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

Chapter 6 — the Perfection of the Religion and the Completion of the Grace By Nominating the Imam

After the Prophet (peace be upon him and his family) had designated Ali­bn­Abi­Talib as the Imam and his successor in front of that great population, the religion was perfected and the divine grace was completed. The doctrinal jurisprudential formulation became perfect and the Prophet did nominate his heir apparent; therefore, he can leave this world with full satisfaction of the affairs of his religion and nation. The mission of the nominated successor, Ali, would be nothing more than continuing the progression originated by the Prophet, following the course he received for twenty three years. The Verse of Perfection was revealed immediately after the ceremony of the nomination. (This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. 5:3)[113]

Had the Prophet departed this world without nominating the Imam and the successor, this would have been opposing the religion's perfection and the grace's completion. The Imam is the representative of the Prophet who is the


[113] bn­Asakir's Tarikhu Dimeshq part.2 page75 hadiths 575, 578 and 585. Al­Hassakani's Shawahidut­Tanzil part.1 page157 hadiths 211­5. Ibnul­Meghazili's Menaqibu Ali page19 hadith 24. Al­Khateeb Al­Baghdadi's Tarikhu Baghdad, part.8 page290. As­Suyouti's Ad­Durrul­Manthour part.2 page259. As­Suyouti's Al­Itqan part.1 page21. Al­Khjawarzmi's Al­menaqib page80. As­Sibt Ibnul­Jawzi's Tethkiretul­Khawass page30. bn­Kutheir's book of Tafseer part.2 page14. Al­Khawarzmi's Meqtalil­Hussein part.1 page115. Al­Hamawini's Fera'idus­Simtein part.1 page72, 74 and 315. Al­Ya'qubi's book of history, part.2 page35. Al­Amini's Al­Ghadeer part.1 page230. bn­Jarir At­Tabari's Kitabul­Wilaya. Al­Bedkheshti's Miftahun­neja. Abu­Na'eem Al­Isbahani's Ma Nazala Minel­Qur'an Fi Ali. Abu­Sa'eed As­sejistani's Kitabul­Wilaya. Abul­Fetih An­Natnazi's Al­Khassa'issul­Alawiya. Shihabuddin Ahmed's Tawdhihud­Dela'il. bn­Kutheir's book of Tarikh part.5 page210. Ubeidullah Ashafi'i's Al­Menaqib page106. At­Tha'labi's Al­Keshfu Wel­Bayan. Al­Alusi's Rouhul­Me'ani part.6. Page55. Ibnul­Atheer's Al­Bidaya Wen­Nihaya part.5 page213 and part.7 page349. About Shias, they are unanimously agreeing upon the authenticity of this question. See Al­Muraja'at, the index pages 188­9.

base of the mundane and heavenly regulations and the center of every single movement.

The rulers descried this point. Hence, no single ruler died before he had appointed his heir apparent. “This is an ultimate right for them.” some defended. Describing the caliph, bn­Khuldoun says: “He — the caliph — is their warden and custodian. He has to select, the coming caliph, on behalf of people in his life and, sequentially, after his death. He also has the right of designating the one who should be in charge of their affairs in the same way he — the current caliph — himself is doing. They should trust him in this affair like they did in others…”[114]

The caliph should be blamed if he neglected nominating the heir apparent. Let us take a look at Abdullah­bn­Omar­bn­Al­Khattaab's statement. While his father was dying, Abdullah stood before him and said: “O Amirul­Mu’minin! Nominate a successor for leading Mohammed's nation! You should certainly reproach the supervisor of your camels or sheep if he left the animals without appointing a supervisor as his representative. You would blame him for missing his depository. How would you, Amirul­Mu’minin, then do it with Mohammed's nation?”[115]

Let's take another look at A'isheh's following advice:

A'isheh addressed at Abdullah, the son of Omar­bn­Al­Khattaab: “O son! After carrying my greetings to Omar, tell him that he should never leave Mohammed's nation without a guide. He should nominate a successor, lest, they shall be dispersed. I anticipate that they shall be engaged in seditious matters.” Abdullah carried Ummul­Mu'minin's message to his father. [116]

The entire caliphs of the history could realize the fact that leaving the nation without assigning an heir apparent had been an act opposing wisdom and opening the doors of sedition and leading to reproach as same as a shepherd's being reproached when he leaves his cattle without appointing a supervisor. Even A'isheh, Ummul­Mu'minin, the woman, could recognize so!


