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

Chapter 4 — the Jurisprudential Roots of the Sahaba's Ultimate Decency Conception

The Sahaba's ultimate decency conception was formulated and concluded in such a secure approach that it perfectly ensures the inventors' past, present and future, and deem lawful all their manners. The conception was also prepared so accurately that its effective presence is secured at any matter that might influence the inventors, in any form, or modify their remoteness or closeness to legality, or originate or obliterate discrepant locations in the rivals' camp, or, finally, misguide rivals in the midst of suspicion, mystification and unstability.

The most inexplicable matter, indeed, is that we see the adopters of the conception, nowadays, hold it as their signification to adoring to Mohammed and his companions. Those modern adopters of that false conception take charge of supporting it and engage themselves in discrepancies on behalf of the origin inventors of the conception who kept themselves out of the ring as if the matter does, in no means, not concern them.

Those who demand with adjusting the conception are, in fact, not of less affection of Mohammed and his companions. They only demand with depending upon intellectual and doctrinal grounds for keeping this affection in the frame of Islam, neglecting partisan fanaticism and imitation since these two things do incapacitate the role of intellect and the grace of functional conversation dedicated to the godly elected individuals.

The Jurisprudential Authority

Previously, we could prove that the majority of hadiths regarding merits of the Prophet's companions was forged in the Umayid reign, seeking their amenity as the forgers considered their ill deeds as helpful factors in submitting the Hashemites. This fact is asserted by bn­Arafa, one of the most notable hadithists. We could prove also that the historians unanimously agreed upon the fact that invention of forged lies against the

Prophet (peace be upon him and his family) had been originated in the last stage of Othman's reign and, in a greater size, after the sedition of his assassination. This size of forging lies and false sayings attained its climax when people swore allegiance to Ali­bn­Abi­Talib (peace be upon him). As soon as the legitimate valid declaration of fealty to Ali was acted, the Umayid devil moved its horn for usurping authority from its owner. As the Umayids came to power, an organized art of forging lies and intriguing false sayings against the Prophet (peace be upon him and his family) was officiated. “The Umayid rulers offered rewards so precious that many might hunger for, for those who showed skillfulness in the art of forging lies and intriguing false sayings against the Prophet (peace be upon him and his family).” Mohammed Abduh describes.[27]

Such false and forged sayings, besides the authentic ones related by virtuous Sahaba, were regarded as sources of citation depended on by Sunnis with all of their various sects and trends.[28]

The Two Authorities

1. The Sunnis' Authority is the Entire Sahaba

In addition to reports of the virtuous Sahaba, the forged and false sayings originated in the epoch of sedition and perfectly formed in the Umayid reign were depended on by those who believed that the entire Sahaba had been decent of the same rank since they all were to be in the Paradise. Logically, those who should be in the Paradise should never forge lies. Sahaba, then, are source of citation of such people whom were prevalently named Ahlus­Sunneh. So, those Sunnis took and conceived their religion from those who are terminologically and lexically entering under the name of Sahaba. The closest to the Umayid royal palace were those who related the greatest number of false hadiths. Abu­Mohammed­bn­Hazm mentions that Abu­Abdir-Rahman­bn­Mukhelled Al­Andalusi's record of hadiths contained about 5374 sayings narrated by Abu­Hureira alone. Not more than 446 sayings of them are recorded by Al­Bukhari. The close relationship between Muawiya and Abu­Hureira is a matter too famous to illustrate. It is

[27] Mohammed Abduh's At­Tarikh, part.2, page347, and Mahmud Abu­Raya's Sheikhul­Madhira, page201­2. [28] Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page86.

to mention that the period Abu­Hureira spent with the Prophet (peace be upon him and his family) extended for less than eighteen months. In brief words, for Sunnis, every (hadith) narrated by any of the Sahaba, in both terminological and lexical meanings, is taken in consideration and highly regarded as reckoned as a part of the religion, since the entire Sahaba are ultimately decent and absolutely not liable to prevarication, as they all are to be in the Paradise. Principally, narrators should be authentic as long as they show no agreeableness to Ali or the Prophet's household, lest they are inauthentic and irreliable.

Yahya­bn­Muin records: As he ruled of authenticity of Sa'eed­bn­Khalid Al­Bujeli, they protested against him claiming that Sa'eed had been a Shiite. “Yes, he is Shiite and authentic!!!” He asserted. However, the Jumhour* had never used these two descriptions concurrently since the last years of the first century — A.D)[29]

What Is The Doctrinal Base Upon Which Sunnis Relied In Referring To The Sahaba As Legal Authority?

Sunnis claim that the Prophet (peace be upon him and his family) had said: “My companions' like is the stars; you shall be guided to the right path if you refer to any of them.” or “..if you rest upon the words of any.”

bn­Teimiyeh, the named ‘Master of Islam’, comments: “The saying ‘My companions' like...’ is ruled as doubtful by the most notable hadithists. Hence, it cannot be regarded as an evidence.” This fact is written down in At­Thehbi's Hujjetul­Munteqa, page55. The saying, however, is ruled as incorrect according to the unanimity of the hadithists.

2. The Shias' Authority is the Imams and the Authentic Sahaba

In addition to the Book of God, Shias rested upon sayings of the Imams of the Prophet's household and narratives related by the virtuous Sahaba as the jurisprudential sources of citation in regarding the entire principal and secondary questions and matters Islam had referred to. Imams of the Prophet's progeny did inherit their entire jurisprudence, fundamentals and

* Jumhour and Ammeh are two other names dedicated to the followers of the Sunni sect. [29]Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page92, and Adhwa'un Elas­Sunnetil­Muhammadiyeh, pages 341­4 and 89.

instructions in all of its stages and chapters from Amirul­Mu’minin, their grandfather, about whom the Prophet (peace be upon him and his family) had stated: “I am the city of knowledge. Ali is the door to that city. He whoever intends the city, must, first, see the door.” Such an authority enjoyed a constant restraints. Imams (peace be upon him) used to say: “Whatever we say is concordant to the Holy Book of God. You are to shun any saying imputed to us if it is contradictory to the Holy Book of God.” Imam As­Sadiq was wont to say: “My saying is my father's. My father's saying is his father's. His father's saying is the Prophet's. The Prophet's saying is God's.”[30]

What Is The Doctrinal Base Upon Which Shias Relied In Referring To The Imams As Legal Authority?

