کنز مکتوم فی حل عقد ام کلثوم۔۔۔۔۔۔۔۔

Sharah e Kanzul Maktoom Fi Hal Aqad Ume Kulsoom

اسماء بنت ابو بکر کے متعہ کرنے کا اک ثبوت

Umar ke Aakhari Alfaaz ( Proof of Lineage of Umar ) - Sunni Reference

The matter of the breaking of Hazrate Fatemah’s (sa) ribs.

Question: Could you explain the matter of the breaking of Hazrate Fatemah’s (sa) ribs?

Answer:

I feel that anyone who looks into the recordings of the Islamic historians and also the narrations with regards to the bitter events that occurred following the demise of the Holy Prophet will not disagree on this matter. We will now look at what has been written on this matter:
1) The late Kulayni (2) narrates from an accepted narration from Imam Kadhim (as) in the chapter called ‘The birth of Hazrate Fatemeh (sa)’ the second narration states as such:“Surely Fatemah (sa) Seddigheh is a martyr.”
And the late Majlisi in Miraat Al-Uqool after mentioning this statement as being true and correct, in the explanation of Usool Kaafi wrote the following:
“Without doubt this news is a reason in itself that Hazrate Fatemah (sa) is a martyr in the path of the truth; and this news has been discovered time and time again and the cause of this is that after the usurpation of the caliphate and the seizing of the power through the event of Saghifeh, Gonfoz pushed the door of the house of Hazrate Fatemah (sa) with such force into the stomach of the great lady that her side was broken and caused her to lose the child she was carrying at the time that the Prophet had named Mohsen and then became ill and through which she died as a martyr.”[1]
Then the late Majlisi narrates from Shia and Sunni scholars who have supported this event. In particular one narration which is lengthy from Soleem ibn Ghais Helali, a part of which is as follows:
“Fatemeh (sa) is a martyr in the way of Allah and the cause for it is that following the usurpation of the caliphate and the happenings of Saghifeh, Gonfoz the slave of Omar hit Fatemeh (sa) and then pushed her with such force, and this crime resulted in the ribs of Fatemah (sa) being broken and due to the severity of her injuries it soon lead to her martyrdom.”[1]

2. More so mentionable than that narration is this long narration from the late Sadooq, from Ibn Abbas narrated from the Holy Prophet (saw), a part of which is as follows:
“... and when I see my Fatemah, I remember that violation and transgression that will take place against her after my demise, as though I can see the sad day when the enemies enter her home, disrespect her, usurp her rights and inheritance, and break her ribs and murder her child that has not yet been born! And she shouts out for assistance ‘Oh Mohammad!’ but no one comes to her aid or answers her helpless call! And she seeks protection from the violation and oppression while no one offers her refuge and no one assists her.” [2]
3. Amongst the endless narrations, there is the ‘Ziyarat’ of Hazrate Fatemah (sa) that the late Sayyed Ibn Tavoos in his book Iqbalul Aamaal has mentioned, a part of which is as follows:
Until you say:
“And send salutations upon Fatemah Batool, that same chaste lady of purity and and virtue; that same lady whose rights were usurped; and whose paternal inheritance was kept from her and whose ribs were broken by the oppressors’ aggression against her...” [3]
However, countless narrations also mention the setting alight of the door to Hazrate Fatemah’s (sa) house, her excellency being pressed with great force between the door and the wall of her house, and the miscarriage of her unborn child caused by the breaking of her ribs and injuries to her side.

[1] – Usool Kafi, Volume 5, Page 315
[2] – Sadooq, Mutawafi 381 AH, Amaali, Volume 24, Pages 99-100
[3] – Iqbal, Page 152.

