In this post I
will present a Good tradition, which is relatively long, yet
very informative and important. The main
conclusion that it teaches is that “whosoever
strikes others with his sword and commands them to follow him when there are
those more knowledgeable, he has been led astray and is false.”
This conclusion is in itself very powerful. Take a moment, contemplate upon it and then consider
today’s so-called Islamic societies and their leaders.
However, in addition to this very authoritative
conclusion, there are many more lessons that we can learn from this
tradition. As you read this tradition,
pay close attention to how our Imam, peace be upon him, discusses a sensitive
issue with a power-seeking inquirer.
Here are some of the lessons that we
can learn from this tradition.
First, our Imam, peace be upon him,
requested that the orators to cease their excessiveness in speech and instead concisely
express their concerns. To do so, he
asked them to elect one spokesperson, who all others agree upon to speak for them. Please note that the Imam, before responding to
the inquiry of the spokesperson, ensured that everyone has elected this speaker
and accepts his words.
Second, our Imam, peace be upon him,
began by invoking Allah and by sending blessings upon the messenger of Allah
and his household, peace be upon them.
Third, our Imam, peace be upon him, proceeded
and conducted this discussion mostly through questioning and providing concise
replies. In other words, to hold a
discussion, to get his main message across, our Imam did not give a lengthy
sermon to the inquirers. Rather, our
blessed Imam, systematically, step by step, showed his inquirers how their
conclusion was false.
A fact that should not be missed is
that our Imam was holding this discussion with Mutazalites, who were known for
their rational approach towards religion and God. So, it could be said that our
Imam spoke with them in a manner that they, themselves, regarded as eloquent, educated
and intelligent.
Fourth, our blessed Imam, very concisely
and intelligently, indicated that a ruler cannot emulate both the first and the
second caliph, simultaneously, as their actions contradicted one another.
Fifth, our blessed Imam, Abu
Abdullah, peace be upon him, in this tradition, informs us about certain
incidents and conditions that occurred during the Shura (consultation) that was
set up by the second caliph.
Sixth, our Imam did not cease the discussion
after tackling one issue; rather he continued to assess certain hypothetically
possible scenarios. This is done to remove any lingering rational doubts, and
to strength the correct conclusion with more solid premises.
Seventh, in an Islamic society, idolaters
are treated differently than the non-believers, who are the people of the
book. On the same note, infidels and
idolaters from amongst Arabs are treated differently than infidels and
idolaters, who are non-Arab.
Eighth, if you pay attention, you
will notice that our blessed Imam, peace be upon him, did not attempt, at any
point, to humiliate Amr. If Amr did not
know about an issue, our Imam chose to move on with the discussion as opposed
to halt to prove a point. This is very important from multiple perspectives.
Firstly, “hammering” a point in a single discussion session does not help in getting
one’s message across. Moreover, one must keep the respect of the inquirer and one
must not try to press on the weak points of the inquirer, especially in a
single session. This improper method, if
taken, may in fact be detrimental, as the inquirer may become defensive and
lose his receptiveness.
Lastly, if you notice, our Imam,
peace be upon him, did not expect Amr to take his words as the Truth. Rather, since he was aware that Amr would not
do that and since our Imam wanted to teach us about humility, he mentioned to
Amr to check what he says with other scholars of the time to see and realize
that what the Imam says is in fact correct.
In conclusion, our beloved Imam,
peace be upon him, teaches us multiple lessons through this discussion. He teaches us, not only, how we should hold a
discussion, but he also informs us about certain historical and legal
matters. Via this discussion, he vividly
displays his superiority in knowledge and his right to be the leader of his
time. Indirectly, in his conclusion, yet
very firmly and clearly, he indicates that only the people of the house, only
the ahlul bayt, peace be upon them, truly deserve to be the leaders of their
times and only they can be considered legitimate to lead and seek the obedience
and allegiance of their subjects.
Note: since
this is a relatively long tradition I will only post the English translation. However, if you would like the Arabic text as
well, please inform me and I will send it to you.
Now without any further ado, I
present to you the following Good tradition.
