The Oppression Of Sayeda Faatima (s.a) Part V

Aboo Bakr's Appointment By Nass 'Textual Sources' 

Bismillahir Rahmanir Raheem. "In the Name of God, the Compassionate, the Merciful." All praise be to Allah (swt) alone and peace and blessings be upon his final messenger Muhammad (saw) and his holy progeny (a.s).

Nass can be understood to mean, 'A known or clear legal instruction.' This is either by explicit or a hidden/implicit appointment. The followers of Ahlulbayt (a.s) believe the Prophet (saw) on numerous occasions, very clearly and openly appointed Imam Alee (a.s) as his successor. Even if such an appointment was only implicit, no one would be a more suitable candidate than Imam Alee (a.s). 

While adopting such a principle, the double standards of the Nawasib can be seen when they themselves use this methodology as evidence for appointing a leader. They argue that the Prophet (saw) inferred Aboo Bakr would succeed him due to his appointment of leading the people in Salaah, as if it can be proven by Nass (textual evidence) that he was the most superior in rank.

Moreover, such an inference is irrelevant when we have clear text wherein the Prophet (saw) declared Imam Alee (a.s) as his successor at Ghadir Khumm. This was a public declaration before thousands of Sahaba which took place while returning home from the Prophet's (saw) last Hajj, wherein he raised aloft the arm of Alee (a.s) and declared, “Of whomsoever I am Master, Alee (a.s) is his Master” – an event testified to by scores of companions. We appeal to justice, would our Holy Prophet (saw) gather the exhausted pilgrims in the blistering heat simply to declare that Alee (a.s) was merely his (saw) friend and that others alike should likewise be keen on him? 

Clear traditions exist prior to the event of Ghadeer wherein the Prophet (saw) had declared Alee (a.s) to be his brother, his flesh and that he (a.s) was from him (saw), and so it would be nonsensical for the Prophet (saw) to make a declaration of mere friendship, something which, as anyone would agree, is far from the higher status he (a.s) had already acquired. The meaning of 'friendship' would only mean a demotion of Alee's (a.s) position rather than a promotion among the Muslims. We again appeal to justice, the declaration made by Prophet (saw) in favour of Alee (a.s) was one that cannot be referred to as an inference of leadership, for it was a direct appointment. It is for this very reason that when Imam Alee (a.s) finally came to power as the fourth Caliph, he (a.s) reminded the people of the event of Ghadeer, which subsequently enabled the companion Aboo Tufayl (r.a) to acknowledge that Alee (a.s) was the true successor of the Prophet (saw).

Fakhrudeen Radhi:

“The consensus of the entire nation is that leadership can be established through Nass, but can this also be established through election by common men, yes or no? The Ahl us Sunnah and Mutazilites believe that it can, whilst the Ithna Ashariya Sect believe that it cannot be without nass.”

Source: Ma’alim Al-Usool Al-Deen. Pg. # 158.

Al-Haythami:

“Imamate is established either by the existing Imam appointing a competent person via nass, or the influential ones and those having power (Ahlul alhil wa alaqed) appointing a competent candidate, or via methods that have been commented upon at relevant places.” 

Source: Sawa'iqh Al-Muhriqa. Pg. # 27.

Al-Nawawi:

“The Muslims are unanimous that if the sign of death appears on the Caliph or even before that, it is allowed for him to appoint a successor…”

Source: Sharh Saheeh Muslim. Vol. 12, Pg. # 205.

Ibn Taymiyyah:

“There are many groups from amongst the Ahl ul Sunnah that believe the Imamate of Aboo Bakr can be evidenced through nass. On this issue, there exists a difference of opinion with Imam Ahmad and the other scholars, and in relation to this, the Qadhi Aboo Ya’ala has narrated two traditions from Imam Ahmad. The first one is that his Imamate was established through election of people and this view was adopted by a group from the Ahl ul Hadeeth, the Mutazilla and the Asharias, and same is the opinion of Qadhi Aboo Ya'ala. The other is that it is through hidden Nass and indication, and this belief is adopted by Hasan Al-Basri, a group of Ahl ul Hadeeth, Aboo Bakr binte Abdul Wahid and the Bahisia sect of Khawaarij. Shaykh Aboo Abdullah ibn Hamid said that the proof that Aboo Bakr was eligible to be the Khalifa while the Ahlul bayt and other Sahaba were not, comes from both Qur'aan and Sunnah. He stated that our Ulema had disagreement whether leadership was proven from Nass or from Istidlaal (inference). A group among us believe that this is proven by Nass and the Prophet (saw) mentioned it as Nass and specifically appointed Aboo Bakr. Some scholars say that it was through Istidlaal.”

Source: Minhaj Al-Sunnah. Vol. 1, Pg. #  486 - 487.

Saleh ibn Abdulaziz Al-Sheikh:

“The first opinion is that the Khilafa of Aboo Bakr is proven by unequivocal Nass. This opinion is adopted by a large group of Ahl ul hadeeth and same is the opinion of Imam Abi Abdullah Ahmad ibn Hanbal and his companions the Hanbalis, and large group of Shafi'is, and it is adopted by ibn Hazam too and a group of Zahria. Among these, the correct opinion is the first one, which has been proven by unequivocal nass.”

Source: Sharah Al-Aqeeda Tahawiyah. Vol. 2, Pg. # 855 - 866.

Uthman Al-Khamees:

Was The Leadership Of Aboo Bakr By Textual Evidence Or Election?

The leadership of Aboo Bakr is on three sayings. The first, that it is on a clear text from the Prophet (saw), and the second it is a hidden text like a woman when she said, "I cant find you and he (the Prophet (saw)) said go to Aboo Bakr." The scholars said this is a hidden text and not clear, and the third one that it is shura and what we think is that it is hidden text not clear and Allah (swt) knows best.

Source: Hoqba Min Al-Tarikh. Pg. # 212.

It should be known that those who believe Aboo Bakr was SELECTED by the Prophet (saw) with clear-cut or unambiguous text follow a MINORITY opinion (as we have shown in the video above). The Jumhoor (majority) opinion  is that Aboo Bakr was not selected. Those who believe in the former can be refuted through the testimony of Umar ibn Al-Khattab himself. 

Al-Bukhari:

Narrated Abdullah bin Umar: It was said to Umar, "Will you appoint your successor?" Umar said, "If I appoint a Caliph (as my successor) it is true that somebody who was better than I (i.e. Aboo Bakr) did so, and if I leave the matter undecided, it is true that somebody who was better than I, the Allah's Apostle(saw) did so." On this, the people praised him. Umar said, "People are of two kinds: Either one who is keen to take over the Caliphate or one who is afraid of assuming such a responsibility. I wish I could be free from its responsibility in that I would receive neither reward nor retribution I won't bear the burden of the caliphate in my death as I do in my life."

Source: Saheeh Bukhari. Pg. # 1784, H. # 7618.

 Nomination Of Aboo Bakr To Lead The Prayers

Critical Analysis On The Reports Of This Incident

The narrations wherein Aboo Bakr is identified as the man that led the people in congregational prayers when the health of the Prophet (saw) took a dire turn during his final days, is an event which has attracted considerable pages of polemical discussions between the two Sects. Whilst the supporters of the doctrine of man-made Khilafath formulated by certain companions to rest authority from the divinely appointed leader, Imam Alee ibn Abi Talib (a.s) seek to suggest, that Aboo Bakr was the right man to take the mantle of leadership due to narrations wherein we are informed that Aboo Bakr led the Muslims in prayer in place of the Prophet (saw). Yet we find these reports replete with so many contradictions that the authenticity of the entire event could be called into question. One report says one thing whereas another report says something entirely different. Upon reading such reports, an unbiased person would recognise that much effort has been made to cover up the truth about what had actually happened that day. 

Ibn Hisham:

Abdullah ibn Zam'ah narrated: When Allah's Apostle fell sick with the fatal illness, I was near along with some other Muslims. Then Bilal (r.a) asked the Prophet (saw) call the people to prayer. The Prophet (saw) then said: 'Ask someone to offer the prayer.' Abdullah said: I came out and saw that Umar was there from amongst the people but Aboo Bakr is not there, and so I asked Umar to lead the prayer. When Umar raised his voice while saying 'Takbeer,' the Prophet (saw) asked, “Where is Aboo Bakr? Allah (swt) and the Muslims do not want that Umar leads the prayer.” The Prophet (saw) then sent a man to call Aboo Bakr, but Aboo Bakr arrived when Umar had finished the prayer. Aboo Bakr led the people in prayer. Abdullah ibn Zam'ah then said: Umar then said to me: 'Woe to you! What did you do oh ibn Al-Zam'ah? I thought that the Prophet (saw) told you to tell me to lead the prayers, and it was not so I would not lead the prayers.' Ibn Zam'ah said: I said: 'By Allah (swt) the Prophet (saw) did not command me to do this, but because I could not find Aboo Bakr and thought you deserve it more to lead the prayers than the others.

Footnote: Narration Saheeh (Authentic).

Source: Saheeh Seerah Ibn-e-Hishaam. Pg. # 2088.

 

Al-Albani:

Narrated Abdullah ibn Zam'ah: When the illness of the Messenger of Allah (saw) became serious while I was with him among a group of people, Bilal (r.a) asked that he call the people to prayer. He (saw) said: "Ask someone to lead the people in prayer." So Abdullah ibn Zam'ah went out and found that Umar was present among the people and Aboo Bakr was not there. I said: 'Umar, get up and lead the people in prayer.' So he came forward and uttered, "Allah is Most Great." When the Messenger of Allah (saw) heard his voice, as Umar had a loud voice, he said: 'Where is Aboo Bakr? Allah does not allow that, and neither do the Muslims; Allah does not allow that, and neither do the Muslims.' So he sent for Aboo Bakr. He came after Umar had led the people in that prayer. He then led the people in prayer.

Al-Albani: It is Reliable Saheeh (Authentic).

The tradition mentioned above has also been transmitted by Abdullah b. Zam’ah through a different chain. He said: When the Prophet (saw) heard Umar’s voice, ibn Zam’ah said: "The Prophet (saw) came out until he took out his head of his apartment. He then said: 'No! No! No! The son of Aboo Quhafah should lead the people in prayer.' He said it angrily."

Al-Albani: It is Saheeh (Authentic).