And these narrations have been made by scholars of both the Shia and the Sunni sect. In this regard we can take a look at the book Talkhees-e-Shaafi by the late Sheikh At-Taaifa Abu Ja’far Toosi wherein it is written as such: The Shia and Scholars of the Shia are all of the same opinion regarding this sorrowful event that Hazrate Fatemah (sa) became the focus of the oppressor Omar and he hit the Prophet’s (saw) daughter with such force in her stomach that he caused the miscarriage of the unborn child that had been named Mohsen and consequently caused her martyrdom.
Yes, the narrations mention this bitter truth. The bringing of logs so that the house of Hazrate Fatemah (sa) could be set on fire while a group of people and lovers of the Ahlulbayt (as) had sought for protection there, and this is famous and well known amongst the followers of the path of the Ahlulbayt (as) - as they write:
“Of course we have brought this narration from the Sunni scholars in particular ‘Balaazari’ and there are numerous narrations from the Shia scholars too in which there is no conflict of opinion regarding them on this matter.”
Masoudi, the author of the famous book Morooj Al-Dhahab in another book of his called Ithbaat Al-Wasiyyah has written the following: So the supporters of the Caliph went towards the house of Amir Al-Mo’mineen (as) and attacked the house and set the door on fire and then forcefully brought the Hazrat out of his house and the leader of the women of heaven, Hazrate Fatemah (sa) was pressed brutally between the door and the wall causing her to miscarry her unborn child Mohsen. [4]

Summarizers Note: Abbas, the uncle of the Prophet asked Amir Al-Mo’mineen, “Why did Omar deduct a part of all his worker’s wages as tax but did not deduct anything from the wages of Gonfoz and paid him fully?” His Excellency looked around him and then while his eyes were filled with tears that fell he answered:
“The full payment to Gonfoz was because his appreciation of him and because of the violent lashes he had inflicted upon the body of Hazrate Fatemah (sa), that had been such that when the dear daughter of the Prophet of the Earth said farewell, the effect of those violent lashes were evident on her upper arms as though they were armbands.” [5]
The violation against the rights of the daughter of the Prophet Hazrate Fatemah Zahra (sa) which took place is an event that has been proven as it has been recorded in many authentic sources. The only ones to deny this are those who are ignorant or refusing the truth. The violation against the rights of the daughter of the Prophet Hazrate Fatemah Zahra (sa) which took place is an event that has been proven as it has been recorded in many authentic sources. The only ones to deny this are those who are ignorant or refusing the truth.
The violation and transgression of the rights of the daughter of the Prophet, Hazrate Fatemah Zahra (sa), from the attack on her house up to the usurpation of her property and the breaking of her ribs, and injuries to this great lady all in all were due to the fact that she sought justice, stood up against the oppressors, and defended the rights of the innocent Imam (as), and certain parts of her radiant speech refers to and brings this truth to light. Upon saying this, how can this jihad and great defence by the Great lady of Islam Hazrate Fatemeh (sa) be separate to the views of the heavenly vicegerency of Amir Al-Mo’mineen (as)?

[4] – Ithbaat Al-Wasiyyah, Page 122
[5] - The book of Soleem ibn Ghais, p134

If it is in relation to that - as supported by numerous sources - then courageous defence and tireless efforts, is a fact which separates and elevates the Shia above others.
Therefore, how can this not be linked to our beliefs and instead be regarded as just a sorrowful story in history?!
The truths surrounding this great catastrophe are so evident that even a person considering them with a bit of conscience and sense of humanity will not be able to reject this painful tragedy. The collection of narrations and the history regarding this painful tragedy has been proven by the greatest of Scholars.

Ali (AS) silence was for the sake of religion’s continuance and for maintaining unity

Question :   What point could one argue against anyone who refuses to accept that the praiseworthy silence of his excellency after his objection and campaigning was only for the sake of religion’s continuance and for maintaining unity within society?

Answer:
If one asks whether the sun is bright or not? And another replies, “Yes”, then they say, “What is the reason for this brightness?” And another replies with calmness and logic, “The sun’s light is what makes it bright.” Then the first person says, “I am not convinced that its brightness is due to light.” Can the person replying bring another reason that will answer this illogical and argumentative person?

As the followers of the path of the Ahlulbayt (as) believe, the great Prophet of Islam during the final days of his life, informed Amir Al-Mo’mineen (as) of the horrendous and sorrowful events that were to take place after his own demise and ordered him to have patience in the interests of God’s religion and the newly founded Islamic society and Amir Al-Mo’mineen’s actions were in line with this advice and that is all.
 

Summarizers Note: The following has been narrated from Amir Al-Mo’mineen which confirms this statement that as he addressed Omar with this warning:

“Oh he without roots or origin! If you have seen that I have behaved liberally with regards to the usurpation of our rights, it was for the reason that I feared, that people would detest religion because of your oppressive and appalling actions; not yourself! However it will not be the same regarding the resting place of my Fatemeh. By the God who possesses Ali’s life in his hands! If you or your violating friends try to exhume her, I will water this earth with your filthy blood.”[1]

1. Bihar Al-Anwar, Volume 43, Page 171

What did Amir Al-Mo’mineen Ali (as) do during the attack on Hazrate Fatemah (sa)?

