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

Chapter 2 — Political Roots of the Sahaba's Ultimate Decency Conception

Islamic political system

A. Contradiction Between Idealism and Reality

There is a complete difference between the Islamic political system adopted since the Prophet's decease till the period of the last Ottoman caliph, and the divine political system constituted by God's revelation to Mohammed, His slave, for managing Muslims' affairs in every time.

Insisting on the factual existence of such a difference, we, hereby, are to prove that there is a diversity among persons and reigns regarding size of this difference. It is trivial to assert on existence of this difference since it is a matter facilely realized by every sane provided that partisan imitation is abandoned. If the Islamic political system, with its divine form and contents, had been literally applied after the Prophet's decease, the Islamic state would not have collapsed; those seditious matters and massacres would not have occurred; the Islamic nation would not have been engaged in discrepancies; the glorious Islamic extension would not have stopped at this mass and, finally, Islam would have prevailed this whole globe causing a radical changing in the mankind history. In his An Experiment In The General History, the English Philosopher, Wales, one of the most notable thinkers of modern history, says that Islam would have conquered the whole world if only it had been kept on its first procession and the seditious matters avoided.[14] While the Arab scholars — as far as they could conceive — misthink of caliphate system as the factual Islamic political system and, hence, they demand with re applying it. It is proved that the factual Islamic political system is only that applied in the Prophet's reign. This occurred before the formation of the caliphate system, since it means succeeding the Prophet (peace be upon him and his family). Considering the Islamic system

[14]Mahmud Abu­Raya's Sheikhul­Madheera, page173.

is caliphate; what was, then, the system applied in the Prophet's reign? Certainly, the political system applied in the Prophet's reign was the actual divine Islamic political system. This was utterly applied before the formation of caliphate. It is the origin and the ideal. Other strategies are not more than branches or forms of that ideal, which can be extended or acclimatized according to remoteness or closeness to the original.

B. the Islamic Political System

The Islamic political system is that applied by the Prophet (peace be upon him and his family) during his divine solicitation for organizing relations with his followers. As this solicitation was developed into a government, the Prophet applied the same system during his leadership which lasted for ten years.

God perfected the religion and completed His grace upon people and explicated absolutely everything before the Prophet's decease. By extrapolating this system, it is believable to describe it as a divine system that is prepared and formulated to be the ideal international system leading to an ideal world. It is indeed divine in its ideal form and ultimate composition.

C. Pillars of the Islamic Political System

The Islamic political system is based upon four pillars connected to each other in such a way that any is impossibly separated from the others. In case any separation occurs, the system entirely loses its Islamic characteristics. This is by the reason that these pillars are the distinguishing feature of the system. Perfection of such pillars is the only method by which fruits of application of the system are given.

1st Pillar — Political Leadership

As a matter of fact, political leadership in every divine doctrine, among which is Islam, is nominated or elected directly by God. Applied to this fact is the prophets David, Solomon and Mohammed. It was none but God, the Elevated, who selected them as prophets and presidents of states of God's oneness. This divine decision is notified directly or indirectly. An instance on the indirect notification of God's selection is Saul, when elected as the Israelites’ political leader. One of the Israelite prophets declared God's decision of electing Saul as the assigned king. They protested claiming that

Saul had not been fit enough for such a position. God revealed the many reasons owing to which this man was elected. Among these was Saul's superlative objective and physical competence. In addition, preference is God's concern; he, the Elevated, does know to whom He should give. Another example — on the indirect notification of God's selection — is God's nominating Ali­bn­Abi­Talib as the successor of Mohammed, the leader of the nation. This preference had been widespreadly declared by Mohammed in the sight and hearing of one hundred thousand Muslims. That was in the Prophet's last ritual pilgrimage; the Farewell Pilgrimage.

