Expatiating and Proving Aspects of Annulment
I. the Conception Opposes Categorical Quranic Texts
Manifestation Of Hypocrisy
Hypocrisy was prevalently manifested during the Prophet's age. The hypocrites were forming a considerable tangible power. They are a group of people who showed their believing in the Prophet's message and admitting, by words, the two creeds of Islam besides the very statements frequently repeated by Muslims. By uttering so, they were aiming at deceiving and mocking at Muslims. God says: (And these are some people who says, We believe in Allah and the last day and they are not at all believers. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.)
Manifestation of hypocrisy included deeds also. The hypocrites were performing prayers, giving alms, providing convincing excuses as they were withdrawing from battles of Islam and repeating their claims of being believers.
Sooner or later, conducts reflect substance of beliefs. Yet, intents are God's concern lonlily. The Prophet (peace be upon him and his family) who is, as a norm, kind, merciful and highly polite as he is the ideal of perfect human, is to deal with individuals according to their appearances and outwards conducts, entrusting intents to Allah. When they exceeded limits, the Holy Quranic Verses began to disclose the real peculiarities of such a group. The following is a number of such Verses:
(And they are not all believers. They desire to deceive Allah and those who believe.) (And when they are alone with their Shaitan they say: surely we
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are with you, we were only mocking.) (And they do not come to prayer but while they are sluggish, and they do not depend but while they are unwilling.) (And if they intended to go forth they would certainly have provided equipment for it, but Allah did not like their going forth, so He withheld them, and it was said to them: Hold back with these who hold back. Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking dissension among you, and among you there are those who hear for their sake; and Allah knows the unjust.) (And they swear by Allah that they are most surely of you, and they are not of you, but they are a people who are afraid — of you) (And among them there is he who says: allow me and do not try me, Surely into trial have they already tumbled down, and most surely hell encompasses the unbelievers.)
Categorical Divine Judgment
As God uncovered their realities and bared their intendments, He issued His just ordinance fitting their grave offenses of lying to people and God. In Addition, God enjoined His Prophet informing them of contents, recitals and causes of this divine judgment: (Say: Spend willingly or unwillingly it shall not be accepted from you.)
What for is this decision? This was by reason that they had been deceiving God and those who believed in Him, and their claims had been false and aimed for mocking. As a result, they disbelieved in God and His Messenger in spite of their claims.
As to his responsibility, the Prophet (peace be upon him and his family) declared this divine judgment without neglecting its causes and recitals. Consequently, he put such facts before everybody's eyes.
Nevertheless, the Prophet, as to his perceptible nature, went on seeking God's forgiveness and guidance to the right path for such individuals. Evidently, God answered: (Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Apostle, and Allah does not guide the transgressing people.)
Examples Of Contradiction Between The Holy Quran And The
Sahaba's Ultimate Decency Conception
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The first example is God's saying: (And there are those of them who made a covenant with Allah; if he give us out of His grace, we will certainly give alms and we will certainly be of the good. But when He gave then out of His grace, they became niggardly of it and they turned back and they withdrew. So He made hypocrisy to follow as a consequence into their hearts till the day when they shell meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.)
This is concerning the story of Tha'laba, the destitute Sahabi, who implored the Prophet (peace be upon him and his family) to seek God's bestowing him a considerable fortune. The story goes on in this form: "Woe is you, Tha'laba!" said the Prophet, "A thankful scantiness is better than an unbearable plenitude." "By Him Who messaged you with the Truth I swear," Tha'laba asserted, "I will settle the whole rights."
The Prophet (peace be upon him and his family) supplicated God to bestow Tha'laba. Hence, the man was greatly enriched. Unwillingly, Tha'laba resisted the Prophet's demand and refrained from defraying the poor rate imposed on every wealthy Muslim. His excuse was that he had regarded the poor rate as tributes that he was not to pay. Without receiving Tha'laba's taxable sums, the Prophet (peace be upon him and his family) was deceased. AbuBakr, Omar and Othman, during whose reign Tha'laba was deceased, rejected receiving his poor rates.
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The second example is God's saying: (Is he then who is a believer like him who is a transgressor? They are not equal. As for those who believe and do good, the gardens are their abiding place; an entertainment for what they did. And as for these who transgress their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them, taste the chastisement of the fire which you called a lie.)
