In the Name of Allah the Most Compassionate, the Most Merciful

Imamology, Lessons 110-115: The separation of the religion from the politics is against the necessity of Islam

Collected Works of The Muslim Shiite Scholar and Thinker: Allāma Hājj Sayyid Muhammad Husayn Husaynī Tihrānī


Home Page Book List Subject Catalog Search

Previous Page

The separation of the religion from the politics is against the necessity of Islam

The question of the separation of the spirituality from the politics was considered in the Islamic countries, and the most headstrong executive man of this plan was Mostafa Kamal Pasha (Ata Turk); next to him is Reza Khan Pahlavi, both of them fulfilled their tasks severely. And they consequently kept away both countries from the religious site, and left economy, politics, the traditions and closing of the nation with the foreigners. Omar did the same; he too took the government a n ruling the worldly affairs of Muslims and made the great master of the knowledge, the Commander of the believers, Upon Him be Peace, sit at home. He did the same with his close noble companions, who were very dear to him, such as: Ammar Yasir, Miqdad, Salman and Abuzar.

The great scholars of Islam were thrown into the sea; they nailed the bowler-hats to stick on their heads, because of harsh tortures they died in prison in groups.

At the early age of the Islam too, the Commander of the believers, the only man of virtue and scholar, the containing of the holy Qur'an, and the guardian of the traditions of the Messenger of Allah, and aware of the situations of the war and peace, and sharer of the nation treasure, the one who assigned justice instead of running the affairs of the nation, he took the farming and gardening and planting palms and digging wells!

By the command of Othman, they dragged ibn Masoud out of the mosque, they broke his bones and he died. Due to his kicking, Ammar Yasir afflicted with hernia, Abuzar Ghaffari, while being exiled in a barren land far away from home, died in a sole dungeon; they killed the only daughter of the Messenger of Allah – the Messenger's most beloved one. Thus they changed the process and history of Islam, and they lead the world to such a direction that it was not desirable to the Messenger of Allah and the Commander of the believers, Peace and blessing be upon them both, Their dealing with the Qur'an was just superficially: they began their tyrannical way of ruling and lashing the people to keep quiet.

The Immaculate Imams, Peace be upon them all, were condemned, sent prison and tortured for their objecting the separation of the spirituality with the politics. They always said: The true meaning of the Divine Guardianship and Imamate is that governing the people and leading them to the straight path towards the perfection. However, the aggressive rulers kept saying: The spiritual guardianship is for you, and the apparent government for us!

Zamakh‘shari has mentione it in the "Rabi-ul-Abrar" that, Haroun-ar-Rashid always kept saying to the Holiness Imam Musa bin Ja‘far, Upon Him be Peace: You take the FADAK! However, the Holiness avoided it. But when Haroun insisted his demand, the Holiness stated: 'I will take the FADAK but with its environment.' Haroun asked: 'Then, what is its environment?' The Holiness answered: 'Its first territory is "ADAN". Haroun turned pale and said: 'So, what is its second territory?' The Holiness and answered: 'It is "SAMARGHAND".' Haroun complexion got blur, and asked: 'Then what is the third one?' The Holiness answered: 'Of course, it is "AFRICA"' Haroun turned black on the face and asked: 'so, which one is the fourth one?' The Holiness stated: 'It is "Seif-al-Bahr, the strand from the Caspian sea to Armenia." Haroun said: 'In that case, nothing remains for us! Your aim is dominating those places and putting me aside!' The Holiness stated: 'By the way, I had already told you that if I had fixed the exact territory of my demand, you would not return the FADAK back to me! Hence when Haroun saw the case, he decided to kill the Holiness and get rid of him! [115]

The case of the separation of spirituality from the politics has been going on in the same way almost for a hundred years. The start was by the Christians among the Arabs who wanted to be free in the society; because the unrestrained freedoms were prohibited in Islam and they wanted to get it by the separation of the spirituality from the politics.

Of course, many religious enlightened people among the Arabs also followed them. They did not really want to separate the spirituality from the politics, but by seeing that the Othman Sultans and the rulers of Egypt pretended to be religious whereas they were not. In fact, they had taken the religion in their hand as a shelter to save them against their crimes! The nation and the undertakers had no freedom or choices, so to take the religion out of their control, they raised their voices.

On the whole, as without exception, all the Sunnite take their rulers, caliphs and the commanders as the divine men having authority, and they consider their obedient to be incumbent, therefore, in this school, all the weak people and the religion are dominated by the government. One of the most important reasons for the Sunnites and their countries falling behind is that they think it is incumbent to obey their aggressive rulers. Therefore, the road to emancipate is blocked to them unless they join the school of the Shiite; and then to obey only the rightful guardians of Allah, and to take the term "those in authority", that is mentioned in the Qur'an, as the twelve infallible Imams.

