Was the Holy Prophet (s.a.w.a) aware that after him the nation would fall in a perpetual abyss of disagreement and conflict.
Was he (s.a.w.a.) totally unaware of the events that will unfold after him?
If he (s.a.w.a.) was not and surely he (s.a.w.a.) was not, what steps did he (s.a.w.a.) take to prevent his ignorant nation from such evil plans?
How did he (s.a.w.a.) ensure that the lamp of guidance, which he (s.a.w.a.) lit with his hands does not lose its shine?
This article shall address such questions and it is for the readers to decide whether it has satiated their quest for answers?
Was he (s.a.w.a.) totally unaware of the events that will unfold after him?
If he (s.a.w.a.) was not and surely he (s.a.w.a.) was not, what steps did he (s.a.w.a.) take to prevent his ignorant nation from such evil plans?
How did he (s.a.w.a.) ensure that the lamp of guidance, which he (s.a.w.a.) lit with his hands does not lose its shine?
This article shall address such questions and it is for the readers to decide whether it has satiated their quest for answers?
Looking at the ups and the downs encountered by the history of Islam,
one is compelled to ask whether the Holy Prophet (s.a.w.a) was aware
that after him the nation would fall in a perpetual abyss of
disagreement and conflict. A conflict, which will not be limited to
caliphate, but shall cast its evil shadow on every law of Islam.
Everyone will act as per his whims and fancies deeming himself to be the
savior of Islam. Was he (s.a.w.a.) totally unaware of the events that
will unfold after him? If he (s.a.w.a.) was not and surely he (s.a.w.a.)
was not, what steps did he (s.a.w.a.) take to prevent his ignorant
nation from such evil plans? How did he (s.a.w.a.) ensure that the lamp
of guidance, which he (s.a.w.a.) lit with his hands does not lose its
shine and people continue to be steadfast on the right path under its
light? This article shall address such questions and it is for the
readers to decide whether it has satiated their quest for answers?
The Holy Quran and Prophecies
The Holy Quran has clearly mentioned that the knowledge of the unseen exclusively belongs to Allah, for example it says:
“And with Him are the keys of the unseen treasures– none knows
them but He; and He knows what is in the land and the sea, and there
falls not a leaf but He knows it, nor a grain in the darkness of the
earth, nor anything green nor dry but (it is all) in a clear book.”
(Surah An’aam: Verse 59)
(Surah An’aam: Verse 59)
At another place it says:
“And Allah’s is the unseen of the heavens and the earth; and the
matter of the hour is but as the twinkling of an eye or it is higher
still; surely Allah has power over all things.”
(Surah Nahl: Verse 77)
(Surah Nahl: Verse 77)
It also mentions in Surah Naml: Verse 65
“Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised.”
However, the 26th and 27th verse of Surah Jinn mentions that where
Allah is the sole owner of the knowledge of the unseen with all its
variants, He has granted it to whomsoever He pleased. Also, the Holy
Prophet (s.a.w.a) was well aware of the discord that would erupt after
him.
“(He is) the Knower of the unseen! So, He does not reveal His
secrets to any, except to him whom He chooses as a messenger; for surely
He makes a guard to march before him and after him”
Traditions and Prophecies
By reading the traditions of both sects, one can easily deduce that
the Holy Prophet (s.a.w.a) was well aware of the discord that shall
raise its evil head after him. He was also aware that this discord would
not be limited to his successorship but would also extend to every law
of Islam. We shall present some of these traditions for the insight of
the readers.
Holy Prophet (s.a.w.a) said:
“My nation shall soon divide into seventy three sects one of
which will enter paradise while the rest shall be the inhabitants of
fire.”
