguarded by Allah the Almighty. With regard to the Khulafa, Allah the Almighty safeguards all their actions which they perform to progress the system established by the Prophet. A Khalifa will never make such a mistake that will harm the Jama‘at or which will convert victory into defeat for Islam. Or if they ever do commit such a mistake they will immediately rectify it and will not continue with it. Allah the Almighty demonstrates His support and protection to all those actions of the Khalifa which are done to further Islam and strengthen the nizam established to achieve this progress. Even if the Khalifa ever commits an error, Allah the Almighty has made it His own responsibility to rectify it. In short, the Khalifa is not responsible for his actions in relation to the nizam, rather God Himself is responsible. This is why it is said that Allah the Almighty appoints the Khalifa Himself. However, this does not mean that the Khalifa cannot make a mistake. What this signifies is that Allah the Almighty rectifies any mistakes through the person of the Khalifa. Or, alternatively Allah the Almighty ensures that no negative effect results from any error made by the Khalifa. If through God’s Wisdom a situation ever arises where apparently the Khalifa commits an error which may be harmful to the Jama‘at and there is a threat that it could lead to decline instead of progress, Allah the Almighty manifests hidden means and He converts any potential harmful effects into means of progress and success. This Unseen wisdom would become manifest as to why the Khalifa inadvertently erred in the first place. Prophets, however, possess both forms of protection, in other words Ismat-e-Kubra and Ismat-e-Sughra. Prophets are the centre of the system of spreading the message of God, the perfect reflection of Divine revelation as well as the perfect embodiment of righteousness. From this one should not infer that it is not necessary for every Khalifa to be the perfect embodiment of righteousness, and although it is possible that in terms of righteous deeds their status can be below that of other saints of God but even then it is only in a particular aspect of a righteous deed. Thus, where it is possible that there are such Khalifas who are the perfect embodiment of righteousness as well the centre of spreading the message, there may be Khalifas who are lesser in status than others in righteousness [but only in relation to a particular aspect of a righteous deed] but higher in rank in administrative capability and running the system of spreading the message. In any case, it is necessary in all circumstances to obey them because the system is linked to the siyasat of the Jama‘at.”

Hazrat Sa‘d bin Ubadah’s (ra) name is especially mentioned as one of those whom the Ansar wanted to elect as their Khalifa after the demise of the Holy Prophet (sa). Hazrat Mirza Bashir Ahmad Sahib (ra) has also written in Sirat Khatamun-Nabiyyin that the Ansar were strongly in favour of electing him as the Khalifa as he was also the leader of his tribe. When Hazrat Abu Bakr (ra) was elected as the Khalifa, Hazrat Sa‘d (ra) bin Ubadah remained in doubt regarding the matter, or was hesitant even before this due to the insistence of the Ansar for him to be made the Khalifa.

It is narrated by Humaid bin Abdur Rahman:

“When the Messenger (sa) of Allah passed away, Hazrat Abu Bakr (ra) was in the outskirts of Medina. He removed the cloth from his blessed face and kissed it, and said, ‘May my father and mother be sacrificed for you; how pure was your countenance when you were alive and even now when you have passed away.’ He then said, ‘I swear by the Lord of the Ka‘bah that Muhammad (sa) has passed away.’ Then Hazrat Abu Bakr (ra) and Hazrat Umar (ra) quickly left for Saqifah Bani Sa‘idah. When both of them had arrived, Hazrat Abu Bakr(ra) spoke first and began mentioning all the excellences of the Ansar that were revealed in the Holy Quran, not omitting any detail therefrom and also those that were mentioned by Holy Prophet (sa). He further said, ‘You know full well that the Messenger (sa) of Allah once said, “If all the people were to walk in one direction and the Ansar were to walk in another, I would walk in the direction of the Ansar.”’ Then addressing Hazrat Sa‘d (ra), Hazrat Abu Bakr (ra) said, “O Sa‘d (ra)! Do you remember in a gathering in which you were also seated, the Messenger (sa) of Allah said that the Quraish have a rightful claim to Khilafat? Those that are righteous will follow the righteous individuals from the Quraish and the evil ones from among the people will follow the evil ones of the Quraish.” Sa‘d (ra) replied, “Indeed, you speak the truth. We are viziers and you are the leaders.”

(Musnad Ahmad bin Hanbal, Vol. 1, pp. 158 – 159, Musnad Abi Bakr Siddique, Hadith no. 18, Dar-ul-Haith, Cairo, 1994)

Regarding this incident, in al-Tabaqat-ul-Kubra, it is stated:

“Upon the demise of the Holy Prophet (sa), Hazrat Abu Bakr (ra) sent a message to Hazrat Sa‘d (ra) bin Ubadah that he ought to come and perform the Bai‘at [pledge of allegiance] as everyone had performed the Bai‘at, including the people of his tribe. He replied, ‘By Allah! I will not perform the Bai‘at until I have shot all the arrows in my quiver and until I, along with the people of my tribe who are with me, have fought against you.’” (According to this reference, he refused to perform the Bai’at)

When this news reached Hazrat Abu Bakr (ra), Bashir bin Sa‘d (ra) said, “O Khalifa of the Prophet (sa)! He has rejected and is persistent upon it.” That is, he is persistent in his refusal. “He will not pledge allegiance to you even if he were to be killed. Moreover, he will only be killed once his children and tribesmen are killed along with him. Similarly, they cannot be killed unless the entire tribe of Khazraj is killed; and the tribe of Khazraj can certainly not be killed unless the tribe of Aus is killed. Therefore, you should not advance towards them as the matter has now become clear to people and he cannot cause you any harm.” In other words, the majority of his tribe had pledged allegiance. “Hence, it does not matter if he [i.e., Hazrat Sa‘d (ra)] has refused to do so, for he is alone and has been abandoned by his people.” Hazrat Abu Bakr (ra) accepted the advice of Hazrat Bashir (ra) and left Hazrat Sa‘d (ra) alone.

