On the Levels of Eradicating the Wrong Practiced by the Household of the Prophet (P) regarding the usurpation of the Caliphate from them

|   |   times read : 14
Font size: Decrease font Enlarge font

On the Levels of Eradicating the Wrong Practiced by the Household of the Prophet (P) regarding the usurpation of the Caliphate from them:


Since day one, when the Caliphate was infringed and the right to lead the nation’s affairs was confiscated upon the death of the Prophet (P), the infallibles (P) and their companions stood against this grave sin and started repairing the corrupt matters of the nation. In Chapter 1, when the historical overview was mentioned, there were several examples of the biography of Imam Ali and Al-Zahraa (P) as well as the honest companions of the prophet (P).

Such eradication of the wrong took different forms that we can rank into levels to illustrate on what may be done:

Declaring the Illegitimacy of the Usurpers:

Level One: Declaring that the leadership of those leaders was not legitimate and that the rank is for the Prophet’s household to prove to the exactors and to the nation altogether and to remind them of this basic foundation of religion. Zahraa (P) initiated this blessed movement during the first days of the deviation as is known by her famous sermon.

As for Imam Ali (P), he set proof, one after the other, and by all possible means. This includes his famous saying in Shaqshaqiya sermon, “Someone else dressed himself with the Caliphate, and he, who took it, certainly knew that my position in relation to it is the same as the position of the axis in relation to the hand-mill. The floodwater flows down from me and the bird cannot fly up to me,” until he said, “I was patient, and I had a tear in my eye, and a choke in my throat as I saw my legacy being pilfered.”

He also said, “Nobody of this nation measures up for the household of Mohammad. They cannot be equal to whom their blessing was given, at all. They are the foundation of the religion and the basis of truth. The precious resorts to them. To them the follower is annexed. They have the particular right of leadership. To them, the will and the inheritance were left. Now, the right is taken to its people and transferred to its destination.”([1])

He also said in grievance of what Quraysh did, “They gathered in rivalry to me in a right that I was more merited to than others.”([2]) We will not mention further examples as the references swarm with many and profound evidence thanks to Allah.

Guiding People to Boycott the Unjust:

Level Two: Guiding people to boycotting those who are unjust and cautioning them from taking part in their acts. There are numerous narrations on this where tens are to be mentioned in the third deliberation to come. One example is the true narration of Abi Bassir; he said, “I asked Aba Jaafar about their deeds. He said, “Aba Mohammad, no. Not even as little as a written letter. Someone gets one thing from their world, and they get something of his religion, instead.”([3])

In the true narration of Ibn Abi Yaafour, citing Imam Sadek (P), “The helpers of the unjust on Judgment day lie in a canopy of fire until Allah judges among people.”([4])

One narration citing the Prophet (P) says, “Beware the opposition of the rulers as that takes one out of religion.”([5])

The Prophet also said, “Beware the doors and courts of rulers. The closer you get to the doors and courts of rulers, the farther you go away from Allah. If you prefer the ruler to Allah, He will take piousness from you, and leave you confused.”([6])

The order not to help them is even in building mosques. In the true narration of Yunus Ibn Yaacoub, he said, “Abu Abdullah said to me, “Do not support them in building a mosque.”([7])

If someone registers his name in their public office even without conducting any service to them, according to the true narration of Al Kahili citing Abi Abdullah (P), he says, “Whoever writes his name in the public office of the child of ssabba – the inversion referring to the Abbasids – is sent on Judgment Day as a pig.”

Imam Sadek (P) warns to their grave dangerin the documented narration of Fodheil Ibn Ayyadh. Imam says, “Fodheil, by Allah, the damage those leave on the nation is more than the evil of the Turks and the Daylamites.”([8])

This culture prevailed among the general public of the Islamic community. The tyrants knew themselves despite the high price they are paying. In the true narration of Safwan Ibn Mahran Al Jammal (Literally, al-jammal means the camel shepherd), when he sold his camels in accordance with the directives of Imam Kadhem (P) in order not to lease them to Haroun the Abbasid for Hajj, he said, “Haroun knew about it and called me. He said, “Safwan, I heard you sold your camels.” I said, “Yes.” He asked why. I said, “I am an elderly, and the boys are not fulfilling business requirements.” He said, “No, never! I know who ordered you to do this. It was Musa Ibn Jaafar.” I said, “What have I got to do with Musa Ibn Jaafar?” He said, “Let it be; by Allah, if you were not a good companion, I would have killed you.”([9])

When the captives, companions of Hussain Ibn Ali the leader at Fakhkh battle, came with the heads of the deceased to Musa Al-Hadi, he said, “By Allah, Hussain revolted by his orders, meaning Imam Musa Ibn Jaafar- He followed his love as he is the holder of the will among that household. I wish to perish if I would leave him alive!”([10])

Imams express their sorrow and grief as the community did not abide by this boycott, which led to the continued existence of those oppressors and their further tyranny. In the narration of Ali Ibn Abi Hamza citing Abi Abdullah (P), he said, “The Umayyad rulers found themselves clerks, people to yield them return, people to fight for them, and people to pray with them Friday prayers when they took our right from us. If people left them with what they have, they would have not found anything but what fell in their hands.”([11])

It should be noted that the Imams led their Shia to the economic alternatives to this boycott. Forbidding working for the authority deprives many of job opportunities and leaves them destitute and poor. This is a menace to their existence and the steadfastness of creed for some of them. These alternatives include self-employment, particularly agriculture and trade. Imam Baqer (P) said, “My father used to say, the best work is agriculture.”([12]) Imam Sadek (P) said about peasants, “They grow Allah’s treasures in His land. Nothing is better for Allah than agriculture.”([13]) The Imams were reported to say, “Nine tens of fortune is in trade.”

Some Imams partnered with their money with some companions according to some narrations.

Imams (P) illustrated that the boycott of the authority is relevant to the jobs that include supporting the unjust and the oppressor and those that sustain his reign. This does not include the jobs of public service and preserving public good.They distinguish between government work and state work such as education, health, paving roads, preserving public order, etc. They were the first in political and administrative awareness. In the narration of Abi Bakr Al Hadhrami, he says, “I entered to Abi Abdullah (P) when he was with Ismael, his son. He said, “what stops Ibn Abi Al Sammal or Al Sammak in other versions from getting the youth of Shia out to suffice him as people do, and for him to give them what people get.””([14])

 



([1]) Nahjul Balagha: Sermon: 2,3.

([2]) Nahjul Balagha: Sermon 217.

([3]) Wasail Shia: Book of Commerce, Chapters of What is traded with, Chapter 42, Section 5.

([4]) Wasail Shia: Book of Commerce, Chapters of What is traded with, Chapter 42, Section 6.

([5]) Bihar al-Anwar: 10/368, Section 7.

([6]) Bihar al-Anwar: 75/372, Section 19.

([7]) And the following in Wasail Shia: The Bok of Commerce; Chapters of What is Traded with; Chapter 42; Section: 8, 9.

([8]) Wasail Shia: The book of Establishing the Right and Eradicating the Wrong. Chapters of Ordering and Forbidding. Chapter: 37, Section 6.

([9]) Wasail Shia: Book of Commerce; Chapters of What is Traded with; Chapter 42, Section 17.

([10]) Bihar al-Anwar: 48/151; citing Muhaj Da’awat: 217-227.

([11]) Ibid: Chapter 47, Section 1.

([12]) Kafi: 5/260, Section: 2.

([13]) Wasail Shia: 12/25, Section: 3.

([14]) Previously mentioned in page 77, No. 11 (of the original work).