Alhassanain(p) Network for Heritage and Islamic Thought

‘Ali: The Best of the Sahabah

Explicit Testimonies of Sahih Sunni Ahadith

This book is an in-depth academic critique, and a thoroughly investigative refutation, of Shaykh Ibn Taymiyyah’s Minhaj al-Sunnah on the specific question of Abu Bakr’s alleged superiority overAmir al-Muminin ‘Ali b. Abi Talib. The shaykh has adopted a two-pronged approach in his Minhaj. He presents arguments and proofs to support Abu Bakr’s superiority and discredits all arguments and proofs in favour of ‘Ali’s superiority. Toyib Olawuyi has however placed all the primary submissions, evidences and denials of Ibn Taymiyyah under the microscope and punctured every single one of them severely using the Book of Allah, thesahih ahadith of the Ahl al-Sunnah wa al-Jama’ah, and their strictestrijal verification methods. Full transparency, accuracy and accountability are strictly observed throughout our book, and we hope it will ease the way for every soul seeking to find out the real truth.

Author(s):  Toyib Olawuyi

Miscellaneous information:

Copyright © 2014 Toyib Olawuyi All rights reserved. ISBN-13: 978-1492390497 ISBN-10: 1492390496

Table of Contents

Dedication. 3

Acknowledgments 4

Preface 5

1. Hadith Al-Qadha, Investigating Its Authenticity. 10

2. Hadith Al-Qadha, Confessions Of The Sahabah. 14

3. Hadith Al-Qadha, ‘Ali’s Superior Knowledge Of The Qur’an And Sunnah  17

4. Hadith Al-Qadha, An Age Of Jungle Justice I 20

5. Hadith Al-Qadha, An Age Of Jungle Justice II 24

6. Hadith Al-Qadha, An Age Of Jungle Justice III 29

7. Hadith Al-Qadha, An Age Of Jungle Justice IV. 33

8. Hadith Al-Qadha, An Age Of Jungle Justice V. 37

9. Hadith Al-Qadha, An Age Of Jungle Justice VI 42

10. Hadith Al-Qadha, An Age Of Jungle Justice VII 50

11. Hadith Al-Qadha, ‘Ali Versus ‘Umar 52

12. Hadith Al-Tafdhil, Investigating Its Authenticity. 57

13. Hadith Al-Tafdhil, Shaykh Ibn Taymiyyah Raises Objections 62

14. Hadith Al-Tafdhil, is ‘Aishah Really the best of the Ummah?. 67

15. Hadith Saluni, Investigating Its Authenticity. 70

16. Hadith Saluni, Implications Of The Reports 75

17. Hadith Saluni, Did The Sahabah Ask ‘Ali?. 80

18. Hadith Al-‘Ilm, Establishing Its Authenticity. 84

19. Hadith Al-‘Ilm, Proving Its Tawattur 90

20. Hadith Al-‘Ilm, Some Further Shawahid. 97

21. Hadith Al-Istislam, Investigating Its Authenticity. 100

22. Hadith Al-Zuhd, Correcting An Exaggeration. 107

23. Verse Of Al-Najwa, A Real Eye-Opener 114

24. Hadith Al-Rayat, A Truly Messy One 119

25. Hadith Al-Rayat, Investigating Its Authenticity. 125

26. Hadith Al-Tair, Investigating Its Authenticity. 133

27. Hadith Al-Tair, Examining Some Shawahid. 136

28. Hadith Al-Ta’rif, Understanding Its Background. 143

29. Hadith Al-Ta’rif, Proving Its Authenticity. 150

30. Hadith Al-Tashbih, Establishing Its Authenticity. 154

31. Hadith Al-Tashbih, Instances Of Equality. 159

32. Hadith Al-Ikhtiyar, Examining The Verse Of The Cave 164

33. Hadith Al-Ikhtiyar, ‘Ali: The True Second Of Two. 176

Bibliography. 184

Endnotes 189

Dedication

This research is dedicated toAmir al-Muminin ‘Ali b. Abi Talib,salawatullah wa salamuhu ‘alaihi , who is mymawla and themawla of all believers.

Acknowledgments

Special thanks to the following brothers and sisters for their encouragement: Shaykh Muhammad Nura Dass, Ahmad Olawuyi, Ali Baker, Tural Islam, Syed Jarry Haider, Syed Mansab Ali Jafri, Jaffer Abbas, Agbonika Salihu, Jibreel Ibn Mikael, Syeda Umme Rabab Bukhari, Aneela Sultan, Nasir Hasan, and Hassan Bokhari. May Allah bless them all and all our loving brothers and sisters from the Shi’ah Imamiyyah and the Ahl al-Sunnah wa al-Jama’ah.

Preface

The question of who the best of the Sahabah,radhiyallah ‘anhum , was has always been a thorny issue within theUmmah , especially among the Ahl al-Sunnah wa al-Jama’ah. Even the Sahabah disputed with one another over the topic. Specifically, the debate often revolves around Abu Bakr and ‘Ali,‘alaihi al-salam , only. It is very difficult to see anyone - whether Sunni or Shi’i – arguing that ‘Umar, ‘Uthman, Talhah, Zubayr or some other Sahabi – was the best of the Sahabah. Rather, the exact point of contention is, and always was: was Abu Bakr their best or ‘Ali?

Expectedly, most of the Ahl al-Sunnah consider Abu Bakr to have been the best of the Sahabah, then ‘Umar, then ‘Uthman, and then ‘Ali. By contrast, the Shi’ah believe thatAmir al-Muminin ‘Ali was the best, then al-Hasan, then al-Husayn, and then Sayyidah Faṭimah,‘alaihim al-salam . There is a minority among Sunnis – including some Sahabah and a lot of Sufis – who share the Shi’i view on the matter.

Ordinarily, the debate over who was the best should have been a mere, healthy academic exercise. However, it is linked withImamah andkhilafah in theUmmah . So, it is a very big issue, and provokes the deepest emotions of some people. In fact, countless Shi’is and others have been murdered for more than a millenium by Sunni extremists, only for their belief in the superiority of ‘Ali. The best of theUmmah at each point in time is the only one qualified for thekhilafah . This is the Command of Allah and His Messenger,sallallahu ‘alaihi wa alihi . Shaykh Ibn Taymiyyah (d. 728 H) confirms:

ففي هذا الخبر إخبار عمر بين المهاجرين والأنصار أن أبا بكر سيد المسلمين وخيرهم وأحبهم إلى رسول الله صلى الله عليه و سلم ذلك علة مبايعته فقال بل نبايعك أنت فأنت سيدنا وخيرنا وأحبنا إلى رسول الله صلى الله عليه و سلم ليبين بذلك أن المأمور به تولية الأفضل وأنت أفضلنا فنبايعك

In this report is the declaration of ‘Umar among the Muhajirun and the Ansar that Abu Bakr was thesayyid of the Muslims and the best of them, and the most beloved of them to the Messenger of Allah. This is the reason for following him. So, he (‘Umar) said, “Rather, we will follow you because you are oursayyid , and the best of us, and the most beloved of us to the Messenger of Allah, peace be upon him”. He wanted to make clear through it that:WHAT IS ORDAINED IS TO GIVE AUTHORITY TO THE BEST , and you are the best of us. So, we will follow you.1

The bottomline here is thatkhilafah by anyone who is not the best of his time is contrary to the Order of Allah and the Sunnah of His Messenger, and is therefore both illegal and abid’ah . That makes thekhalifah himself and all his supporters ringleaders of abid’ah , as long as they are aware of his deficiency and still uphold hiskhilafah . In that way, they would be guilty of creating a new provision in the religion to supplant that of Allah. The grave danger of all this is captured perfectly in these words of the Messenger of Allah, documented by Imam al-Nasai (d. 303 H):

شر الأمور محدثاتها وكل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار

The worst of the (religious) affairs are their innovations, and every innovation is abid’ah , andevery bid’ah is misguidance, and every misguidance ends to the Fire .2

‘Allamah al-Albani (d. 1420 H) comments:

صحيح

Sahih 3

The Command of Allah and His Messenger is that the best of theUmmah should always be theirkhalifah , as testified by ‘Umar b. al-Khaṭṭab. Meanwhile, the innovation in this matter is to make or allow any inferior individual as thekhalifah . This innovation is abid’ah , and will land whosoever leads, practices or recognizes it in Hellfire. It is understandable then why some of our Sunni brothers are so hell-bent upon emphasizing the superiority over Abu Bakr over the wholeUmmah , followed by ‘Umar and ‘Uthman, by all means – even to the extent of committing massacres. The survival of theirSahih depends very heavily on it. Should Abu Bakr, ‘Umar or ‘Uthman fall, Sunnism itself ceases to exist as a valid entity!

So, certain drastic steps were taken to address the challenge. First, a very wide re-definition was issued for Shi’ism. This, apparently, was to scare Sunnis away from researching into the issue. Al-Hafiz Ibn Hajar al-‘Asqalani (d. 852 H) takes the podium:

والتشيع محبة على وتقديمه على الصحابة فمن قدمه على أبى بكر وعمر فهو غال في تشيعه ويطلق عليه رافضي وإلا فشيعي فإن انضاف إلى ذلك السب أو التصريح بالبغض فغال في الرفض وإن اعتقد الرجعة إلى الدنيا فأشد في الغلو

Shi’ism is love of ‘Ali and the placing of him over the Sahabah (except Abu Bakr and ‘Umar only). Whoever places him above Abu Bakr and ‘Umar, such is an extremist in his Shi’ism, and he is called a Rafidi.

If he does not (place ‘Ali over the two), then he is only a Shi’i. If he added to that (i.e. preference of ‘Ali over Abu Bakr and ‘Umar) abuse, cursing or open hatred (of Abu Bakr and ‘Umar), he is then an extremist inRafdh . If he believes in Raj’ah into this world, then he is severe in (Rafidhi) extremism.4

Therefore, a Sunni is only someone who considers ‘Ali as inferior to Abu Bakr, ‘Umar AND ‘Uthman. Whosoever places him above ‘Uthman is a Shi’i, and whosoever views him as superior to Abu Bakr or ‘Umar is a Rafidhi. In the Sunni creed, being a Shi’i is abid’ah . Imam al-Dhahabi (d. 748 H) says:

أن البدعة على ضربين: فبدعة صغرى كغلو التشيع، أو كالتشيع بلا غلو ولا تحرف، فهذا كثير في التابعين وتابعيهم مع الدين والورع والصدق. فلو رد حديث هؤلاء لذهب جملة من الآثار النبوية، وهذه مفسدة بينة. ثم بدعة كبرى، كالرفض الكامل والغلو فيه

Bid’ah has two types:

The minor bid’ah: like extreme Shi’ism, or like moderate Shi’ism , for this was widespread among the Tabi’in and their followers, despite their

devotion, piety and truthfulness. If theahadith of these people were rejected, part of teachings of the Prophet would be lost, and that would be a clear evil.