However, in the country of the Shiite, the announcement of the separation of the religion from politics had another meaning. The heralds of this call wanted to deprive the influence of the religious scholars, the Shiite's jurists and the worthwhile religious figures, and to keep them away from the events happening in the Muslim countries – in fact, they wanted to bring them on their knees. Or in other words, they wanted to bring the religion under the control of the politics and to extinguish it. It was a great danger, because in reality it was doing away with the religion; and it meant looking over the fact and the spirituality; on the other hand, bringing the culture of and traditions of the West into practice, and leading the nations towards the passions and the worldly desires and making them struggle for the governments benefits.

Back to Index

The words of "روحانی", "روحانیّت", (spitrual & spirtuality) does not exist in Islam and they are terms of the Christianity.

Generally speaking, the term "spirituality" is also a trick invented by the astray disbelievers who called the scholars of Islam as the ru:hani, (the spiritual); whereas, the scholars of Islam are not only ru:hani, but they are Muslims dealing with the cardinal, spiritual, the worldly and the Hereafter affairs, they always pray, and look after the people for their sundry problems.

The term of the "spiritual and the spirituality" is not in the Qur'an and the tradition of the Messenger of Allah. Islam is not the religion of the spirituality. Islam is the religion of faith and the cardinal affairs, the spirit and the belief, meditating, work, praying and struggling – it is for all but not a personal region. And this fact signifies the unity of the politics and spirituality.

The term "spirituality" comes from the Christians, who call the Holiness Jesus as their spiritual father, and they also call the priests the spiritual fathers. This term has been transferred from the Christians to the Muslims; their conversations and books are full of this expression. And, unfortunately, it is seen in the books of some of the scholars in Islam – that is, some of the scholars and jurists of Islam call themselves as the spiritual! That is, by accepting this term for their titles, they deliberately give away to the enemy fifty percent of their blessing, life and emancipation, and they sometimes say: 'We are the spiritual leader, we have nothing to do with the politics.'

In truth, this meaning is for annihilating the Islam. Instead of the term spiritual, we must always use the words scholar and jurist; and in place of its plural form the spirituals, we should use the terms the scholars and the jurists. As well for the term the spirituality, we must use the term jurisprudence, because this word belongs to the religion and its meaning is quite right.

And there are other words, similar to these words, have been placed in the Islamic culture by the colonizers, which have affected their way of thoughts: their novelty, unity, affection and friendliness! For example the terms of belief and disbelief, Muslim and disbelievers have lost their real meaning and given way to abroad or out of the country and inside. Whoever lives inside the country, is called the citizen, even if he is a disbeliever; and if a Muslim lives out of the country they call him the outsider – and this explanation is hundred percent wrong.

The result is that: we need not the unanimous opinions and verdicts to choose the spiritual leaders and caliphs; on the contrary, we do need to have the unanimous opinions and verdicts for not opposing them. Perhaps, if they had not carried out their Saghifa homage paying to Abu Bakr in secret, no one would doubt to swear allegiance with Ali bin Abī Tālib. And after the event of Saghifa, the homage-paying to Abu Bakr seemed to be unusual; and the Sunnite did not expect it; and they thought the condition was for the Commander of the believers, Upon Him be Peace.

Back to Index

The story of Abu Bakr and the quality of his taking the allegiance, and putting aside the Commander of the believers, Upon Him be Peace

And when at Saghifa, in front of the Immigrants, Abu Obeida Jarrah and Abd-ur-Rahman Awf spoke concerning the virtues of the Quraish, Monzer bin Arqam stood up and said:

مَا نَدْفَعُ فَضْلَ مَن ذَكرْتَ وَ إنَّ فِيهِم لَرَجُلًا لَوْ طَلَبَ هَذَا الامْرَ لَمْ ينَازَعْهُ أحَدٌ، يعنى عَلِى بْنَ أبِيطالِب.[116]

'We do not reject the virtues of the men you mentioned, but there is really a man among the Immigrants that if he demands this Caliphate no one will object or oppose him, and that is: Ali bin Abī Tālib.'

Ibn Abi al-Hadid says, Bara bin Aazib says: 'I was always of the lovers of Bani Hashim. After the demise of the Messenger of Allah, Bless be to Him and his Descendants, I was worried that the Quraish would get united and then take the Caliphate away from Bani Hashim. And besides my worry and sorrow for the demise of the Messenger of Allah, Bless be to Him and his Descendants, I was always like a depressed woman – wondering and always hasty – this state of distress always raised a tumult within me!'

'I usually called on the Bani Hashims, who were always sitting together in a chamber, and time and again I inquired to know where and how the Qureish were. When I found one was missing, I insisted to know where he was; it was then once I noticed that Omar and Abu Bakr were not present there. To my question, one of them said they were at Saghifa Bani Saeeda; and another man said that almost all the people had sworn allegiance with Abu Bakr!'