After this, when Hazrat Umar (ra) was appointed as the Khalifa, one day, he came across Sa‘d (ra) and said, “What do you say, O Sa‘d (ra)?” He replied, “What do you say, O Umar (ra)?” This is a conversation between the two. Hazrat Umar (ra) asked, “Are you the same as you were before?” Sa‘d (ra) replied, “I am the same as before,” i.e., despite the fact that Hazrat Umar (ra) had been elected to the station of Khilafat and many people had pledged their allegiance, however, Hazrat Sa‘d had not done so. Following this, Hazrat Sa‘d (ra) said, “By God! Your companion [i.e., Hazrat Abu Bakr (ra)] was dearer to me than you.” Following this, Hazrat Sa‘d (ra) said, “By God! I have woken up in a state that I do not appreciate you as my neighbour.” Hazrat Umar (ra) replied, “Whoever dislikes the company of his neighbour should move away from him.” Hazrat Sa‘d (ra) replied, “I will not forget these words, and shall move to a neighbourhood that is better than being with you.” This was according to the estimation of Hazrat Sa‘d (ra). A short while later, towards the early part of Hazrat Umar’s (ra) Khilafat, Hazrat Sa‘d (ra) migrated to Syria.

(al-Tabaqat-ul-Kubra Li ibn Sa‘d, Vol. 3, Sa‘d bin Ubadah, p. 312, Dar Ihyaa al-Turath al-Arabi, Beirut, Lebanon, 2002)

In relation to Hazrat Sa‘d, there is another narration in which it is stated that he pledged allegiance to Hazrat Abu Bakr (ra). Hence, in Tarikh al-Tabari, it is stated:

وَاتَّبَعَ الْقَوْمُ عَلَى الْبَیْعَۃِ، وَبَایَعَ سَعْدٌ

Meaning, one by one, the entire tribe pledged allegiance to Hazrat Abu Bakr(ra) and Hazrat Sa‘d(ra) also pledged allegiance to him.

(Tarikh al-Tabari, Vol. 3, p. 266, Dar-ul-Fikr, Beirut, 2002)

Nevertheless, Hazrat Musleh Maud (ra) has presented various aspects as to why it is important to pledge allegiance to Khilafat, what the status of Khilafat is and what the significance of this act of Hazrat Sa‘d (ra) is. Hazrat Musleh Maud (ra) stated in one of his Friday sermons:

“Qatal also refers to severing one’s ties. After the demise of the Holy Prophet (sa), the companions began to differ in who should be appointed as the Khalifa; the Ansar were of the opinion that it was their due right for Khilafat to remain within them as they were the natives of that area. They said that at the very least, if there was to be a Khalifa from among the Muhajireen, there should also be one from among the Ansar, that is there should be two Khalifas. Banu Hashim were of the opinion that Khilafat was their due right as the Holy Prophet (sa) belonged to their family. Although the Muhajireen were of the opinion that the Khalifa ought to be from among the Quraish, as the people of Arabia would never obey anyone who did not belong to the Quraish. They did not suggest anyone in particular, rather they wished to leave the matter of appointment to an election, i.e., whoever the Muslims chose would be considered the appointed Khalifa of God Almighty. When they expressed this opinion, the Ansar and Banu Hashim agreed to this. However, one companion could not comprehend this matter. This was that very companion, whom the Ansar wanted to elect as the Khalifa. Perhaps he considered this to be an insult to him or he may not have been able to truly understand this matter. In any case, whatever the reason was, he said that he was not prepared to pledge allegiance to Hazrat Abu Bakr (ra).

“In certain books of history, a saying of Hazrat Umar (ra) is recorded in which he said:

اُقْتُلُوْا سَعْدًا

Meaning, ‘Kill Sa‘d,’ however, Hazrat Umar (ra) did not kill him, nor did anyone else. Some expert linguists have said that in his statement, Hazrat Umar (ra) only meant to sever ties with Sa‘d (ra). In other historical sources, it is also stated that Hazrat Sa‘d (ra) would regularly go to the mosque, but would offer his prayers separately and then leave, and no other companion would speak to him. Thus, one interpretation of the phrase ‘Kill Sa‘d’, is to sever ties with him and for everyone to disassociate with him.”

(Khutbat-e-Mahmud, Vol. 16, pp. 81-82 – Friday Sermon, 1 February 1935)

Further writing about this incident of Hazrat Sa‘d (ra) bin Ubadah, Hazrat Musleh Maud (ra) further stated in the extract from the sermon quoted:

“In a previous sermon, I mentioned an Ansari Companion and that after the demise of the Holy Prophet (sa), some of the Ansar Companions believed that the Khalifa ought to be chosen from among the Ansar. However, the Muhajireen – especially Hazrat Abu Bakr (ra) – explained to them that this choice would not be beneficial for the Muslim Ummah, because the Muslims would never accept this, i.e., for a Khalifa to be chosen from among the Ansar. Subsequently, the Muhajireen and the Ansar gathered together and mutually agreed that everyone ought to perform the Bai’at [Pledge of Allegiance] at the hands of someone from the Muhajireen. Eventually, they unanimously agreed that this person ought to be Hazrat Abu Bakr (ra).”

