In the name Allah , Most Gracious Most Merciful

Your Shiite associates have misled you with regards to the Bay’at to Abubakar
(Radhiallaahu Anhu) and the actions taken by Umar (Radhiallaahu Anhu). The actual
incident is not how they have portrayed it.

What ever has been mentioned with regards to this incident in the Saheehul
Bukhari, Musnad Ahmad, Kanzul Ummal, Albidayah wan Nihaayah, Alkaamil Li ibni
Atheer, Seeratun Nabawi Li ibni Hisham and Tareekhul Islaam Lith Thahabi, boils
down to the fact that, after the demise of Rasoolullah (Sallallaahu Alayhi Wasallam),
Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) and the majority of
the Ansaar and the Muhajireen were busy with the burial arrangements. On the
other hand a few Ansaar Sahabah (Radhiallaahu Anhum) gathered with Saad Bin
Ubaadah (Radhiallaahu Anhu) at Saqeefa Bani Saaidah. Their intention was to
appoint Saad Bin Ubaadah (Radhiallaahu Anhu) as the Khalifah. Had this
materialised without the mutual consent of the Akaabir Sahabah (Radhiallaahu
Anhum) and the Muhajireen Sahabah (Radhiallaahu Anhum) it would have been
very inappropriate. Seeing this one Sahabi immediately headed for the house of
Rasoolullah (Sallallaahu Alayhi Wasallam) and asked Umar (Radhiallaahu Anhu), who
was at the time busy with the burial arrangements, to step outside the house. At
first Umar (Radhiallaahu Anhu) refused to come out due to his engrossment, but
when the Sahabi hurried him and informed him of the importance, Umar
(Radhiallaahu Anhu) came outside and the Sahabi informed him of the gathering of
the Ansaar. On hearing this Umar (Radhiallaahu Anhu) immediately called Abubakar
(Radhiallaahu Anhu), who was also busy with the burial arrangements and refused
to come out. When Umar (Radhiallaahu Anhu) informed him of the importance of
the issue, he immediately headed for Saqeefa Bani Saaidah together with Umar
(Radhiallaahu Anhu) and Abu Ubaidah ibnul Jarrah (Radhiallaahu Anhu).

This makes it very clear that Abubakar (Radhiallaahu Anhu)and Umar (Radhiallaahu
Anhu) did not take any initial steps in trying to attain the Khilaafat; rather, they
were busy in the burial arrangements. Another Sahabi had come and informed Umar
(Radhiallaahu Anhu) regarding the gathering of the Ansaar.

From this incident one can understand the importance of Umar (Radhiallaahu Anhu).
Also, Abubakar (Radhiallaahu Anhu) did not go to Saqeefa Bani Saaidah alone;
rather he took Umar (Radhiallaahu Anhu) and Abu Ubaidah ibnul Jarrah
(Radhiallaahu Anhu) with him (these three Sahabah are from amongst the ‘Ashara
Mubash shararah i.e. the ten companions who were given glad-tidings of Jannah in
this world by Nabi (Sallallaahu Alayhi Wasallam)). Apparently Abubakar
(Radhiallaahu Anhu) did not take Ali (Radhiallaahu Anhu) and Zubair (Radhiallaahu
Anhu) with him because they were the immediate relatives of Nabi (Sallallaahu
Alayhi Wasallam) and it was more appropriate for them to remain engaged in the
burial arrangements. It has been mentioned in a Hadith that after Ali (Radhiallaahu
Anhu) delivered Nabi (Sallallaahu Alayhi Wasallam) into the Raudhah Mubarak he
said: “A person’s family and relatives are the ones responsible for arranging his
burial.” (Sunan Abu Dawood, Vol. 2, Page 102)