Thenthe major bid’ah: like complete rafdh and extremism in it.5

By classifying the placing of ‘Ali above ‘Uthman as abid’ah – which leads to Hellfire – the classical Sunni‘ulama hoped to put a firm lid on all threats to theirSahih . However, their action has produced some horrible unintended consequences. Many of the Sahabah were Rawafidh by Sunni definition, and therefore heretics who will burn forever in the Fire! Imam Ibn ‘Abd al-Barr (d. 463 H) identifies some of these Rafidhi Sahabah:

وروى عن سلمان وأبي ذر والمقداد وخباب وجابر وأبى سعيد الخدري وزيد بن الأرقم أن علي بن أبي طالب رضي الله عنه أول من أسلم وفضله هؤلاء على غيره

Salman, Abu Dharr, al-Miqdad, Khabab, Jabir, Abu Sa’id al-Khudri and Zayd b. Arqam narrated that ‘Ali b. Abi Talib, may Allah be pleased with him, was the first to accept Islam,and they considered him the most superior (among the Sahabah) .6

These senior Sahabah considered ‘Ali as superior to Abu Bakr, ‘Umar and ‘Uthman! By Sunni standards, theirbid’ah , therefore, was of the major type! They were complete Rafidhis. Another well-known Sahabi like them was Abu al-Tufayl, radhiyallah ‘anhu. Imam al-Dhahabi states about him:

واسم أبي الطفيل، عامر بن واثلة بن عبد الله بن عمرو الليثي الكناني الحجازي الشيعي. كان من شيعة الإمام علي.

The name of Abu al-Tufayl was ‘Amir b. Wathilah b. ‘Abd Allah b. ‘Amr al-Laythi al-Kanani al-Hijazi, the Shi’i. He was from the Shi’ah of Imam ‘Ali.7

Imam Ibn ‘Abd al-Barr adds:

وكان متشيعا في علي ويفضله ويثني على الشيخين أبي بكر وعمر ويترحم على عثمان

He was a Shi’i of ‘Ali and considered him the most superior. He used to extol the two Shaykhs, Abu Bakr and ‘Umar, and would ask for Allah’s mercy upon ‘Uthman.8

Al-Hafiz explains the words of Ibn ‘Abd al-Barr above:

قال أبو عمر كان يعترف بفضل أبي بكر وعمر لكنه يقدم عليا

Abu ‘Umar said: He accepted the merit of Abu Bakr and ‘Umarbut he considered ‘Ali to be the most superior. 9

This creates an impossible dilemma for Sunni Islam. If Sunnis stick with their view that Shi’ism – as defined by them – is abid’ah , then they must agree that all these fine Sahabah were heretics with no hope of salvation in the Hereafter. By contrast, if they free the Shi’i Sahabah, then they must equally free all other Shi’ah and Rawafidh! What is good for the goose is equally good for the gander. Besides, the Sahabah, who met the Prophet, are in an even more accountable position on any Islamic matter than all the generations after them. It gets scary when one considers the possibility that the Messenger of Allah could have been of the same opinion as the Shi’i Sahabah! If he did, then it would have been Sunnah to place ‘Ali over Abu

Bakr, ‘Umar and ‘Uthman. In that case, the majority view of the Ahl al-Sunnah on the matter would have been abid’ah - in fact, a compoundedbid’ah .

The other step taken by the Sunni‘ulama was to confuse their followers on the status and meanings of explicitahadith indicating the overall superiority ofAmir al-Muminin ‘Ali b. Abi Talib over all Sahabah. The most guilty individual in this regard was none other than “Shaykh al-Islam” Ibn Taymiyyah. Others, such as Imam al-Mubarakfuri (d. 1282 H), ‘Allamah al-Albani, Shaykh al-Arnauṭ and others, have also followed his steps, albeit at a much lower level. In this book, we will be examining some of suchahadith , proving their authenticity absolutely, and analyzing their texts in the light of the Qur’an andmutawatir Sunnah. Ourmanhaj in this regard is open, transparent, mathematical and precise. For instance, we have relied very heavily upon the verdicts concerning the individual narrators by al-Hafiz al-‘Asqalani in his legendary reference work,al-Taqrib . The reasons for this approach are two. First, al-Hafiz Ibn Hajar al-‘Asqalani, often fondly referred to simply as al-Hafiz, is one of the greatest Sunni scholars ofrijal andhadith . ‘Allamah al-Albani says about him:

لكن من كان في ريب مما أحكم أنا على بعض الأحاديث فليعد إلى فتح الباري فسيجد هناك أشياء كثيرة وكثيرة جداً ينتقدها الحافظ أحمد بن حجر العسقلاني الذي يسمى بحقٍ أمير المؤمنين في الحديث والذي أعتقد أنا وأظن أن كل من كان مشاركاً في هذا العلم يوافقني على أنه لم تلد النساء بعده مثله.

But, whoever is in doubt concerning the verdicts I have given concerning someahadith (inSahih al-Bukhari ), let him refer to Fath al-Bari, and he will find there lots and lots of things (inSahih al-Bukhari ) which have been criticized byal-Hafiz Ahmad b. Hajar al-‘Asqalani, who is rightly named the Amir al-Muminin in Hadith, and whom I believe – and I suppose that anyone who has this knowledge (i.e. science of hadith) would agree with me – that no woman has ever given birth to anyone like him after him. 10

The phrase “amir al-muminin” is of course a reference to the supreme master.

Secondly, al-Hafiz himself states in the Introduction toal-Taqrib :

أنني أحكم على كل شخص منهم بحكم يشمل أصح ما قيل فيه، وأعدل ما وصف به

I have graded every individual among them with a verdict that contains the most correct of what is said about him, and the most just of the descriptions given for him.11

In other words, a lot of things have been said about each of the narrators. But, not everything said about them is authentically transmitted, correct or accurate. So, al-Hafiz, who is a king in the Sunni science ofhadith , has compiled only “the most correct” and “the most just” of the statements made about them. No wonder, top Sunnihadith scientists like ‘Allamah al-Albani and others have relied very heavily upon thisal-Taqrib in all their works. We will be doing the same throughout this book and others. There are two clear advantages in doing this. One, it would ensure the accuracy of our conclusions on the various narrators. Two, it would keep our book

concise and neat. As such, we will firstly quote the criticisms of a Sunni scholar, mostly Shaykh Ibn Taymiyyah, against a particularhadith - which establishes ‘Ali’s superiorty over all the Sahabah – and then examines the trustworthiness of all its narrators, primarily throughal-Taqrib . Where the name of the narrator is not present inal-Taqrib , then we go for the books of Imam al-Dhahabi, who is equally a superweight in Sunnihadith sciences, as well as others like ‘Allamah al-Albani and Shaykh al-Arnauṭ.

This humble author has adopted a very stricttakhrij style throughout the book. This is why he has excludedahadith which he believes to be true, but which do not meet the strict standards of authenticity in the Sunnihadith sciences. In particular, we focus on the reliability of the narrators and the full connectivity of the chains. We also seek if there are corroborative supports for either the chains or the texts of theahadith . Most importantly, we also investigate any possible hidden defects in the chains, such astadlis , poor memory andirsal of the narrators and present detailed researches to make clarifications wherever necessary. Sometimes, in order to save space, we do simply rely upon explicit authentications of chains andahadith by the topmost Sunnihadith scientists. Through this methodology, we hope to give the full opportunity to whoever is researching the topic in order to determine the real truth.

Meanwhile, we do not neglect Sunni arguments and reports in favour of the superiority of Abu Bakr and ‘Umar either. We query their authenticity too, in line with strict standards of Sunnirijal and further test their compatibility with the Qur’an and undisputed history. The full details of our investigations are provided in our book, so that our esteemed reader can verify, reason and make his independent conclusions too.

Throughout our book, we have relied upon Sunni books only, and specifically those of the highest standing in their respected categories. This way, we aim ensure full accuracy in everything. We implore Allah to forgive us all our mistakes, and to accept this as a worthy act ofirsal .

1. Hadith Al-Qadha, Investigating Its Authenticity

Shaykh Ibn Taymiyyah (d. 728 H) states:

و إما قوله قال رسول الله صلى الله عليه و سلم لاقضاكم علي والقضاء يستلزم العلم و الدين فهذا الحديث لم يثبت و ليس له إسناد تقوم به الحجة لم يروه أحد في السنن المشهورة و لا المساند المعروفة لا بإسناد صحيح و لا ضعيف و إنما يروي من طريق من هو معروف بالكذب

As for his statement, “The Messenger of Allah, peace be upon him, said:‘The best judge among you is ‘Ali’” , and justice dispensation requires knowledge and religious devotion.But, this hadith is not authentic , and it has no chain of transmission which makes it a valid proofIt is not recorded by anyone in the famous Sunan books, and not (by anyone) in the well-knownMusnad books – not with asahih chain, nor with adha’if chain.It is only narrated through the route of notorious liars. 12

Meanwhile, Imam Ibn Majah (d. 273 H) records in hisSunan :

حدثنا محمد بن المثنى ثنا عبد الوهاب بن عبد المجيد ثنا خالد الحذاء، عن أبي قلابة، عن أنس بن مالك، أن رسول الله صلى الله عليه وسلم قال :أرحم أمتي بأمتي أبو بكر وأشدهم في دين الله عمر وأصدقهم حياء عثمان وأقضاهم علي بن أبي طالب.

Muhammad b. al-Muthanna – ‘Abd al-Wahhab b. ‘Abd al-Majid – Khalid al-Haza – Abi Qilabah – Anas b. Malik:

The Messenger of Allah, peace be upon him, said, “The most merciful of myUmmah to myUmmah is Abu Bakr. The most severe of them in the religion of Allah is ‘Umar. The most shy of them is ‘Uthman.And the best judge among them is ‘Ali b. Abi Talib.” 13

This report cancels out the first leg of our Shaykh’s claims: that thehadith is not documented in any of the authoritativeSunan andMusnad books – whether with asahih chain or even adha’if one!

So, the next question is: has thehadith truly been narrated by a liar or liars?

The first narrator, Muhammad b. al-Muthanna isthiqah (trustworthy) without absolutely any doubt. Al-Hafiz (d. 852 H) for instance says about him:

محمد بن المثنى بن عبيد العنزي بفتح النون والزاي أبو موسى البصري ….ثقة ثبت

Muhammad b. al-Muthanna b. ‘Ubayd al-‘Unaza, Abu Musa al-Basri....Thiqah (trustworthy), thabt (accurate ).14

Elsewhere, he adds about him:

روى عنه) خ (مائة حديث وثلاثة أحاديث ومسلم سبعمائة واثنتين وسبعين حديثا

Al-Bukhari narrated 103ahadith from him (in hisSahih ), and Muslim also narrated 772ahadith (from him in hisSahih ).15

Apparently, he was a super-weight in Sunniahadith .

Al-Hafiz also says about the second narrator:

عبد الوهاب بن عبد المجيد بن الصلت الثقفي أبو محمد البصري ثقة تغير قبل موته بثلاث سنين

‘Abd al-Wahhab b. ‘Abd al-Majid b. al-Salt al-Thaqafi, Abu Muhammad al-Basri:Thiqah (trustworthy). He changed (i.e. his memory weakened) 3 years before his death.16

In his Lisan, he gives further, crucial information about him:

لكنه ما ضر تغيره حديثه فإنه ما حدث بحديث في زمن التغير

But, his change (in memory) does not harm hisahadith , for he never narrated a singlehadith during the period of the change.17

So, what about the remaining narrators? Shaykh al-Arnauṭ saves us a lot of time with thistahqiq :

حدثنا عبد الله حدثني أبي ثنا عفان ثنا وهيب ثنا خالد الحذاء عن أبي قلابة عن أنس بن مالك عن النبي صلى الله عليه و سلم إسناده صحيح على شرط الشيخين

‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – ‘Affan – Wuhayb– Khalid al-Haza – Abu Qilabah – Anas b. Malik – the Prophet, peace be upon him Its chain issahih UPON THE STANDARD OF THE TWO SHAYKHS. 18

We understand from this that both Khalid al-Haza and Abu Qilabah arethiqah (trustworthy) narrators of bothSahih al-Bukhari andSahih Muslim , like Muhammad b. al-Muthanna.