It was not possible for everyone to unanimously agree upon one particular individual from among the Ansar. Hazrat Abu Bakr (ra) as well as other companions (ra) explained that this decision would not be beneficial. Nonetheless, it was decided that the Khalifa ought to be chosen from among the Muhajireen and thus, it was unanimously agreed that this should be Hazrat Abu Bakr (ra).

Hazrat Musleh Maud (ra) then further states:

“In that sermon, I said that when Hazrat Sa‘d showed reluctance to perform the Bai‘at, Hazrat Umar (ra) said:

اُقْتُلُوْا سَعْدًا

meaning to kill Sa‘d, however, neither did Hazrat Umar (ra) kill Hazrat Sa‘d (ra) nor did any other companion (ra). In fact, he remained alive until the Khilafat of Hazrat Umar (ra).” As mentioned in one of the previous extracts, Hazrat Sa‘d (ra) remained alive until the Khilafat of Hazrat Umar (ra) and passed away in Syria. “Hazrat Sa‘d (ra) migrated to Syria and passed away there. Scholars of the past have concluded from this that the meaning of Hazrat Umar’s (ra) statement was not to physically kill Hazrat Sa‘d (ra), rather it only meant to sever ties with him. Furthermore, in the Arabic language, qatal – to kill – has many other connotations as well. Despite the fact that in the Urdu language, qatal only means to kill someone, however, when Qatal is used in the Arabic language, it has many other meanings, among which one is to sever ties with someone. From the statement of Hazrat Umar (ra), the grammarians have inferred that Hazrat Umar (ra) did not mean to kill, but rather to sever ties, keep a distance and not to speak with him. Otherwise, if from this he meant to kill him, then why did Hazrat Umar (ra) – who possessed great zeal – not kill Sa‘d himself? Or why did anyone from among the companions not kill him? Hazrat Umar (ra) did not kill him and even though Hazrat Sa‘d (ra) remained alive until his Khilafat, he was not killed. According to some narrations, Hazrat Sa‘d (ra) remained alive even after the Caliphate of Hazrat Umar (ra) and no companion lifted a finger against him.”

Nonetheless, it is evident from this that the meaning of “kill” was only to sever ties and not carry it out in its literal sense. Even though this Companion remained in seclusion away from the other Companions – Hazrat Sa‘d (ra) moved away from everyone – but nobody attacked him.

Hazrat Musleh Maud (ra) further states:

“I presented the example that if one sees a dream in which a person is killed, the interpretation of that dream could be of severing ties or boycotting that individual.” Hazrat Musleh Maud (ra) is referring back to one of his previous sermons. Hazrat Musleh Maud (ra) further continues:

“After the sermon, one of our members mentioned to me that although Sa‘d (ra) did not perform the Bai‘at, yet he was included in all matters of consultation,” i.e., the individual claimed that despite not performing the Bai‘at, Hazrat Abu Bakr (ra) sought his advice on different matters. Hazrat Musleh Maud (ra) then says, “There could only be two reasons why this individual said this regarding Hazrat Sa‘d (ra); either he wished to refute my interpretation (i.e., he rejects the lexical meaning of qatal as mentioned by Hazrat Musleh Maud (ra) and hence assuming that the companions did not sever ties with him), or he thinks that refusing to pledge allegiance to Khilafat is not a significant crime.” The second reason for the aforementioned statement by this individual could be that according to him, refusing to pledge allegiance to Khilafat was not a significant matter, because although Sa‘d (ra) did not perform the Bai‘at, he was still consulted on different matters.

Hazrat Musleh Maud (ra) states:

“A poet once stated:

تَا مَرْد سُخَن نَگُفْتَہ بَاشَد

عَیْب وہُنْرَشْ نَہُفْتَہ بَاشَد

Meaning, a person’s flaws and faults are concealed only until they remain silent.” At times when a person speaks, they unveil their shortcomings. As long as they remain silent, their faults remain concealed, but on occasions they speak ignorantly, thereby uncovering their own shortcomings. Hazrat Musleh Maud (ra) further states,

“The statement of this person, (i.e., the one who inferred that Hazrat Sa‘d (ra) was included in matters of consultation and commented on the sermon of Hazrat Musleh Maud (ra)) indicates that either he wishes to diminish the significance of pledging allegiance to Khilafat, or he wishes to exhibit his knowledge. However, both of these matters are incorrect; to exhibit one’s knowledge will not prove beneficial, because this statement is so far from the truth, that upon hearing this, a wise person would simply be amused. With regard to the lives of the companions (ra), there are three well known books of Islamic history; any event pertaining to the history of the companions (ra) can be found in these books and they are: Tahzeeb al-Tahzeeb, Al Asabah and Usdul Ghabah. All three of them mention that Sa‘d lived the remainder of his life away from the companions (ra) and after migrating to Syria, he passed away there. Furthermore, some lexicons have referred to this incident while discussing the meaning of the word qatal.”