The believer, in the above Verses, is, dedicatedly, AlibnAbiTalib, while the transgressor is AlWaleedbnAqaba. It is worth to mention that this
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29 Ali Bin Mohammed Ashawkani's Fetihul-Qadeer, vol.2, page 185. Isma'il Bin Kutheir Ad-Dimeshqi's Tafsirubni Kutheir, vol.2, page 373, Ala'uddin Ali Bin Ibrahim Al-Baghdadi's Al-Khazin, vol 2, page 125, Mohammed Bin Al-Hasan Bin Mas'ud Al-Ferra's Tafsirul-Baghawi, vol. 2, page 125-as the footnotes of A-Khazin. Abu Ja'far Mohammed Bin Jarir At-Tabari's Tafsirut-Tabara, vol. 6, page 131.
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(transgressor) became Othman's governor of Kufa and Muawiya's governor of AlMadina.
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The third example is God's saying: (And who is more unjust than he who forges a lie against Allah and he is invited to Islam, and Allah does not guide the unjust people.)
This Verse was reveled for the case of AbdullahbnAbiSarh, the governor of Egypt in the reign of Othman. He forged lies against Allah. As a result, the Prophet (peace be upon him and his family) judged of shedding his blood in impunity and going unrevenged even if he hangs to curtains of Ka'ba. This report is quoted by the Shafi'ite author of AsSeeretulHalabiyya, Section: Conquest of Mecca. The author adds that Othman led him seeking the Prophet's securing him. That was on the day of the conquest of Mecca. By keeping silence, the Prophet (peace be upon him and his family) anticipated that the man would be killed by somebody. Eventually, he had to grant secure to the man as he recognized that none would kill him.
Explication of the 3 Examples
1. God's Judgment In The Three Individuals
In the First example God rules of hypocrisy of Tha'laba's intendment.
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30 Al-Hakim Al-Hassakani Al-Hanafi's shawahidut-Tanzeel, seq. 445, 453, 610 and 624. Ibnul-Meghazili Ashafi'is Menaqibu Ali Bin Abi Talib, pages 324, 370 and 371. At-Tabari's Tafsir, vol. 21, page 107. Az-Zamakhshari's Al-Keshaf, vol.3, page 514. Ashawkani's Feithul-Qadeer, vol. 4, page 255. Tafsirubni Kutheir, vol. 3, page 462. Al-Wahidi's Asbabun-Nuzoul, page 200. As-Suyutti's Asbabun-Nuzoul-published as the footnote of Tafsiril-Jalalein page 550. bn Arabi's Ahkamul-Qur'an vol. 3, page 1489. bn-Abil-Hadid's Sherhu Nahjil-Belagha, vol. 4, page 80 and vol. 6, page 292. Al-Kinji Ashafi'is Kifayetut-Talib, page 140. As-Suyouti's Ad-Durrul-Manthour, vol. 5, page 178. At-Tabari Ashafi'i's Thekha'irul-Uqba, page 88. Al-Khawarzmi Al-Hanafi's Al-Menaqib, page 197. Az-Zemedi Al-Hanafi's Nuzumu Dureris-Simtein, page 92. As-Sibtul-Jawzi Al-Hanafi's Tethkiratul-Khawass, page 207. bn-Talha Ashafi'i's Mettalibus-Sa'ul. Al-Qanduzi Al-Hanafi's Yenabi'ul-Mawaddeh, page 250. Ibnul-Jawzi Al-Hanbeli's Zadul-Mesir, vol. 6, page 340. Al-Belathiri's Ansabul-Ashraf, vol. 2, page 148, sequence 150. Tafsirul-Khazin, vol. 3, page 70, vol. 5, page 187. Al-Baghawi Ashafi'i's Me'alimut-Tanzil-as a footnote of Tafsirul-Khazin-, vol. 5, page 187. Al-Halabi Al-Shafi'i's As-Seeretul-Halabiyyeh, vol. 2, page 85. bn-Hajar Al-Asqalani's Takhrijul-Kheshaf, vol. 3, page 514. Alintisafu Fi Ma Tadhammenehul-Kheshaf, vol. 3, page 244. Ihqaqul-Haqq, vol. 3, page 273. Fedha'ilul-Khamsa, vol. 1, page 268. Hussein Ar-Radhi's Al-Muraja'at, SDH.