Source: Saheeh Aboo Dawood. Vol. 3, Pg. # 135, H. # 4660 - 4661.

 

The earliest account of the narration is recorded by ibn Hisham on the authority of Abdullah b. Zam'ah from two different chains. In the first chain he himself says that the Prophet (saw) ordered him to ask anyone to lead the prayer. Even later, when the Prophet (saw) forbade Umar to lead the prayer, he (saw) did not order Aboo Bakr to take his place, he merely asked where Aboo Bakr was. This was something logical, since the two always operated in synergy and hence why Prophet (saw) was seeking to ascertain his whereabouts. His (saw) motive is not entirely clear but what we do know is both individuals were ordered to join the expedition of Usamah ibn Zayd.

During the pen and paper incident, Prophet (saw) reprimanded Umar and his supporters who questioned his sanity. In addition to this, the Prophet (saw) gave Umar a sharp riposte for attacking the sincerity of his (saw) wives who opined that his (saw) instruction for writing materials be implemented. He (saw) even ordered Umar to leave the room forthwith. Whilst the Nawasib may argue that the Prophet (saw) ordered all those to leave the room due to the quarrel which had erupted, the fact remains that it was Umar who was the cause of this quarrel on account of his unnecessary intervention. This affected the Prophet (saw) in that he (saw) took personal offence. This is not at all surprising, as his (saw) state of mind was shamelessly being questioned. The next time the Prophet (saw) saw Umar was after the pen and paper incident, and this was when he was leading the people in prayer. On seeing this, it attracted the Prophet’s (saw) ire to such an extent that he (saw) declared that Allah (swt) and the Muslims do not accept that Umar should lead the people in Salah. Is this a mere coincidence? Not in the slightest.

The Prophet (saw) as per this narrative said anyone could lead the prayers, but when he (saw) witnessed Umar doing so, he made it very clear that Umar did not fall into the category of 'anyone.' Not only was the Salah that he led unacceptable to Allah (swt) and the Muslims, but the prayers of those who prayed behind him were also rendered unacceptable and hence the entire prayer had to be repeated again with someone else leading!

Clearly the anger of Prophet (saw) towards Umar cannot have been without foundation, it would only make sense that it was linked to the fact that Umar had previously suggested Prophet (saw) lacked mental capacity, a comment that so enraged him, that he (saw) wanted him out of his sight. Umars' leading of the prayer caused such consternation to the Prophet (saw) that he declared this act as unacceptable to Allah (swt) and the Muslims.

One may ask what is left of the rank of Umar when the Prophet (saw) declares his leading the Muslims in prayers as unacceptable in the eyes of Allah (swt)? This is very significant, because as per the opinion of the so-called 'Ahl ul Sunnah' clergy, it is impermissible to offer prayers behind a transgressor. What then must we conclude on Umar? What was the 'Sunnah' of the Prophet (saw) when it came to Umar? Should we or should we not follow his Sunnah in this regard?

Ibn Uthaymeen: 

The theoretical proof is the following; Everyone whose prayer is correct then his imamat [leading the prayer] is also correct, and there is no evidence about the separation between the exactness of the prayer and the exactness of the imamat [act of leading the prayer], and since anyone is doing a prayer correctly, then why should we not pray behind him? Because if he was doing sins [outside prayer] then his sins are for himself only, but if he did a sin related to the prayer as if he does something that renders his prayer unacceptable while doing it, then it is not correct to do the prayers behind him [led by him], because his prayer is not correct since he did something religiously prohibited while praying and his sin is related to the prayer itself. However, if his sins were not related to his prayer [outside prayers] then it is for himself only [he is only responsible for it and it does not affect his prayer].

Source: Ash-Sharh Al-Mumti' Ala Zad Al-Mustaqni'. Vol. 4, Pg. # 217 - 218.

So as for ibn Uthaymeen:

• It is permissible to pray behind a sinner.
  
• There is no harm on Muslims for praying behind a sinner.
  
• Anyone whose prayer is valid can lead the prayer, his character is no bar on leading the congregation.

Now apply this to the scenario of Umar leading the above mentioned prayer. Not only was the prayer led by Umar invalid, but also the prayers of the congregation, hence the requirement to repeat the prayers. We reiterate, what is left of the status of Umar ibn Al-Khattab here? The Prophet (saw) publicly humiliated him, declaring his prayer and those praying behind him as invalid. Umar was to all extents and purposes persona non grata.

Now let us analyze the second narrative in which it is alleged that Aboo Bakr was requested by the Prophet (saw) to lead the prayers.

Ibn Hajar:

Narrated Aboo Moosa: "The Prophet (saw) became sick and when his disease became aggravated, he said, "Tell Aboo Bakr to lead the prayer." A'isha said, "He is a softhearted man and would not be able to lead the prayer in your place." The Prophet (saw) said again, "Tell Aboo Bakr to lead the people in prayer." She repeated the same reply but he (saw) said, "Tell Aboo Bakr to lead the people in prayer. You are like the companions of Yusuf (a.s)." So the messenger (saw) went to Aboo Bakr (with that order) and he led the people in prayer in the lifetime of the Prophet (saw).

Ibn Hajar: Obviously this narration of Aboo Musa is of the Marasil of Sahaba (i.e. The Sahabi Aboo Musa Al-Ash'ari has not heard it directly from the Prophet (saw), he rather heard it from another Sahabi), possibly he has heard it from A'isha or Bilal.

Narrated Az-Zuhri: Anas bin Malik Al-Ansari, told me, "Aboo Bakr used to lead the people in prayer during the fatal illness of the Prophet (saw) till it was Monday. When the people aligned (in rows) for the prayer, the Prophet (saw) lifted the curtain of his house and started looking at us and was standing at that time. His face was (glittering) like a page of the Qur'aan and he smiled cheerfully. We were about to be put to trial for the pleasure of seeing the Prophet (saw). Aboo Bakr retreated to join the row as he thought that the Prophet (saw) would lead the prayer. The Prophet (saw) beckoned us to complete the prayer and he let the curtain fall. On the same day he died."

Source: Fath Al-Bari Sharh Saheeh Al-Bukhari. Vol. 2, Pg. # 536 - 538.

Al-Bukhari:

Narrated A'isha: When Allah's Apostle became seriously ill, Bilal came to him for the prayer. He said, "Tell Aboo Bakr to lead the people in the prayer." I said, "O Allah's Apostle! Aboo Bakr is a softhearted man and if he stands in your place, he would not be able to make the people hear him. Will you order Umar (to lead the prayer)?" The Prophet (saw) said, "Tell Aboo Bakr to lead the people in the prayer." Then I (A'isha) said to Hafsa, "Tell him, Aboo Bakr is a soft hearted man and if he stands in his place, he would not be able to make the people hear him. Would you order Umar to lead the prayer?' Hafsa did so. The Prophet said, "Verily you are the companions of Joseph. Tell Aboo Bakr to lead the people in the prayer." So Aboo Bakr stood for the prayer. In the meantime Allah's Apostle felt better and came out with the help of two persons and both of his legs were dragging on the ground till he entered the mosque. When Aboo Bakr heard him coming, he tried to retreat but Allah's Apostle beckoned him to carry on. The Prophet (saw) sat on his left side. Aboo Bakr was praying while standing and Allah's Apostle was leading the prayer while sitting. Aboo Bakr was following the Prophet (saw) and the people were following Aboo Bakr (in the prayer).

Source: Saheeh Al- Bukhari. Pg. # 177 - 178, H. # 713.

Al-Bukhari:

Narrated Ubaidullah ibn Abdullah bin Utba: I went to A'isha and asked her to describe to me the illness of Allah's Apostle. A'isha said, "Yes. The Prophet (saw) became seriously ill and asked whether the people had prayed. We replied, 'No. O Allah's Apostle! They are waiting for you.' He added, 'Put water for me in a trough." A'isha added, "We did so. He took a bath and tried to get up but fainted. When he recovered, he again asked whether the people had prayed. We said, 'No, they are waiting for you. O Allah's Apostle.' He again said, 'Put water in a trough for me.' He sat down and took a bath and tried to get up but fainted again. Then he recovered and said, 'Have the people prayed?' We replied, 'No, they are waiting for you. O Allah's Apostle.' He said, 'Put water for me in the trough.' Then he sat down and washed himself and tried to get up but he fainted. When he recovered, he asked, 'Have the people prayed?' We said, 'No, they are waiting for you. O Allah's Apostle! The people were in the mosque waiting for the Prophet (saw) for the Isha prayer. The Prophet (saw) sent for Aboo Bakr to lead the people in the prayer. The messenger went to Aboo Bakr and said, 'Allah's Apostle orders you to lead the people in the prayer.' Aboo Bakr was a softhearted man, so he asked Umar to lead the prayer but Umar replied, 'You are more rightful.' So Aboo Bakr led the prayer in those days. When the Prophet (saw) felt a bit better, he came out for the Dhuhr prayer with the help of two persons one of whom was Al-Abbas while Aboo Bakr was leading the people in the prayer. When Aboo Bakr saw him he wanted to retreat but the Prophet (saw) beckoned him not to do so and asked them to make him sit beside Aboo Bakr and they did so. Aboo Bakr was following the Prophet (in the prayer) and the people were following Aboo Bakr. The Prophet (saw) prayed sitting." Ubaidullah added, "I went to Abdullah bin Abbas and asked him, 'Shall I tell you what Ai'sha has told me about the fatal illness of the Prophet (saw)?' Ibn Abbas said, 'Go ahead.' I told him her narration and he did not deny anything of it but asked whether A'isha told me the name of the second person (who helped the Prophet (saw) along with Al-Abbas. I said. 'No.' He said, 'He was Alee (ibn Abi Talib (a.s)).'

Source: Saheeh Al-Bukhari. Pg. # 181 - 182, H. # 678.

 

Al-Bukhari:

Narrated A'isha: Allah's Apostle during his fatal ailment said, "Order Aboo Bakr to lead the people in prayer." I said, "If Aboo Bakr stood at your place (in prayers, the people will not be able to hear him because of his weeping, so order Umar to lead the people in prayer." He again said, "Order Aboo Bakr to lead the people in prayer." Then I (A'isha) said to Hafsa, "Will you say (to the Prophet (saw)), 'If Aboo Bakr stood at your place, the people will not be able to hear him because of his weeping, so order Umar to lead the people in prayer?" Hafsa did so, whereupon Allah's Apostle said, "You are like the companions of Joseph (See Qur'aan: 12:30-32). Order Aboo Bakr to lead the people in prayer." Hafsa then said to me, "I have never received any good from you!"

