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

Chapter 11 — Depriving the Hashemites of Their Political Rights

Not only did the Quraishi clans stand against Ali’s enjoying the position of leadership, but also they deprived any Hashemite of enjoying any formal position. Abu­Bakr, Omar and Othman had never used a Hashemite in a governmental position.[204]

Abdor­Rahman­bn­Awf said: “I declare my fealty to you provided that you should never place any Hashemite on people’s shoulders.” This means that he should not use any Hashemite for a governmental position. Ali immediately replied him: “What is the advantage you are to gain from such a provision. My duty is only exerting efforts for the good of Mohammed’s nation. I am to use any man, whether Hashemite or not, if I realize his firmness and sincerity.” “Nay, by God! I am not to declare it before you agree upon this provision.” insisted Abdor­Rahman. “By God, I will never agree upon this.” answered Ali.[205]

What is the Idea of Deferring the Hashemites

What is the idea of deferring the Hashemites? This question was answered by Al­Faruq. He was hesitated in designating bn­Abbas for a governmental position. As bn­Abbas sought an explanation, Al­Faruq answered: “O bn­Abbas! I am afraid that you will keep this position till my decease. You may, then, refer to yourselves for leadership. It is illicit for you to enjoy this position exclusively.”[206]

This means that Al­Faruq aimed at being sure that caliphate — leadership — should not march towards Ali or any other Hashemite after his death. This is, in fact, the climax of adherence to the impracticability of the Hashemites’ joining leadership to prophesy slogan.

[204] bn­Quteibeh's Al­Imametu Wes­Siyaseh page24. [205] bn­Quteibeh's Al­Imametu Wes­Siyaseh page26­7. [206] Al­Mas'udi's Muroujut­Theheb part.2 page353­4.

Disclosure of Hiddens

As they distributed positions among them, the Quraishi clans decided not to give the Hashemites any role in the next leadership since they enjoyed prophesy alone. They, however, were perplexed whether they should bind all the others to this decision. Since they were tardy in embracing Islam, they were lacking the awareness of the method to be followed for applying this decision. In the midst of this perplexity, Omar­bn­Al­Khattaab, the loyal son of Quraish, took great steps in the way of expressing the Quraishis’ consciousness and applying their decision using legal argumentation. Hence, he was the most meritorious of the name ‘the faithful son of Quraish.’

Omar checked the Prophet against recording his will, stating that the man had been affected by his pains and that Book of Allah had been acceptably sufficient. From this cause, the Prophet’s will should be valueless and unneeded. Omar’s fellows adopted and insisted on this opinion so importunately that they accused the Prophet of senility. Furthermore, they quarreled against the adversary party. Without their absolute confidence of Omar and his certain knowledge of that will’s contents, this party would have never been to utter such an embarrassing statement. Owing to his cunning, Omar could realize that the Prophet had aimed at renewing and reminding of the leadership of Ali. Therefore, he prevented him from recording that will, using the excuse that he had been influenced by the pains he was suffering. Comparatively, Al­Faruq himself ruled of the flawlessness of Abu­Bakr’s recording his will in the same circumstances. He himself recorded his will in the same circumstances. As a matter of fact, Abu­Bakr and Omar, in their final diseases, had been suffering pains heavier than those suffered by the Prophet. The event of preventing the Prophet from recording his will is too authentic to be denied or vindicated. In a like fashion, the events of the wills of Abu­Bakr and Omar are as clear as sunlight. They are regarded as the bases of the historical system of caliphate.

Al­Faruq’s Expressing the Reasons

The following conversation occurred between Al­Faruq and bn­Abbas:

Omar: How is your cousin?

bn­Abbas: He is well. He is with his associates.

Omar: I do not mean Abdullah­bn­Ja’far. I meant your head; the Prophet’s

house.

bn­Abbas: I left him striking heavily while reciting the Quran?

Omar: O Abdullah! I adjure you by blood of the sacrificed animals not to reveal the truth. Is he still caring for caliphate?

bn­Abbas: Yes, he is.