Decisive doctrinal texts of the holy Quran and the Prophet's traditions, in its three categories; words, deeds and signature, that are unanimously agreeable by both Sunnis and Shias, are the doctrinal base upon which Shias relied in referring to the Imams of the Prophet's household as the legal authority. In Quran, Imams of the Prophet's progeny are those meant in God's saying: (Allah only desires to keep away the uncleanness from you, O people of the house and to purify you a thorough purifying.)[31] The Prophet (peace be upon him and his family) said: “They — the Prophet's household — are the minor weighty thing as the Quran is the major.” Guidance to the right path cannot be attained unless adherence to these two weighty things is reached. In a like manner, deviation from the right path cannot be avoided unless adherence to the two weighty things is reached.[32] As the Prophet (peace be upon him and his family) describes, the Imams' like is Noah's ark. He shall be certainly

[30]Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page92 [31] exegesis of the Verse of Purification in the books of exegesis; Ashawkani's Fetihul­Qadeer, bn­Kutheir's Tafseer, At­Tabari's Tafseer, Tafseerul­Khazin or any other book involved. [32] At­Tirmithi's, part.5 page328. Az­Zernedi's Nudhumud­Durar, page232. Al­Qanduzi's Yenabee'ul­Mawaddeh, page33, 45 and 445. Al­Mutteqi Al­Hindi's Kenzul­Ummal, part.1, page153. bn­Kutheir's Tafseer, part.4, page113. Al­Baghawi's Massabihus­Sunneh, page206. Ibnul­Atheer's Jami'ul­Ussoul, page137. Mishkatul­Massabih, part.3, page258. As­Suyouti's Ihya'ul­Meyt, page114. An­Nebhani's Al­Fetihul­Kabeer, part.1, page503 / part.3, page385. As­Suyouti's Ad­Durrul­Manthour, part.6, page7 and 306. bn­Hajar's As­Sawa'iqul­Muhriqa, page147. At­Tabarani's Al­Mu'jamus­Sagheer,part.1, page135. (Abstraction of ) bn­Asakir's Tarikh, part.5, page436. Al­Khawarzmi's Maqtalul­Hussein, part.1, page104. bn­Sa'd's At­Tabaqatul­Kubra, part.2, page194...etc.

saved that who takes it, while those who eschew shall certainly sink.[33] They are also Mohammed's nation's secure against discrepancies.[34]

Role of the Two Authorities

Role Of The Authority At Sunnis

Sahaba, lexically and terminologically, are the authority referred to by Sunnis in questions of understanding the Quranic texts. The entire Sahaba, without citing any discrimination, are intended, since they all are equally decent and, then, to be in the Paradise. In the first stages following the Prophet's decease, the Sahaba's concern was not more than reporting the Prophet's sayings and deeds. When sects became numerous and widespread in various provinces, narrations were including the Prophet's words and deeds, as well as the Sahaba's. The Sahaba's opinions occupied the third position after the Quran and the Prophet's tradition, in sources of Islamic legislation. The Shafi'ite sect was less fanatic than the other three; the Hanbalite, the Malikite and the Hanafite. Although he was so enthusiast to principal of analogy he regarded as the second source of Islamic legislation after the Holy Quran, Abu­Haneefeh used to prefer the Sahaba's opinions to the analogy in cases of inconsistency. The following saying is imputed to him: “In case I could not find the text involved in the Quran or the Prophet's traditions, I go straightly to the Sahaba's opinions. Supposing that there were various opinions of various Sahaba, I, then, have full option to adopt any provided that I do not prefer their followers' opinions to theirs.”[35]

In his I'lamil­Muwaqqi'in, Ibnul­Qeyyim writes down: “For Imam Ahmed, principals of legislation are five. The first and the second are the — doctrinal — texts and the Sahaba's verdicts respectively. Hanafites and Hanbalites ruled of allocating the Holy Book of Allah to the Sahaba's deeds. Their argument is that the learned Sahabi would not neglect applying a general text unless he has an evidence. Hence, applying on the contrary of a

[33] At­Thehbi's Talkheesul­Mustedrak, page184. bn­Hajar's As­Sawa'iqul­Muhriqa, page234. As­Suyouti's Tarikhul­Khulefa. As­Sabban's Is'afur­Raghibin, page109. Az­Zernedi's Nudhumu Duraris­Simtein, page235. Al­Kenji's Kifayetut­Talib, page378...etc. [34] bn­Hajar's As­Sawa'iqul­Muhriqa, page91 and 140. A­Suyouti's Ihya'ul­Meyt, page114. Muntekhebul­Kenz, part.5, page93... etc. [35]  Abu­Zuhra's Abu­Haneefeh, page304. Imam Zeid, page418. Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page87­8.

doctrinal text is an evidence on allocation of such a text. A Sahabi's deeds, however, are as same valuable as his words.[36]

As far as one can see, Sunnis have intensely exaggerated in sanctifying Sahaba. As a matter of fact, this sanctification is identical to principal of sinlessness.[37]

With diffusion of the juristic sects, this intense exaggeration was used as a weapon in the face of assenting Imams of the Prophet's progeny.[38] The Sahaba's sayings were treated as if they were revealed from the heavens; therefore, they were used in allocating general significations of the Holy Book of Allah and generalizing a restricted meaning.

Role Of The Authority At Shias

The Holy Quran was revealed as an explanation of everything at all. Reports related to the Prophet (peace be upon him and his family) in such a decisive proved way that no doubt is arisen about, are reckoned with the doctrinal texts. In other cases, it is impermissible to refer contingently to the Prophet's traditions in matters of legislation except traditions supported by a Quranic text. This is by reason that the Quran has an explanation of everything thoroughly. The Quran was revealed in Arabic; the Arabs' tongue, and in a style easily conceived by everyone. The Prophet's tradition is related by ordinary people who might be authentic or dishonest in the same rank. Those individuals were engaged in discrepancies with each other to the degree that some rejected others' reports and each followed his own conclusion. They accused each other of the worst misdeeds and ruled of legality of killing one another.[39]

In brief words, the Holy Quran is decided as the indisputable judge for Shias since it has a manifestation of every thing thoroughly. Secondly, the Prophet's traditions; deeds, words and signature, the authenticity of which is

[36] Ma'ruf Ad­Dawalibi's Al­Madkhalu Ila Ilmi Ussoulil­Fiqh, page217, and Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page88. [37] Ma'ruf Ad­Dawalibi's Al­Madkhalu Ila Ilmi Ussoulil­Fiqh, page217, and Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page88. [38] Ma'ruf Ad­Dawalibi's Al­Madkhalu Ila Ilmi Ussoulil­Fiqh, page217, and Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page88. [39] Mohammed Yusuf Musa's Tarikhul­Fiqhil­Islami, page228, and Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page88.

decisively proved in such a way that no doubt is arisen around, is also regarded in authority.

