PREAMBLE
The Holy Prophet (s) ignited his giant revolution in an ignorant society that lacked any gleam of light in its inner self; it abided in ignorance, held to the sins of life, buried alive the newborn girls, and built its economical life on oppression and transgression. The powerful among them used to invade the week and usurp their lives. In few words, this society was dispossessed of any constituent of civilization and of any human value. The youths, the juveniles, and the old used to revel in the fields of amusement, dissipation, and impudence.
The blessed revolution of Islam created a devastating quake in this society of lowly customs and traditions. The first spark of light raised by the Holy Prophet (s) in Makkah was the statement of ‘There is no god save Allah,’ which is the most precious thing in the world and the secret of life in this universe. As a second stage, the Holy Prophet (s) took upon himself the mission of washing their brains and purifying their souls from the filth of paganism and worshipping the idols that they themselves had made and positioned in Makkah.
Upon seeing this change, the polytheists of Makkah realized that the earth had been quaked under their feet and they hoped that they had been swallowed by it before they would witness this revolution, especially when they saw Imam ‛Ali, the Commander of the Faithful, go up the Holy Prophet’s shoulders, take their idols that were positioned on the roof of the Holy Ka‛bah, and throw them on the ground, raising his voice with Almighty Allah’s words:“The truth has come and the falsehood has vanished. Surely, falsehood is a vanishing thing. (17/81)”
Upon witnessing this scene, the polytheists burst in anger, flew off the handle, and the earth, vast as it is, was straitened for them.
Let us now refer to some glimpses of the principles of Islam as briefed in the following points:
1. Islam has proclaimed the observation of human rights. It thus raised the motto of establishing absolute justice among people. This justice included such items like perfect equality of all human beings in rights, duties, taxes, and financial rights, which must be levied by the ruling authorities and distributed among the needy people equally. For instance, there is no discrimination among the classes of the society in receiving the poor-rate (i.e.zakat
).
Islam has also declared that all people, be they the head of the state or the lowliest social class, are equal before the law and none is privileged with immunity when any law of Almighty Allah is violated.
2. Islam has laid emphasis on the necessity of spreading knowledge and eliminating ignorance. It has thus declared that seeking knowledge is a duty imposed on every Muslim male and female. Putting this principle in practice, the Holy Prophet (s) offered to the polytheist prisoners of the Battle of Badr to teach some Muslim juveniles as ransom for obtaining their freedom. The Holy Prophet’s Mosque in al-Madinah was a center of learning the religious laws and the Islamic manners. At this mosque, the majority of the Holy Prophet’s companions received knowledge and reported many of his discourses, laws, traditions, and manners.
3. Islam has forbidden usury in all of its categories. Before that, usury was widely circulated in Makkah; therefore, the fortunes were accumulated in the hands of some usurers like Abu-Sufyan the head of the Umayyad family, Hind his wife and Mu‛awiyah’s mother, al-‛Abbas ibn ‛Abd al-Muttalib, Abu-Jahl, and other tyrants of Quraysh. On the other side, the poor people had to mortgage their sons to these usurers in order to obtain some usurious money.
As a result of the forbiddance of usury, the rich heads of Quraysh could not put up with this new law, because usury was the heart of the economy of Makkah. One of its bad consequences was the widespread of poverty and destitution among the majority of people while finances were accumulated by the usurers.
4. Another most important feature of Islam was the liberation of women from servitude, suppression, and humility, and declaring them equal to men in all rights and duties.
The society of the pre-Islamic era exceeded all limits in humiliating and belittling women who were at that time merchandized just like any other stock. Moreover, some tribes used to bury the newborn girls alive, considering this shameful act as one of the nobilities of character. When one of their sons died, his father would marry his wife or marry her off to someone and seize her dowry.
When Islam came, it carried bliss for women who could find under the shadow of its legislations the dignity that no other religion or social system has ever given to them all over history. One of the features of the Holy Prophet’s custody of women is that he declared that the best of men is he who best regards his women. The Holy Prophet (s) thus said:
The most virtuous of you all are the most virtuous to their women. I am therefore the most virtuous to my women. No one confers honor upon women but the noble and no one disgraces them but the lowly.
In his meetings and from the minbar (i.e. pulpit) of his mosque, the Holy Prophet (s) used to celebrate the virtues of his daughter Lady Fatima (‛a). A big number of traditions about the highness of her standing and extraordinary status has been unanimously reported from him.