Interestingly, Imam al-Hakim (d. 403 H), Imam al-Dhahabi (d. 748 H) and ‘Allamah al-Albani (d. 1420 H) also confirm that the second narrator is like the others too in this regard. The ‘Allamah writes:

أخرجه الترمذي (2 / 309) وابن ماجه (154) وابن حبان (2218) و (2219) والحاكم (3 / 422) من طريق عبد الوهاب بن عبد المجيد الثقفي حدثنا خالد الحذاء عن أبي قلابة عن أنس قال: قال رسول الله صلى الله عليه وسلم: فذكره، وقال الترمذي: " حديث حسن صحيح ". وقال الحاكم: " هذا إسناد صحيح على شرط الشيخين ". ووافقه الذهبي وهو كما قالا.

Al-Tirmidhi (2/309), Ibn Majah (154), Ibn Hibban (2218) and al-Hakim (3/422) narrated it through the route of‘ABD AL-WAHHAB B. ‘ABD AL-MAJID AL-THAQAFI – Khalid al-Haza – Abu Qilabah – Anas – the Messenger of Allah, peace be upon him. Al-Tirmidhi said: “Thehadith ishasan sahih ”. Al-Hakim (also) said,“This chain is sahih UPON THE STANDARD OF THE TWO SHAYKHS”. Al-Dhahabi concurred with him, andit is (indeed) as they both have stated. 19

In a simple summary,Hadith al-Qadha – as documented by Imam Ibn Majah – has a chain of transmission that issahih upon the standard of al-Bukhari (d. 256 H) and Muslim (d. 261 H). All its narrators are relied upon in bothSahih al-Bukhari andSahih Muslim , and there is no disconnection anywhere in the chain. Apparently, Shaykh Ibn Taymiyyah’s weird,

unfounded claim that thehadith is narrated only by notorious liars is itself a sickening rape of the truth!

There is equally amutaba’ah for Muhammad b. al-Muthanna copied by Imam al-Haythami (d. 807 H):

أخبرنا أحمد بن مكرم بن خالد البرتي، حدثنا علي بن المديني، حدثنا عبد الوهاب الثقفي، حدثنا خالد الحذاء، عن أبي قلابة عن أنس بن مالك قال: قال رسول الله - صلى الله عليه وسلم :ارحم أمتي بأمتي أبو بكر، وأشدهم في أمر الله عمر، وأصدقهم حياء عثمان، وأقضاهم علي

Ahmad b. Makram b. Khalid al-Birti – ‘Ali b. al-Madini – ‘Abd al-Wahhab al-Thaqafi – Khalid al-Haza – Abu Qilabah – Anas b. Malik:

The Messenger of Allah, peace be upon him, said: “The most merciful of myUmmah to myUmmah is Abu Bakr. The most severe of them concerning the Command of Allah is ‘Umar. The most shy of them is ‘Uthman.And the best judge among them is ‘Ali .20

We already know that the last four narrators – including Anas – arethiqah narrators of bothSahih al-Bukhari andSahih Muslim . So, we only have to find out the status of the first two narrators. Once again, Shaykh al-Arnauṭ saves us time. Imam Ibn Hibban (d. 354 H) records this chain in hisSahih :

أخبرنا أحمد بن مكرم بن خالد البرتي قال حدثنا علي بن المديني قال حدثنا معن بن عيسى قال حدثنا مالك بن أنس عن صفوان بن سليم عن عطاء بن يسار عن أبي سعيد الخدري

Ahmad b. Makram b. Khalid al-Birti –‘Ali b. al-Madini – Ma’n b. ‘Isa – Malik b. Anas – Safwan b. Sulaym – ‘Aṭa b. Yasar – Abu Sa’id al-Khudri21

Al-Arnauṭ says:

إسناده صحيح على شرط البخاري رجاله ثقات رجال الصحيح غير علي بن المديني فمن رجال البخاري

Its chain is sahih upon the standard of al-Bukhari. Its narrators are thiqah (trustworthy), narrators of theSahih , except ‘Ali b. al-Madini because he is from the narrators of (Sahih )al-Bukhari (only).22

So, both al-Birti and ‘Ali b. al-Madini arethiqah (trustworthy) narrators ofSahih al-Bukhari too. As such, themutaba’ah of ‘Ali b. al-Madini to Muhammad b. al-Muthanna inHadith al-Qadha issahih as well, upon the standard ofSahih al-Bukhari !

Thehadith has equally been transmitted from other Sahabah, apart from Anas. Imam al-Haythami for instance records:

عن جابر بن عبد الله الأنصاري قال : قال رسول الله صلى الله عليه و سلم : أرحم أمتي بأمتي أبو بكر وأرفق أمتي لأمتي عمر وأصدق أمتي حياء عثمان وأقضى أمتي علي بن أبي طالب

NarratedJabir b. ‘Abd Allah al-Ansari :

The Messenger of Allah, peace be upon him, said: “The most merciful of myUmmah to myUmmah is Abu Bakr. The kindest of myUmmah to myUmmah is ‘Umar. The most shy of myUmmah is ‘Uthman. The best judge of myUmmah is ‘Ali b. Abi Talib”.23

He comments:

رواه الطبراني في الأوسط وإسناده حسن

Al-Tabarani narrated it in al-Awsaṭ,and its chain is hasan .24

In modern prints ofMu’jam al-Awsaṭ of Imam al-Tabarani (d. 360 H), thishadith , unfortunately, is no longer present! The previous existence of this report inal-Awsat is further confirmed by Imam al-Haytami (d. 974 H):

و في رواية الطبراني في الأوسط أرحم أمتي بأمتي أبو بكر وأرفق أمتي لأمتي عمر وأصدق أمتي حياء عثمان وأقضى أمتي علي بن أبي طالب

In the report of al-Tabaraniin al-Awsat , it is recorded: “The most merciful of myUmmah to myUmmah is Abu Bakr. The kindest of myUmmah to myUmmah is ‘Umar. The most shy of myUmmah is ‘Uthman.The best judge of my Ummah is ‘Ali b. Abi Talib” 25

It has gone missing in the sameal-Awsat after the time of al-Haytami.

Finally, ‘Allamah al-Albani has copiedHadith al-Qadha from yet another Sahabi, namely Ibn ‘Umar:

أرأف أمتي بأمتي أبو بكر وأشدهم في دين الله عمر وأصدقهم حياء عثمان وأقضاهم علي

The most compassionate of myUmmah to myUmmah is Abu Bakr, and the most severe of them in the religion of Allah is ‘Umar. The most shy of them is ‘Uthman andthe best judge among them is ‘Ali. 26

The ‘Allamah says:

(صحيح) [ع] عن ابن عمر.

Sahih ... (Narrated) byIbn ‘Umar 27

Table of Contents

Preface 15

Part 1 - Chapter 1 19

1. the Lexical Meaning of Sahaba 19

A. in Lexicons 19

B. in the Holy Quran 19

C. Induce the Quranic Verses for Providing for the Lexical Meaning 19

D. Lexical Aspects of the Idiom 19

2. Terminological Meaning of Sahaba 20

A. An Explanation of bn­Hajar's Definition 20

B. bn­Hajar's Estimation of this Definition 21

C. Means of Recognizing the Sahaba 21

D. The Entire People are Sahaba 21

Chapter 2 - Sunnis' Conception of the Sahaba's Ultimate Decency 24

The Sunni Scholars’ Argument Regarding this Conception 24

Tenor of Sunnis' Conception of the Sahaba's Ultimate Decency 24

Punition of Dissents of the Sahaba's Ultimate Decency Conception 25

The Mystery Beyond Such An Extreme Harshness 25

Recall 25

An Attempt for Mitigating Such A Hyperbole 25

Denying and Eradicating this Attempt 25

Effects of this Opinion of Generalization 26

Wonderment and End Result 26

Criticism of the Conception 27

Unanimity and Discrepancy 27

An Endeavor for Reconciling 27

The Benefit of Such A Classification 28

Discrimination is A Divine Norm 29

Evidence of Legal Discrimination 29

Classes of Sahaba 29

Classification Of The Sahaba As Posited By Al­Hakam In His Al­Mustedrak 30

Approach of Discrimination in Islam 31

Pillars Of Discrimination And Courses Of Decency 31

Estimating the Criteria 32

Wonderment 32

Chapter 3 - Outward Refutation of the Conception 34

First Face: Admission and Witnesses 34

Second Face 34

Prefatory Perusal 35

1st - Confusion 35

2nd - Suggestive Words 36

3rd - Protection and Covering Up 36

A Topical Refutation of the Sahaba's Ultimate Decency Conception 37

The Wonder of Wonders 38

Aspect of Annulment 38

Expatiating and Proving Aspects of Annulment 38

I. the Conception Opposes Categorical Quranic Texts 39

Manifestation Of Hypocrisy 39

Categorical Divine Judgment 39

Examples Of Contradiction Between The Holy Quran And The Sahaba's Ultimate Decency Conception 40

Explication of the 3 Examples 41

1. God's Judgment In The Three Individuals 41

2. Sunnis' Judgment Respecting The Three 41

2 The Conception Opposes the Prophet's Traditions - 6 Examples 41

A Solicitation To Scrutinizing The 6 Examples 43

3 The Conception is Contradictory to Actuality - 7 Examples 44

Explication Of The 7 Examples 46

4 The Sahaba's Ultimate Decency Conception Opposes the General Spirit of Islam, Concept of the Unforeseen End Result and Concept of Cause Finale 46

Explication of the Above Texts 48

Incoherence of the Conception 49

Remarks 49

The Sahaba's Role in Legislation 50

Chapter 4 - the Sahaba's Ultimate Decency Conception At Shias 52

1. Shias' acceding to the Sahaba 52

2. for Shias, Who are the Sahaba? 52

3. The Basic Difference Point 53

4. Shias' Supplication for Mohammed's Companions 53

The Most Well Memorized Supplication of the Shiite 53

Chapter 5 - Grounds of Consideration of Sahaba 55

Bn­Abbas describes the Sahaba before Muawiya 55

The Will of Hutheifeh­bn­Al­Yeman, the Sahabi 55

Az­Zubeir and the End Result 56

Talha and the End Result 56

Confederates Kill Each Other 56

Ammar­bn­Yasir's Satisfactory End Result 57

Muawiya's Argument 57

Muawiya Penalizes Othman's Assassinators 57

Al­Hassan Al­Basri's Impression on Muawiya 57

Muawiya's Zenith of Glories 58

Muawiya's Officials Revile At Ali 58

Chapter 6 - The Right Course to Recognizing the Decent Sahaba 59

Topical Introductory 59

Inspecting the 2 supplications 59

A wonderment 59

Prospects 59

Explication 59

The solving method 59

Obstructions Of The Solving Methods 60

Conclusive Judgment of the Sahaba's Decency - Recall and Abstract of the Views of Sunnis and Shias 60