Omar: Is he still claiming that the Prophet had nominated him for that position?

bn­Abbas: Yes, he is. Besides, my father supported Ali’s claim of the Prophet’s nominating him for the position.

Omar: Well, the Prophet had assuredly referred to Ali in a form too exaggerated to prove an argument or provide an excuse. For a considerable period, he studied the scope of people’s accepting this matter. In his final disease, the Prophet did aim at referring to Ali by the name. But, I stopped against this.”[207]

Al­Faruq’s Impression on the Impracticality of the Hashemites’ Joining Leadership to Prophesy Slogan

Once, in his reign, Omar argued bn­Abbas:

“O bn­Abbas! Do you realize the reason beyond your people's neglecting your nominating for managing the Islamic state?” Evading the anticipated consequences, bn­Abbas escaped from the answer. “Well, Amirul­Mu’minin! If I ignore the answer, you are definitely in full awareness of it.” commented bn­Abbas. “Your people disliked the matter that you would have prophesy and authority altogether. Then you shall be unjust to your people. People of Quraish selected for themselves. Indeed, they succeeded as they opted for the right one.” expressed Omar. “O Amirul­Mu’minin!” bn­Abbas worded, “May I speak provided that you shall not be irate?” “Yes, you may.” permitted Omar. Here, bn­Abbas signified: “Regarding your saying (People of Quraish selected for themselves. Indeed, they succeeded as they opted for the right one.), they would have been right

[207] bn­Abil­Hadid's Sharhu Nahjil­Belagha vol.3 page105. The compiler relates this narrative to Al­Khatib Al­Baghdadi's Tarikhu Baghdad.

absolutely and without litigation if only they had clung to what God had opted for. Regarding your saying: (Your people disliked the matter that you would have prophesy and authority altogether.), God, the Exalted, described a people who disliked so. He said: (That is because they hated what Allah revealed, so he rendered their deeds null.)” “Far it is, bn­Abbas!” replied Omar, “I have been informed of some news, but I do not like to discipline you about so that your status would not be lessened.” bn­Abbas answered: “O Amirul­Mu’minin! My status at you must not have been lessened in case these new were true, otherwise, I am one of those who obviated the ill deeds from approaching towards their entities.” Omar said: “Well, I was informed of your claim that the general authority had been taken away from you, Mohammed's clan, due to envy, aggression and injustice.” “Respecting the injustice,” responded bn­Abbas, “it had been realized by the level­headed, as well as the ill­minded. Respecting envy, Adam was envied, and we are his envied sons.” “Far it is. Far it is.” expressed Omar, “Your hearts, sons of Hashim, are filled in with an immovable envy.” bn­Abbas answered: “Slow down, Amirul­Mu’minin! Do you impute such a description to hearts that God has (kept away uncleanness from them and purified them a thorough purification?)[208]

The Exaggeration In Loyalty To The Slogan

In addition to working for effecting the impracticality of the Hashemites’ joining leadership to prophecy slogan all over his lifetime, Al­Faruq spared no efforts for making the application of this slogan operative even after his death. He worked hard for preventing Ali or any Hashemite from having an advanced governmental position after his death in the same way he had used for casting the Hashemites, disregarding their capability and fitness, out of the governmental circle. The provision of ostracizing the Hashemites, including the strong and the honest, from official positions was not proceeded by Abdor­Rahman­bn­Awf. It was a literal implementation of Al­Faruq’s will he had recorded while he was in his final hours. We are, here, to review excerpted items of Al­Mas’udi’s narrative:

Omar summoned Abdullah­bn­Abbas for designating him for the governorship of Hims immediately after the decease of the governor. He,

[208] Ibnul­Atheer's Al­Kamilu Fit­Tarikh, part.3, page24. bn­Abil­Hadid's Sharhu Nahjil­Belagheh, part.3, page107. Tarikhu Baghdad, recorded by Ahmed Abul­Fadhl Bin Abit­Tahir. bn­Abil­Hadid's Sharhu Nahjil­Belagheh, vol.2, page97. An­Nidhamus­Siyasi Fil­Islam, page141.

however, canceled this decision; “O bn­Abbas! I am afraid that you will keep this position till my decease. You may, then, refer to yourselves for leadership. It is illicit for you to enjoy this position exclusively.”[209]

Al­Faruq, therewith, intended to be sure that after his decease no governor would call for and support the idea of the Hashemites’ leadership of the Islamic state. Forthwith, he instituted the provision of ostracizing the Hashemites, including the strong and the honest, from official positions. This is indeed the ultimate loyalty to the impracticality of the Hashemites’ joining leadership to prophecy slogan, that none of the Quraishi clans could attain. This provision, however, was imposed upon the Hashemites only.

