Event Vowing to Abu Bakr at the Saqifa, with Umar on the right. Though this is omitted from most Sunni reports, Madelung and Jafri are confident that the second caliph delivered the speech to discourage those who might have planned to back Ali's nomination as caliph after Umar. The bulk of Ibn Abbas' narration concerns a Friday sermon by Umar in 23/644. Madelung accepts the authenticity of Ibn Abbas' narration, noting that it reflects his characteristic view point. He witnessed the event himself and also received the first-hand account of his father Abbas, who was politically active then. The main narrator of the Saqifa event is Ibn Abbas ( d. 68/687-8), Muhammad's cousin and an authority in Medina's scholarly circles. The account of the Saqifa meeting by al-Tabari is mostly balanced and unbiased, notes Jafri, and the most detailed, writes Ayoub ( d. 2021). Madelung similarly believes that the Shia or Sunni partiality of a report alone does not imply its fabrication. On the other hand, the contentious content in the work of the Shia al-Ya'qubi is often dismissed by later Sunni authors as fabricated, while Jafri views his work as a valuable collection of documents which survived the tendentious efforts of the Sunni majority historians, who largely suppressed or dismissed divergent views. In his Ansab al-ashraf, the Sunni al-Baladhuri partly follows Ibn Sa'd's pious technique but also retains some of the controversial material about the Saqifa event in favor of Ali. Ibn Ishaq's account is the basis of the contemporary studies of Jafri and Madelung. Uncharacteristically, Ibn Hisham refrains from modifying Ibn Ishaq's account of the Saqifa affair, which is thus a report written by a Shia author and approved by a Sunni editor-critic. The earliest report is that of Ibn Ishaq in his Sirat rasul Allah, the recension of which by the Sunni Ibn Hisham ( d. 218/833) has reached us.
Similarly, the late works of the Shia al-Tabarsi ( d. 548/1153) and al-Majlesi ( d. 1699) are polemic in nature with little historical value, claims Jafri. Jafri regards him as a pioneer of the Sunni "pious" technique, which preserves only the best qualities of companions and suppresses any controversial reports. įor instance, Ibn Sa'd presents a highly polemic account of the Saqifa affair in his Kitab al-Tabaqat al-kabir, where Ali is absent in particular. Jafri thus emphasizes the need for surveying all reports to obtain a sound account of the event. As a result, the reports of the Sunni Ibn Sa'd ( d. 230/845), al-Baladhuri ( d. 279/892), and even al-Tabari ( d. 310/923) reflect the Sunni beliefs, while those authors with Shia sympathies favored their views, including Ibn Ishaq ( d. 151/768), al-Ya'qubi ( d. 284/897-8), and al-Mas'udi ( d. 345/956). By this time, the Muslim community was firmly divided into Sunni and Shia camps.
The earliest reports about the Saqifa affair were put into writing in the first half of the second century AH or later.
The Arabic word saqifa denotes a covered communal place for conversation but the term is synonymous in historical texts with the specific meeting immediately after Muhammad's death in which his succession was debated. Those who accepted Abu Bakr's caliphate were later labeled Sunnis, while the supporters of Ali's right to caliphate went on to form the Shia. The conflicts after Muhammad's death are considered as the roots of the current division among Muslims. The Saqifa meeting is among the most controversial events in early Islam, due to the exclusion of a large number of Muhammad's companions, including his immediate family and notably Ali, his cousin and son-in-law. The Saqifa ( Arabic: سَّقِيفَة, romanized: Saqīfah) of the Banu Sa'ida clan refers to the location of an event in early Islam where some of the companions of the Islamic prophet Muhammad pledged their allegiance to Abu Bakr as the first caliph and successor to Muhammad shortly after his death in 11 AH (632 CE).
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