Difference in Base is Difference in Effects

1. Sunnis count on the principal that the entire lexical and terminological Sahaba, including babies who saw or was seen by the Prophet (peace be upon him and his family) once only, are totally so decent that it is impossible for them to lie or forge lies since they, unexceptionally, shall be in the Paradise and none of them shall be in the hell­fire. By this generalization, Al­Hakam­bn­Al­Aas whom, with his two companions, had been banished by the Prophet, and Abdullah­bn­Abi­Sarh who had forged lies against the Prophet (peace be upon him and his family) and Muawiya; they all are decent, impossible to lie and their fate shall, beyond any dispute, be the Paradise. Effect of counting on such a principal is not quite different from the principal itself. Whatever is said by a Sahabi, after proving his having been a Sahabi, is definitely correct that inelegance cannot approach. In case there are various opinions of various Sahaba concerning a certain question, the elicitor — of juristic rules — is fully free to opt for any without any flaw at all. For instance, if Al­Hakam­bn­Al­Aas, Abu­Hureira, Hutheifeh­bn­Al­Yeman and Abu­Bakr had different opinions in a certain question, it is perfectly optional to take in any's. This is by reason that they all are decent of the same level as they all are Sahaba. Hence, it is illicit to criticize or malign any of them like Sunnis' conducts towards the narrators of other sects!

A more considerable matter is that Hanafites and Hanbalites ruled of dedicating the Quranic texts to a Sahabi's deed. They claim that a Sahabi would not shun practice decided by the Quran unless he had an evidence. Hence, a Sahabi's deed that is contrary to the Quranic text is an evidence on the dedication of that text. A Sahabi's word, in addition, is ruled as same as his deed.

The most extraordinary matter is that Sunnis mean by Sahaba all those individuals that meet the lexical, as well as the terminological, signification of this term. This means that they rule of sinlessness of the entire Sahaba, that any of them is a legal legislator, if not playing a considerable role in legislation.

2 From this side, the matter is very different at Shias. They assent Mohammed's companions who did their best for the sake of backing this religion, and strove with their wealths and souls. The well known supplication frequently repeated by Shias for the sake of Mohammed's supporters is a highly considerable evidence on their honest loyalty and sincere tenderness. The following is a piece of that long supplication:

(..O God, and as for the companions of Mohammed especially those who did well in companionship, who stood the good test in helping him, responded to him. When he made them hear his message's argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with they good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee. Show gratitude to them for leaving the abodes of their people for Thy sake and going out from a plentiful livelihood to a narrow one, and [show gratitude to] those of them who became objects of wrongdoing and whom Thou multiplied in exalting Thy religion..)[40]

Those are Mohammed's companions whom are greatly respected by Shias who believe in loyalty to them and refer to them in their religious beliefs after proving authenticity of the narration.

In brief words, Shias rule of decency only after attaining its probation. The origination of decency of every Sahabi is invalid and lacks evidences. In full freedom of expressing one's own impressions, Shias debate and criticize the ill deeds of such Sahaba, and contemplate each according to his actual importance. They do never befriend those who antagonize God and His messenger. They declare their acquittal from those who betook their oaths as a protection for the sake of occluding the path to Allah. Following such a trend, Shias do not counter the Book of Allah and the Prophet's traditions and norm and the virtuous ancestors'

[40] This long supplication mentioned in As­Saheefetus­Sejjadiyeh is quoted previously.

course of discriminating the Sahaba, and garbling the decent from the indecent. This was the exact reason beyond which Shias went on encountering and suffering false accusations.[41]

Because they adopted grounds other than these adopted by Sunnis, Shias could attain different results.

Numerous Authorities

Recurrently, during the reign of the Prophet (peace be upon him and his family), a many opinions about a certain case was provided. And he had been wont to listen to them all before rendering the doctrinal judgment through a Quranic text or his prophetic tradition. The honest acceded to this judgment. Hence, they were united after discrepancy, and taken to the field of certitude after their suspicion. Frequently, occurrences were repeated and settling solutions were rendered. This made the numerous opinions about a certain question an appearance of intellectual enrichment. That was by reason that there was a unique fair and decisive authority the entire people referred to. Identity of authority is the base on which social and doctrinal unity rely. Banned discrepancies fall only when there was more than a unique authority. Since discrepancy is opposite to unity and for the sake of achieving unity, the ruler will be having to confiscate people's rights of expressing their ideas.

Objectively, authorities were copious as a result of establishment of the Sahaba's ultimate decency conception. There were thousands of authorities with various opinions, conceptions and understanding, originated in the Islamic society. Due to such a multiplicity, people were engaged in various sects and parties; each supporting their authority and believing of its being the only rightful and the only path to Allah. Practically, ruling authorities, as they are dominators of mass media of the state, have the capability of focusing lights on a definite authority, or authorities, and regarding them as the only honest and rightful and seeker of the straight path to Allah. Encircling verdicts and conceptions of a selective authority with an aura of respect and esteem, the ruling regime may lead ordinary people, indirectly, to trust that authority apart from considering eligibility. Abu­Hureira, for instance, was an unfamiliar Sahabi who lacked any role in the Rashidite

[41] Murteza Ar­Razawi's Aara'u Ulema'il­Muslimin.., page100.

reign. His job was serving people. The period he had spent with the Prophet (peace be upon him and his family) was not more than eighteen months. Yet, he became an enormous authority whose excessively numerous sayings were regarded as the absolute right, beside which wrong can never approach. This was because of his seeking favors of the Umayid royalty. In that period, Abu­Hureira publicized about seven hundred (hadiths) exceeding the entire grand Sahaba twofold. These achievements would not have been progressed if the ruling regime had not adopted and elected that man for being their representative in an authority attracting all the other ones.

The Doctrinal Judgment About The Variety Of Authorities

No religion exists without authority. No doctrine exists without authority. Mohammed is the unique authority of Islam and its doctrine. His judgment is decisive. In case there is another authority, according to God's mandate, he should be basically related to the first one considering the most knowledgeability and the most familiarity of the doctrine.

Jewism had a unique authority. Moses (peace be upon him) was the authority and Aaron was his follower. Aaron would be Moses' successor in case the latter was absent. When he returned, Aaron returned to his fellowship.

