There is a very peculiar narration about a dispute between the Muhajirin (the people of Mecca) and the Ansar (the people of Medina) over who was to be the Caliph after Muhammad’s death. The narration makes the following claims:
- Someone commented during Umar’s last Hajj about wanting to choose a particular individual as Caliph after Umar passes and claimed that the selection of Abu Bakr was done suddenly.
- Since Umar was killed in 644CE/23AH, then this must have been the previous year in 643CE/23AH.
- Umar got angry and decided to address the people in Medina regarding this topic.
- Umar started his speech by claiming that there was a verse of stoning (rajam) originally in the Quran and that he and the prophet used to stone married adulterers.
- Umar was concerned that in the future, people are going to claim they are not able to find the verse of stoning in Allah’s book.
- Umar then tells the story of how Abu Bakr was selected.
- The prophet died ~11 years before this event in 632CE/11AH.
- Abu Bakr and Umar go to Medina to confront the Ansar about their selection of Sad bin ‘Ubad as the next Caliph after the prophet’s death.
- When they arrive, they see Sad bin ‘Ubad wrapped in a blanket and looking sickly.
- Abu Bakr addresses the crowd and says that the next Caliph must be selected by one of the Quraish as they are the best of the Arabs.
- Umar then pledges allegiance to Abu Bakr, and the crowd all join.
- Then Umar kills Sad bin ‘Ubad
- Then Umar finishes his story to the people of Medina in his present time after narrating his story and reminds them: “So if any person gives the pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed.“
Below is the whole narration. Despite many false claims in this narration, I want to focus on one piece specifically. The narration claims that Umar had concerns that, in the future, people will say that the stoning (rajm) verse is not found in the Quran, yet he claims that they recited it and knew the verse. Since this narration is said to have occurred during Umar’s last Hajj, we can date this statement to the year 643CE/23AH, as Umar was killed in 644CE.
The problem with this is that other Hadith claim that Abu Bakr and Umar had Zaid Ibn Thabit compile the Quran during the reign of Abu Bakr (Sahih al-Bukhari 4986). Then, after Abu Bakr’s death in 634CE/13AH, this compilation of the Quran was passed on to Umar. This would mean that Umar would have had possession of this official compilation of the Quran when he gave this speech in Medina and would have known that the stoning verse was not included in the Quran. This creates a contradiction to Umar’s statement in the initial Hadith when he is attributed with saying:
And among what Allah revealed, was the verse of Rajm (stoning of a married person who commits illegal sexual intercourse), and we did recite this verse, understood it, and memorized it. Allah’s Messenger (ﷺ) carried out the punishment of stoning (Rajm), and so did we after him. I am afraid that after a long time has passed, somebody will say, “By Allah, we do not find the verse of Rajm in Allah’s Book,” and thus they will go astray by leaving an obligation which Allah has revealed. The punishment of Rajm is to be inflicted upon any married person (male or female) who commits illegal sexual intercourse if the required evidence is available or there is conception or confession.
If Umar knew that the stoning verse was not part of the Quran compilation done by Zaid Ibn Thabit under his authority, how could he be worried of a supposed hypothetical of people losing the stoning verse when the verse was already omitted from the compilation 11 years prior?
Sahih al-Bukhari 6830
https://sunnah.com/bukhari:6830
Umar Hears Someone’s Claim During His Last Hajj (cr. 643CE/23AH)
Abdul Aziz bin Abdullah narrated to us: Ibrahim bin Sa’d narrated to me from Salih, from Ibn Shihab, from Ubaydullah bin Abdullah bin Utbah bin Mas’ud, from Ibn Abbas, who said: I used to teach the Qur’an to some men from the Muhajirun (emigrants), including Abdur Rahman bin Auf. One day, while I was in his house at Mina, and he was with Umar ibn al-Khattab during his last Hajj, Abdur Rahman came to me and said, “If only you had seen the man who came to the Chief of the Believers (Umar) today, saying, ‘O Chief of the Believers! What do you think about so-and-so who says, “If Umar dies, I will pledge allegiance to so-and-so, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a hasty, sudden action which became established afterward.“‘
Umar Addresses the People Regarding This Claim in Medina
Umar became angry and said, ‘By Allah, I will stand before the people tonight and warn them against those people who want to deprive others of their rights regarding the matter of leadership.'” Abdur Rahman said, “I said, ‘O Chief of the Believers! Do not do that, for the season of Hajj gathers the riffraff and common people, and they will be the ones who surround you when you stand to address the people. I am afraid that you will stand and say something, and some people will spread your statement without understanding it correctly, and they may misinterpret it. It would be better to wait until you return to Medina, as it is the place of emigration and the place of the Prophet’s traditions, where you can speak with the learned and noble people. You can then express your views with confidence, and the learned people will understand your statement and place it in its proper context.'”