Purpose Of The Divine Election For Political Leadership

As regard to the question of leadership, the pure impeccable necessity of ordinary people is having the most learned, the most favorable and the fittest in positions of authority. Realizing such an individual with such qualifications, that are hidden for everybody, is an impracticable matter. Hence, God, as a sort of His mercy to His believing creatures, has shown them the very intended individual provided that they are honest in their searching for the most qualified. Leadership, as a matter of fact, is a technical process of specialization. In most cases, it is succession of prophesy. Guidance, advocacy, solicitation, wide­heartedness and decisive judgments parallel to the exact divine purpose beyond the entire rules of the divine juristic policy, are considerable qualifications of prophesy. It is not pertinent to commit these affairs to people's various fancies and tempers.

This pillar, in truth, is the only practical factor that demarcates the Islamic political system among other positive ones. Allowing conjecture and guess, positive strategies decide according to people's intents and humors in matter of electing the fittest for political leadership. This election will not be resulted from perfect precision that is exclusively gained by following the divine approach.

2nd Pillar — Organic Relationship Between Divine Doctrine And Selected Leaders

Thoroughly every divine manuscript is revealed to an individual, every divine guidance is committed to a director and every divine missive is revealed to selected messenger. Depending on so, relation between the divine manuscripts, guidance and missives, from one side, and the individuals, directors and messengers, from the other side, is organic in such

a way that it cannot be incoherent.

It is inevitable to substantiate divine manuscript, explicate guidance and display missive for enabling followers to pursue, as well as altering the space between the beginning and the end result into a calling of interpretation and a field of application of the texts contents. By this operations, a fertile probation that betters and demonstrates the divine missive, manuscript and guidance will be progressed. Unless process of prophesy is technical and specialized, God may convey a copy for each individual. Mohammed, none else, is the qualified skilled in this field. He is the unique expert in field of calling for Islam in such a way that is fully concurrent to the divine intendment of the whole texts. He is the most learned of the divine missive, script and guidance, the superior follower and the fittest political leader who directs his followers pursuant to policies of the divine revelation. He whom is nominated by the Prophet, according to God's divine order, is the unshared authorized for keeping perpetuity of the organic relation between the divine doctrine and its political leadership.

3rd Pillar — The Divine Jurisprudential Formulation

According to the Islamic political system, the Imam — political leader — is restricted to the divine jurisprudential formulation. Hence, he does not enjoy any sort of self-determination in the field of issuing judgments. The Imam's judgment, however, must be fully and identically concurrent to the divine will in both characterization and components. The jurisprudential formulation is God's making. It is the operative law to which every individual under leadership of the Imam — political leader — is submitted. Repeatedly, the jurisprudential formulation is not the constituting of the Imam or the mandate people, it is God's making. As a matter of facts, Mohammed's sayings are not more than forms of explicating and expounding upon the divine revelation. This is regarded as another difference between the Islamic political system and positive ones which are issued and organized by some individuals and imposed upon followers. The jurisprudential formulation of the Islamic political system, on the other hand, is made by Allah, and imposed upon both leaders and followers in the same degree under the supervision of the Maker, Allah. Those submitted to, implementing and judging the Islamic system are, on even terms, slaves of God, the Maker. Both are imposed to the system. Both are to submit to God only.

4th Pillar — The Commonalty's Contentment

The public, usually, count on having an ideal jurisprudential formulation that is capable of determining general, as well as private, goals, and capable of delving into the apropos means for attaining such goals. They, as well, look forward to having the most favorable and fittest political leader that is most knowledgeable of constituents of the jurisprudential formulation. In favor of saving people from this grievance, the Divine Care provided the solution by explicating the most agreeing jurisprudential formulation. The solution was Islam with all its components; the Holy Quran and the Prophet's traditions; words, deeds and signature. The leader who is most familiar with that jurisprudential formulation, as well as the most favorable and the fittest, was Mohammed. After Mohammed's decease, the succeeding leader must be the one nominated by Mohammed according to God's command through revelation. The same is repeated after the decease of the current divinely assigned leader.

