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
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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.
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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.
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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
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27 Mohammed Abdu's At-Tarikh, part. 2, page 347, and Mahmud Abu-Raya's Sheikhul-Madhira, page 201-2.
28 Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin..., page 86.
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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)
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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
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* Jumhour and Ammeh are two other names dedicated to the followers of the Sunni sect.
29 Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin..., page 92, and Adhwa'un Elas-Sunnetil-Muhammadiyeh, pages 341-4 and 89.
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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.”
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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
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30 Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin..., page 92.
31 exegesis of the Verse of Purification in the books of
exegesis; Ashawkani's Fetihul-Qadeer, bn-Kutheir's Tafseer, At-Tabari's Tafseer, Tafseerul-Khazin or any other book involved.
32 At-Tirmithi's, part. 5, page 328. Az-Zemedi's Nudhumud-Durar, page 232, Al-Qanduzi's Yenabi'ul-Mawaddeh, page 33, 45 and 445. Al-Mutteqi Al-Hindi's Kenzul-Ummal, part. 1, page 153. bn-Kutheir's Tafseer, part. 4, page 113. Al-Baghawi's Massabihus-Sunneh, page 206. Ibnul-Atheer's Jami'ul-Ussoul, page 137. Mishkatul-Massabih, part. 3, page 258. As-Suyouti's Ihya'ul-Meyt, page 114. An-Nebhani's Al-Feithul-Khabeer, part. 1, page 503 / part. 3, page 385. As-Suyouti's Ad-Durrul-Manthour, part. 6, page 7 and 306. bn-Hajar's As-Sawa'iqul-Muhriqa, page 147. At-Tabarani's Al-Mu'jamus-Sagheer, part. 1, page 135. ( Abstraction of ) bn-Asakir's Tarikh, part. 5, page 436. Al-Khawarzmi's Maqtalul-Hussein, part. 1, page 104. bn-Sa'd's At-Tabaqatul-Kubra, part. 2, page 194 ... etc.
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saved that who takes it, while those who eschew shall certainly sink.
33 They are also Mohammed's nation's secure against discrepancies.
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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.”
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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
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33 At-Thehbi's Talkheesul-Mustedrak, page 184, bn-Hajar's As-Sawa'iqul-Muhriqa, page 234. As-Suyouti's Tarikhul-Khulefa. As-Sabban's Is'afur-Raghibin, page 109. Az-Zemedi's Nudhumu Duraris-Simtein, page 235. Al-Kenji's Kifayetut-Talib, page 378 ... etc.
34 bn-Hajar's As-Sawa'iqul-Muhriqa, page 91 and 140. As-Suyouti's Ihya'u-Meyt, page 114. Muntakhabul-Kenz, part. 5, page 93 ... etc.
35 Abu-Zuhra's Abu-Haneefeh, page 304. Imam Zeid, page 418. Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin ..., page 87-8.
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doctrinal text is an evidence on allocation of such a text. A Sahabi's deeds, however, are as same valuable as his words.
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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.
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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.
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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
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36 Ma'ruf Ad-Dawalibi's Al-Madkhalu Ila Ilmi Ussoulil-Fiqh, page 217, and Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin ..., page 88.
37 Ma'ruf Ad-Dawalibi's Al-Madkhalu Ila Ilmi Ussoulil-Fiqh, page 217, and Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin ..., page 88.
38 Ma'ruf Ad-Dawalibi's Al-Madkhalu Ila Ilmi Ussoulil-Fiqh, page 217, and Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin ..., page 88.
39 Muhammed Yusuf Musa's Tarikhul-Fiqhil-Islami, page 288, and Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin ..., page 88.
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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.
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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..)
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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'
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40 This long supplication mentioned in As-Saheefetus-Sejjadiyeh is quoted previously.
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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.
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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
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41 Murteza Ar-Razawi's Aara'u Ulema'il-Muslimin ..., page 100.
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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
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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 Authority WAS
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
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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
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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.