[114] bn­Khuldoun's Muqaddima chapter 30 page120. [115] Al­Mas'udi's Muroujut­Theheb part.2 apge 353. [116] bn­Quteibeh's Al­Imametu Wes­Siyaseh page23.

In Title Three: The Authority, this matter has been indicatively debated.

How did, then, all those individuals recognize this matter while the prophet of Islam did not? Alas! What misfortune occurred to Islam?! How should every ruler be confided in the question of nominating an heir apparent while the Prophet of Allah should not?

The blind imitators had one of two courses to follow; either Mohammed's religion as exactly as he had explicated, or the religion adopted by the rulers. They opted for the latter choice since they decided that they should be with the dominant party. “We are being with the dominant party.” This statement, uttered by Abdullah­bn­Omar, has been changed into a lawful rule. Alas! The matters became submissive to this form; the coming ruler is that whom is nominated by the current one. The dominant should be the ruler whatever he was! Allah's, however, is the sequences of affairs.

The Divine Disposition of the Transference of Imamate After the Leader's Decease

Allah has revealed the Quran as a missive and a divine doctrine to mankind. It is also representing one of the necessities of explicating this doctrine. The Quran was revealed to Mohammed, none else, since this man was the divinely prepared for being the most knowledgeable of this doctrine, the keenest of the rulings of this operative lawful collection, the most favorable among the followers of the doctrine and the fittest for leading these followers presently and in the future.

On that account, the Prophet was seen as the guide of the solicitation. He also was the head of the state originated from that solicitation. Mohammed's conducts; words, deeds and signature are contemplated as a part of the doctrine. During his blessed lifetime, none should represent or supplant Mohammed in this mission. He is the center of the circle and the leader of the nation in both political and religious affairs.

The Specialist in Nominating the Prophet and the Imam

Allah, the Elevated, is the Authority exclusively having the right of nominating Imams. Mohammed (peace be upon him and his family) was the first leader, Imam and president of the Islamic state. He was selected by

Allah for this position. This was by the reason that he had been the most knowledgeable of the doctrine, the keenest of perceiving its rulings, the most favorable among the followers of the doctrine and the fittest for leading and applying the regulations. God, gave himself the exclusiveness of having the right of selecting the Imam, the authority and the leader since He, the Elevated, is the only One Who has the propensity, based upon certitude and conviction, of recognizing the fittest. It was He, the Exalted, Who gave the conscript Imam, in every time, the right of explicating the divine doctrine, enjoying authority, joining political and religious leadership and issuing verdicts on the light of this doctrine.

The Conscript Imam

In every period of time, the head of the Prophet's household is the nation's Imam. The reason beyond dedicating leadership to the Prophet's progeny is their being the other weighty thing beside the Quran, the greater weighty thing. And guidance cannot be attained and deviation cannot be evaded unless these two weighty things are clung. This rule is inferred from doctrinal texts of the Quran and the Prophet's traditions with its three classes; words, deeds and signature.[117] God has also showed us that the Prophet's household, are the like of Noah's ark, he shall be certainly saved that who takes it at any epoch, while those who eschew shall certainly sink.[118] They are also the security against engaging in discrepancies.[119] They