Hazrat Musleh Maud (ra) then states:

“The fact of the matter is that there were sixty or seventy Companions with the name Sa‘d. Among them one of them was Sa‘d (ra) bin Abi Waqas, who was one of the Asharah Mubasharah [ten companions who were given glad tidings of Paradise by the Holy Prophet (sa)], and appointed as Commander and Chief by Hazrat Umar (ra) and was included in all matters of consultation. It seems as if the person who raised this allegation (with reference to the sermon of Hazrat Musleh Maud (ra)), did so out of his ignorance and hearing the name ‘Sa‘d’. He failed to distinguish as to which Sa‘d was being referred to. Instead he immediately passed remarks about my sermon. I was not making reference to Sa‘d (ra) bin Abi Waqas, who was a Muhajir [those who migrated from Mecca], rather the companion I was referring to was from among the Ansar [Muslims native to Medina]. Aside from these two, there were many other companions with the name ‘Sa‘d’; there were approximately sixty or seventy such companions. The Sa‘d I was referring to was Sa‘d (ra) bin Ubadah. In actuality, the Arabs used a limited number of names; often in the same village there would be many people with the same name. If someone wished to find a person, they would call them by his father’s name. For example; they would not use the name Sa‘d or Saeed, rather they would say Sa‘d (ra) bin Ubadah or Sa‘d (ra) bin Abi Waqas. Similarly, if they were unable to locate the person based on their father’s name, they would refer to the person by their rank or status and where this was not possible still, they would then use the name of the individual’s tribe.

“Therefore, among the circles of historians, there has been an extensive debate as regards one particular individual with the name Sa‘d as his name was similar to many other companions by that name. Hence, whenever historians have referenced this name, they have written that they are referring to the ‘Ausi Sa‘d’, or the ‘Khazraji Sa‘d’ [i.e., referring to their tribes]. It is evident that this individual (i.e., the one who criticised or passed these remarks) has misunderstood the different individuals with the same name and has thoughtlessly raised this allegation. Such comments do not serve to increase understanding, rather it serves as a means of unveiling one’s ignorance.”

Hazrat Musleh Maud (ra) states:

“They [i.e., the Khulafa] can err in minor and supplementary matters relating to faith and Khulafa can disagree with one another, however they are relating to extremely inconsequential matters. For example, in some matters Hazrat Abu Bakr (ra) held a different opinion to Hazrat Umar (ra).” In fact, up to this day, the Muslim Ummah cannot agree upon some of these matters. “This disagreement is related to minor and supplementary matters of faith. There can never be any disagreement regarding the fundamental principles of faith. On the contrary, they – i.e., the Khulafa – will always unanimously agree on such principles as they are the guides and leaders who bestow light to the world.

Thus, if one believes that a person who has failed to do the Bai‘at can be of the same rank as the one who has done the Bai‘at, then such an individual has not truly understood the significance of the Bai‘at nor the nizam. In regard to seeking consultation, one must remember that it is possible that one can seek consultation from an expert in their respective field, who does not share the same faith as them. The Promised Messiah (as) appointed an Englishman as his lawyer during a trial. However, this certainly does not mean that he sought consultation from him in matters regarding prophethood. On the occasion of the Battle of Ahzab, the Holy Prophet (sa) took advice from Hazrat Salman Farsi (ra) and asked what the people of his country did at times of battle. Hazrat Salman Farsi (ra) replied that in their country they would dig a trench. The Holy Prophet(sa) found this to be excellent advice and thus a trench was dug, which is why the battle is famously known as the Battle of the Ditch. However, despite his advice, we cannot say that Hazrat Salman Farsi (ra) had greater skill and knowledge than the Holy Prophet (sa) in the art of battle. There is no comparison to the feats and achievements of the Holy Prophet (sa) and those of Hazrat Salman Farsi (ra), in fact he was never appointed as the commander-in-chief of an army during any era of the Khulafa, even though he lived to an advanced age. Therefore, there is no harm in seeking advice from an expert, even if they belong to a different religion.”

Speaking about himself, Hazrat Musleh Maud (ra) states, “Once I was ill and consulted some English doctors, however this does not mean that I seek advice from them in matters pertaining to Khilafat, or that I consider them to be of the same rank as the companions (ra) of the Promised Messiah (as). Indeed, I consult the companions (ra), however this certainly does not mean that seeking advice from a non-Muslim is of equal significance as taking advice from the companions (ra). In fact, the companions (ra) hold a much loftier rank.”

Hazrat Musleh Maud (ra) further states:

“Seeking advice from them [i.e., the doctors] was only in relation to matters of medicine (Hazrat Musleh Maud(ra) took advice from them in regard to a particular field of study or in regards to a specific matter). Therefore, even if it were proven that Sa‘d (ra) bin Ubadah was consulted in regard to a secular matter in which he held expertise in, however even then it cannot be said that he would be part of the consultations. No authentic narration can be found regarding him in which it states that he was involved in consultations. In fact, the majority of narrations state that he migrated from Medina towards the region of Syria. In the view of the companions (ra), he had completely detached himself from the Markaz [headquarters of Islam]. Hence, it is mentioned that the companions (ra) would state that the angels or the Jinn had caused him to die and from this it seems that the companions (ra) did not describe his demise in a positive sense because although every soul is taken by angels, however for them to specifically mention angels and the Jinn in this manner signifies that God Almighty caused his demise owing to a particular Divine Decree of His so that he could not be the cause of any division or discord.”