Confusion 61

An Event for the Shariite Disclosure 62

The Entire Sahaba's Decency 62

Logical Characterization 63

Wonderment 63

Abstract 63

How should we discriminate the indecent Sahaba? 63

Submission to the Authority Nominated By the Prophet is the Clue to Decency 64

The Decent Sahaba 64

Models of the Sluggish Iraqi and Syrian Individuals 65

Those Who Complied to Muawiya 65

Part 2 - Chapter 1- The Tribal Root 67

The Impermissibility to Combine Caliphate and Prophesy 67

A. the Clans of Quraish 67

B. the Political Form 67

C. Endeavors for Shaking the Form 67

D. the Augury of Prophesy 68

E. the Declaration of Prophesy 68

F. the Hashimites' Guarding Mohammed 68

G. Not for the Favor of the Pagans, It Was Envy, and Preserving the Political Form 68

H. Not for the Favor of the Pagans, the Wars Were Due to Envy and Preserving the Political Form 69

I. the Hashemite Prophesy is An Inescapable Fate 69

J. the most enthusiast clan towards occluding the Hashemite advancement 70

K. The Preeminent Trend 71

L. The Immaculate Kinship is the Statutory Base of Caliphate 71

M. The Rebellion and the Dissipation of the Preeminent Trend 71

The literal quotation of this narrative 72

N. Statutory Ground of Intercepting the Hashemites from Joining Headship to Prophesy Conception 74

O. Effects of Practicing the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 75

The First Effect 75

The Second Effect 75

The Third Effect 76

The Fourth Effect 76

Chapter 2 - Political Roots of the Sahaba's Ultimate Decency Conception 77

Islamic political system 77

A. Contradiction Between Idealism and Reality 77

B. the Islamic Political System 77

C. Pillars of the Islamic Political System 78

1st Pillar - Political Leadership 78

Purpose Of The Divine Election For Political Leadership 78

2nd Pillar - Organic Relationship Between Divine Doctrine And Selected Leaders 78

3rd Pillar - The Divine Jurisprudential Formulation 79

4th Pillar - The Commonalty's Contentment 79

Simplicity of the Islamic System 80

Political Circumstances of Inventing the Sahaba's Ultimate Decency Conception 80

Disregarding the Announced Goal for Dissenting the Legality 83

Renaissance After Inadvertence 83

Hypotheses Serving the Factuality 84

Chapter 3 - Purpose of Inventing the Sahaba's Ultimate Decency Conception 85

1. Substantiation 85

2. Immunity Against Criticism, Maligning, Reviling and Imputing Dishonor 86

3. Confronting Rivals of Muawiya and His Faction 86

4. Engaging Muslims in Discrepancies 86

Grounds of the Sahaba's Ultimate Decency Conception 87

Ahaadeeths Narrators 88

Muawiya's Merits 88

Ashafi'i's Impression on Muawiya 89

Al­Hassan Al­Basri's Saying 89

The Entire Sahaba's Ultimate Decency Conception is Having Umayid Flavor 89

Chapter 4 - The Jurisprudential Roots of the Sahaba's Ultimate Decency Conception 90

The Jurisprudential Authority 90

The Two Authorities 90

1. The Sunnis' Authority is the Entire Sahaba 91

What Is The Doctrinal Base Upon Which Sunnis Relied In Referring To The Sahaba As Legal Authority? 91

2. The Shias' Authority is the Imams and the Authentic Sahaba 91

What Is The Doctrinal Base Upon Which Shias Relied In Referring To The Imams As Legal Authority? 92

Role of the Two Authorities 92

Role Of The Authority At Sunnis 92

Role Of The Authority At Shias 93

Difference in Base is Difference in Effects 93

Numerous Authorities 95

The Doctrinal Judgment About The Variety Of Authorities 96

Cancellation Of The Doctrinal Authority Necessarily Entails Founding A Surrogate One 96

The Only Way Of Founding A Surrogate AuthorityWAS Fabricating The Entire Sahaba's Ultimate Decency Conception 97

The Conception Would Have Proved Its Failure If It Had Been Invented By Other Than The Rulers 97

The Surrogate Authority Became Legitimate 97

The Solution 98

In the Absence of the Doctrinal Authority 98

The Jurisprudential Dissent 98

Roots Of The Aggressive Prosecution Against The Prophet's Household 99

Property Of The Immaculate Kinship To The Prophet 99

Prospect Of This Property 100

Meanings Of Property Of The Immaculate Kinship 100

Functions Of The Immaculate Kinship Of The Prophet 100

Reasons Beyond Granting Property 101

Incentives 101

This Property Was Used As A Political Argument In Various Ages 101

The Rulers' Political Treatment With The Prophet's Immaculate People 103

Categories Of The Prophet's Kinship 105

Dismissal Of The Immaculate Progeny 106

Representation Of The Prophet's Progeny's Property 106

Chapter 5 - Prospects Attached to the Sahaba's Ultimate Decency Conception 107

Finding Competitive Specifications 107

A Factual Example 108

Another Factual Example 108

Expounding Upon the Previous States 108

A Striking Surprising and A Wonderment 109

Fulfillment Of The Mission 109

Finding Competitive Protection 109

In Respect of Proclamation 109

Examples on What the Sahaba Gain from the Entire Sahaba's Ultimate Decency Conception 110

Texts for Reflecting on 110

Wonderment 111

Imparting the Argument By A Medium 111

Expansion in Issuing Verdicts 112

A Principal Restraint on the Narrators 113

Part 3 - Chapter 1 - Signification of Authority 115

Coherence of Authority and Doctrine 115

Authority is A Matter of Specialization and A Technique of Thorough Experience 116

Variety of Authorities 116

Difference Between Doctrine and Authority 117

Wisdom of Effecting the Authority 117

The Authority is An Undeniable Fact 118

Chapter 2 - The Doctrine 120

Two Categories of Doctrines 120

Creating Doctrines and their Essences 120

Characteristics of the Islamic Doctrine 121

The Dogmatic Depiction 122

The Divine Jurisprudential Formulation 122

Chapter 3 - The Competent Practitioner of Nominating the Authority 124

Missions and Functions of the Authority Nominated By God 124

The Authority in the Prophet's Reign 126

The Authority After the Prophet 126

A Preliminary Review To The Actuality 127

The Need Of An Authority After The Prophet 127

Wonderments in Need of Answers 128

Chapter 4 - the Muslims' Attitudes Towards the Authority After the Prophet 129

Who is the Authority Succeeding the Prophet? 129

The Sunnis' Opinion: the Claim of the Prophet's Leaving His Nation Without Nominating A Successor Or An Authority 129

Settlement of the Claim of the Prophet's Leaving His Nation Without An Authority 130

The Prophet’s Successor According to the Sunnis' Opinion 132

For Sunnis, the Prevalent Ruler is the Authority 133

The Representative Authority 133

Congregational Authority for Sunnis 135

Roles of the Authorities for Sunnis 136

Chapter 5 - The Surrogate Authority 138

The Consummation of Installing Features of the Surrogate Authority 138

The Clamorous Encounter 138

Analysis of the Encounter 140

Parties of Encounter 140

Preliminary Results of the Encounter 140

1. Dissension 140

2. Emanation Of A New Huge Trend 140

3. Emergence Of The Ideas Of Predominance And Preferring The Follower To The Master 141

Two Similar Occurrences 142

4. Success And Mastery Of The Prevalent 143

5. Dismissing The Prophet's Immaculate Progeny 144

The New Stuff of Authority 145

Effects of Opposition 146

Chapter 6 - the Authority After the Prophet 147

Shia’s Opinion 147

A. Requisiteness of Authority 147

B. the Divine Declaration of the Authority 147

The Leader and the Authority Nominated By God 149

Reasons Beyond Hostility of Sunnis to Shias 149

Sunnis' Velocity 150

Replication on that Velocity 150

The Two Authorities 150

God is The Nominator Of The 2 Authorities 150

Shariite Proof Of God's Nominating The Individual Authority 150

A Model of the Ghadeer Declaration 152

The Doctrinal Assertion on Ali's Leadership 152

Guidance After the Prophet 153

The Attester After the Prophet 153

The Shias' Congregational Authority 153

The Fruit of the Shias' Pursuing the Doctrinal Authority 154

Part 4 - Chapter 1 155

Regulations of the Society Movement 155

Harmony and Perfection Between the Divine Doctrine and the Political Leadership 155

Qualifications of the Doctrinal Political Leadership 156

Adept At Assuring Availability of the Qualifications Involved 157

The Acceptingness of the Divine Volition 157

The Refusal of the Divine Volition 158

Varieties of Refusal of the Divine Volition 158

Chapter 2 - The Pre-Adamic Divine Preparations for Nominating the Prophet's Successor 160

Before the Birth of Adam 160

In Front of the Solicitation 160

Following the Prophesy 161

Declaring the Succession After the Declaration of Prophesy 161

Declaring and Arranging for the Heir Apparent 162

1. The Credit 162

2. The Fraternity 162

3. The Wilaya 163

Showing Loyalty and Affection to Ali is Estimated As Same As Showing Loyalty and Affection to Allah 164

The Consecutive Declarations and Arrangements for Ali's Next Leadership Were God's Mandate 164

Chapter 3 - The Wali is the Master, the Imam and the Leader 165

The Most Consequential Objective Qualifications Enjoyed By the Leader Succeeding the Prophet 166

Allah's Confidant and the Apostle's Successor is the Knight of Islam 167

Chapter 4 - Allah's Marrying His Confidant and His Apostle's Successor 169

The Good Tidings 169

The Blessed Progeny 169

The Habitation of the Prophet and His Successor 170

Ali is the Prophet's Disciple 170

Denial of the Prophet's Nominating Ali As His Inheritor 171

The Endowments Exclusively Enjoyed By the Leader and the Prophet's Successor 171

The Immunization of the Leader and the Prophet's Successor 172

Chapter 5 - Crowning Ali the Leader and the Prophet's Successor 173

1. When: the Farewell Pilgrimage 173

2. Where: Ghadeer Khum 173

The Divine Mandate of Nominating the Leader and the Prophet's Successor 173

The Verse of Tabligh 174

The Style of the Decision of Nominating the Leader and the Prophet's Successor 174

1. The Text Related By Hutheifeh­bn­Useid Al­Ghefari And Recorded in At­Tabarani's Al­Kabeer 174

2. The Text Related By Zaid­bn­Arqam 175

3. The Text Related By Al­Bera­bn­Azib 175

4. The Text Related By Sa'd­bn­Abi­Waqqas 175

5. The Text Related By Sa'd In Another Form 175

The Perception of the Decision and Receiving Congratulations 176

Texts Quoted from the Immortal Decision of Nominating Ali for the Leadership 176

The Hadith of Ghadeer and the Event of the Nomination is A Certitude 177

The Ghadeer Festivity 177

Fasting On The Day Of Ghadeer 177

Chapter 6 - The Perfection of the Religion and the Completion of the Grace By Nominating the Imam 179

The Divine Disposition of the Transference of Imamate After the Leader's Decease 180

The Specialist in Nominating the Prophet and the Imam 180

The Conscript Imam 180

The Authority in Charge of Nominating the Successor of the Prophet's Successor 181

The Wisdom of Dedicating Imamate to Mohammed's Progeny 182

People's Role in the Process of Nominating the Imam 182

Disintegration Between Actuality and Legality 183

The Legal Imams 183

Exposing the Future for the Leader and the Prophet's Successor 184

The Collapse of the Jahilite Political Form 184

Chapter 7 - the Rebellion 186

The Historical Circumstance that Helped the Rebellion Prevail and the Legality Retreat 186

