Indexed OCR Text

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The Life of Muhammad
They both replied: "O caliph of Rasūlullah ! Do not rebuke
us. We do not wish to cause disunity among the Muslims."
قال علي والزبير ما غضبنا إلا لأنا أخرنا عن المشورة وإنا نرى أبا بكر أحق الناس بها إنه
لصاحب الغار وإنا لنعرف شرفه وخيره ولقد أمره رسول الله صلى الله عليه وسلم أن
يصلي بالناس وهو حي. إسناده جيد ولله الحمد والمنة.
'Alī and Zubayr said: We are not angry except for the fact that
we were left out of the consultation. We consider Abu Bakr to
be the most eligible for the caliphate. He was the companion
[of Rasulullah %] in the cave. We acknowledge his merit and
distinction. The Messenger of Allah # had ordered him to lead
the people in salah while he was alive." This Tradition has a
good chain of narrators. All praise and thanks are due to Allah
1
وفي رواية أنه رضيه لديننا أفلا نرضاه لدنيانا
Another narration states that they said: "He [Rasulullah ] was
pleased with him [Abu Bakr 4%] for our spiritual affairs, so why
shouldn't we be pleased with him for our worldly affairs?"2
On saying this, both of them pledged their allegiance to Abū
Bakr 4
3
Abu Bakr 4 excused 'Alī 4% and Zubayr 4% and said to them: "I
take an oath by Allah that I did not have the least desire for
leadership. Neither did I have any inclination towards it in my
heart, nor did I ask Allah for it in secrecy or in public.
1 Al-Bidāyah wa an-Nihāyah, vol. 5, p. 250. Also Izālah al-Khifā', vol. 1, p.
312.
2 Sharh ash-Shamā'il, vol. 2, p. 222.
3 Narrated by Hakim as quoted in Izālah al-Khifa', vol. 2, p. 27.

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The Life of Muhammad %
However, I feared that if I delayed the matter till your arrival,
there would be some sedition."1
The Shi'ah say that no one called 'Alī 4% nor did anyone ask
him. We ask them: "Who called Abu Bakr 4% and 'Umar 4% and
who asked them? They went on their own out of fear that there
would be sedition." Moreover, the matter of the caliphate was
not such a major matter that they have to wait for the arrival of
someone.
Nevertheless, 'Alī 4% and Zubayr
pledged their allegiance to
Abu Bakr 4% in the beginning:
وقد صحح ابن حبان وغيره من حديث أبي سعيد الخدري وغيره أن عليا بايع أبا بكر
في أول الأمر.
"Ibn Hibban and others consider this Tradition to be authentic
from Abu Sa'id al-Khudrī 4% that 'Alī 4% pledged his allegiance
to Abu Bakr 4% at the very beginning."2
Ibn Kathīr rahmatullahi 'alayh says that the correct and true
opinion is that 'Alī 4% pledged his allegiance to Abu Bakr % at
the very beginning. 'Alī 4
% did not distance himself from Abū
Bakr 4% at any time. He used to offer all his salah under the
leadership of Abu Bakr
3
Apart from Abu Sa'id al-Khudrī 4%, there are other Sahabah
who narrated that 'Ali 4% pledged his allegiance to Abu Bakr
at the very beginning. In addition to Hakim, these narrations
1
Izālah al-Khifā', vol. 2, p. 27. Also, Sîrah Halabîyyah, vol. 3, p. 360.
2 Fath al-Bārî, vol. 7, p. 379.
3 Al-Bidāyah wa an-Nihāyah, vol. 5, p. 249.