'It did not last long when I saw that Abu Bakr was coming along with Omar and a group of the companions of the Saghifa. All tying the edges of their robs to their vest bands; they were approaching anyone on their way, and after biting him hard, they pulled his hand and put it in Abu Bakr's hand to pay homage – willingly or unwillingly!'

'I couldn't stand seeing that unlawful situation so I immediately went to the Bani Hashim, then, buy finding the front door closed, I knocked at the door and, in the mean time, shouting: 'People have sworn allegiance with Abu Bakr!'

Back to Index

Abu Bakr and Omar's meeting ibn Abbas and promising him a share in the Caliphate

Abbas bin Abd-ul-Mottalib cried: 'O Bani Hashim, you have become abject! You have missed the opportunity! Although I commanded you what to do, you denied me!'

I kept quiet, the disturbing thoughts had dominated me, I could hardly breathe until, in the evening I gathered that Miqdad, Salman, Abuzar, Obadat bin Samit, Abu Meitham bin Taheyyan, Hozaifa and Ammar wanted to turn away the course of the allegiance from Abu Bakr and bring it to the council of the Immigrants.[117] However, this news reached Abu Bakr and Omar. At night, they sent someone to Abu Obeida and Moghirat bin Sho‘ba and asked their wise opinion about the case. Moghira said: 'My opinion is that you should meet Abbas Abd-ul-Mottalib and promise him a share of this Caliphate – to be of his own and his children. Then, by doing this, you really block the way for Ali bin Abī Tālib!'

At nightfall, Abu Bakr, Omar, Abu Obeida and Moghira set off and went on until they were with Abbas – it happened on the second day of the demise of the Messenger of Allah, Bless be to Him and his Descendants. After praising Allah, Abu Bakr said: 'Indeed Allah picked Muhammad as His Messenger and raised him high, and He assigned him as the Guardian upon the nation. And Allah favored the believers by assigning him as His Messenger among them, and made the believers the reliable source for him. It was until He desired to take him towards Him. And He trusted the authority of the people in their hands so that, by not being prejudice, to choose a Caliph for them; so did they and chose their own Caliph and, in result, I became the Guardianship of the people.

Now, by the assistance of Allah, I do not feel any fright or doubt concerning me and my success is by Allah and I rely on Him, so do I return to Him.'

And I am always informed that, against will and desire of the Sunnite, the Muslims find faults with each other and gossip; they have made you as the reliable source for them, and you too have become their supporters concerning the greatest affairs! So, either you must take part in what the people have done, or to stop them of their deviation.'

'And now we have come to you to assign a share for you in the Caliphate so that to be a good excuse for your punishment in the Hereafter; because you are the uncle of the Messenger of Allah, Bless be to Him and his Descendants! Although the people have seen this position and place of you, and they have also see your household status, they have turned away from your being the Caliph!

O Bani Hashim, be moderate and behave friendly! The Messenger of Allah, Bless be to Him and his Descendants, belongs to either of us!'

At that moment, Omar cut his speech, and according to his character, proud and self suffusion, he uttered a parenthetical sentence as: 'Yes, by Allah, we have not been here to ask you for our needs, we just disliked what the people were acting upon; so do see to the demands of the people.' He stated his word and then kept silence.

Then, Abbas took the lead to say something; first he praised the Majestic status of the Creator and then said: 'As you now mentioned it, Allah created Muhammad as a Messenger and raised him, He assigned him as the Guardian of the believers, and through him He favored His creatures and finally took him with honor to His presence. And he left the people on their own to choose their Caliph and learnt the right path from the wrong one.'

Now, if you demand the Caliphate for the sake of the Messenger of Allah, know that you are taking away our right! But if you are demanding it for the sake of the believers, we are also of the believers, and concerning the affairs of the Caliphate, we have never taken a further step or nor were sluggish. We have not mingled among the people, and our excessive wisdom has never decreased, and we not come to the end of our wits.

So if, as you claim, the affair of the Guardianship is willingly given you by the believers, then, how does it come, we still dislike it! And there is a big gap between your opinions, you say: "The believers find faults with me and they are mocking at me;" and then, in another occasion, you say: "The believers have turned to you and chosen you as their Caliph!"'

'However, the very share of the Caliphate that you are going to bestow me, if it is your right and you want to give away to us, please keep it for you because we need it not! However, if it is the share of the believers, then you have no right to give it away! Therefore, if it is for us, we are not interested in such a right but ignoring some others!'

'And these subjects that I am pointing out for you, is not that I am trying to avoid you of that which you have in your mind, but it is an ultimatum that must be carried out properly.

'But that which you say: the Messenger of Allah, Bless be to Him and his Descendants, belongs to your tribe and our tribe, know that the Messenger of Allah is of such a tree that we are its branches, however you are neighbor of that tree!

