A Victim Lost in Saqifah 1-4

Deviation in Criticism of Ali About Caliphs

Introduction

Some supporters of Islamic unity have produced a feeble analysis. They claim thereupon that no political difference existed between Ali and Caliphs. However in this respect they face a difficulty. This difficulty is the strong and harsh criticism of Caliphs from Ali.[1] The criticism is so strong that it rescinds all possibilities of naming it peace or good terms or friendship.

Therefore unity-seekers attribute this attitude and criticism of Ali to his higher morals and decorum in comparison to ability of Caliphs in administration of government. By this analysis and their own, they have gone so far as to forget the holy text in this respect. All these endeavors at whatever cost, are to give credit to the plot of Saqifah. They think that the only shortcoming of Saqifah was absence of Ali.[2] To propagate this conjecture they do not refrain from laying hands on whatever comes handy to them. Here is one:

“Is it right to say that there existed interest and opinion in the mind of Ali which concerned him? But the fact is that he saw himself stronger to Caliphate because he held himself and members of his family stronger than others in running affairs of government.”![3]

In fact, such an outlook acknowledges independence of one from the other between Imamate and rulership. The outlook confirms each a separate entity from the other.

Then on the basis of this separation, he dwells on the error of Saqifah to select an Islamic ruler with the required qualities. In the end he sees Ali as the deserving person for the post. Then from here Ali is ignored and forgotten.

Therefore criticism of Ali becomes too light. It takes up a level of complaint to the effect that one says: How this one was selected when there was a more  

[1] For more information about these matters refer to book Sahaba Az Deedgaah-e-Nahjul Balagha (Companions in the view of Nahjul Balagha) By Dawood Ilhaami.
[2] After the death of the Prophet (s.a.w.s.) Saqifah was arranged without consulting Ali and Abu Bakr was made the caliph. (Abdul Kareem Bi-Aazaar Shirazi: Mashal-e-Ittehaad (Torch of Unity), Pg. 20
[3] Ibid. Mashal-e-Ittehaad (Torch of Unity), Pg. 22

deserving one?

So in this regard it is said:

“If words or opinions were exchanged in this regard it was baseless and outside the fundamentals of these two positions. In my opinion, it is better not to call them difference. It was only a complaint as to why the Caliph was selected without taking his opinion or consulting him.”![1]

Criticism and Scrutiny

Ustad Ja’far Subhani writes in this regard:

“Sunni scholars and researchers have written explanations of Nahjul Balagha. They have scrutinized the statements of Imam Ali (a.s.) about Caliphate one after another. They have derived this conclusion from the whole data: The aim of Imam from his statements is to show his eligibility, ability, quality and qualification for Caliphate without any gap from the Prophet. With regard to relationship: the Imam enjoyed very close ties with Prophet. With regard to learning and knowledge, the Imam was superior to all. With regard to principles of justice, information and principles of policies and politics: the Imam had no peer. Likewise in matters of running a country also he was above all companions of Prophet. For this reason, he was the befitting candidate for Caliphate. Because elders of the Ummah had decided to choose good instead of best. So they selected other than him; an inferior. Therefore Imam pointed out the tyranny that took place in this respect. He had a right to say that he was more suitable and befitting for the job.

The right which the Imam refers to goes thus: Since the day the Prophet passed away my right was taken away from me. And I was deprived of my own right. This is not a religious right that should have been given to him by head of religion. But it is meant to be a natural right, which binds each one to not give priority to an inferior when there is a superior. In other words, in the presence of a better choice it must not go to an inferior. The affairs or a task should rest on shoulders of one who is more able and befitting one. Whenever if the opposite happens, that is inspite of presence of one with more qualifications, abilities and knowledge he is ignored and another one with less abilities and more ignorance is chosen, it will be a natural right of his to complain about  

[1] Muhammad Salih Haeri Mazandarani: Article quoted in Hambastigi-e-Mazaahib-e-Islami (Unity of Islamic Sects), Translation: Abdul Kareem Bi-Aazaar Shirazi: Pg. 220

the tyranny done to him…”[1]

This matter is regarded as a research but it is not more than a thought. We cannot translate all words of the Imam into his personal ability. And such a personal decorum of Imam cannot be a pivot of harsh attacks on Caliphs. Whenever the problem of leadership in Islam should be solved by means of referendum, consultation or negotiation, one who surpasses in all qualities the others and yet is ignored and not elected he cannot regard himself as a rightful one or the post is his right. To withdraw to him is a tyranny. He cannot attack bitterly those who have taken his place. But such is not the case. We do not see such a tone in Imam’s speeches. He considers himself the true rightful one to belong to the post. He regards it a tyranny in him if he were to withdraw from the arena. He considers Quraish tyrants to him and trespassers and transgressors on his rights, can such harsh words be justified because of his self-decorum? It is never correct to represent the criticism of Caliphate of Caliphs as his personal demeanor. These words of the Imam go a great deal to prove that Caliphate was his established right. The Imam regarded deviation in behavior towards him as deviation in truth. Such a firmness in his belief towards Caliphate cannot be but by the text of Quran or a divine decree. Else, there is no other reason, which could make one sure and certain to such an extent.

Such interpretations cannot be translated into a priority. Those who interpret statements of Imam in this way are judging in advance. Their belief rests in elected Caliphate, which is a setback to them to evaluate words of Imam.”[2]

Taking into consideration such harsh criticism of Imam to Caliphs, which was right of Imam and rightful to him – a right vested to him directly from God, can we accept that:

“The Imam had not abused Caliphs in a fashion common among masses, but on the contrary, he had on many occasions even praised them.”![3]

Such vague and hallow claims cannot be encouraging factors to eradicate the principle of Baraat and put into practice praising Caliphs?

[1] Ustad Ja’far Subhani: Peshwayi az Nazar-e-Islam (Leadership in the view of Islam), Pgs. 264-265
[2] Ibid. Pgs. 265-268
[3] Muhammad Jawad Hujjati Kermani: Ittelaat Daily, Issue No. 29, Khordad 1379

“It will certainly be so because it crawls and creeps on a belief that by doing so we are following Ali’s practice.”![1]

Is it reasonable that the conduct of Imam which must be a model, will praise, that too on several occasions, those who enacted Saqifah to deprive him of God-bestowed right of Caliphate? Besides, they attacked Zahra’s house. Beyond this they set fire to its door. As a result, his wife miscarried and she herself later died – a death of martyrdom.

[1] Ibid. Ittelaat Daily, Issue No. 29, Khordad 1379