A. the Clans of Quraish 186

B. the Political Form 186

C. Endeavors for Shaking the Form 186

D. the Augury of Prophesy 187

E. the Declaration of Prophesy 187

F. the Hashimites' Guarding Mohammed 187

G. Not for the Favor of the Pagans, It Was Envy, and Preserving the Political Form 187

H. Not for the Favor of the Pagans, the Wars Were Due to Envy and Preserving the Political Form 188

I. the Hashemite Prophesy is An Inescapable Fate 188

J. The Preeminent Trend 190

K. the Immaculate Kinship is the Statutory Base of Caliphate 190

L. the Rebellion and the Dissipation of the Preeminent Trend 190

The Literal Quotation Of This Narrative 191

M. the Statutory Ground of the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 193

N. Effects of Practic€ing the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 194

1st Effect: The Total Disappearance Of The Discrimination Between Those Who Fought Against Islam And Those Who Fought For Its Sake Till Triumph Was Achieved 194

2nd Effect: Seeding And Sheltering The Unceasing Discrepancy 194

3rd Effect: Excluding The Hashemites Particularly From Coming To Power 195

4th Effect: Confusedness 195

Chapter 8 - Introductories to the Rebellion 196

With the Prophet in His Final Disease 196

The Encounter: Parties and Preliminary Results 197

1. Dissension 197

2. The Emanation Of A New Huge Trend 198

3. Emergence Of The Ideas Of Predominance And Preferring The Follower To The Master 199

Two Similar Occurrences 199

4. Success And Mastery Of The Prevalent 201

5. Dismissing The Prophet's Immaculate Progeny 201

6. Seizure of the Power 203

1. Recollection And Reconnection Of Events 203

2. The Conclusive Success 203

The Two Choices 204

Dress of Legality 204

Chapter 9 - Aims and Objects of Al-Faruq 205

The Ideal Solution 205

Probing the Solution 205

Al­Faruq's Adopting and Developing the Saying 205

Like their Alliance Against the Prophet, People of Quraish Allied Against His Successor 206

The Quraishis Were Planning While the Hashemites Were Drowned in their Grief 207

The Punctilious Planning 207

The First Fruit Of The Planning 208

Planning for Defeating the Hashemites 208

Benefiting the Same Preponderancies for Achieving Aims 209

Equality, Opportunity and Objectivity 209

The Authority Capable of Defeating the Divinely Elected Leader, and the Flawless Cabal 210

The Saqeefa Meeting 211

Unanswerable Questions 211

Who Conveyed the News of the Meeting? 211

Two Men from the Ansar 211

Chapter 10 - Objective Analysis, and Denial of Serendipity 213

The Entering of the Three Muhajirs 215

The Purpose Beyond The Three Muhajirs' Participation 215

In the Saqeefa 217

The Greatest Humanitarian Wealth 218

The Legal Arguments of People of Saqeefa 218

The Argument of the Present Ansar 219

The Purpose of the Three Muhajirs 219

The Legal Arguments of the Three Muhajirs 220

Summary of Abu­Bakr’s Argument Provided Before the Ansar 220

Summary of Omar’s Argument Provided Before the Ansar 220

The Ansar’s Replication 220

Expectation and Substantiation 220

The Caliph Should Be One of Those Three 220

The First Declarer of Fealty 220

Nominating and Swearing Allegiance to the Caliph 221

The Reward 221

Spreading of the News of the Declaration 221

The Unequal Confrontation Between the Divinely Nominated Leader and the New Power 222

The Foremost Declarer’s Judgment 222

An Activity 222

Humiliating and Threatening the Divinely Nominated Leader for Taking His Declaration of Fealty 223

An Endeavor for Seeking Az­Zahra’s Affability 223

Abu­Bakr Aimed At Abdicating 224

The Final Situation of the Divinely Nominated Leader 224

Mystery of the Quraishis’ Rejecting Ali’s Leadership 225

Anticipating The Falling Of The Critical Matter 225

The Fair Partitioning 225

The Quraishi Clans’ Forming a Team 225

Chapter 11 - Depriving the Hashemites of their Political Rights 227

What is the Idea of Deferring the Hashemites 227

Disclosure of Hiddens 227

Al­Faruq’s Expressing the Reasons 228

Al­Faruq’s Impression on the Impracticality of the Hashemites’ Joining Leadership to Prophesy Slogan 228

The Exaggeration In Loyalty To The Slogan 229

Was The Slogan Allah’s Order? 229

What for was Al­Faruq, then, Adherent and Sincere to the Slogan? 230

Al­Faruq’s Situations Towards the Divinely Nominated Leader and the Prophet’s Household 230

On the Intersection of Courses 232

Collapses 232

The Ruling Authority And The Opposition 232

Two Choices Before the Opposition 233

Two Choices Before the Nation 233

Discrepancy of People 233

1. Sunnis 233

2. Shias 234

Notes 236

Part 1 236

Part 2 237

Part 3 240

Part 4 245

Table of Contents

Preface 15

Part 1 - Chapter 1 19

1. the Lexical Meaning of Sahaba 19

A. in Lexicons 19

B. in the Holy Quran 19

C. Induce the Quranic Verses for Providing for the Lexical Meaning 19

D. Lexical Aspects of the Idiom 19

2. Terminological Meaning of Sahaba 20

A. An Explanation of bn­Hajar's Definition 20

B. bn­Hajar's Estimation of this Definition 21

C. Means of Recognizing the Sahaba 21

D. The Entire People are Sahaba 21

Chapter 2 - Sunnis' Conception of the Sahaba's Ultimate Decency 24

The Sunni Scholars’ Argument Regarding this Conception 24

Tenor of Sunnis' Conception of the Sahaba's Ultimate Decency 24

Punition of Dissents of the Sahaba's Ultimate Decency Conception 25

The Mystery Beyond Such An Extreme Harshness 25

Recall 25

An Attempt for Mitigating Such A Hyperbole 25

Denying and Eradicating this Attempt 25

Effects of this Opinion of Generalization 26

Wonderment and End Result 26

Criticism of the Conception 27

Unanimity and Discrepancy 27

An Endeavor for Reconciling 27

The Benefit of Such A Classification 28

Discrimination is A Divine Norm 29

Evidence of Legal Discrimination 29

Classes of Sahaba 29

Classification Of The Sahaba As Posited By Al­Hakam In His Al­Mustedrak 30

Approach of Discrimination in Islam 31

Pillars Of Discrimination And Courses Of Decency 31

Estimating the Criteria 32

Wonderment 32

Chapter 3 - Outward Refutation of the Conception 34

First Face: Admission and Witnesses 34

Second Face 34

Prefatory Perusal 35

1st - Confusion 35

2nd - Suggestive Words 36

3rd - Protection and Covering Up 36

A Topical Refutation of the Sahaba's Ultimate Decency Conception 37

The Wonder of Wonders 38

Aspect of Annulment 38

Expatiating and Proving Aspects of Annulment 38

I. the Conception Opposes Categorical Quranic Texts 39

Manifestation Of Hypocrisy 39

Categorical Divine Judgment 39

Examples Of Contradiction Between The Holy Quran And The Sahaba's Ultimate Decency Conception 40

Explication of the 3 Examples 41

1. God's Judgment In The Three Individuals 41

2. Sunnis' Judgment Respecting The Three 41

2 The Conception Opposes the Prophet's Traditions - 6 Examples 41

A Solicitation To Scrutinizing The 6 Examples 43

3 The Conception is Contradictory to Actuality - 7 Examples 44

Explication Of The 7 Examples 46

4 The Sahaba's Ultimate Decency Conception Opposes the General Spirit of Islam, Concept of the Unforeseen End Result and Concept of Cause Finale 46

Explication of the Above Texts 48

Incoherence of the Conception 49

Remarks 49

The Sahaba's Role in Legislation 50

Chapter 4 - the Sahaba's Ultimate Decency Conception At Shias 52

1. Shias' acceding to the Sahaba 52

2. for Shias, Who are the Sahaba? 52

3. The Basic Difference Point 53

4. Shias' Supplication for Mohammed's Companions 53

The Most Well Memorized Supplication of the Shiite 53

Chapter 5 - Grounds of Consideration of Sahaba 55

Bn­Abbas describes the Sahaba before Muawiya 55

The Will of Hutheifeh­bn­Al­Yeman, the Sahabi 55

Az­Zubeir and the End Result 56

Talha and the End Result 56

Confederates Kill Each Other 56

Ammar­bn­Yasir's Satisfactory End Result 57

Muawiya's Argument 57

Muawiya Penalizes Othman's Assassinators 57

Al­Hassan Al­Basri's Impression on Muawiya 57

Muawiya's Zenith of Glories 58

Muawiya's Officials Revile At Ali 58

Chapter 6 - The Right Course to Recognizing the Decent Sahaba 59

Topical Introductory 59

Inspecting the 2 supplications 59

A wonderment 59

Prospects 59

Explication 59

The solving method 59

Obstructions Of The Solving Methods 60

Conclusive Judgment of the Sahaba's Decency - Recall and Abstract of the Views of Sunnis and Shias 60

Confusion 61

An Event for the Shariite Disclosure 62

The Entire Sahaba's Decency 62

Logical Characterization 63

Wonderment 63

Abstract 63

How should we discriminate the indecent Sahaba? 63

Submission to the Authority Nominated By the Prophet is the Clue to Decency 64

The Decent Sahaba 64

Models of the Sluggish Iraqi and Syrian Individuals 65

Those Who Complied to Muawiya 65

Part 2 - Chapter 1- The Tribal Root 67

The Impermissibility to Combine Caliphate and Prophesy 67

A. the Clans of Quraish 67

B. the Political Form 67

C. Endeavors for Shaking the Form 67

D. the Augury of Prophesy 68

E. the Declaration of Prophesy 68

F. the Hashimites' Guarding Mohammed 68

G. Not for the Favor of the Pagans, It Was Envy, and Preserving the Political Form 68

H. Not for the Favor of the Pagans, the Wars Were Due to Envy and Preserving the Political Form 69

I. the Hashemite Prophesy is An Inescapable Fate 69

J. the most enthusiast clan towards occluding the Hashemite advancement 70

K. The Preeminent Trend 71

L. The Immaculate Kinship is the Statutory Base of Caliphate 71

M. The Rebellion and the Dissipation of the Preeminent Trend 71

The literal quotation of this narrative 72

N. Statutory Ground of Intercepting the Hashemites from Joining Headship to Prophesy Conception 74

O. Effects of Practicing the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 75

The First Effect 75

The Second Effect 75

The Third Effect 76

The Fourth Effect 76

Chapter 2 - Political Roots of the Sahaba's Ultimate Decency Conception 77

Islamic political system 77

A. Contradiction Between Idealism and Reality 77

B. the Islamic Political System 77

C. Pillars of the Islamic Political System 78

1st Pillar - Political Leadership 78

Purpose Of The Divine Election For Political Leadership 78

2nd Pillar - Organic Relationship Between Divine Doctrine And Selected Leaders 78

3rd Pillar - The Divine Jurisprudential Formulation 79

4th Pillar - The Commonalty's Contentment 79

Simplicity of the Islamic System 80

Political Circumstances of Inventing the Sahaba's Ultimate Decency Conception 80

Disregarding the Announced Goal for Dissenting the Legality 83

Renaissance After Inadvertence 83

Hypotheses Serving the Factuality 84

Chapter 3 - Purpose of Inventing the Sahaba's Ultimate Decency Conception 85

1. Substantiation 85

2. Immunity Against Criticism, Maligning, Reviling and Imputing Dishonor 86

3. Confronting Rivals of Muawiya and His Faction 86

4. Engaging Muslims in Discrepancies 86

Grounds of the Sahaba's Ultimate Decency Conception 87

Ahaadeeths Narrators 88

Muawiya's Merits 88

Ashafi'i's Impression on Muawiya 89

Al­Hassan Al­Basri's Saying 89

The Entire Sahaba's Ultimate Decency Conception is Having Umayid Flavor 89

Chapter 4 - The Jurisprudential Roots of the Sahaba's Ultimate Decency Conception 90