(Sunan Ibn Maajah, vol. 3 p. 1332 tradition 3992,Sunan Tirmidhi vol. 4 p. 134 tradition 2778)
This tradition has been narrated by several companions like Ameerul
Momineen Ali Ibn Abi Taalib (a.s), Anas Ibn Maalik, Saad Ibn Abi
Waqqaas, Saadi Ibn Ajlaan, Abdullah Ibn Abbas, Abdullah Ibn Umar,
Abdullah Ibn Amr Ibn Aas, Amr Ibn Auf Mazaani, Auf Ibn Maalik
al-Ashja’ee, Uwaymir Ibn Maalik and Muawiyah Ibn Abi Sufyan amongst
others.
Several scholars of the Ahle Tasannun have considered the above
tradition as correct or widely transmitted. For instance, al-Nawawi in
Faiz al-Qadeer, Haakim Nishapuri in al-Mustadrak and Dhahabi in Talkhees
al-Mustadrak, Mashabati in Etesmaam, Safaareeni in Lawami’ al- Anwaar
and Naasiruddin Albaani in Silsilah al-Ahadees al-Sahiha.
The number seventy-three can be taken in its literal or metaphorical
sense as to mean numerous sects. We are aware that Imamat is the
fundamental reason for this discord and dissension.
Aafiyah Ibn Aamir narrates from Holy Prophet (s.a.w.a):
“Surely on the Day of Judgment I shall be ahead of and a witness
over you. By Allah I can see the pond of Kausar. I have been given the
keys of the earth. I do not fear that you shall return to idolatry after
me, but concerning the dispute regarding caliphate.”
(Sahih Bukhari vol. 4p. 174)
(Sahih Bukhari vol. 4p. 174)
Ibn Abbas narrates from Holy Prophet (s.a.w.a):
“On the day of Judgment my companions shall be driven towards
hell. I will cry out! My Lord! (They are) My companions! My companions! I
will be answered that they are those who returned to paganism after you
and became apostates.”
(Sahih Bukhari vol. 4, p. 110, Faizul Qadeer vol. 2, p. 21,Mustadrak vol.1, p. 128,Lawaami’ al-Anwaar, vol. 1 p. 93, Silsila al-Ahaadees al-Sahihah, vol. 1 p. 32)
One can find similar traditions in the Sihah books of Ahle Sunnah
that have been narrated by companions like Anas ibn Malik, Abu Hurairah,
Abu Bakr, Abu Saeed Khuzri, Asma bint Abu Bakr, Ayesha and Umm Salamah.
Shaikh Mahmood narrates from Abu Rayya Muqbili in Ilm Shafe that this
tradition is widely narrated with respect to its meaning. However, we
cannot apply it to those companions from the Muslims that turned to
polytheism and idolatry after Holy Prophet (s.a.w.a) because Aafiyah Ibn
Aamir narrates from Holy Prophet (s.a.w.a),
“By Allah, I do not fear of you becoming polytheists after me.
Rather I fear that after me you shall create difference and disputes”
Therefore the Holy Prophet (s.a.w.a.) would say in his traditions,
“Fire be for the one, fire be for the one who changes (the religion) after me.”
(Sahih Bukhari vol. 7 p. 207, Sahih Muslim vol. 7 p. 66)
(Sahih Bukhari vol. 7 p. 207, Sahih Muslim vol. 7 p. 66)
We know that innovation in religion is different from polytheism.
Abu Alqamah narrates:
It has been narrated in Mawaahib by Tabari Shafei that he told Ibn Ibaad:
“Why did you not, like other people, pledge allegiance to Abu Bakr
when others inclined to him?” He took me closer to himself and said, “By
Allah I heard Holy Prophet (s.a.w.a) saying,
“After I shall depart from this world the carnal desires of
people shall overcome them and cause them to return to paganism. Then
the truth will be with Ali and the book of Allah shall be in his hands.
Do not pledge allegiance at the hands of anyone except that of his.”
(Ihqaaq al Haqq vol 2 p. 296)
Khaarazmi narrates from Abu Ya’ala in Hanafi Manaqib that Holy Prophet (s.a.w.a) said:
(Ihqaaq al Haqq vol 2 p. 296)
Khaarazmi narrates from Abu Ya’ala in Hanafi Manaqib that Holy Prophet (s.a.w.a) said:
“Soon a discord shall arise after me. Then hold fast unto Ali, because he is the criterion between truth and falsehood.”