Source:  Saheeh Al-Bukhari. Pg. # 1803, H. # 7303.

 

Al-Nasa'i:

It was narrated from A'isha that the Messenger of Allah (saw) told Aboo Bakr to lead the people in prayer. She said: "The Prophet was infront of Aboo Bakr and he prayed sitting down, and Aboo Bakr was leading the people in prayer, and the people were behind Aboo Bakr." 

Al-Albani: It is Saheeh (Authentic). Narrated also by Ibn Majah.

Source: Saheeh Sunan Al-Nasa'i. Vol. 1, Pg. # 264, H. # 796.

Al-Tirmidhi:

A'isha narrated: "Allah's Messenger performed Salah behind Aboo Bakr, during the illness from which he died, and he was sitting."

Al-Albani: It is Saheeh (Authentic). Also narrated by ibn Majah.

Al-Tirmidhi: This narration of A'isha is a reliable Saheeh Gharib narration.

Source: Saheeh Sunan Al-Tirmidhi. Vol. 1, Pg. # 211. 

 

Ahmad ibn Hanbal:

Narrated A'isha: That the Prophet (saw) in his last illness in which he died, said: "Order Aboo Bakr to lead the people in prayer." She replied,"Aboo Bakr is a soft-hearted person and when he stands at your place, he will weep (so he will not be able to lead the prayer)." The Prophet (saw) said: "You are (like) the female companions of Joseph. Order Aboo Bakr to lead the prayer." Then Aboo Bakr led the prayers and the Prophet (saw) prayed behind him sitting.

Footnote: Hadeeth is Saheeh (Authentic) by the criteria of Shaykhain (Bukhari and Muslim).

Source: Musnad Ahmad. Vol. 42, Pg. # 152, H. #  25258.

 

Incident Narrated Through Other Companions 

Ibn Hajar:

This narration was narrated by Al-Bazzar. He said; Aboo Moosa Muhammad ibn Al-Muthanna told us, Aboo Dawood said, the narration is the following, ''The Messenger of Allah (saw) was the one in front of Aboo Bakr.'' And this is how he narrated it shortly, and this is in accordance with the issue of 'Hadeeth Al-Baab' (the door's narration). However, ibn Khuzayma narrated it in his Saheeh, narrating from Muhammad ibn Bashar from Abi Dawood with this chain from A'isha. She said: "Some people would say Aboo Bakr was the one in front of the Messenger of Allah (saw) for the line (of prayer) and some would say; The Messenger of Allah (saw) was the one in the front" and Muslim ibn Ibraheem narrated Shu'ba saying, ''The Prophet (saw) made the prayer behind Aboo Bakr.'' And this was mentioned by ibn Al-Mundher and this is against the narration of Abi Moosa and this is harsh discrepancy.

And there is also discrepancy in the narration of Masrooq from A'isha, narrated by ibn Hibban through Abi Asim from Shaqeeq with the following formulation: ''Aboo Bakr was leading his own prayer and people were praying led by Aboo Bakr.'' And Al-Tirmidhi and Al-Nasa'i and ibn Khuzayma mentioned it through Shu'ba from Na'eem ibn Abi Hend from Shaqeeq in the following manner; "The Prophet (saw) made the prayer behind (led by) Aboo Bakr.'' And the inference of the narration of Muhammad ibn Bashar is that A'isha did not witness the mentioned incident. However, the narrations referred to her consolidated to adjudge that the Prophet (saw) was the Imam leading that prayer, and among these narrations is the narration of Moosa ibn abi A'isha that we have previously mentioned and it is narrated, "Then Aboo Bakr made his prayer led by the prayer of the Prophet (saw) and people praying led by Aboo Bakr's prayer.'' And this is the narration of Za'ida ibn Qudama from Moosa and Shu'ba contradicted him too, he has narrated from Moosa saying, ''Aboo Bakr made the prayer leading people and the  Messenger of Allah (saw) was in the line (of prayer) behind him.'' 

Some scholars went for the more favoured chances and prioritized the narration that mentions that Aboo Bakr was a follower in his prayer (and not the prayer leader) because there was an assertion about it, also because Aboo Mu'awiyah is better in memorization of the narration of Al-A'mash than others, and other scholars adhered to a different path and favoured the option that Aboo Bakr was an Imam [during prayer], and they stick to the speech of Bakr at ''Bab man dakhala liya'om nass'' [section of whom came in to lead people (in prayer)] as he said, "It would never be for son of Abi Quhafa (i.e. Abi Bakr) to be in the front of the Messenger of Allah (saw).''

And some scholars compromised and considered the issue to be multifaceted. And they justified the words of Aboo Bakr as it will come in the respective section and this is supported by the difference in narrations narrating the companions other than A'isha, especially that the narration of ibn Abbas narrated that Aboo Bakr was a follower during the prayer [and not a leader] as it will come in the narration of Moosa ibn abi A'isha. And it is the same in the narration of Arqam ibn Sharhabeel that we have mentioned narrating ibn Abbas.

And the narration of Anas mentioning that Aboo Bakr was an Imam was narrated by Al-Tirmidhi as well as for other narrations of Hamid from Thabit with the following pronunciation; “The Prophet (saw) made the last prayer behind Aboo Bakr wearing a dress.” And Al-Nisa’i narrated the same hadeeth from another chain from Hamid from Anas and he did not mention Thabit and we will mention the effect of this discrepancy in 'The section of he whom is designated an Imam is for others to follow him' later if God wills. His saying; “In difference to Al-A'mash, Aboo Mu'awiyah added to his narration; (The Prophet (saw)) was to the left of Aboo Bakr and Aboo Bakr was making his prayer while he was standing.” This means that the following narration was narrated by Aboo Mu'awiyah from Al-A'mash, as well as Hafs ibn Ghayath narrated it in its elongated form and Shu’ba narrated it summarized and all of them were narrating Al-A'mash with the previously mentioned chain, and Aboo Mu'awiyah added what he mentioned and the place where the author connected it was previously mentioned. However, Mugh'latai and those who followed him were wrong by assigning the connection to the narration of ibn Numiyr in the Saheeh of ibn Hibban and it is not good because of two reasons; One of them is that the narration of ibn Numiyr does not mention that has the words, ‘The Prophet (saw) was to the left of Aboo Bakr’ and the second reason is that it would be more eligible to refer it to the author of the book rather than referring it to someone else. His saying - in the second hadeeth - (when sickness got heavier over [the burden] of the Prophet (saw)) which means his (saw) sickness became more severe, it is said; it [sickness] got heavier over someone when he moves slowly due to sickness. His saying, ‘then he allowed him’ means that the oath was mandatory for the Prophet (saw). His saying (he said that he is Alee ibn Abi Talib (a.s)) Al-Isma'ili added from the narration of Abdur Razzaq from Mo'ammer, “But A'isha does not intend good for Him (Alee ibn Abi Talib (a.s))”and ibn Isaac narrated from Al-Zuhri in ‘Al-Maghazi,’ “but she (A'isha) cannot intend good for him (Alee ibn Abi Talib (a.s)).” And Al-Karmani does not accept this to be referred to A'isha and commented on this sentence with nefarious words and replied to those who accept it. It is not permissible to think about A'isha this way, and he replied to those who claimed that she (A'isha) made unclear the identity of the other person, because he (the undeclared person) was not determined during the whole march because he bent upon Al-Abbas at times and upon Usama at other times and at Alee (a.s) at other times and in all of this, the other man is Al-Abbas; and he was singled with this to honour him; and this is the imagination of the one who claimed so and the reality is the contrary because ibn Abbas affirms in all the authentic narrations that the non determined person is Alee (a.s) and this is correct, and God knows best. And the claim of the presence of Al-Abbas at every single time, and that the changing person is someone different from him is not acceptable because of the clear proof provided by the narration of Asim that we have previously mentioned in addition to other narrations that Al-Abbas was not present in one neither in two of the narrations and God knows best.

This story gives many advantages in addition to what have been previously mentioned; putting Aboo Bakr first and showing his superiority over all companions and his succession by Umar in terms of superiority, and the permission to praise someone in his presence if he was safe from being tempted, and the courtesy of the Prophet (saw) with his wives especially A'isha, and the permission to the old to review [council] with the young and consulting in the public issues, and the courtesy with the greater person because Aboo Bakr wanted to go back in line, and the praise of the virtuous because Aboo Bakr wanted to go back till he comes in line with the row (of men) behind him but the Prophet (saw) did not let him change his place, also we can infer that crying, even if it was heavy does not invalidate the prayer because the Prophet (saw) did not choose anyone other than Aboo Bakr with the Prophet (saw) knowledge about Aboo Bakr’s state of soft-heartedness and heavy crying, and the Prophet (saw) did not prohibit him from crying, and [we can infer that] the gesture serves as pronunciation. And the Prophet’s (saw) limitation to gesture is probably due to the weakness of his voice, and it can be to acknowledge that communicating with the one while he is doing his prayer with gesture is more eligible than pronunciation.

And there is inciting to keep and firmly adhere to group prayers even if sickness authorizes [the sick person] not to attend it, and it is probable what happened aimed to clarify that it is permitted to do the harder assignment even if the exemption from it was more eligible, and Al-Tabari said: 'This was done so that no Imam afterwards would excuse himself from leading group prayers due to any circumstances and then he would leave leading the prayers, and it is probable that he (saw) wanted to make people understand that allowing Aboo Bakr to lead the prayer is a proof of his qualification and this is why he, [the Prophet (saw)] made the prayer behind him. And it could be inferred that it is permitted to assign someone to lead the prayer even if the situation was not urgent as for what happened to Aboo Bakr, and the permission to change the position for the one following the prayer in case someone was serving a notice in his name or making space for someone to join the prayer if there was not much space, and the permission for prayer followers to follow other prayer followers and this is the opinion of Al-Sha'bi and Al-Tabari and Al-Bukhari pointed also towards it, as it will come later and it is said that Aboo Bakr was serving notice as it will come in the ‘section of the one who made others hear takbeer’ from another narration of Al-A’mash and Muslim narrated it based on this meaning, and the meaning of following him is following his voice and it is supported by the fact that the Prophet (saw) was sitting and Aboo Bakr was standing, therefore some of his [the Prophet (saw)] actions were unclear for some prayer followers therefore Aboo Bakr was like their Imam, and God knows best.

