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
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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
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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.
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42 bn-Sa'd's At-Tabaqat. As-Seeretul-Halabiyeh. Kenzul-Ummal. Al-Hakim's Al-Mustedrak. Al-Beihaqi's. At-Tabarani's. bn-Asakir's.
43 bn-Sa'd's At-Tabaqat, part. 1, page 75, and As-Seeretul-Halabiyeh.
44 bn-Hajar's As-Sawa'iqul-Muhriqa; the exegesis of the Verse 33:56, page 88. An-Nebhani's Asharaful-Mu'eyyed, page 99. Imam Sharafud-Din says: "Undiscussibly, the poetic verses involved are ascribed to Ashafi'i."
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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
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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.
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45 Refer to: Kenzul-Ummal, part. 1, page 44. The hadith there is quoted from the hadith books of An-Nisa'i and At-Tirmithi. 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 At-Tirmithi 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 page 182 and 189 of the fifth vol. of his book. The same hadith is recorded by Ahmed but, this time he related it to bn-Abi Sheibeh and Abu-Ya'il and bn-Sa'd who, all, relate it to Abu-Sa'eed Al-Khidri. hadith 495, page 47, part. 1 of Kenzul-Ummal As Al-Hakim, in his Al-Mustedrak, records the hadith in part. 3, page 148, he commentates: "This hadith is of authentic documentation according to the criteria followed by the two Sheikhs; Ahmed and Al-Bukhari, although they didn't record." At-Thehbi, also, records the hadith and declares its authenticity. Talkheesul-Mustedrak.
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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.
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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
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46 bn-Quteibeh's Al-Imametu Wes-Siyaseh, page 84.
47 At-Tabari's At-Tarikh, part. 3, page 197-8.
48 An-Nidhamus-Siyasi Fil-Islam, page 120 and on.
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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
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49 Al-Imametu Wes-Siyaseh, pages 11-2.
50 Al-Imametu Wes-Siyaseh, pages 14-6.
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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.
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51 Al-Imametu Wes-Siyaseh, page 14-6.
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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
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52 bn-Quteibeh's Al-Imameh Wes-Siyaseh, page 12, bn-Abdi Rebbih's Al-Iqdul-Fareed, part. 4, page 259-60. bn-Abil-Hadid's Sharhu Nahjil-Belagheh, part. 1, page 134, and part. 2, page 19. At-Tabari's Tarikh, part. 3, page 202. Al-Belathiri's Ansabul-Ashraf, part. 1, page 586. Hossein Radhi's Mulhaqul-Muraja'at, page 261.
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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
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53 Alisti'ab, part. 3, page 39. Thekha'irul-Uqba, page 81-2. Al-Jawzi's Tethkiretul-Khawass, page 144-8. Al-Kinji's Kifayetut-Talib, page 192. Al-Khawarzmi's Al-Menaqib, page 38 ... etc.
54 Abbas Mahmud Al-Aqqad's Muawiya Bin Abi Sufian Fil-Mizan, page 16, and Mahmud Abu-Raya's Sheikhul-Madhira, page 180.
55 Abbas Mahmud Al-Aqqad's Muawiya Bin Abi Sufian Fil-Mizan, page 16, and Mahmud Abu-Raya's Sheikhul-Madhira, page 180.
56 Abu-Bakr Al-Khawarzmi's Ar-Rasa'il, page 178.
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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
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57 Al-Hayatus-Siyasiyyetu Lil-Imamir-Ridha, page 87.
58 bn-Shahrashub's Al-Menaqib, part. 3, page 357, and Biharul-Anwar, part. 47, page 178.
59 At-Tabari's At-Tarikh, part. 10, page 446, and Al-Miqrizi's An-Niza'u Wet-Tekhassum, page 52.
60 Al-Hayatus-Siyasiyyetu Lil-Imamir-Ridha, page 88.
61 Al-Isfahani's Al-Aghani, part. 5, page 225.
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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
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62 Al-Iqdul-Farid, part. 2, page 80. bn-Hamdun's Keshful-Ghummeh Fi Amwalis-Sadiq, part. 2, page 208. Mohammed Baqir's instruction about Imam As-Sadiq's life account addressed during the international Conference of Damascus 26-28/9/1991.
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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.