In a like manner, Christianity has a single authority. He was Jesus (peace be upon him). The Disciples were related and working for the sake of that religion under authority of Jesus (peace be upon him). Just after Mohammed, Moses or Jesus had been transmitted to the Elevated Associate, the existence of a unique authority for each of these doctrines, nominated by the first main one, was necessarily falling. Leaving the religion or the doctrine without an authority is contrary to perfection of the divine religions and an act of disregard that prophets are honorably released from.

As to Islam, the authority of Muslims is the Prophet's household and, markedly, the chief of this dignified clan in every generation. This is proved by many doctrinal decisive texts. Regarding the wonderment why those individuals of the Prophet's clan had been defined; we may say, first, that this is God's grace. He bestows to whomever He wills. Secondly, the Prophet did set them practically. Reciprocally, the Prophet and they embraced and supported each other. God shows us that they have been the best and the most favorable at every period of time. This is one of specifications of authority. After the Prophet's decease, it was so clear that

the chief of his household, Ali­bn­Abi­Talib, would be the authority to whom Muslims should refer. Each individual Muslim was informed of the decision that Ali would be his master and the master of every male and female Muslim. This is obvious in Al­Faruq's saying: “This is my master, your master and the master of every male and female Muslim.” This is the doctrinal authority.

Cancellation Of The Doctrinal Authority Necessarily Entails Founding A Surrogate One

It is noticeable that the doctrinal authority was ceased just after the Prophet's decease. The caliph occupied the role of the doctrinal authority. Three decades later, the doctrinal authority could recover his position. Great problems were proceeded till he was assassinated. When Al­Hassan came to power he realized that these problems had been still arisen, and that it would not be stabilized unless he would be assassinated. So, he abandoned that affair. Al­Hussein, together with his immaculate household, was surrounded in Kerbela and terminated. Thus, people lost the doctrinal authority. The Umayid rulers spared no efforts for assigning themselves as the doctrinal authority since authority is an essential pillar of unificating societies. They worked for persuading people of their being the doctrinal authority. It is natural that great numbers of seekers of mundane affairs agreed with them for achieving that purpose.

The Only Way Of Founding A Surrogate AuthorityWAS Fabricating The Entire Sahaba's Ultimate Decency Conception

The entire Sahaba's ultimate decency conception had been lexically and terminologically designed in such a way that it included the Umayid rulers. Thus, decency had been imputed to the entire Sahaba. Like the doctrinal authority, the Sahabi is decent and impossibly forging lies that he should certainly be in the Paradise. That led to the belief that the Umayid rulers are decent and fully legible to be the doctrinal authority of Mohammed's nation. This was the clue to the following events.

The Conception Would Have Proved Its Failure If It Had Been Invented By Other Than The Rulers

The Sahaba's ultimate decency conception would have been completely frail in case ordinary people had fabricated. With a mental and fiscal support of the ruling authorities, individuals known as the Prophet's companions had

argued for the conception. The ruling regime did provide a remuneration for forging false hadiths regarding criticizing the doctrinal authority succeeding the Prophet (peace be upon him and his family). They favored the adopters of the Sahaba's ultimate decency conception and conferred them with wealth and credits in addition to utilizing the whole mass media of the state for publicizing their thoughts.

The Virtuous Sahaba could naturally conceive the whole play; yet, they were too short to do anything as their hands were enchained, the nation was engaged in discrepancies and the ruling authorities held fast on every thing. The grand Sahaba, however, denied the whole conspiracy suing their tongues and hands. Unfortunately, these forms of denial were sentenced to death in a dark corner of poor houses as soon as they attempted to arise. On the other side, a remarkable support of the conception was occupying the entire mass media of the state. Courses of maligning, cursing and reviling at the real doctrinal authority of the nation became such a daily activity coercively practiced by people. The fate faced by Hijr­bn­Edi would be the same of those whoever object the ruling regime in this regard. The fate, however, was a form of holding up the monthly pays and the earnings, if not killing.

So quietly, the process of founding a surrogate authority was keeping its straight way.

The Surrogate Authority Became Legitimate

The generation of the virtuous Sahaba was extinct. The virtuous followers of the Sahaba were deceased. The opposition was terminated. So, argument of all of those categories became null. A very little size of those arguments remained. The thing remaining with all its details was the intact information necessary for imputing legality to the counterfeit surrogate authority. Those details were considered as a part of the preserved documents of the state. By this, the counterfeit surrogate authority became apparently actual and legitimate. This occurred only after the decease of those who realized the truth, and whose arguments and objection had been completely hidden. The current generation, hence, believed that the authority they were noticing through the ruling regimes were identical to that doctrinal one of which God had ordered and founded. In this manner, opposing this conception ware regarded as an opposition to the religion itself, not the founders. Moreover, the conception became an undiscussible truth. As a judgment, he whoever disputed, opposed or criticized this conception was ruled as a miscreant

and that it was haram — forbidden — for people to share him in a food or a drink, or offer his soul the funeral prayer. The Shias' being forming the main opposition against such a conception, they, led by the Prophet's household, were the field of throwing curses as they were regarded as the principal foes of this religion, disbelievers and evildoers. This is the view planted in the mentality of people including the who had been graduated from institutes adopting the Sahaba's ultimate decency conception. The whole history were re related through this conception.

The Solution

The solution, in this stage, is nothing other than tolerance. It is the course of Mohammed (peace be upon him and his family) who was opposed by the whole people. Yet; he did not submit. Using wisdom, suitable logical reasoning, legitimate methods, decisive arguments and clear proofs, Mohammed could cleave the curtains of partisan imitation, and purify the truth. In the end, people were convinced. This is the only procedure to be taken by adorers of the doctrinal truth.

In the Absence of the Doctrinal Authority

People confess that the Islamic nation would indisputably assent to seventy three parties. Saving one, the whole would be sent to hell­fire. Nevertheless, they were divided into various discrepant sects and parties each of whom was claiming of being the right alone. They all believed in the fact that there is only one right which is followed by that saved party. The saved party is that ensuing the doctrinal authority. This division was one of the excuses of the foundation of the Sahaba's ultimate decency conception.

The Jurisprudential Dissent

In the absence of the doctrinal authority whose mission is explicating the actual intendment of the doctrinal texts and harmonizing such texts with actuality, Muslims were engaged in tens of jurisprudential sects and parties each of which was necessarily showing a political attributes. These jurisprudential parties were mainly concentrated in five powers:

1. Ahlul­Beit sect: It is the foremost Islamic sect. It is the sect of the saved party, as we shall certainly prove. It was called the Jafarite sect in regard

to Imam Ja'far As­Sadiq (peace be upon him).

