Ali Al-Yousifi: The sanctification of the successors of the Prophet... the origin of the story
The Umayyad army killed no less than 4,500 Muslims in the Battle of Hira, deprived the virginity of about 1,000 girls from the city of the Prophet, and forced those who remained alive to pledge allegiance to Yazid as slaves, or else they would be killed. In Mecca, the Umayyad army suppressed the revolt of Abdullah ibn al-Zubayr, who was nominated by the Meccan aristocracy to be the caliph; Where the Kaaba was hit with a catapult, and the Umayyads destroyed it twice; But they were not able to control Mecca until after Al-Hajjaj bin Yusuf cut off the head of Abdullah bin Al-Zubayr and crucified his body. However, the revolutions of the opponents of the Umayyads have never subsided since their complete seizure of power in 661 AD, and until the fall of their state in 749 AD.
In this bloody context, the first signs of theology arose, which began to question man about his actions, especially whether all the misfortunes that befell Muslims from some of them were something predestined written by God, or they were the work of man.
The Prophet spent only ten years in Medina (622-632), which he devoted to diligent work in order to establish the foundations of the Islamic call and the foundations of the Arab state. Was this period sufficient to unite the ranks of the various Arab tribes with their different customs and traditions, and to eliminate the tribal prejudice that the Arabs lived upon for centuries before the advent of Islam? Was this period sufficient to enable the Islamic morals of the souls,
? and truly fraternize Muslims
If the matter is otherwise, then what is the source of this glorification that the Rightly Guided Caliphs enjoy to the extent that some claim
? that they are the best of creation after the Messenger
Even a quick look, away from the historical sectarian and propaganda sediments, at the stage of the management of the four successors of the Prophet for the affairs of the state that he succeeded them, is sufficient to draw our attention to the horror of the differences and conflicts that defined this stage. Tribal conflicts in depth and mundane goals The subsequent stages did nothing but ripen them into political ideologies that have been eating away at Arab societies and hindering their transition towards democracy and modernity.
Among the features of it are the following:
Or not; We have seen in a previous article the chaos that accompanied Abu Bakr’s assumption of the reins of affairs, and the position expressed by the Khazraj towards the Quraish before their arrival at the Saqifa of Banu Sa’idah, then how the Quraysh imposed themselves on the people of Medina with pure tribal logic, and how some Quraishi excluded the Prophet’s tribe itself (Bani Hashim). ), to manage this stage.
secondly; Abu Bakr insisted on continuing to exclude Banu Hashim from the caliphate by appointing Omar Ibn Al-Khattab as his successor before his death. When Omar was stabbed, and realized that he would not live after that, he appointed a six-party committee that included Othman bin Affan, Ali bin Abi Talib, Abd al-Rahman bin Auf, Saad bin Abi Waqqas, Talha bin Obaid Allah and Al-Zubayr bin Al-Awwam; But four of the appointees withdrew from the competition, leaving only Othman and Ali to remain in the race. When each of them was asked about how they would rule, Othman replied that he would be guided by the Qur’an and follow in the footsteps of the Messenger and his two successors, Abu Bakr and Omar, while Ali replied that he would be guided by the Book of God and the Sunnah of His Messenger and nothing more, implicitly expressing that the two previous caliphs were not considered role models; That was enough to exclude him, and the assumption of Othman.
Third; As soon as the matter was settled for Othman, who is one of the branches of the Ibn Abd Shams tribe, which competes with the tribe of Bani Abd Manaf (the Hashemites), the door to power was opened to the Quraysh elite, who later converted to Islam. In order for Uthman to consolidate his authority, he appointed his associates to positions, bestowed money and camels on them, and carved land for them.
During the Caliphate of Uthman, early immigrants such as Talha bin Ubaid Allah (relative of Abu Bakr) and Zubair bin Al-Awwam (relative of Khadija bint Khuwaylid) developed their fortunes and consolidated their positions. All of this helped Abdullah bin Saba to stoke the anger and opposition that lurked in the hearts of large segments of Muslims, and to support and promote the idea that each of the first three caliphs was unworthy of the caliphate, and that Ali was the guardian of the Messenger of God and his heir most worthy of it.
Fourthly; As soon as Othman was killed, Aisha, the daughter of Abu Bakr and the wife of the Messenger from whom the Sunnah was transmitted, and alongside her the two companions Talha and Al-Zubayr - two of the ten missionaries of Paradise - entered a war against Ali, the Prophet's cousin and daughter-in-law Fatima; This was the first fighting that occurred between Muslims, if we exclude what was known as the “wars of apostasy,” and even in the vicinity of the Prophet; Not to mention the fierce war that followed between Ali, the representative of the Bani Hashim tribe, and his followers, and Muawiyah, the representative of the Umayyad tribe, and his allies.
The Umayyads gained power with the power of the sword. In contrast, both the Shiites and the Kharijites developed a special concept of the Imamate based mainly on their opposition to the direction of the other, and their opposition together to the Umayyads, who did not hesitate to chase and kill the two currents throughout the ninety years of their rule, just as they did not hesitate to suppress the Mukhtar revolution in Kufa , and to suppress the revolution of the people of Kufa. The city who took the pledge of allegiance to Zaid for deviation.
In the Battle of Al-Hurra, the Umayyad army killed no less than 4,500 Muslims, uprooted about 1,000 girls from the city of the Prophet, and forced those who remained alive to pledge allegiance to Yazid as slaves, or else they would be killed. In Mecca, the Umayyad army suppressed the revolt of Abdullah ibn al-Zubayr , who was nominated by the Meccan aristocracy to be the caliph; Where the Kaaba was hit with a catapult, and the Umayyads destroyed it twice; But they were not able to control Mecca until after Al-Hajjaj bin Yusuf cut off the head of Abdullah bin Al-Zubayr and crucified his body. However, the revolutions of the opponents of the Umayyads have never subsided since their complete seizure of power in 661 AD, and until the fall of their state in 749 AD.