Was The Slogan Allah’s Order?

From all of the sides, this slogan was extremely Jahilite. Neither Allah nor did His Apostle order of such a matter. It is not admitted by the Islamic doctrine as well. On the contrary, this slogan is thoroughly contrasted to the divinely words and deeds. It is contrasted to doctrinal texts appertained to nominating Ali­bn­Abi­Talib as the leader and the Prophet’s successor. These texts have been previously provided and debated. It is also contrasted to the doctrinal texts regarding asserting on adhering to the Prophet’s progeny as considered as one of the two weighty things. Likewise, it is contrasted to the texts relating estimating the Prophet’s progeny as ship of safety, security against discrepancies, the religious and the political leaders of this nation. For maintaining this truth, Allah, the Elevated, ruled of seeking God’s blessings and mercy upon Mohammed and his progeny as a pillar part of the obligatory prayers.

What for was Al­Faruq, then, Adherent and Sincere to the Slogan?

For answering this question, it is to say that Al­Faruq perceived granting the Hashemites prophesy exclusively and keeping leadership to the other Quraishi clans, exclusively too, had been the absolute fairness. He also believed that Quraishi people had been surely right when they opted for this contribution. He believed that the Hashemites would have been extremely unjust to the other Quraishi clans had they joined leadership to prophesy. Injustice, however, is opposite to Islamic regulations. Regarding Ali, in addition to his being middle­aged, he is unqualified to being the Muslims’

[209] Al­Mas'udi's Muroujut­Theheb part.2 page353­4.

leader after the Prophet. In due course, Al­Faruq adopted this slogan due to his caring for Islam in addition to the previous factors.

Al­Faruq’s Situations Towards the Divinely Nominated Leader and the Prophet’s Household

During the entire stages of his life, Al­Faruq was greatly caring for Islam. He understood that the Prophet’s will would be forming an eminent danger against Islam and Muslims; therefore, he himself opposed that noble Prophet’s idea and could gather a good deal of supporters. They opposed so exaggeratedly that they accused the Prophet of speaking out of senility!!

Al­Faruq arranged for the question of electing a caliph. He inspected the events so accurately till he achieved triumph by nominating the new caliph while the Quraishis, the Prophet’s household and the divinely nominated leader were absent. This was intended for caring for the good of Islam and Muslims’ unity. It was also purposed for preventing the Hashemites from joining leadership to prophesy, so that they would not be unjust to their people. Al­Faruq, naturally, hated injustice and inequity.

Al­Faruq should not be lenient to those whomever tried to injure security and unity of the state and the nation. These two matters, pursuant to his conception, were the most elevated among all considerations. It would not be problematic for him to set fire in Fatima’s house and its dwellers if this house, according to his belief, formed any sort of danger against security and unity of the state and the nation. Law, however, is prevailing upon everyone, including Fatima, the daughter of Mohammed (peace be upon him and his family). Al­Faruq intended to set that house and its occupants on fire after he had fetched firewood. He vacated that idea only after the opposers had left that house. In spite of the above, it was Al­Faruq who suggested to As­Siddiq to see Az­Zahra and offer her apology.

He was brave enough to face any individual, including the divinely nominated leader, that retarded from swearing allegiance to the new authority. When Ali objected declaring his fealty to Abu­Bakr, Al­Faruq threatened of assassinating him if he was to keep that attitude, although he addressed at that who tried to degrade Ali: “This is my master and your master, and the master of every male and female believer.” Furthermore, he was wont to refer to Ali in great deal of questions. He used to say: “O Allah! I seek Thy protection against any quandary from which Abul­Hassan is remote.”

