The Conception of the Sahaba's Ultimate Decency and the Political Authority in Islam

Preface

I praise Thee, O Allah!, as much as the scope of Thy knowledge and dilatation of Thy mercy. Praise I introduce to Thee precious, becoming Thy godhead to me and my bondage to Thee. In the same amount I do seek Thy forgiving all my guilts and sins, as Thou ordered. I do implore Thee being gracious to me by forgiving me, as Thou promised. Thou art my Master Who does never break His promise.

I do ask Thee by Thy greatest most excellent Name, and Thy perfect Words to send Thy mercy and blessings to Thy messenger, Mohammed, whom Thou conveyed with Islam, and he did discern and explicate and take the followers to the straight path he had paved.

O Allah! Send Thy mercy and blessings to him and his immaculate infallible family; people of weight and god­fearing, stars of security and guidance and ships of safety. It is they whom are exclusively given honor by God, and preferred to the entire nation, and it is they seeking God's blessings to whom is judged as a pillar part of the ritual prayer obligatorily imposed upon God's slaves, so that this should be a continuous remembrance of their standing, if only remembrance were useful. Remembrance serves only the believers.

The divine jurisprudential formulation conveyed by Islam is, from all its sides, details and gists, truly a perfect heavenly plan, scrupulously prepared for leading mankind, particularly, to the best course and to the beatitude in this and the other world. On the contrary of the positive systems and formulations that are founded on grounds of conjecture and surmise, the divine jurisprudential formulation is naturally and composedly based upon conviction and certitude.

This divine formulation was not kept in the form of mere hypothetical rules. Through a solicitation chiefly led by the Prophet (peace be upon him and his family), it was thrusted into the world of application and transferred into actual deeds and eventfulness. This was activated in slow artistic portrayal. Hence, the solicitation of the Prophet (peace be upon him and his family) resulted in a government directly led by him. This matter is satisfactorily asserting the utmost confidence of the efficacy of this formulation. As a

result of this application, the ever best nation was emanated, and the ever greatest state was established. It is the state of the Prophet Mohammed (peace be upon him and his family).

Nevertheless, while the Prophet (peace be upon him and his family) was bed­ridden in his final disease, and just after his eternal journey to the Elevated Associate, a series of political downfall and collapse did actually begin to emerge. Along with such a collapse, processes of darkening, ostentatious false safety and covering up of the real collapse were arisen. The originators of such process expected from their deeds that they would grant an opportunity to cease the collapse and that none would realize or have a chance to rejoice in the misfortune of this religion and its embracers. In contrast, The collapses were ceaseless; they outlived through the history. Each paved the way to another. Consequently, the Islamic political formulation turned into a skeleton keeping the name only. With the abatement of the last Ottoman sultan, the Islamic political system witnessed his final collapse and forever disappearance!

As they woke up from their inobservance, the Muslims found their previously united nation a many ruptured nations subsisting perplexity and loss. (They were so rent asunder to the degree that any form of reunification was unavailing.), Al­Aqqad describes in his Muawiya­bn­Abi­Sufian Fil­Mizan. The united Islamic state became numerous states. The fever of Islam was changed into a table on which nations were ruined. This was in the time when the surrounding world is subject to the jungle law after the materiality has bled its being with its claws. The world is running after a mirage, misthinking of it as the curable remedy of its bleeding. It is sparing no efforts is pulling the mankind, as a whole, to that mirage raising the slogan of mercy and coercing the patient on having his remedy. While drums are beaten for arousing tunes of happiness and merriment, the whole world perceives that the remedy has not been but an illusion.. The collapse of the communist ideology is not that far away.

What were the reasons beyond the successive collapses that, as a commencing step, modified the political system of Islam into a meaningless skeleton lacking its actual dimensions and, then, removed it totally from the factuality after they had eradicated the validity of the divine jurisprudential formulation and, hence, banned mankind from taking Islam as the remedy and benefiting its formulation?

Cerebrally, it is impossible to regard the matter that the jurisprudential formulation itself is the main reason beyond such catastrophes and collapses. This formulation is God's made. It is He Who created every thing adeptly.

We can positively conclude, hereby, that the reason beyond all these misfortunes were either those who led and directed the political history of Islam, or people who partook in the process of directing the history or the both.