243
The Life of Muhammad *
have been related by Abū Dā'ūd Tayālisī, Ibn Sa'd, Ibn Abī
Shaybah, Ibn Jarīr, Bayhaqī and Ibn 'Asākir.1
Imām Bukhārī rahmatullahi 'alayh narrates in his Sahīh from
'Ā'ishah radiyallahu 'anha that 'Alī 4% pledged his allegiance
to Abu Bakr % after the death of the former's wife, Fatimah
radiyallāhu 'anhā, which was six months after Abu Bakr
became caliph. Some 'ulama' give preference to this narration
while Imam Bayhaqi gives preference to the narration of Ibn
Hibbān. Some 'ulamā' merge these two narrations by saying
that 'Alī 4% had pledged his allegiance at the very beginning.
However, after the incident of Fadak when he was overcome by
grief, and because of Fatimah's radiyallāhu 'anhā illness, he
could not go to Abu Bakr 4% as frequently as he used to, people
misconstrued this and assumed that he was now displeased with
the caliphate of Abu Bakr %. In order to remove this
misunderstanding, 'Alī 4% pledged his allegiance a second time
in the presence of a general assembly. This pledge was
therefore a renewal of the previous pledge.2
The Sahih of Imam Bukhārī rahmatullahi 'alayh narrates from
A'ishah radiyallahu 'anha that after the demise of Fatimah
radiyallāhu 'anhā, 'Alī 4% sent a message to Abu Bakr 4% to
visit him at his house but that he should not bring anyone else
with him. This was a reference to 'Umar 4% because he was
quite strict while Abu Bakr % was a bit lenient. When 'Umar
heard about this, he said to Abu Bakr 4%: "By Allah, you
should not go alone." Abu Bakr 4% replied: "By Allah, I will
certainly go. I do not expect him to do anything to me." When
Abu Bakr 4% went there, 'Alī 4% praised and glorified Allah kg
and then said:
1 Kanz al- 'Ummāl, vol. 3, p. 131.
2 Fath al-Bārî, vol. 7, p. 379.

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The Life of Muhammad
"We are fully aware of your virtue and merit and whatever
Allah g bestowed to you. We are not envious of the good and
honour which Allah bestowed to you [i.e. the caliphate].
However, our complaint is that the caliphate was decided upon
without consulting us. We felt that because of our closeness to
Rasūlullah , we should have also been consulted." 'Alī 4
continued speaking in this vein until tears began flowing from
Abu Bakr's
began speaking, he
said: "I take an oath by that Being in whose control is my life
that the family ties of Rasulullah are more beloved to me
than my own family ties. As for the dispute that took place
between me and you with regard to the wealth of Fadak, I did
not display any shortcoming in doing good and what was best.
And I did not abandon the way of Rasulullah % in this regard in
the least. (I distributed this wealth as Rasulullah % would have
done)." 'Alī 4% said to Abu Bakr 4%: "I make a promise that I
will present myself in the afternoon in order to pledge my
allegiance to you." After performing the zuhr salah, Abu Bakr
climbed the pulpit and spoke about the matter concerning
Alī 4%, his delay in pledging allegiance and his reason for it.
He then sought forgiveness from Allah , and came down. 'Alī
then stood up and spoke about the merits and rights of Abū
Bakr 4%. He stated that what he did was not out of envy towards
Abu Bakr 4
nor rejection of the bounty [caliphate] which
Allah bestowed him with. His only complaint was that he was
not consulted when he should have been." The Muslims
became very pleased with what they heard and said: "You have
spoken well."1
In the light of all these Traditions it becomes absolutely clear
that 'Ali % had no doubt whatsoever as regards the superiority
and eligibility of Abu Bakr
for the caliphate. Nor did he
1 Fath al-Bārî, vol. 7, p. 378.

245
The Life of Muhammad %
harbour any jealousy or envy towards his caliphate. He pledged
his allegiance to Abu Bakr 4
happily and readily. His
complaint that he had against Abu Bakr 4% was actually based
on his love for him. A person does not have complaints for
outsiders. In fact, this Tradition shows that 'Ali's % heart was
filled with love for Abu Bakr 4% and that he had no doubt
whatsoever concerning the superiority of Abu Bakr
.
Distancing himself from the pledge was in no way because of
jealousy and envy. Rather it was an affectionate and sincere
complaint, and he did it out of his gracefulness. It was not a
real objection or protest.
Abu Bakr 4% did not go to the Saqifah in order to become the
caliph. Rather, he went to remove the mutual misunderstanding
between the Muhajirun and the Ansar. Even when he reached
there, he did not ask the people to pledge allegiance to him.
Rather, those who were present pledged their unanimous
allegiance to him of their own accord. Had he not accepted the
pledge under such circumstances, it would have probably
resulted in sedition. In such volatile and unstable
circumstances, it is not appropriate to ask why he did not call
such and such person and why he did not consult such and such
person. When Abu Bakr 4% explained these reasons to 'Alī 4%,
all his complaints were removed and he pledged his allegiance
to Abu Bakr % with his heart and life.
'Allāmah Halabī rahmatullahi 'alayh says that when the
Muhajirūn and Ansar gathered, Abu Bakr % sent someone to
call 'Alī 4%. When the latter arrived, Abu Bakr 4% said:
"O 'Alī! What has caused you to lag behind in this matter?" He
replied: "A big complaint has kept me behind - that you did not
consult me in this matter." Abu Bakr % excused himself by
saying that had this matter been deferred, there was the fear of
sedition. Abu Bakr % then addressed the people saying: "O
people! This is 'Ali ibn Abi Talib. The necklace of pledging