For instance, he (s) is reported to have said to her (‛a):
Verily, Allah is angry when you are angry and is pleased when you are pleased.
Fatima is part of my flesh; whoever makes her angry will have made me angry.
Exclusively, Fatima is a branch of me; whatever relieves her will relieve me and whatever exacerbates her will exacerbate me.
All these tradition point to two facts:
a) Lady Fatima al-Zahra' (the Luminous) enjoys a high standing and rank in the view of Almighty Allah and His Messenger.
b) Muslims must learn how to confer honor upon their women and how to deal with them with deference and tribute.
5. In his capacity as the leader and the person responsible for teaching and putting into practice the laws of Islam, the Holy Prophet (s) adopted the weak, the slaves, and the men and women whom were socially oppressed under his custody. In turn, these people received the Holy Prophet (s) warmly, believed in his mission, and knew for certain that they would be the chiefs of the future while the tyrants of Quraysh would be the slaves and the weak.
In this connection, the Holy Prophet (s) is reported to have said to his followers:
Allah the All-exalted has honored by means of Islam those who were humble and humiliated those who were mighty.
The poor, weak, and miserable people got on intimate terms with Islam because it removed the distinctions between the others and them, removed whatever rancor they would find in their hearts, and covered it with mutual love and felicity.
Likewise, a big number of women believed in Islam so steadfastly that they would set against their polytheist husbands and relatives. As a result, the tyrants of Quraysh jumbled and incurred the animosity of Islam although this religion intended nothing for them but bliss and honorable life that is based on virtue.
Disturbance of the Polytheists of Quraysh
The polytheists of Quraysh were extremely disturbed by the Holy Prophet (s) who stultified their beliefs and depreciated the idols they and their fathers used to worship. He then called them to serve Allah, the Creator of the universe and the One and Only God Who holds all things under His control. The Holy Prophet (s) proved that the idols that they had made with their own hands and then served as deities could neither benefit nor harm them. He also criticized their wicked traditions and customs, such as consuming intoxicants, committing adultery, and perpetrating indecencies.
The polytheists of Makkah could not stand such Prophetic teachings and revolution, because mutinies against them increased gradually, their slaves began to disobey them, and some of their sons and women joined the new religion. As an attempt to find a solution, they held a meeting and decided to impute to the Holy Prophet (s) false accusations so as to make people turn away from him. They therefore accused him of telling lies, sorcery, and insanity.
As a natural result, all these attempts went on the blink, because the Holy Prophet (s) had been already well known by all of them for his honesty and trustworthiness. He had nothing to do with sorcery and he was characterized by everybody as the most reasonable of all their men. Hence, these accusations could not find any ground.
Persecuting the Believers Physically
The tyrannical chiefs of Quraysh wreaked their wrath upon the weak people who believed in Islam and upon the slaves who did not have any shelter to resort to. They persecuted ‛Ammar and his parents Yasir and Sumayyah so brutally that they martyred both the parents. However, ‛Ammar survived their various sorts of physical torture. They also persecuted Bilal al-Habashi (i.e. of Abyssinia), ‛Abdullah ibn Mas‛ud, and many others with the cruelest sorts of physical torture. However, these fresh Muslims did not care for the persecution; rather, they showed steadfastness, did not abandon their new faith, and ridiculed the persecutors.
Emigration to Abyssinia
Muslims had to flee to Abyssinia (currently Ethiopia) so as to escape the torture and violence of the chiefs of Quraysh. They thus turned to a country where they would be able to worship Almighty Allah freely and carry out their religious duties safely. In this new land, they did not fear the plots of the conspirers and the injustice of the tyrants anymore. Although the chiefs of Quraysh did their best to force these Muslims to return to Makkah in order to torture them over again, the king of Abyssinia did not consent to the demand of the chiefs of Quraysh; rather, he kept the Muslims under his protection to practice their devotional acts safely and securely.
Among those who migrated to Abyssinia was Ja‛far ibn Abi-Talib, the immortal martyr, the brother of Imam ‛Ali (‛a), and the cousin of the Holy Prophet (s). Carrying his faith, he had to flee his homeland, leaving behind him his city and family. He acted as source of amusement for the other emigrants who were distressed by their alienation, remoteness from their homeland, and separation from their people and homes. Ja‛far showed them a high level of lenience and took part in their pains and grievances.