The public's contentment to this divine characterization of the jurisprudential formulation, as well as the political leadership, shall lead to sublime welfare and guidance to the right path. This result is attained only by accepting the divine characterization which means applying the formulation and acceding to the leadership. In adversary conditions, God shall certainly leave the public for undergoing and suffering penalty of disobedience if they reject the divine mandate, formulation and leadership by opting for one not assigned and decided by Allah.

Simplicity of the Islamic System

How can one realize that he is on the divine right path? It is an undiscussible rule that he whoever accedes to political leadership assigned by Allah is with Allah. In a like manner, it is logic that those who supported Mohammed are forming the party of Allah, while those antagonizing are the party of the Satan even if they continuously adhere themselves to performing the duties God has imposed. This is by reason that acceding and following the divine leadership is the criterion with respect to which is membership of any of the two previous parties is determined. The very same thing is said about those who pursue or antagonize the divine successor of Mohammed.

Following Mohammed was the exact distinction between the truthful and the liar. There was a great deal of people who performed ritual prayers,

established mosques, gave alms and could find excuses for their failing to appear in fields of battles led by the Prophet. Yet, they were decided, by Allah, as hypocrites. This was for nothing other than the fact that their following Mohammed had been incorrect.

Political Circumstances of Inventing the Sahaba's Ultimate Decency Conception

Othman­bn­Affan held leadership of the Islamic nation after the assassination of Al­Faruq. Othman, as a nature, was fond of caring for his relatives. The Umayids began their journey to throne consecutively. The caliph himself accredited their being his men and consults; so, he gathered them around him. Practically, the entire affairs of the state became in the hands of Marwan­bn­Al­Hakam who, later on, issued the orders of assassinating Mohammed­bn­Abi­Bakr and his associates, using the caliph's seal without seeking permission or authorization. This situation is precisely described in Ali's saying: “After his being old­aged, Othman, the previous companion of the Prophet, handed his sword to Marwan directing it as he liked.”

Who was Marwan? He is one of the ‘released’ and classified with the inclined­hearted group. Those are individuals given a share of the alms for making their hearts attached to Islam. His father, Al­Hakam­bn­Al­Aas, was deported out of Al­Madina all over the reigns of the Prophet, Abu­Bakr and Omar. When Othman came to power, Al­Hakam was permitted to return to Al­Madina with full respect and dignity. Besides, he was gifted one hundred thousand dirhams as a compensation.

Abdullah­bn­Abi­Sarh was one of those who played a considerable role in establishing the Umayid state. He was the governor of Egypt; that rich province. Who was Abdullah­bn­Abi­Sarh? He was the very one who had forged lies against God. Therefore, the Prophet (peace be upon him and his family) sentenced him to death penalty in absence. It was fully legally to kill that man whenever found even if he hangs to the Ka'ba's curtains. (This is recorded in As­Seeretul­Halabiyya, Section: Mecca Conquest.) On the day of conquest of Mecca, Othman accompanied the man as he was seeking the Prophet's canceling the death penalty. For a considerable period, the Prophet kept silence hoping that the man would be killed by any. None could implement the Prophet's will; thus, he had to secure him. It is not

unacceptable to say that the seed; Muawiya, that had been planted by Abu­Bakr — by assigning him as the governor of Syria — had been rooted in the land firmly. For twenty years, Muawiya kept the position of governing Syria. He had full authority to do anything in that valuable land. So, he levied and gifted without supervision.

Marwan, Muawiya, Abdullah­bn­Abi­Sarh and Al­Waleed­bn­Aqaba, the governor of Kufa who performed the Fajr prayer with four Rak'as — units of prayer; those four released’ persons were the best students of Abu­Sufian's school. Even Othman, the caliph, was about to be given a graduating certificate from that school.

Al­Jawhari records the following: When Othman was named for caliphate, Abu­Sufian addressed at him: “This affair — authority — was Taim's. They were originally unfitting. Then, it became in the hands of the Edi's. They were more unfitting than the previous. Only then it returned to its proper place and settled for its original people. Yes, like a ball, receive it and hand it to one another.”