Umar Addresses His People in Medina
Umar replied, “By Allah, if Allah wills, I will do this in the first speech I deliver before the people in Medina.” Ibn Abbas added: “We reached Medina at the end of Dhul-Hijjah, and on Friday, we went quickly to the mosque as soon as the sun had declined. I saw Sa’id bin Zaid bin Amr bin Nufayl sitting at the corner of the pulpit, and I sat close to him so that my knee was touching his knee. After a short while, Umar bin al-Khattab came out. When I saw him coming towards us, I said to Sa’id, ‘Today, Umar will say something that he has never said since he was chosen as Caliph.’ Sa’id denied my statement with astonishment and said, ‘What do you expect Umar to say that he has never said before?’
Umar Warns The People of Medina
His Fear of Losing the Stoning Verse
Meanwhile, Umar sat on the pulpit, and when the callmakers for the prayer had finished their call, Umar stood up, and after glorifying and praising Allah as He deserved, he said:
‘Now then, I am going to tell you something which Allah has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to others wherever his mount takes him. But if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the verse of Rajm (stoning of a married person who commits illegal sexual intercourse), and we did recite this verse, understood it, and memorized it. Allah’s Messenger (ﷺ) carried out the punishment of stoning (Rajm), and so did we after him. I am afraid that after a long time has passed, somebody will say, “By Allah, we do not find the verse of Rajm in Allah’s Book,” and thus they will go astray by leaving an obligation which Allah has revealed. The punishment of Rajm is to be inflicted upon any married person (male or female) who commits illegal sexual intercourse if the required evidence is available or there is conception or confession.
And then we used to recite among the verses in Allah’s Book: “O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part to claim to be the offspring of other than your real father.” Then Allah’s Messenger (ﷺ) said, “Do not praise me excessively as Jesus, son of Mary, was praised, but call me Allah’s Slave and His Messenger.”
Umar Warns The People of Medina:
The Punishment of Choosing a Successor Without Consultation is Death for Both Parties
(O people!) I have been informed that a speaker among you says, “By Allah, if Umar should die, I will give the pledge of allegiance to such-and-such person.” Do not deceive yourselves by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved the people from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person nor the person to whom the pledge of allegiance was given is to be supported, lest they both should be killed.
Umar Tells the People of Medina:
The Story How Abu Bakr Was Selected (cr. 632CE/11AH)
And no doubt, after the death of the Prophet (ﷺ), we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa’ida. Ali and Zubair and whoever was with them opposed us, while the emigrants gathered with Abu Bakr.