[117] At­Tirmithi's book of hadith part.5 page328. Muslim's book of hadith: chapter: Ali's Merits, part.2 page326 and part.15 page181. bn­Kutheir's book of Tafseer part.4 page113. Al­Baghawi's Messabihus­Sunneh page206. Ibnul­Atheer's Jami'ul­Ussoul part.1 page187. As­Suyouti's Ihya'ul­Meyt (In the margin of Al­Itihaf) page114. An­Nebhani's Al­Fetihul­Kabeer part.1 page503. bn­Hajar's Assawa'iqul­Muhriqa page147 and 226. As­Suyouti's Ad­Durrul­Manthour part.6 page306. At­Tabari's Thekha'irul­Uqba page16. At­Tabarani's Al­Mu'jamus­Sagheer part.1 page135. Kenzul­Ummal part.1 page154. bn­Sa'd's At­tabaqat part.2 page194. As­Siretul­Halabiya part.3 page321. An­Nisa'i's Khassa'issu Amiril­Mu'minin… [118] At­Thehbi's Talkheesul­Mustedrak, page184. bn­Hajar's As­Sawa'iqul­Muhriqa, page234. As­Suyouti's Tarikhul­Khulefa. As­Sabban's Is'afur­Raghibin, page109. Al­Heithami's Majma'uzzawa'id part.9 page168. At­Tabarani's Al­Mu'jamus­Sagheer part.2 page22. Abu­Na'eem's Hilyetul­Awliya part.4 page306. As­Suyouti's Al­Jami'us­Sagheer part.2 page132. Ahmed's book of hadith part.5 page92...etc. [119] bn­Hajar's Assawa'iqul­Muhriqa page140. As­Suyouti's Ihya'ul­Meyt. At­Tabari's Thekha'irul­Uqba page17. As­Suyouti's Al­Jami'us­Sagheer part.2 page161. An­Nebhani's Al­Fetihul­Kabeer part.3 page367. Ahmed's book of hadith part.5 page92. As­Sebban's Is'afur­Raghibin page182…etc.

are prepared by God for this mission. They are also Mohammed's progeny. Saving Mohammed whose progeny is the offspring of Ali and Fatima, the prophets' progenies were their direct sons.[120]

Except for Allah, the Elevated, none can recognize, so certainly and convictionally, the most knowledgeable, the keenest, the most favorable and the fittest for understanding, applying and leading the doctrine's followers. Hence, He, the Elevated, has been the specialist of nominating the Prophet's successor. He did opt for Ali­bn­Abi­Talib for the Muslims' leadership and the Prophet's succession. The Apostle was ordered to prepare and arrange the grounds for his successor. Hence, this successor became the most knowledgeable, the keenest, the most favorable and the fittest after the Prophet. He also became the only authority enjoying the right of practicing the entire political and religious missions previously practiced by the Prophet. Prophesy, however, is excluded since no prophet should come forth after Mohammed (peace be upon him and his family). Through the instructions of the Prophet, God, the Exalted, showed us that the right shall be invariably with Ali, and Ali shall be with the right which follows Ali wherever he turns. Therefore, Ali is ‘trustful’ as bn­Khuldoun figures out in Chapter: 30 of his Muqaddima.

The Authority in Charge of Nominating the Successor of the Prophet's Successor

Ali­bn­Abi­Talib is the direct successor of the Prophet. The right is always with Ali and Ali is always with the right which follows him wherever he turns. Similarly, the Quran is with Ali and Ali is with the Quran so continuously that they shall never be separated till they join the Prophet (peace be upon him and his family) on the Heavenly Pool. Ali is the most favorable and the fittest among the followers of the Islamic doctrine, and the most knowledgeable and the keenest according to the statements of Allah and His Apostle. For all these reasons, he is being the authorized of nominating his successor. In due course, every Imam should nominate his successor. They are, pursuant to the Holy Quran, the Prophet's sons. The Verse of Mubahala — supplicating God to curse the liar party — blows every obstinate on the face.


[120] As­Sawa'iqul­Muhriqa page112. Al­Hakim's Al­Mustedrak, part.3 page164. Kenzul­Ummal part.6 page152. Al­Khawarzmi's Al­Menaqib page27…etc.

