3 The Conception is Contradictory to Actuality — 7 Examples
1st example: Muawiya acquired declaration of fealty, as a caliph, by means of massacring, destroying, searing and reviling at the Prophet's supporters. He misused the Muslims' fortunes he had amassed during the twenty year dominion of Syria for the aim of fortifying his authorities. He invented an income distributed on the military at the nomination of a new caliph.
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This trend became indisputably obvious after Muawiya's proposing his son, Yazeed the notorious lascivious and ill-mannered, as the caliph, in addition to the coercive procedures of acquiring people's declaration of allegiance.
2nd example: MuawiyabnAbiSufian advised his son, Yazeed, to opt for MuslimbnAqaba for quelling any probable rebellion in AlMadina. MuslimbnAqaba kept a list containing names of the most immaculate Sahaba, so that he would not miss any. In the center of the Prophet's capital, Muslim perpetrated the most outrageous crimes. Marwan was the commander while Muslim and his militaries were the executors. Besides the merciless executions, results of this operation advised by Muawiya, can be counted in the following points:
1. The whole warriors of Badr were terminated.
2. Seventy men from people of Quraish and the Ansar were killed.
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39 Al-Qasimi's Nizamul-Hukm, page 283.
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3. Ten thousand individuals from the Arab and the non Arab were killed.
These were incidents of AlHarra encounter that occurred in 63A.H. AbdullahbnOmar, who had been withdrawing from the continuous conflict between Ali and Muawiya, declared the saying which was changed, afterward, into an institutional rule; "We are with the controlling."
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3rd example: Muawiya assigned BisrbnArta'a as the commander of three thousand soldiers and ordered him of acquiring fealty declaration of people of AlMadina, Mecca and Yemen. It was the year 40 when Bisr ascended the pulpit and menaced people of AlMadina with killing if they would reject declaring fealty to Muawiya. After having finished his mission in Mecca, Bisr advanced towards Yemen. As he could not find UbeidullahbnAbbas, the governor of Yemen, Bisr killed AbdorRahman and AlQasim, the two young children of Ubeidullah, and their maternal uncle. Bisr perpetrated heavy massacres in AlMadina, between the two mosques, AlJawf and San'a. He killed every man descried as acceding to AlibnAbiTalib.
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Juweiriyeh, the mother of the two young children killed by Bisr, used to circumbulate around her house with her hair dispersed, and eulogize her two children with excessively expressive words.
4th example: It is related that Ja'dehbntAlAsh'athbnQeis killed her husband, AlHassanbnAli, with poison she had taken from Muawiya. The incentive beyond her ill deed was that Muawiya had promised her with one hundred thousand dirhams and selecting her as his son's wife. After the decease of AlHassan due to poisoning, Muawiya sent the sum he had promised Ja'deh of, but he broke the other promise saying: "We will chose you as our son's wife unless we do want him to live!"
It is related that during his dying, AlHassan said: "He, Muawiya, did achieve his goal; but he shall never make his words nor shall he fulfill his promise."
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40 our An-Nidhamus-Siyasi Fil-Islam, page 182.
41 Al-Imameh Wes-Siyaseh and Al-Mas'udi's Muroujut-Theheb, page 26.
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AlAbbasbnAbdilMuttelib related: I was with the Prophet (peace be upon him and his family) when he smiled in the face of AlibnAbiTalib while he was approaching. As I sought an explanation, the Prophet (peace be upon him and his family) said: "O the Prophet's uncle! I do assert that Allah does love this man more than I do. The prophet's progenies are their sons. Mine is Ali's."
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People of Syria elected AbdorRahmanbnKhalidbnAlWaleed as Muawiya's successor. This was the reason beyond Muawiya's poisoning him. The same thing was done to AbdorRahmanbnAbiBakr.
