(Friday Sermon - August 23, 2019 )

Background

Hazrat Ma‘an^(ra) was a confederate of the Banu Amr bin Auf tribe of the Ansar. (Ibn Hisham, p. 29, Man Shahida al-Aqabah, Dar Ibn Hazm, Beirut, 2009)

Hazrat Ma‘an^(ra) was the brother of Hazrat Asim^(ra) bin Adiyy. Hazrat Ma‘an^(ra) has previously been mentioned in reference to his brother. Hazrat Ma‘an^(ra) took part in the Bai‘at-e-Aqabah along with 70 Ansar. Hazrat Ma‘an^(ra) was able to write in Arabic prior to his acceptance of Islam – this was at a time when very few people could write in Arabic. Hazrat Ma‘an^(ra) took part in all the battles alongside the Holy Prophet^(sa), including the battles of Badr, Uhud and Khandaq. When Hazrat Zaid^(ra) bin Khattab migrated from Mecca to Medina, the Holy Prophet^(sa) established a bond of brotherhood between him and Hazrat Ma‘an^(ra) bin Adiyy. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 244-245, Ma‘an^(ra) bin Adiyy, Dar Ihyaa al-Turath al-Arabi, Beirut, 1996)

Hazrat Umar’s^(ra) Response to Those Who Opposed Hazrat Abu Bakr’s^(ra) Khilafat

Hazrat Umar^(ra) relates, “Upon the demise of the Holy Prophet^(sa), I went to Hazrat Abu Bakr^(ra) and asked him to come with me to meet our Ansar brothers. Thus, we both went and two pious individuals from among them met us, who had participated in the Battle of Badr. I related this to Urwah bin Zubair and he said that these two individuals were Hazrat Uwaim^(ra) bin Sai‘da and Hazrat Ma‘an^(ra) bin Adiyy.” (Sahih al-Bukhari, Kitabul Maghazi, Bab Shuhoodul Mala’ikah Badran, Hadith 4021)

[This narration of Hazrat Umar^(ra) has been explained in further detail in Bukhari:]

Hazrat Ibn Abbas^(ra) relates, “I used to teach the Holy Quran to some individuals from among the Muhajireen and one of them was Abdur Rahman bin Auf. Once I was at his house in Mina while he had gone to see Umar^(ra) bin Khattab.” This incident occurred on the occasion of the last Hajj performed by Hazrat Umar^(ra). “When Abdur Rahman returned, he said to me that he wished that I was also present today to witness the individual, who came to Amir-ul-Momineen [Leader of the Faithful] and said, ‘O Amir-ul-Momineen! Have you heard what a certain individual has said, who claims that if Umar^(ra) passes away, he will do the Bai‘at of so and so?’” In other words, this person was making the claim during Hazrat Umar’s^(ra) Khilafat wherein he said that after him, he would do the Bai‘at of such and such individual. “‘He also said that he swears by Allah that the Bai‘at of Abu Bakr^(ra) was done in a hastily manner.’” Not only did he state that, God forbid, Hazrat Abu Bakr’s^(ra) Bai‘at was done in a hastily manner, but that he was, in fact, mistakenly granted the status of Khilafat.

“Upon hearing this, Hazrat Umar^(ra) became greatly aggrieved and said, ‘If Allah wills, I shall stand among the people today and will warn them of those who seek to forcefully take other’s affairs into their own hands.’ Abdur Rahman^(ra) then stated, ‘O Amir-ul-Momineen! Please do not do this because many ignorant and mischievous people have also gathered here at the Hajj. And so, when you stand amongst the people, these people will also gather around you and I fear that they may completely distort what you say and propagate something that is untrue and people will neither be able to properly comprehend your message nor properly adhere to it in accordance to the situation.’ Abdur Rahman^(ra) then presented his suggestion to Hazrat Umar^(ra) that he should wait until he reaches Medina – as it was the days of Hajj – and since Medina was the place where the Holy Prophet^(sa) migrated to and established many of his Sunnah, therefore he will be able to say whatever he desired to say to the noble people separately. He further said that the learned and wise people would indeed listen to him and also act upon what he said according to the appropriate conditions and circumstances (i.e., instead, they will not offer their own interpretations). Hazrat Umar^(ra) then stated, ‘Very well, by God! If Allah wills, I will mention this in my very first sermon that I will stand to deliver upon my return.’”