English Translation:
Narrated by Ali
Ibn Ibrahim from his father from Ibn Abu Omeir from Amr Ibn Uthaina from Zurara
from Abdel Karim Uthba Al-Hashemi who said:
I was sitting
in the presence of Abu Abdullah (pbuh) in Mecca when some people from Al-Mu’tazila
(A sect of Muslims) entered. Amongst
them was Amr Ibn Obaid, Wasel Ibn Atta,
Hafs Ibn Salem, Mawla Ibn Hubeira and others from amongst their leaders, [and
they spoke] regarding the incident of the murder of Al-Walid and the ensuing disputes
amongst the people of Levantine.
They spoke,
debated and orated for a long time.
Abu Abdullah
said to them, “You are too excessive. Elect a man
from amongst you to represent your point of view and to be brief.”
They elected
Amr Ibn Obaid; he spoke and gave a long oration. His speech included the
following words:
“The people of Levantine have killed
their caliph. Allah has driven them against one another and divided them. We
have made a search and found a man of piety, reason and chivalry, of a caliber
suited for the caliphate, and he is Mohamed Ibn Abdullah Ibn Al-Hassan. We seek
to unite around him, pledge our allegiance and appear with him in public, that all
who pledge allegiance to him shall be of us and we of them. Those who retreat
from us shall be spared. Those who wage war on us we shall fight, deter their aggression
and return them and their people to the truth. We desired to present this matter to you that
you may join us. We cannot manage without a man such as you, with your standing
and recognition.”
When he
finished, Abu Abdullah (pbuh) said, “Are you all
united on what Amr has said?”
They said, “Yes.”
He (the Imam) then
praised Allah, glorified and invoked blessings upon the Prophet (pbuh). He
said, “Verily, we shall be miserable if Allah is
disobeyed, and if Allah is obeyed we shall be content. Tell me, Amr, should the
nation entrust you with its affairs and appoint you caliph without fighting or
conflict, and if you were told you had free rein over all that you rule, what
then?”
Amr replied, “I would
implement Shura (Counsel) amongst all Muslims.”
He (Abu
Abdullah) said, “Amongst all Muslims?”
He (Amr) said, “Yes.”
Abu Abdullah
said, “Amongst their authorities in Jurisprudence
and the best amongst them?”
Amr said, “Yes.”
Abu Abdullah
said, “Amongst Quraish and others?”
He replied, “Yes.”
Abu Abdullah
said, “Amongst Arabs and foreigners?”
He replied, “Yes.”
He said, “Tell me, Amr; would you emulate Abu Bakr and Omar or renounce
them?”
He (Amr) replied,
“I would emulate
them.”
Abu Abdullah
said, “You go against them.”
(The Imam then asked
the group) “What say you? Do you emulate or renounce
them?”
They replied, “We emulate
them.”
He said, “O Amr, if you are a man who has renounced them you are
permitted to go against their way. If you desire to emulate them, you have contradicted
them. Omar pledged his allegiance to Abu Bakr without consulting any man. Abu
Bakr passed the caliphate to him without consulting any man. Omar implemented
the Shura amongst six and removed all of the Muhajereen (Those who had
emigrated to Medina with the Prophet) and the Ansar (The supporters of the
prophet in Medina) except for those six men from Quraish. To them he
recommended something I do not see you and your companions emulating by desiring
to implement Shura amongst all Muslims.”
Amr asked, “What did he
do?”
He replied, “He ordered Suhaib to lead the people in prayer for three
days. The six would consult together with no one else with them except Ibn Omar
whom they would consult but who had no say in the matter.
He
advised those who were present from the Muhajereen and Ansar that if three days
pass and they have not finished and elected a man, that they should behead
those six. If four of them should agree before the three days have passed and
two are in disagreement, that they should behead those two. Would you agree to
this if you were to apply Shura amongst the Muslims?”
They said “no.”
He said, “O Amr, let us put this aside. Say I pledge allegiance to your
friend as you ask me to do. The nation is unanimous in support of you; no two
men have differed over it. You set out to battle the infidels who do not
embrace Islam or pay the Jizya. Are you and your friend knowledgeable in the
ways of the prophet regarding his wars with the infidels?”
He replied, “Yes.”
Abu Abdullah
said, “What would you do?”
Amr replied, “Invite them to
Islam and if they refuse, ask them to pay the Jizya.”