The Jurisprudential Authority 90

The Two Authorities 90

1. The Sunnis' Authority is the Entire Sahaba 91

What Is The Doctrinal Base Upon Which Sunnis Relied In Referring To The Sahaba As Legal Authority? 91

2. The Shias' Authority is the Imams and the Authentic Sahaba 91

What Is The Doctrinal Base Upon Which Shias Relied In Referring To The Imams As Legal Authority? 92

Role of the Two Authorities 92

Role Of The Authority At Sunnis 92

Role Of The Authority At Shias 93

Difference in Base is Difference in Effects 93

Numerous Authorities 95

The Doctrinal Judgment About The Variety Of Authorities 96

Cancellation Of The Doctrinal Authority Necessarily Entails Founding A Surrogate One 96

The Only Way Of Founding A Surrogate AuthorityWAS Fabricating The Entire Sahaba's Ultimate Decency Conception 97

The Conception Would Have Proved Its Failure If It Had Been Invented By Other Than The Rulers 97

The Surrogate Authority Became Legitimate 97

The Solution 98

In the Absence of the Doctrinal Authority 98

The Jurisprudential Dissent 98

Roots Of The Aggressive Prosecution Against The Prophet's Household 99

Property Of The Immaculate Kinship To The Prophet 99

Prospect Of This Property 100

Meanings Of Property Of The Immaculate Kinship 100

Functions Of The Immaculate Kinship Of The Prophet 100

Reasons Beyond Granting Property 101

Incentives 101

This Property Was Used As A Political Argument In Various Ages 101

The Rulers' Political Treatment With The Prophet's Immaculate People 103

Categories Of The Prophet's Kinship 105

Dismissal Of The Immaculate Progeny 106

Representation Of The Prophet's Progeny's Property 106

Chapter 5 - Prospects Attached to the Sahaba's Ultimate Decency Conception 107

Finding Competitive Specifications 107

A Factual Example 108

Another Factual Example 108

Expounding Upon the Previous States 108

A Striking Surprising and A Wonderment 109

Fulfillment Of The Mission 109

Finding Competitive Protection 109

In Respect of Proclamation 109

Examples on What the Sahaba Gain from the Entire Sahaba's Ultimate Decency Conception 110

Texts for Reflecting on 110

Wonderment 111

Imparting the Argument By A Medium 111

Expansion in Issuing Verdicts 112

A Principal Restraint on the Narrators 113

Part 3 - Chapter 1 - Signification of Authority 115

Coherence of Authority and Doctrine 115

Authority is A Matter of Specialization and A Technique of Thorough Experience 116

Variety of Authorities 116

Difference Between Doctrine and Authority 117

Wisdom of Effecting the Authority 117

The Authority is An Undeniable Fact 118

Chapter 2 - The Doctrine 120

Two Categories of Doctrines 120

Creating Doctrines and their Essences 120

Characteristics of the Islamic Doctrine 121

The Dogmatic Depiction 122

The Divine Jurisprudential Formulation 122

Chapter 3 - The Competent Practitioner of Nominating the Authority 124

Missions and Functions of the Authority Nominated By God 124

The Authority in the Prophet's Reign 126

The Authority After the Prophet 126

A Preliminary Review To The Actuality 127

The Need Of An Authority After The Prophet 127

Wonderments in Need of Answers 128

Chapter 4 - the Muslims' Attitudes Towards the Authority After the Prophet 129

Who is the Authority Succeeding the Prophet? 129

The Sunnis' Opinion: the Claim of the Prophet's Leaving His Nation Without Nominating A Successor Or An Authority 129

Settlement of the Claim of the Prophet's Leaving His Nation Without An Authority 130

The Prophet’s Successor According to the Sunnis' Opinion 132

For Sunnis, the Prevalent Ruler is the Authority 133

The Representative Authority 133

Congregational Authority for Sunnis 135

Roles of the Authorities for Sunnis 136

Chapter 5 - The Surrogate Authority 138

The Consummation of Installing Features of the Surrogate Authority 138

The Clamorous Encounter 138

Analysis of the Encounter 140

Parties of Encounter 140

Preliminary Results of the Encounter 140

1. Dissension 140

2. Emanation Of A New Huge Trend 140

3. Emergence Of The Ideas Of Predominance And Preferring The Follower To The Master 141

Two Similar Occurrences 142

4. Success And Mastery Of The Prevalent 143

5. Dismissing The Prophet's Immaculate Progeny 144

The New Stuff of Authority 145

Effects of Opposition 146

Chapter 6 - the Authority After the Prophet 147

Shia’s Opinion 147

A. Requisiteness of Authority 147

B. the Divine Declaration of the Authority 147

The Leader and the Authority Nominated By God 149

Reasons Beyond Hostility of Sunnis to Shias 149

Sunnis' Velocity 150

Replication on that Velocity 150

The Two Authorities 150

God is The Nominator Of The 2 Authorities 150

Shariite Proof Of God's Nominating The Individual Authority 150

A Model of the Ghadeer Declaration 152

The Doctrinal Assertion on Ali's Leadership 152

Guidance After the Prophet 153

The Attester After the Prophet 153

The Shias' Congregational Authority 153

The Fruit of the Shias' Pursuing the Doctrinal Authority 154

Part 4 - Chapter 1 155

Regulations of the Society Movement 155

Harmony and Perfection Between the Divine Doctrine and the Political Leadership 155

Qualifications of the Doctrinal Political Leadership 156

Adept At Assuring Availability of the Qualifications Involved 157

The Acceptingness of the Divine Volition 157

The Refusal of the Divine Volition 158

Varieties of Refusal of the Divine Volition 158

Chapter 2 - The Pre-Adamic Divine Preparations for Nominating the Prophet's Successor 160

Before the Birth of Adam 160

In Front of the Solicitation 160

Following the Prophesy 161

Declaring the Succession After the Declaration of Prophesy 161

Declaring and Arranging for the Heir Apparent 162

1. The Credit 162

2. The Fraternity 162

3. The Wilaya 163

Showing Loyalty and Affection to Ali is Estimated As Same As Showing Loyalty and Affection to Allah 164

The Consecutive Declarations and Arrangements for Ali's Next Leadership Were God's Mandate 164

Chapter 3 - The Wali is the Master, the Imam and the Leader 165

The Most Consequential Objective Qualifications Enjoyed By the Leader Succeeding the Prophet 166

Allah's Confidant and the Apostle's Successor is the Knight of Islam 167

Chapter 4 - Allah's Marrying His Confidant and His Apostle's Successor 169

The Good Tidings 169

The Blessed Progeny 169

The Habitation of the Prophet and His Successor 170

Ali is the Prophet's Disciple 170

Denial of the Prophet's Nominating Ali As His Inheritor 171

The Endowments Exclusively Enjoyed By the Leader and the Prophet's Successor 171

The Immunization of the Leader and the Prophet's Successor 172

Chapter 5 - Crowning Ali the Leader and the Prophet's Successor 173

1. When: the Farewell Pilgrimage 173

2. Where: Ghadeer Khum 173

The Divine Mandate of Nominating the Leader and the Prophet's Successor 173

The Verse of Tabligh 174

The Style of the Decision of Nominating the Leader and the Prophet's Successor 174

1. The Text Related By Hutheifeh­bn­Useid Al­Ghefari And Recorded in At­Tabarani's Al­Kabeer 174

2. The Text Related By Zaid­bn­Arqam 175

3. The Text Related By Al­Bera­bn­Azib 175

4. The Text Related By Sa'd­bn­Abi­Waqqas 175

5. The Text Related By Sa'd In Another Form 175

The Perception of the Decision and Receiving Congratulations 176

Texts Quoted from the Immortal Decision of Nominating Ali for the Leadership 176

The Hadith of Ghadeer and the Event of the Nomination is A Certitude 177

The Ghadeer Festivity 177

Fasting On The Day Of Ghadeer 177

Chapter 6 - The Perfection of the Religion and the Completion of the Grace By Nominating the Imam 179

The Divine Disposition of the Transference of Imamate After the Leader's Decease 180

The Specialist in Nominating the Prophet and the Imam 180

The Conscript Imam 180

The Authority in Charge of Nominating the Successor of the Prophet's Successor 181

The Wisdom of Dedicating Imamate to Mohammed's Progeny 182

People's Role in the Process of Nominating the Imam 182

Disintegration Between Actuality and Legality 183

The Legal Imams 183

Exposing the Future for the Leader and the Prophet's Successor 184

The Collapse of the Jahilite Political Form 184

Chapter 7 - the Rebellion 186

The Historical Circumstance that Helped the Rebellion Prevail and the Legality Retreat 186

A. the Clans of Quraish 186

B. the Political Form 186

C. Endeavors for Shaking the Form 186

D. the Augury of Prophesy 187

E. the Declaration of Prophesy 187

F. the Hashimites' Guarding Mohammed 187

G. Not for the Favor of the Pagans, It Was Envy, and Preserving the Political Form 187

H. Not for the Favor of the Pagans, the Wars Were Due to Envy and Preserving the Political Form 188

I. the Hashemite Prophesy is An Inescapable Fate 188

J. The Preeminent Trend 190

K. the Immaculate Kinship is the Statutory Base of Caliphate 190

L. the Rebellion and the Dissipation of the Preeminent Trend 190

The Literal Quotation Of This Narrative 191

M. the Statutory Ground of the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 193

N. Effects of Practic€ing the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 194

1st Effect: The Total Disappearance Of The Discrimination Between Those Who Fought Against Islam And Those Who Fought For Its Sake Till Triumph Was Achieved 194

2nd Effect: Seeding And Sheltering The Unceasing Discrepancy 194

3rd Effect: Excluding The Hashemites Particularly From Coming To Power 195

4th Effect: Confusedness 195

Chapter 8 - Introductories to the Rebellion 196

With the Prophet in His Final Disease 196

The Encounter: Parties and Preliminary Results 197

1. Dissension 197

2. The Emanation Of A New Huge Trend 198

3. Emergence Of The Ideas Of Predominance And Preferring The Follower To The Master 199

Two Similar Occurrences 199

4. Success And Mastery Of The Prevalent 201

5. Dismissing The Prophet's Immaculate Progeny 201

6. Seizure of the Power 203

1. Recollection And Reconnection Of Events 203

2. The Conclusive Success 203

The Two Choices 204

Dress of Legality 204

Chapter 9 - Aims and Objects of Al-Faruq 205

The Ideal Solution 205

Probing the Solution 205

Al­Faruq's Adopting and Developing the Saying 205

Like their Alliance Against the Prophet, People of Quraish Allied Against His Successor 206

The Quraishis Were Planning While the Hashemites Were Drowned in their Grief 207

The Punctilious Planning 207

The First Fruit Of The Planning 208

Planning for Defeating the Hashemites 208

Benefiting the Same Preponderancies for Achieving Aims 209

Equality, Opportunity and Objectivity 209

The Authority Capable of Defeating the Divinely Elected Leader, and the Flawless Cabal 210

