Bukhari

Hadith Commentary:
➊
The Rafidah have misused the clarification of Aisha radi Allahu anha, claiming that (ثَانِيَ اثْنَيْنِ) does not refer to Abu Bakr radi Allahu anhu. These people have demonstrated extreme ignorance and foolishness, because what Aisha radi Allahu anha meant was that, apart from the verse declaring her innocence regarding the children of Abu Bakr radi Allahu anhu, no other verse was revealed. Otherwise, there are indeed numerous verses revealed concerning the status of al-Siddiq radi Allahu anhu.

➋
It seems appropriate that we clarify the background of this hadith so that the doubts and suspicions spread by the Rawafid can be dispelled. Hafiz Ibn Hajar rahimahullah has narrated the statement of Abdur Rahman ibn Abi Bakr radi Allahu anhu, which became the cause of the anger of the governor of Madinah, Marwan ibn al-Hakam. He said:
"Do you want to revive the custom of Heraclius, the king of Rome, that a king, before his death, takes the pledge of allegiance for leadership for his sons?" (Fath al-Bari: 8/733)

➌
In reality, the events unfolded as follows: Mughira ibn Shu’bah radi Allahu anhu had long been the governor of Kufa, which was a center of the Saba’iyyah. He had closely studied the psychology of the people of Kufa, realizing that they were highly skilled in plotting dangerous conspiracies against the Islamic government, deceiving simple Muslims with false promises, ensnaring them in their traps, and then using them to incite civil war in the country. In these turbulent times, he presented a proposal to Amir Muawiyah radi Allahu anhu that he should, during his lifetime, appoint a successor and heir apparent, thereby closing the door to discord and strife from the outset, so that the Islamic government would have a strong foundation of unity. In this way, any possible tug-of-war for power could be prevented, and no troublemaker would have the opportunity to sow discord.

Although Amir Muawiyah radi Allahu anhu had already formed a committee of six people for the selection, Mughira ibn Shu’bah radi Allahu anhu still proposed the name of his son Yazid for the succession. However, Amir Muawiyah radi Allahu anhu was not prepared to take any such step without a clear decision from the people of authority and the general public opinion. Therefore, he suspended the matter of succession pending consultation. Accordingly, a representative assembly was held in Damascus, attended by dignitaries and representatives from the provinces of the Islamic state. In this assembly, the Iraqi delegation presented the proposal for succession. The majority present in the assembly supported and endorsed this proposal, but Amir Muawiyah radi Allahu anhu learned that some people of Madinah were not pleased with the succession of his son Yazid. Therefore, he said:
"As long as the people of Madinah do not agree to this proposal of succession, I cannot announce Yazid’s name as heir apparent."

He wrote to the governor of Madinah, Marwan ibn al-Hakam:
"Now weakness has overtaken me, and I do not know when I will depart from this world. I am constantly concerned that after me, this Ummah may again fall into discord and strife. Therefore, I consider it appropriate that, after consulting the people of authority during my lifetime, I appoint someone as my successor. In this regard, I seek your advice. Present this matter to the dignitaries of Madinah, and inform me of whatever consensus emerges." (Muhadarat al-Tarikh al-Islami: 2/117)

Accordingly, the governor of Madinah, Marwan ibn al-Hakam, gathered the elders of Madinah, informed them of the situation, and discussed Amir Muawiyah’s intention regarding Yazid’s succession, as mentioned in this hadith. In this assembly, apart from Abdur Rahman ibn Abi Bakr radi Allahu anhu, no notable personality objected to Yazid’s succession. Even the Truthful Lady of the Universe, Aisha radi Allahu anha, clarified from behind the curtain that the mentioned noble verse was not revealed concerning her brother Abdur Rahman radi Allahu anhu, but she did not object to Yazid’s succession.

In any case, Marwan ibn al-Hakam presented a complete report of this assembly to Amir Muawiyah radi Allahu anhu. Amir Muawiyah, out of caution, also took note of this single dissenting voice, fully understanding that even such isolated cases could be a prelude to dangerous actions. Therefore, he traveled to the sacred Hijaz, so that after performing the rites of Hajj, he could present the matter of Yazid’s succession to the dignitaries and people of opinion in Madinah. Upon arrival, a comprehensive assembly was held, and ultimately, without any disagreement, all the people of Madinah approved Yazid’s succession.