In other words, he was among the Badri companions (ra) after all and so was caused to die, lest he would be guilty of hypocrisy, opposition or any other such act which would consequently dishonour his status. In any case, he separated himself from the others.

Hazrat Musleh Maud (ra) further mentions:

“All of these narrations reveal that the companions (ra) no longer held him with the same esteem and honour as they previously did due to the rank that he once attained. Moreover, it also shows that the companions (ra) were not happy with him, otherwise why would they say that the angels or the Jinn had caused his demise? In fact, upon his demise they used even stronger words than this which I do not wish to repeat. Therefore, to claim that one can maintain their rank and status without performing the Bai‘at of the Khalifa and adhering to the nizam of Islam is completely contrary to the events [from the history of Islam] and the teachings of Islam. Those who entertain such thoughts have in fact completely failed to understand the true concept of Bai‘at.”

(Khutbat-e-Mahmud, Vol. 16, pp. 95-101 – Friday Sermon, 8 February 1935)

Whatever the case may be, Hazrat Uthman (ra) was elected as Khalifa and matters returned to normal. When Hazrat Uthman (ra) was martyred, everyone rushed to Hazrat Ali (ra), among whom were the companions and Tabi‘een [the generation of Muslims who saw the Companions] and said that Hazrat Ali (ra) is the new Leader of the Believers [Amir-ul-Momineen]. They all went to his home and expressing their wish to take the pledge of allegiance, they asked him to extend his hand as they regarded him to be the most deserving of this lofty station. In response, Hazrat Ali (ra) said, “You do not have the right to make this assumption. This is the responsibility of the companions (ra) who participated in the Battle of Badr. The Khalifa can only be whoever they are pleased with.” Hence, all of the Badri companions (ra) came to Hazrat Ali (ra) and said, “We see no one more worthy than you in this matter, so extend your hand so that we may pledge our allegiance.” Hazrat Ali (ra) said, “Where is Hazrat Talha (ra) and Hazrat Zubair (ra)?” Thus, Hazrat Talha (ra) was the first to make the verbal pledge and Hazrat Sa‘d (ra) was the first to pledge his allegiance at the hand of Hazrat Ali (ra). When Hazrat Ali (ra) saw this, he went to the mosque, climbed to the pulpit and the first person to come up to him to pledge his allegiance was Hazrat Talha (ra). Thereafter, Hazrat Zubair (ra) and other Companions took the pledge of allegiance at the hand of Hazrat Ali (ra).

(Usdul-Ghaba Fi Marifat al-Sahaba, Vol. 4, p. 107, Kutub-ul-al-ilmiyyah, Beirut, 2003)

This narration is found in Bukhari. With regard to the election of Hazrat Uthman (ra) as Khalifa, Hazrat Musleh Maud (ra) has stated the following:

“When Hazrat Umar (ra) was injured and realised that his demise was imminent, he nominated six persons and advised them to elect the Khalifa from among themselves. They included Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Abdur Rahman (ra) bin Auf, Hazrat Sa‘d (ra) bin Abi Waqas, Hazrat Zubair (ra) and Hazrat Talha (ra). In addition to them, he included Hazrat Abdullah bin Umar(ra) as an advisor, but did not declare him entitled to Khilafat. He also admonished that these people should give their verdict within three days, and Suhaib (ra) should lead the prayer during that period of time.

“He appointed Miqdad bin al-Aswad (ra) to oversee the consultation and election process and directed him to gather the Electoral College at one place and to guard them. He issued more directions, the people should take the Bai‘at of the person who is elected by the majority of votes, and if any one declines to do so, then he should be killed. If there be three votes on each side, then Hazrat Abdullah bin Umar (ra) would recommend who the Khalifa should be. If the members of Electoral College do not agree to the decision of Abdullah bin Umar (ra), then the person favoured by Abdur Rahman (ra) bin Auf should be appointed as Khalifa.

“These five companions discussed this matter (as Talha (ra) was not in Medina at that time) but could not come to any conclusion. After a lengthy discussion, Hazrat Abdur Rahman (ra) bin Auf asked if anyone wanted to withdraw his name, but all of them remained quiet. On this, Hazrat Abdur Rahman (ra) bin Auf withdrew his name, then Hazrat Uthman (ra) withdrew his name and then two others did the same. Hazrat Ali (ra) remained quiet, however he then took a pledge from Hazrat Abdur Rahman (ra) bin Auf that he (i.e., Hazrat Abdur Rahman (ra)) would be completely impartial, and entrusted the responsibility of making the decision to him. Hazrat Abdur Rahman (ra) to act accordingly and for three days, Hazrat Abdur Rahman (ra) bin Auf visited every house in Medina to obtain the opinion of every man and woman in regard to who they thought should be elected as Khalifah. All of them expressed their agreement to the Khilafat of Hazrat Uthman (ra). Thus, he gave his verdict in favour of Hazrat Uthman (ra) and he became the Khalifa.”

(Khilafat-e-Rashida, Anwar-ul-Ulum, Vol. 15, pp. 488-489)

Hazrat Musleh Maud(ra) has narrated this using various historical references.