The Saqeefa Meeting 211

Unanswerable Questions 211

Who Conveyed the News of the Meeting? 211

Two Men from the Ansar 211

Chapter 10 - Objective Analysis, and Denial of Serendipity 213

The Entering of the Three Muhajirs 215

The Purpose Beyond The Three Muhajirs' Participation 215

In the Saqeefa 217

The Greatest Humanitarian Wealth 218

The Legal Arguments of People of Saqeefa 218

The Argument of the Present Ansar 219

The Purpose of the Three Muhajirs 219

The Legal Arguments of the Three Muhajirs 220

Summary of Abu­Bakr’s Argument Provided Before the Ansar 220

Summary of Omar’s Argument Provided Before the Ansar 220

The Ansar’s Replication 220

Expectation and Substantiation 220

The Caliph Should Be One of Those Three 220

The First Declarer of Fealty 220

Nominating and Swearing Allegiance to the Caliph 221

The Reward 221

Spreading of the News of the Declaration 221

The Unequal Confrontation Between the Divinely Nominated Leader and the New Power 222

The Foremost Declarer’s Judgment 222

An Activity 222

Humiliating and Threatening the Divinely Nominated Leader for Taking His Declaration of Fealty 223

An Endeavor for Seeking Az­Zahra’s Affability 223

Abu­Bakr Aimed At Abdicating 224

The Final Situation of the Divinely Nominated Leader 224

Mystery of the Quraishis’ Rejecting Ali’s Leadership 225

Anticipating The Falling Of The Critical Matter 225

The Fair Partitioning 225

The Quraishi Clans’ Forming a Team 225

Chapter 11 - Depriving the Hashemites of their Political Rights 227

What is the Idea of Deferring the Hashemites 227

Disclosure of Hiddens 227

Al­Faruq’s Expressing the Reasons 228

Al­Faruq’s Impression on the Impracticality of the Hashemites’ Joining Leadership to Prophesy Slogan 228

The Exaggeration In Loyalty To The Slogan 229

Was The Slogan Allah’s Order? 229

What for was Al­Faruq, then, Adherent and Sincere to the Slogan? 230

Al­Faruq’s Situations Towards the Divinely Nominated Leader and the Prophet’s Household 230

On the Intersection of Courses 232

Collapses 232

The Ruling Authority And The Opposition 232

Two Choices Before the Opposition 233

Two Choices Before the Nation 233

Discrepancy of People 233

1. Sunnis 233

2. Shias 234

Notes 236

Part 1 236

Part 2 237

Part 3 240

Part 4 245

Table of Contents

Preface 15

Part 1 - Chapter 1 19

1. the Lexical Meaning of Sahaba 19

A. in Lexicons 19

B. in the Holy Quran 19

C. Induce the Quranic Verses for Providing for the Lexical Meaning 19

D. Lexical Aspects of the Idiom 19

2. Terminological Meaning of Sahaba 20

A. An Explanation of bn­Hajar's Definition 20

B. bn­Hajar's Estimation of this Definition 21

C. Means of Recognizing the Sahaba 21

D. The Entire People are Sahaba 21

Chapter 2 - Sunnis' Conception of the Sahaba's Ultimate Decency 24

The Sunni Scholars’ Argument Regarding this Conception 24

Tenor of Sunnis' Conception of the Sahaba's Ultimate Decency 24

Punition of Dissents of the Sahaba's Ultimate Decency Conception 25

The Mystery Beyond Such An Extreme Harshness 25

Recall 25

An Attempt for Mitigating Such A Hyperbole 25

Denying and Eradicating this Attempt 25

Effects of this Opinion of Generalization 26

Wonderment and End Result 26

Criticism of the Conception 27

Unanimity and Discrepancy 27

An Endeavor for Reconciling 27

The Benefit of Such A Classification 28

Discrimination is A Divine Norm 29

Evidence of Legal Discrimination 29

Classes of Sahaba 29

Classification Of The Sahaba As Posited By Al­Hakam In His Al­Mustedrak 30

Approach of Discrimination in Islam 31

Pillars Of Discrimination And Courses Of Decency 31

Estimating the Criteria 32

Wonderment 32

Chapter 3 - Outward Refutation of the Conception 34

First Face: Admission and Witnesses 34

Second Face 34

Prefatory Perusal 35

1st - Confusion 35

2nd - Suggestive Words 36

3rd - Protection and Covering Up 36

A Topical Refutation of the Sahaba's Ultimate Decency Conception 37

The Wonder of Wonders 38

Aspect of Annulment 38

Expatiating and Proving Aspects of Annulment 38

I. the Conception Opposes Categorical Quranic Texts 39

Manifestation Of Hypocrisy 39

Categorical Divine Judgment 39

Examples Of Contradiction Between The Holy Quran And The Sahaba's Ultimate Decency Conception 40

Explication of the 3 Examples 41

1. God's Judgment In The Three Individuals 41

2. Sunnis' Judgment Respecting The Three 41

2 The Conception Opposes the Prophet's Traditions - 6 Examples 41

A Solicitation To Scrutinizing The 6 Examples 43

3 The Conception is Contradictory to Actuality - 7 Examples 44

Explication Of The 7 Examples 46

4 The Sahaba's Ultimate Decency Conception Opposes the General Spirit of Islam, Concept of the Unforeseen End Result and Concept of Cause Finale 46

Explication of the Above Texts 48

Incoherence of the Conception 49

Remarks 49

The Sahaba's Role in Legislation 50

Chapter 4 - the Sahaba's Ultimate Decency Conception At Shias 52

1. Shias' acceding to the Sahaba 52

2. for Shias, Who are the Sahaba? 52

3. The Basic Difference Point 53

4. Shias' Supplication for Mohammed's Companions 53

The Most Well Memorized Supplication of the Shiite 53

Chapter 5 - Grounds of Consideration of Sahaba 55

Bn­Abbas describes the Sahaba before Muawiya 55

The Will of Hutheifeh­bn­Al­Yeman, the Sahabi 55

Az­Zubeir and the End Result 56

Talha and the End Result 56

Confederates Kill Each Other 56

Ammar­bn­Yasir's Satisfactory End Result 57

Muawiya's Argument 57

Muawiya Penalizes Othman's Assassinators 57

Al­Hassan Al­Basri's Impression on Muawiya 57

Muawiya's Zenith of Glories 58

Muawiya's Officials Revile At Ali 58

Chapter 6 - The Right Course to Recognizing the Decent Sahaba 59

Topical Introductory 59

Inspecting the 2 supplications 59

A wonderment 59

Prospects 59

Explication 59

The solving method 59

Obstructions Of The Solving Methods 60

Conclusive Judgment of the Sahaba's Decency - Recall and Abstract of the Views of Sunnis and Shias 60

Confusion 61

An Event for the Shariite Disclosure 62

The Entire Sahaba's Decency 62

Logical Characterization 63

Wonderment 63

Abstract 63

How should we discriminate the indecent Sahaba? 63

Submission to the Authority Nominated By the Prophet is the Clue to Decency 64

The Decent Sahaba 64

Models of the Sluggish Iraqi and Syrian Individuals 65

Those Who Complied to Muawiya 65

Part 2 - Chapter 1- The Tribal Root 67

The Impermissibility to Combine Caliphate and Prophesy 67

A. the Clans of Quraish 67

B. the Political Form 67

C. Endeavors for Shaking the Form 67

D. the Augury of Prophesy 68

E. the Declaration of Prophesy 68

F. the Hashimites' Guarding Mohammed 68

G. Not for the Favor of the Pagans, It Was Envy, and Preserving the Political Form 68

H. Not for the Favor of the Pagans, the Wars Were Due to Envy and Preserving the Political Form 69

I. the Hashemite Prophesy is An Inescapable Fate 69

J. the most enthusiast clan towards occluding the Hashemite advancement 70

K. The Preeminent Trend 71

L. The Immaculate Kinship is the Statutory Base of Caliphate 71

M. The Rebellion and the Dissipation of the Preeminent Trend 71

The literal quotation of this narrative 72

N. Statutory Ground of Intercepting the Hashemites from Joining Headship to Prophesy Conception 74

O. Effects of Practicing the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 75

The First Effect 75

The Second Effect 75

The Third Effect 76

The Fourth Effect 76

Chapter 2 - Political Roots of the Sahaba's Ultimate Decency Conception 77

Islamic political system 77

A. Contradiction Between Idealism and Reality 77

B. the Islamic Political System 77

C. Pillars of the Islamic Political System 78

1st Pillar - Political Leadership 78

Purpose Of The Divine Election For Political Leadership 78

2nd Pillar - Organic Relationship Between Divine Doctrine And Selected Leaders 78

3rd Pillar - The Divine Jurisprudential Formulation 79

4th Pillar - The Commonalty's Contentment 79

Simplicity of the Islamic System 80

Political Circumstances of Inventing the Sahaba's Ultimate Decency Conception 80

Disregarding the Announced Goal for Dissenting the Legality 83

Renaissance After Inadvertence 83

Hypotheses Serving the Factuality 84

Chapter 3 - Purpose of Inventing the Sahaba's Ultimate Decency Conception 85

1. Substantiation 85

2. Immunity Against Criticism, Maligning, Reviling and Imputing Dishonor 86

3. Confronting Rivals of Muawiya and His Faction 86

4. Engaging Muslims in Discrepancies 86

Grounds of the Sahaba's Ultimate Decency Conception 87

Ahaadeeths Narrators 88

Muawiya's Merits 88

Ashafi'i's Impression on Muawiya 89

Al­Hassan Al­Basri's Saying 89

The Entire Sahaba's Ultimate Decency Conception is Having Umayid Flavor 89

Chapter 4 - The Jurisprudential Roots of the Sahaba's Ultimate Decency Conception 90

The Jurisprudential Authority 90

The Two Authorities 90

1. The Sunnis' Authority is the Entire Sahaba 91

What Is The Doctrinal Base Upon Which Sunnis Relied In Referring To The Sahaba As Legal Authority? 91

2. The Shias' Authority is the Imams and the Authentic Sahaba 91

What Is The Doctrinal Base Upon Which Shias Relied In Referring To The Imams As Legal Authority? 92

Role of the Two Authorities 92

Role Of The Authority At Sunnis 92

Role Of The Authority At Shias 93

Difference in Base is Difference in Effects 93

Numerous Authorities 95

The Doctrinal Judgment About The Variety Of Authorities 96

Cancellation Of The Doctrinal Authority Necessarily Entails Founding A Surrogate One 96

The Only Way Of Founding A Surrogate AuthorityWAS Fabricating The Entire Sahaba's Ultimate Decency Conception 97

The Conception Would Have Proved Its Failure If It Had Been Invented By Other Than The Rulers 97

The Surrogate Authority Became Legitimate 97

The Solution 98

In the Absence of the Doctrinal Authority 98

The Jurisprudential Dissent 98

Roots Of The Aggressive Prosecution Against The Prophet's Household 99

Property Of The Immaculate Kinship To The Prophet 99

Prospect Of This Property 100

Meanings Of Property Of The Immaculate Kinship 100

Functions Of The Immaculate Kinship Of The Prophet 100

Reasons Beyond Granting Property 101

Incentives 101

This Property Was Used As A Political Argument In Various Ages 101

The Rulers' Political Treatment With The Prophet's Immaculate People 103

Categories Of The Prophet's Kinship 105

Dismissal Of The Immaculate Progeny 106

Representation Of The Prophet's Progeny's Property 106

Chapter 5 - Prospects Attached to the Sahaba's Ultimate Decency Conception 107

Finding Competitive Specifications 107

A Factual Example 108

Another Factual Example 108

Expounding Upon the Previous States 108

A Striking Surprising and A Wonderment 109

Fulfillment Of The Mission 109

Finding Competitive Protection 109

In Respect of Proclamation 109

Examples on What the Sahaba Gain from the Entire Sahaba's Ultimate Decency Conception 110