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5th Example: The Grand Beatitude:
MohammedbnJarir AtTabarani, MohammedbnHameed ArRazi, AlibnMujahid, MohammedbnIsaaq, AlFadhlbnRabee'a:
AbdullahbnAlAbbas related: I was in the mosque when I heard Muawiya recite 'Allahu Akbar' declaratorily. Responding this declaration, people encompassing him, recited the same statement. When people of the mosque heard so, they participated. From her place, Fakhiteh bntQarazabnAmrbnNawfelbnAbd Menaf went out and wondered: "God may please you, AmirulMu'minin! What is this news that made you so jovial?" "It is the decease of AlHassanbnAli." answered Muawiya. She was highly touched; therefore, she wept and cried: "The master of Muslims and the son of the Prophet is dead." "The best thing you are doing." said Muawiya, " He was certainly as exactly as you have described."
As soon as I was informed of the news I hurried up to Muawiya. "O son of AlAbbas! Have you been informed of the news of AlHassanbnAli's death?" he asked. "Yes, I have. Did you recite 'Allahu Akbar' for this very reason?" I wondered. "Yes, it was." Muawiya affirmed.
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6th example: The troops led by AmrbnSa'dbnAbiWaqqas, the Sahabi, advanced.. Because of the heavy numbers of troops surrounding AlHussein (peace be upon him), he had to fight them since he was sure
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42 Al-Mas'udi's Muroujut-Theheb, vol. 2, page 477.
43 Alisti'ab. Sec. Abdor-Rahman Bin Khalid Bin Al-Waleed. See Shikhul-Madhira, page 175.
44 Al-Mas'udi's Muroujut-Theheb, vol. 2, page 478-9.
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he would not find an exit. He fought to death. A man from people of Mithaj decapitated AlHussein and took his head to UbeidullahbnZiyad seeking the prize of killing that 'deferential celebrity, son of the most honorable father and mother' as the killer admits.
AlBelathiri, in his AnsabulAshraf, relates that in addition to their robbing the apparel of AlHussein, the killed, horsemen executed the command of OmarbnSa'd, the Sahabi, of treading AlHussein's chest with their horses. IsaaqbnHubeira AlHadhrami and his group were mandated for this operation. Thus, they trod AlHussein's dead body. After having terminated the offspring of Mohammed, intercepting them from having from the near at hand River Euphrates, from which even dogs drink, OmarbnSa'dbnAbiWaqqas and his troops came back bearing triumph.
7th example: During his meeting Muawiya, Imam AlHassan addressed at people of Kufa: "Saving your three acts that I can never disregard; your killing my father, robbing my gear and stabbing me in the abdomen, I would be careless for you. Thereupon I declare fealty to Muawiya."
This occurred after he (peace be upon him) had led a twelve thousand fighter army and camped in AlMeda'in. Aback, some of his warriors robbed his luggage and gave him up. In addition, some attempted to enchain Imam Hassan and take to Muawiya. Some, however, aimed at killing him.
Explication Of The 7 Examples
Massacres, destruction, flaming, terminating the warriors of — the battle of — Badr, killing eleven thousand Muslims of the capital, AlMadina, in a single day; all these are matters contradictory to decency.
In a like manner, murdering young children and executing every one showing, even surmisingly, Ali's affection are matters opposing claim of decency.
Correspondingly, poisoning AlHassan, killing AlHussein, trudging his chest with horses, terminating Mohammed's progeny and depriving them of drinking are matters violating claim of decency.
Besides others, occurrence of such matters repeals claims of those who rule
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of the ultimate decency of Sahaba as a whole. It repeals, likewise, their claim of the Sahaba's being in the Paradise and being saved from the Hell. Adopting for such a claim leads to the existence of rewarding those who perpetrated actions illegalized by Allah.
Actions like poisoning Imam AlHassan, killing Imam AlHussein and terminating the Prophet's progeny and companions cannot be regarded but an aggression. It cannot be decided as a sort of Ijtihad — doing the best for gaining an acceptable manner — under any circumstances. It is logically, religiously, justifiably and topically impossible to reckon perpetrators of such murders with the decent. Any commander, even paganists, will elevatedly evade committing such crimes of killing young children in the absence of their father, like that perpetrated by BisrbnArta'a. As a matter of fact, existence or absence of two young children should never affect authority of Muawiya. It is, by all means, a savage unreasonable deed. Is it, then, rational that the perpetrator of such a misdeed is reckoned with the decent? It is rational that the perpetrator of such a misdeed shall be certainly in the Paradise?
