Prerequisite Three: Pure and Simple Scripture
August 6, 2015Prerequisite One: Miraculous Guidance
August 6, 2015BACK⇒ Return to Table of contents
Prerequisite Two
Ambiyaʼ Are Not Political Strategists
The Messengerʼs salla Llahu ‘alayhi wa sallam Attitude Towards His Household
The second condition we had set forth for a universal religion claiming to revolutionise and improve the morals and manners of the entire humanity was that its founder should not feign piety and self-abnegation for establishing a dynastic rule, like the kings and conquerors of the old. In other words, he should endeavour to neither promote the interest of his near and dear ones nor foist them upon the people in anyway.
Viewed in this light, we come across a miraculous aspect of the character of the Messenger salla Llahu ‘alayhi wa sallam who has being guided from on High to answer the description thus expressed in the Qurʼan:
وَاِنَّكَ لَعَلٰی خُلُقٍ عَظِیْمٍ
And indeed, you are of a great moral character.[1]
This was the characteristic feature of the prophetic morality emphasised by all the Ambiyaʼ of Allah. Each of them has warned his people thus:
وَمَآ اَسْـَٔلُكُمْ عَلَیْهِ مِنْ اَجْرٍ ۚ اِنْ اَجْرِیَ اِلَّا عَلٰی رَبِّ الْعٰلَمِیْنَ
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.[2]
The significance of this prophetic mark was well understood by Emperor Heraclius (610-641 CE) who was versed in the Christian Scripture and also knew the ways of the Kings. On receiving the letter addressed to him from the Messenger salla Llahu ‘alayhi wa sallam, Heraclius decided to satisfy himself about the sincerity of the Messenger salla Llahu ‘alayhi wa sallam. He sent for Abu Sufyan radiya Llahu ‘anhu, the Qurashi chief, who happened to be there on business. He asked several questions to Abu Sufyan, one of which was if there had been any king in the family of the Messenger salla Llahu ‘alayhi wa sallam. On getting a reply in the negative, he observed that the purpose of his inquiry was to ascertain that the Messenger salla Llahu ‘alayhi wa sallam was not trying to recover his lost kingdom.[3]
Now, let us examine this index of Nubuwwah from another angle, for it will afford proof that the Messenger salla Llahu ‘alayhi wa sallam never wanted to wrest power from the Sassanid and Byzantine Emperors, for the Arabs, let alone for the Banu Hashim and Banu al Muttalib or the Quraysh. Even the ordinary Sahabah had no doubt about this aspect of the mission of the Messenger salla Llahu ‘alayhi wa sallam. The answer given by Rib’i ibn ‘Amir radiya Llahu ‘anhu to Rustam, the Persian general, clearly illustrates this point. On being
asked by Rustam why the Arabs invaded Persia, Rib’i radiya Llahu ‘anhu replied:
الله ابتعثنا لنخرج من شاء من عبادة العباد إلى عبادة الله وحده
Allah appointed us to liberate the creatures of Allah from the bondage of fellow beings and make them submit to the one and only Allah.[4]
The Messengerʼs salla Llahu ‘alayhi wa sallam attitude towards his relatives and the members of his family was rather different or rather contrary to one usually adopted by worldly-minded leaders and rulers. Those who were nearest to him were made to face great trials and tribulations, but were always allocated the smallest share in the spoils of war and emoluments. When ‘Utbah ibn Rabi’ah, Shaybah ibn Rabi’ah, and Walid ibn ‘Utbah stepped forward in the Battle of Badr to challenge the Qurashi Muslims, the Messenger salla Llahu ‘alayhi wa sallam ordered Hamzah, ‘Ali, and ‘Ubaidah radiya Llahu ‘anhum to face those celebrated warriors. There were numerous Makkan Muslims present who were equally eager as well as competent to face the enemyʼs combatants, while the three persons called up by the Messenger salla Llahu ‘alayhi wa sallam not only belonged to the Banu Hashim, but were closely related to him and held dear by him. But he did not summon anybody else to fight the enemy, in order to save those who were nearer to him from the impending danger. They also succeeded in the task allocated to them; Hamzah and ‘Ali radiya Llahu ‘anhuma came back unhurt while ‘Ubaidah radiya Llahu ‘anhu was grievously wounded, but all three dealt deathblows to their opponents.