Umar (Radhiallaahu Anhu) mentioned in detail during his Khilaafat that Abubakar
(Radhiallaahu Anhu) went to Saqeefa Bani Saaidah in order to inform and explain to
the Ansaar. He did not know that in the interim he would have the responsibility of
appointing a Khalifah. This is also the reason why he did not take Ali (Radhiallaahu
Anhu) with him. When these three Sahabah reached Saqeefa Bani Saaidah they saw
that the Ansaar were in a very emotional state and were about to appoint Sa’ad bin
Ubaadah (Radhiallaahu Anhu) as the Khalifah. This was under no circumstances
correct or appropriate. Besides the Muhajireen, none of the Ansaar would have been
happy to take Bay’at on the hands of Sa’ad bin Ubaadah (Radhiallaahu Anhu) and
there was also a great fear that there would have been a revolt. Umar (Radhiallaahu
Anhu) has also indicated to this in his detailed sermon which is mentioned in
Bukhari. For this reason Abubakar (Radhiallaahu Anhu) stepped forward and
explained to them with great wisdom that the Khalifah should be from amongst the
Quraish because the entire Arab world respects them. After this Abubakar
(Radhiallaahu Anhu) raised the hands of Umar (Radhiallaahu Anhu) and Abu
Ubaidah ibnul Jarrah (Radhiallaahu Anhu) in front of the congregation and requested
them to take Bay’at on the hands of either of the two. The Ansaar did not agree to
this but they demanded that there should be an Ameer from amongst the Ansaar as
well as the Muhajireen which was also inappropriate. How could it be possible that
there be two different rulers in one country at the same time? On this occasion
Umar (Radhiallaahu Anhu) said: “Two swords can not be gathered in one sheath.”
When Umar (Radhiallaahu Anhu) saw that the differences were not settling and the
arguing was not coming to an end and the fear of a revolt was becoming imminent,
he made Abubakar (Radhiallaahu Anhu) ascend the pulpit and declared that he is
taking Bay’at on the hands of Abubakar (Radhiallaahu Anhu). Before Umar
(Radhiallaahu Anhu) could take Bay’at, an Ansaari Sahabi took Bay’at on the hands
of Abubakar (Radhiallaahu Anhu). On seeing this all the Muhajireen and Ansaar that
were present also took Bay’at on the hands of Abubakar (Radhiallaahu Anhu) except
Sa’ad bin Ubaadah (Radhiallaahu Anhu). When proving that Abubakar (Radhiallaahu
Anhu) is worthy of Khilaafat, Umar (Radhiallaahu Anhu) mentioned that “Nabi
(Sallallaahu Alayhi Wasallam) forwarded Abubakar to lead the Salaat during his
lifetime and he is one of the Thaani ul Ithnain i.e. the companion of Nabi (Sallallaahu
Alayhi Wasallam) in the cave. How can Umar become the Khalifah while he is
present?” Abu Ubaidah ibnul Jarrah (Radhiallaahu Anhu) said the same thing. Zaid
bin Thaabit (Radhiallaahu Anhu), who was an Ansaari Sahabi, also said the same
thing and expounded the virtues and the importance of the Muhajireen to the
Ansaar. In this manner, those Ansaar who wanted to appoint Sa’ad bin Ubaadah
(Radhiallaahu Anhu) as the Khalifah, also willingly took the Bay’at on the hands of
Abubakar (Radhiallaahu Anhu).
This gathering was a coincidence. The Ansaar were the cause of this gathering.
Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) did not gather them
in order to attain the Khilaafat; rather they were forced to go to Saqeefa Bani
Saaidah in order to avert an uprising. If this method was not adopted and these
three Sahabah came away from Saqeefa Bani Saaidah, one group of the Ansaar
would have chosen a Khalifah from amongst them as they were in a great emotional
state and were not prepared to delay the appointment of a Khalifah. If at that time
an Ansaar Sahabi was appointed as the Khalifah in the absence of the senior
Sahabah there was a great possibility that the Arabs would have rejected him and
disunion and bloodshed would have broke out immediately after the demise of
Rasoolullah (Sallallaahu Alayhi Wasallam). This is exactly what a Sahabi indicated
towards while admonishing the Ansaar Sahabah that: “You were the first to support
and assist Islam so do not be the first ones to finish it i.e. by quarrelling and fighting
amongst yourselves.”

