Can anyone share Tabaris and/or ibn Hishams account of Saqifa?

[idontknow]

Assalamu alaikum all!

From wikipedia I have learned that ibn Hishams account is apparently ibn Ishaqs account presented unaltered (how they know this I don't know). They also claim that ibn Ishaq has the earliest written account, and that he is shia-leaning. It would be very intereting to read. As for Tabari, according to wikipedia it is a "balanced" account. I am curious about it.

[Panzerwaffe]

Whatever does not fit neatly in the much later sunni narrative is conveniently labeled as “ Shia leaning “ 

for 12er Shias any deviation in accounts from their understanding of Imamate is labeled as Sunni Hadith distortion due to their hatred of ahlulbayt 

Both sides try to eliminate any grey areas in history 

[Ashvazdanghe]

17 hours ago, idontknow said:

Assalamu alaikum all!

From wikipedia I have learned that ibn Hishams account is apparently ibn Ishaqs account presented unaltered (how they know this I don't know). They also claim that ibn Ishaq has the earliest written account, and that he is shia-leaning. It would be very intereting to read. As for Tabari, according to wikipedia it is a "balanced" account. I am curious about it.

Salam

One might, therefore, suspect the reports of the historians of Shi'I sympathies such as Ibn Ishaq, Ya'qubi, and Mas'udi as being biased in favour of the Shi'is; and similarly the writings of Ibn Sa'd, Baladhuri, and even Tabari as reporting in Sunni colour.

In Ibn Ishaq's narrative, Zuhri's authority is 'Ubayd Allah b. 'Abd Allah b. 'Utba b. Mas'ud,9 one of Zuhri's four most trusted and esteemed teachers. These four were Sa'id b. al-Musayyib10 (died 94/712-13), under whom Zuhri sat for ten years as a faithful student, 'Urwa b. az-Zubayr, Aban b. 'Uthman, and 'Ubayd Allah b. 'Abd Allah. All four are among the most distinguished and recognized authorities on Fiqh, Sira, and Maghazi. Zuhri is frequently quoted as expressing his highest regard for them, and described them as the “four seas of knowledge” and “the four seas of the Quraysh”.11

Three of them, with the exception of Aban, are also among the famous illustrious seven lawyers of Medina. All these four have been credited with leaving written works for the following generations in addition to what they had transmitted orally to their pupils.

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Our interest in these four celebrated scholars of Islamic history is due not only to the fact that one of them appears in Ibn Ishaq's isnad, but also to the fact that their names frequently appear in many of the isnads of the Saqifa event recorded by other writers.
 
A word must be said concerning 'Abd Allah b. al-'Abbas12 (born three years before the Hijra, died 68/687-8), who appears as the last authority in Ibn Ishaq and in many other Saqifa accounts written by the historians and traditionists who followed Ibn Ishaq. It will suffice to say that he has always been respected as one of the most trustworthy authorities in all periods and among all schools of thought in Islam, not only in Qur'anic exegesis but in other branches of learning cultivated at Medina.

Re was in fact one of the distinguished founders of the Medinese school of learning and scholarship, which devoted itself mainly to religious sciences. Bukhari, Muslim, Abu Da'ud, Tirmidhi, An-Nasa'i, Ibn Maja, followed by many others, unanimously accepted his traditions. In the scholarly research for which he was well known, he gathered information concerning the life of the Prophet by questioning senior companions.13

Not only did he witness the event of the Saqifa as a young man, but he also must have carefully preserved the information received from his father Al-'Abbas, the uncle of the Prophet, who was undoubtedly involved in the controversy which engulfed Medina immediately after the death of the Prophet. It is not surprising therefore that 'Abd Allah b. al-'Abbas appears in almost all the sources describing the Saqifa.
 