'But O Omar, that which you said: you were worried about us against the people, quite right, but it is what you have created, you were the one who created the problems right in the beginning!' And help comes from Allah!'[118]

And this case has been mentioned from Ahmad bin Ya‘qub   the writer, known as the famous Ya‘qubi, in his history book.

The only difference is that when Bara‘ bin Aazib went to the house where Bani Hashim were in, and knocked at the door, said: 'People have sworn allegiance with Abu Bakr!' Some of them said: 'The Muslims never do anything without our permission, because we are closer to the Messenger and have priority.' Abbas said: فَعَلُوهَا وَ رَبِّ الْكعْبَة By the Lord of Ka‘ba, they did what they wanted to do!'

The Immigrants and the Supporters did not doubt in Ali's Caliphate. Therefore, when they came out of the house, Fazl bin Abbas, who was the spokesman of the Quraish, said:

يا مَعْشَرَ قُرَيشٍ! إنَّهُ مَا حَقَّتْ لَكُمُ الْخِلافَة بِالتَّمويهِ، وَ نَحْنُ أهْلُهَا دُونَكُمْ، وَ صَاحِبُنَا أولَى بِهَا مِنْكُم.   

'O the community of Quraish! The Guardianship and Caliphate cannot be true by means of tricks and deceiving for you! We deserve the Caliphate but not you! And our Chief (Ali) more deserve it but not you.'

Then, Otbat bin Abi Lahab stood up and recited this piece:

1. ما كُنْتُ أحْسِبُ أنَّ الأمْرَ مُنصَرِفٌ   عَنْ هَاشِمٍ ثُمَّ مِنْهَا عَنْ أبى الْحَسَن

2. عَنْ أوَّلِ النَّاسِ إيمَاناً وَ سَابِقَة       وَ أعْلَمِ النَّاسِ بِالْقُرْآنِ وَ السُّنَنِ

3. وَ آخِرِ النَّاسِ عَهْداً بِالنَّبِى وَ مَنْ     جِبْرِيلُ عَونٌ لَهُ فِى الْغَسْلِ وَ الكفَن

4.  مَنْ فِيهِ مَا فِيهِمْ لا يمْتَرُونَ بِهِ        وَ لَيسَ فِى الْقَوْمِ مَا فِيهِ مِن الْحَسَن [119]

1- 'I never thought that they would take the Caliphate away from Bani Hashim, especially from the Holiness Abu al-Hassan,

2- Who is the first man among the people who embraced Islam, and so is he the most knowledgeable man concerning the Qur'an and the traditions of the Messenger;

And they say, ‘these elegies are from Hissan bin Sabit Ansary.’ But the fact is that they are from Rabiat bin al-Harith bin Mot’tali who has composed them when people were paying homage to Abu Bakr, as the Holiness Mortaza Alam-ul-Hoda has made it clear in his book.                                                         

3- And he is the last man having covenant with the Messenger, and Gabriel has helped him in shrouding and burial of the Messenger,

4- With no doubt, he alone possesses all the perfections that the Quraich have, however his great virtues cannot be found with all the Quraish!'

(In the mean time, the Commander of the believers, Upon Him be Peace, sent someone to him to stop him carrying on his speech).

And in the middle of the subjects in "History of Ya‘qubi" is that among the violators against paying homage to Abu Bakr was Abu Sofyan bin Harb, who said:

أَرْضِيتُمْ يا بَنى عَبْدِ مَنافٍ أنْ يلِى هَذَا الأمْرَ عَلَيكمْ غَيرُكمْ؟! وَ قَالَ لِعَلِى بنِ أبيطَالِبٍ: أُمْدُدْ يدَك أبَايعْك- وَ عَلِى مَعَهُ قُصَى- وَ قَالَ:

1. بَنِى هَاشِمٍ لَا تُطْمِعُوا النَّاسَ فِيكمُ     وَ لَاسِيَّما تَيمَ بْنَ مُرَّة أوْ عَدِى

2. فَمَا الأمْرُ إلَّا فِيكمُ وَ إلَيكمُ             وَ لَيسَ لَهَا إلا أبو حَسَنٍ عَلِى

3. أبَا حَسَنٍ فَاشْدُدْ بِهَا كفَّ حَازِمٍ        فَإنَّكْ بِالْأمْرُ الَّذِى يرْتَجَى مَلِى

4. وَ إنَّ أمْرَءاً يرْمِى قُصَى[120]  وَرَآءَهُ     عَزيزُ الْحِمَى وَ النَّاسُ مِنْ غَالِبٍ[121] قَصِى[122]

'O son of Manaf! Are you satisfied with someone other than the Messenger of Allah to become the Caliph and govern you?' And he said to Ali bin Abī Tālib: 'Stretch your hand for I am to swear allegiance with you – and all the children of Ghossa paid homage with Ali – and he said:

1- 'O Bani Hashim, do not let these people become greedy in the Guardianship and the statesmanship – especially Abu Bake, who is of the tribe of Teim ibn Morra, and Omar who belongs to the tribe of Adei.