Now one should ponder that upto this point what did Abubakar (Radhiallaahu Anhu)
and Umar (Radhiallaahu Anhu) do wrong. They did not claim nor did they demand
Khilaafat for themselves, rather after explaining to the Ansaar, Abubakar
(Radhiallaahu Anhu) proposed Umar (Radhiallaahu Anhu) and Abu Ubaidah ibnul
Jarrah (Radhiallaahu Anhu) to be appointed as the Khalifah and Umar (Radhiallaahu
Anhu) proposed Abubakar (Radhiallaahu Anhu) to be the Khalifah and all the
present Muhaajir and Ansaar Sahabah accepted the proposal of Umar (Radhiallaahu
Anhu). It is not proven from any authentic text that Abubakar (Radhiallaahu Anhu)
and Umar (Radhiallaahu Anhu) has conspired to do something and gathered the
Ansaar at Saqeefa Bani Saaidah and their going there was part of the conspiracy. If
anybody claims this then they should bring forth their proofs. This is also the reason
why Umar (Radhiallaahu Anhu) had termed this Khilaafat as a coincidence during
his Khilaafat because they had no idea in their mind nor was it pre-planned. Ali
(Radhiallaahu Anhu) and other Muhaajir Sahabah did not take part in this Bay’at
because they were engaged in the burial arrangements of Rasoolullah (Sallallaahu
Alayhi Wasallam) and apparently they did not even know what transpired outside of
the house. One cannot say that Ali (Radhiallaahu Anhu) and other Muhaajir
Sahabah’s failure to take the Bay’at was because they disagreed with it, rather this
is the reason why those Sahabah who were not present at the time of the Bay’at
were not taunted. A general Majlis took place the following day in the Masjid-un-
Nabawi for everybody to take the Bay’at so that nobody could raise any objection to
Abubakar (Radhiallaahu Anhu) being the Khalifah and that he did this in secret. It is
also incorrect to level accusations against Abubakar (Radhiallaahu Anhu) and Umar
(Radhiallaahu Anhu) of not calling Ali (Radhiallaahu Anhu) and other Sahabah to
Saqeefa Bani Saaidah because when they left the home of Rasoolullah (Sallallaahu
Alayhi Wasallam) they did not know what was going to happen, neither did they go
there with the intention of obtaining the Khilaafat themselves. Whatever happened
at Saqeefa Bani Saaidah was a coincidence and unexpected.
It is proven from few narrations that after the incident of Saqeefa Bani Saaidah,
Abubakar (Radhiallaahu Anhu) and Umar (Radhiallaahu Anhu) returned to
Rasoolullah (Sallallaahu Alayhi Wasallam)’s house to in order to assist with the
burial arrangements. On the following day Abubakar (Radhiallaahu Anhu) sat on the
pulpit in the Masjid-un-Nabawi and Umar (Radhiallaahu Anhu) stood in front of the
Sahabah and said a few words and also excused himself for what he had said on
hearing of the demise of Rasoolullah (Sallallaahu Alayhi Wasallam). He further said
that: “Rasoolullah (Sallallaahu Alayhi Wasallam) has passed away and you have the
Qur’an with you.” Umar (Radhiallaahu Anhu) then pointed towards Abubakar
(Radhiallaahu Anhu) and mentioned his virtues and that he was Rasoolullah
(Sallallaahu Alayhi Wasallam)’s companion in the cave and that he is more worthy
of Khilaafat than anybody else and everybody should take Bay’at on his hands. All
the Sahabah present in the Masjid took Bay’at on the hands of Abubakar
(Radhiallaahu Anhu) and this was known as the general Bay’at. At the time of this
Bay’at two very important and famous Sahabah, i.e. Ali (Radhiallaahu Anhu) and
Zubair (Radhiallaahu Anhu) were not present. This was very confusing. Abubakar
(Radhiallaahu Anhu) enquired of their whereabouts. A few Sahabah of the Ansaar
stood up and called Ali (Radhiallaahu Anhu) and Zubair (Radhiallaahu Anhu) to the
Masjid. When these two Sahabah (Radhiallaahu Anhu) arrived at the Masjid
Abubakar (Radhiallaahu Anhu) asked Ali (Radhiallaahu Anhu): “Why haven’t you
taken Bay’at inspite of you being the cousin and son in-law of Rasoolullah
(Sallallaahu Alayhi Wasallam)? Do you wish to cause disunity amongst the
Muslims?” On hearing this Ali (Radhiallaahu Anhu) excused himself and took Bay’at
on the hands of Abubakar (Radhiallaahu Anhu). Then Abubakar (Radhiallaahu Anhu)
asked Zubair (Radhiallaahu Anhu) the same question and also asked him that:
“Inspite of being the cousin of Rasoolullah (Sallallaahu Alayhi Wasallam) and a
Hawaari, do you wish to create disunity amongst the Muslims?” He too excused
himself and took Bay’at on the hands of Abubakar (Radhiallaahu Anhu).