I said to Abu Bakr, “Let’s go to these Ansari brothers of ours.” So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar and said, “O group of Muhajirun! Where are you going?” We replied, “We are going to these Ansari brothers of ours.” They said to us, “You should not go near them. Carry out whatever we have already decided.” I said, “By Allah, we will go to them.” So we proceeded until we reached them at the shed of Bani Sa’ida. Behold! There was a man sitting among them and wrapped in something. I asked, “Who is that man?” They said, “He is Sa’d bin ‘Ubada.” I asked, “What is wrong with him?” They said, “He is sick.” After we sat for a while, the Ansar’s speaker said, “None has the right to be worshipped but Allah,” and praising Allah as He deserved, he added, “To proceed, we are Allah’s Ansar (helpers) and the majority of the Muslim army, while you, the Muhajirun, are a small group and some people among you came with the intention of preventing us from practicing this matter (of Caliphate) and depriving us of it.” When the speaker had finished, I intended to speak as I had prepared a speech which I liked and wanted to deliver in the presence of Abu Bakr, but I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, “Wait a while.” I disliked making him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause, he said, “O Ansar! You deserve all the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraysh as they are the best of the Arabs regarding descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish.” And then Abu Bakr held my hand and the hand of Abu Ubaida bin al-Jarrah, who was sitting among us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiation for a sin than become the ruler of a nation, one of whose members is Abu Bakr unless at the time of my death my own self suggests something I do not feel at present.” And then one of the Ansar said, “I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high-class palm tree! O Quraysh. There should be one ruler from us and one from you.” Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, “O Abu Bakr! Hold your hand out.” He held his hand out, and I pledged allegiance to him, and then all the Muhajirun gave the pledge of allegiance, and so did the Ansar afterward. And so we became victorious over Sa’d bin Ubada (whom the Ansar wanted to make a ruler). One of the Ansar said, “You have killed Sa’d bin Ubada.” I replied, “Allah has killed Sa’d bin Ubada.”
Umar Cuts Back to Addressing the People in Medina In His Present Time