On another occasion, Abu­Sufian addressed at Othman: “My father and mother I do sacrifice for you! Spend over and do not be the like of Abu­Hajar. O sons of Umaya! Hand it one another, just like children's handing a ball one another. By God I swear, there is no Paradise and no Hell.” Az­Zubeir was attendant in this situation; therefore, Othman had to rebuke Abu­Sufian. “Is any body else here, my son?” wondered Abu­Sufian. Az­Zubeir shouted: “Yes, there is. By God I swear, I will never keep it secret!!”

Precisely, In his Al­Kamil Fit­Tarikh, part3, Chapter: Events Preceding Othman's Assassination, Ibnul­Atheer records: (Once, Marwan­bn­Al­Hakam shouted: “Deformed be your faces! Do you intend to strip our sovereignty?”)

In the last quarter of Othman's caliphate, authoritarian affairs became absolutely in the hands of the Umayids. It became hardly to see a province ruled by other than the Umayids, if not the ‘released’. Thus, it became reasoning that any who would succeed Othman should certainly be an instrument operated by the Umayids, lest he should engage himself in a lightless night and an uneven mined land.

As a result of large expansion of the Islamic state, owing to the conquests,

numbers of the fresh Muslims and pocket beneficiaries of the state became greatly large. In a like manner, number of the honorable Sahaba on whose shoulders the Mohammedan government was established was in continuous deficiency. Thus, the foremost Sahaba became as sparse as a single white hair in a black bull's skin. As Imam Sharafuddin Al­Amili expresses: “Sahaba, in that period, became the like of alarmed sheep in a winter night.” This was because of the abundant catastrophic misfortunes they had to encounter sooner or later. Muawiya, the crafty, had full acquaintance of these matters. Before assassination of Othman, he menaced the Sahaba: “You are as scanty as a black spot in a white bull's skin.”

The situation became in this form; the whole provinces were loyal to or governed by the Umayids. Muawiya­bn­Abi­Sufian, son of the previous leader of the parties conflicting the Prophet (peace be upon him and his family), and the one suckled by Hind bnt­Utbeh, became the only leader. He was governor of Syria, center of the circle and guardian of the Umayids. Besides, he granted himself the right of avenging Othman. In fact, demanding with taking vengeance of Othman was not more than a game plan aimed at guaranteeing continuity of the Umayids' rule. It was certainly a case of continuity of the Umayids' rule which, actually and practically, began on the day when Abu­Bakr assigned Yazeed­bn­Abi­Sufian as a governor. All matters went well after assassination of Omar, and none demanded with taking vengeance. This rule became firmer and firmer till it attained climax in the last of Othman's reign. It was turned into a decided sovereignty. This is the very meaning intended by Marwan's saying: “Deformed be your faces! Do you intend to strip our sovereignty?”

It became proved that Othman's assassination was forming no crux at all. So, insistence on condemning the assassinators was not pivot of the case. This is confirmed by the fact that Muawiya, when became the authoritative caliph, did not demand with condemning Othman's assassinator. As a matter of fact, it was a case of domination! For the Umayids, killing blameless people is not that incompatible matter. Marwan­bn­Al­Hakam issued a decision of sentencing Mohammed­bn­Abi­Bakr and his group to death penalty without being condemned to anything. Muawiya did kill Al­Hadrami whom was accused, by bn­Ziyad, of acceding to Ali. It was Muawiya who killed Amr­bn­Al­Hamq whose face was distorted due to his distinctive worship. It was Muawiya who killed Hijr­bn­Edi and his associates; those godly pious groups who enjoined good and forbade evil. It was Muawiya who gave authority to bn­Ziyad in massacring people and crucified them on trunks of date palm trees. Hence, Muawiya's most important concern is

sovereignty and taking revenge for killing his grandfather, maternal uncle, cousin and his brother.