As far as what has been mentioned in a few narrations that Ali (R.A.) and Zubair
(R.A.) gathered at the house of Fatima (R.A.) and Umar (R.A) went there and
threatened them, I would like to say that apparently after the burial of Rasoolullah
(S.A.W.) and before the general Bay’at in the Masjid, Ali (R.A.) and Zubair (R.A.) and
a few Muhajireen Sahabah gathered at the house of Fatima (R.A.) and thought that
because the general Bay’at had not yet been taken, we should appoint Ali (R.A.) as
the Khalifah. They discussed this matter amongst themselves and Zubair (R.A.) also
announced that he will back Ali (R.A.) with his sword. On the other hand many of the
Muhajireen and Ansaar had already taken Bay’at on the hands of Abubakar (R.A.) at
Saqeefa Bani Saaidah, now if another Khalifah had to be appointed, there was a
great fear of revolt and the Ansaar would again have demanded that an Ameer be
appointed from amongst them. Therefore, in order to suppress this revolt Umar
(R.A) went to Fatima (R.A.)’s house and at that time Ali (R.A.) and Zubair (R.A.) were
not present. It has been stated in Kanzul Ummal that Umar (R.A) told Fatima (R.A.)
that: “O the daughter of Rasoolullah (S.A.W.), nobody from amongst the people is
more beloved to me than your father and nobody is more beloved to me than you
after your father. I have received the bad news that these people are gathering in
your house and conspiring against the Khilaafat of Abubakar. If they do not stop
conspiring then by Allah! I will burn their homes.” On saying this Umar (R.A) left and
when Ali (R.A.) and Zubair (R.A.) arrived at the house of Fatima (R.A.), Fatima (R.A.)
said to them: “Do you know that Umar came to see me and he has taken an oath
that if you conspire against the Khilaafat of Abubakar he will burn your homes? By
Allah! Umar will most definitely fulfil his oath. Therefore leave my house with the
intention of dropping your opinions and thoughts and do not return with the same
object.” Ali (R.A.) and Zubair (R.A.) left the house and did not gather there again
until they took Bay’at on the hands of Abubakar (R.A.). (Kanzul Ummal, Vol. 5, Page
651)

From this narration of Kanzul Ummal a few points have become clear and evident:

When Umar (R.A) arrived at Fatima (R.A.)’s house Ali (R.A.) and Zubair (R.A.) were
not present, therefore neither did Umar (R.A) meet them nor did a fight or quarrel
break out.

1. Umar (R.A) associated with Fatima (R.A.) in a very respectful manner and also
mentioned to her that she was more beloved to him than his own children.
2. Umar (R.A) did not threaten Fatima (R.A.) in any way.
3. When Umar (R.A) left Fatima (R.A.)’s house, both Fatima (R.A.) and her home were
sound and intact. No harm was afflicted on either of them. Later when Ali (R.A.)
arrived Fatima (R.A.) did not complain of Umar (R.A) behaving in a disrespectful
manner, rather she advised him not to oppose Umar (R.A) and not to conspire
against the Khilaafat of Abubakar (R.A.) in her house in future.
4. Ali (R.A.) and Zubair (R.A.) took Bay’at on the hands of Abubakar (R.A.) without
any coercion.

The accusations that have been levelled against Umar (R.A) that he broke down the
door of Ali (R.A.)’s house and approached Ali (R.A.) and Fatima (R.A.) in a
disrespectful manner and due to this Fatima (R.A.) suffered a miscarriage is totally
false and a mere fabrication. In reality those who levelled this accusation are
disgracing and Ali (R.A.) and Fatima (R.A.) and also making a mockery of Islam. Was
Ali (R.A.) so cowardly that he could not defend his house nor avenge his wife?!
When Ali (R.A.) became Khalifah why did he not take revenge nor claim the blood
money from the family of Umar (R.A) for the child that he had lost?! The ones who
narrate these types of narrations are in actual fact the enemies of Islam. They
portray the Sahabah (R.A.) in front of the Kuffar in such a fallacious manner that
they were thirsty for governance, they had no legal system, the strong used to
suppress the weak, to speak the truth was a crime, the oppressors were not
punished, lies were spoken in order to please rulers, just as the hypocrites they too
had hatred in their hearts for their rulers. Can your heart accept such accusations
and nonsense? Could the senior Sahabah behaved in such a manner? Were such
Sahabah not capable of demolishing great empires such as that of Qaisar and Kisra
with scanty ammunitions and means? Will Allah Ta’ala assist such oppressors?

The claim that Fatima (R.A.) had a miscarriage is a mere fabrication. It has been
mentioned in an authentic book of history, i.e. Albidayah wan Nihaayah, that during
the lifetime of Rasoolullah (S.A.W.), Fatima (R.A.) gave birth to a third son by the
name of Muhassin and that this child passed away in his childhood. This is why the
majority of the historians mentioned only two sons of Fatima (R.A.).