2- The affairs of the Guardianship and the statesmanship belong to on one but only you, and no one deserves it but only Abu al-Hassan Ali bin Abī Tālib.

3- O Abu al-Hassan, stand steady and strong for getting back the Guardianship, for it is your right; you are the right one who deserves this Caliphate and also Guardianship that the opponents are after.

4- And indeed that man, whose followers and supporters were all the sons of Ghosai, including Bani Hashim and Bani Omayyad and many other groups, and all were ready to sacrifice their souls for him, is very dear. He is not of those men to be defeated, and no one equals him in strength; but alas the people have taken Abu Bakr and Omar's sides.'

Sheikh Mofid, who has related this poem from Abu Sofyan, has added to the last part that:

ثُمَّ نَادَى بِأعلَى صَوته: يا بَنى هَاشِمٍ! يا بَنى عَبْدٍ مَناف! أرْضِيتُمْ أنْ يلِى عَلَيكمْ أبُو فَصِيلِ: الرَّذَلُ ابْنُ الرَّذْلِ؟! أمَا وَ اللَهِ لَوْ شِئْتُم لَأمْلَأنَّهَا عَلَيْهِمْ خَيْلًا وَ رَجِلا.

'And then, Abu Sofyan shouted on top of his voice, O sons of Hashim! O sons of Abd-o-Manaf! Do you like this mean and ugly calf, the son of the mean and ugly camel to govern you? By Allah, if you want to, I can fill up Medina with the mounted and the infantry soldiers to defend him (Ali).'

فَنَادَاهُ أمِيرُالْمُؤْمِنِينِ عَلَيهِ السَّلامُ: ارْجِعْ يا أبَا سُفْيانَ! فَوَ اللهِ مَا تُريدُ اللَهَ بِمَا تَقُولُ! وَ مَا زِلْتَ تَكيدُ الْإسْلا مَ وَ أهْلَهُ! وَ نَحْنُ مَشاغِيلُ بِرَسُولِ اللهِ صَلّى اللهُ عليه و آله و سلّم؛ وَ عَلَى كُلِّ امْرِى مَا اكتَسَبَ؛ وَ هُوَ وَلىُّ مَا احْتَقَب.

At that moment, the Commander of the believers, Upon Him be Peace, called him from the distance: 'O Abu Sofyan, rotate your words. By Allah, you have not Allah in your mind by saying so! You have always been the source of cunning and deceit for Islam! Now, we are busy in the shrouding and burying the Messenger of Allah, Bless be to Him and his Descendants! Everyone is responsible for he does and he sees the consequence of what he has done; and he is responsible for the crimes he commits!'

Abu Sofyan went to the Mosque of the Messenger of Allah and he encountered all the sons of Omayyad sitting there; he tried to instigate them to get the government but they did not agree with him.

Sedition and hard struggle dominated everywhere and corrupt and disaster engulfed everyone. Surprising events occurred and it was clear that Satan had his hand in the affairs! Those the opponents were the main cause for it, they ignored to settle down the uprising ; the believers did not raise hands and let the real owner of the government be alone and humiliated. So this is the interpretation of the statement of Allah, the Honorable the Exalted:

وَ اتَّقُوا فِتْنَة لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّة.[123] & [124]

'…and be aware of the sedition and disaster which are coming to you, they will not only dominated the criminals among you [but almost all the people], (Qur’an: 8/25).’

And at the time of Saghifa, and the demise of the Messenger of Allah, Khalid bin Saeed was away then, when he returned from the journey said: 'Come on, let me pay homage with you:

فَوَ اللهِ مَا فِى النَّاسِ أحَدٌ أوْلَى بِمَقَامِ مُحَمَّدٍ مِنْك.‏

'By Allah, there is not among the people one to be at the position of Muhammad except you!'

And a group of people gathered around Ali bin Abī Tālib and asked him to accept their allegiance, but the Holiness answered them:

أُغْدُوا عَلَى هَذَا مُحَلِّقِينَ الرُّوؤسَ. فَلَمْ يغْدُ عَلَيهِ الّا ثَلَاثَة نَفَر.

'Concerning this subject, do shave your hair and come to me the next day!' However, there went to the Holiness only three persons the next day.

Back to Index

Sending out those who had taken sanctuary in the house of Fatima, Upon Her be Peace

And Abu Bakr and Omar were informed that a group of the Immigrants and the Supporters had been in the presence of Ali bin Abī Tālib in the house of Fatima, the daughter of the Messenger of Allah. They added that they had brought some certain people with them so that to make and attack at the house of Fatima. Listening what they say, Ali left the house with his unsheathed sword in hand; Omar saw him approaching the house so he clinched with Ali but Ali broke his sword and entered the house.