Contrarily, when the Messenger salla Llahu ‘alayhi wa sallam proclaimed the levy of Zakat (a duty incumbent on every Muslim to pay a part of his savings; an institution for social welfare of the believers for all times to come), he disqualified his own clan, the Banu Hashim, to derive any benefit from it. Again, when usury was declared impermissible, he made a beginning by asking his own uncle, ‘Abbas ibn ‘Abdul Muttalib, to forgo the interest due to him on the loans advanced by him. When he abolished all claims of blood-vengeance pertaining to the pagan past, he also declared that the reprisal of his own cousin, Ibn Rabi’ah ibn al Harith ibn ‘Abdul Muttalib, stood remitted with the announcement.
All these measures were announced by the Messenger salla Llahu ‘alayhi wa sallam during his Farewell Pilgrimage when he said in his sermon:
ودماء الجاهلية موضوع وإن أول دم أضع من دمائنا دم ابن ربيعة بن الحارث كان مسترضعا في بني سعد فقتلته هذيل وربا الجاهلية موضوع وأول ربا أضع ربانا ربا عباس بن عبد المطلب فإنه موضوع كله
The claims of blood-vengeance belonging to the pre-Islamic period have been abolished. The first claim on blood I remit is that of the son of Rabi’ah ibn al Harith, who was suckled among the Banu Sa’d and was killed by the clan of Hudhayl. The usury of the days of ignorance is abolished. And the first usury I abolish is that of my uncle, ‘Abbas ibn ‘Abdul Muttalib. It is abolished completely.[5]
The Last to Receive any Favour
Unlike the kings, rulers, and political leaders, the Messenger salla Llahu ‘alayhi wa sallam always kept his kin and kindred in the background, and preferred others in giving out gifts and rewards. ‘Ali radiya Llahu ‘anhu relates that Fatimah radiya Llahu ‘anha had to work hard in grinding corn. When she got news that some slaves have been brought to the Messenger salla Llahu ‘alayhi wa sallam, she requested one be given to her. The Messenger salla Llahu ‘alayhi wa sallam, however, was not present in the house.
Fatimah radiya Llahu ‘anha mentioned the matter to ‘Aishah radiya Llahu ‘anha who talked to the Messenger salla Llahu ‘alayhi wa sallam about Fatimahʼs radiya Llahu ‘anha difficulty. ‘Ali says, “The Messenger salla Llahu ‘alayhi wa sallam visited our house when we had retired to our beds. We were about to get up, but he told us to stay where we were. He then sat down so close to me that I felt the coldness of his feet on my chest. He then said:
ألا أدلكما على خير مما سألتماه إذا أخذتما مضاجعكما فكبرا الله أربعا وثلاثين واحمدا ثلاثا وثلاثين وسبحا ثلاثا وثلاثين فإن ذلك خير لكما مما سألتماه
Let me guide you to something better than what you have asked. When you go to bed, recite Allahu Akbar (Allah is the Greatest) thirty-four times, Alhamdu lillah (Praise be to Allah) thirty-three times, and Subhan Allah (Glory be to Allah) thirty-three times. This is better than what you asked of me.[6]
In another report of the same incident, handed down through another source, the Messenger salla Llahu ‘alayhi wa sallam is reported to have added:
والله لا أعطيكم وأدع أهل الصفة تطوي بطونهم من الجوع لا أجد ما أنفق عليهم ولكن أبيعهم وأنفق عليهم أثمانهم
By Allah, I cannot give you anything at the time when the bellies of my companions of Suffah[7] have been hollowed by hunger. I have nothing to meet their expenses and I will sell these to provide for them.[8]