246
The Life of Muhammad #
allegiance to me is still not around his neck. He has the full
choice of pledging allegiance to me or not doing so. O
Muslims! If you have pledged allegiance to me and wish to
withdraw it, you have the choice to do so. If you wish to pledge
allegiance to someone else, you may do so and I will be the
first person to pledge allegiance to that person." When 'Alī
heard this, all his complaints and misgivings disappeared, and
he said: "We do not consider anyone else eligible for this.
Stretch out your hand." 'Alī 4% and those who were with him
then pledged their allegiance to Abu Bakr 4%.">1
The pledge of Sa'd ibn 'Ubadah
All those who were present at the Saqifah ibn Sa'idah pledged
their allegiance to Abu Bakr 4% except for Sa'd ibn 'Ubadah
who refused and went away home. Abu Bakr 4
did not
confront him for a few days. 'Umar 4% said that he should
certainly take the pledge from Sa'd 45. Bashir ibn Sa'd % said
that he is all alone, they should overlook him and leave him as
he is. He already refused once. If he were to be confronted,
there is the possibility of his family and tribe members standing
up in his defence. This would probably lead to bloodshed.
Everyone agreed with this suggestion. However, Sa'd 4% did
not join the salah with Abu Bakr 4
(he probably offered his
salah in some other musjid) and also abstained from talking
with Abu Bakr . This continued till Abu Bakr passed
away. Sa'd 4% then went to Syria and passed away there. Imam
Tabarī rahmatullahi 'alayh says that Sa'd 4% also pledged his
allegiance to Abu Bakr 4% a few days after he became caliph.
Allah knows best.
1 Sîrah al-Halabîyyah, vol. 3, p. 36.

247
The Life of Muhammad
Abu Bakr's 4% intention to give up the caliphate
Abū Bakr 4
š had accepted the caliphate because he feared
sedition and also because the people had insisted that he accept
it. However, it pained him for having accepted this heavy
responsibility. He therefore remained sad and dejected in his
house. When 'Umar % went to Abu Bakr 4%, the latter rebuked
'Umar 4% and complained to him by saying: "You are the one
who placed me in this serious position. It is very difficult to
pass judgement among the people. 'Umar 4% consoled him by
saying: "Have you not heard the words of Rasulullah & that
when a ruler or judge uses all his faculties and abilities to pass
judgement, then when he passes his judgement, he will receive
a single reward if he is wrong in his judgement and a double
reward if he is correct." On hearing this, Abu Bakr 4% felt a bit
easier.1
It is stated in one Tradition that after the pledge of allegiance,
Abu Bakr % remained in his house for three days. When he
used to come to the musjid, he would climb the pulpit and say:
أيها الناس قد أقلتكم بيعتكم فبايعوا من أحببتم كل ذلك يقوم إليه علي بن أبي طالب
فيقول لا والله لا نقيلك ولا نستقيلك من ذا الذي يؤخرك وقد قدمك رسول الله صلى
الله عليه وسلم.
"O people! I am returning your pledge, so pledge your
allegiance to whomever you like." On each occasion, 'Alī
would stand up and say: 'By Allah, we will neither remove you
nor will we take back our pledge. Who can remove you when it
was Rasūlullah % who put you forward?'">2
1 Ibn Rahwayh and Khaythamah in Fadā'il as-Sahābah. Kanz al-'Ummāl,
vol. 3, p. 135.
2 Kanz al- 'Ummāl, vol. 3, p. 140.