Tabari

He reports 'U mar's speech on the Saqifa in full, exactly as did Ibn Ishaq, but the former's authority is 'Abbad b. 'Abbad38 (Al-Muhallabi) from 'Abbad b. Rashid,(40) while the last three authorities are the same as in Ibn Ishaq. He is also the one who, alone among all the historians of Islam, preserves Abu Mikhnaf's treatise on the Saqifa.39 On the whole, Tabari's history presents a balanced and unbiased account of the Saqifa. He makes it absolutely clear that there40 was a strong body of support for 'Ali, but on the other hand, emphasizes that Abu Bakr was duly elected by the majority of the people.

It is our intention here to base our reconstruction of the Saqifa on a translation of 'Umar's speech as recorded by Ibn Ishaq.49 Since a speech of this sort naturally is not supposed to cover every detail, frequent breaks will be utilized to draw in other sources and attempt to form a complete picture of the proceedings. Sources of the additions filling the gaps will be given within the narrative so that the reader will be able to notice them immediately.

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Before narrating 'Umar's speech, Ibn Ishaq opens with anintroduction, without isn4d, which can be found in Baladhri (I, p. 583) on the authority of Ahmad b. Muhammad b. Ayyub50 from Ibrahim b. Sa'd51 from Ibn Ishaq from Zuhri. It reads as follows:
 
“When the Apostle died, this clan of the Ansar gathered round Sa'd b. 'Ubada in the hall of Banu Sa'ida; and 'Ali and az-Zubayr b. al-'Awwam and Talha 'Ubayd Allah separated themselves in Fatima's house while the rest of the Muhajirun gathered round Abu Bakr accompanied by Usayd b. Hudayr with the Banu 'Abdu'l-Ashhal. Then someone came to Abu Bakr and 'Umar telling them that this clan of the Ansar had gathered round Sa'd in the hall (Saqifa) of Banu Sa'ida: 'If you want to have command of the people, then take it before their action becomes serious.

Now [the dead body of] the Apostle was still in his house, the burial arrangements not having been completed, and his family had locked the door of the house. 'Umar said, 'I said to Abu Bakr “Let us go to these our brothers of the Ansar to see what they are doing.”52
 
After this Ibn Ishaq records 'Umar's famous speech, for which the chain of transmitters has been examined in each of our sources above. Passing over those parts which do not deal with the Saqifa, it reads: “In connection with these events [selection of Abu Bakr] 'Abd Allah b. Abu Bakr told me from Ibn Shihab Az-Zuhri from 'Ubayd Allah b. 'Abd Allah b. 'Utba b. Mas'ud from 'Abd Allah b. 'Abbas who said, 'I was waiting for 'Abd ar-Rahman b. 'Awf in his station in Mini while he was with 'Umar in the last pilgrimage which 'Umar performed.

When he ['Abd ar-Rahman] returned he found me ['Abd Allah b. al-'Abbas] waiting, for I was teaching him to read the Qur'an. 'Abd ar-Rahman said to me: “I wish you could have seen a man who came to the Commander of the Faithful ['Umar] and said, 'O Commander of the Faithful, would you like a man who said, “By God, if 'Umar were dead I would do fealty to so-and-so.”? Fealty given to Abu Bakr was an unpre-meditated affair (falta) and was ratified.” ' ”
 
Here we must point out that this speech, though recorded by the vast majority of writers, includes neither the name of the person who talked to 'Umar nor the name of the one to whom he wished to pay fealty, except in Baladhuri, I, pp. 581, 582.

In tradition No.1176 Baladhuri quotes 'Umar as saying that the person speaking to 'Umar was Zubayr, and that the person Zubayr wanted to hail as caliph was 'Ali. In tradition No. 1181, Baladhuri gives only one name: ”'Umar delivered a sermon in which he said that 'so-and-so says if 'Umar dies we Will pay our homage (baya'na) to 'Ali. ”

'Baladhuri's report can be confirmed by later writers such as Ibn Abi '1-Hadid, who gives the name of 'Ali on the authority of al-Jahiz53 It is, however, of great importance to note that it was 'Ali's name which caused 'Umar to deliver such an important and fiery speech.
 