The Holy Prophet in Yathrib
The tyrannical chiefs of Quraysh agreed unanimously upon assassinating the Holy Prophet (s) after he had lost his uncle Abu-Talib who always protected his faith and him with all means possible. After the demise of Abu-Talib, the tyrants of Quraysh deemed the Holy Prophet (s) weak, helpless, and unaided, since he did not have any one else to protect him.
Heavily armed, the criminal gang who decided to eliminate the Holy Prophet (s) physically gathered around his house in the darkest hours of night. Historicists affirm that this gang was composed of forty men.
However, the Holy Prophet (s) left his house while they were encompassing it, took a handful of dust and threw it on their filthy faces while repeating this holy verse:“And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see. (36/9)”
Before that, the Holy Prophet (s) had ordered his brother, successor, and cousin Imam ‛Ali ibn Abi-Talib (‛a) to replace him in his bed so that the assassinators would believe that the Holy Prophet (s) was still there. Imam ‛Ali (‛a) spent that night with supplication and implorations to Almighty Allah to save the Holy Prophet (s) from the hands of that bunch of criminals. With the first sparks of dawn, the criminals attacked the Holy Prophet’s house, believing that he was still in his bed.
Immediately, Imam ‛Ali (‛a) stood up and unsheathed his sword to face them. Surprised by this situation, they cried out,“Where is Muhammad?”
Intensely and strictly, Imam ‛Ali (‛a) replied,“Have you appointed me as his guard?”
Thus, the criminals, defeated and followed by disgrace and shame, went back to their houses.
In the meantime, the Holy Prophet (s) was on his way to Yathrib. He headed for a mountain and entered a cave therein. He was accompanied by Abu-Bakr who was encompassed by terror and fear from the tyrants of Quraysh. Having noticed so, the Holy Prophet (s) tried to calm him down by saying,“Do not panic. Allah the All-exalted is with us.”
About this incident, this holy verse was revealed:
If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion, ‘Grieve not! Surely, Allah is with us.’ So Allah sent down His tranquility upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise. (9/40)
Paying no heed to anyone, the Holy Prophet (s) moved along towards Yathrib. When he reached there, he was received so warmly that all the inhabitants of this city went out to welcome him with cheerful exclamations and pleasant faces. In Yathrib, the Holy Prophet (s) could find protection, security, thorough response to his call, and strong faith. These factors delighted him very much.
Foundation of the Islamic State
In Yathrib (lately called al-Madinah al-Munawwarah), the Holy Prophet (s) started establishing his great state that adopted positively and applicably the human rights, dignity, security, luxury, and teaching. First, he (s) founded a mosque to be the center of his government. From this mosque, all decisions were taken, all laws were enforced, and all treaties and truces were concluded.
Let us now refer to a number of the Prophetic declarations that were issued in this mosque:
Islamic Brotherhood
As soon as he resided in al-Madinah, the Holy Prophet (s) declared the principle of Islamic brotherhood. Practically, he brought into fraternal association each couple of Muslim individuals; one from the Muslims of Makkah who had emigrated to Yathrib and another from the inhabitants of Yathrib who supported and received his companions and him. In other words, he fraternized a member of the tribe of al-Aws with another from the tribe of al-Khazraj; the two major tribes that lived in Yathrib. He also fraternized a member of the emigrants of Makkah (Muhajiruni) with a member of the citizens of Yathrib (Ansar).
In fact, this fraternity is considered closer and firmer than family and blood ties.
No one remained except the Holy Prophet (s) who fraternized with Imam ‛Ali (‛a) and said to him,
You are my brother in this world and the Next World.
Enactment of Laws
It is understood that any human civilization cannot appear except under the shade of certain laws through which the subjects are protected against any violation and all the general and individual rights of both the community and the individuals are secured. In plain words, there is no civilization unless there are laws governing it. This fact has been confirmed by all jurists.
Following this rule, Islam has enacted laws some of which appertained to the government as a whole, and others appertained to the interior, exterior, economic, military, and official affairs. The articles of all of these laws can obviously be seen in the famous epistle of Imam ‛Ali (‛a) to Malik al-Ashtar when he appointed him as the deputy governor of Egypt. Besides, we can put our hands on other political documents of Muslim leaders that precisely and objectively treated all the affairs that are related to the Islamic government, such as contracts and treaties with the other states and governments.