The Messenger salla Llahu ‘alayhi wa sallam used to visit his daughter Fatimah radiya Llahu ‘anha whenever he went out of Madinah and always saw her first on return. When the Messenger salla Llahu ‘alayhi wa sallam came back from the expedition of Tabuk, he went to see Fatimah radiya Llahu ‘anha following his usual practice. Fatimah had purchased, a little while ago, a scarf for headwear and dyed it in saffron and hung a curtain on her door or spread a mattress on the floor. The Messenger salla Llahu ‘alayhi wa sallam saw this and turned back to his Masjid without going inside her house. Fatimah radiya Llahu ‘anha sent for Bilal radiya Llahu ‘anhu to enquire why her father had gone back from her doorstep. Bilal radiya Llahu ‘anhu enquired from the Messenger salla Llahu ‘alayhi wa sallam who told him about the things he had seen at Fatimahʼs house. Bilal radiya Llahu ‘anhu reported it back to Fatimah radiya Llahu ‘anha who tore down the curtain at once, threw away the decorative pieces, and replaced the new scarf with her usual one. Bilal radiya Llahu ‘anhu again returned to the Messenger salla Llahu ‘alayhi wa sallam to tell him about it. Thereupon, the Messenger salla Llahu ‘alayhi wa sallam went to see Fatimah radiya Llahu ‘anha and said:
Daughter, you ought to live like this.[9]
Another report says:
Once, Fatimah radiya Llahu ‘anha made Hasan and Hussain radiya Llahu ‘anhuma (then still children) put on silver bracelets. When the Messenger salla Llahu ‘alayhi wa sallam saw them, he was annoyed and did not enter into her house. Perceiving the cause of her fatherʼs annoyance, Fatimah took off the bracelets. The children felt disconsolate and went weeping to the Messenger salla Llahu ‘alayhi wa sallam who took the bracelets from them and said, “Thawban! Take these to such and such (destitute) person. They belong to my household and I would not like them to enjoy these pleasures in this very life.”[10]
This has been the mental outlook of all the Ambiyaʼ of Allah, which was pronounced in the utterance of the Messenger salla Llahu ‘alayhi wa sallam when he said:
إنا معشر الأنبياء لا نورث ما تركنا صدقة
No one is heir of the Ambiyaʼ; that which we leave is to be treated as alms and belongs to all the Muslims.[11]
Always indifferent to the pleasures of the world, the Messenger salla Llahu ‘alayhi wa sallam himself lived a frugal life and desired the same for the members of his family. Once, he beseeched Allah:
اللهم اجعل رزق آل محمد قوتا
O Allah, give sustenance to the progeny of Muhammad only to make the two ends meet.[12]
Key to Salvation
How can it be presumed, in these circumstances, that the Messenger salla Llahu ‘alayhi wa sallam would have thought of bequeathing a dynastic rule, dominion, and command of the Caliphate or Imamah[13] to his kinsman?[14]
On the contrary, the ideal of human equality and brotherhood, as preached by Islam, was expressed in the maxim:
إِنَّ أَكْرَمَكُمْ عِنْدَاللّٰهِ أَتْقٰیكُمْ
Indeed, the most noble of you in the sight of Allah is the most righteous.
It was necessary for upholding this doctrine that the Messengerʼs salla Llahu ‘alayhi wa sallam kinsmen and descendants were urged for striving eminence and distinction, like all other followers of Islam, by giving the proof of their superior knowledge and virtuous deeds, self-sacrifice, and service to people. This was in harmony with these Qurʼanic dictums:
وَسَارِعُوْٓا اِلٰی مَغْفِرَةٍ مِّنْ رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمٰوٰتُ وَالْاَرْضُ اُعِدَّتْ لِلْمُتَّقِیْنَ
And hasten to forgiveness from your Lord and a garden [i.e., Paradise] as wide as the heavens and earth, prepared for the righteous.[15]
The Qurʼan clearly states that every man is his own redeemer; his success and failure in this world and the next depends on his own endeavour.