Prior to his demise, Hazrat Umar (ra) formed a committee for the election of Khilafat. With regard to this, there is a detailed account found in Sahih Bukhari:

“When the time of Hazrat Umar’s (ra) demise was near, the people said to him, ‘O Leader of the Faithful! Appoint a successor after you as part of your will.’ Hazrat Umar (ra) said, ‘I do not find anyone more suitable for the station of Khilafat than the following persons whom the Holy Prophet (sa) had been pleased with before he passed away’. Then Hazrat Umar (ra) mentioned the names of Hazrat Ali (ra), Hazrat Uthman (ra), Hazrat Zubair (ra), Hazrat Talha (ra), Hazrat Sa‘d (ra) and Hazrat Abdur Rahman (ra) bin Auf and said, ‘Abdullah bin Umar (ra) will be a witness to you, but he will not be entitled to the station of Khilafat. This was said in order to grant comfort to Abdullah bin Umar (ra). If Khilafat is granted to Sa‘d (ra), then he will be Khalifa otherwise whoever becomes the Khalifa should continue to seek assistance from Sa‘d because I have not removed him from his position owing to any incompetence or dishonesty on his part.’

Hazrat Umar (ra) added, ‘I recommend that my successor takes care of the early Muhajireen [those Muslims who migrated to Medina]; to know their rights and to protect their honour. I also urge to show kindness to the Ansar, for they allowed faith to enter their homes in Medina even before the arrival of the Muhajireen. I recommend that he should accept their good works, and I recommend that he should do good to all the people of the towns, as they are the protectors of Islam and the source of wealth and a means of frustrating 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 Bedouins, as they are the natives of Arabia and they make up the core following of Islam. He should take that from among their possessions which they are not in need of and distribute it amongst their needy. I also recommend him concerning those people who are under the protection of Allah and His Messenger (sa); to fulfil the covenants that have been established with them and to defend them and not to overburden them with what is beyond their ability.’ When Hazrat Umar (ra) passed away, we walked out whilst carrying him. Abdullah bin Umar (ra) greeted Hazrat Aisha (ra) and said, ‘Umar bin al-Khattab seeks permission to enter.’ Hazrat Aisha (ra) said, ‘Bring him in.’ He was brought in and buried beside his two companions.

When he was buried, the individuals who were named by Hazrat Umar (ra) gathered together. Abdur Rahman(ra) then said, ‘Select any three candidates among you for Khilafat.’ Hazrat Zubair (ra) said, ‘I give up my right to vote to Abdur Rahman (ra) bin Auf.’ Abdur Rahman then said to Hazrat Uthman (ra) and Hazrat Ali (ra), ‘‘Whichever of you withdraws their name, we will entrust him with the responsibility [in regards to who will be granted leadership] and Allah and Islam will be their guardian and Allah Almighty will choose the one Who He deems most worthy.’ Hazrat Abdur Rahman (ra) 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?’ Both of them agreed. So Hazrat Abdur Rahman (ra) took the hand of one of them and said, ‘You are related to Allah’s Messenger (sa) and you hold a lofty status within Islam, which you are aware of. I ask you by Allah to promise that if I select you as our leader will you do justice? And if I select Uthman (ra) as our leader, will you listen to him and obey him?’ Then Hazrat Abdur Rahman (ra) took the other aside and said the same to him. When Hazrat Abdur Rahman secured this covenant from both of them, he then said, ‘O Uthman (ra)! Extend your hand.’ Thus, Hazrat Abdur Rahman (ra) took the pledge of allegiance followed by Hazrat Ali (ra) and the members within the household also came and pledged their allegiance.”

(Kitabul Fazail Ashabin Nabi, Hadith 3700)

With regard to whether or not Hazrat Talha (ra), Hazrat Zubair (ra) and Hazrat Aisha (ra) pledged their allegiance to Hazrat Ali (ra), Hazrat Musleh Maud (ra) discusses this matter in one of his speeches in which he responds to the allegations of Khawaja Kamaluddin Sahib. This reference is of vital significance. Hazrat Musleh Maud (ra) stated:

“Do not come under the impression that Hazrat Talha (ra), Hazrat Zubair (ra) and Hazrat Aisha (ra) did not take the pledge of allegiance and hold this as an argument in your favour.” Hazrat Musleh Maud (ra) is responding to Khawaja Kamaluddin Sahib. “They did not reject his [i.e., Hazrat Ali’s] Khilafat, rather their issue was with regard to the killers of Hazrat Uthman (ra). I also say to you that whoever told you that these individuals did not pledge their allegiance to Hazrat Ali (ra) is mistaken. Hazrat Aisha (ra) went and sat in Medina as she confessed her error and Hazrat Talha (ra) and Hazrat Zubair (ra) did not pass away till they pledged their allegiance. In this regard, some historical references are presented below.”

It is mentioned in Khasa‘is Kubra, volume 2:

“Hakim narrates that Thaur bin Majzaa narrated an incident to me, saying, ‘On the day of the Battle of the Camel I passed by Hazrat Talha(ra) when he was in a state close to death.’ He asked me, ‘Which group are you from?’ I answered, ‘I am from the party of Hazrat Ali (ra), the Leader of the Believers.’ He then said, ‘Then extend your hand so that I may take the oath at your hand.’ So he pledged his allegiance at my hand and then passed away. I related the entire incident to Hazrat Ali (ra). Having heard this, he said, ‘Allahu Akbar [Allah is the Greatest]! The Messenger (sa) of Allah has spoken the truth! God Almighty did not wish for Hazrat Talha (ra) to enter paradise without first pledging his allegiance to me. He was among the ten people vouchsafed paradise.’