No matter to which level human civilizations can reach and whatever governmental laws they can enact, no civilization can ever ratify such political systems that Islam has performed, since these laws and systems are still proceeding in conformity with all ages and all global advancements.
Overseeing profoundly and comprehensively the progress of human beings from the beginning of their creation to the last stage of their lifetimes, Islam has enacted the most wonderful and most genuine laws.
To have a scrutinizing look at these laws, the gentle reader is advised to refer to my book entitled al-Islam manhajun mushriqun lil-hayat (Islam: A Bright Approach of Life).
To sum it up, this huge endeavor of laws and regulations that were enacted by Islam through the Holy Prophet (s) cannot be left without appointing an honest guardian to put them into effect precisely. In other words, it is impossible, ineffectual, and unfeasible to claim that the Holy Prophet (s) had neglected the issue of appointing one as the next leader thoroughly and allowed Muslims to do whatever they wish in this regard, because this issue is related to the destiny of Muslims. Hence, it is ridiculous to believe that the Holy Prophet (s) left his community before he had nominated his successor.
This point will be further discussed in the coming topics of the book.
Panic of the Chiefs of Quraysh
Back to our main topic, the polytheists of Quraysh lost control of themselves when they knew about the Holy Prophet’s successful flight from Makkah and migration to Yathrib. They knew for sure that he (s) should take after them to avenge himself on them for what they had excessively done against him and for the torture, persecution, and attempts of assassination they had committed against him and his believing companions. They believed that they had no chance but to fight against him to kill his followers and him. They therefore mobilized armies to fight him.
The Battle of Badr
Among the many wars that the disbelievers of Makkah waged against the Holy Prophet (s) was the conflict known as the Battle of Badr. This conflict was under the commandership of Abu-Jahl, the most vehement enemy of the Holy Prophet (s). This man led a big army to protect Abu-Sufyan on his commercial journey back from Syria along with the money and goods he had brought with him from there for the chiefs of Quraysh. The Holy Prophet (s) had ordered his companions to confiscate these money and goods so that Muslims would be financially strong and a deathblow would be targeted at the polytheists of Quraysh. When Abu-Sufyan knew about this, he took another way that spared his life. The army of the polytheists came from Makkah towards a region called Badr where there was a famous spring. This spring had been already controlled by the Holy Prophet and his followers so as to waylay Abu-Sufyan’s commercial caravan. Abu-Jahl, along with the officers of his army, decided to attack the Holy Prophet’s army, because this army was little in comparison with Abu-Jahl’s huge army and armaments. So, they attacked the Muslims. In this battle, Almighty Allah decided victory to be the Muslims’; therefore, Abu-Jahl and his troops were heavily defeated and they suffered gross casualties. The Muslims could kill Abu-Jahl and many other chiefs of Quraysh and could capture seventy warriors. The dead bodies of the dead were thrown in a well situated in that region. Muslims could also take as booty the majority of the enemies’ military equipments.
In the Battle of Badr, the polytheists were defeated. The majority of their human casualties were killed by the sword of Imam ‛Ali (‛a), as has been confirmed by reference books of history.
The Battle of Badr thus recorded a categorical victory for Muslims and a humiliating defeat for their enemies whose hearts were full of terror, while the Muslims’ hearts were full of faith and certitude of victory.
The Battle of Uhud
The polytheists of Quraysh who could escape the deadly strikes of Imam ‛Ali’s sword returned to Makkah broken and humiliated. They shed heavy tears for their victims. Their women received them with lamentation and expressions of grief for this severe loss. Hind, the mother of Mu‛awiyah ibn Abi-Sufyan, felt great sorrow, since her father, brother, and other family members were killed in this battle. She thus forbade weeping for these losses so that grievance would not leave the hearts before they would revenge them on the Holy Prophet (s). Thus, the polytheists of Quraysh restarted mobilizing more troops and preparing more weapons and arms.
Under the commandership of Abu-Sufyan, they advanced to fight against the Holy Prophet (s), although this divine man had come to liberate them, save them from the fables of the pre-Islamic era of ignorance, and grant them immortal integrity and glory.