Unanimously, the Islamic hadithists agree upon the fact that the Verse of Mubahala: (But whoever disputes with you in matter after what has come to you of knowledge, then say: Come on let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars. 3:61), was revealed in the favor of the Prophet, Ali, Fatima, Al­Hassan and Al­Hussein (peace be upon them).[121] Accordingly, Al­Hassan and Al­Hussein are the only sons of the Prophet (peace be upon him and his family). Which statement, after this, will make you believe?! Which language, other than this, will make us affront partisan imitation and follow the right and the intellectual results?!

They are, at least, from Quraish, the Prophet's clan. According to authentic traditions, the Muslims' leadership should be from Quraish. [122] The Hashemites are the forehead of Quraish. The Abdul­Muttelib’s are the forehead of the Hashemites. The forehead of the Abdul­Muttelib’s is Mohammed and his progeny. [123] They are purified by Allah. The Verse of Tatihir — purification — is so evident. Considering they claim that the Verse concerned the Prophet's women, we ask: how should a man's women


[121] An­Nawawi's Muslim's Book of Hadith, Chapter: Ali's Merits, part.2 and 15 page360 and 176. At­Tirmithi's Book of Hadith, part.4 page293. Al­Hassakani's Shawahidut­Tanzeel, part.1 page120­9. Al­Hakim's Al­Mustedrak, part.3 page150. (The compiler rules of the authenticity of the hadith.) Ahmed's book of hadith part.1 page185. bn­Kutheir's book of Tafseer part.1 page370­1. Al­Hakim's Ma'rifetu Uloumil­Hadith, Type 17. At­Thehbi's Talkhissul­Mustedrak. Ibnul­Meghazili's Menaqibu Ali Bin Abi Talib. Al­Kelbi's At­Tasihil part.2 page109. Ibnul­Jawzi's Zadul­Masire part.1 page399. bn­Asakir's Tarikhu Dimeshq, Chapter: Imam Ali Bin Abi Talib's life account, part.1 page21. At­Tabari's Book of Tafseer, part.3 page299­301. Az­Zemekhshari's Al­Kheshaf (Book of Tafseer), part.1 page368­70. Ibnus­Sebbagh's Al­Fusoulul­Muhimmeh page110. Ibnul­Atheer's Usdul­Ghabeh part.4 page26. As­Suyouti's Tarikhul­Khulefa page196. Al­Jassas's Ahkamul­Qur'an part.2 page295­6. Al­Qurtubi's Book of Tafseer, part.4 page104. Al­Wahidi's Asbabun­Nuzoul, page59. bn­Arabi's Ahkamul­Qur'an, part.1 page275. Ashawkani's Fetihul­Qadir, part.1 page347. Al­Omari's Mishkatul­Messabih. Ar­Razi's Book of Tafseer, part.2 page699. bn­Hajar's Al­Issabeh part.2 page509. On page45 of Al­Muraja'at; the index, about 90 other references recording this narrative are written down by Hussein Razi, the revisor…etc. [122] In Kenzul­Ummal, part.12 page25, the compiler records this hadith and relates it to Ahmed, in his book of hadith, At­Tabarani, in his Al­Mu'jamul­Kabeer, Al­Beihaqi, in his book of hadith, and Al­Hakim, in his Al­Mustedrak. About a hundred narratives appertained to the matter involved are written down by the compiler of Kenzul­Ummal, who relates them to the grand hadithists. See hadiths 33789­890. [123] See Kenzul­Ummal part.2 page43. The compiler relates this hadith to At­Tabarani, in his Al­Mu'jamul­Kabeer, Al­Beihaqi, in his book of hadith, Al­Hakim, in his Al­Mustedrak and bn­Asakir. Refer also to Kenzul­Ummal, part.12 page24.

be purified while his sons be not?! At the minimum, they should be esteemed for their having been blocked in Cols Abu­Talib for three years!