And it can be informed that it is correct to follow the voice of the one who did takbeer and the prayer of the one hearing from close or long distance is correct, and some made a condition for that to be correct which is the permission of the Imam. And Al-Tabari deduced from this that the Imam has the right to stop following him, whereas he [the one doing takbeer] can follow another Imam without stopping his prayer and the permission to assign a prayer leader during the prayer and the permission for the one following the Imam to do takbeer of ihraam (the takbeer of entering the prayer) before the Imams takbeer of ihraam based on the fact that Aboo Bakr had already begun his prayer, then he changed the followed Imam to follow the Messenger of Allah (saw), and this is supported by the narration of Arqam ibn Sharhabeel narrating ibn Abbas, “Then the Prophet (saw) started recitation beginning with the words Aboo Bakr reached, and he inferred that the prayer of the one whom can stand up while he is standing up behind the sitting one is correct in difference with the ones following Maliki (followers of Malik) and Ahmad who said that sitting behind the sitting leader of the prayer is obligatory as it will come in the ‘section of; the Imam is to be followed *1* ” if God the Highest wills.

Source: Fath Al-Bari Sharh Saheeh Al-Bukhari. Vol. 2, Pg. # 521 - 524.   

A'isha's Policy Of Selective Censorship

Al-Bukhari:

Narrated Al-Aswad: "We were with A'isha discussing the regularity of offering the prayer and dignifying it. She said, 'When Allah's Apostle fell sick with the fatal illness and when the time of prayer became due and Adhan was pronounced, he said, 'Tell Aboo Bakr to lead the people in prayer.' He was told that Aboo Bakr was a softhearted man and would not be able to lead the prayer in his place. The Prophet (saw) gave the same order again but he (saw) was given the same reply. He (saw) gave the order for the third time and said, 'You (women) are the companions of Joseph. Tell Aboo Bakr to lead the prayer.' So Aboo Bakr came out to lead the prayer. In the meantime the condition of the Prophet (saw) improved a bit and he came out with the help of two men one on each side. As if I was observing his legs dragging on the ground owing to the disease. Aboo Bakr wanted to retreat but the Prophet (saw) beckoned him to remain at his place and the Prophet (saw) was brought till he sat beside Aboo Bakr." Al-A'mash was asked, "Was the Prophet praying and Aboo Bakr following him, and were the people following Aboo Bakr in that prayer?" Al- A'mash replied in the affirmative with a nod of his head. Aboo Mu'awiyah said, "The Prophet was sitting on the left side of Aboo Bakr who was praying while standing."

Source: Saheeh Al-Bukhari. Pg. # 166, H. # 664.

Ahmad ibn Hanbal:

Ubaidullah ibn Abdullah narrated: The Messenger of Allah (saw) first fell ill at the house of Maimuna. He (saw) asked permission from his wives to stay in her (A'isha's) house during his illness. They granted him permission. She (A'isha) narrated: He (the Holy Prophet (saw)) went out (for prayer) with his hand over Al-Fadl b. Abbas and on the other hand there was another person and (due to weakness) his feet dragged on the earth. Ubaidullah said: I narrated this hadeeth to the son of Abbas (Abdullah b. Abbas) and he said: Do you know who the man was whose name A'isha did not mention? 'It was Alee bin Abi Talib (a.s).'

Narration is Saheeh (Authentic) according to the criteria of Bukhari and Muslim. However A'isha did not like mentioning him (Alee (a.s)).

Source: Musnad Ahmad ibn Hanbal. Vol. 40, Pg. # 67 - 68, H. # 24061.

Abdul Razzaq:

Ma'mar from Zuhri Ubaydallah ibn Abdullah: A'isha reported: It was in the house of Maimuna that the Messenger of Allah (saw) first fell ill. He (saw) asked permission from his wives to stay in her (A'isha's) house during his illness. They granted him permission. She (A'isha) narrated: He (the Holy Prophet) went out (for prayer) with his hand over Al-Fadl b. Abbas and on the other hand there was another person and (due to weakness) his (saw) feet dragged on the earth. Ubaidullah said: I narrated this hadeeth to the son of Abbas (Abdullah b. Abbas) and he said: "Do you know who the man was whose name A'isha did not mention? It was Alee ibn Abi Talib (a.s), but A'isha was averse to name him in a good context."

Source: Musannaf Abd Al-Razzaq. Vol. 5, Pg. # 297.

Muslim ibn Hajjaj, in his Saheeh took the very same narration from Abdul Razzaq and Abdul Razzaq in his Musannaf has narrated it completely, but Muslim removed the last part of the text: 'But A'isha was averse to name him (Alee) in a good context.'

Let us now compare both narrations so that the distortion can be clearly shown to the readers.

(Click image to view in large)

It may be that the claim of Khiffah (feeling a bit better) came from a later narrator or alternatively, A'isha lied since we know the Prophet (saw) was still ill because he was supported by the two people who to took him to the Masjid while his feet were dragging on the floor. If the order was given for Aboo Bakr to lead the prayers, why did he (saw) chase the group after? Why would the Prophet (saw) need to come out in a poorly state if he (saw) was content with what was taking place? 

Was The Prophet (saw) Pleased In His Final Days?

History had later been manipulated in such a way that historical facts were distorted to give precedence to Aboo Bakr and Umar's authority over the Ummah. It is claimed during the last days preceding the Prophet's (saw) death, he (saw) was pleased.

Al-Bukhari:

Narrated Az-Zuhri: Anas bin Malik Al-Ansari, told me, "Aboo Bakr used to lead the people in prayer during the fatal illness of the Prophet (saw) till it was Monday. When the people aligned (in rows) for the prayer, the Prophet (saw) lifted the curtain of his house and started looking at us and was standing at that time. His (saw) face was (glittering) like a page of the Qur'aan and he smiled cheerfully. We were about to be put to trial for the pleasure of seeing the Prophet (saw). Aboo Bakr retreated to join the row as he thought that the Prophet (saw) would lead the prayer. The Prophet (saw) beckoned us to complete the prayer and he let the curtain fall. On the same day he died."

Source: Saheeh Al-Bukhari. Pg. # 169, H. # 680.

Al-Bukhari:

Narrated Anas: The Prophet (saw) did not come out for three days. The people stood for the prayer and Aboo Bakr went ahead to lead the prayer. (In the meantime) the Prophet (saw) caught hold of the curtain and lifted it. When the face of the Prophet (saw) appeared, we had never seen a scene more pleasing than the face of the Prophet (saw) as it appeared then. The Prophet (saw) beckoned to Aboo Bakr to lead the people in the prayer and then let the curtain fall. We did not see him (again) till he died.

Source: Saheeh Al-Bukhari. Pg. # 169, H. # 681.

Al-Bukhari:

Narrated Anas: While the Muslims were offering the Fajr (Dawn Prayers), Allah's Messenger (saw) suddenly appeared before them by lifting the curtain of the dwelling place of A'isha, looked towards the Muslims who were standing in rows. He smiled with pleasure. Aboo Bakr started retreating to join the row on the assumption that the Prophet (saw) wanted to come out for the prayer. The Muslims intended to leave the prayer (and were on the verge of being put to trial), but the Prophet (saw) beckoned them to complete their prayer and then he let the curtain fall. He died in the last hours of that day.

Source: Saheeh Al-Bukhari. Pg. # 186, H. # 754.

Al-Nasa'i:

It was narrated that Anas said: "The last time I saw the Messenger of Allah (saw), he drew back the curtain when Aboo Bakr was leading the prayers for the people, while we were performing the prayers of Al-Dhuhr (Noon Prayers), the Prophet (saw) drew the curtain of A'isha's house aside with his hands. He looked at the people and I looked at his face, his face was bright like the pages of a book.

Source: Sunan Al-Kubra. Vol. 4, Pg. # 261, H. # 7107.

Al-Albani:

It was narrated that Salim ibn Ubaid said, "The messenger of Allah (saw) fainted when he was sick, then he woke up and said, 'Has the time for prayers come?' They said, 'Yes!' He said, 'Tell Bilal to call the Adhan and tell Aboo Bakr to lead the people in prayer.' Then he fainted, then he woke up and said, 'Has the time for prayer come?' They said, 'Yes!' He (saw) said, 'Tell Bilal to call the Adhan and tell Aboo Bakr to lead the people in prayer. A'isha said, 'My father is a tenderhearted man, and if he stands in that place he will weep and will not be able to do it. If you told someone else to do it (that would be better).' Then he fainted then woke up and said, 'Tell Bilal to call the Adhan and tell Aboo Bakr to lead the people in prayer. You are (like) the companions of Yusuf (a.s).' So Bilal was told to call the Adhan and he did so, and Aboo Bakr was told to lead the people in prayers. And he did so then the Messenger of Allah (saw) felt a little better, and he said, 'Find me someone I can lean on.' Barirah (female slave) and another man came, and he leaned on them. When Aboo Bakr saw him, he started to step back, but the Prophet (saw) gestured to him to stay where he was. Then the messenger of Allah (swt) came and sat beside Aboo Bakr until Aboo Bakr finished praying. Then the messenger of Allah (saw) passed away.

Source: Saheeh ibn Majah. Vol. 1, Pg. # 366, H. 1027.