The two armies reached Mount Uhud. The army of the Muslims settled in the versant of this mountain and the Holy Prophet (s) ordered the shooters to settle on the mountain’s top so as to hold back the sneaking enemies from attacking the Muslims from the backside. With the first strikes of the battle, the Muslims commanded by Imam ‛Ali (‛a) could defeat the polytheists. However, when the shooters saw how the enemies were defeated and forced to retreat, they left their positions and hurried to collect the spoils of the war. Seizing this opportunity, Khalid ibn al-Walid who led a troop of the polytheistic enemies occupied the positions left by the Muslim shooters. He then attacked the Muslim army from the rear while the absconding troops returned and attacked the Muslims from the front. Hence, the Muslim troops were surrounded from both sides. In this battle, great Muslim personalities, on the top of whom was the champion Hamzah ibn ‛Abd al-Muttalib, were martyred. The enemies surrounded the Holy Prophet (s) and could cause him many wounds. Sparing no single effort, Imam ‛Ali (‛a) hurried to protect the Holy Prophet (s). Had it not been for ‛Ali (‛a), the Holy Prophet (s) could have been killed there.
Hind hurried to the dead body of the martyr Hamzah and mutilated it so maliciously. She took out the liver and chewed it.
She then cut off some of his body parts and used them as necklace! Likewise, Abu-Sufyan stopped at the dead body of Hamzah, kicked it, and showed rejoicing and gloating.
The troops of the polytheists returned to Makkah chanting songs of victory and vengeance on the Holy Prophet (s).
These were some of the fierce conflicts that the polytheists of Quraysh waged restlessly against the Holy Prophet (s) as attempts to suppress his voice and extinguish the lights of his principles and values. However, Almighty Allah eventually gave His Prophet victory, supported His religion, and protected His Messenger.
The Conquest of Makkah
After that, the Holy Prophet (s) rebuilt his armed forces and supplied them with all sorts of weapons and equipments. As a result, he had in a short time the most powerful armed forces of that age. Leading them, he advanced towards conquering Makkah. His advancement towards Makkah was however secret; lest, the polytheists of Quraysh would know about the matter and then a military conflict would take place and casualties would fall. Another reason for this secrecy was that the Holy Prophet (s) wanted Makkah to be a secure place and free of any bloodshed.
When the Muslim army was on the outskirts of Makkah, the Holy Prophet (s) ordered all of his soldiers to kindle fire in the darkness of night. When fires flamed, their light covered all the quarters of Makkah. Panicked by this scene, Abu-Sufyan said, “I have never seen such fire at any other night.” Badil ibn Warqa', who was next to Abu-Sufyan, trying to furnish a justifying explanation, said, “By God, these fires must have been kindled by the tribe of Khuza‛ah to declare a war.” Disproving his explanation, Abu-Sufyan said, “The troops of the tribe of Khuza‛ah are too little and too humble to cause such fires.”
Al-‛Abbas ibn ‛Abd al-Muttalib, having recognized Abu-Sufyan’s voice, called at him with his epithet: “Abu-Hanzalah!” Abu-Sufyan answered back, “Abu’l-Fa¤l!” Al-‛Abbas said, “Woe to you, Abu-Sufyan! This is the Messenger of Allah leading the people. What a disgracing mourning the people of Quraysh will see if he (i.e. the Prophet) conquers Makkah by force!”
Trembling all over, Abu-Sufyan asked with a disrupting accent, “What should we do? May my father and mother be sacrificed for you?”
Then, al-‛Abbas asked Abu-Sufyan to ride behind him on his riding animal and led him to the Holy Prophet (s). Before the Holy Prophet (s), al-‛Abbas said, “I have granted this man immunity!” Hence, the Holy Prophet (s) said, “Now, escort him to your place. In the morning, bring him to me.”
The next morning, Abu-Sufyan, trembling and fearing the Holy Prophet (s), was brought before him. The Holy Prophet (s) asked him, “Abu-Sufyan, woe to you! Have you not yet known that there is no god save Allah?” With a low tone, Abu-Sufyan said, “May my father and mother be sacrificed for you! You are so lenient, so noble, and so observant of relation ties! By God, I believe that if there had been any other god beside Allah, he should have saved me!”
Answering him, the Holy Prophet (s) said, “Abu-Sufyan, woe to you! Have you not yet known that I am the messenger of Allah?”
Rudely, Abu-Sufyan answered, “May my father and mother be sacrificed for you! You are so lenient and so observant of relation ties! By God, I have some reservation about this!”