Fatima too rushed out of her room and addressing the men she said: 'I swear to Allah that you must wither leave the house or I will unveil my face and cry to Allah to hear beseeches of mine!' Hearing Fatima's taunt, they altogether left the house. After several days staying at Fatima's house, no one paid homage. But later, they began paying homage one after another. Neither did Ali pay homage at that time. However, he did pay homage after six months; thought somewhere, it has been said after forty days.[125]

And with his documents, ibn Abi-al-Hadind says: 'As the violation against paying homage to Abu Bakr increased among the people, Omar a Abu Bakr became even harsher to Ali, Upon Him be Peace, Umm Mestah bin Othatha[126] left her home to the cemetery and stood in front of the grave of the Messenger of Allah, Bless be to Him and his Descendants, and began reciting this poem:

1. كانَتْ امُورٌ وَ أنْبآءُ و هَنْبَثَة      لَوْ كُنْتَ شَاهِدَهَا لَمْ تَكثُرِ الْخَطْبُ

2. إنَّا فَقَدْنَاك فَقْدَ الْأرْضِ وَ ابِلَهَا   وَ اخْتَلَّ قَوْمُك فَاشْهَدْهُمْ وَ لَا تَغِب[127]

1- 'Great many affairs, events and disorders have brought forward to many statements and gossips, if you were with us never had occurred so ugly and unpleasant things,

2- We missed you, as the barren land misses the rain fall! We are now deprived of losing you! And O Messenger, your tribes have scattered apart! Do a favor, be not away from them!' 

And following this event, ibn Abi-al-Hadid, by means of his documents, relates it from Abu-al-Aswad that: 'A man from among of the Immigrants was angry for the people's paying homage to Abu Bakr without consulting it with friends, and Ali along with Zunair too got angry and took their swords and headed for Fatima's home. On the other hand, Omar too with some men of his, as well as Osaid bin Hoar and Salamat bin Waghsh, were going towards Fatima's home.

Fatima shouted at them, and took them for oath to Allah. But they took Ali's and Zubair's swords from them and by striking them to the wall they broke both. Then, Omar sacked them both out of the house and then took them to the mosque to pay allegiance. In the mean time, Abu Bakr stood up to recite a sermon, and first he asked them for their excuse saying:

إنَّ بَيعَتى كانَتْ فَلْتَة وَقَى اللَهُ شَرَّهَا.[128]

'The case my taking the people's homage is without my consideration, may Allah save me from the consequence and the evil side of it!'

However, the actions of the chosen Caliphs and their supporters are very strange! They have done everything in the name of the Islam and for the sake of Islam! It is very strange! How on earth one can take a wrong for right! How can you take a thing totally negative for the absolute right! Even if one's logic proves a thing be wrong but his lust and passions urges him to think it is quite right and he is on the straight path! This is all by the misleading of the passion, as the Holy Qur'an says:

إِنَّ الَّذِينَ ارْتَدُّوا عَلَى أَدْبَارِهِمْ مِنْ بَعْدِ مَا تَبَينَ لَهُمُ الْهُدَى الشَّيطَانُ سَوَّلَ لَهُمْ وَ أَمْلِى لَهُم.[129]

'…surely those who have turned back after guidance had been explained to them; Satan has tempted them, and seduced them for long desires – [and they will stay in such state forever], (Qur'an: 47/25).'   

They knew not that whoever wants to overtake the commands of Allah, and also speed over the path of the Messenger of Allah, is absolutely the sign of his retardation. And he who raises his voice in front of the Messenger of Allah, and deals with his home clan similar to the other people, all his good actions are wrong and destroyable; and will carry in his deeds documents nothing but evils and wrongs deeds. Yes, they are similar to those who do not listen to the statement of Allah as He says:

يأيهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَينَ يدَى اللهِ وَ رَسُولِهِ وَ اتَّقُوا اللَهَ إِنَّ اللَهَ سَمِيعٌ عَلِيمٌ. يأيهَا الَّذِينَ‏ آمَنُوا لَا تَرْفَعُوا أصْوَاتَكمْ فَوْقَ صَوْتِ النَّبِى وَ لَا تَجْهَرُوا لَهُ بالْقَوْلِ كجَهْرِ بَعْضِكمْ لِبَعْضٍ أنْ تَحْبَطَ أعْمَالَكم وَ أَنتُمْ لا تَشْعُرون». امّا و الله لقد سَمِعُوا وَ وَعُوها و لكن حَلِيتِ الدُّنيا فى أنفسهم، و راقهم زِبْرِجُها، و سوف ينَبِّهُهُم الله بِمَا كانوا يعملون.