Answer:

Before answering this question, I would like to first mention this important point that: As we are the followers of the path of the Holy Ahlulbayt (as) we have learnt to submit to their orders and follow their advice on matters even when perhaps we may not even be clear on the reasons behind their advice but on the trust that there is a reason and goodness in it which we have not yet understood.

It has been narrated from our Holy Ahlulbayt (as) that:

“Without a doubt following our path and actions will be difficult and full of hardships and only the highest angels, or chosen Prophet or worshipper whose heart has been enlightened by Allah (swt) can cope with the responsibility of this heavy duty.” [1]

On the topic of Amir Al-Mo’mineen (as) during this tragic and sorrowful episode, yes, it is true that Amir Al-Mo’mineen (as) was the leader of all the brave and was the best defender of the truth at that time, but the conditions then were such that in order to uphold religion and in order to defend his rights and those of his family, His Excellency would have had to resort to his sword, bravery and defiance and would this have been acceptable behaviour? Especially considering he had been forewarned by his brother, the Messenger of Allah (saw) and given the news of the bitter events that were to follow after the demise of the Prophet of Allah and the fact that he had been prepared and advised by the Messenger of Allah how best to deal with the situations that would arise. These same ill-mannered violators also knew about the forewarning and narrations, indicating to us the scale of their rebelliousness and treachery while carrying out the cruel and horrible attack on the house. Could Amir Al-Mo’mineen (as) in this situation have ignored the warnings and advice of the Prophet and instead turned to his sword in order to seek justice and counter their brutality?
It is clear that this would never be the case and we can see this by referring to various narrations in this regard. In particular this narration as mentioned by Soleem ibn Ghais in his book which states:
“And then the Prophet of Allah (saw) turned towards his daughter Hazrate Fatemeh Zahra (sa) and with great sorrow and said, “Dear Fatemeh! You will be the first from my family to join me. My daughter! You are the leader of women in heaven, but even so, you will witness great oppression and enmity after me, to the extent that you will be beaten and one of your ribs will be broken! May Allah curse your killer...” [2]
 

 [1] – Khisaal Sadooq, Page 290 – It should be mentioned here that some editions use the word “Amrana” instead of “hadithana” which is my opinion has no difference in meeting.
[2] - Book of Soleem ibn Ghais, Page 427
- Ehtijaaj Tabarsi, Volume 1, Page 111
- Al Ghaybah, Page 193

In continuation the narration states that then His Excellency turned towards Amir Al-Mo’mineen (as) and said: “But you oh Abul Hasan! After me the society and ummah (people) will plot against you and break their pledge of allegiance, in this situation if you have enough steadfast companions then rise up and seek justice otherwise refrain and protect your blood but know that martyrdom is on its way and that your end will be martyrdom in the way of Allah.”[3]
Several sources have mentioned the bitter attack on the house of Hazrate Fatemeh (sa) like so: Imam Ali (as) during the attack of the guards on his house got up and took Omar’s belt from him and threw him onto the ground such that his neck and nose were hurting.
His Excellency then decided to kill him because of his wicked and indecent actions but then he remembered the words of the Prophet of Allah and his advice, so he let Omar (la) free and yelled:
“Now son of Sahhaak! I swear by God who chose Mohammad (saw) to reveal His message, were it not for the written and wise will of God regarding this situation and the promise made to his Messenger, you know very well that you would not have the courage to enter my house in such an ill-mannered way...” [4]
 

Summarizers Note: To provide an example of this we have referred to this narration, A man visited Imam Hasan (as) and asked: Oh son of the Prophet! I am a shia and follower of your esteemed path! Our Imam replied the following indicating the signs of a true Shia:
”O worshipper of Allah! If you carry out the orders of Allah and keep away from that which has been prohibited for you and pay attention to the laws and behave in the correct manner, then that which you have said about being a shia is true. However, if you do not think and behave like this and your characteristics and actions do not follow our way then with this claim you are just adding to your sins because being a Shia and follower of us, the family of the Prophet, holds great status and you by saying these words without having the good actions and correct behaviour to match this claim will never reach that status so never say I am a Shia of the family of the Prophet, instead say I have great love and respect for you (Holy Ahlulbayt (as)) and I oppose your enemies and in this way you will strive for good and will have the correct thinking.” Majmoo’eh Warraam, p113 published by Haidari Foundation.
 