(Manaaqib of al-Khaarazmi, p. 105)
(Manaaqib of al-Khaarazmi, p. 105)
Ibn Asaakir, vide correct chain of narrators, narrates from Ibn Abbas:
“We were passing with Holy Prophet (s.a.w.a) and Ali (a.s.) through
the streets of Madinah when we came across a beautiful garden. Ali
(a.s.) remarked as to how beautiful the garden is. Holy Prophet
(s.a.w.a) informed that your garden in paradise is more beautiful than
this. After this he hinted at the head and the face of Ali (a.s.) and
wept profusely. Ali (a.s.) asked, “What is making you weep so
profusely?” He (s.a.w.a.) replied:
“This nation is harboring a jealousy in their hearts (against you) which they shall make evident after me.”
(Taarikh Ibn Asaakir, 834)
(Taarikh Ibn Asaakir, 834)
Abu Muayyah, the servant of the Holy Prophet (s.a.w.a) says:
“Once on a particular night the Holy Prophet (s.a.w.a) woke me from
sleep and asked me to accompany him to the graveyard of Baqee so that he
(s.a.w.a) asks forgiveness for those resting therein. On reaching
Baqee, he (s.a.w.a) saluted its people and said:
“Corruption is heading towards you like the dark nights.”
He then sought forgiveness for the people of Baqeeh and returned to his bed and left this world in a few days.
(Al Kaamil Ibn Aseer vol 2 p. 318)
(Al Kaamil Ibn Aseer vol 2 p. 318)
Muhammad Baaqir as Sadr, the martyr, while explaining the above points says:
This is the same dissension that Janabe Zahra (s.a) has hinted at in her sermon wherein she said:
“You feared dissension but were trapped into it. This is the same dissension but rather the root of all conflicts.”
O beloved daughter of the Prophet (s.a.w.a.)! What has aggrieved your
heart that you are unmasking the reality and informing about the dark
future of your father’s nation?
Surely the government at the peak of its power then, is the root of
all conflicts. Umar also remarked that the caliphate of Abu Bakr was an
accident, from the evil of which Allah protected the Muslims.
(Tareekh Tabari, vol. 2 p. 235, Fadak in History by Shaheed S. Baqir al-Sadr (r.a.))
(Tareekh Tabari, vol. 2 p. 235, Fadak in History by Shaheed S. Baqir al-Sadr (r.a.))
Holy Prophet (s.a.w.a) had three alternatives before him. It is well
established that he (s.a.w.a) was aware before hand of the impending
conflict. The question is whether Holy Prophet (s.a.w.a) took any
precautionary steps to preempt this dissension. Any one of the following
three possibilities can take place.
1. The negative way: That is the Holy Prophet (s.a.w.a) was careless about his duties.
2. The constructive way: That is he (s.a.w.a) consulted the people and acted accordingly.
3. The positive way with appointment: That is he (s.a.w.a) appointed someone to prevent and subdue this conflict.
The Proponents of First School of Thought
The first person to spread the rumor that Holy Prophet (s.a.w.a) left
this world without making a will is Ayesha. She narrates that the head
of Holy Prophet (s.a.w.a) was in my lap when he breathed his last and
did not make a will.
(Sahih Bukhari vol. 2 p. 16)
(Sahih Bukhari vol. 2 p. 16)
Abu Bakr too in his last moments said:
“I wanted to ask the messenger of Allah about the caliphate in his last moments so that none disputes in it.”
(Tabari vol. 5 p. 53)
(Tabari vol. 5 p. 53)
At another place he says that Holy Prophet (s.a.w.a) left the people
on themselves so that they choose the one they think is good for them.
(Tabari vol. 5 p. 53)
(Tabari vol. 5 p. 53)
When Umar ibn Khattab was told by his son not to leave his cattle unattended he replied:
“If I do so (leave my flock unattended) I shall tread the path of the Messenger of Allah, otherwise that of Abu Bakr.”