Abdullah ibn Umar radi Allahu anhu says regarding this assembly: I went to my sister Hafsa radi Allahu anha. At that time, water was dripping from her hair. I said:
"Do you see the state of affairs, that I have no standing in this matter (of government)?"
Hafsa radi Allahu anha said: "Go, the people are waiting for you. I fear that if you remain outside this assembly, some disagreement may arise." Hafsa radi Allahu anha did not let him go until he participated in the assembly.

When the people dispersed from the assembly, Amir Muawiyah radi Allahu anhu addressed them: "Even now, if anyone wishes to speak on this matter, let him raise his head. We are more deserving of this matter (leadership) than him and his father." (Sahih al-Bukhari, al-Maghazi, Hadith: 4108)

➍
It appears that Husayn radi Allahu anhu was also present in that assembly, and Amir Muawiyah radi Allahu anhu, with the last sentence of his address, wanted to clarify his mind. However, Ibn Umar radi Allahu anhu thought that this last sentence was an allusion to himself, but out of fear that the established consensus might be disrupted, he remained silent.

After this incident, when he informed Habib ibn Muslimah radi Allahu anhu of the details of the assembly, he asked why he did not respond at that time. Ibn Umar radi Allahu anhu replied:
"I wanted to leave my seat and say that the one who has more right than you and your father is the one who fought you and your father for the sake of Islam. But I feared that something might slip from my tongue that could become a cause of discord, division, and unjust bloodshed. Then, my words might be misrepresented, so for the sake of reward and honor in Paradise with Allah, I remained silent."

Upon hearing this clarification, Habib ibn Muslimah radi Allahu anhu said:
"Allah protected you and saved you from an inappropriate action." (Sahih al-Bukhari, al-Maghazi, Hadith: 4108)

Although Abdullah ibn Umar radi Allahu anhu initially had some reservations, later he pledged allegiance to Yazid and expressed his feelings in these words: "We have pledged allegiance to this man (Yazid) in the name of Allah and His Messenger, and I know of no greater excuse than that a person pledges allegiance to someone in the name of Allah and His Messenger, and then fights him. O people of Madinah! Whoever among you breaks this pledge and gives allegiance to another, I have nothing to do with him; rather, I will separate myself from him." (Sahih al-Bukhari, al-Fitan, Hadith: 7111)

➎
In any case, Amir Muawiyah radi Allahu anhu took the pledge of allegiance for Yazid’s succession from the people ten years before his death, and after this pledge was completed, he supplicated in these words:
"O Allah! If I have appointed Yazid as my successor due to his virtue and excellence, then grant him the lofty status I hope for him, and help him in this matter. But if I have been motivated by the love a father has for his son, while he is not worthy of this position, then cause him to die before he attains this position." (Tarikh al-Islam by al-Dhahabi: 2/267)

Hafiz Ibn Kathir rahimahullah has narrated Amir Muawiyah’s supplication in these words:
"O Allah! You know that if I have appointed Yazid as successor due to his competence and capability, then bring this succession to completion, and if I have done so merely out of paternal love, then do not let it be fulfilled." (al-Bidayah wa’l-Nihayah: 8/80)

➏
At this point, we also consider it necessary to clarify that mentioning historical facts in the benefits of Sahih al-Bukhari is against our methodology. Had a prominent contemporary figure not demonstrated enmity towards the Companions under the guise of the succession movement, we would not have felt the need to write such a lengthy historical note. He writes:
"The initial proposal for Yazid’s succession was not based on any sincere motive, but rather, one elder, for his personal interest, appealed to the interest of another elder and thus gave birth to this proposal..." (Khilafat wa Mulukiyyat, p. 150)

May Allah forgive his slip and grant him mercy in His presence, for that elder has now reached Allah.
And Allah is the One whose help is sought.