Abu Abdullah
asked, “What of the idolaters who are not people of
the Scripture?” (Christians and Jews)
He replied, “The same
applies.”
Abu Abdullah
said, “And the infidels and idolaters from amongst
the Arabs?”
He replied, “The same
applies.”
Abu Abdullah
said, “Tell me about the Quran, do you recite it?”
He said, “Yes.”
He said, “Recite
this: ‘Fight
those who do not believe in Allah or in the Last Day and who do not consider
unlawful what Allah and His Messenger have made unlawful and who do not adopt
the religion of Truth from those who were given the Scripture - until they give
the Jizyah willingly while they are humbled.’ (Al-Tawbah:29) Allah the Most exalted excludes those who have been given the scripture
with condition. Are they then equal to
those who were not given the scripture?”
Amr replied, “Yes.”
He said, “From
whom have you taken this?”
He replied, “I have heard it said.”
Abu Abdullah said, “Let us put that matter aside. Say they refuse to pay the jizya and you
set to fight them. Now say you have defeated them. How would you divide the
spoils?”
Amr said, “I would set aside a fifth for
charity and divide four-fifths between those who have fought.”
Abu Abdullah said, “Tell me about the fifth; to whom would you give it?”
He (Amr) replied that Allah has decreed
this and recited, “Know that anything you obtain of
war booty - then indeed, for Allah is one fifth of it and for the Messenger and
for [his] near relatives and the orphans, the needy, and the traveler.”
(Al-Anfal:42)
Abu Abdullah asked, “To whom would you give the Prophet’s share? Who are the
near relatives and orphans?”
He replied, “The scholars have differed over
this. Some say the relatives of the Prophet (pbuh) and the people of his house;
others say the caliph and others have said the relatives of those Muslims who
fought in the battle.”
Abu Abdullah asked, “Which of these views do you adopt?”
He replied, “I do not know.”
Abu Abdullah said, “Leave it then, since you do not know. The other four-fifths, would you
divide it amongst all who fought for it?”
Amr replied, “Yes.”
He said, “You
thus go against the Prophet (pbuh) and his ways. Let the scholars of
jurisprudence and sheiks in Medina judge between you and I. Ask them for they
do not differ nor dispute the fact that the Prophet (pbuh) made a treaty with
the Arabs, that he would allow them to remain in their homes and not migrate,
with the condition that should his enemies attack him, he would call on them to
fight and they would have no share in the spoils. You say amongst all (spoils
should be divided). You have gone against the Prophet (pbuh) and his ways in
all you have said regarding the infidels. Despite that, what is your view on alms-giving?”
Amr recited the verse, “Zakah expenditures are only for the poor and for the
needy and for those employed to collect them...” (Al-Tawbah:60) until
the end of the verse.
He (The Imam) said, “Yes, but how would you divide it?”
He (Amr) said, “I would divide it into eight parts and
give a part to each of the eight” (sectors specified in the Quran).
Abu Abdullah said, “If one sector has ten thousand and another only one man, or two or
three men, would you give this one man the same share you would divide amongst ten
thousand?”
He replied, “Yes.”
He said, “Would
you collect an equal share of alms from inhabitants of deserts and towns
alike?”
He replied “Yes.”
Abu Abdullah said, “You have gone against the Prophet (pbuh) and his ways in all that you
have said. The Prophet (pbuh) used to distribute the alms of the desert people
amongst the desert people and those of the townspeople amongst the townspeople,
and did not divide it amongst both equally but according to the amount he
collected from each as he saw fit. There is nothing odious or abhorrent about
this, for he did so according to his judgment and the portion collected. If you
have any doubts about what I have said, go to the scholars of jurisprudence in
Medina. They do not differ over the fact the Prophet (pbuh) did thus.”
He then approached Amr Ibn Obeid and said
to him, “Fear Allah; and you others, fear Allah. My
father informed me, and he was the best of the inhabitants of the earth and the
most knowledgeable in the Book of Allah and the ways of His prophet (pbuh); whosoever
strikes others with his sword and commands them to follow him when there are
those more knowledgeable, he has been led astray and is false.”
Source:
Al-Kafi,
Volume 5, Page 23, Tradition #1