2. The Hanafite sect: It is appended to Abu­Haneefeh who had been a student of Imam Ja'far As­Sadiq before he established his own school.

3. The Malikite sect: It is appended to Malik. Before he established his own sect, Malik had been receiving his studies from Abu­Haneefeh.

4. The Shafi'ite sect: It is appended to Ashafi'i. In the same manner, Before Ashafi'i had his own school of jurisprudence, he had been receiving his studies from Malik.

5. The Hanbalite sect: It is appended to Ahmed who had received studies of jurisprudence from Ashafi'i before he established his own school.

Pursuant to the previous, it is conspicuous that Imam Ja'far As­Sadiq was the master of the four founders of Islamic sects. They did take pride in this fact. Followers of those four sects ruled of the deviation of the followers of Imam Ja'far As­Sadiq.

Roots Of The Aggressive Prosecution Against The Prophet's Household

The following are the purposes beyond the permanent aggressive prosecution against the Prophet's household:

1. Insistence of the prosecuting groups on compelling the Prophet's progeny to abandon the mission they are exclusively charged with by Allah.

2. Lexical and functional misrepresentation of properties, the Prophet's household are exclusively granted by Allah.

3. Founding topical properties that are competing the divine property of the Prophet's household for distorting the signification and the functions of their exclusive properties.

4. The entire Sahaba's ultimate decency conception has been established as the topical property confronting the exclusive properties of the Prophet's household.

5. Supposing the infallible Prophet's progeny broke off their divine properties and submitted to the falling matters, they would not be left

alone. They would be enduringly prosecuted by ruling regimes.

6. The previous fact is based on the habit that although rulers espoused the attractive beautiful mastery by force after they had robbed from its rightful owners, the spirit, as well as the heart, of that charming mastery is still with the legitimate spouse. Therefore, mastery frequently declared this fact in the face of the usurpers. This matter set fire in the rulers' hearts all that period. This fire incited them to commit shameful misdeeds.

Property Of The Immaculate Kinship To The Prophet

The Hashemite race is the most honorable among all people in general and the Arab in particular. This is proved by doctrinal texts. The house of Abdul­Muttelib is, in the same manner, the most honorable among all people in general and the Arab in particular. This is also supported by doctrinal texts.[42]The Hashemites are sons of Hashim­bn­Abdi Menaf bn­Qusay­bn­Kelab.[43]

Mohammed's household is the most honorable and the most favorable. God, in His Holy Book, imposed cherishing those individuals upon the all. Likewise, He, the Exalted, rendered blessing them as a pillar part of the ritual obligatory prayers. This meaning is cited in Ashafi'i's poetic verses:

O the household of Allah's prophet! Your affection

Is a mandate of Allah, revealed in the Quran

It is sufficiently a great pride that

He who does not bless you is false performer.[44]

Mohammed's household is indeed the nucleus of this nation, and the tree of healing. They are the Prophet's most favorable individuals.

[42] bn­Sa'd's At­Tabaqat. As­Seeretul­Halabiyeh. Kenzul­Ummal. Al­Hakim's Al­Mustedrak. Al­Beihaqi's. At­Tabarani's. bn­Asakir's. [43] bn­Sa'd's At­Tabaqat, part.1, page75, and As­Seeretul­Halabiyeh. [44] bn­Hajar's As­Sawa'iqul­Muhriqa: the exegesis of the Verse 33:56, page88. An­Nebhani's Asharaful­Mu'eyyed, page99. Imam Sharafud­Din says: "Undiscussibly, the poetic verses involved are ascribed to Ashafi'i."

God has purified the Prophet's household and removed mental and physical uncleanness away from them. The Verse of Tatihir — purification — is obviously visible to every single Muslim. Thanks to God, the Exalted, and due to their hard striving for the sake of Allah, they preceded the all. They are the doctrinal authority of Islam and Muslims. They are the political leadership. These are unattainable glory and untouchable honor and properties of Mohammed's family.

Prospect Of This Property

Property of kinship can be looked at as a matter of ennobling. In essence, it is a mandate of definite meaning and functions.

Meanings Of Property Of The Immaculate Kinship

This immaculate kinship is the leaning point of Muslims. They are the element that is lonlily able to complete the circle and define its center. They assemble the Islamic nation in cases of discrepancies. By referring to that divine leaning point, Muslims are provided with the proper solution of their discord. Hence, they will not take east or west or any other direction. They will immediately encompass and direct towards the immaculate kinship of the Prophet (peace be upon him and his family), who are the doctrinal reference of this religion and Muslims. Those immaculate relatives of the Prophet (peace be upon him and his family) explicate the beliefs so evidently that the whole Muslims, as well as non Muslims, will conceive. As another mission, they may provide the most ideal understanding of the religion, that is absolutely simultaneous to the divine intendment, after they listen to the various viewpoints of Muslims.

Functions Of The Immaculate Kinship Of The Prophet

The following are the main functions of the infallible progeny of the Prophet (peace be upon him and his family):

1. They are regarded as a point of leaning and assembling Muslims.

2. They are regarded as authority of the religion who solicit for Islam before other nations and explicate it the Muslims.

3. They are regarded as the minor weighty thing — of this doctrine, as the Quran is the major. Being guided to the right path cannot be attained unless these two weighty things are clung. Similarly, deviation cannot

be avoided unless these two weighty things are held fast. Deviation from the right path shall be certainly falling if people cohere the Holy Quran and shun the Prophet's immaculate progeny. This is by reason that the Quran is the remedy, and the Prophet's progeny are the physician. Physic, however, is a process of specialization.[45]

4. They are prepared to be the political leadership of this nation. People, as a whole, will certainly accede to the leadership of Mohammed's progeny since they are representing radical solutions that abolish any discrepancy or discord. In the same time, the Prophet's progeny stand for the source of settlement and the annihilator of greed and illegal rivalry. The divine doctrine took the charge of nominating the one to whom authority is transmitted, and way of transmission.

Reasons Beyond Granting Property

Why was it Mohammed, not Abu­Sufian, to whom the Divine mission was set forth? This is God's grace; He grants whomever He opts. Why were some prophets preferred to others? This is a matter of God's grace. Why was the Prophet selected from among the Hashemites, not the sons of Teim, Edi or Umaya? It is God Who favors and bestows favor to whomever He opts. A deep look to the history of Islam, we, however, may notice some incentives beyond such an option.

