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

Chapter 5 — Grounds of Consideration of Sahaba

Bn­Abbas describes the Sahaba before Muawiya

After he had asked bn­Abbas about various matters, Muawiya asked about the real Sahaba: bn­Abbas answered:

“O Muawiya! God, the Almighty, granted His Prophet, Mohammed (peace be upon him and his family) exclusively, with companions who gave priority to him upon themselves and their riches. They sacrificed themselves for him in every situation. In His Book, God described them: (Mohammed is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves — each other; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tavrat — Torah — and their description in the Injeel — Bible; like as seed produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.)

They secured traces of the religion and advised for Muslims to excess till paths of the religion became neat, and its pillars became rigid, and God's graces became manifest, and His religion became stable, and His signs became evident. By those persons, God humiliated polytheism, beheaded it, erased its signs and, hence, God's word became the most elevated, while the disbelievers' is the most downcast.

God's peace, mercy and blessings be on these immaculate souls and elevated pure spirits. In their lives, they were favorite to God, and after their death, they have been alive. They were the advisors of God's slaves. Before they

attain the other life, they migrated to it. While they were still it this world, they fled it..” “O bn­Abbas! Change the subject!” Muawiya interrupted.[49]

The Will of Hutheifeh­bn­Al­Yeman, the Sahabi

While he was ill in Kufa, in 36A.H., Hutheifeh was informed of Othman's having been killed and Ali's having been elected for caliphate. He asked the attendants to take him out and gather people in the mosque.

After he had been reached to the pulpit, Hutheifeh orated:

“Praised and thanked be Allah. Blessed be Mohammed and his household.

O people of Kufa! Ali has been elected for caliphate. I call you for being wary of God and acceding and supporting Ali. By God I swear, he is the bearer of truth from the beginning to the end. He is definitely the ever best personality after the Prophet.”

Hutheifeh, then, put his right palm over the left and went on saying: “O Allah! Be the witness that I do declare fealty to Ali.” He, soon afterward, asked his two sons, Safwan and Sa'd, to take him back. He asked them to be always in the line of Ali. He foretold them that there would be a number of wars broken out during which a many people would be perished. “Waste no single opportunity for sacrificing yourselves for Ali in these wars. He is, by God, the right. They are the wrong those who will oppose him.” Hutheifeh advised his sons.

Seven days, or forty according to some reports, later, Hutheifeh was deceased. His two amenable sons did implement his will. They were martyred in battle of Siffine while they were fighting in the line of Ali (peace be upon him).[50]

[49] Al­Mas'udi's Muroujut­Theheb, vol.3, page65­6 and 425­6. [50] Al­Mas'udi's Muroujut­Theheb, vol.3, pages 65­6, and pages 425­6.

Az­Zubeir and the End Result

Bearing no piece of arms and putting nothing on his head, Imam Ali himself came to the battle field, riding on the pack animal of the Prophet; “O Zubeir! Come out before me.”

Heavy armed, Az­Zubeir came before Imam Ali. As she was told of this situation, A'isheh cried: “O Asma! Ready for wailing for your husband!” She was relaxed only when she was told of Ali's having been bareheaded.

The two had hanged each other. Ali said: “Woe is you, Zubeir! What has made you come out against me?” “It is Othman's revenge.” answered Az­Zubeir. “God may kill the nearer to Othman's murder.” Imam Ali said, “Do you remember the day when you were accompanying the Prophet (peace be upon him and his family) on his pack animal in quarters of Banu­Beyadha. It is when he, as well as you, smiled in my face as I met you both. It is then when you said: ‘Ali will never give up his elation!’ The Prophet answered you: ‘No, he does not enjoy any elation. O Zubeir! Do you cherish him?’ ‘Yes, I do cherish him, by God.’ you answered. The Prophet, then, foretold: ‘It is indeed that you shall be wronging him on that day when you shall fight him!’” Az­Zubeir, here, said: “I do seek my God's forgiveness. I would have never come out for this conflict only had I remembered this foregoing situation!”

Imam Ali, then, asked him to return back to his homeland. “How come should I withdraw now, while the two opposing bows are to be forming ring of the war. This shall certainly be the unacceptable shame!” Az­Zubeir expressed his embarrassing situation. “O Zubeir! Withdraw before you will be having the hell­fire besides the shame!” advised Imam Ali.

Concisely, Az­Zubeir withdrew from that sinful assemblage. Amr­bn­Jurmuz killed him few hours later.

Talha and the End Result

After Az­Zubeir's withdrawal, Ali (peace be upon him) shouted at Talha: “O Abu­Mohammed! What for have you mutinied against me?” “It is for Othman's revenge.” answered Talha. “May God kill the nearer to his killing.” said Imam Ali (peace be upon him) and went on, “O Talha! Have you not heard the Prophet (peace be upon him and his family) said: ‘O

Allah! Accede to whomever accedes to Ali, and oppose whomever opposes him.’ O Talha! You were the foremost in declaring fealty to me, and the foremost in breaking that fealty. God says: (..Therefore whoever breaks his faith, he breaks it only to the injury of his own soul.)”

Talha sought God's forgiveness and withdrew.

Confederates Kill Each Other

Having been shocked by withdrawal of Az­Zubeir and Talha, Marwan­bn­Al­Hakam­bn­Al­Aas threw his spear and hit Talha's capillary, saying: “I do not care whether I hit this or that man.” While he was dying, Talha showed his great remorse for his past misdeeds.

Some mentioned that Abdul­Melik had injured Talha in the forehead, and Marwan­bn­Al­Hakam hit his capillary due to which he was killed.