Here, al-‛Abbas reproached Abu-Sufyan and ordered him to declare that Muhammad is the messenger of Allah; lest, he would be beheaded.
Having had no other way, Abu-Sufyan had to say the two professions of faith of Islam. However, his heart was still full of disbelief.
Then, the Holy Prophet (s) issued a general amnesty for all the people of Quraysh who had stood against him, fought him, and spent whatever they had in possession to eliminate him.
Nonetheless, the conquest of Makkah was a turning stage in the history of Islam. This incident imparted to Muslims more power and invulnerability and made the opposing powers believe that they can no longer resist this religion; therefore, they had no other choice than declaring their conversion to Islam in order to spare their lives even if this declaration was only verbal, while in their inner selves they were disbelievers and hypocrites.
The Anti-Islam Front
Hereinafter, I will review the powers that stood and bore a grudge against Islam, waited the befalling of calamities to it, and did not stop hatching conspiracies and schemes against it:
The Hypocrites
The group of hypocrites includes those whose tongues declared conversion to Islam while their hearts were fully involved with disbelief and hypocrisy. They form the greatest danger against Islam, because an interior enemy is always more dangerous than the exterior. These people used to spread animosity among Muslims and distort the words of Almighty Allah. Once, they built a mosque and requested the Holy Prophet (s) to offer a prayer therein. However, when he knew about the actual intention of these people, the Holy Prophet (s) ordered their mosque to be set on fire.
On account of the mass danger they caused to Islam, an entire Qur'anic chapter (i.e. Surah) was revealed to disclose their manners, malice, and hypocrisy. Abu-Sufyan and the majority of the members of the Banu-Umayyah tribe were on the top of the list of the hypocrites, since Islam has annihilated their chiefs and stamped out their interests and influence.
The Jews
The Jews were always the rivals and enemies of the Holy Prophet (s) whose military victories shocked them. They were also astounded by the Holy Prophet’s magnificent laws and eminent teachings that affected all hearts. In the Arab Peninsula, the Jews were the striking power. They took upon themselves the mission of fighting against Islam. They had supplied Abu-Sufyan with finance and military equipments in order to clash the Holy Prophet (s). Moreover, they dedicated all their economic capacities to challenging Islam and eliminating the Holy Prophet (s).
Once the Holy Prophet (s) realized that the Jews stood for the greatest danger that threatened his mission and that Islam would not rule completely as long as they stood against it, he faced them determinedly and banished the Banu’l-Na¤ir Jewish tribe from al-Madinah his capital. Due to this procedure, the capital of the Islamic state was clear of the Jews. Moreover, the Holy Prophet (s) waged a war against the Jews in the fortresses of Khaybar and eliminated their heads and chiefs.
The Holy Prophet (s) regarded the Jews as a destructive element in the human community; he therefore warned against their evils more than once. In this respect, al-Waqidi, a historicist, has reported that the Holy Prophet (s), in his last will, said, “Take the Jews out of your peninsula.”
The previously mentioned topics regarding the sufferings of the Holy Prophet (s) are only introductory topics to the coming discussions in this book, all of which revolve round the fact that the Holy Prophet (s) did not depart this world before he had appointed a leader to guide and direct his community and to act as the guardian and trustee over his huge efforts of establishing and circulating the values and principles of Islam.
To claim that the Holy Prophet (s) neglected the critical issue of appointing a next leader and left his community to choose a leader for themselves is in reality one of the weakest and shallowest opinions, because this is in violation of the line of the divine mission that aims at protecting the community from deviation and behavioral retardation.
Indeed, the Holy Prophet (s) constructed the protective fence that shields his community against seditious matters and deviations all of the stages of history to include all generations. This fence is namely the Holy Qur'an and the Ahl al-Bayt (i.e. the Holy Prophet’s Household). Although he confirmed this fact on many occasions, some of his Companions (i.e. Sahabah) broke this fence and declared, “The Book of God is sufficient for us!” Raising this slogan led to the spread of seditions among Muslims, hurled down their principles, and allowed tyrannical people to rule over them. Thus, the Umayyad and then the ‛Abbasid dynasties ruled over the Muslims tyrannically and circulated injustice, bias, and persecution among them. They also forced them to do what they would not like to do.
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Author: Baqir Sharif al-Qarashi