Those Imams, however, are twelve in number.[124] It is they that are the purified Imams, not the prevailing Quraishi rulers who were more than one hundred.[125]

The Wisdom of Dedicating Imamate to Mohammed's Progeny

The Prophet's progeny were given the Imamate because Allah has purified them — mentally and physically. Hence, they shall be forming no dangerous on this nation. Another reason is that discrepancies and rivalry about leadership shall be excavated. When others hold the position of Imamate and leadership, the prevailing, apart from regarding his religiousness, knowledgeability and honesty, shall be ruling. In case the position of Imamate is dedicated to the Prophet's progeny, everybody's satisfaction is attained. Settlement shall be achieved and selves shall be affable and avarice shall be detained if the ruler is Mohammed's son.

People's Role in the Process of Nominating the Imam

When people are faithful, honest and broad-minded, they are, naturally, to scrutinize the most knowledgeable and the keenest of the divine doctrine and its rulings since this doctrine is the heavenly jurisprudential systemization that is the operative law, and the Imam is the responsible for applying this law. Anticipated dangers shall certainly occur if the leader is an individual other than the most knowledgeable and the keenest.

In addition, every nation is, absolutely, to search for the most preferred among individuals. It is for everybody's good and pride that the most preferred is the ruler. In a like manner, the intellectual, faithful, and broad-minded nation should seek the fittest for leading to the course of Allah.


[124] See kenzul­Ummal part.12 page24. The compiler relates this hadith to Al­Bukhari and Muslim. [125] For recognizing the names of the Quraishi rulers, see Al­Mas'udi's Muroujut­Theheb.

It is not attainable for any individual, group or nation as a whole, to recognize, in certitude and conviction, the most knowledgeable, the keenest, the most favorable and the fittest.

It is none but Allah, the Elevated, Who has the aptitude of recognizing such attributes so certainly and convictionally. For His grace, mercy and comprehension, God directs His servants to their very acquaintance they are searching for, and refers to the most qualified to leading the march towards Him.

Having enjoying intellectuality, faithfulness and broad-mindedness, the nation should embrace the divine contribution of nominating the qualified individual for leadership. The nation should also be blissful as the one for whom they are searching is already provided by God. Consequently, people should swear their allegiance satisfactorily, not coercively, to this Imam and leader. When this declaration of fealty is accomplished, the Imam selected by God becomes the legal and actual leader of the nation. He should, then, aid the nation in applying the heavenly jurisprudential systemization.

Disintegration Between Actuality and Legality

In case people reject the heavenly contribution of nominating the most knowledgeable, the keenest, the most favorable and the fittest for leadership, and probe, according to personal inference, another, then a process of disintegration shall be occurring between actuality and legality. Thus, the actual ruler who holds fast on power shall be an individual other than that nominated by God. Hence, the latter shall be powerless and incapable of directing people who will not accede to him. As a matter of fact, this individual selected by God shall be impotent to practice illegal ways to come to power since he is the bearer of ethics imposed upon him by his religion. Later on, the prevailing illegal ruler shall be having the entire power in the hand and claiming of his being the Prophet's successor and representative. The stick of sovereignty will be shaken in the faces of those who may oppose.

Al­Hussein­bn­Ali­bn­Abi­Talib is the Imam, the leader, the authority and the guide of people of his time. He attained such attributes by categorical doctrinal texts. Voluntarily or coercibly, people swore allegiance to Yazeed­bn­Muawiya. Hence, the latter became the actual ruler. Al­Hussein, the legal ruler, became unable to practice his competencies since force and

usurpation were the two aspects due to which Yazeed came to power. People shunned this matter. Deliberately or forcibly, they declared their fealty to this ruler and turned aside from the legal one, Al­Hussein, who had to opt for one of two situations; either to submit to the actuality or confront the prevailing power that had the ability of pressing on him through means and material media that might reached to executing death penalty. Authority, in fact, stands for a legal wife of Al­Hussein, the Imam. This wife loves her husband and is sincere to him since she sees him be the very one who deserves her.