Ibn Sa'ad:

Muhammad ibn Umar told us, Abdur Rahman ibn Abdul Aziz narrating Abdullah ibn Aboo Bakr narrating his father narrating Amra narrating A'isha told us; she said: 'When it was Monday night, the Messenger of Allah (saw) spent his night suffering [from certain illness], and there were no men or women but they came early morning to the Masjid for his (saw) pain. Then the Mu'adhdin (who calls for the prayer) came to call for the morning prayer, and he (saw) said, 'Tell Aboo Bakr to lead the prayer.' Then Aboo Bakr made Takbeer to start the prayer. Then the Messenger of Allah (saw) took away the curtain and saw people praying and he (saw) said, 'Allah (swt) has put the delight of my eye in the prayer.' And he (saw) woke up on Monday morning and he went out inclined upon Al-Fadhl ibn Abbas and Thawban, his servant, till he (saw) reached the Masjid where people had already made one prostration during the morning prayer led by Aboo Bakr and they were standing for the second raka'a and when people saw him (saw), they became happy and he (saw) moved till he became close to Aboo Bakr. Then Aboo Bakr moved back but the Prophet (saw) held his hand and moved him forward to the place where he was praying and all of them stood in line. The Messenger of Allah (saw) sitting and Aboo Bakr standing on his (saw) left side reciting the Qur'aan, and when Aboo Bakr finished reciting the Surah, he made two sajdas [prostrations], then he sat to make shahada and when he made 'tasleem' the Messenger of Allah (saw) finished the second Raka'a then he left.

Source: Tabaqat Al-Kubra. Vol. 2, Pg. # 194.

Analysis Of The Chain Of Narrators:

1 -  Muhammad ibn Umar 

2 -  Abdu Rahman ibn Abdul Aziz 

3 -  Abdullah ibn Aboo Bakr

4 - Aboo Bakr ibn Muhammad ibn Amr

5 - Amra Bint Abdul Rahman ibn Sa'd

6 - A'isha (companion)

1 - Muhammad ibn Umar Al-Waqidi

"Consequently, it becomes clear that Al-Waqidi was not acceptable in Hadith and important religious injunctions such as the question concerning permissible (halal) and impermissible (haram), but was acceptable in the Maghazi and Siyar and in such events of early history which did not run against the principles of historical evidence or personal bias. Thus, one can safely say that Al-Waqidi’s reports concerning Maghazi and the Siyar will be accepted after close investigations and that in the presence of stronger 'isnads' his report will not be accepted. In such a case too, where he is the only transmitter of a particular event his report will not be acceptable unless other evidence supports his version."

For more on the Muhammad ibn Umar, please click on the following link:

http://www.letmeturnthetables.com/2012/01/muhammad-ibn-umar-waqidi-narrator.html


2 - Abdul Rahman ibn Abdul Aziz 

Abdul Rahman ibn Abdul Aziz Ibn Abdullah Ibn Uthman ibn Hunaif Al-Ansari, Al-Awsi, Aboo Muhammad Al-Madani, Al-Umami, he is truthful, used to make mistakes, from the 8th generation, died in 162 A.H at the age of more than seventy. Muslim ibn Hajjaj has narrated from him.

Source: Taqreeb Al-Tahdheeb. Pg. # 287, Person # 3933.

3 - Abdulllah ibn Aboo Bakr

Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm Al-Ansari, Al-Madani, the jurist, he is trustworthy, from the 5th generation, died in 135 A.H at the age of seventy. (Bukhari, Muslim and the authors of the four Sunan have narrated from him).

Source: Taqreeb Al-Tahdheeb. Pg. # 240, Person # 3239.

4 - Aboo Bakr ibn Muhammad

Aboo Bakr ibn Muhammad ibn Amr ibn Hazm Al-Ansari Al-Najjari, Al-Madani, the jurist, his name and title are the same, it is said that his title was Aba Muhammad, he is trustworthy and a devout person. From the 5th generation, died in 120 A.H or around that. (Bukhari, Muslim and the authors of the four Sunan have narrated from him).

Source: Taqreeb Al-Tahdheeb. Pg. # 551, Person # 7988.

5 - Amra bint Abdul Rahman ibn Sa'd

Amra bint Abdul Rahman ibn Sa'd ibn Zurara Al-Ansariyya, Al-Madaniyya, she has narrated most of her narrations from A'isha, she is trustworthy, from the 3rd generation, died before the year 100 A.H or after that. (Bukhari, Muslim and the authors of the four Sunan have narrated from her).

Source: Taqreeb Al-Tahdheeb. Pg. # 667, Person # 8643.

4 - A'isha bint Aboo Bakr

Does not require any introduction.

Al-Bayhaqi:

We have doubts over which one of these occasions Aboo Bakr was leading, but analyzing the other narrations shows that the prayers that the Prophet (saw) performed behind Aboo Bakr was the morning prayers of Monday, and it was the last prayer that the Prophet (saw) performed and after that he passed away, and it is not the occasion that Aboo Bakr performed his prayers behind the Prophet (saw), as Al-Shafi'i says.

Source: Ma'rifat As-Sunan Wal-Athar. Vol. 4, Pg. # 143 - 144, H # 5701.

Al-Dhahabi:

Narrated Sa'eed Ibn Abi Maryam from Yahya Ibn Ayoob from Humaid Al-Tawil from Thabit from Anas who said: 'The Prophet (saw) prayed behind Aboo Bakr wrapped in a single carried striped garment from Yemen, when he wanted to stand up he said, "Call Usama ibn Zayd for me." He came, then the Prophet (saw) leaned his back on his chest, and that was the last prayers he performed. And this is also narrated by Sulaiman ibn Bilal in a longer version from Thabit Al-Bunani. In this narration there is an indication that this prayer was morning prayers, and it was the last prayer the Prophet (saw) performed. And this is the occasion that he called Usama when he finished with the prayers, and told Usama what the authors of Maghazi have narrated, and this prayer is other than that occasion in which Aboo Bakr prayed behind the Prophet (saw), and that was prayers of Al-Dhuhr (noon) of Saturday or Sunday and that is how these narrations come together and match up and that is what Al-Hafiz Al-Imam Al-Hibr Aboo Bakr Al-Bayhaqi has done.

And Musa ibn Uqba said: 'The Prophet (saw) became ill in Safar and got an intense shivering and his wives gathered and were taking care of him for some days and he was in that situation and could not lead the prayers, then the caller of prayer came and and called him for prayers, he tried to stand up but he could not because of his weakness, then he said to the caller of prayer: "Go to Aboo Bakr and tell him to lead the prayers." A'isha said: "Aboo Bakr is a soft hearted person, if he stands in your position he will cry, so tell Umar to lead the people in prayers." He (saw) said: "Tell Aboo Bakr to lead the prayers." She repeated again what she said before, then the Prophet (saw) said: "You are like the companions of Yusuf (a.s)." So Aboo Bakr was leading the prayers until the night of Monday (Understood as Sunday) of Rabi'ul Awwal, then the shivering of the Prophet (saw) was better and he was awake, so the next day he came for the morning prayers (Monday Morning) leaning on Fadl ibn Abbas and his servant called Noba and the Messenger of Allah (saw) was between them, while the people were in Sajda of the morning prayers and came up, the Prophet (saw) walked through the lines and people were letting him pass until he sat down beside Aboo Bakr. Then Aboo Bakr went backwards, the Prophet (saw) held his clothes and sent him to his place in Musalla, and they were in lines and the Prophet (saw) was sitting, and Aboo Bakr was standing and reciting, when he finished his recitation the Prophet (saw) stood up and went into Rukuh in the second Rakat, then Aboo Bakr sat down and recited the Tashahhud with people, when he recited the Tasleem the Messenger of Allah (saw) finished the next Rakat, then he went to one of pillars of the mosque and in those days the roof of the mosque was made of leaf and wicker, there was no mud on the roof, and when it was raining the Masjid became muddy, the roof was like a net, on that day Usama was ready to go for battle.

Source: Siyar A'lam An-Nu'bala. Vol. 2, Pg. # 461 - 462.

As mentioned earlier from Saheeh Bukhari the Prophet (saw) fell in and out of consciousness three times, but despite this the companions did not question his (saw) decision in instructing Aboo Bakr to lead the prayer as they previously did so during the incident of the pen and paper. Let us highlight the key points on Anas' narrations that been been narrated from him alone.

Anas: "Prophet (saw) Did Not Come Out For Three Days."

Anas: "Aboo Bakr Lead The Prayers Till It Was Monday."

Anas: "Aboo Bakr Lead Fajr Prayers Of That Monday."

Anas: "Aboo Bakr Lead Dhuhr Prayers On That Monday."

Salim ibn Ubaid: "The Prophet (saw) Lead The Last Salah On The Day He Died."

A'isha: "The Prophet (saw) Lead The Last Salah On The Day He Died."

Al-Bayhaqi: "The Prophet (saw) Prayed On Monday In Front Of Aboo Bakr."

Musa ibn Uqba: "Aboo Bakr Lead The Salah Until Monday Night (i.e. Sunday Evening) and The Prophet (saw) Read Salah On Monday Morning."

It is evident that Anas cannot be relied upon. Not only do his words conflict with the account of others which attest that the Prophet (saw) prayed during the three days, but more importantly, the Prophet (saw) died leading prayers on that very Monday. Anas contradicts himself by claiming Aboo Bakr led the prayers at Fajr whilst elsewhere he says it was at Dhuhr! It may have been understandable had the difference been between Dhuhr and Asr, since both are day prayers but the time gap between Fajr (a morning prayer) and Dhuhr (an afternoon prayer) are considerably different.  

A covenient tactic would be to claim that the timing of prayers was merely a mistake from the narrators. By all means we encourage our critics to adopt such a tactic, because in doing so they only further make the entire scenario questionable to begin with. In which case its veracity remains a matter of dispute.

And let us also recollect Anas is the very individual who intentionally turned Imam Alee (a.s) away in the famous incident of the Hadeeth of the Bird (Insha'Allah Ta'ala we shall deal with this in an upcoming article). Thus, naturally he bore grudge against Imam Alee (a.s). Why did Anas fail to mention the two individuals (Alee (a.s) and Al-Fadhl ibn Abbas) who took the Prophet (saw) to the Masjid?

And finally, the false claim that 'Aboo Bakr led the prayers' is also worthy of pointing out, since Aboo Bakr imitated the Prophet (saw) when he (saw) sat down for prayer, hence the Imamate (leading of prayers) itself was that of the Prophet (saw) and not of Aboo Bakr. This negates the claim that Aboo Bakr was superior in rank and had the upper hand of becoming the successor of the Prophet (saw) on account of his leading the people in prayer, when in fact it was the Prophet (saw) who lead it.

Did The Prophet (saw) Request For Alee (a.s)?

Given all these contradictions and discrepancies, how is one to draw a firm conclusion on what really happened? Why is the incident oblique and full of confusion? 
These discrepancies being dismissed as mere mistakes becomes all the more inexcusable when we find A'isha herself actually withholding information, something which is not at all shocking given her contempt towards those beloved to the Prophet (saw).