Umar added, “By Allah, apart from the great tragedy that had happened to us (i.e., the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed.”
حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ كُنْتُ أُقْرِئُ رِجَالاً مِنَ الْمُهَاجِرِينَ مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، فَبَيْنَمَا أَنَا فِي مَنْزِلِهِ بِمِنًى، وَهْوَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فِي آخِرِ حَجَّةٍ حَجَّهَا، إِذْ رَجَعَ إِلَىَّ عَبْدُ الرَّحْمَنِ فَقَالَ لَوْ رَأَيْتَ رَجُلاً أَتَى أَمِيرَ الْمُؤْمِنِينَ الْيَوْمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ لَكَ فِي فُلاَنٍ يَقُولُ لَوْ قَدْ مَاتَ عُمَرُ لَقَدْ بَايَعْتُ فُلاَنًا، فَوَاللَّهِ مَا كَانَتْ بَيْعَةُ أَبِي بَكْرٍ إِلاَّ فَلْتَةً، فَتَمَّتْ. فَغَضِبَ عُمَرُ ثُمَّ قَالَ إِنِّي إِنْ شَاءَ اللَّهُ لَقَائِمٌ الْعَشِيَّةَ فِي النَّاسِ، فَمُحَذِّرُهُمْ هَؤُلاَءِ الَّذِينَ يُرِيدُونَ أَنْ يَغْصِبُوهُمْ أُمُورَهُمْ. قَالَ عَبْدُ الرَّحْمَنِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ لاَ تَفْعَلْ فَإِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ وَغَوْغَاءَهُمْ، فَإِنَّهُمْ هُمُ الَّذِينَ يَغْلِبُونَ عَلَى قُرْبِكَ حِينَ تَقُومُ فِي النَّاسِ، وَأَنَا أَخْشَى أَنْ تَقُومَ فَتَقُولَ مَقَالَةً يُطَيِّرُهَا عَنْكَ كُلُّ مُطَيِّرٍ، وَأَنْ لاَ يَعُوهَا، وَأَنْ لاَ يَضَعُوهَا عَلَى مَوَاضِعِهَا، فَأَمْهِلْ حَتَّى تَقْدَمَ الْمَدِينَةَ فَإِنَّهَا دَارُ الْهِجْرَةِ وَالسُّنَّةِ، فَتَخْلُصَ بِأَهْلِ الْفِقْهِ وَأَشْرَافِ النَّاسِ، فَتَقُولَ مَا قُلْتَ مُتَمَكِّنًا، فَيَعِي أَهْلُ الْعِلْمِ مَقَالَتَكَ، وَيَضَعُونَهَا عَلَى مَوَاضِعِهَا. فَقَالَ عُمَرُ أَمَا وَاللَّهِ إِنْ شَاءَ اللَّهُ لأَقُومَنَّ بِذَلِكَ أَوَّلَ مَقَامٍ أَقُومُهُ بِالْمَدِينَةِ. قَالَ ابْنُ عَبَّاسٍ فَقَدِمْنَا الْمَدِينَةَ فِي عَقِبِ ذِي الْحَجَّةِ، فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ عَجَّلْنَا الرَّوَاحَ حِينَ زَاغَتِ الشَّمْسُ، حَتَّى أَجِدَ سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ جَالِسًا إِلَى رُكْنِ الْمِنْبَرِ، فَجَلَسْتُ حَوْلَهُ تَمَسُّ رُكْبَتِي رُكْبَتَهُ، فَلَمْ أَنْشَبْ أَنْ خَرَجَ عُمَرُ بْنُ الْخَطَّابِ، فَلَمَّا رَأَيْتُهُ مُقْبِلاً قُلْتُ لِسَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، لَيَقُولَنَّ الْعَشِيَّةَ مَقَالَةً لَمْ يَقُلْهَا مُنْذُ اسْتُخْلِفَ، فَأَنْكَرَ عَلَىَّ وَقَالَ مَا عَسَيْتَ أَنْ يَقُولَ مَا لَمْ يَقُلْ. قَبْلَهُ فَجَلَسَ عُمَرُ عَلَى الْمِنْبَرِ، فَلَمَّا سَكَتَ الْمُؤَذِّنُونَ قَامَ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ قَالَ أَمَّا بَعْدُ فَإِنِّي قَائِلٌ لَكُمْ مَقَالَةً قَدْ قُدِّرَ لِي أَنْ أَقُولَهَا، لاَ أَدْرِي لَعَلَّهَا بَيْنَ يَدَىْ أَجَلِي، فَمَنْ عَقَلَهَا وَوَعَاهَا فَلْيُحَدِّثْ بِهَا حَيْثُ انْتَهَتْ بِهِ رَاحِلَتُهُ، وَمَنْ خَشِيَ أَنْ لاَ يَعْقِلَهَا فَلاَ أُحِلُّ لأَحَدٍ أَنْ يَكْذِبَ عَلَىَّ، إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا صلى الله عليه وسلم بِالْحَقِّ وَأَنْزَلَ عَلَيْهِ الْكِتَابَ فَكَانَ مِمَّا أَنْزَلَ اللَّهُ آيَةُ الرَّجْمِ، فَقَرَأْنَاهَا وَعَقَلْنَاهَا وَوَعَيْنَاهَا، رَجَمَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَرَجَمْنَا بَعْدَهُ، فَأَخْشَى إِنْ طَالَ بِالنَّاسِ زَمَانٌ أَنْ يَقُولَ قَائِلٌ وَاللَّهِ مَا نَجِدُ آيَةَ الرَّجْمِ فِي كِتَابِ اللَّهِ، فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ أَنْزَلَهَا اللَّهُ، وَالرَّجْمُ فِي كِتَابِ اللَّهِ حَقٌّ عَلَى مَنْ زَنَى إِذَا أُحْصِنَ مِنَ الرِّجَالِ وَالنِّسَاءِ، إِذَا قَامَتِ الْبَيِّنَةُ أَوْ كَانَ الْحَبَلُ أَوْ الاِعْتِرَافُ، ثُمَّ إِنَّا كُنَّا نَقْرَأُ فِيمَا نَقْرَأُ مِنْ كِتَابِ اللَّهِ أَنْ لاَ تَرْغَبُوا عَنْ آبَائِكُمْ، فَإِنَّهُ كُفْرٌ بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ، أَوْ إِنَّ كُفْرًا بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ، أَلاَ ثُمَّ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ لاَ تُطْرُونِي كَمَا أُطْرِيَ عِيسَى ابْنُ مَرْيَمَ وَقُولُوا عَبْدُ اللَّهِ وَرَسُولُهُ ”. ثُمَّ إِنَّهُ بَلَغَنِي أَنَّ قَائِلاً مِنْكُمْ يَقُولُ وَاللَّهِ لَوْ مَاتَ عُمَرُ بَايَعْتُ فُلاَنًا. فَلاَ يَغْتَرَّنَّ امْرُؤٌ أَنْ يَقُولَ إِنَّمَا كَانَتْ بَيْعَةُ أَبِي بَكْرٍ فَلْتَةً وَتَمَّتْ أَلاَ وَإِنَّهَا قَدْ كَانَتْ كَذَلِكَ وَلَكِنَّ اللَّهَ وَقَى شَرَّهَا، وَلَيْسَ مِنْكُمْ مَنْ تُقْطَعُ الأَعْنَاقُ إِلَيْهِ مِثْلُ أَبِي بَكْرٍ، مَنْ بَايَعَ رَجُلاً عَنْ غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَلاَ يُبَايَعُ هُوَ وَلاَ الَّذِي بَايَعَهُ تَغِرَّةً أَنْ يُقْتَلاَ، وَإِنَّهُ قَدْ كَانَ مِنْ خَبَرِنَا حِينَ تَوَفَّى اللَّهُ نَبِيَّهُ صلى الله عليه وسلم إِلاَّ أَنَّ الأَنْصَارَ خَالَفُونَا وَاجْتَمَعُوا بِأَسْرِهِمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ، وَخَالَفَ عَنَّا عَلِيٌّ وَالزُّبَيْرُ وَمَنْ مَعَهُمَا، وَاجْتَمَعَ الْمُهَاجِرُونَ إِلَى أَبِي بَكْرٍ فَقُلْتُ لأَبِي بَكْرٍ يَا أَبَا بَكْرٍ انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا هَؤُلاَءِ مِنَ الأَنْصَارِ. فَانْطَلَقْنَا نُرِيدُهُمْ فَلَمَّا دَنَوْنَا مِنْهُمْ لَقِيَنَا مِنْهُمْ رَجُلاَنِ صَالِحَانِ، فَذَكَرَا مَا تَمَالَى عَلَيْهِ الْقَوْمُ فَقَالاَ أَيْنَ تُرِيدُونَ يَا مَعْشَرَ الْمُهَاجِرِينَ فَقُلْنَا نُرِيدُ إِخْوَانَنَا هَؤُلاَءِ مِنَ الأَنْصَارِ. فَقَالاَ لاَ عَلَيْكُمْ أَنْ لاَ تَقْرَبُوهُمُ اقْضُوا أَمْرَكُمْ. فَقُلْتُ وَاللَّهِ لَنَأْتِيَنَّهُمْ. فَانْطَلَقْنَا حَتَّى أَتَيْنَاهُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ، فَإِذَا رَجُلٌ مُزَمَّلٌ بَيْنَ ظَهْرَانَيْهِمْ فَقُلْتُ مَنْ هَذَا فَقَالُوا هَذَا