Incentives

1. God, the Elevated, showed that Mohammed's kinsmen had been the most honorable and favorable. It is better for creatures to be led by the most honorable and favorable. This particularity has been previously documented.

[45] Refer to: Kenzul­Ummal, part.1, page44. The hadith there is quoted from the hadith books of An­Nisa'i and At­Tirmithi. They relate it to Jabir who reports it directly from the Prophet (peace be upon him and his family). The same hadith is recorded by At­Tirmithi who relates it to Zeid Bin Arqam. Imam Ahmed, the remarkable hadithist, records it as he relates to Zeid by two authentic series of narrators. It is recorded in page182 and 189 of the fifth vol.of his book. The same hadith is recorded by Ahmed but, this time, he relates it to bn­Abi Sheibeh and Abu­Ya'li and bn­Sa'd who, all, relate it to Abu­Sa'eed Al­Khidri. hadith 945, page47, part.1 of Kenzul­Ummal. As Al­Hakim, in his Al­Mustedrak, records the hadith in part.3, page148, he commentates: "This hadith is of authentic documentation according to the criteria followed by the two Sheiks; Ahmed and Al­Bukhari, although they did not record." At­Thehbi, also, records the hadith and declares its authenticity. Talkheesul­Mustedrak.

2. The warning issued by the Hashemites and addressed at the other Quraishi clans when they attempted to assassinate Mohammed. This warning was declaimed by Abu­Talib saying: “By God I swear, if you kill him I will never keep a single one of you alive till you and we shall be entirely terminated.” By this form, Abu­Talib asserted that he would slay the entire Quraishi celebrities when it was rumored that Mohammed had been killed.

3. The Quraishi clans decided, in unison, boycotting and ostracizing the Hashemites. They cut the social and commercial relations with them. They agreed upon a covenant containing forbiddingness of espousing, dealing and associating with the Hashemites. Hence, the Hashemites were occluded in Cols of Abu­Talib for three years. The Quraishis ruptured supplying them with alimonies. During these three years, the Hashemite could leave that Cols only once a year. Cries of their babies could be heard a few yards away from that col. The Quraishis, however, had one demand only; the Hashemites would hand them Mohammed for killing, or they might give him up. Importunately, this demand was rejected. The Hashemites sacrificed with their souls, wealth, sons and settlement for Mohammed.

4. With the failure of that blockade, the clans of Quraish planned for a new matter. As they took fright of Mohammed's immaculate relatives, they selected a man from each clan for assassinating Mohammed. In this way, every clan would be a partner in the murder and that the Hashemites would lack the capability of retaliating the entire clans. Practically, those selective men moved for killing him, but God saved him.

5. The Prophet's immaculate kinsmen were the head of Quraish that no step would be taken without their consultance.

6. The Prophet's kinsmen are the single means of safety and the shield. This is proved by decisive doctrinal texts. For these reasons and others, in addition to the divine grace and the heavenly methodical and educational preparation of their heads, the Prophet's kinsmen were treated so exclusively that they were granted this property.

This Property Was Used As A Political Argument In Various Ages

Addressing at the Ansar, Abu­Bakr stated: “People are our subordinates. We are the Prophet's kinsmen.”[46]

In the same occasion, Omar Al­Faruq addressed at the Ansar: “It is most surely, by Allah, that the Arab shall never submit to your leadership when their Prophet is of another clan. They should never elect other than those among whom prophesy was arisen. This is our evident argument and bright justification against any of the Arab who may dispute us. Who dares to dispute us in Mohammed's heritage and authority while we are his people and clan?! It is none but the wrong disputant, the sinful seeker or the engaged in a catastrophic affair.”[47]

Commentating on the addresses of As­Siddiq and Al­Faruq, Bashir­bn­Sa’d discoursed at the Ansar: “Mohammed, peace be upon him and his progeny, was a man from Quraish. His people is the most meritorious of his heritage and authority. By God I swear, none shall see me in a situation disputing them in this affair. Beware of Allah. Dispute not them. Oppose not them.”[48]

While Ali was engaged in the misfortune of the Prophet's household, the Ansar submitted to the argument, asserting that they would not swear allegiance to anyone other than Ali. The majority of the attendants at the Saqeefa of Bani­Sa'ideh declared their loyalty to Abu­Bakr as the caliph. Thus, the meeting of Saqeefa was closed at selecting Abu­Bakr as the Muslims' caliph, Omar as the first councilor of the caliph, Abu­Ubeideh as the second councilor and the groups who had just elected Abu­Bakr as the caliph's armed forces.

When the heir apparent, Omar­bn­Al­Khattaab, demanded Ali, who was shocked by these events, with declaring his fealty to the new caliph, Ali addressed at the caliph and his councilor: “I am the most rightful of managing this affair. I do not declare fealty to you. It is you who are to declare fealty to me. You drew this affair from the Ansar claiming of your having been the Prophet's kinsmen. Now, you intend to seize it from us, the Prophet's household. Have you not argued, before the Ansar, that you had

[46] bn­Quteibeh's Al­Imametu Wes­Siyaseh, page84. [47] At­Tabari's At­Tarikh, part.3, page197­8. [48] An­Nidhamus­Siyasi Fil­Islam, pages 120 and on.

been more meritorious of this authority since Mohammed had been one of you. They gave you their submission and handed the authority. I, by now, do use the very same argument you have provided. Whether in his life or after his death, we are the most meritorious of the Prophet's heritage and authority. You should treat us with justice if you are believers, lest, let you live in injustice while you do realize the fact.” “We are not to leave you before you declare allegiance to Abu­Bakr.” Omar answered him. Ali, here, orated: “You are milking for gaining half of the product, and strengthening his position so that he will hand it for you in the morrow. By God I ask you, Muhajirs! Do not take Mohammed's sovereignty of the Arab out of his area and his own house, and transmit it to your areas and houses. Do not push his people away from his standing and right among people. O groups of Muhajirs! We, by God, are the most meritorious in him. We are his household and we are the fittest to this position whilst the perceiver of God's Book, the studious of God's religion, the most familiar to traditions of God's Apostle, the well­acquainted of people's affairs, the defender of people in misfortunes and the distributor between them in full justice is among us. He is, by God, among us that who carries such attributes. Follow not your fancies that you shall be certainly deviated and be remoter and remoter from the right.”