”'Umar was angry [when he heard this) and said, 'God willing, I shall get up among the men tonight and warn them against those who desire to usurp power over them. 'I ('Abd ar-Rahman) said, 'Do not do it, Commander of the Faithful, for the festival brings together the riff-raff and the lowest of the people; they are the ones who will be in the majority in your proximity [assembly] when you stand among the people.

I fear lest you should stand and say something which they will repeat everywhere, not understanding what you say or interpreting it correctly; so wait until you come to Medina, for it is the home of the Sunna and you can confer privately with the jurists (fuqaha') and the nobles of the people. You can say what you like and the jurists will understand what you say and interpret it properly.' 'Umar  replied, 'By God, if He wills, I will do so as soon as I reach Medina…'
 
“We came to Medina at the end of Dhu'l-Hijja and on the Friday I (Ibn 'Abbas) returned [to the mosque] quickly when the sun had set … 'Umar sat on the pulpit, and when the muezzins were silent he praised God, as was fitting, and said: 'Today I am about to say to you something which God has willed that I should say and I do not know whether perhaps it is my last utterance. He who understands and heeds it let him take it with him wherever he goes; and as for him who fears that he will not understand it, he may not deny that I said it.'
 
“… I have heard that someone [Zubayr as in Baladhuri said, 'If 'Umar were dead I would do fealty to so-and-so ['Ali].' Do not let a man deceive himself by saying that acceptance of Abu Bakr was a hasty mistake (falta) which was ratified. Admittedly it was that, but God averted the evil of it. There is none among you to whom people would devote themselves as they did to Abu Bakr. He who accepts a man as ruler without consulting the Muslims, uch acceptance has no validity for either of them: and they are subject to death [punishment.]
 
“What happened was that when God took away His Prophet [from among us], the Ansar opposed us and gathered with their leaders in the Saqifa [hall] of Banu Sa'ida, and 'Ali and az-Zubayr and their companions [and those who were their supporters] withdrew from us, while the Muhajirun gathered to Abu Bakr.”
 
From 'Umar's own statement, it is clear that there was serious opposition to Abu Bakr's candidacy not only from the Ansar, but also from 'Ali and his supporters. Thus, no sooner had the news of Muhammad's death come out than the Ansar of Medina, undoubtedly fearful of Meccan domination and perhaps aware of their designs, hastily assembled in the Saqifa Banu Sa'ida to elect a leader from among themselves. 'Umar b. al-Khattab, upon hearing people saying that Muhammad was dead, stood and furiously remonstrated that the Prophet could not die. Claiming that Muhammad had simply disappeared for a time, he threatened he would kill anyone who claimed that Muhammad was dead.54 Abu Bakr, who had been at his house in Sunh, a suburb of Medina, then arrived on the scene. Hearing 'Umar's altercations, he went straight into the Prophet's house. Discovering that Muhammad had passed away, Abu Bakr came back and confirmed his death to the people gathered around 'Umar.
 
At this point we have three different versions. The first reports that when Abu Bakr was addressing the people, an informant came and told him and 'Umar about the Ansar's meeting in the Saqifa. Both Abu Bakr and 'Umar, along with those around them, then rushed to the Saqifa. This version must be rejected on the simple grounds that Abu 'Ubayda b. al-Jarrah does not appear anywhere in this tradition, contradicting all other reports, where he is one of the three most important persons in the whole drama.

The second version reports that after confirming the death of the Prophet to the people, Abu Bakr and 'Umar went to the house of the Prophet and joined his relatives, who were busy with the burial preparations. Two informants then came and told them about the Saqifa, whereupon the three-Abu Bakr, 'Umar, and Abu 'Ubayda–ran to the Saqifa.

This version also does not appear to be correct because: 1: it presupposes that these three most important companions were completely unaware of both the serious tension, often conflict, which had been developing over the last few years between the Muhajirun and the Ansar, and the gravity of the situation under the circumstances; 2: it contradicts 'Umar's statement that 'Ali and his supporters separated themselves from the others and locked the door of the house; 3: it is a tradition recorded only by Baladhuri (I, p. 581), and on a rather weak isnad.