Hazrat ibn Abbas^(ra) further relates, “We arrived in Medina towards the end of Dhul Hijjah and on the Friday as soon as the Sun set a little from its zenith, we quickly proceeded to the mosque for the Friday Prayer. Upon arriving, I saw Saeed^(ra) bin Zaid sitting near the pulpit and I went and sat next to him. My knee was touching his knee.” Hazrat ibn Abbas^(ra) is narrating this account in detail here. “After a short while, Hazrat Umar^(ra) bin Khattab came out and as I saw him coming, I said to Saeed^(ra) bin Zaid that today Hazrat Umar ^(ra) would say something which he has never said before since he had become Khalifa. Saeed^(ra) bin Zaid – the companion who was sitting next to him – deemed what I said him to be very strange and said that he did not expect Hazrat Umar^(ra) to say something which he had never said previously. Hazrat Umar^(ra) took his seat on the pulpit and when the person calling the Azan finished, he stood up and offered praise to Allah as is befitting to His Honour. Thereafter, he said, ‘I am about to say something which was ordained for me to say. I know not whether the time of my demise is near as I say this, therefore, whoever among you is able to clearly comprehend what I say and is able to remember it well should convey this as far as one’s camel can take them (in other words, one should accurately convey this as widely as possible to others). However, whosoever among you fears that he has perhaps not fully understood this, then I do not deem it permissible for such a person to utter falsehood in relation to me (i.e., they should not convey anything that is incorrect).’ Thereafter, Hazrat Umar^(ra) stated, ‘Allah the Almighty sent Muhammad^(sa) with the truth and revealed to him the laws of the Shariah…’” Hazrat Umar^(ra) then mentioned some of commandments relating to the Shariah (some details have been left out due the lengthy extent of this narration).

“Hazrat Umar^(ra) then stated, ‘Listen carefully! The Holy Prophet^(sa) also stated to not excessively praise him just as people have done so in the case of Jesus, son of Mary ^(as). The Holy Prophet^(sa) stated that regarding him they should say that he is a servant of Allah and His Messenger^(sa).’ Hazrat Umar^(ra) then said, ‘I have been informed that there is someone from among you who states that Hazrat Abu Bakr ^(ra) was granted the mantle of Khilafat by mere chance.’ Hazrat Umar^(ra) continued, ‘This individual also stated that by God, if Umar were to die, he would do the Bai‘at of such and such person.’” Hazrat Umar^(ra) then first addressed the statement made in regards to Hazrat Abu Bakr^(ra). He stated, “Let me make it clear that no one should remain in any doubt that Hazrat Abu Bakr^(ra) was mistakenly elected to Khilafat in a hastily manner. Listen carefully, his Bai‘at was indeed carried out in similar conditions i.e., in a hastily manner, but God Almighty granted protection from any evil outcome of it.” Perhaps the incident took place in a hastily manner, but God Almighty safeguarded them from any evil outcome. “Moreover, there is none among you, who is the like of Abu Bakr^(ra). For whom amongst you do people travel long distances on camels to meet?” i.e., there is no one who can match his scholarly excellence, sincerity and righteousness…

Hazrat Umar^(ra) then stated, “Anyone who takes the Bai‘at without having done mutual consultation with the Muslims, such an individual’s Bai‘at should not be taken.” In other words, the Bai‘at of Hazrat Abu Bakr ^(ra) was done after much consultation. “Also, not only should one not do the Bai‘at of such a person but also of the person who pledges his Bai‘at at such a person’s hand for one will ultimately perish in the case of both instances.” Hazrat Umar^(ra) then narrated the actual account and said, “When Allah the Almighty caused the Holy Prophet^(sa) to pass away, the Ansar began to oppose us. We all gathered at Thaqifa Banu Sai‘da, including the Muhajireen, Ali^(ra), Zubair^(ra) and even those who were against us. We all went to Hazrat Abu Bakr^(ra) and I said to him to let us go to our Ansar brothers. We were discussing them whilst on our way to them and when we reached nearby, we met two pious men from among them.” (as mentioned in the earlier narration that Hazrat Ma‘an^(ra) bin Adiyy was one of the two pious men). In any case, Hazrat Umar^(ra) continued to further relate the incident. “These two individuals we met informed us of the decision regarding which all the Ansar had unanimously agreed upon. They said, “‘O Muhajireen! Where do you wish to go?’ We told them that we wished to see our Ansar brothers, however these two individuals – one of whom was Hazrat Ma‘an^(ra) bin Adiyy – said, ‘Do not go there! It would be better for you to not meet them and whatever it was that you wished to discuss with them, just consult it amongst yourselves.’” Hazrat Umar^(ra) states, “I said that by Allah! We will certainly go to them and having said this, we continued on and went straight into one of the large canopies of the Banu Sai‘da.” (Sahih al-Bukhari, Kitabul Hudood, Bab Rajmil Hubla min al-Zinaa Idhaa Ahsanat, Hadith 6830)

Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra) then had a lengthy discussion with the Ansar on the subject of the election of Khilafat. Hazrat Musleh Maud^(ra) has mentioned this incident in some detail, which I will quote. With regard to the Ansar who were sat at Thaqifa Banu Sai‘da, Hazrat Musleh Maud^(ra) states:

“Upon the demise of the Holy Prophet^(sa), three groups formed among the Companions^(ra). One of the groups was of the opinion that after the Holy Prophet^(sa), there should be someone to establish the Islamic system. However, who could understand this better than the members from the family of the Holy Prophet^(sa), therefore someone should be appointed from among them. They believed that someone from among the progeny of the Holy Prophet^(sa) should be appointed and not from any other family. In their view, they thought that if someone was appointed who was not from the family of the Holy Prophet^(sa), then perhaps the people would not obey him and in this way, it would cause disorder within the system.”

“‘Progeny’ also meant anyone close, from his relatives as well, such as his sons-in-law, etc.” Hazrat Musleh Maud^(ra) continues:

“Since people were already accustomed to demonstrating obedience to the family of the Holy Prophet^(sa), therefore they believed that if someone was appointed from the Holy Prophet’s^(sa) family, they would happily obey him as well. Just like people obey the king, but when he passes away and his son ascends to the throne, they also happily show obedience to him.

“However, the second group was of the opinion that it was not necessary for this person to be appointed from the family of the Holy Prophet^(sa). What was essential was that there should be someone who was appointed as a representative of the Holy Prophet^(sa). Therefore, whosoever was most worthy of this should be appointed. This particular group was then divided into a further two groups. Although both groups agreed on the fact that there should be a representative of the Holy Prophet^(sa), however they disagreed as to which group of people this representative should be appointed from. One party believed that it should be someone from among those who remained in the company of the Holy Prophet^(sa) the longest and benefitted from his teachings i.e., the Muhajireen and even among them it should be the Quraish as the whole of Arabia would be willing to listen to them. On the other hand, the other party believed that since the Holy Prophet^(sa) passed away in Medina and the Ansar had a much stronger influence in Medina, therefore they would be able to discharge this duty more effectively. Nonetheless, there was a disagreement between the Ansar and the Muhajireen. The Ansar thought that since the Holy Prophet^(sa) spent most of his life in an administrative capacity among them in Medina – since there was no administrative structure in place in Mecca – as a result the Ansar thought they better understood how to run a government and therefore they had the rights to Khilafat over everyone else.

“The second argument presented by the Ansar was that since the area belonged to them, therefore naturally they would have an influence over the people, whereas the Muhajireen would not be able to have the same effect over the people. That is why they thought that a successor of the Holy Prophet^(sa) ought to be from among the Ansar as opposed to being among the Muhajireen. On the contrary, the Muhajireen thought that they had spent the longest time in the company of the Holy Prophet^(sa), whereas the Ansar had not spent as much time with the Holy Prophet^(sa). Therefore, their level of understanding of the faith was more than the Ansar.”

Hazrat Musleh Maud ^(ra) further writes:

“The other people were still pondering over this disagreement and had not yet reached any conclusion, when the final group of the Ansar gathered in the courtyard of the Banu Sa‘ida and began discussing the matter. They concluded that Sa‘d^(ra) bin Ubadah, who was from among the leaders of the Khazraj tribe, should be made the Khalifa. Thus, the Ansar conferred among themselves saying, ‘Since the land as well as all the properties belongs to us, therefore it would be best for Islam if the Khalifa is chosen from among us.’ Hence, they decided that there was no one more worthy for this task than Sa‘d^(ra) bin Ubadah.

“Whilst they were still discussing the matter, some people from among them asked that if the Muhajireen rejected this proposal, then what would happen in such a case? One person from among them said, ‘Then we will tell them:

مِنَّا اَمِیْرٌ وَمِنْکُمْ اَمِیْرٌ

i.e., one leader should be elected from among us and one leader should be elected from among you.’ Sa‘d^(ra), who was a very wise man, said ‘This would be the first sign of weakness on our part.’” The person they wished to appoint as the Khalifa from among the Ansar said that this would be the first sign of weakness and that the Khalifa should either be from among the Ansar or the Muhajireen. “‘To say that there will be a leader elected from each group demonstrates that one has not understood the concept of Khilafat. This is equivalent to causing a division within Islam.’ Subsequently, when the Muhajireen became aware of this discussion taking place, they went there swiftly. Hazrat Umar^(ra) stated – and this has been mentioned previously – that he along with Hazrat Abu Bakr^(ra) and a few Muhajireen went there. They believed that if the Khalifa was not from among the Muhajireen, then the Arabs would not obey him. This would not be the case of only Medina, but in fact the whole of Arabia. Undoubtedly, the Ansar were dominant in Medina, however, all of Arabia honoured the nobility and the greatness of the Meccans. Thus, the Muhajireen knew that in such a time, if the elected Khalifa was from among the Ansar, then it would pose a major issue for all the Arabs and it could be that most of them are unable to succeed in this trial.