As to partisan pursuance, any strange matter is acceptable. It is, however, unacceptable in accordance to laws of the infallible Divine Doctrine.
Thus, actuality, together with incidents occurred after the Prophet's decease, does perfectly repeal the Sahaba's ultimate decency conception. Occurrences are contradictory to the conception which had been established, as we shall see, only for certain political purposes, including covering up transgression against legality and the illegal transference of power. God, however, is the Prevalent. People pursued each other in respect to this conception till it became as same as transference of fashions.
4 The Sahaba's Ultimate Decency Conception Opposes the General Spirit of Islam, Concept of the Unforeseen End Result and Concept of Cause Finale
Indeed the Almighty Allah has created life, death, the earth and what is all over it, only for the purpose of discerning the best doers. This is shown in God's saying: (Surely We have made whatever is on the earth an embellishment for it, so that We may try them as to which of them is best in works.) (He Who created death and life that He may try you — which of you is best in deeds.)
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Consequently, This life is existed as a field of testing the creatures. This field is composed of every element in this life. Process of testing commences with the mandate connected to the intellectual discernibility and ends at death. Considering all of Sahaba are ultimately decent, infallible, honest and that they shall certainly be in the Paradise and none of them shall be in the Hell, means that they, as a whole, are out of process of mundane testing. This is indisputably opposite to the cause finale of their existence. Reciprocally, this will lead to the cessation of process of the divine testing.
Furthermore, this is opposite to the general spirit of Islam since God says: (I swear by the Asr. Most surely man is in loss. Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.)
The providence of Muslims is committing to God's commands till doom. Any error occurs to such a commitment should result in being out of realm of Islam and, also, drawing God's ire that is invariable according to sort of errors. The criterion is taken from the end result.
Providing that a Muslim apostatizes only at the last day of his life, honesty and faithfulness of his entire previous life shall be valueless. Due to God's mercy and grace, the Prophet (peace be upon him and his family) does realize the morrow. On that account, he (peace be upon him and his family) addressed at the believers in his last (Farewell) Pilgrimage: "After me, turn not into disbelieving, decapitating each other!" This statement is addressed at Sahaba, in both terminological and lexical meanings.
The following are narratives respecting this meaning:
* AlBukhari: bnAbbas: The Prophet (peace be upon him and his family) said: "You shall be resuscitated — on the Doomsday — barefooted and naked. Some from among my companions shall be taken to the right and to the left. Then, I will say: 'They are certainly my companions.' I will be answered: 'They kept on apostasy from the moment you departed them.' Thereupon I will repeat the words of that virtuous slave — of God — : (I was a witness on them so long I was among them.)"
* The same narrative is recorded by Muslim in the following form: The Prophet (peace be upon him and his family) said: "Individuals from among my companions shall be proceeding towards me. As soon as I realize them they will be intercepted from me. I, then, will say: 'They are my companions.' I will be answered: 'You do not know what they did
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after you.'"
* AlBukhari: The Prophet (peace be upon him and his family) said: " — On the Doomsday — While I will be standing erect, a group of people will be advancing towards me. When I realize them, a man comes out between them and me and lead to the hellfire. I will ask about the reason, and I will be answered: 'They apostatized and turned to their backs just after you.' Saving very few of them, none will be saved."
* As to another narrative recorded by AlBukhari: The Prophet (peace be upon him and his family) related: "On the Resurrection Day, a crowd from my companions will be advancing towards me when they shall be intercepted from having from my Pool. Then, I shall say: 'O Lord! These are my companions.' I will be answered: 'You do lack knowledge of what they did after you. They apostatized and turned to their backs.'"
* SahlbnSa'd relates: The Prophet (peace be upon him and his family) says: "Peoples I do realize as same as they do realize me, shall be intercepted from keeping advancing towards me."
* AnNu'manbnEyash testifies that he heard AbuSa'eed AlKhidri add the following statements to the same saying: "I will say: 'They are within my people.' I will be answered: 'You do not know what they did after you.' Thereupon, I will say: 'Remote be those who altered after me.'"