'…O you who believe, do not advance [in any affair] before Allah and His Messenger, and fear Allah for Allah is the Absolute Knowing Hearer.

O you who believe, do not raise your voices over the voice of the Prophet, and when you are speaking do not shout just as you shout at one another, lest your deeds may be rendered fruitless while you do not even notice it, (Qur'an: 49/1).'   

'And indeed has heard and is aware of it that the world has given sweat taste to them, but later Allah let them know what they were doing!'

و صلّي‌ الله‌ عليه‌ رسوله‌، و علي‌ عليّ أميرالمؤمنين‌، و علي‌ الصِّديقة‌ الطّاهرة‌ فاطمة‌ الزهراء بنت‌ الرَّسول‌،المسكورة‌ الضّلع‌، المجهولة‌ القدر، المخفية‌ القبر، المظلومة‌ المضطهدة‌ بالجور، و الشهيدة‌ في‌ إعلاء كلمة‌ الاسلام‌ و نقي‌ الزّيغ‌ و الهوي‌؛ و علي‌ الائمّة‌ المعصومين‌. و لعنة‌ الله‌ علي‌ أعدائهم‌ أجمعين‌ من‌ الا´ن‌ إلي‌ قيام‌ يوم‌ الدّين‌، و لا حول‌ و لا قوّة‌ إل‌ بالله‌ العليّ العظيم‌.

And Allah's bless be upon His Messenger, and upon Ali, the Commander of the believers, and upon the immaculate and pure Fatima-tuz-Zahra, the daughter of the Messenger – her side broken one, her right is unknown, her grave is hidden, the innocent against the aggression, and at the highest degree being martyr; and bless be upon the immaculate Imams. And Allah's curse be upon all their enemies from now until the Day of Judgement. And there is no power and no strength save in Allah, the All-high, the Almighty!

Back to Index

Next Lesson

Home Page Book List Subject Catalog Search


[115] “اعيان الشيعة”, volume 4, part 2, page 88, ‘سيرة الإمام الكاظم عليه السّلام و أخباره‏’. (The virtues and the news of the Holiness Imam al-Kazim, upon him be peace.

[116] “تاريخ يعقوبى‏”, (The History of Ya’qubi), Beirut printing, volume 2, page 123.

[117] This way of relating a narrative belongs to ibn Abi-al-Hadid Shafiee. However, it is related in the Shiite’s narratives that they want to pay homage with Ali bin Talib, upon him be peace.

[118] ”شرح نهج البلاغه‏”, the publication of “دار إحياء الكتب العرّبيه‏”, volume 1, pages 219 to 221.

[119] Ibn Athir Jazari has related these elegies from Fazl bin Abbas bin Otaiba bin Abi Lahab in “أسد الغابة”, volume 4, page 40 that he has said on the lamentation of the Commander of the believers, upon him be peace. Therefore, the meaning of the third verse:” وَ مَن جبريلُ عَوْنٌ له فى الغسل و الكَفْن‏” is: ’Ali is the same man Gabriel took part on his corpse to give him the final ritual washing. And here, the two words of “غسل و كفن‏” infinitive and in the passive case, but not the active, because either Fazl bin Abbas bin Otaiba was not born at the time of the Messenger’s demise, or he was still a child. And Abd-ul-Jalil Ghazvii Razi in the book of “النص‏” which is known as: “بَعْضُ مَثَالبِ النَّواصِبِ فى نَقْضِ بَعْضِ فَضَائح الرَّوافض‏”, and has been written about 560 anno Hejira – these sentences and one more:
مَن ذَا الَّذِى رَدَّكمْ عَنْهُ فَنَعْلَمَهُ هَا إنَّ بَيعَتَكمْ مِنْ أغْبَنِ الْغَبْن
It is to Khozaima Sabit Zo ash-Shahadatain whose position was high that the Messenger of Allah, bless be upon him and his Descendants‏, accepted his witness for two persons. It is attributed that: as he heard that they had sworn allegiance with Abu Bakr, he read this poem. And the late Mohaddith Ormawi in the “تعليقه نقض‏” says: ‘In the book of “الفصول المختاريه‏”,Sayyid Mortaza has attributed these elegies to Rabiat bin al-Harith bin Abd-ul-Mot’talib, and Ghazi Nor-ul-lah Shushtari, in the third session of the book of “مجالس المؤمنين‏” in the translation of Abbas bin Otaiba bin Abi Lahab has chosen this statement. Ghazi Nur-ul-lah says that: ‘It has been written in the book of Isabahthat Abbas bin Otaiba’s father lost his faith by the curse of the messenger, and he died as a disbeliever. And his only son was this Abbas, he was quite a mature young man on the day Messenger’s demise. He had a son called ‘Fazl’ who was a famous poet, and he is the composer of the famous poem on the virtues of the Commander of the believers, which starts as: ‘مَا كنت أحْسِب‏’ and goes on to the end…
And then, Ghazi Nur-ul-lah has said: Some people have said that: this poem belongs to Hissan bin Sabit, who had composed it before the Caliphate of Abu Bakr, prior to Othman making him sincere to him and giving him authority over the Muslims public treasury, he had composed the poem. And in his commentary and the others, Ghazi Beizawi had corrected it. He had stated that the confirmation on thisis the explanation of Sheikh Muhammad Mohei-ad-Din Sheikh Zadeh “Beizawi”, volume 2, page 1, after the first verse, he has composed the second verse as:

“أ لَيسَ أوّل مَن صَلَّى لِقِبْلَتِكمْ             وَ أعْرَفَ النَّاسِ بِالقُرآنِ وَ السُّنَن‏”.

And they say, ‘these elegies are from Hissan bin Sabit Ansary.’ But the fact is that they are from Rabiat bin al-Harith bin Mot’tali who has composed them when people were paying homage to Abu Bakr, as the Holiness Mortaza Alam-ul-Hoda has made it clear in his book.

[120] The lineage of the Commander of the believers, upon him be peace with Abu Sofyan originate from his son Ghossa. Abu-al-Hassan: Ali bin Abi Talib bin Mottalib bin Hashim bin Abd Manaf, bin Ghossa, bin Kilab, bin Morra. And Abu Sofyan: Sakhr bin Harb bin Omayyah bin Abd Shams bin Abd Manaf bin Ghossa bin Kilab Bin Mprra. However, Ali bin Abi Talib is Ghoraishi Hashimi, and Abu Sofyan is Ghoraisi Omawi, and both are the children of Abd Manaf, who had two children, he called one of them Hashim and the other one Abd Shams. Bani Hashim from the children of Hashim that is the son of Abd Manaf, and Bani Omayyad is of the children of Omayyad who is the grandson of Abd Manaf. Nevertheless, these two tribes are from Bani A’ma. And in these elegies, Abu Sofyan says: ‘O Ali, all the children of Ghossa, weather they are from Bani Omayyad or from Bani Hashim are the supporters of yours.’

[121] Ghalib bin Fahr bin Malik bin Nasr bin Kinana is the great grandfather of Morrat bin Ka’b. Morrat bin Ka’b bin loi bin Ghalib. As Abu Bakr and Omar are of the children of Ghalib, and their lineages are too far from Bani Hashim and Bani Omayyad, therefore, Abu Sofyan says that: ‘They are of the unknown among the Arabs, and they are off our lineage and yours.They must not have authority, the government must be in the hands of Bani Hashim who are closer to the Messenger of Allah. And here we see that which has disturbed Abu Sofyan, is the government of those who are not in the same lineage, therefore, he says: Bani Hashim is better to govern us because they are closer and in the same lineage with us. It was why he wanted to swear allegiance with the Holiness Commander of the believers, upon him be peace, and he also wanted to encourage all Bani Abd Manaf to do so. He was ready to journey the town of Medina on foot, not for the sake of Allah, to gather more people to pay homage to Ali, so seeing his ungodly intention, the Commander of the believers, rejected his request and did not accept his homage saying: “You have always been a devil hurdle for the Islam!’

[122] Abd-ul-Jalil Ghazvini Razi has mentioned these elegies from Abu Sofyan Bin Harb in the book “نقص‏”, page 30, that on the day of swearing allegiance, Abu Bakr went to the door of Ali and read these elegies aloud.

[123] Surah 8, "انفال", Verse 25.

[124] “ارشاد مفيد”, lithography printing, pages 104 and 105.

[125] “تاريخ يعقوبى‏”,(The History of Ya’qubi), volume 2, pages 123-126.

[126] Umm Mestah is the daughter of Abu Rohm bin Mot’talib bin Abd Manaf who is of Mottalib Ghuraish, and her name is Ans. Umm Mestah was the cousin of Abu Bakr and her mother was the daughter of Sakhr bin Aamir. It has been said that her mother was Salma, the daughter of Sakhr bin Aamir bin Ka’b bin Sa’d bin Teim bin Morrah. “اسد الغابة”, volume 5, page 618 of the ole printing, and of the latest Sha’b printing, volume 7, page 393.

[127] These elegies which are eight lines altogether in “احتجاج طبرسى‏”, Najaf printing, volume 1, page 145 are attributed to be of the highness Fatima Zahra, upon her be peace, who has composed at the end of her famous sermon.

[128] “شرح نهج البلاغه‏”, printed in “دار إحياء الكتب العربّة”, volume 2, page 50.

[129] Surah 47, "محمد", Verse 28.

Back to Index

Next Lesson

Home Page Book List Subject Catalog Search



about us & help 

All rights reserved for

"The Foundation for Translation and Publication of the Islamic knowledge & sciences"