“Therefore, all of the Muhajireen gathered there and among them were Hazrat Abu Bakr^(ra), Hazrat Umar^(ra) and Hazrat Abu Ubaidah^(ra). Hazrat Umar^(ra) says, ‘I had prepared an eloquent speech and it was my intention to deliver this speech. Subsequently the Ansar would understand my arguments and would be compelled to elect a Khalifa from among the Muhajireen as opposed to the Ansar. However, when we reached there, Hazrat Abu Bakr^(ra) stood up to address them. I thought to myself as to how he would manage to speak about anything. By God! Hazrat Abu Bakr^(ra) mentioned everything that I had thought of saying. In fact, he even presented further arguments [in favour of the Muhajireen]. It was at that point I realised that I could never compare myself to Abu Bakr^(ra).’

“Thus, the Muhajireen stated that given the situation it was vital for the Khalifa to be from among the Muhajireen and also presented the Hadith of the Holy Prophet^(sa):

اَلْاَئِمَّۃُ مِنْ قُرَیْشٍ

That, ‘Your leaders ought to be from among the Quraish.’  He also mentioned the fact that the Muhajireen accepted Islam first and mentioned many of the sacrifices they undertook for the faith. Habbab bin Munzir Khazraji opposed this and said, ‘We do not accept that the Khalifa should be from among Muhajireen. But if you do not agree to this and insist upon it then there is no option but to elect one leader from us and for you to elect one leader from among yourselves. One Khalifa would be from among us and one Khalifa would be from among you and in this way, we can resolve the issue.’ Hazrat Umar^(ra) said, ‘Ponder again over what you are saying! Are you not aware that the Holy Prophet^(sa) said that it is not permissible to have two leaders appointed at one time?’”

Hazrat Musleh Maud ^(ra) further writes, “From the Ahadith, it seems that the Holy Prophet^(sa) had made interpretations that indicated the institution of Khilafat. However, during the lifetime of the Holy Prophet^(sa), it never occurred to the Companions.”

The reason for this is the Divine wisdom that Hazrat Musleh Maud^(ra) mentioned in the earlier part of the narration. Nonetheless, Hazrat Umar^(ra) said that the demand for there to be one leader elected from among the Ansar and one to be elected among the Muhajireen was irrational as well as unlawful from the perspective of the Islamic Shariah.

Hazrat Abu Bakr’s^(ra) Election to Khalifat

“After a brief discussion, Hazrat Ubaidah^(ra) stood up and reminded the Ansar that they were the first people to accept Islam outside of Mecca, and now after the demise of the Holy Prophet^(sa), they should not be the first people to make changes within the faith. This is said to have had such a profound impact on the people that Bashir bin Sa‘d Khazraji stood up and addressed his tribe by saying, ‘They are speaking the truth. When we pledged to support and assist the Holy Prophet^(sa), it was not for any material gain, nor did we follow him so we could attain sovereignty after him. On the contrary, we followed him for the sake of God Almighty. Therefore, it is not a question of whose right it is to be leader or a Khalifa, rather it is a question of what Islam requires. The Khalifa should therefore be from among the Muhajireen because they have spent a long time in the company of the Holy Prophet^(sa).’ There was further discussion on this for a short while and after approximately 30 to 45 minutes, the opinion of the people slowly changed, and they accepted that the Khalifa ought to be from among the Muhajireen.