248
The Life of Muhammad %
An interesting incident
Yahya ibn Sa'īd narrates from Qasim ibn Muhammad who
said: When Rasulullah % passed away, 'Amr ibn al-'As 4% was
either in Bahrain or 'Amman. The news reached him that the
people [Muslims of Madinah] rallied around Abu Bakr 4% and
appointed him caliph. The people of that place [Bahrain or
'Amman] asked 'Amr ibn al-'As %: "Who is this person
around whom the person rallied. Is he the son of your
Prophet?" He replied: "No." They asked: "Is he his brother?"
He relied: "No." They asked: "Is he his closest relative?" He
replied: "No." They asked: "Then who is he (that the people
unanimously elected him)?" He replied: "They appointed the
best person amongst them and made him their leader." The
people said: "They will continue experiencing good as long as
they continue in this manner."1
The matter concerning the appointment of a caliph
The fact that Abu Bakr
was appointed caliph by the
unanimous decision of the Muhajirun and Ansar is proof that
Rasūlullah % did not command the caliphate in favour of any
single person by saying: "Such and such person should become
the caliph after me." Nor did he expressly name any person for
the caliphate - neither Abu Bakr % nor 'Alī 4%. However, he
did show certain indications in favour of Abu Bakr % and
throughout his life he treated Abu Bakr 4% just as a king treats
his heir-apparent.
The Shi'ah allege that 'Ali 4% was the one in whose favour
Rasūlullah stated that he should be the next caliph. It is
related in the Sahīh Bukhārī and Sahih Muslim that someone
mentioned before 'Ā'ishah radiyallāhu 'anhā that Rasūlullah
had appointed 'Alī 4% as his caliph. 'A'ishah radiyallahu 'anhā
1 Ibid, p. 136.

249
The Life of Muhammad
replied: "Who is saying this? I remained with him [Rasūlullah
] attached to my bosom right till the end of his life. He passed
away in this very state. I do not know when he said this in
favour of 'Alī."
It is stated in the Sahih Bukhārī and Sahih Muslim that when
'Umar 4% was stabbed with a dagger and people felt that he
would soon leave this world, someone asked him: "O Leader of
the Believers! Are you not going to appoint someone as your
successor?" He replied: "If I appoint someone, there is no harm
in it because someone better than me, i.e. Abu Bakr, appointed
someone as his successor at the time of his death. And if I do
not appoint someone, there is no harm in it because someone
better than me did not appoint a successor, i.e. Rasulullah .
When 'Ali % was on his death-bed, someone asked him: "Are
you not going to appoint someone as your successor?" He
replied: "Rasūlullah % did not appoint anyone as his successor,
so why should I do so? If Allah % wants good for the people,
He will enable them to unite in choosing the best among them
just as He had enabled them to unite in choosing the best
among them after their Prophet."1
It is stated in the Sahīh of Imam Bukhārī rahmatullahi ‘alayh
that when Rasulullah was on his death-bed, 'Abbas 4% said to
'Alī 4%: "By Allah, you will be the slave of the staff after three
days. In other words, Rasūlullah'% demise is quite close. You
should therefore ask him who is going to be the caliph after
him." 'Alī 4
replied: "I will not ask him anything in this
regard."
Sufyan Thaurī rahmatullahi 'alayh narrates that on one
occasion, 'Alī % delivered the following sermon:
1 أخرجه البيهقي وإسناده جید.

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The Life of Muhammad
"O people! Surely the Messenger of Allah % did not order us
anything as regards this caliphate. We all decided to appoint
Abu Bakr as the caliph. He fulfilled this responsibility
beautifully till he departed from this world. Abu Bakr felt that
he should appoint 'Umar as the caliph. He also fulfilled this
responsibility beautifully till he departed from this world." (al-
Bidāyah wa an-Nihāyah)
It is narrated in Sahīh Bukhārī and Sahīh Muslim that 'Alī
delivered a sermon in which he said: "Whoever alleges that I
have anything apart from the Book of Allah and this book in
which the injunctions concerning blood money is written is an
absolute liar."
The Shi'ah claim that Rasulullah _ had advised that 'Alī
should succeed him. The Ahlus Sunnah say that if Rasulullah
appointed 'Alī 4%
as his successor, it is impossible for the
Sahabah to have acted against Rasulullah's orders. To
claim that the Sahabah & who sacrificed their lives, wealth,
families and friends for the sake of Allah ( and Rasulullah
wittingly rejected this order of Rasūlullah % is an absolute
denial and rejection of the Qur'an wherein Allah s time and
again praises the Sahabah . Moreover, if 'Alī 4%, 'Abbas % or
anyone else had any clear text or bequest in favour of the
caliphate of any particular person, it would have been well
known. Under normal circumstances, it is impossible for it to
remain hidden and concealed. It would have certainly been
presented and read in the assembly. Just as when Abu Bakr
addressed the assembly in the Saqifah Banī Sa'idah and quoted
the Hadith wherein Rasulullah said that the leaders should be
from the Quraysh, the Ansar immediately accepted this and
abandoned their desires for leadership.
Moreover, if there was any text in this regard, someone or the
other would have certainly presented it in the assembly and
said: "Why are you disputing unnecessarily. Rasūlullah ¿ has