All these facts have been debated in this survey and in our survey called ‘An­Nidhamus­Siyasi Fil­Islam’.

It was also Al­Faruq himself who instituted the provision of ostracizing any Hashemite, including the strong and the honest, from enjoying any governmental position. He assumed that the Hashemites should never join leadership to prophesy so that they would not be unjust to the other Quraishi clans.

From another side, Al­Belathiri, in his Futouhul­Buldan, mentions that Al­Faruq was wont to prefer Mohammed’s household to others, including himself, in questions regarding distributions of gifts and imports of the state.

Al­Faruq had his own course and style in understanding the religion. He enjoyed audacity in declaring his course, even that he had followed in facing the Prophet, commonly. The event of the calamity — as bn­Abbas named — is a good example.

He also opposed the Holy Quran, even. For instance, according to the following Quranic text; (Alms are only for the poor and the needy, and the officials appointed over them, and those whose hearts are made to incline to truth and the ransoming of captives and those in debts and in the way of Allah and the wayfarer, an ordinance from Allah; and Allah is Knowing, Wise.), these classes are to be dedicatedly benefiting the alms. Like any other divinely obligation, this dedication is an obligation. Al­Faruq, however, perceived the unnecessity of the heart­inclined share since such class had not been meritorious. So, he presumed that defraying this share to such a group had been reckoned with squandering since Allah had backed Islam and maintained His religion. Therefore, he, simply, issued a decision of canceling this share. He, in fact, deprived such individuals of the right God had already determined. He did realize that the Prophet had not ceased defraying this share to such persons although the conquest and God’s triumph were achieved. The one­fifth rate (Khums) is another example on Omar’s inferring in questions determined by the Quran. Regarding the Mut’a — short­termed marriage — of the ritual pilgrimage, this matter was legislated by the Prophet till it was canceled by Al­Faruq. In the reigns of the Prophet and Abu­Bakr, the times of divorce were separated. When Omar came to power he issued this verdict: “The Muslims are prompting this question. The divorce, hence, should be thrice.” Since then, the form of the (legal) divorce was changed into this new one: “You are divorced thrice.

” Many other questions appertained were issued by Al­Faruq.

Like a cyclone, Al­Faruq pushed himself forwardly in uttering whatsoever he thought the right, destroying anything standing in his way, and neglecting anything that may face. The supreme word in the reign of Abu­Bakr was his. This was by the reason that the previous had owed him the position he was occupying. Omar could have been the caliph, instead of As­Siddiq, had he wanted. Naturally, he had the supreme word in his reign since he was the caliph. At the entire Quraishi clans, Omar’s word was the prevalent. They cognized that he had been the only one who had the ability of preventing the Hashemites from joining leadership to prophesy. For the Umayids, Omar’s words were highly respectful. It was he who assigned Yazeed­bn­Abi­Sufian and Muawiya, his brother, as the governors of Syria. Practically, it was also he who delivered caliphate to Othman, the Umayid. Hence, Omar’s reverence found its way easy in the hearts of Quraishi people. It extended to the society of Muslims. “The factor that helped in establishing this reverence was the fact that Omar had never been engaged in a personal craving.” Sharafuddin Al­Amili says.

On the Intersection of Courses

Collapses

The Prophet was still bed­ridden when the ground was quaked and moved under the believers’ feet. A series of consecutive collapses started just after the Prophet’s decease. Necessarily, each collapse should be followed by another. Thus, the ultimate one shall be indisputably occurring. The hour at which this ultimate collapse shall occur is known by God alone. This series of collapses was originated when they prevented the Prophet from recording his will. Before the Prophet was put in his tomb, those who stood against recording his will had finished the matter and held fast on power while neither people of Quraish, the Prophet’s household, their head nor were the majority of Muslims present. All those classes were faced by the actuality of an integral government wearing dress of legality so thoroughly.