Ammar­bn­Yasir's Satisfactory End Result

In battle of Siffine, Ammar­bn­Yasir said: “I can obviously see faces of brave people who will fight against falsehood, until its followers will fall in doubt. By God, we are the right and they are the wrong even if they may defeat us and take us back to Hajr.”

After he had fought in the heart of the battle field, Ammar went back to a certain place for drinking some water. A woman from the Sheiban offered him a honey mixed with milk. He shouted: “Allah is the greatest! Allah is the greatest! It is the day I am to see my lovers under these sharp spears. He had said but the truth; that honest who foretold me of this day.”

The Prophet (peace be upon him and his family) had foretold Ammar of his being killed by the tyrant faction, and that his last drink in this world would be milk with honey. “O people!” cried Ammar, “Any one to direct to the Paradise under these dragging spears? By He, the Prevailing of my soul I swear, we shall be fighting them for the interpretation of the Quran just like that when we fought them for its revelation.”

Both Abul­Adiyeh and bn­Jawn As­Saksaki killed Ammar. As they litigated about whose rightfulness in Ammar's spoils, the two nominated

Abdullah­bn­Amr­bn­Al­Aas, the Sahabi, as arbiter.

Muawiya's Argument

Muawiya mutinied against the legal ruler. He demanded the Imam with penalizing killers of Othman, the previous caliph. “Submit to obedience of this legal leadership so that I will issue a judgment against those people who killed Othman.” Imam Ali suggested to Muawiya who rejected and betook the case of Othman's assassination as bridge to royalty. He, however, could achieve his goal. He was crowned as the Muslim's king. The whole souls were submissive to his monarchy whether by terrorism or pleasure.

Muawiya Penalizes Othman's Assassinators

In Al­Madina, Muawiya entered Othman's house where he was received by a groan from A'isheh, Othman's daughter.

“O my brother's daughter!” he addressed at her, “People gave us their submission, and we gave them our secure. We showed them a tranquillity stuffed with range. They showed us a compliance stuffed with abhorrence. Each man has his sword and realizes his supporter's place. They will break their allegiance if we break our promises. Then, we cannot guarantee the consequence. Being Amirul­Mu'minin's cousin will be certainly better than being an ordinary lady.”[51]

Al­Hassan Al­Basri's Impression on Muawiya

At­Tabari mentions that Al­Hassan Al­Basri used to say: “Four ill deeds, any of which is sufficiently periling, are Muawiya's. They are his using the ill­minded ones, with the existence of the Prophet's companions and virtuous individuals, as rulers of this nation till he could dominate and cancel principal of consultancy. His nominating Yazeed, his son, the drunkard who dresses silky clothes and plays on drums, as his successor. His avowing Ziyad as his brother, whereas the Prophet (peace be upon him and his family) had said: ‘Babies are for the bed, and the prostitutes' share is the stones.’ His killing Hijr and his companions. Woe will be him due to killing

[51] Al­Jahiz's Al­Beyanu Wet­Tebyin, vol.3, page300, and Mahmud Abu­Rayyeh's Sheikhul­Madhira, page182.

Hijr and his companions. Woe will be him due to killing Hijr and his companions.”[52]

Muawiya's Zenith of Glories

As if this (decent) Sahabi was not convinced of these previous acts, he attained the acme by cursing Imam Ali, the favorite of God. He led his people to this act. He issued orders of cursing Ali­bn­Abi­Talib from the pulpits.[53]

Muawiya's Officials Revile At Ali

Seeking Muawiya's satisfaction, officials were reviling at Ali (peace be upon him).[54]

[52] At­Tabari's­the events of 51. Ibnul­Atheer's, page202­9. bn­Asakir's, vol.2, page379. Mahmud Abu­Rayyeh's Sheikhul­Madhira, page184­5. [53] bn­Abd Rebbihi's Al­Iqdul­Farid, vol.4, page, 366. bn­Abil­Hadid's Sherhu Nahjil­Belagheh, vol.1, page, 356, vol.3, page258, and vol.4, page56. Muslim's, part.2, page360. At­Tirmithi's part.5, page301­80. Al­Hakim's Al­Mustedrak, part.3, page109. bn­Asakir's Tarikhu Dimeshq, Chapter: Imam Ali. Ashafi'i's part.1, page206. An­Nisa'i's Khessa'issu Ameeril­Mu'mineen, page48. Az­Zernedi's Durerus­Simttein, page107. Al­Kinji's Kitabutt­Talib, page84­6. Al­Khawarizmi's Al­Menaqib, page59. Ibnul­Atheer's usdul­Ghabeh, part.1, page134, part.4, page25­6. bn­Hajar Al­Asqalani's Al­Isabeh, part.2, page509. Al­Amini's Al­Ghadeer, part.1, page257, part.3, page300. Nasr Bin Muzahim's Waq'atu Siffine, page82­92. Al­Jawzi's Tethkiretul­Khawas, page63. AL­Amili's Al­Muraja'at. [54] At­Tabari's part.5, page167­8. Ibnul­Atheer's Al­Kamilu Fit­Tarikh, part.3, page413. Al­Hakim's Al­Mustedrak, part.1, pag 385, part.2, page358. bn­Abil­Hadid's Sherhu Nahjil­Belagheh, vol.1, page, 356 61. As­Suyouti's tarikhul­Khulefa, page190. Al­Iqdul­Farid, part.4, page365. Al­Amini's Al­Ghadeer, part.1, page264. Al­Qastalani's Sharhul­Bukhari, part.4, page368. Al­Ansari's Sharhul­Bukhari, part.4 page368. Al­Amili's Al­Muraja'at, page218.