251
The Life of Muhammad %
already appointed such and such person as his successor." Had
Rasūlullah appointed anyone apart from Abu Bakr 4%, be it
'Alī %, 'Abbas % or anyone else, it is impossible for any of the
Sahabah not to have mentioned it. The assembly at the
Saqīfah Banī Sā'idah was solely held to appoint the caliph. It
was for this reason that the people gathered there. If there was
any text [from Rasulullah ] stating that such and such person
should be made his successor, the Ansar would not have said:
"There should be a leader from us and one from you." No one
in this assembly used Rasūlullah's statement at Ghadir Khum
when he said: "The person who is my friend is the friend of
'Alī", as proof to show that 'Ali 4% should be made the caliph
and there is therefore no need to discuss this matter.
Moreover, if 'Alī 4% had any text or evidence to prove his
caliphate, he would have presented it before the Sahabah &. If
they did not accept it, he would have certainly fought against
Abu Bakr 4% and 'Umar 4% just as he fought against Mu'awiyah
4
5. This is especially so when Abu Sufyan % said to 'Alī
:
"Give me your hand so that I may pledge allegiance to you.
And if you wish, I can fill the entire field with the infantry and
the cavalry in order to fight against Abu Bakr." 'Alī 4% became
furious at him and said: "Go from here, I have no need for your
advice. You want to cause friction and sedition among the
Muslims."
From this we learn that 'Ali 4% did not have any text or bequest
in his favour. He believed with his heart and soul that the
caliphate of Abu Bakr
was a genuine and righteous
caliphate. He considered speaking against his caliphate to be a
cause of friction and sedition.
Had 'Alī % not considered the caliphate of Abu Bakr 4% to be
valid, he would have certainly confronted him and fought
against him as he had fought against Mu'awiyah 4%. This is
because after being given the title of the victorious lion of

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The Life of Muhammad
Allāh (Asad Allah al-Ghalib), it would have been extremely
cowardly and a weakness of īman to abstain from fighting the
enemies of Allah . If this silence of 'Alī % was because he
had no alternative and out of compulsion, then such a person
cannot be eligible for caliphate. If it is said that despite having
the power to do so, 'Ali 4% did not claim the evidence or
bequest for his caliphate on the basis of tagīyyah, then this
would be cowardly and hypocritical as well. A cowardly and
hypocritical person cannot become a caliph.2
The Shi' ah claim that 'Ali's 4% remaining in the company of the
first three caliphs, offering salah behind them, reciting the
Qur'an as they recited, and abstaining from saying anything
against them were all on the basis of taqiyyah. However, an
objection to this is that when 'Ali 4% became the caliph, he used
to enumerate the virtues and merits of the first three caliphs in
his sermons. If it is said that this was also done on the basis of
taqīyyah, then the question arises that what kind of "lion of
Allah" was he that he even feared them after their death? And
that he praised them out of fear ?! How sad that despite being
the "lion of Allah" he fears dead people. And after becoming
the caliph and ruler, he continues promulgating laws in
accordance with what the first three caliphs had promulgated.
We seek refuge in Allah, 'Alī
es was not so cowardly and
spineless as claimed by the Shi'ah.
It is the belief of the Ahlus Sunnah wa al-Jama' ah that 'Alī
was certainly the "lion of Allah" and his internal self was in
total accordance with his outer appearance. The Shi'ah claim
that his inner and outer were different. A person can only see
the outer. The matters of the heart are known to Allah % alone.
When 'Alī 4% praises the first three caliphs from the pulpit, it is
1 A Shî'ah doctrine permitting lies and concealing the truth.
2 Al-Bidāyah wa an-Nihāyah, vol. 5, p. 252.