The third version, which is repeatedly narrated by all of our sources with the exception of Ibn Sa'd, reports that after addressing the people regarding Muhammad's death, Abu Bakr, along with 'Umar and Abu 'Ubayda, went to the house of; most probably, Abu 'Ubayda.

There they met to deliberate on the critical leadership crisis which had arisen owing to the death of the Prophet, and certainly keeping in view the resentful feelings of the Ansar which had been developing for quite some time.55 It was there that the council of the Muhajirun was interrupted by an informant who rushed in to tell them what the Ansar were doing. Hearing that, Abu Bakr, 'Umar, and Abu 'Ubayda rushed to the Saqifa to prevent any unexpected development.
 
Returning again to 'Umar's speech, we are told:
“I told Abu Bakr that we should go to our brothers the Ansar, so we went off to go to them when two honest fellows ['Uwaym b. Sa'ida56 and Ma'n b. 'Adi[57] met us and told us of the conclusion the people had come to. They asked us where we were going, and when we told them they said that there was no need for us to approach them and we must make our own decision. I said, 'By God, we will go to them.'

And [when we arrived] we found them [the Ansar] in the hall of Banu Sa'ida. In their midst was a man wrapped up. In answer to my inquiries, they said that he was Sa'd b. 'Ubada and that he was sick. When we sat down there, a speaker pronounced the Shahada and praised God as was fitting and then continued: 'We are God's Helpers and the squadron of Islam. You, O Muhajirun, are a family of ours and a company of your people have come to settle down [among us].' I [at this point 'Umar interrupted and] said: 'And look, they were trying to cut us off from our origin and wrest authority from us.

When the Ansar's speaker finished, I wanted to speak, for I had prepared a speech in my mind which pleased me much. I wanted to produce it before Abu Bakr and to repulse the roughness and asperity of the speaker of the Ansar. But Abu Bakr said, 'Gently, 'Umar!' I did not like to anger him and so he spoke.

He was a man with more knowledge and dignity than I, and by God he did not omit a single word which I had thought of and he uttered it in his inimitable way better than I could have done. Abu Bakr said: 'Ali the good that you have said about yourselves you duly deserve. But the Arabs will not recognize authority except in this tribe [lit. clan] of Quraysh. They are the best and the noblest of the Arabs in descent, blood, and country [i.e. settled in the centre).'”
 
An addition from Baladhuri (I, p.582) completes Abu Bakr's speech and shows further how he argued against the Ansar: “We are the first people in Islam; and among the Muslims, our abode is in the centre, our descent is noblest, and we are nearer to the Prophet in relation; and you [Ansar] are our brothers in Islam and our partners in religion; you helped us, protected us and supported us, may God reward you His best.

So we are the rulers (umara') and you are the deputies (wuzara'). The Arabs will not submit themselves except to this clan of the Quraysh. Certainly a group from among you [present] knows well that the Prophet said, 'The leaders are from the Quraysh (al-a'immat-u min al-Quraysh), therefore, do not compete with your Muhajir brothers in what God has bestowed upon them.”'
 
Now we return again to 'Umar's speech.
”[Abu Bakr said,] 'So I offer you one of two men; accept whichever you please.' Thus saying he took hold of my hand and that of Abu 'Ubayda b. al-Jarrah, who was sitting between us.

Nothing he ever said displeased me more than that. By God, I would rather have come forward and have had my head struck off–if that were no sin-than rule over a people of whom Abu Bakr was one…
 
In Ya'qubi's account (II, p.123), ”[Abu Bakr said] The Quraysh are closer to Muhammad than you, so here is 'Umar b. al-Khattab, for whom the Prophet prayed, “O God, confirm his faith,” and the other is Abu 'Ubayda, whom the Prophet declared “a trustee of this Umma”; choose either one whom you like and pay homage to him.' But both of them refused and said, 'We cannot take preference over you, you are the companion of the Prophet and only second of the two [in the cave at the time of the Hijra].”'