Seizing the opportunity of Al­Jamal battle, Muawiya goaded Talha, Az­Zubeir and A'isheh. He promised Talha and Az­Zubeir to be assigned as rulers of Basra and Kufa. When they were defeated in this conflict, Muawiya enlisted for breaking a war against Ali.[15]

In his Muawiya­bn­Abi­Sufian Fil­Mizan, Abbas Mahmud Al­Aqqad says: “A certain trickery by which wonderful achievements were attained, was frequently practiced by Muawiya against Muslim, as well as non Muslim, rivals. This trickery was mainly depending upon ceaseless work of creating discrepancies and despondency among the adversary party. This was carried out by throwing seditious matters and arising malice in the lines of the adversary party. The same trickery was actually used against people of his family and relatives. He could not tolerate noticing any concord between any two individuals. The natural competition between his most remarkable enemies could support him in accomplishing the trickery of throwing animosity among them.”[16]

Muawiya went on practicing this easygoing plan. He would spare no effort for creating as much as possible variant trends and parties. He would be surely described as the sower of discord if he was accurately balanced historically. The authentic signification of men and deeds is determined by the straight readers of history especially in matters like some historians’ accounting the year of Muawiya's full domination of the Islamic state as ‘year of congruity’. This was because he had been the direct and main reason beyond Muslim's discrepancies and discord. Owing to so and the like, it is so unfamiliar to constitute forms of agreement with the existence of such claims. Being not sufficed by seeding discrepancies, Muawiya left people in plenteous discrepancies; each follows a definite norm.[17]

He used Bishr­bn­Arta'a and sent him to Al­Madina where he terrified and humiliated the Sahaba.[18]

[15] Mahmud Abu­Raya's Sheikhul­Madheera, page174­5. [16] Abbas Mahmud Al­Aqqad's Muawiya in the balance, page64­6. [17] Al­Qasimi's Nidhamul­Hukm, and An­Nidhamus­Siyasi Fil­Islam. [18] Mahmud Abu­Raya's Sheikhul­Madheera, page187­8.

Precisely, by means of killing, destroying, firing, creating discrepancies and reviling at the Prophet's supporters and companions, Muawiya could gain people's swear of allegiance. He used the wealth he had illegally levied and expended in Syria for twenty years, for solidifying his dominion. One of his strategies was naming a definite salary to be given to the military officials of the state at nominating the new caliph.

Disregarding the Announced Goal for Dissenting the Legality

Muawiya and A'isheh, Ummul­Mu'minin, mutinied against the legitimate caliph demanding with condemning Othman's assassinators. When Muawiya came to power by force, neither Ummul­Mu'minin nor did he practice or demand with this affair.

Renaissance After Inadvertence

Although his father and he were among the ‘released’ and they led conflicts against Islam with an unexampled enthusiasm till they had to profess Islam for saving their souls, Muawiya, the son of Abu­Sufian, became the authoritative leader, the representative and the successor of Mohammed on people.

How had such a revolution occurred? How had the right been defeated? How had the right become retarded while the wrong advanced? How had the ‘released’ become preferred to the Muhajir? How had those who restricted Islam become favored to those on whom this restriction fell, for the sake of Islam?

The most astonishing matter is that the year in which strength defeated legality has been named ‘year of congruity.’ Thus and so, the virtuous people failed. They were heavily depressed as they felt of deep sorrow and nonsuccess. Anyhow, it was too late to repent. They had matters within their hands. As is they were living in an inadvertence, they wake up on effects of a horrible nightmare. When they opened their eyes and minds, they found the nightmare a reality.

Hypotheses Serving the Factuality

People were engaged in analyzing what had been occurring. A great deal of variant hypotheses and conception were come forth. For instance, Sufism, the conception of imputing matters — good and evil — to Allah, fatalism and the Sahaba's ultimate decency; these faiths were originated. The Umayids, together with their supporters, were the main incentive beyond emanation of such conceptions. They were used as a high quality weapons for defending the Umayid royalty. Besides, they were used for dispersing the rivals' efforts for the sake of establishing pillars of the Umayid royalty and substantiating its false legality.