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In the second example God explicates that AlWaleedbnAqaba is a transgressor who shall be certainly sent to where he shall never find any other choice or an exit.
In the third example God points out that AbdullahbnAbiSarh has forged lies against Allah and attempts to contort God's Book. He is, then, the most unjust. In addition, God shows that this individual shall be never following the true path since God shall not guide the unjust.
2. Sunnis' Judgment Respecting The Three
These three individuals are reckoned with Sahaba considering they are meeting qualifications of Sahaba lexically and terminologically. On that account, they are such decent persons that it is inapt for them to fabricate at all and they are ruled as honest who shall certainly be sent to the Paradise and none of them shall see the Hell. These matters are fortified by the facts that AbdullahbnAbiSarh had been Othman's governor of Egypt and one of his close viziers. The same is said about AlWaleedbnAqaba who was the governor of Kufa who had performed the Fajr Prayer with four Rak'as — units of prayer — and showed his readiness to add any number according to desires of his followers. He was Othman's vizier and Muawiya's governor of AlMadina. In due course, he shall be decided as a miscreant, that is forbidden from being shared in a food or a drink or prayed for his dead body, that whoever asperses any of those three individuals!!
Forthrightly, which one is to be believed? Is it God's Book and judgment, or is it partisan pursuance? From this cause, the Sahaba's ultimate decency conception is topically nullified because of its being paradoxical to decisive Quranic texts. Generalization of the ultimate decency of the Sahaba, as a whole, opposes and counteract the divine doctrines.
2 The Conception Opposes the Prophet's Traditions — 6 Examples
The first example is Thuthedyeh. He was one of the pious Sahaba, whose godliness and saintliness were admiring people. The Prophet (peace be upon him and his family), however, described him as "a man with a face of Satanic traces." AbuBakr and Omar were sent by the Prophet for killing that man, but they did not do it as they found him in a state of praying. Imam
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Ali, then, was charged for the mission. The man had left the place just before the arrival of Imam Ali. Thus, he survived.
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This man was the leader of the Kharijites in the battle of Nahrawan. At any rate, the man was killed by Imam Ali during that battle.
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The second example is that group of Sahaba who used to meet in a house for driving people against the Prophet (peace be upon him and his family). Pursuant to the Prophet's orders, the house was put on fire while they were in.
The third example is QazmanbnAlHarith. This man fought remarkably in the line of Muslims. Before the Prophet (peace be upon him and his family), attendants mentioned Qazman's courage and great role in the battle. "Indeed, he shall be in the Hell." commented the Prophet (peace be upon him and his family). Qazman was dying due to heavy stabs when some Muslims congratulated him for he should be in the Paradise very soon. "Is it not that Paradise of harmaline?" mimed Qazman, "I swear I fought only for the sake of the worldly benefits!"
The fourth example is AlHakambnAlAasbnUmayabnAbd Shams, uncle of OthmanbnAffan and father of MarwanbnAlHakam.
The Prophet (peace be upon him and his family) cursed this individual and his progeny; "My people shall be countering anguishes on the hands of this one's progeny."
It is related that A'isheh addressed at Marwan: "I do attest that God's messenger did curse your father while you were in his back."
AlHakam was banished to Marj, a village near AtTa'if, and prevented from entering AlMadina city. AbuBakr, in the same way, rejected his request of visiting AlMadina. Othman mediated at Omar, the caliph, to let him in AlMadina anew. The caliph rejected strictly. Having come to power, Othman canceled the Prophet's decision of the banishment. Hence, the man entered AlMadina with full honor and dignity. Besides, he was gifted one hundred thousand dirhams. Marwan, this man's son, was assigned as secretary of the caliph. This was the main cause of eruption of the revolution
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31 Al-Issabeh Fi Tamyizis-Sehabeh, vol. 1, page 439.
32 Seyid Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin.
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against the caliph which led to his assassination and to devastation of the regime of caliphate. It is to add that Marwan had been called 'a thread of the wrong.'