The reason why Umar (R.A) reacted staunchly with those who opposed the Khilaafat
after Abubakar (R.A.) was appointed as the Khalifah was because Rasoolullah
(S.A.W.) has said: “If anybody else claims Khilaafat after a Khalifah has been chosen
from amongst the Muslims, then he should be killed no matter who he may be.”
(Sahih Muslim)

After the general Bay’at took place Abubakar (R.A.) said: “I never intended to be a
Khalifah nor did I demand it. If you are not pleased with this Bay’at then I will step
down and you can appoint someone else as the Khalifah.” Majority of the
Muhajireen, especially Ali (R.A.) refused this offer and said: “No, you (Abubakar) are
more worthy of the Khilaafat than anybody else. Rasoolullah (S.A.W.) forwarded you
in such an important issue such as Salaat so how can we pull you back.” When Ali
(R.A.) and Zubair (R.A.) were asked why did they not take the Bay’at in the
beginning? They replied that the reason was because they were consulted on the
issue. It has been narrated in the Shiite book “Ihtijaaj Tabrasi” that Ali (R.A.) took
Bay’at on the hands of Abubakar (R.A.) and also performed Salaat behind him. Ali
(R.A.) announced during his Khilaafat that Rasoolullah (S.A.W.) did not bequest us to
appoint the Khalifah and neither did he take a pledge from us. If I had a pledge then
I would have never allowed Abubakar (R.A.) to climb the Mimbar of Rasoolullah
(S.A.W.) but in reality Abubakar (R.A.) was worthy of Khilaafat. Rasoolullah (S.A.W.)
also forwarded him, we supported him and worked with him, and after his demise
we assisted Umar (R.A) and Uthmaan (R.A.)

One should ponder that if Ali (R.A.) had a pledge then he would have most definitely
mentioned it during his Khilaafat when there was no fear of anybody reprimanding
him or threatening him. Had Abubakar (R.A.) or Umar (R.A) oppressed him any way,
he would have also mentioned it but he did not mention anything of that sort.

We have elaborated in detail on the Khilaafat of Abubakar (R.A.). One should accept
that which is authentic and that which also suits the nature of the Sahabah Kiraam
and Islam. Those narrations which portray false pictures of the Sahabah and Islam
will not be accepted because those who opposed Islam while portraying themselves
as Muslims fabricate such false narrations and spread them in such a manner that
causes disunion amongst the Muslims and also that they may disperse into groups
and start baying for each others blood. Not everything mentioned in the history
books are authentic and you should not bother arguing with the Shiites, rather you
should worry about being a practical Muslim. Also, you should mention the Sahabah
in a respectful manner and do not have hatred and prejudice for any Sahabi and
inculcate love for all the Sahabah. To love them is a sign of Imaan and to oppose
them and hate them is a sign of hypocrisy.

If any Shiite keeps bothering you then you should ask him that: “Was Ali (R.A.) brave
or cowardly? If he was brave, then why did he conceal the truth? What prevented
him from disclosing the truth during the Khilaafat? If according to your belief (Shiite)
Ali (R.A.) had any bequest regarding Khilaafat and governmental issues but he was
not able to express them openly, then how did you find out about it? Where is this
bequest of his and in which Kitaab is it to be found? Why don’t you prove it from
authentic sources.”

References:

Sahih Bukhari, Vol. 2, Page 1009, 1072.

Fathul Baari, Vol. 12, Page 145, Hadith no. 6830, Vol. 13, Page 208, Hadith no. 7219
Musnad Ahmad ibni Hambal, Vol. 1, Page 55, Hadith 133, Page 121, Hadith 391
Kanzul Ummal, Vol. 5, Page 635, 643-657, Hadith no. 14131-14156
Raudhul Unuf, Sharah Seerah ibni Hisham, Vol. 4, Page 260
Albidayah wan Nihaayah, Vol. 5, Page 245-252, Vol. 6, Page 301-303, Vol. 7, Page
331
Alkaamil fit Taarikh li ibni Atheer, Vol. 2, Page 189-194
Taarikh ul Islam lith Thahabi, Page 5-14, Page 639-642
Hum Sunni kiyun Hain, Page 233-248
Shia ke Hazaar Sawaal ka Jawaab, Page 291
‘Abaqaat of Allamah Khalid Mahmood

And Allah Ta’ala knows best,

Mufti Muhammad Ashraf
Jameah Mahmoodiyah, S