As Sa'd­bn­Basheer heard Ali's words, he commentated: “O Ali! If only had the Ansar heard your current words, they should never have agreed upon declaring fealty to Abu­Bakr and, as a result, no any two of them would have litigated about your meritoriousness in this position.”[49]

Just after the decease of Fatima (peace be upon him), Ali summoned Abu­Bakr. The Hashemites were attendant when Ali addressed at Abu­Bakr: “Praised and thanked be Allah. O Abu­Bakr! It was neither a matter of denying your favor nor was it an envy. We saw that we had been having a privilege in the position, that you tyrannically usurped.” Going on mentioning his relation to the Prophet (peace be upon him and his family), Ali spoke so detailedly that Abu­Bakr wept. “The Prophet's relatives are more adorable to me than my relatives.” Abu­Bakr said.[50]

Responding to Al­Mugheera­bn­Shu'beh's suggestion of giving Al­Abbas a position in their government for blocking the road of argument repeatedly

[49] Al­Imametu Wes­Siyaseh, pages 11­2. [50] Al­Imametu Wes­Siyaseh, pages 14­6.

arisen by Ali and Al­Abbas, Abu­Bakr, Omar, Abu­Ubeideh and the suggester visited Al­Abbas for providing him a position. In their session, Abu­Bakr addressed a long oration in the middle of which he said: “Slow down, sons of Abdul­Muttelib! God's messenger was one of us as same as he was one of you.”

Al­Abbas answered the entire points he had arisen. Regarding the previous, he said: “The Prophet is from the tree we are its branches while you are but neighbors.”[51]

Owing to Abu­Bakr's nominating him as his successor besides his being from Quraish, Al­Faruq became the masterful caliph. For the same reasons, Othman came to power after him. Practically, Omar nominated him. In addition, he was indeed from Quraish. For Ali and Al­Hassan (peace be upon him), they came to power because they were the fittest and people elected them. When Muawiya seized power by force, he claimed that he had been from Quraish and one of the Prophet's relatives. Hashim is Abd Shams's brother. For the entire Umayid rulers, they alleged of their being the Prophet's kinsmen although they betook duress as their means of dominating the government. The Abbasids used the same weapon of kinship. They played on the cords of the suffering faced by the Prophet's progeny, such as murders of assassinating Ali, Al­Hassan, Al­Hussein and the immaculate progeny of the Prophet (peace be upon him and his family). Using force, they dominated and ruled.

One of the pillar sides of coming to power after the Prophet (peace be upon him and his family) was depending upon the base that leaders should be Quraishis. Quraishis are the Prophet's relatives. At any rate, it is evidently noticeable that the Prophet's household were continuously deprived of the privilege of the Prophet's kinship, while the far did use it.

The Rulers' Political Treatment With The Prophet's Immaculate People

A group led by Omar­bn­Al­Khattaab (God be pleased to him) went towards Ali's house and took him out neglecting the weeping of Fatima Az­Zahra. They brought him before Abu­Bakr.

Abu­Bakr: Declare your allegiance to this government.

[51] Al­Imametu Wes­Siyaseh, pages 14­6.

Ali: What if I do not?

Abu­Bakr: We will behead you.

Ali: Then, you are to kill the slave of Allah and the brother of His apostle.

Omar, here, urged Abu­Bakr to issue the order of killing him. Abu­Bakr answered: “As long as Fatima is next to him, I am not to drive him to any matter.”

Thus, Ali went directly towards the Prophet's tomb weeping and crying: “(Son of my mother! Surely the people reckoned me weak and had well-nigh slain me.)” Fatima arouse his voice with: “O my father! O God's messenger! See what we had suffered after you from son of Al­Khattaab and son of Abu­Quhafeh!”

Omar, Abu­Bakr's emissary to the group who boycotted the ceremony of swearing allegiance, called upon them to come out from Ali's house. As they sheltered at that place, Omar ordered his companions to bring firewood: “By my soul's Prevailing I swear, I will set fire in that house and all of its occupants.” he asserted. “O Abu­Hafs! Fatima is there.” some reminded. “So what?!” he answered.[52]

Responding to this menace, the rebellious group left that house, and Omar ceased burning it.

Fatima, however, was dead. She was buried at night underhandedly since she willed that Abu­Bakr should never offer the ritual funeral prayer to her soul. Only after Fatima's decease, Ali declared his fealty to Abu­Bakr who nominated Omar as his successor. During reigns of those two caliphs, they were wont to precede the Prophet's household at distributing imports of the state. As Al­Belathiri records in his Futouhul­Buldan, Omar began, in distributing imports of the state, with Mohammed’s family, Abu­Bakr’s family and Omar’s family respectively. The two caliphs used to seek

[52] bn­Quteibeh's Al­Imameh Wes­Siyaseh, page12. bn­Abdi Rebbih's Al­Iqdul­Fareed, part.4, page259­60. bn­Abil­Hadid's Sharhu Nahjil­Belagheh, part.1, page134, and part.2 page19. At­Tabari's Tarikh, part.3, page202. Al­Belathiri's Ansabul­Ashraf, part.1, page586. Husein Radhi's Mulhaqul­Muraja'at, page261.

consultancy of Imam Ali, and refer to him in affairs of the state.[53] In a side, it is acceptable to regard reigns of Abu­Bakr and Omar as the golden period of the Prophet's progeny, if it is measured to other reigns.

The Umayids came. They fought against Ali, poisoned Al­Hassan and completely terminated Al­Hussein and his present household. They prevented them from drinking from the Euphrates. This calamity is detailedly recorded in Al­Belathiri's Tarikhul­Ashraf. The Umayids poured their range on those who acceded to Mohammed's family. Just after his coming to power, Muawiya wrote missives to the entire governors of provinces, in which he ordered of declaring reviling at Ali from every pulpit. This fact is recorded by Al­Aqqad in his Muawiya­bn­Abi­Sufian Fil­Mizan, page16.

bn­Asakir, in his At­Tarikh, part3, page407, records that in addition to cataclysmic procedures taken by the Umayids against the Prophet's family, every single session of sermons in Syria was ended by reviling at Ali. The Umayids ruled of inadmissibility of testimonies of the acceders to Ali. They canceled names of Ali's family and followers from the general record of the state. Hence, Ali's family and followers were deprived of receiving any of the imports distributed on the entire citizens of the state.[54]

The Umayids were followed by the Abbasids. Abu­Bakr Al­Khawarzmi says: “In brief words, Harun did not die before he had reaped the tree of prophesy and uprooted the plant of Imamate.”[55]