The Arabic religious parties, who took the charge of leading the ceremony of the blind imitation, trafficked in pains of society and mixed the entire records for achieving definite purposes, have exerted all their efforts in the course of making people understand that these political parties' view towards Islam had been the Islam itself. They misled people to the misrepresentation that Islam and the parties' views about it are two faces of the same coin. As a matter of fact, Islam is God's made, while the parties' views towards it are contrived from their own conceptions. In due course, they endeavored to delude people that the political history of Islam beginning with the Prophet's decease and ending at the comedown of the last Ottoman sultan, which is man's made, had been identically the political system of Islam which is God's made for directing the political motions of societies. Despite the fact that by adopting such a concept, the Arabic religious parties had confused the abstract ideology with their admission of that ideology, preferred the follower and the branch to the leader and the origin and substituted the divine jurisprudential formulation for their own conclusions, they were expressing their exact viewpoints. In addition to their neglect of any attempt to conceive the divine formulation, they were too short to receive the theses of Islam that confronted theirs, and capitalized on all means for the sake of suffocating such theses. They, still, claimed of their extroversion on the international ideologies and promised of granting such ideologists the freedom of exhibiting their thoughts. Meanwhile, they blocked the way in the face of the opposite Islamic ideologies, preventing their bearers from proceeding any proclamation of their thoughts. How should the world believe the claims of extroversion alleged by such political parties?

In this very vision, the Arabic religious parties introduced Islam to the modern world. The same Islam that had been come forth for the purpose of releasing, comprising and achieving the mankind's needs and expectations, became too short to incorporate its embracers. Moreover, it could not even

admit them! This is the attainment of their shortage of sufficient knowledgeability. They think they are doing well!

By this humble study, I spared no efforts in the field of proving the fact that God's revealed representation is different from our conceiving that representation. I also aimed at proving that the successive collapses which started just after the Prophet's decease and uprooted the political system of Islam peremptorily, were not the result of an error or a shortage in Islam or its eternal jurisprudential formulation. The real reason was the Muslims — the embracers of Islam — who substituted God's grace and judgments for their own fancies and caprices. This is the actual root of misfortunes and, in the same time, it is the setting point towards Allah.

In favor of providing facilities for comprehension, this study is divided into four main titles. The first is involved in the meaning and the cognition of companionship. In the second, I aimed for divulging the historical roots of this cognition. The third is engaged in expounding upon the authority in Islam. Because of the considerable relation between the authority and the political leadership, I debated, in the fourth title, the political leadership in Islam. By little deliberation, the reader shall discover that these four topics are correlated to each other inseparably. Considering it as an Islamic thesis took the charge of leadership all over the Islamic history, the opinion of the Sunni sect, quoted from the most remarkable references, is exhibited in almostly every subject. Following this is the thesis of the Shias, inferred from their most remarkable references, considering it as the Islamic opinion that took the role of the opposition all over the Islamic history. Finally, the judgment of the Islamic doctrine in every subject is put in the hands of the adorers of the neat doctrinal truths.

Thus, this study took a unique form, argument and course. As much as I could conceive, for the first time in the modern history, this topic is debated so comprehensively, perfectly, subjectively and thoroughly, in information and references, by an Arab individual belonging to the Sunni sect.

I am not to conceal my loyalty to Mohammed's progeny and the Hashemites in general. They are the minor weighty thing after the Quran, the major. Guidance to the right path, however, cannot be attained unless both are ensued. Deviation cannot be evaded unless both are pursued. This fact is evidenced by decisive doctrinal texts. Likewise, they are the ships of saving and the stars of safety and guidance in every darkness. They are the solution of every problem. The Prophet (peace be upon him and his family) is the

common denominator of the Muslims. Dedicating the leadership and the allegiance to his progeny is a matter of attaining everyone's satisfaction, and extricating the roots of avarice for the power from everyone's interior. Deprecation of the process of competition on the power results in settlement. In this means, it is unavoidable to mention the merits of the Prophet's kinsmen. It is they who guarded and protected the Prophet to the degree that they had suffered a three year blockade unanimously decided and practiced by the entire Arab tribes whose only demand had been either the Hashemites' surrender or giving Mohammed up so that the Arabs should be killing him. Like many other prophets, Mohammed (peace be upon him and his family) would have been killed if the Hashemites had responded to one of the previous demands. The struggle of the Hashemites for the sake of God is undeniable. Their sacrifices are as bright as sun.. These are only a sparse part of Mohammed's kinsmen's merits and glories which I regard as adequate excuses for my loyalty and fondness of them. Who may blame me, then?

O my Lord, O my Master! Thou know my private and public. Thou do know that my intention has been but seeking Thy contentment. It is Thy grace if I am right. Thou are the best master and the best Supporter. It is my blemish if I am wrong. I repeat:

O Allah! Admit this work exclusively for Thy sake and a present I provide to Mohammed, Mohammed's family and every single past, present or coming Hashemite and Muttelibite on this globe to the Day of Judgment. Regard it as an alms extinguishing my faults and taking me closer to Thy. The end of their praying is: Praised be Allah, the Lord of the worlds.

The Author