253
The Life of Muhammad %
the duty of Muslims to consider him to be truthful. The Shi'ah
believe that 'Alī
% was ma'sum (sinless). It is compulsory to
obey a person who is ma'sum and it is an act of fisq (open
disobedience) to disobey a person who is ma'sūm. This is
something that is agreed upon by both groups (Sunnis and
Shĩ'ah) that from the very beginning of the caliphate of Abū
Bakr 4% till its end, throughout the caliphate of 'Umar 45, and
from the beginning till the end of the caliphate of 'Uthman 4%
'Alī 4% remained a special adviser to these three caliphs and
remained with them. His counsel was sought in all the battles.
He took a share from the booty, he offered salah behind them,
and agreed with them on matters concerning Islam. All this is
proof that 'Alī 4
s believed with all his heart that the caliphate
of these three caliphs is valid. It is only the Shi'ah who can
have the audacity of considering these actions of his which
spanned a period of 25 years to be taqiyyah. It is our belief, the
Ahlus Sunnah, that it is inconceivable for even the slaves of
'Alī 4% to portray a loving and friendly relationship towards
those who he considers to be unbelievers, hypocrites, usurpers
and treacherous ones. And to continue offering salah behind
them and to recite the Qur'an as they did.
,
Why did Rasulullah _ not appoint a caliph?
As for the question as to why Rasulullah # did not appoint
someone for the caliphate, the reply to this is that it was not
incumbent on Rasūlullah % to appoint and name a successor.
He left this matter to the mutual consultation of the Muslims.
That they should choose a leader according to their correct
vision. But he did allude to his successor by appointing Abū
Bakr 4% to lead the salah in his place. This was an allusion to
his caliphate. When he learnt that this allusion of his was
sufficient for the Sahabah , he abandoned his intention of
writing a bequest in Abu Bakr's 4% favour. He felt that there

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The Life of Muhammad
was no need for it. Divine fate had already decreed that the
Muslims will not unanimously accept anyone but Abu Bakr
'Allāmah Suyūtī rahmatullahi 'alayh writes in his Tārīkh al-
Khulafa' that the reason behind Rasūlullah % not appointing a
successor is mentioned in a Hadith narrated in the Musnad of
Bazzār:
عن حذيفة قال قالوا يا رسول الله ألا تستخلف علينا قال إن أستخلف عليكم فتعصوا
خليفتي نزل عليكم العذاب. وأخرجه الحاكم في المستدرك.
"Hudhayfah narrates that the people asked: 'O Messenger of
Allah! Are you not going to appoint a successor over us?' He
replied: 'If I appoint a successor and you disobey my successor,
punishment will descend upon you."" (Also narrated by al-
Hakim in his al-Mustadrak)
A concise explanation of the basis for the difference between
the Ahlus Sunnah and Shi'ah regarding the caliphate
The biggest point of difference between the Ahlus Sunnah and
Shi'ah is regarding the caliphate. We therefore wish to show
the basis for this difference in a very concise manner.
According to the Shi'ah, the basis for caliphate [or being the
successor of Rasulullah ] is that of family ties and being the
son-in-law [of Rasūlullah ]. They state that 'Alī 4% ought to
have received the caliphate after Rasūlullah % because he was
from his family and his son-in-law as well. The Ahlus Sunnah
state that the basis for the caliphate is proximity, viz. proximity
to Allah , and Rasulullah , and not family ties. The person
who is closest to Allah , and His Messenger % will be the
successor of Rasūlullah . Of what consequence are family ties
to the matter of succession ?! If family ties were the basis for
caliphate, the caliph after Rasulullah # would have either been
his uncle, 'Abbās 4% or his daughter Fatimah radiyallahu 'anhā.
In fact, she would have appointed a male on her behalf as is the

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The Life of Muhammad
norm in the world. After her, Hasan 4% would have become the
caliph. Husayn 4% would have been the third caliph. If 'Alī
was still alive after Husayn 4%, he would have been the fourth
caliph. In short, if the basis for the caliphate was family ties,
then according to this principle of the Shi'ah, 'Ali 4% would still
have been the fourth caliph. Now if the Ahlus Sunnah made
'Alī 4% the fourth caliph, what have they done wrong ?!
The caliphate which 'Ali 4% received was obtained through the
pledge of the Muhajirun and Ansar. While the Shi'ah gave
nothing to 'Alī
.
If we were to look at the relationship through son-in-laws, then
'Uthman 4% was the most eligible for the caliphate immediately
after Rasūlullah . This is because he had a double relationship
with Resulullah . He married two of Rasulullah's
daughters, one after the other. It is for this reason that he was
given the title Dhū an-Nūrayn (the possessor of two lights). As
regards the objection that both his wives [both the daughters of
Rasūlullah ] had passed away during the very life time of
Rasūlullah , this matter does not remove the eligibility for
caliphate. This is because the special honour which he enjoyed
was solely because of his marriage to these two daughters.
Whether his wives were alive or not has nothing to do with this.
Just as 'Alī % still enjoyed the relationship of being the son-in-
law of Rasulullah even after the death of Fatimah
radiyallahu 'anhā. This honour was not removed by her death.
As for the objection of the Shi'ah that these two daughters,
Ruqayyah radiyallāhu 'anhā and Umm Kulthūm radiyallāhu
'anhā, were not the daughters of Rasūlullah % but the
daughters of Khadījah radiyallāhu 'anhā from her previous
marriage, then this is an absolute fabrication and lie. The Shi'ah
book, written by Kulaynī and printed in Lucknow, states:

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وتزوج خديخة وهو ابن بضع وعشرين سنة فولد له منها قبل مبعثه القاسم ورقية وزينب
وأم كلثوم وولد بعد المبعث الطيب والطاهر والفاطمة. (أصول كافي للكليني، ص.
278، باب مولد النبي صلى الله عليه وسلم)
"He married Khadijah when he was over 20 years old. Before
his commission as Prophet, Qasim, Ruqayyah, Zaynab and
Umm Kulthum were born to him, and Tayyib, Tahir and
Fatimah were born to him after his commission as Prophet."1
In short, Ruqayyah radiyallahu 'anhā and Umm Kulthūm
radiyallāhu 'anhā were the daughters of Rasūlullah % just as
Fatimah radiyallāhu 'anhā was his daughter. The first two were
born before he was commissioned as a Prophet while the third
was born after that. Being born first or last has nothing to do
with the caliphate. The honour which 'Ali 4% enjoyed of being
the son-in-law of Rasulullah % was enjoyed by him even after
the death of Fatimah radiyallahu 'anha. The honour that was
enjoyed by 'Uthman 4% can be understood in the same light.
The Shi'ah have many strange, weird, laughable and sorrowful
statements about the caliphate. We are ashamed to quote them
here. The Shi'ah claim that when Rasulullah % passed away,
'Alī % went out with his family to every Muhajir and Ansarī
asking for help and saying to them that Rasulullah % had made
me his successor yet these people have snatched it away from
him. They should therefore help him. No one except four
persons responded to his call. 'Alī 4% addressed these four by
saying that you are too few in number, what can I do with just
four persons? This incident is detailed in the books Haqq al-
Yaqin and Tadhkirah al-A'immah.
1 Kulaynî: Usûl Kāfi, p. 278.

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The Life of Muhammad %
We, the Ahlus Sunnah and the ardent lovers of 'Alī 4%, say that
this entire incident is a fabrication and totally against human
intellect. Moreover, it negates the piety and asceticism of 'Alī
The assets of Rasulullah
Rasulullah led an ascetic and poor life. At times, the stove
would not be put on for two months at a time. He and his
family would suffice with dates and water. They lived in mud-
houses. A blanket was his covering while he used to sit down
on straw mats. What did he have which he could have left
behind for his inheritors ?!
'Amr ibn Harith
who was the brother of Juwayriyah
radiyallāhu 'anhā, the wife of Rasūlullah , narrates:
ما ترك رسول الله صلى الله عليه وسلم عند موته درهما ولا دينارا ولا عبدا ولا أمة ولا
شيئا إلا بغلته البيضاء وسلاحه وأرضا جعلها صدقة. (صحيح البخاري كتاب الوصايا)
"At the time of his demise, Rasulullah % did not leave behind a
dirham or a dinar, neither a male or female slave, nor anything
else except for his white donkey, his weapons and a piece of
land which he gave in charity."
The land that is referred to in this Hadith actually refers to three
properties: (1) The properties of Madinah. This refers to the
land of the Banu Nadir which Allah s gave to Rasulullah as
a booty. This is mentioned in the Qur'an. It remained under
Rasūlullah's control. The income from this property used to
be spent on his family's annual expenditure. The income that
was left over would be used for the purchase of weapons,
horses and other equipment for jihad. (2) The property in
Khaybar which he received as booty. (3) Half the land of Fidak
1 Imām Bukhārî: Sahîh, p. 725, Kitab at-Tafsîr - Sûrah al-Hashr.