[3] - Book of Soleem ibn Ghais, Page 427
- Ehtijaaj Tabarsi, Volume 1, Page 111
- Al Ghaybah, Page 193
[4] - Bayt Al-Ahzan, Page 110
- Bihar Al-Anwar, volume 28, Page 266
- Tafsir Qumi, volume 2, Page159

What did Amir Al-Mo’mineen Ali (as) do regarding Fadak during his own period of Caliphate?? ?

Answer:
Some of the speeches of Amir Al-Mo’mineen in this regard have indicated that during his caliphate Fadak was returned to him and was in his hands as he says:

“Yes, from all that the sky casts its shadow upon, the only thing that was in our hands was Fadak which a group unjustly took and another group generously forgave them and liberally ignored the matter. Truthfully it is God who is the best judge...” [1]

By considering these words at face value, it may be believed that Fadak during this period of caliphate was returned to his excellency and was in his hands. But in our opinion this conclusion seems unlikely especially since what has been mentioned in the Nahjul Balagha was during the time of his own caliphate and written in the past tense and so this indicates what is being said is about the state of Fadak prior to that time.
In any case, those occurrences that have been noted in history cannot be a witness to how he dealt with the case of Fadak and it is not to be assumed from this that it was returned to its truthful owners – who were the heirs of Hazrate Fatemah (sa) - or that they were given time to reap benefit from it even that it was left in the same state that he found it.

[1] – Nahjul Balagha Letter 41

What is the story of Fadak?

Answer:
Narrations have reached us through both Shia and Sunni scholars about this issue indicating that following the revelation of the following verse from the holy Qur’an:
“So give the rights of your family, the poor, and the wayfarer...” [1]
The Prophet called his daughter and assigned the land of Fadak which was partly of the better pieces of land gained through the battle of Khaybar and partly from the Jews. He left the land to her and on the orders of Allah it became her personal property as it was gifted to her.
Following the demise of the Prophet the Caliph usurped this land and removed Hazrate Zahra’s (sa) administrator from the land. She defended her right and opposed this usurpation and oppression in the best manner and asked for it to be handed back but the Caliph refused her of her right and disregarded the proof that she presented. She explained her right to it through the laws of inheritance and with logical reasoning but the Caliph still refused to give Fadak back to her.
Summarisers Note: The main reason for Hazrate Zahra’s (sa) anger was because the right of leadership was taken away from Amir Al-Mo’mineen (as), which was then followed by the usurpation of the ownership of the land of Fadak from her which made her weak financially.
The reason for this was because she was the strongest opposition of the ruler at that time, and we know that after the meeting at Saghifeh and the revelation of the verse of Ghorba to the Prophet (saw), his daughter Hazrate Fatemah (sa) was denied her ownership of Fadak, then she demanded Fadak using the rules of inheritance, because not only is defending one’s rights against the unjust ruler in accordance with the religious rules but is also in accordance with ethical rules and is even compulsory. Similarly, it is compulsory for a tyrant to return the rights of others.
 

[1] Qur’an: (30:38) 

In this verse, Allah (swt) tells the Prophet (saw) to give the right of his next of kin to them, so we must see who his next of kin is and what their right is?
It is clear that the meaning of the next of kin in this kind of verse is referring in particular to: Ali (as), Fatemah (sa), Hassan (as) and Hussain (as); so on this note the clear message of the Holy Quran is this: Oh Prophet, the rights of these respectful figures who are your next of kin, should be given. It has also been mentioned regarding this matter that with the revelation of this verse the Prophet left Fadak to Fatemah (sa) so that she may make use of and benefit from it as she wishes.
 

As we have narrations from Imam Baqir (as) and Imam Sadiq (as) regarding this matter, the truth and reality relating to this issue is quite well known amongst the great Shia scholars.
 