“Hazrat Abu Bakr^(ra) then suggested the names of Hazrat Umar^(ra) and Hazrat Abu Ubaidah^(ra) for Khalifa.” Hazrat Abu Bakr^(ra) himself suggested the two names that they ought to perform the Bai‘at at the hands of either Hazrat Umar^(ra) or Hazrat Abu Ubaidah^(ra). “However, both of them refused and said that they would perform the Bai‘at of the one whom the Holy Prophet^(sa) appointed as Imam during his days of illness and the one who is the best among all of the Muhajireen. With regard to Hazrat Abu Bakr^(ra) presenting the names of Hazrat Umar^(ra) and Hazrat Abu Ubaidah ^(ra) for the position of Khalifa, Hazrat Umar^(ra) himself narrates that there was an excellent sequence to the speech delivered by Hazrat Abu Bakr^(ra). He states that everything in the speech was commanding and he did not disagree with anything except that Hazrat Abu Bakr^(ra) presented his name and the name of Hazrat Abu Ubaidah^(ra) to become Khalifa. Hazrat Umar^(ra) says, “I swear by God that when Hazrat Abu Bakr^(ra) presented my name, it would have pleased me more to have my neck severed and die in this manner, than to be a leader of a group of people in which Hazrat Abu Bakr^(ra) was present among them.”

Meaning that the status of Hazrat Abu Bakr^(ra) was such that it was not possible for him to be appointed as the Khalifa whilst Hazrat Abu Bakr^(ra) was present, but aside from this, the rest of the speech was articulate.

Hazrat Musleh Maud^(ra) says:

“Hazrat Umar^(ra) then said that they would pledge allegiance to the best among the Muhajireen. This meant that there was no person worthier than Hazrat Abu Bakr^(ra) for the position of Khalifa. Thus, after this everyone began to pledge allegiance to Hazrat Abu Bakr^(ra); the first person to pledge allegiance was Hazrat Umar^(ra), then Hazrat Abu Ubaidah^(ra), then Bashir^(ra) bin Sa‘d Khazraji, followed by the tribes of Aus and Khazraj. The people were so enthusiastic, that in their eagerness, they nearly trampled Sa‘d^(ra), who was ill at the time and unable to get up. Soon after, with the exception of Sa‘d and Hazrat Ali^(ra), everyone had pledged allegiance; even Sa‘d’s own son had pledged allegiance. Hazrat Ali^(ra) pledged allegiance after a few days; according to some narrations, he pledged allegiance after three days, whereas according to other narrations it is written that he pledged allegiance after six months. In the narrations where it is mentioned that Hazrat Ali^(ra) pledged allegiance after six months, it is also written that he was unable to do so due to looking after Hazrat Fatima^(ra) who was ill at the time. When Hazrat Ali^(ra) came to pledge allegiance, he offered an apology that due to Hazrat Fatima’s^(ra) illness, he was unable to pledge allegiance earlier. Thus, at the time, everyone pledged allegiance to Hazrat Abu Bakr^(ra).” (Khilafat-e-Rashida, Anwar-ul-Ulum, Vol. 15, pp. 39-42)

Hazrat Urwah bin Zubair^(ra) narrates that at the time of the demise of the Holy Prophet^(sa), people were in an emotional state and would say that if only they had passed away before the Holy Prophet^(sa) and that they feared of a dissent after his demise. Hazrat Ma‘an^(ra) – the companion who is being mentioned – said, “By God! I never wished for this.” The people in general desired that they ought to have passed away before the Holy Prophet^(sa), but Hazrat Ma‘an^(ra) said that he did not wish for this and said, “I did not wish to die before the Holy Prophet^(sa), because I wished to profess belief in the Holy Prophet^(sa) after his demise in the same manner as I did so during his lifetime.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 244-245, Ma’an bin Adiyy, Dar Ihyaa al-Turath al-Arabi, Beirut, 1996)

“Just as I accepted the Holy Prophet^(sa) as a prophet, I wished to profess belief for that system that was prophesied by him that would come into existence after his demise, i.e to protect Khilafat-e-Rashidah that has come into existence and safeguard myself from falling into the trap laid out by the hypocrites and the apostates.”

Thus, this is the level of faith which every Ahmadi should strive to inculcate within themselves. According to one narration, Hazrat Ma‘an^(ra) was with Hazrat Khalid^(ra) bin Waleed in the army that was sent to supress the rebellion of those that had left Islam after the demise of the Holy Prophet^(sa). Hazrat Khalid^(ra) bin Waleed sent Hazrat Ma‘an^(ra) to Yamama ahead of the army alongside 200 soldiers on horseback. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 6, p. 151, Ma’an bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

Martyrdom

The Holy Prophet^(sa) had established a bond of brotherhood between Hazrat Ma‘an^(ra) and Hazrat Zaid^(ra) bin Khattab. Both of these Companions were martyred in the Battle of Yamama in 12 AH, during the Khilafat of Hazrat Abu Bakr^(ra). (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 244, Ma’an bin Adiyy, Dar Ihyaa al-Turath al-Arabi, Beirut, 1996)