As he intended to kill Imam Ja'far As­Sadiq, Al­Mansur expressed his hidden while he was meticulously furious: “A thousand or more individuals I had killed from Fatima's progeny. Yet, I left their head and master; Ja'far­bn­Mohammed.”[56] Orally, he addressed at Imam As­Sadiq: “I will certainly kill you, and kill your people so completely that none of you I will

[53] Alisti'ab, part.3, page39. Thekha'irul­Uqba, page81­2. Al­Jawzi's Tethkiretul­Khawass, page144­8. Al­Kinji's Kifayetut­Talib, page192. Al­Khawarzmi's Al­Menaqib, page38 ..etc. [54] Abbas Mahmud Al­Aqqad's Muawiya Bin Abi Sufian Fil­Mizan, page16, and Mahmud Abu­Raya's Sheikhul­Madhira, page180. [55] Abbas Mahmud Al­Aqqad's Muawiya Bin Abi Sufian Fil­Mizan, page16, and Mahmud Abu­Raya's Sheikhul­Madhira, page180. [56] Abu­Bakr Al­Khawarzmi's Ar­Rasa'il, page178.

keep on this earth. I will surely abolish Al­Madina so thoroughly that no single wall I will keep.”[57]

In his book of history, At­Tabari writes down: “A cabinet full of heads of Alawid individuals was within the heritage of Al­Mansur to Al­Mahdi; his crown prince. Hanged to each of these heads, there was a sheet of paper on which name of that head's owner had been written. In addition to old­aged ones, there were heads of young and children individuals in that cabinet.”[58] Al­Mansur used to locate the Alawids in cylinders used for stabilizing walls of building. As a means of torture, he used to stabilize them to the walls with hooks. These methods of physical torture adopted by Al­Mansur is recorded in Al­Ya'qubi's book of history. Other methods of physical torture were leaving those Alawids without food till they die due to starvation, and leaving them in places too malodorous to be tolerated. The tortured were detained in a single narrow place that they had no place special for defecation. They were kept in small underground cells that after a period of that detention those cells were collapsed on their enchained occupants that some of them might have been dead some weeks ago, but left without burying.[59]

Ar­Rasheed took a bond on himself of eradicating Mohammed's progeny and their followers. In this regard, he says: “Till when should I bear the progeny of Abu­Talib? I, by God, will massacre them and massacre their followers in an unparalleled ways of killing.”[60] He, however, was so cruel to the Alawids that he pursued them everywhere for killing.[61]

Al­Mansur sent a missive to Imam As­Sadiq inviting him to visit him often like other people. “We do not have what we should fear you for. You do not have what we want you for, from affairs of the Hereafter. You are neither in an elegance that we should congratulate on, nor are you in a misfortune that we should console you for. What do we have at you, then?” the Imam answered. “We mean that you associate us for advice.” Al­Mansur

[57] Al­Hayatus­SIyasiyyetu Lil­Imarir­Ridha, page87. [58] bn­Shahrashub's Al­Menaqib, part.3, page357, and Biharul­Anwar, part.47, page178. [59] At­Tabari's At­Tarikh, part.10, page446, and Al­Miqrizi's An­Niza'u Wet­Tekhassum, page52. [60] Al­Hayatus­Siyasiyyetu Lil­Imamir­Ridha, page88. [61] Al­Isfahani's Al­Aghani, part.5, page225.

commented. Imam As­Sadiq answered: “Seekers of mundane affairs do never advise you, and seekers of heavenly affairs do never associate you.”[62]

Categories Of The Prophet's Kinship

1. The close relatives. They are Fatima, Ali, Al­Hassan and Al­Hussein. Their progeny is attached to this property of close relation. Those individuals did suffer the entire sorts of agonies and calamities. This is the reward of Abu­Talib's attitudes to Islam and its Prophet, and Ali's situations during battles of Islam. They endured the entire difficulties and, as a result, results went to their enemies.

2. The remote relatives. Those relatives were the rulers for the claim that they had been the Prophet's clan (Quraish.) So, they received the whole prizes, while the close relatives suffered the whole distress.

Dismissal Of The Immaculate Progeny

As a logical result, Imam Ali was dismissed after the decease of Fatima. As an appearance of the ruling authorities' aspiration of dismissing the Imam was their endeavors to attract Al­Abbas, as well as his descendants, to take a part in their authorities, and urge him on accepting a good position in their government. Al­Abbas rejected this offers so definitively that he used decisive words in showing his situation towards their efforts. Gradually, the close relatives of the Prophet (peace be upon him and his family) were isolated from the Hashemites, the Prophet's clan and people. Pursuant to topical criterion, supposing following either the ruling authorities or their rivals, the earlier should be naturally opted regarding their capability of dominating the whole affairs. This was the reason beyond the fact that most of people followed the ruling regime, while a minority followed the Prophet's close relatives. In other words, a poet expressed this meaning by saying: “Hearts are in the side of the Prophet's household, while swords are in the other.”

As he accomplished the Fajr prayer during which he obligatorily had to say (O Allah! Bless Mohammed and Mohammed's household.), Omar­bn­Sa'd­bn­Abi­Waqqas, the commander of the caliph's army against

[62] Al­Iqdul­Farid, part.2, page80. bn­Hamdun's Keshful­Ghummeh FI Amwalis­Sadiq, part.2, page208. Mohammed Baqir's instruction about Imam As­Sadiq's life account addressed during the International Conference of Damascus 26­28 / 9 / 1991.

Al­Hussein's, went straightly for massacring all of Mohammed's household and progeny present at that place. Being not sufficed by killing them, the caliph's army beheaded the Prophet's household's dead bodies and robbed their clothes. In addition, horsemen spurred their horses to step on Al­Hussein's dead body as well as the other individuals of Mohammed's progeny. This was for seeking the good will of bn­Ziyad and Yazeed­bn­Muawiya. God, however, had His own affairs in his creatures. This was one of the fruits of the impracticability of the Hashemites’ joining leadership to prophecy.

Representation Of The Prophet's Progeny's Property

No human can shiver what God has stabilized. No creature can change what the Creator has cited. Rulers have already realized that the exclusive property of the Prophet's progeny cannot be changed whatever they do to those individuals. Blessing them is an obligatory ritual precept. Their purity is mentioned in a candid text of the Holy Quran. Their leadership of this nation is authentically proved. The divine texts regarding their merits are imposing. Even if the Prophet's progeny are completely terminated, their divine property shall remain as the nightmare that chases rulers permanently. Hence, there is no substitute for the divine property of the Prophet's progeny.