By means of force, prevalence and arrogance, the actual ruler usurped that wife and compelled her to live with him. This ruler, in fact, realizes that he owns only the body of that wife whose soul is clung to her legitimate husband. Hence, he shall never be contented unless he gets rid of that husband. By achieving so, the ruler shall be seizing this wife's heart and she shall never be back to her beloved.

The Legal Imams

The legal Imams are:

  1. Ali­bn­Abi­Talib.

  2. Al­Hassan­bn­Ali­bn­Abi­Talib.

  3. Al­Hussein­bn­Ali­bn­Abi­Talib.

  4. Zainul­Aabidin­bn­Al­Hussein­bn­Ali.

  5. Mohammed Al­Baqir­bn­Zainul­Aabidin­bn­Al­Hussein.

  6. Ja'far As­Sadiq­bn­Mohammed­bn­Zainul­Aabidin.

  7. Mousa Al­Kadhim­bn­Ja'far­bn­Mohammed.

  8. Ali Ar­Ridha­bn­Mousa­bn­Ja'far.

  9. Mohammed Al­Jawad­bn­Ali­bn­Mousa.

10 Ali Al­Hadi­bn­Mohammed­bn­Ali.

11 Al­Hassan Al­Askari­bn­Ali­bn­Mohammed.

12 Mohammed Al­Mahdi­bn­Al­Hassan­bn­Ali.

Exposing the Future for the Leader and the Prophet's Successor

The Prophet (peace be upon him and his family) fulfilled the trust, conveyed the mission so successfully, explicated everything, carried out his Lord's mandate of nominating his successor, familiarized the entire individuals and groups of his nation with this decision and, subsequently, declared this decision before one hundred thousand Muslims. Headed by Omar­bn­Al­Khattaab, the entire present individuals offered congratulations to Ali on this occasion. It seemed that everything would be in its proper place, and matters would go so relaxedly and openly. Being not sufficed with all these procedures, the Prophet (peace be upon him and his family) revealed some of the morrow issues before his companions. In the presence of the grand Sahaba, like Abu­Bakr and Omar, the Prophet foretold: “From among you there shall be an individual who will fight for the sake of safeguarding the correct interpretation of the Quran as same as I have fought for the sake of its revelation.”

The attendants expected themselves to be the intended. “Is it I?” asked Abu­Bakr. “No.” answered the Prophet. “It is I, then.” stated Omar. “No.” answered the Prophet, “He is the repairer of the sandal.” The Prophet referred to Ali. Abu­Sa'eed Al­Khidri commentated: “When we carried this good tidings to him, Ali did not even raise his head, as if he had already heard it.”[126]


[126] bn­Talha's Mettalibus­Sa'ul part.1 page64. Al­Khawarzmi's Al­Menaqib page183. Az­Zerendi's Nudhumu Duraris­Simtein page115. bn­Asakir's Tarikhu Dimeshq part.3 page137. An­Nisa'i's Khassa'issu Amiril­Mu'minin page131. Ahmed's book of hadith part.5 page37. Abu­Na'eem's Hilyetul­Awliya part.1 page67. Ibnul­Atheer's Usdul­Ghabeh part.3 page282. At­Tabari's Ar­Riyadhun­Nedhira part.2 page252­3. At­Tabari's Thekha'irul­Uqba page67. Ibnul­Meghazili's Menaqibu Ali page298. bn­Abil­Hadid's Sharhu Nahjil­Belagha part.2 apge 277. Al­Heithami's Majma'uzzawa'id part.9 page33. As­Suyouti's Tarikhul­Khulefa page173. bn­Hajar's Assawa'iqul­Muhriqa page47. bn­Hajar's Al­Issabeh part.2 page392. Kenzul­Ummal part.15 page94. Al­Muraja'at the Index pages161­2…etc.