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The Life of Muhammad #
which he received after the victory at Khaybar after making
peace with the Jews. The income which he got from the
properties of Khaybar and Fidak was used for emergencies.
The above-mentioned properties were considered to belong to
Rasūlullah % and remained under his control as long as he
lived. Allah % had given him the right to utilize them as he
pleased. However, Rasūlullah % only took as much as was
necessary for his family. The remaining income was used for
the welfare of Islam and the Muslims. He did not take a single
penny for his personal comfort and luxuries. Although he
owned all these properties, he did not utilize them as an owner
but as a trustee - they belonged to Allah % and he was their
trustee by the order of Allah . He would spend according to
the orders of Allah . Since it was the order of Allah is that he
should spend from the income of these properties for his
family's annual expenses, he used to take the income from the
land of the Banu Nadir and spend it for this purpose.
After his departure from this world, Rasulullah's family
members assumed that these properties belonged to Rasūlullah
and that they were his personal belongings. They therefore
felt that these should be distributed among his family members
as inheritance. Fatimah radiyallahu 'anhā therefore went to
Abu Bakr 4% and asked for her share from the lands of Khaybar,
Fidak and Banū Nadīr. Abu Bakr 4% said to her: "I personally
heard Rasūlullah % saying: 'We Prophets do not inherit any
wealth nor does anyone inherit from us. Whatever we leave
behind is all for the cause of Allah {%.' However, whatever
expenses that were being paid from there will continue to be
done so. In whichever avenues Rasulullah % spent from there,
Abu Bakr will also do so. The family of Rasulullah _ will
consume from that income just as they had been doing when
Rasulullah was alive. I take an oath by Allah is that seeing to
the well-being and welfare of the family of Rasulullah is

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The Life of Muhammad %
more beloved to me than seeing to the welfare of my own
family."
Fatimah radiyallāhu 'anhā was not very happy with this reply
of Abu Bakr 4% and displayed her displeasure. The reason for
this is not known because Abu Bakr > explicitly related to her
the exact words of her beloved father . His reasoning is
obvious but the exact reason for her displeasure is not known.
Although Abu Bakr 4% expressed whatever he had to, he
remained ill at ease by her displeasure.
Abu Bakr 4% acted on what he had heard from Rasulullah ,
viz. he did not give any of these lands as inheritance to anyone.
To the extent, that he did not even give his own daughter,
'Ā'ishah radiyallahu 'anhā, Hafsah radiyallahu 'anhā - the
daughter of 'Umar 4% or to any of the other wives of Rasūlullah
. However, he did regain the contentment of Fatimah
radiyallāhu 'anhā by going to her house and excusing himself.
Ibn Kathīr rahmatullahi 'alayh states that Abu Bakr 4% initially
refused to distribute the inheritance. Later on, Fatimah
radiyallāhu 'anhā probably requested that the lands of Khaybar
and Fidak be given under the control of 'Alī 4% so that he may
see to them. Abu Bakr 4
refused by saying that he will
personally see to them and administer them just as Rasūlullah
had done. Due to human constraints, Fatimah radiyallahu
'anhā was displeased with this.1
After the death of Abu Bakr 4%, when 'Umar % became the
caliph, he continued administering these lands for two years.
However, when 'Alī 4% and 'Abbas 4% came to speak to him
with regard to these lands, he cited the system that was adopted
by Rasūlullah and Abu Bakr 4% and excused himself from
distributing them according to the laws of inheritance.
1 Al-Bidāyah wa an-Nihāyah, vol. 5, p. 249.

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The Life of Muhammad
However, in order to reconcile their hearts, he gave over the
lands of Banu Nadir to 'Alī 4% and 'Abbas 4% and asked them to
collectively administer these lands. He also took a promise
from them that the income from this land will have to be spent
on those whom Rasulullah # used to spend. He also got them
to agree to the fact that this was not inheritance but pledged for
the sake of Allah (waqf). They both agreed to this and
collectively became the trustees of these lands.
As for the properties that were at Khaybar and Fidak, 'Umar
kept them under his administration. In this way, 'Umar
distributed the lands of Rasulullah % in two: one was that of
Banū Nadir from which Rasūlullah's _ family members and
wives received their annual expenditure. The administration of
this was given to 'Alī 4% and 'Abbas 4% because they both were
fully conversant with the needs and expenditures of
Rasūlullāh's family. They were made trustees because they
knew that Rasūlullah's # family also have a right in this
property, in fact, they have the most right, and they were fully
conversant with their needs. 'Umar
therefore felt it
appropriate to give these two persons the trusteeship of this
property. Furthermore, the Hadith in which Rasulullah _ said
that no one inherits the wealth of the Prophets, and that their
wealth is given in charity, was fully known to all the people by
now. There was now no fear of people considering this handing
over the trusteeship of these lands to 'Alī 4% and 'Abbas 4% to
be inheritance. The lands of Banu Nadir were therefore given
under their trusteeship.
As for the lands of Khaybar and Fidak, whose income used to
be spent for the common good, 'Umar 4% kept under his control
because he was the caliph. 'Alī % and 'Abbas % continued
with the administration of the land that was under their
trusteeship for some time. However, differences arose between
them - as normally happens when there are two administrators
over one property. Differences with regard to the