Ahmad ibn Hanbal:

Waki told us, Israel told us, narrating Aboo Isaac, narrating Arqam ibn Sharhabeel, narrating ibn Abbas, he said; 'When the Messenger of Allah got the illness due to which he died, he was in the house of A'isha, then he said'; "Call Alee to come to me", Aisha said; 'Shall we call Aboo Bakr for you?' he replied; "Call for him", Hafsa said; ' Oh Messenger of Allah, should we call for Umar?' he replied; "Call for him", Umm al Fadhl said; "Oh Messenger of Allah, should we call al Abbas for you ?" He (saw) replied; "Call for him" then when they all gathered he left his head up [the Prophet] and did not see Alee among them then he remained calm, then Umar said; 'move away [leave] from the Messenger of Allah' then Bilal came and started the Adhan (call for prayer) then he said [not clear whom because the pronoun is not identified] ; 'ask Aboo Bakr to lead the prayer' then Aisha said; 'Aboo Bakr is a softhearted man and people will cry if they do not see you so shall you ask Umar to lead the prayer'. Then Aboo Bakr went and led the prayer then the Prophet felt little better then he went out wagging between two men and his legs were leaving marks (feet dragging on the floor) then when people saw him they praised Aboo Bakr, then he started moving backwards then he made him a gesture which meant, keep your place, then the Prophet came till he sat down; he said; then Aboo Bakr stood by his right and Aboo Bakr was following the Prophet's prayer and people following Aboo Bakr's prayer, ibn Abbas said; 'Then the Prophet started reciting from where Aboo Bakr reached and he died due to that sickness peace be upon him. And Wakii once have said; Aboo Bakr was following the Prophet's prayer and people were following Aboo Bakr's prayer. 

Footnote: Sho'aib Al-Arna'ut says: its chain is Saheeh (Authentic).

Source: Musnad Ahmad ibn Hanbal. Vol. 5, Pg. # 357 - 358, H. #  3355. 

 

Ibn Jarir:

Aboo Kureyb told us; Younis ibn Bakir told us; he said; Younis ibn Amr told us, narrating his father, narrating Al-Arqam ibn Sharhabeel, he said; I asked ibn Abbas: 'Did the Messenger of Allah (saw) make a will?' He replied, 'No.' I said, 'So how did everything happen?' He said, 'The Messenger of Allah (saw) said, 'Send a request for Alee (a.s) to come.' Then A'isha said, '[I wish] You call for Aboo Bakr!' Then Hafsa said, '[I wish] You call for Umar!' Then they all gathered at his place and the Messenger of Allah (saw) said, 'You may leave, if I needed anything then I would call for you!' Then they left. Then the Messenger of Allah (saw) said, "Is it prayer time?" Someone answered, 'Yes.' He said, 'Then ask Aboo Bakr to lead the prayers.' Then A'isha said, 'He is softhearted and it would be better to ask Umar.' Then he said, 'Ask Umar to do so.' Then Umar said, 'I would not lead and Aboo Bakr is present.' Then Aboo Bakr moved forward to lead and the Messenger of Allah (saw) found himself able to move, then he (saw) went out then Aboo Bakr moved backwards when he heard his (saw) movement. Then the Messenger of Allah (saw) pulled his dress and kept him at his place and the Messenger of Allah (saw) sat and continued reading from the place Aboo Bakr finished.

Source: Tarikh Al-Tabari. Vol.3, Pg. # 196 - 197.

 Al-Fasawi:

Ubaidullah ibn Musa narrating Israel narrating Aboo Isaac narrating Arqam ibn Shurhabeel told us; he said, 'I travelled with ibn Abbas from Madinah to Shaam and I asked him the Messenger of Allah (saw) [he may have asked about the sickness of the Messenger of Allah according to the footnote]. Then he replied, 'When the Messenger of Allah (saw) was sick, during his sickness that he (saw) died due to, we were at the house of A'isha then he said, 'May Aboo Bakr lead the prayers.' Then A'isha said, 'Aboo Bakr is very softhearted' [cannot read during that state because he will start crying]. Then he said, 'Send after Umar!' Then Umar said; 'I would not lead while Aboo Bakr is alive.' Then he made Aboo Bakr move forward and he lead the prayers.

Source: Kitab Al-Ma'rifatu Wal-Tarikh. Vol. 1, Pg. # 451.

Unlike the previous narrations wherein the Prophet (saw) condemned Umar and turns away from the advice of A'isha and Hafsah, he (saw) is now ordering Umar to lead the prayers! 

The Prophet (saw) described A'isha and Hafsah to the similitude of the women of Yusuf (a.s) whom outwardly declared their approval of Zulaykha's (s.a) behaviour with Yusuf (a.s), but secretly each one attempted to attract him towards themselves. Both women intended that their father should lead the prayers but their actions were showing otherwise.

In Musnad Ahmad ibn Hanbal the text is rather ambiguous as to who asked Aboo Bakr to lead the prayers. There is no subject given to the pronoun in, 'So he said, "Command Aboo Bakr to lead the Salah..."' While looking at these reports and trying to understand what might have possibly occurred, our analysis of this incident are as follows; 

1. Prophet (saw) called for Alee (a.s).

2. A'isha and Hafsah summoned Aboo Bakr, Umar and Abbas instead.

3. Prophet (saw) becomes disappointed and is silent, then sends the group away.

4. Umar says, "Let's go." Adhan is called.

5. Prophet (saw) remains silent. 

6. So Umar says, "Let Aboo Bakr lead the Salah." 

6. A'isha asks the Prophet (saw) -- who is still silent -- to ask Umar to lead, but says nothing.

7. So then the group leaves to pray Salah.

8. Imam Alee (a.s) arrives and so the Prophet (saw) receives help from him (a.s) and Abbas to follow the rest of them to the mosque.

This all takes place within seven minutes, otherwise the Salah would be over. The chain may be authentic, but over the generations, the Hadeeth's were subtly twisted to reflect a political agenda. In its final form it does not make much sense hence we find so many contradictions. Those who twisted the hadeeth were not bold enough to attribute a direct lie to the Prophet (saw), but they left it ambiguous enough to suit their agenda.

When one looks at the known historical facts there can be little doubt that it was Umar behind it. The last person to be quoted before the, "So he said command Aboo Bakr to lead the prayers.." was Umar. The style of language between the two quotes is the same as in, "Let's get up and go" and "Let Aboo Bakr lead the Salah." We can see that Umar was plotting to have Aboo Bakr succeed the Prophet (saw). Due to the Prophet's (saw) absence the Sheikhayn saw this opportunity to go to the Masjid in order to strengthen their claim of leadership after the death of the Prophet (saw). 

In conclusion, whatever advantages want to be extracted from this story for praising and elevating the status of Aboo Bakr are void because the Prophet (saw) took over the position of leading the prayers in a state of severe illness. Furthermore, according to the testimony of Aboo Bakr it was not possible for him to lead the prayers in the presence of the Prophet (saw), so why would he do it now?

Al-Bukhari:

Narrated Sahl bin Sa'd: There was a dispute amongst the people of the tribe of Bani Amr bin Auf. The Prophet (saw) went to them along with some of his companions in order to make peace between them. The time for the prayer became due but the Prophet (saw) did not turn up; Bilal pronounced the Adhan (i.e. call) for the prayer but the Prophet (saw) did not turn up, so Bilal went to Aboo Bakr and said, "The time for the prayer is due and the Prophet (saw) is detained, would you lead the people in the prayer?" Aboo Bakr replied, "Yes, you wish." So, Bilal pronounced the Iqama of the prayer and Aboo Bakr went ahead (to lead the prayer), but the Prophet (saw) came walking among the rows till he joined the first row. The people started clapping and they clapped too much, and Aboo Bakr used not to look hither and thither in the prayer, but he turned round and saw the Prophet (saw) standing behind him. The Prophet (saw) beckoned him with his hand to keep on praying where he was. Aboo Bakr raised his hand and praised Allah (swt) and then retreated till he came in the (first) row, and the Prophet (saw) went ahead and led the people in the prayer. When the Prophet (saw) finished the prayer, he turned towards the people and said, "O people! When something happens to you during the prayer, you start clapping. Really clapping is (permissible) for women only. If something happens to one of you in his prayer, he should say: 'Subhan Allah' (Glorified be Allah), for whoever hears him (saying so) will direct his attention towards him. O Aboo Bakr! What prevented you from leading the people in the prayer when I beckoned to you (to continue)?" Aboo Bakr replied, "It did not befit the son of Aboo Quhafa to lead the prayer in front of the Prophet."

Source:  Saheeh Al-Bukhari. Pg. # 1803, H. # 7303.

Is it not strange that a significant event such as this was not narrated by multitudes of companions?  And when it is, it is replete with contradictions? 

If one compares this to the event of Ghadeer Khumm wherein a multitude of companions were present to witness the coronation of Alee (a.s) as the Master over the believers, there is very little discrepancy with the narratives, all concur with one another. This in itself raises serious questions over the authenticity of the event.

Let us give an example:

"A person is stabbed in the street on a busy shopping day. The event is witnessed by dozens of people. When the testimonies are gathered, serious contradictions appear. One witness identifies the killer, a second witness provides a positive identification of a completely different killer and a third witness describes a completely different person and so on..."

These contradictions are so serious that the likelihood of obtaining a successful prosecution is very remote since the killer cannot be identified. This in itself discredits the testimonies given to the police. Now applying this to the event under discussion, how can it be relied upon when the narrations contradict one another so seriously? Clearly it was not a simple matter and there was much more to it than one would expect. A sincere conclusion of the reality would have to be drawn after much pontification and piecing together the narrations which would thus unlock the puzzle.

What we know for certain is that Imam Alee (a.s) had already been appointed as the Khalifah to succeed the Prophet (saw) at Ghadir Khumm on the way back from the final Hajj. So it would be logical that the Prophet (saw) would designate this position to Imam Alee (a.s).

Summarised Comparison Of The Narrations

(Click to enlarge)

The above table highlights the narrations of Aboo Bakr leading the prayers. Most of these narrations are on the authority of A'isha who was not an alleged eye witness to what took place in the Masjid and many companions narrated it from her tongue. We know that A'isha possessed a lying streak that caused her to attribute lies about the Prophet (saw), but also she was averse to mention Imam Alee (a.s) in a good context. There are numerous contradictions that can be extracted from this chart, but let us point out some of the one's solely related to A'isha.

  

Narrated Ubaidullah ibn Abdullah bin Utba: I went to A'isha and asked her to describe to me the illness of Allah's Apostle. A'isha said, "Yes. The Prophet (saw) became seriously ill and asked whether the people had prayed. We replied, 'No. O Allah's Apostle! They are waiting for you.' He added, 'Put water for me in a trough." A'isha added, "We did so. He took a bath and tried to get up but fainted. When he recovered, he again asked whether the people had prayed. We said, 'No, they are waiting for you. O Allah's Apostle.' He (saw) again said, 'Put water in a trough for me.' He (saw) sat down and took a bath and tried to get up but fainted again. Then he recovered and said, 'Have the people prayed?' We replied, 'No, they are waiting for you. O Allah's Apostle.' He (saw) said, 'Put water for me in the trough.' Then he sat down and washed himself and tried to get up but he fainted. When he recovered, he asked, 'Have the people prayed?' We said, 'No, they are waiting for you. O Allah's Apostle! The people were in the mosque waiting for the Prophet (saw) for the Isha prayer. The Prophet (saw) sent for Aboo Bakr to lead the people in the prayer. The messenger went to Aboo Bakr and said, 'Allah's Apostle orders you to lead the people in the prayer.' Aboo Bakr was a softhearted man, so he asked Umar to lead the prayer but Umar replied, 'You are more rightful.' So Aboo Bakr led the prayer in those days. When the Prophet (saw) felt a bit better, he came out for the Dhuhr prayer with the help of two persons one of whom was Al-Abbas while Aboo Bakr was leading the people in the prayer. When Aboo Bakr saw him he wanted to retreat but the Prophet (saw) beckoned him not to do so and asked them to make him sit beside Aboo Bakr and they did so. Aboo Bakr was following the Prophet (saw) (in the prayer) and the people were following Aboo Bakr. The Prophet (saw) prayed sitting." Ubaidullah added, "I went to Abdullah bin Abbas and asked him, 'Shall I tell you what Ai'sha has told me about the fatal illness of the Prophet (saw)?' Ibn Abbas said, 'Go ahead.' I told him her narration and he did not deny anything of it but asked whether A'isha told me the name of the second person (who helped the Prophet (saw) along with Al-Abbas. I said. 'No.' He said, 'He was Alee (ibn Abi Talib (a.s)).'

Source: Al-Bukhari.

Narrated Ai'sha: Then the Mu'adhdin (who calls for the prayer) came to call for the morning prayer, and he (saw) said, 'Tell Aboo Bakr to lead the prayer.' Then Aboo Bakr made Takbeer to start the prayer. Then the Messenger of Allah (saw) took away the curtain and saw people praying and he (saw) said, 'Allah (swt) has put the delight of my eye in the prayer.' And he (saw) woke up on Monday morning and he went out inclined upon Al-Fadhl ibn Abbas and Thawban, his servant, till he (saw) reached the Masjid where people had already made one prostration during the morning prayer led by Aboo Bakr and they were standing for the second raka'a and when people saw him (saw), they became happy and he (saw) moved till he became close to Aboo Bakr. Then Aboo Bakr moved back but the Prophet (saw) held his hand and moved him forward to the place where he was praying and all of them stood in line. The Messenger of Allah (saw) sitting and Aboo Bakr standing on his (saw) left side reciting the Qur'aan, and when Aboo Bakr finished reciting the Surah, he made two sajdas [prostrations], then he sat to make shahada and when he made 'tasleem' the Messenger of Allah (saw) finished the second Raka'a then he left.

Source: Tabaqat Al-Kubra. Vol. 2, Pg. # 194.

It was narrated that Salim ibn Ubaid said, "The messenger of Allah (saw) fainted when he was sick, then he woke up and said, 'Has the time for prayers come?' They said, 'Yes!' He said, 'Tell Bilal (r.a) to call the Adhan and tell Aboo Bakr to lead the people in prayer.' Then he fainted, then he woke up and said, 'Has the time for prayer come?' They said, 'Yes!' He (saw) said, 'Tell Bilal to call the Adhan and tell Aboo Bakr to lead the people in prayer. A'isha said, 'My father is a tenderhearted man, and if he stands in that place he will weep and will not be able to do it. If you told someone else to do it (that would be better).' Then he fainted then woke up and said, 'Tell Bilal to call the Adhan and tell Aboo Bakr to lead the people in prayer. You are (like) the companions of Yusuf (a.s).' So Bilal was told to call the Adhan and he did so, and Aboo Bakr was told to lead the people in prayers and he did so. Then the Messenger of Allah (saw) felt a little better, and he said, 'Find me someone I can lean on.' Barirah (female slave) and another man came, and he leaned on them. When Aboo Bakr saw him, he started to step back, but the Prophet (saw) gestured to him to stay where he was. Then the messenger of Allah (saw) came and sat besides Aboo Bakr until Aboo Bakr finished praying.  Then the messenger of Allah (saw) passed away.

Source: Saheeh ibn Majah. Vol. 1, Pg. # 366, H. 1027.

We can see that A'isha has contradicted herself in both the above narrations. In Al-Bukhari, we find that she says the Prophet (saw) came out for Dhuhr prayer with the help of two people, one person being Al-Abbas with no mention of the second. Furthermore, the Prophet (saw) sat beside Aboo Bakr when he was leading prayer to which Aboo Bakr took the Prophet (saw) as his Imam, while the people followed Aboo Bakr.

But in Tabaqat Al-Kubra A'isha says Prophet (saw) came out for the Monday morning prayer i.e. Fajr with the help of two people, ibn Abbas and his servant Thawban. And the Prophet (saw) followed Aboo Bakr when he was leading prayer, since he (saw) completed his prayer after Aboo Bakr made the Tasleem, which would mean Prophet (saw) took Aboo Bakr as his Imam.

On the other hand, we find Salim ibn Ubayd narrating the same incident (which can be confirmed by mention of the Prophet (saw) fainting), saying the Prophet (saw) came out with the help of Barirah (female slave) and another man and that the Prophet (saw) sat beside Aboo Bakr until Aboo Bakr finished praying. On comparison to A'isha’s narration in Al-Bukhari, the Prophet (saw) had fainting episodes at Isha prayer time and when he felt better at Dhuhr he (saw) went out to pray. Salim ibn Ubayd does not mention a Dhuhr prayer, rather it is the same Isha prayer in which Prophet (saw) asked Aboo Bakr to lead the prayer wherein he (saw) repeatedly fainted.

Did Alee (a.s) And Zubair Praise Aboo Bakr For Leading The Prayers?

Al-Bukhari:

Alee (a.s) said (to the people of Iraq): "Judge as you used to judge, for I hate differences (and I do my best) till the people unite as one group, or I die as my companions have died."

Ibn Sirin used to say: I think most of the narrations that are attributed to Alee (a.s) have been lied upon him.

Source: Saheeh Al-Bukhari. Pg. # 913, H. # 3707.

Ibn Kathir:

Muhammad bin Saleh bin Hani Al-Fadal bin Muhammad Al-Bayhaqi from Ibraheem bin Al-Manthar Al-Hazaami from Muhammad bin Faleeh from Moosa bin Uqbah from Sa'ad bin Ibraheem ibn Abdul-Rahman ibn Awf narrated to us that (his father) Abdul-Rahman ibn Awf was with Umar, and that Muhammad bin Muslimah broke the sword of Al-Zubayr. Then, Aboo Bakr gave a sermon and addressed the people saying, “I never wished to rule, nor did I ever ask it from anyone, whether in secret or in public.” The Muhajiroon accepted his words. Then Alee (a.s) and Al-Zubayr said, “We were angry only because we were left out of the consultation. And we believe that Aboo bakr is more entitled than any other human being. He was the Companion of the Cave, and we recognise his honour and affairs. The Messenger of Allah had commanded him to lead the people in Salah during his lifetime.”

Footnote: Regarding this authenticity of this narration is Jayyid (Good).

Source: Bidayah Wa'an-Nihayah. Vol. 8, Pg. # 93.

Analysis Of The Chain Of Narrators:

1 - Muhammad bin Saleh bin Hani Al-Fadal bin Muhammad Al-Bayhaqi 

2 - Ibraheem bin Al-Manthar Al-Hazaami

3 - Muhammad bin Fulayh

4 - Moosa bin Uqbah

5 - Sa'ad bin Ibraheem ibn Abdul-Rahman ibn Awf

6 - Abdul-Rahman ibn Awf (companion)

1 - Al-Fadal bin Muhammad Al-Bayhaqi


Ibn Hajar:

Fadal bin Muhammad Al-Bayhaqi Al-Sha'rany, he has narrated from Sa'eed ibn Abi Maryam and his generation of narrators. He used to travel alot and write (narrations) alot. Aboo Hatim said: "They (i.e. scholars of Jarh wa Ta'dil) have spoken against him" and Al-Hakim said: ''He was a man of letters, a jurist, a pious worshipper, knowledgeable about the narrators of Hadeeth. He used to let down his hair and this is why he used to be called 'Al-Sha'rany' and he is trustworthy and nobody has accused him with a reasonable proof and Al- Hussain ibn Muhamed Al-Qabbani was asked about him and he accused him of lying. He said: [I heard Aboo Abdullah ibn Akhram saying when he was asked about him: ''He is truthful. However, he was an extremist in his Tashayyu. I (Ibn Hajar) say: He died in 282 A.H.

Source: Lisan Al-Mizan. Vol. 6, Pg. # 350, H. # 6066.

 

3 - Muhammad ibn Fulayh

Shu'ayb Al-Arna'ut & Bashar Awwad Ma'ruf 

Muhammad ibn Fulayh ibn Sulayman Al-Aslami or Al-Khuzai Al-Madani; Trustworthy and important. However, his hadeeth is weak and taken into consideration in follow-up and as witness and has been weakened by ibn Mo'een and Aboo Hatim said: "Has no issue, he is not that strong" and Al-Ukuli said: 'He cannot be followed in some of his hadeeth' and the book maker mentioned in 'Tadheeb Al-Tadheeb' that Dar Al-Qutni considered him reliable - we could not verify it- and ibn Hibban mentioned him in 'Al-Thuqat' [the trustworthy people].