Texts for Reflecting on 110

Wonderment 111

Imparting the Argument By A Medium 111

Expansion in Issuing Verdicts 112

A Principal Restraint on the Narrators 113

Part 3 - Chapter 1 - Signification of Authority 115

Coherence of Authority and Doctrine 115

Authority is A Matter of Specialization and A Technique of Thorough Experience 116

Variety of Authorities 116

Difference Between Doctrine and Authority 117

Wisdom of Effecting the Authority 117

The Authority is An Undeniable Fact 118

Chapter 2 - The Doctrine 120

Two Categories of Doctrines 120

Creating Doctrines and their Essences 120

Characteristics of the Islamic Doctrine 121

The Dogmatic Depiction 122

The Divine Jurisprudential Formulation 122

Chapter 3 - The Competent Practitioner of Nominating the Authority 124

Missions and Functions of the Authority Nominated By God 124

The Authority in the Prophet's Reign 126

The Authority After the Prophet 126

A Preliminary Review To The Actuality 127

The Need Of An Authority After The Prophet 127

Wonderments in Need of Answers 128

Chapter 4 - the Muslims' Attitudes Towards the Authority After the Prophet 129

Who is the Authority Succeeding the Prophet? 129

The Sunnis' Opinion: the Claim of the Prophet's Leaving His Nation Without Nominating A Successor Or An Authority 129

Settlement of the Claim of the Prophet's Leaving His Nation Without An Authority 130

The Prophet’s Successor According to the Sunnis' Opinion 132

For Sunnis, the Prevalent Ruler is the Authority 133

The Representative Authority 133

Congregational Authority for Sunnis 135

Roles of the Authorities for Sunnis 136

Chapter 5 - The Surrogate Authority 138

The Consummation of Installing Features of the Surrogate Authority 138

The Clamorous Encounter 138

Analysis of the Encounter 140

Parties of Encounter 140

Preliminary Results of the Encounter 140

1. Dissension 140

2. Emanation Of A New Huge Trend 140

3. Emergence Of The Ideas Of Predominance And Preferring The Follower To The Master 141

Two Similar Occurrences 142

4. Success And Mastery Of The Prevalent 143

5. Dismissing The Prophet's Immaculate Progeny 144

The New Stuff of Authority 145

Effects of Opposition 146

Chapter 6 - the Authority After the Prophet 147

Shia’s Opinion 147

A. Requisiteness of Authority 147

B. the Divine Declaration of the Authority 147

The Leader and the Authority Nominated By God 149

Reasons Beyond Hostility of Sunnis to Shias 149

Sunnis' Velocity 150

Replication on that Velocity 150

The Two Authorities 150

God is The Nominator Of The 2 Authorities 150

Shariite Proof Of God's Nominating The Individual Authority 150

A Model of the Ghadeer Declaration 152

The Doctrinal Assertion on Ali's Leadership 152

Guidance After the Prophet 153

The Attester After the Prophet 153

The Shias' Congregational Authority 153

The Fruit of the Shias' Pursuing the Doctrinal Authority 154

Part 4 - Chapter 1 155

Regulations of the Society Movement 155

Harmony and Perfection Between the Divine Doctrine and the Political Leadership 155

Qualifications of the Doctrinal Political Leadership 156

Adept At Assuring Availability of the Qualifications Involved 157

The Acceptingness of the Divine Volition 157

The Refusal of the Divine Volition 158

Varieties of Refusal of the Divine Volition 158

Chapter 2 - The Pre-Adamic Divine Preparations for Nominating the Prophet's Successor 160

Before the Birth of Adam 160

In Front of the Solicitation 160

Following the Prophesy 161

Declaring the Succession After the Declaration of Prophesy 161

Declaring and Arranging for the Heir Apparent 162

1. The Credit 162

2. The Fraternity 162

3. The Wilaya 163

Showing Loyalty and Affection to Ali is Estimated As Same As Showing Loyalty and Affection to Allah 164

The Consecutive Declarations and Arrangements for Ali's Next Leadership Were God's Mandate 164

Chapter 3 - The Wali is the Master, the Imam and the Leader 165

The Most Consequential Objective Qualifications Enjoyed By the Leader Succeeding the Prophet 166

Allah's Confidant and the Apostle's Successor is the Knight of Islam 167

Chapter 4 - Allah's Marrying His Confidant and His Apostle's Successor 169

The Good Tidings 169

The Blessed Progeny 169

The Habitation of the Prophet and His Successor 170

Ali is the Prophet's Disciple 170

Denial of the Prophet's Nominating Ali As His Inheritor 171

The Endowments Exclusively Enjoyed By the Leader and the Prophet's Successor 171

The Immunization of the Leader and the Prophet's Successor 172

Chapter 5 - Crowning Ali the Leader and the Prophet's Successor 173

1. When: the Farewell Pilgrimage 173

2. Where: Ghadeer Khum 173

The Divine Mandate of Nominating the Leader and the Prophet's Successor 173

The Verse of Tabligh 174

The Style of the Decision of Nominating the Leader and the Prophet's Successor 174

1. The Text Related By Hutheifeh­bn­Useid Al­Ghefari And Recorded in At­Tabarani's Al­Kabeer 174

2. The Text Related By Zaid­bn­Arqam 175

3. The Text Related By Al­Bera­bn­Azib 175

4. The Text Related By Sa'd­bn­Abi­Waqqas 175

5. The Text Related By Sa'd In Another Form 175

The Perception of the Decision and Receiving Congratulations 176

Texts Quoted from the Immortal Decision of Nominating Ali for the Leadership 176

The Hadith of Ghadeer and the Event of the Nomination is A Certitude 177

The Ghadeer Festivity 177

Fasting On The Day Of Ghadeer 177

Chapter 6 - The Perfection of the Religion and the Completion of the Grace By Nominating the Imam 179

The Divine Disposition of the Transference of Imamate After the Leader's Decease 180

The Specialist in Nominating the Prophet and the Imam 180

The Conscript Imam 180

The Authority in Charge of Nominating the Successor of the Prophet's Successor 181

The Wisdom of Dedicating Imamate to Mohammed's Progeny 182

People's Role in the Process of Nominating the Imam 182

Disintegration Between Actuality and Legality 183

The Legal Imams 183

Exposing the Future for the Leader and the Prophet's Successor 184

The Collapse of the Jahilite Political Form 184

Chapter 7 - the Rebellion 186

The Historical Circumstance that Helped the Rebellion Prevail and the Legality Retreat 186

A. the Clans of Quraish 186

B. the Political Form 186

C. Endeavors for Shaking the Form 186

D. the Augury of Prophesy 187

E. the Declaration of Prophesy 187

F. the Hashimites' Guarding Mohammed 187

G. Not for the Favor of the Pagans, It Was Envy, and Preserving the Political Form 187

H. Not for the Favor of the Pagans, the Wars Were Due to Envy and Preserving the Political Form 188

I. the Hashemite Prophesy is An Inescapable Fate 188

J. The Preeminent Trend 190

K. the Immaculate Kinship is the Statutory Base of Caliphate 190

L. the Rebellion and the Dissipation of the Preeminent Trend 190

The Literal Quotation Of This Narrative 191

M. the Statutory Ground of the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 193

N. Effects of Practic€ing the Conception of Intercepting the Hashemites from Joining Headship to Prophesy 194

1st Effect: The Total Disappearance Of The Discrimination Between Those Who Fought Against Islam And Those Who Fought For Its Sake Till Triumph Was Achieved 194

2nd Effect: Seeding And Sheltering The Unceasing Discrepancy 194

3rd Effect: Excluding The Hashemites Particularly From Coming To Power 195

4th Effect: Confusedness 195

Chapter 8 - Introductories to the Rebellion 196

With the Prophet in His Final Disease 196

The Encounter: Parties and Preliminary Results 197

1. Dissension 197

2. The Emanation Of A New Huge Trend 198

3. Emergence Of The Ideas Of Predominance And Preferring The Follower To The Master 199

Two Similar Occurrences 199

4. Success And Mastery Of The Prevalent 201

5. Dismissing The Prophet's Immaculate Progeny 201

6. Seizure of the Power 203

1. Recollection And Reconnection Of Events 203

2. The Conclusive Success 203

The Two Choices 204

Dress of Legality 204

Chapter 9 - Aims and Objects of Al-Faruq 205

The Ideal Solution 205

Probing the Solution 205

Al­Faruq's Adopting and Developing the Saying 205

Like their Alliance Against the Prophet, People of Quraish Allied Against His Successor 206

The Quraishis Were Planning While the Hashemites Were Drowned in their Grief 207

The Punctilious Planning 207

The First Fruit Of The Planning 208

Planning for Defeating the Hashemites 208

Benefiting the Same Preponderancies for Achieving Aims 209

Equality, Opportunity and Objectivity 209

The Authority Capable of Defeating the Divinely Elected Leader, and the Flawless Cabal 210

The Saqeefa Meeting 211

Unanswerable Questions 211

Who Conveyed the News of the Meeting? 211

Two Men from the Ansar 211

Chapter 10 - Objective Analysis, and Denial of Serendipity 213

The Entering of the Three Muhajirs 215

The Purpose Beyond The Three Muhajirs' Participation 215

In the Saqeefa 217

The Greatest Humanitarian Wealth 218

The Legal Arguments of People of Saqeefa 218

The Argument of the Present Ansar 219

The Purpose of the Three Muhajirs 219

The Legal Arguments of the Three Muhajirs 220

Summary of Abu­Bakr’s Argument Provided Before the Ansar 220

Summary of Omar’s Argument Provided Before the Ansar 220

The Ansar’s Replication 220

Expectation and Substantiation 220

The Caliph Should Be One of Those Three 220

The First Declarer of Fealty 220

Nominating and Swearing Allegiance to the Caliph 221

The Reward 221

Spreading of the News of the Declaration 221

The Unequal Confrontation Between the Divinely Nominated Leader and the New Power 222

The Foremost Declarer’s Judgment 222

An Activity 222

Humiliating and Threatening the Divinely Nominated Leader for Taking His Declaration of Fealty 223

An Endeavor for Seeking Az­Zahra’s Affability 223

Abu­Bakr Aimed At Abdicating 224

The Final Situation of the Divinely Nominated Leader 224

Mystery of the Quraishis’ Rejecting Ali’s Leadership 225

Anticipating The Falling Of The Critical Matter 225

The Fair Partitioning 225

The Quraishi Clans’ Forming a Team 225

Chapter 11 - Depriving the Hashemites of their Political Rights 227

What is the Idea of Deferring the Hashemites 227

Disclosure of Hiddens 227

Al­Faruq’s Expressing the Reasons 228

Al­Faruq’s Impression on the Impracticality of the Hashemites’ Joining Leadership to Prophesy Slogan 228

The Exaggeration In Loyalty To The Slogan 229

Was The Slogan Allah’s Order? 229

What for was Al­Faruq, then, Adherent and Sincere to the Slogan? 230

Al­Faruq’s Situations Towards the Divinely Nominated Leader and the Prophet’s Household 230

On the Intersection of Courses 232

Collapses 232

The Ruling Authority And The Opposition 232

Two Choices Before the Opposition 233

Two Choices Before the Nation 233

Discrepancy of People 233

1. Sunnis 233

2. Shias 234

Notes 236

Part 1 236

Part 2 237

Part 3 240

Part 4 245