“… Once, the Battle of the Camel was mentioned in the presence of Hazrat Aisha (ra). She said, ‘Do the people speak about the Battle of the Camel?’ One person replied, ‘Yes, that is what we are discussing’. Hazrat Aisha (ra) then said, ‘Alas, if only I remained sat like the people who remained behind that day. This would have pleased me more than if I had 10 children from the Holy Prophet (sa), each of whom were like Hazrat Abdur Rahman bin Harith bin Hisham.’

“… Furthermore, Hazrat Talha (ra) and Hazrat Zubair (ra) are from among the Ashara Mubashara who were given the glad tidings of entering paradise by the Holy Prophet (sa). Indeed, the Holy Prophet’s glad tiding is certain to be fulfilled. In addition to this they later repented for separating themselves.”

(al-Qaul-ul-Fasl, Anwar-ul-Ulum, Vol. 2, pp. 318-319)

Hazrat Musleh Maud (ra) has also mentioned this account.

It is stated in Fath-ul-Bari, the commentary of Sahih Bukhari that Hazrat Talha (ra) was not present when Hazrat Umar (ra) was giving his counsel. It is possible that he returned only when Hazrat Umar (ra) had passed away. On the other hand, there are narrations which state that he arrived when the consultation has not come to its conclusion yet. According to another narration, which is regarded as more reliable, Hazrat Talha (ra) returned after Hazrat Uthman (ra) had been elected as the Khalifa.

(Fath-ul-Bari Sharah Sahih Bukhari, Vol. 7, p. 69, Hadith no. 3700, Dar-ul-Marifah, Beirut)

When the Muslims began to debate in regard to the election of the Khalifa, Hazrat Abu Ubaidah (ra) addressed the Ansar and said, “O Ansar, you are the ones who were the very first to offer their support. Let it not be that now you become the very first to cause a disagreement.”

(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2, [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar] 126-127.)

The incident regarding the disagreement over who should be the Khilafa between the Ansar and the Muhajireen, which took place immediately after the Holy Prophet’s (sa) demise has been mentioned in Sahih Bukhari. I have previously quoted this whilst narrating the accounts of another companion; however, it is also important to narrate this with reference to Hazrat Abu Ubaidah (ra).

After the demise of the Holy Prophet (sa), the Ansar gathered at the house of Hazrat Sa‘d (ra) bin Ubadah and suggested that one leader should be appointed from among the Ansar and another leader from among the Muhajireen. Subsequently, Hazrat Abu Bakr (ra), Hazrat Umar (ra) and Hazrat Abu Ubaidah (ra) bin Jarrah went to see them. Hazrat Umar (ra) was just about to say something; however, Hazrat Abu Bakr (ra) stopped him. Hazrat Umar (ra) states, “The only reason I wished to say something at the time was because I had already prepared a speech which I was very happy with and feared that perhaps Hazrat Abu Bakr (ra) would not be able to say something as impactful. However, Hazrat Abu Bakr (ra) delivered his speech in such an excellent and eloquent manner which was far better than any other speech.”

In his speech, Hazrat Abu Bakr (ra) stated, “We, the Muhajireen, are the Amirs [leaders] and you, the Ansar, are the viziers.”

Upon this, Hazrat Habab bin Munzir (ra) stated, “Certainly not! By God, we will never allow for this to happen. There shall be one leader from among you and one from among us.” Hazrat Abu Bakr (ra) replied, “No, we are the Amirs and you are the viziers, for the Quraish, according to their lineage and status, have always occupied a higher status amongst the Arabs and it has been this way since ancient times.” Hazrat Abu Bakr (ra) then proposed the names of Hazrat Umar (ra) and Hazrat Abu Ubaidah (ra) bin Jarrah and said that they could choose any one of them as their Khalifa and take his Bai‘at. Hazrat Umar (ra) responded, “No, we will only take your Bai‘at (i.e. referring to Hazrat Abu Bakr (ra)) because you are our leader. You are the best among us and the most beloved of the Holy Prophet (sa) out of us all.” After saying this, Hazrat Umar (ra) held the hand of Hazrat Abu Bakr (ra) and performed the Bai‘at. Thereafter, everyone else also followed and performed the Bai‘at at the hands of Hazrat Abu Bakr (ra).

(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi, Bab Qaul al-Nabi, Bab Law Kunta Muttakhidhan Khalilan, Hadith 3668)

In any case, this was the status of Hazrat Abu Ubaidah (ra) in the eyes of Hazrat Abu Bakr (ra) whereby he proposed his name for Khilafat. Similarly, it was mentioned earlier that Hazrat Umar (ra) stated, “If Abu Ubaidah (ra) was alive, I would have appointed him as the next Khalifa, because according to the saying of the Holy Prophet (sa), he was the custodian [ameen] of this Ummah.”

In a narration, it is mentioned that at the time of his demise, Hazrat Umar (ra) said, “If Hazrat Abu Ubaidah (ra) was alive today, I would have appointed him as Caliph. If my Lord would have asked me as to why I did so, I would say, ‘I heard Your Prophet (sa) say that Abu Ubaidah is the Custodian of this Ummah and as such, I have made him my successor.’”