A poet used this name when he said:
To Allah I complain against a people took a thread of the wrong as their leader..
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The fifth example is (Those who built a mosque to cause harm and for unbelief and to cause disunion among the believers.) Those twelve individuals, who are reckoned with Sahaba despite their hypocrisy, declared that the aim before establishing that mosque had been seeking God's favor.
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The sixth example is a number of Sahaba who had been declaratorily cursed by the Prophet (peace be upon him and his family). AlHalabi mentions that the Prophet (peace be upon him and his family), for a considerable period, cursed some persons.
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AlBukhari relates: Salim, his father: After reciting the statement of the last ritual genuflection of Fajr prayer, I, frequently, heard the Prophet (peace be upon him and his family) curse some names.
AsSuyouti relates: Ahmed, AlBukhari, AtTirmithi, AnNisa'i, bnJarir and AlBeihaqiin his Dela'ilunNubuwweh, record the following narrative:
bnOmar related: "On the day of battle of Uhud, the Prophet (peace be upon him and his family) cursed AbuSufian, AlHarthbnHusham, SuheilbnAmr and SafwanbnUmaya."
AtTirmithi, who ruled of authenticity of the following narrative, bnJarir and bnAbiHatem write down the following narrative:
bnOmar related: "The Prophet (peace be upon him and his family) was wont to supplicate God against four individuals. In his Fajr prayers, he used to supplicate God to curse certain names."
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33 Al-Mas'udi's Muroujul-Theheb.
34 bn-Husham's As-Seera.
35 As-Seeretul-Halabiyeh, vol. 2, page 234.
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NasrbnMuzahim AlMinqari records: AbdulGheffarbnAlQasim, EdibnThabit, AlBerabnAzib: AbuSufian and Muawiya were approaching when the Prophet (peace be upon him and his family) pointed at them and said: "O Allah! Curse the follower and the followed. O Allah! Take charge of the unevenbodied."
The unevenbodied is Muawiya.
Nasr, AlibnAlAqmur records:...The Prophet's sights fell on AbuSufian who was riding a pack animal while Muawiya and his brother were driving and leading the animal, and said: "O Allah! Curse the rider, the driver and the leader."
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Another evidence is MohammedbnAbiBakr's missive to Muawiya. The following is an excerpt of that missive:
"I saw you attempt to liken him — AlibnAbiTalib — and you are what we know, and he is what we know. He is the most well-meaning, father of the best progeny, husband of the finest wife and cousin of the most honorable man. He is brother of that selfsacrificer on the day of Mu'teh. He is nephew of master of martyrs on the day of Uhud. He is son of the protector of the Prophet and his group. While you are the cursed and son of the cursed. Continuously, your father and you have been waylaying the Prophet and sparing no efforts for darkening God's light. For so you have been allying the arrays, spending fortunes and instigating tribes against him. On this state, your father was deceased. You did succeed him.)
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In spite of his expressive reply to this missive, Muawiya neither denied his father's being cursed nor did he deny his.
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A Solicitation To Scrutinizing The 6 Examples
All the six previous examples related to the Prophet (peace be upon him and his family) are contradictory to the Sahaba's ultimate decency conception. It is rational that the condemned and sentenced to death, by the Prophet, are not decent. In a like manner, those the Prophet flamed their house while they
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36 Waq'etu Siffine page 220.
37 This excerpt is quoted literally from Al-Mas'udi's Muroujut-Theheb, vol. 3, page 14.
38 Al-Mas'udi's Muroujut-Theheb, vol. 3, page 15-6.
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were in are not decent. Those who mock at the Paradise and fight for the sake of spoils are not decent. As well, those who are cursed, along with their progenies, by the Prophet are not decent. Those who built a mosque for the sake of harm are not decent. Ruling of decency of the previous individuals is opposite to the Prophet's holy traditions. While the blind followers posit decency of such individuals without referring to their senses, the Prophet's tradition abjure it. Which is to be believed; the Prophet's traditions or the blind followers?!
Decency of the virtuous Sahaba is unanimously acceptable. The real disagreement exists in conception of generalizing such a decency, that is thoroughly contrary to the Prophet's traditions.