The Prophet exhibited a general view of his successor's future. He addressed at him: “Surely you shall be facing arduous matters after me.” “Shall this happen while I am saving my religion?” asked Ali. “Yes indeed. Your religion is saved.” asserted the Prophet.[127]

He also foretold his successor of the nation's betraying him soon after his — the Prophet — decease.[128]

The most important matter Ali had been foreseen was that he should be fought. The Prophet (peace be upon him and his family) addressed at Ali: “You shall be battled by the despotic faction. You shall be the right. He whomever will not support you on that day, shall not be reckoned with my people.”[129]

The Prophet spared no efforts for cautioning his nation against the matter falling in the morrow. He addressed at one of his companions: “O Abu­Rafi! After me there shall be some people fighting Ali. Conflicting these people is one of Allah's obligatory duties. If it is helpless to fight them with hands, tongues should be used. When these are also unworkable, fight them with your hearts.”[130]

The Collapse of the Jahilite Political Form

A total collapse occurred to the Jahilite — pre­Islamic — political form. This collapse was rendered by the divine arrangements appertained to the position of the Islamic state's leadership. For Islam's viewpoint, nominating the leadership is a total disciplinary process dedicated to specialists. It must


[127] Al­Hakim's Al­Mustedrak part.3 page140, At­Thehbi's Talkheesul­Mustedrak, Az­Zerendi's Nudhumu Duraris­Simtein page118, Muntakhabu Kenzil­Ummal (in the margin of Ahmed's Book of Hadith), part.5 page34, Fedha'ilul­Khamseh part.3 page53 and Al­Muraja'at, the index page161. [128] bn­Abil­Hadid's Sharhu Nahjil­Belagha part.6 page45, Ibnul­Atheer's Al­Bidaya Wen­Nihaya part.6 page218, Fedha'ilul­Khamseh part.3 page51, At­Tusi's Talkhissus­Shafi part.3 page51. [129] bn­Asakir's Tarikhu Dimeshq part.3 page171, Al­Amini's Al­Ghadeer part.3 page193 and Muntakhabu Kenzil­Ummal (in the margin of Ahmed's Book of Hadith), part.5 page32. [130] Majma'uzzawa'id part.3 page134 and bn­Asakir's Tarikhu Dimeshq part.3 page123. (The compiler, in this reference, relates this hadith to Ihqaqul­Haq part.7 page343). See Al­Muraja'at, the index page164.

be exclusively conferred to the most knowledgeable, the keenest, the most favorable and the fittest among the followers, disregarding clans and tribes.

The Jahilite political form, on the other hand, is based upon surmising leadership as a common practice headed by each clan in definite shares. These clans concluded a political form grounded on partitioning the honor of the political positions including headship, the pennon, the assemblies, watering the pilgrimages, hosting the guests... etc.

Congregationally, they esteemed this political form as the best attainable system at which the highest level of equity could be achieved. Accordingly, the political positions were seen as a fate common among these clans and it is for nobody's good that any change occurs. This made this form the title of a political belief and an impossibly passable tradition. The Meccan tribes attempted at stopping the advent of the Hashemite prophet, but they failed although they had spared no efforts at all for achieving so. Hence, the Hashemite's prophesy was proved to be an inescapable fortune. Considering the Hashemite's prophesy has been an unfailing destiny, is it, then, practicable to regard their enjoying leadership and the Prophet's succession as an unfailing destiny, too? It is infeasible that God grants them prophesy and leadership altogether! Correspondingly, the Quraishis were enraged due to the divine arrangements appertained to the Prophet's succession. This spite had been the architect of the slogan: “It is impracticable for the Hashemites to join leadership to prophesy.” In the presence of the Prophet (peace be upon him and his family), this slogan was behind bars. Yet, there has been an appropriate opportunity for it to emerge. For achieving a methodological coherence of this thesis, I am to provide the historical debate anew, so that the portrait should be perfected and the topic comprehended.