(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012] 315.)

When the Holy Prophet (sa) passed away, the manner in which Hazrat Abu Bakr (ra) controlled that entire situation and the condition of the Companions (ra) has been mentioned as follows, “After praising the Lord, Hazrat Abu Bakr (ra) stated, ‘Whoever worshiped Muhammad (sa) should know that Muhammad (sa) has surely passed away and whoever worshipped Allah should keep in mind that Allah is alive and shall never pass away.’ And Hazrat Abu Bakr then recited the following verse:

إِنَّکَ مَیِّتٌ وَإِنَّہُمْ مَیِّتُونَ

“Surely thou wilt die, and surely they too will die.”

“Then he recited the following verse of the Holy Quran:

وَ مَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ ؕ وَ مَنۡ یَّنۡقَلِبۡ عَلٰی عَقِبَیۡہِ فَلَنۡ یَّضُرَّ اللّٰہَ شَیۡئًا ؕ وَ سَیَجۡزِی اللّٰہُ الشّٰکِرِیۡنَ

“And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.” (The Holy Quran, 3:145)

“Sulaiman mentions that upon hearing this, people began to weep profusely. Sulaiman further narrates that some Ansar companions gathered around Hazrat Sa‘d Bin Abaadah at the house of Bani Sa‘adah and said to him, ‘There shall be one leader amongst us, and one leader amongst you.’ Hazrat Abu Bakr (ra), Hazrat Umar Bin Khattab (ra) and Hazrat Abu Ubaidah bin al-Jarrah came to them. Hazrat Umar (ra) was about to speak when Hazrat Abu Bakr (ra) instructed him to stop. Hazrat Umar (ra) would narrate [at a later stage], ‘I swear by Allah, I had prepared a speech for what I intended to say and I was pleased by it, but I was afraid that Hazrat Abu Bakr would not be able to deliver a similar speech. However, Hazrat Abu Bakr delivered a speech which was more eloquent than the speech of any other person.’ During his speech he also stated, ‘We are the leaders, and you are ministers.’ Upon hearing this Hubbab Bin Munzar said, ‘It can never be so, by God it can never be so.’

I am mentioning this because the name of Hubbab Bin Munzir has been mentioned in these accounts. Upon hearing this Hubbab Bin Munzir said, “It can never be so, by God! it can never be so. By God! We will never permit for this to happen. There will be one leader from us and one leader from amongst you.” That is to say that there would be one leader amongst the Quraish and one leader amongst the Ansar. Hazrat Abu Bakr (ra) replied, “No, we are the leaders and you are the ministers, because with respect to lineage and ancient tradition, the Quraish hold precedence over all other tribes of Arabia. Therefore, take initiation at the hand of Umar or Abu Ubaidah.” Hazrat Umar (ra) said, “No, rather we will take initiation at your hand because you are our chief, the best amongst us and you were dearer to the Holy Prophet (sa) than any of us.” After saying this, he held the hand of Hazrat Abu Bakr (ra) and took initiation at his hand. Seeing this, others followed and eventually everyone took initiation at his hand.

(Sahih Al Bukhari, Kitabul Fazail Ashaab An Nabi, Hadith No.3668)

Hazrat Hubbab bin Munzir narrates, “Hazrat Jibrael (as) came to the Holy Prophet (sa) and said: ‘What is more preferred to you; that you remain in this world with your companions, or to return to your Lord, where you will be granted everlasting provisions in paradise that have been vouchsafed to you. Furthermore, all that which you desire and everything that is a means of providing satisfaction to you will also be granted.’ The Holy Prophet (sa) turned to his companions and asked: ‘What is your opinion?’ The Companions said: ‘O Messenger of Allah! We prefer that you stay with us so that you can inform us of the weaknesses of our enemies; then pray to God Almighty to grant His succour to defeat them; likewise, you can confer to us Divine revelation.’” The Holy Prophet (sa) then turned to Hubbab bin Munzir and said, “What is your opinion? You are very quiet.” At this Hubbab bin Munzir replied, “O Messenger of Allah! You should choose that path which God Almighty has preferred for you.” Hazrat Hubbab says that the Holy Prophet (sa) accepted this statement of mine.”

(Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 483, Darul Kutubul Ilmiyya, Beirut, 2002)

In 23 Hijri when Hazrat Umar (ra) was attacked with an attempt to take his life, people asked him to nominate someone for Khilafat [after him]. Upon this, Hazrat Umar (ra) appointed a board for the selection of Khilafat which included Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Abdur Rahman bin Auf (ra), Hazrat Sa‘d bin Abi Waqas (ra), Hazrat Zubair bin Awwam (ra) and Hazrat Talha bin Ubaidallah (ra). Hazrat Umar (ra) said that any one of these [companions] should be selected as the Holy Prophet (sa) had given them all the glad tidings of heaven.

Then he said, “If Khilafat is given to Sa‘d bin Abi Waqas, then he should be the Khalifa, otherwise whichever one of you becomes the Khalifa should continue to seek help from Sa‘d as I did not discharge him [from his duties] for being inept of doing work, nor due to any dishonesty.”

(Sahih al-Bukhari, Kitab Fazail al-Sahab al-Nabi, Hadith no. 3700) (Sahih al-Bukari, Kitab-ul-Janaiz, Hadith no. 1392)