* bnAbbas: "..People from among my companions shall be taken to the left. I will say: 'They are my companions. They are my companions.' I will be answered: 'Since you departed them, they kept on apostatizing.'"
* The same is recorded by AbuYa'qub in his Musned Omar.
* AlBukhari, in Chapter: AlHudeibiyeh Battle, writes down: AlAlabnAlMuseyyeb, his father: "Congratulations! You accompanied the Prophet (peace be upon him and his family) and declared fealty to him under that tree." I said to AlBerabnAzib. He answered: "O my brother's son! You do not know what heresies we contrived after him!"
* AlBukhari: Abdullah: The Prophet (peace be upon him and his family) said: "(On the Resurrection Day) I will be preceding you to the Pool. Some of you shall be certainly driven away from me. I will say: 'O Lord! They are my companions.' He shall answer: 'You do not know what they
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did after you!'"
* AlBukhari: Asma bntAbiBakr: The Prophet (peace be upon him and his family) said: "I will be standing to the Pool so that I will see who advances towards me from among you. Some peoples will be driven away from me. 'O Lord! They are with me and within my people!' I will be saying. I, then, will be answered: 'Do you cognize what they did after you? They went on returning to their backs!'"
bnMelika used to supplicate: "O Allah! We do seek your protection against turning to our backs and being tested in our religion."
These are a part of what is recorded in books of Muslim and AlBukhari about the subject. Evading elaboration, we neglected mentioning the plenteous narratives appertained.
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Explication of the Above Texts
From the above texts of the Prophet (peace be upon him and his family), it is proved that a number of Sahaba shall be altering his norms and turning to their backs and, consequently, sent to the hellfire. Muslim and AlBukhari, whom are considered, by those who embrace the Sahaba's ultimate decency conception, as the most authentic and respectful after the Holy Quran, are among the hadithists who recorded such narratives. How should we, then, correspond between the Sahaba's ultimate decency conception and being unquestionably sent to the Paradise, and such decisive continuously related texts of the Prophet (peace be upon him and his family) that are, in addition, supported by actuality?
As long as it is impracticable to harmonize between the conception and these texts, the earlier will be regarded as null. Likewise, it opposes the cause finale which is, the testing, and the spirit of Islam that is binding the upright life to the good deeds and continuity of enjoining each other of truth and toleration. This courses should be crowned only by the satisfactory end result.
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45 Seyid Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin, page 100 and on. See Musnedul-Imami Ahmed, vol. 5, and vol. 1, page 235.
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Incoherence of the Conception
In his Sharhu NahjilBelagheh, bnAbilHadid records:
bnArafa, the well named 'Naftawayih', who is one of the most considerable hadithists, says:
"Most of sayings reckoned with the Prophet's traditions, that are appertained to excellencies of Sahaba, had been deceitfully intrigued in the Umayid reign. It was purposed for seeking those rulers' favors, considering such acts as an effort for subjecting the Hashemites. These lies were patterned in such a compiled form that it deems every Sahabi as the most virtuous exemplar of mankind. Besides, such sayings bring all sorts of virulence to those who malign or misthink of any of them. In this manner, the following is related to AnasbnMalik: "He whoever reviles at any of my companions is cursed by Allah, the angels and people entirely. You are not to share — in a food or drink — those whoever malign or impute dishonor to any of Sahaba. You are not to perform the ritual funeral prayer for such individuals." Many a narratives were related in this style without showing any difference between the Prophet's companions.
Remarks
Regarding the God's devotee, brother of God's messenger, chief of the Prophet's household, door to the city of Divine knowledge; AlibnAbiTalib, all these specifications are through categorical Divine texts. He is, furthermore, a Sahabi like others. What is, then, the judgment appertained to those who malign and impose his continuous defaming on people all over the Islamic state? What is the judgment respecting those who carried on such a decision issued by Muawiya? Will they be included in the previous narrative?
In addition, Muawiya, as he was advised by some to avoid maligning AlibnAbiTalib and his associates, said: "Nay, by God. I will never stop maligning and reviling at him so that children will be grown up on such a manner, and the middleaged will become old on it!"