In addition to the Shia scholars, plenty of Sunni historians have narrated regarding this issue in main sections of their work and have certified them as the truth, for example:
1. In Kanzul Ammaal and its summary which has been printed in the borders of ‘Musnad ibn Ahmad Hanbal’ under the topic of ‘Keeping relations with one’s blood relatives’ in the book titled Akhlaq, it has been narrated from Khadri that: with the revelation of the verse the Prophet told his wise daughter: “Dear Fatemah, Fadak from now on belongs to you.”
2. Hakem in his book History and Suyooti in Al-Dar al Manshoor have narrated that: following the revelation of the verse the Prophet called his daughter Hazrate Fatemah (sa) and gifted Fadak to her upon the orders of God. Al-Dar Al-Manshoor, vol 4, p177.
3. Ibn Abi Al-Hadeed in his commentary on Nahjul Balagha has mentioned that it has been narrated in several places that when the verse was revealed the Prophet called his daughter Hazrate Fatemah (sa) and gifted Fadak to her.

Vastness of FADAK

As Yagoot Hamavi mentions in Ma’jam Al-Baldaan, Fadak was a village on the land of Hejaz whose distance was as some believe 2-3 days travel from Madinah.
 

This village was close to Khaybar and still exists today and is well known to the people of Madinah although now regretfully given away.

In some narrations, the real coverage of this land was from Ta’aden and Samarkand on one side reaching Africa and Sayf Al-Bahr on the other side. This narration gives a clear indication to us that, that which was usurped from the Ahlulbayt (as) was neither an orchard nor a village but rather it is mentioned as the areas of governance crucial to leadership of knowledge, spirituality, manners and ruling over the Muslims and Islamic nation. According to these narrations, every land and every age should be treated the same as Fadak, and anyone who truthfully believes the previous narrations and wants to whole heartedly remove the oppression and unlawful governance from Fadak and return it to its rightful owners should search and return every unlawful land to its rightful owner fully as if it were Fadak, because only when it is fully returned will the unjust usurpation fail to exist.

Why Ameerul Momineen (a.s.) did NOT FIGHT to wrest back Caliphate from the Caliphs?

After the death of the Holy Prophet (s.a.w.a.), his Caliphate and Successorship was the right of Imam Ali (a.s.), who made several attempts to prove that Caliphate was his exclusive right and that others were mere pseudo-claimants and usurpers. However, after the martyrdom of the Holy Prophet (s.a.w.a.), he found himself alone and could not gather the people towards the obedience of Caliphate entrusted to him by the Holy Prophet (s.a.w.a.). However, he expressed his annoyance concerning the misappropriation of his right on every possible opportunity. Then, be it in a gathering of people or amongst his close confidants, or even while expressing his protest in front of the Caliphs. At every place, he (a.s.) strongly emphasized the fact that the right to Caliphate was his and others did not have any right upon it. He also accentuated that it was an appointment by Allah delivered unto the people through the Holy Prophet (s.a.w.a.). Hence, he disapproved any other principle or law concerning the appointment of the Caliph of Holy Prophet (s.a.w.a.).

The finest example in support of this aim is his retiring himself to his own house. After the death of Holy Prophet (s.a.w.a.), he retired himself to his house and did not pledge his allegiance as a result of which his home was set ablaze. His wife, the only daughter of the Holy Prophet (s.a.w.a.), was wounded and his unborn child, Janab-e- Mohsin (a.s.) was martyred while still in the womb of his mother. Thus, Ali (a.s.) made his right evident and completed his argument upon those who had turned away from the one appointed by the Holy Prophet (s.a.w.a.) and designated by Allah for His Caliphate. Had he gone to the court on his own before their trial of strength and other similar forms of protest, the argument wouldn’t be complete.

Hence, in no way can it be said that he did not take any steps to establish the truth and obtain his right. However, another question that can be answered here as an explanation, that is, why did he not use force to get his right? 

There are certain reasons for this:

1) Fear of the Nation (ummah) turning apostates:

Ameerul Momineen (a.s.) feared that if he insisted on the evident order concerning the Caliphate, the new converts to Islam would turn away from it. This was so because the hypocrites had reached to power after the death of Holy Prophet (s.a.w.a.) and their might had increased. The hearts of the Muslims were weakening by the day. Tremendous commotion was created in the fundamentals of religion. After the death of the Holy Prophet (s.a.w.a.), the condition of Muslims closely resembled a goat searching for shelter in a freezing dark night after becoming wet in the rains, only to be surrounded from all sides by hungry wolves ready to tear it apart. Some of the Arab tribes had already turned apostates, while some were treading the path towards it.