سَعْدُ بْنُ عُبَادَةَ. فَقُلْتُ مَا لَهُ قَالُوا يُوعَكُ. فَلَمَّا جَلَسْنَا قَلِيلاً تَشَهَّدَ خَطِيبُهُمْ، فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَنَحْنُ أَنْصَارُ اللَّهِ وَكَتِيبَةُ الإِسْلاَمِ، وَأَنْتُمْ مَعْشَرَ الْمُهَاجِرِينَ رَهْطٌ، وَقَدْ دَفَّتْ دَافَّةٌ مِنْ قَوْمِكُمْ، فَإِذَا هُمْ يُرِيدُونَ أَنْ يَخْتَزِلُونَا مِنْ أَصْلِنَا وَأَنْ يَحْضُنُونَا مِنَ الأَمْرِ. فَلَمَّا سَكَتَ أَرَدْتُ أَنْ أَتَكَلَّمَ وَكُنْتُ زَوَّرْتُ مَقَالَةً أَعْجَبَتْنِي أُرِيدُ أَنْ أُقَدِّمَهَا بَيْنَ يَدَىْ أَبِي بَكْرٍ، وَكُنْتُ أُدَارِي مِنْهُ بَعْضَ الْحَدِّ، فَلَمَّا أَرَدْتُ أَنْ أَتَكَلَّمَ قَالَ أَبُو بَكْرٍ عَلَى رِسْلِكَ. فَكَرِهْتُ أَنْ أُغْضِبَهُ، فَتَكَلَّمَ أَبُو بَكْرٍ فَكَانَ هُوَ أَحْلَمَ مِنِّي وَأَوْقَرَ، وَاللَّهِ مَا تَرَكَ مِنْ كَلِمَةٍ أَعْجَبَتْنِي فِي تَزْوِيرِي إِلاَّ قَالَ فِي بَدِيهَتِهِ مِثْلَهَا أَوْ أَفْضَلَ مِنْهَا حَتَّى سَكَتَ فَقَالَ مَا ذَكَرْتُمْ فِيكُمْ مِنْ خَيْرٍ فَأَنْتُمْ لَهُ أَهْلٌ، وَلَنْ يُعْرَفَ هَذَا الأَمْرُ إِلاَّ لِهَذَا الْحَىِّ مِنْ قُرَيْشٍ، هُمْ أَوْسَطُ الْعَرَبِ نَسَبًا وَدَارًا، وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ، فَبَايِعُوا أَيَّهُمَا شِئْتُمْ. فَأَخَذَ بِيَدِي وَبِيَدِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ وَهْوَ جَالِسٌ بَيْنَنَا، فَلَمْ أَكْرَهْ مِمَّا قَالَ غَيْرَهَا، كَانَ وَاللَّهِ أَنْ أُقَدَّمَ فَتُضْرَبَ عُنُقِي لاَ يُقَرِّبُنِي ذَلِكَ مِنْ إِثْمٍ، أَحَبَّ إِلَىَّ مِنْ أَنْ أَتَأَمَّرَ عَلَى قَوْمٍ فِيهِمْ أَبُو بَكْرٍ، اللَّهُمَّ إِلاَّ أَنْ تُسَوِّلَ إِلَىَّ نَفْسِي عِنْدَ الْمَوْتِ شَيْئًا لاَ أَجِدُهُ الآنَ. فَقَالَ قَائِلٌ مِنَ الأَنْصَارِ أَنَا جُذَيْلُهَا الْمُحَكَّكُ، وَعُذَيْقُهَا الْمُرَجَّبُ، مِنَّا أَمِيرٌ، وَمِنْكُمْ أَمِيرٌ، يَا مَعْشَرَ قُرَيْشٍ. فَكَثُرَ اللَّغَطُ، وَارْتَفَعَتِ الأَصْوَاتُ حَتَّى فَرِقْتُ مِنَ الاِخْتِلاَفِ. فَقُلْتُ ابْسُطْ يَدَكَ يَا أَبَا بَكْرٍ. فَبَسَطَ يَدَهُ فَبَايَعْتُهُ، وَبَايَعَهُ الْمُهَاجِرُونَ، ثُمَّ بَايَعَتْهُ الأَنْصَارُ، وَنَزَوْنَا عَلَى سَعْدِ بْنِ عُبَادَةَ فَقَالَ قَائِلٌ مِنْهُمْ قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ. فَقُلْتُ قَتَلَ اللَّهُ سَعْدَ بْنَ عُبَادَةَ. قَالَ عُمَرُ وَإِنَّا وَاللَّهِ مَا وَجَدْنَا فِيمَا حَضَرْنَا مِنْ أَمْرٍ أَقْوَى مِنْ مُبَايَعَةِ أَبِي بَكْرٍ خَشِينَا إِنْ فَارَقْنَا الْقَوْمَ وَلَمْ تَكُنْ بَيْعَةٌ أَنْ يُبَايِعُوا رَجُلاً مِنْهُمْ بَعْدَنَا، فَإِمَّا بَايَعْنَاهُمْ عَلَى مَا لاَ نَرْضَى، وَإِمَّا نُخَالِفُهُمْ فَيَكُونُ فَسَادٌ، فَمَنْ بَايَعَ رَجُلاً عَلَى غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَلاَ يُتَابَعُ هُوَ وَلاَ الَّذِي بَايَعَهُ تَغِرَّةً أَنْ يُقْتَلاَ.
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