Muawiya gifted SamarabnJundub, the Sahabi, five thousand dirhams in place of forging misrepresentatively that the Prophet (peace be upon him and his family) had informed of AlibnAbiTalib's having been the one
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intended in God's saying: (And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries, And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischiefmaking.)
In a like manner, Samara was gifted a bribe for publicizing the fib that AbdorRahmanbnMuljim, Ali's killer, had been the one intended in God's saying: (And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.)
What for does this conception discriminate Sahaba? What for is it applied to some and neglect others of the same class?! No single sane can negate the fact that authorities of Muawiya's regime betook maligning and reviling at Ali as an action imposed on the entire people who, in any case, will undergo a part of this sin!!
The Sahaba's Role in Legislation
In their epoch, the Sahaba and the first class of followers were not more than reporters of the Prophet's words and deeds. In epochs of plurality of sects, the Sahaba's opinions were betaken as a part of the Prophet's traditions. Hence, the Sahaba's opinions were regarded as a third source of legislation in case that a judgment of an incident cannot be inferred from the Quran and the Prophet's traditions.
It seems that founders and scholars of the Hanafite, the Malikite and the Hanbalite sects are more fanatic, in this regard, than the Shafi'ites.
Despite the fact that he was favoring and enthusing over principal of analogy, AbuHanifa was wont to precede the Sahaba's opinions when contrasted with other items of jurisprudence. It is narrated that he said: "I will refer to the Sahaba's opinions if I lack the ability to infer from the Quran and the Prophet's traditions. In case there are different opinions of different Sahaba, I will take from any indiscriminately in order not to neglect their opinions and opt for the followers'."
In his A'lamulMuwaqqi'in, IbnulQeyyim mentions the following:
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"For Imam Ahmed, sources of legislation are five: texts, Shaba's verdicts..."
The Hahafites and the Henbelites ruled of allocating the Quran's judgments to the Sahaba's deeds. This is for the reason that Sahaba would not neglect applying the Quran's judgments unless they had an evidence. Hence, whenever the Sahaba contradicted the Quran, this item must have been allocated for a specific state or manner. The Sahaba's deeds, however, are as same as their words.
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It is a great remoteness between this conception adopted by Sunnis and Shias' ruling of impermissibility of referring to the Prophet's traditions, in field of legislation, unless when supported by a single Verse, at least, of the Holy Quran. They believe in the fact that the Quran is including the entire subjects; (Explaining clearly everything.) Likewise, the Quran was revealed in the tongue of the Arab that everyone can comprehend, while the Prophet's traditions were related by individuals so ordinary that they may say truth or lie.
Back the Sunni sects, they sometimes reject each other's narratives and adopted their own inference. Their disagreement reached climax when they accused each other of illegality to the degree that they ruled of legality of killing the other sects' followers.
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For Sunnis, words, deeds and opinions of Sahaba are one the most perceptible sources of legislation after the Quran. As if the Sahaba's opinions are immaculately true that are revealed from the Heavens, they used to allocate the generic rules and generalize the allocate rules of the Holy Quran according to such opinions. It is well recognizable that such pictures of exaggeration in sanctifying the Sahaba are indifferent from principal of sinlessness. In this manner, this sanctification is too extensive to defer hypocrites and polytheists who showed their being Muslims coercively.
At the same epoch, this form of sanctifying the Sahaba was created and directed for conflicting jurisprudence, legislation and rites of the Prophet's household sect; the Shia, whose course, representing the true Islam in its
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46 Abu-Zuhra's Abu-Hanifa, page 304, and Aara'u Ulema'il-Islam, page 87 and on, where the whole subject is precisely discussed.
47 Ma'ruf Ad-Dawalibi's Al-Medkhalu Ila Ilmil-Ussoul, page 217.
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entire stages and echelons, is as exactly as what they had inherited from Ali, the door to city of Divine knowledge. The twelve Imams used to say: "Whatever we say is coinciding the Holy Book of Allah. You are to disdain every word imputed to us while it is contradicting the Holy Book of Allah.
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48 This paragraph is quoted from Seyid Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin, page 87 and on.