In this bloody context, the first signs of theology arose, which began to question man about his actions, especially whether all the misfortunes that befell Muslims from some of them were something predestined written by God, or they were the work of man.
The speakers also inquired about the punishment of the perpetrator of major sins, on top of which is the killing of the soul that God has forbidden. Rather, the Kharijites went further, when they asked whether the rulers who committed, and are still committing at the time, all these major sins were believers, infidels, hypocrites, or in a position between the two levels? The answer of the most extreme of them was: that the perpetrator of a major sin is an infidel of blasphemy shirk, while the answer of the moderate among them was: that the perpetrator of the major sin is an infidel of blasphemy of grace.
The Umayyads faced these questions, with the help of some poets, then some jurists, and finally the algebraic doctrine; They assigned the verses of the Qur’an to serve their interests, and presented their seizure of power as a divine will and divine decree, and considered themselves the successors of God on earth, as they considered the disobedience of their successors a disobedience, and their opponents were atheists, hypocrites, polytheists, and infidels.
The first to oppose this algebraic logic was Ma’bad al-Juhani , who participated in the revolt of Ibn al-Ash’ath against the Umayyads, and the Caliph Abd al-Malik bin Marwan killed him by crucifixion around the year 702. He followed the path of Ma’bad, Ghaylan al-Dimashqi , who refused that the grievances of al-Hajjaj bin Yusuf be a destiny and decree from God. He considered them grievances and sins that can only be dealt with by a revolution that shatters the thrones of tyrants. And if Umar ibn Abd al-Aziz had recognized Ghaylan ’s righteousness and intended to redress the grievances of those who preceded him from the Umayyad princes, Hisham ibn Abd al-Malik ibn Marwan, as soon as he assumed the kingship, cut off Ghaylan’s hand, then his leg, and ordered his crucifixion to be killed in 724.
This debate intensified from the beginning of the eighth century to the end of the “Tribulation” in the middle of the ninth century; Various theological sects of Jabriya, Qadariyya, Mu'tazila and Shi'a participated in it, especially the Rafidah, which deny Abu Bakr, Umar and Othman their right to the Caliphate, and consider Alia Ibn Abi Talib the only one who is more deserving of it... Throughout this period, some conservatives who were overtaken by these discussions resorted to To collect the sayings of the Prophet and his Sunnahs, and they are what the Mu'tazilites called "the Hashawiyah".
In front of this scene, Ibn Sirin (d. 728) divided the people of his time into the people of heresy and the people of the Sunnah. Abul-Hasan Al-Ash’ari called the Sunnis “the people of the community.” In order for Sufyan bin Uyaynah (d. 811) to put an end to the discussion in matters of fate and destiny, and to dig into the biography of the caliphs, he defined the concept of the Sunnah in six points, in the third of which he calls on Muslims to forgive the caliphs, and considers everyone who slanders or hates them outside the Sunnah of the Messenger. This was the explicit beginning of the glorification that would be bestowed upon the Companions, and the aura that would be woven around them, graduating towards sanctity.
As for Abu al-Hasan al-Ash’ari (874-935), theorist of the first stage of the formation of the Sunni sect, he, along with the Caliph al-Mutawakkil, triumphed over the Hanbali madhhab against the trend of isolation, considering that God’s power is absolute, and that faith requires acceptance of fate and destiny, both good and evil, and that the believer remains A believer no matter what sins he commits, as long as faith is stable in his heart, even if faith does not excuse him from being considered a sinner. This implies that all the actions of the Caliphs, and indeed the actions of Aisha, the Umayyads, and the Abbasids as well, which provoked all that controversy, were a decree and predestination from God.
This tendency to close all previous discussions and impose a monolithic official vision, will reach its extent with the letter of the Caliph Al-Qadir Billah (974-1031) issued in the year 1018 in which he strictly defined the foundations of the doctrine of Ahlus-Sunnah wal-Jama`ah. Among what was stated in the letter, the emphasis on the veneration of the companions of the Messenger - who were denied by both the Kharijites and the Shiites -, headed by the four Rightly-Guided Caliphs; And on the legitimacy of the order in which they assumed the caliphate, from the most deserving to the most deserving. Moreover, the letter exonerates Aisha and Muawiyah from the charges leveled against them by the Shiites, and considers glorifying the Rightly-Guided Caliphs a religious duty, and whoever goes against it is an apostate.
Thus, with the stroke of a pen, at the beginning of the eleventh century, the Qadiriyah treatise covers about four centuries of bloody struggles over power, and about three centuries of verbal debate, which undoubtedly kept these conflicts between the various political actors on the one hand, and the richest, on the one hand, and the richest, In contrast, the Arab intellectual arena of speech and jurisprudence.
The Qadriya message has suppressed all voices opposing and opposing the official creed, to give way to a monolithic doctrine, obliterating an entire historical stage, and replacing it with an illusory idealized history that the conservative mentality will never cease to embellish and venerate, and in order to promote it and accuse everyone who opposes it or tries to delve into it of heresy, atheism, apostasy and infidelity. And employment for the enemies of Islam.
Among the approved references:
- Encyclopedia of Arab-Islamic Civilization, a group of authors, the 1
Arab Foundation for Studies and Publishing, 1987.
- Muhammad Saeed Al-Ashmawi, The Islamic Caliphate, Sina 2
Publishing, 1992.
- Serge Lafitte, Chiites et Sunnites, Broché, 2016.3
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