(Hilyah al-Awliyaa, vol. 1 p. 44)
(Hilyah al-Awliyaa, vol. 1 p. 44)
Objections against the First Opinion
The thought that Holy Prophet (s.a.w.a) did not shoulder his responsibility properly leads to following objections:
1. This would mean that Holy Prophet (s.a.w.a) ignored the needs
of Islam and the Muslims. We believe that Islam is a comprehensive
religion that takes into consideration all human needs. How was it
possible to ignore such an important duty?
2. This is against the conduct of Holy Prophet (s.a.w.a) because he
always, in his absence, even for a short duration, appointed a
successor.
3. This thought is against the instructions of the Holy Prophet (s.a.w.a) because he himself said:
“One who spends a morning and is not concerned for the affairs of the Muslims is not from us”
(Usool-e-Kaafi)
(Usool-e-Kaafi)
4. This thought is against the conduct of the caliphs because all of them were concerned and appointed a successor for future.
5. This conduct is against that of the past Prophets (a.s.) because
all of them appointed a successor and Holy Prophet (s.a.w.a) certainly
was no exception to this.
Objections against the Second Thought
1. If Holy Prophet (s.a.w.a) had adopted this way then it was
necessary to lay down the conditions and the procedure to make such a
selection, when in reality he did not do so.
2. Also people did not have the willingness and ability to carry
out such a task. The people had at several times proved their disunity
as in the case of Hajar-e- Aswad and the battle with Bani Mustaliq.
Last but not the least, the events of Saqifah is clearer than broad
daylight.
3. It is very evident from the Holy Quran and traditions that the
role of the Holy Prophet (s.a.w.a) was not limited to receiving and
conveying revelation. Muslims are in need of such a person who would
fill the vacuum after the departure of Holy Prophet (s.a.w.a).
When Ali (a.s) was asked the reason, he narrates the maximum
traditions from Holy Prophet (s.a.w.a) than anyone else, he replied:
“Whenever I asked him a question he replied and when I remained silent, he narrated traditions for me.”
(Sahih Bukhari vol.8 p. 44, Tabaqaat Ibn Saad vol. 2 p. 101)
(Sahih Bukhari vol.8 p. 44, Tabaqaat Ibn Saad vol. 2 p. 101)
At many occasions Holy Prophet (s.a.w.a) said:
“I am the house of wisdom and Ali is its door.”
At another place he (s.a.w.a) said:
“I am the city of knowledge and Ali is its gate. Whoever wishes to acquire knowledge should approach its door.”
Therefore, the first two alternatives are pre-empted and we are left
with no choice but to accept the third one i.e. Holy Prophet (s.a.w.a)
on divine command appointed a successor after him, the fact which is
also proven from Hadees-e-Saqalain, Hadees-e-Tayr, Hadees-e-Manzilat
which are acknowledged by both the sects and also several verses of the
Holy Quran like the Verse of Conveyance (5: 67), the Verse of
Guardianship (5: 3), the Verse wherein a person sought divine punishment
(70: 1-3) and numerous other verses that he (s.a.w.a.) appointed
Ameerul Momineen Ali Ibn Abi Taalib (a.s) as his immediate successor. In
some of the books of the Ahle Tasannun, the names of the twelve Imams
(a.s.) have been mentioned with their titles by the Holy Prophet
(s.a.w.a) leaving no room for any doubt whatsoever1 . However their hearts, eyes and ears have been sealed by Allah.
We plead to Allah to keep us firm on the right path, hasten the
reappearance of Imam-e-Asr (a.t.f.s) and include us among the slaves of
Ahle Bait (a.s).
1. Readers can refer to the book Mesbaah al-Hedaayah Fi Isbaat
al-Imaamah wa al-Welaayah by Sayed Muhammad Ali Musawi al-Bahbahaani
(r.a.). The soft copy is also available on www.seratonline.com under the
caption 40 verses…
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