Source: Tahrir Taqreeb Al-Tahdheeb. Vol. 3, Pg. # 307, Person. # 6228.

Al-Albani:

Muhammad ibn Fulayh ibn Suleiman and his father - even if Al-Bukhari narrated their hadeeth. However, there is weakness in their narration especially the father, and ibn Mo'een weakened their hadeeth and made it less valid than Al-Darawerdi's narration whom is a good status narrator and he said in a narration: "Fulayh is not trustworthy neither is his son." However his son Muhammad is better state than his father and it is said in 'Al-Mizan:' "Aboo Hatim said, 'There is no harm with his narration but it is not that strong and some said that he is trustworthy and more trustworthy than his father and ibn Mo'een said, 'he is not trustworthy' and Al-Hafiz said: 'Trustworthy and used to make mistakes.' However, the proof revealing their weakness and the weakness of their narration is the confusion of their references.

Source: Al-Silsila Al-Hadeeth Ad-Da'eefa Wal Mawdoo'a. Vol. 2, Pg. # 178.

     4 - Moosa bin Uqbah 

Ibn Hajar:

      Moosa ibn Uqba Al-Madani, young Tabi'ee. He is trustworthy according to majority, Al-Dar Al-Qutni has described him as a fabricator, this is what Al-Isma'eeli mentions.

     Source: Tabaqat Al-Mudallisin. Pg. # 7.

 

    

Does Leading Prayers Make One Superior Or Worthy Of Leadership?

It is entirely possible that Aboo Bakr may have lead the Muslims in prayer in the lifetime of the Prophet (saw), but does leading the Salah prove any appointment by textual sources or even as a merit?

Ibn Bazz:

Whoever abandons the Friday and congregational prayers behind the sinful Imam commits an act of Bid`ah according to the view of the majority of scholars. The right act is to pray behind this Imam and not to repeat the prayer separately as the companions (may Allah be pleased with them) prayed the Friday and congregational prayers behind the sinful person and did not repeat them as the case of Abdullah ibn Umar who prayed behind Al-Hajjaj ibn Yusuf and as the case of Anas ibn Malik  as we mentioned before and Abdullah ibn Mas'ud  and others prayed behind Al-Walid ibn Uqbah ibn Abu Mu'ayt who drank wine till he got drunk and prayed the Fajr prayer four Rak'ah (unit of Prayer) one day and said shall I increase the number of Rak'ah (unit of Prayer)? Ibn Mas'ud said to him today you have really increased them.

http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=1310&PageNo=1&BookID=14

Al-Bukhari:

Chapter: "Offering prayers behind a man who is a victim of Al-Fitan (trials and affections) or a heretic, and Hasan said: Pray behind him, because his heresy is his own business."

Narrated Ubaidullah bin Adi bin Khiyar: "I went to Uthman bin Affan while he was besieged, and said to him, 'You are the chief of all Muslims in general and you see what has befallen you. We are led in the Salah (prayer) by a leader of Al-Fitan (trials and afflictions etc.) and we are afraid of being sinful in following him.' Uthman said. "As-Salat (the prayers) is the best of all deeds, so when the people do good deeds do the same with them and when they do bad deeds, avoid those bad deeds." Az-Zuhri said, "In our opinion one should not offer Salat behind an effeminate person unless there is no alternative."

Source: Saheeh Al-Bukhari. Pg. # 173, H. # 695.

Abdullah bin Baz:

And it is found in Saheeh Al-Bukhari that Abdullah ibn Umar used to pray behind Al-Hajjaj ibn Yusuf Al-Thaqafi and it is the same for Anas ibn Malik, and Al-Hajjaj was dissolute and unjust. And in the same Saheeh that the Prophet (saw) said: ''Those whom they pray leading you then if they were right then its reward is for you and if they were wrong then its reward is for you and they hold their mistake.'' And narrating Abdullah ibn Umar that the Messenger of Allah (saw) said: "Pray behind [taking as prayer leader] anyone who says 'There is no God but Allah; Muhammad is the Messenger of Allah.'"

Source: Majmu' Al-Fatwa. Vol. 4, Pg. # 303.

Al-Albani:

Al-Mughirah b. Shu'bah said: "The Messenger of Allah (saw) lagged behind (in a journey)." He then narrated this story saying: "Then we came to people. Abd Al-Rahman was leading them in the dawn prayer. When he perceived the presence of the Prophet (saw), he intended to retire. The Prophet (saw) asked him to continue and I and the Prophet (saw) offered one rak'ah of prayer behind him. When he had pronounced the salutation, the Prophet (saw) got up and offered the rak'ah which had been finished before, and he made no addition to it. Aboo Dawood said: Aboo Sa'id Al-Khudri, ibn Al-Zubair and ibn Umar hold the opinion that whoever gets an odd number of the rak'ahs of prayer, he should perform two prostrations on account of forgetfulness."

Footnote: Narration is Saheeh (Authentic).

Source: Saheeh Sunan Aboo Dawood. Vol. 1, Pg. # 51, H. # 152.

Al-Bukhari:

Narrated ibn Umar: Salim, the freed slave of Aboo Hudhaifa used to lead in prayer the early Muhajirin (emigrants) and the companions of the Prophet (saw) in the Quba mosque. Among those (who used to pray behind him) were Aboo Bakr, Umar, Aboo Salama and Amir bin Rabi'a.

Source: Saheeh Al-Bukhari. Pg. # 1883, H. # 8185.

If leading prayers gives one right to leadership, then Salim the free slave of Aboo Hudhaifa   had the right to be the first Islamic leader following the death of the Prophet (saw). The Sheikhayn themselves read Salah behind him. We shall further cite a few more narrations in regards to the same subject matter, but this time including the youths of paradise, Al-Hassan (a.s) and Al-Hussain (a.s). 

Muhammad ibn Abi Shayba:

Bassam narrated: I asked Aboo Ja'far about performing prayers behind the rulers? He said: "Perform prayers behind them and we do it too. Al-Hassan (a.s) and Al-Hussain (a.s) used to pray behind Marwan." I said: 'People think that it was due to Taqiyya?' He replied: 'How that can be?! Al-Hassan ibn Alee (a.s) used to curse Marwan on his face in front of him while he was on pulpit until he left.'

Source: Musannaf ibn Abi Shaybah. Vol. 3, Pg. # 371, H. # 7642. 

Ja'far, from his father who said: "Al-Hassan (a.s) and Al-Hussain (a.s) prayed behind Marwan." It was said to him: "Did they pray when they returned to their house?" He said: "No, by Allah, they did not add to the prayer of the Imams."

Source: Musannaf ibn Abi Shaybah. Vol. 3, Pg. # 369, H. # 7634. 

Ibn Hajar:

Aboo Yahya said that I was near Al-Hassan and Al-Hussain (peace and blessing be upon them both) and Marwan. When I saw Marwan insulting Hussain (a.s), Hassan (a.s) was stopping Hussain (a.s) to reply, but then Marwan said, "That you are the Ahlulbayt (a.s) who are cursed!" So Hassan (a.s) got angry and said: "You said that Ahlulbayt (a.s) are cursed?! By God! Allah (swt) cursed you, when you were still in back of your father (in his loins)."

Footnote: Narration is Saheeh (Authentic) and its narrators are trustworthy.

Source: Al-Matalib Al-Aliya bi Zawa'id Al-Masanid Al-Thamaniya. Vol. 17, Pg. # 265. H. # 4455.

The Prophet (saw) invoked Allah (swt) wrath upon Marwan ibn Al-Hakam and his offspring and was banished from Madinah. Marwan remained a staunch opponent against the Prophet (saw) and his progeny (a.s). Shortly after the Prophet (saw) death, during the leadership of Uthman ibn Affan, he was brought back to Madinah despite his earlier plea to the Sheikhayn who rejected his proposal. If the Ahlulbayt (a.s) could read Salah behind a Nasibi such as Marwan, a wretched individual who they cursed, how or in what way does this show superiority of him over them? Thus according to the principles of the so-called 'Ahl ul Sunnah,' a Nasibi holds a higher status then the youths of paradise.

Our Questions:

1. We find in some narrations that the Prophet (saw) had given general permission to ask anyone to lead the prayer, and so Umar led the prayer. Why was Aboo Bakr then called to lead the prayer? Was the prayer behind Umar invalid?

2. If the prayer was valid then why was it repeated?

3. When as per Sunni narrations it is permissible to offer Salah behind a Fasiq and Faajir and that such prayers remain valid, precisely what grave sin had Umar committed that rendered the congregation prayer of his invalid? 

4. If the Prophet (saw) desired that Aboo Bakr should lead the prayer, then why did he (saw) not ask Aboo Bakr directly rather than publicly humiliate Umar in such a manner? 

5. If Aboo Bakr had been specifically designated to lead the congregation, why would the Prophet (saw) then deem it necessary to leave the confines of his room in a poorly state such that he needed two men to drag him to the Masjid and then on arrival lead the prayer himself? why not leave with the group from the moment he gave the orders? Why all the bother when Aboo Bakr had already been appointed?

6. If these Hadeeth contradict one and another on the basis they took place on different occasions (even though we have shown most of them were on the same occasion) had the Prophet (saw) nominated Aboo Bakr to lead the prayers, then why was it such a difficult decision as to who should lead the prayers thereafter? why the need to create a fuss causing further stress in the Prophets (saw) in his sickness?

7. If it is assumed that leading the prayers is proof of leadership, then how could the nomination of Umar as the second Khalifah ever take place when the Prophet (saw) had prevented him from leading it? He (saw) said, "Allah does not allow that, and the Muslims too" – does that not negate his right to lead the Ummah ad infinitum?

8. If leading the Salah in the absence of a leader denotes leadership, why is it that when Umar was on his deathbed he appointed a man to lead the Ummah in Salah whilst the 6 man Shura deliberated over who would succeed from amongst them? When Umar divorced leading Salah from leadership who are the present day Sunnis to say the exact opposite?

9. If Aboo Bakr leading the Salah evidences his superiority over the Ummah after the Prophet (saw), what is the view of Imam Mahdi (a.s) who will lead the Salah with Prophet Isa (a.s) following behind him?