The Ruling Authority And The Opposition

The ruling authorities came forth as if they were real rulers in whose hands were mastery and power. They held fast on that position. Their fellows swore allegiance to them and submitted to their sovereignty and authority.

Thus, they were seen as the actual rulers and the prevalent of a real power.

On the other hand, the divinely nominated leader found himself alone with the Quran that is turning wherever he turns[210], the right that is turning wherever he turns[211], the divinely issued decision of his being the guide[212], the divinely issued decision of his rightfulness to explicate when people are engaged in discrepancies after the Prophet,[213] his being a witness like the Prophet on the Day of Resurrection[214] and his being enjoying the entire standings enjoyed by prophets except prophesy.[215] With all these specifications, the divinely nominated leader found himself alone. He was abandoned to practice any of his authorities. None was listening to him. He became not more than an ordinary citizen with no supporters except the Prophet’s honorable progeny and the Hashemites who were fatigued by their battling the Arab. These were the essential components of the opposition. It was not expected from such an opposition to do so much. At any rate, they were elected and supported by God for explicating the reality of this religion.

Two Choices Before the Opposition

The opposition had either to mollify or to challenge. If fact, challenge was seen as a categorical suicide owing to the situations people were engaged in.

[210] Al­Khawarzmi's Al­Menaqib page110. At­Tabarani's Al­Mu'jamus­Sagheer part.1 page55. As­Suyouti's Al­Jami'us­Sagheer part.2 page56. As­Suyouti's Tarikhul­Khulefa part.2 page65…etc. [211] Al­Khatib Al­Baghdadi's Tarikhu Baghdad part.14 page321. bn­Asakir's Tarikhu Dimeshq; Chapter: The Life Account Of Imam Ali part.3 page119 hadith 1162. Ghayetul­Meram page539. Muntakhabu Kenzil­Ummal (In the margin of Ahmed's book of hadith) part.5 page30. [212] bn­Asakir's Tarikhu Dimeshq; Chapter: The Life Account Of Imam Ali part.2 page417. Muntakhabu Kenzil­Ummal (In the margin of Ahmed's book of hadith) part.5 page34. At­Tabari's book of Tafseer part.13 page108. bn­Kuthier's book of Tafseer part.2 page502. Ashawkani's part.3 page70. Ar­Razi's part.5 page271. Al­Mustedrak part.3 page129­30. As­Suyouti's Ad­Durrul­Manthour part.4 page45…etc. [213] Al­Khawarzmi's Al­Menaqib page236. Muntakhabu Kenzil­Ummal (In the margin of Ahmed's book of hadith) part.5 page33. bn­Asakir's Tarikhu Dimeshq; Chapter: The Life Account Of Imam Ali part.2 page88 hadith 1008­9. [214] bn­Asakir's Tarikhu Dimeshq; Chapter: The Life Account Of Imam Ali part.3 page273 hadith 793­5. Ahmed's book of hadith part.5 page94. Ibnul­Meghazili's Menaqibu Ali. At­Thehbi's Mizanuli'tidal part.4 page128. [215] This hadith has been previously referred to. Muawiya relates this hadith even.

Due to such a challenge, the religion might have been injured totally, the divinely nominated leader assassinated and the blessed household of the Prophet massacred. Thus, the divinely nominated leader preferred the most important to the important. He himself took the way of pacification while he worked hard for advising and showing the religion.

Two Choices Before the Nation

As if they saw a nightmare, people, after the Prophet’s decease, woke up terrified as they faced these two things:

1. A ruling authority and an actual power led and directed by the band who were the most remarkable viziers of the Prophet. They were declaring their being the right.

2. An impotent opposition led and directed by the genuine Prophet’s successor, supported by the Prophet’s household and the Hashemites who spent twenty three years of confrontation against the Arab. They were also declaring their being the right.