2) Fear of dissension among the Muslim Ummah:

One of the reasons why Ameerul Momineen (a.s.) chose not to use his might was the fear of dissension and factionalism amongst the Muslim nation. The prevalent condition of the Muslims at that time was the best moment for the unbelievers and the hypocrites to reveal their old plots. Disputes arose amongst the Ansars (inhabitants of Medina) and the Muhajiroon (inhabitants of Makkah) and each one, for some or the other reason, desired the throne of Caliphate. (Or the moment) when Abu Sufyan requested for assistance and support of Ameerul Momineen (a.s.), but he (a.s.) refused, asking him from when had he (Abu Sufiyan) become a supporter and helper of Islam?

3) For Islam’s survival:

Ameerul Momineen (a.s.) desired the survival of Islam at any cost. Being concerned about Islam at that delicate moment, he found it imprudent to use force to seize the Caliphate. Had he taken up arms and revolted along with his few helpers, it would have led to the destruction of the Islamic System after the death of the Holy Prophet (s.a.w.a.). Mischief and destruction among the people would become rampant and all the sacrifices and devotion made till that time would be rendered futile. Hence, for the existence of Islam and the success of the common Muslims, he decided not to stand-up for his right and never revealed any intention for the same. And this last reason holds superiority over all the other reasons mentioned, due to which neither did Ameerul Momineen (a.s.) put up a show of strength nor did he cast out his sword to obtain that Caliphate, for which he was divinely appointed.

Did the Holy Prophet (s.a.w.a.) make the nation responsible to select a successor?

It’s clear that Islam needed a guide to succeed the Holy Prophet (s.a.w.a.)

Even the Holy Prophet (s.a.w.a.) was aware of its importance and significance.

But he did not appoint his successor. Why?

The only conclusion is that he delegated the decision to appoint the successor to his nation.

However even the Ahle Tasannun do not claim so.

Read all of their six authentic books of traditions (Sihah-e-sittah) and we do not find a single statement from the Holy Prophet (s.a.w.a.) that appointing a successor is crucial for the guidance of the Muslims. That he (s.a.w.a.) understands its importance but is unable to appoint a successor and therefore he (s.a.w.a.) is delegating the responsibility to the Muslims.

At least he (s.a.w.a.) should have urged the Muslims to appoint the successor in his own lifetime!

The least he (s.a.w.a.) could have done was to list the criteria for his successor and the preferred mode of selection. This would have been ideal and saved lots of confusion and dissension among the Ummah!

Abu Bakr b. Abi Quhaafah took care to nominate his successor!

Umar b. Khattaab proved to be even more careful than the Holy Prophet (s.a.w.a.) in selecting his successor by defining clear rules for the engagement of the Consultative Council (Shura), along with the mention of each member and his positive and negative points.

However, the Holy Prophet (s.a.w.a.) was not as careful and insightful in the matter of Caliphate although he knew that there should be a successor after him and that he (s.a.w.a.) was the last Prophet?!!

All the prophets (a.s.) preceding the Holy Prophet (s.a.w.a.) were careful to select a successor in their lifetime. This shows their attention to detail and their love for the nation’s guidance and reformation. However, the Prophet (s.a.w.a.) does not show the same love and attention to the Muslims while he (s.a.w.a.) is the best of Allah’s creation!

Even Allah the Omniscient and Omnipotent didn’t bother to appoint a successor for the Holy Prophet (s.a.w.a.) because He has not cared to name the successor in the Holy Quran!

Allah has also ordered the Muslims to ask “the people of remembrance if they do not know.”

He has categorically declared that the Holy Quran consists of clear verses as well as ambiguous ones. The latter require interpretation and none knows their interpretation except those who are firmly entrenched in knowledge.

Allah has mentioned all these points in no uncertain terms but has avoided naming the individual who will undertake these tasks!

Strangely, the Holy Quran, the Holy Prophet (s.a.w.a.) and their teachings have talked extensively about making a will so much so that if somebody dies without making a will dies a non-Muslim!! But they have themselves failed to act upon their own teachings, so how do they expect others to do so?

All these implications will arise if we assume that the Prophet (s.a.w.a.) did not bother to name his successor.

Reference : http://www.seratonline.com