In one of Baladhuri's accounts (I, p.582), when Abu Bakr suggested the name of 'U mar, the latter exclaimed: “And while you are alive? Who could set you aside from your place in which the Prophet had installed you?” Ya'qubi (II, p.123) describes Abu 'Ubayda as saying: “O people of Ansar, you were the first to help [Islam] so do not be the first to differ and change.”

Ya'qubi continues: “Then 'Abd ar- Rahman b. 'Awf stood and said: 'You have your merits, but you do not have [any one among you] like Abu Bakr, 'Umar, and 'Ali.' On this, one of the Ansar, AI-Mundhir b. Arqam,58 sharply replied: 'We do not reject the merits you have mentioned; indeed there is among you one with whom no one can dispute, if he seeks this authority, and that man is 'Ali b. Abi Talib.”'
 
It was at this stage of suggestions and counter suggestions by Abu Bakr, 'Umar, and Abu 'Ubayda for each other that Al-Hubbab b. Mundhir59 from the Ansar offered a compromise solution. Thus continues 'Umar:
 
“One of the Ansar said, 'I am the rubbing post and the fruitful propped-up palm [i.e. a man who can cure people's ills and is held in high esteem because of his great experience]. Let us have one ruler from among ourselves, and another ruler from among yourselves, O Quraysh.' Altercations waxed hotter and voices were raised until, when a complete breach was to be feared, I said, 'Stretch forth your hand, Abu Bakr.' He did so and I paid him homage; the Muhajirun followed and then the Ansar. [In doing so] we jumped on Sa'd b. 'Ubayda and someone said that we had killed him. I said, 'God kill him.”'
 
Here ends 'Umar's historic speech, accepted by almost all of those who wrote on the Saqifa. Before we proceed further it might be of interest to note 'Umar's reply to Hubbab's suggestion as it is recorded by Tabari (I, p.1841) in a separate account narrated by Abu Mikhnaf: ”'Umar said: 'How preposterous; two swords cannot be in one sheath. By God, the Arabs will never agree to your authority while their Prophet is from others [i.e. from ourselves].”'
 
It is also Tabari (I, p. 1818) who records for us from one of his most trusted and frequently cited authorities, Abu Ma'shar, that even after 'Umar's homage to Abu Bakr, there were still some of the Ansar who protested against the decision and exclaimed: “We will not pay our homage to anyone except 'Ali.” But this and some other similar voices were lost in the tumult and, following the examples of 'Umar and Abu 'Ubayda, those of the Muhajirun present paid homage to Abu Bakr, and were followed by the. Ansar for one reason or another, as we shall see presently.

According to Tabari (I, p.1843), “Some of the Aws, among them Usayd b. Hudayr, spoke among themselves, saying, 'By God, if the Khazraj become rulers over you once, they will continue to maintain this superiority over you and will never let you have any share in it, so stand up and pay homage to Abu Bakr.' Then they [the Aws] stood and paid homage to Abu Bakr.” We may also recall that this Usayd '0. Hudayr was the only one from the Ansar who took part if' the deliberations of the Muhajirun, certainly knowing of Sa'd b. 'Ubada's candidacy and thus acting against him and the Khazraj.
 
As for the Banu Khazraj, they realized that their position was far too weak to face a united front of the Muhajirun and the Banu Aws, their old rivals, or rather enemies, in the city politics of Medina. The constant wars and deadly feuds between the Aws and the Khazraj are commonplace stories of the ayyam al-'Arab (“Battle Days”) literature.

Thus the Khazraj found it unwise to lag behind in giving support to and gaining the favour of the ruling authority upon which agreement had very nearly been reached. Moreover, Sa'd b. 'Ubada was envied by some of his own cousins or clansmen, as was a common feature of the Arab clans; and according to some the first who paid homage to Abu Bakr was Sa'd's own cousin Bashir b. Sa'd.63 It is thus clear that as a result of group politics, clan rivalries, and personal jealousies, Abu Bakr was able to exact homage from most of the people.

https://www.al-islam.org/sw/origins-and-early-development-shia-islam-sayyid-husayn-muhammad-jafari/chapter-2-saqifa-first