Discrepancy of People

1. Sunnis

People, accordingly, were engaged in discrepancies and various parties, one of which (Sunnis) made approaches and showed fealty to the ruling authorities regarding them as the powerful competent custodians who represented unity of this nation. The year at which Muawiya overcame Ali and, hence, power defeated legality, was called ‘year of congruity’. The party that acceded to Muawiya were called Sunnis — people of the traditions. This party, however, was of various sects and groups who showed variety in the scope of loyalty to the ruling authorities and finding excuses for their misdeeds. They also showed variety in the scope of their condolence to the opposition and understanding their situation. At any rate, they, finally, agreed upon the conception that the two parties; the ruling authorities and the opposition, were Sahaba that should be in the Paradise. They ruled of the capability of inference of the all. Correspondingly, they should be rewarded whether they were right or wrong. These sects and groups, however, welcomed this solution; therefore, their fate was connected to the ruling authorities’. Not for favoring them, these sects and groups attempted at saving the ruling authorities from any criticism so that they

themselves should not be reproached in the same way. Because of their loyalty to them, they should naturally have a share of the ignominy faced to the rulers. Regarding headship of the Islamic state, this party agreed unanimously on bearing the slogan: “We are being with the prevailing.” Consequently, they were showing fealty to the prevailing party no matter what qualifications he had. The evidence they provided for excusing this course was Abdullah­bn­Omar’s saying during the conflict of Al­Harra: “We are being with the prevailing.” This saying, however, was reckoned as a legal reliable ruling.

2. Shias

They are those who showed fealty only to the divinely nominated leader and the Prophet’ successor. They believed in the fact that the right and the Quran are pursuing this leader wherever he goes. Thus, they showed fealty to this leader and the Prophet’s household. They gave credence to the Prophet’s saying that the Quran is the prior weighty thing, and the Prophet’s household are the minor. They also believed that guidance — to the right path — is unattainable unless these two weighty things are adhered together. All over ages, they betook the head of the Prophet’s progeny as their leader and legal Imam. They accede to those to whom the Imam acceded and oppose those whom are opposed by the Imam. Those heads attained twelve in number. Shias, however, committed themselves totally to the absolute legality disregarding circumstances and costs. Their grand aim is uniting the Islamic nation under the banner of the Imam, from the Prophet’s progeny, who shall be in charge of explicating and applying the divine doctrine rulings in order that he should transfer mankind from darkness to illumination by conveying the immaculate mission of Islam all over this world. Shias’ path, nonetheless, was always that of pains and misfortunes. These were the levy they should defray for attaining the divine satisfaction through the auspicious rank the Prophet had given to them exclusively. Whilst Allah revealed the Verse: (As for those who believe and do good, surely they are the best of men.), the Prophet addressed at Ali: “O Ali! They are you and your followers.”

Because of their being the opposition, Shias suspect the legality of every ruling authority except those whose chief is the head and the Imam of the Prophet’s progeny. Accordingly, a state of mistrust occurred between Shias and the ruling authorities. This state was so deepened that it was developed into a rivalry and antagonism that originated a reciprocal malice.

Individually and collectively, Shias aimed at proving tyranny and despotism of the ruling authorities. They claimed that those ruling authorities had usurped their power from its genuine people and imposed their rule upon this nation by means of strength and intensity. They also claimed that because of the ruling authorities’ fondness of reputation, predominance and favoring this world to the other, they deprived Muslims and mankind of enjoying the divine mastery. Since the ruling authorities confiscated their freedom, Shias used individual and veiled means for proving their viewpoints. They were constantly chased and disturbed by the ruling authorities.

On the other hand, the ruling powers who seized everything in that society, expropriated Shias’ franchise of providing their viewpoints, and accused them of being mutineers. Occasionally, Shias were charged of being apostates, dissidents, miscreants and even atheists. This ruling authorities’ viewpoint was provided so publicly before the entire sectors of society. The mass media, totally, were broadcasting these viewpoints, and the pro­rulers scholars intensified these misallegations illustrated by the ever ugliest pictures. Hence, cavity between Shias and other sects of the nation were ceaselessly augmented. The succeeding generations perceived the authenticity of these accusations clung to Shias by the ruling authorities; therefore, they went on repeating and playing on the same cord since they commit themselves to partisan imitation. All these and Shias were undertaking tolerance for the sake of Allah. They also took the course of endurance and composure believing that the day on which facts shall be revealed is not that far.