وَاَنْ لَّیْسَ لِلْاِنْسَانِ اِلَّا مَا سَعٰی وَاَنَّ سَعْیَه سَوْفَ یُرٰی ثُمَّ یُجْزٰىهُ الْجَزَآءَ الاَوْفٰی
And that there is not for man except that for which he strives. And that his effort is going to be seen. Then he will be recompensed for it with the fullest recompense.[16]
And nobody will be called to bear the burden of others; everybody will be responsible for his own omissions and commissions.
وَلَا تَكْسِبُ كُلُّ نَفْسٍ اِلَّا عَلَیْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِّزْرَ اُخْرٰی
And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another.[17]
Once, the Messenger salla Llahu ‘alayhi wa sallam addressed his nearest kin, calling them by name, to tell them that they could have anything they desired from his possessions, but he would be of no help for them in the obligations they owed to Allah. He said:
يا بني عبد مناف لا أغني عنكم من الله شيئا ويا صفية عمة رسول الله لا أغني عنك من الله شيئا ويا فاطمة بنت محمد سليني ما شئت من مالي لا أغني عنك من الله شيئا
O Banu ‘Abd Manaf, I would not be of help to you in obligations owed to Allah; O Safiyyah, aunt of the Messenger salla Llahu ‘alayhi wa sallam, I would be helpless in affairs that relate to Allah; O Fatimah bint Muhammad, ask whatever you want from that which I possess, but in matters relating to Allah, I would be helpless.[18]
Indeed, the Messenger salla Llahu ‘alayhi wa sallam settled the matter for all time to come by declaring:
من بطأ به عمله لم يسرع به نسبه
Whosoever trails behind in actions cannot get ahead by his lineage.[19]
Order of Caliphate
The precedence of the first four Khalifas is really indicative of divine wisdom. That Abu Bakr, belonging to the Banu Tamim, was elected as the first Khalifah by the Muslims, in preference to any one belonging to the Messengerʼs salla Llahu ‘alayhi wa sallam household or his family or even the Banu Hashim or Banu al Muttalib, was not by mere chance nor was it brought about by intrigue or crafty manoeuvring. It came to happen in order that there should remain no doubt that Islam does not favour dynasty rule. Whether it be Caliphate or Imamah, the succession depends on oneʼs capability, service rendered to the community, and the opinions of the masses. It was also adventitious that for many centuries to come, the Banu Hashim were treated in a like manner by Allah as well as the body-politic of the Muslims.
They were held in esteem by the entire community but only because of the knowledge, piety, self-abnegation, and service to the community. Muslims loved and revered them as their leaders; whenever Islam was in danger, they came forward to defend it; and the Muslim society was always rejuvenated, given a new life by them through setting an example—an example of their own perfection of spirit and morals. Such is the ordaining of Allah, the Mighty, the All-Knowing.[20]
NEXT⇒ Prerequisite Three: Pure and Simple Scripture
[1] Surah al Qalam: 4.
[2] Surah al Shu’araʼ: 109. Nabi Nuh, Nabi Hud, Nabi Salih, Nabi Lut, and Nabi Shu’ayb ‘alayhim al Salam repeated this to their people in order to convince them of their sincerity. See verses 127, 145, 164 and 180 of the same Surah.
[3] Muhammad ibn Ismail al Bukhari: Sahih al Bukhari, vol. 1 pg. 7.
[4] Ibn Kathir, ‘Imad al Din Abu al Fidaʼ Ismail ibn ‘Umar: Al Bidayah wa al Nihayah, vol. 7 pg. 39, Egypt, 1966.
[5] Sahih Muslim, vol. 2 pg. 889, book on Hajj, Beirut, 1960; Sunan Abi Dawood, on the authority of Jabir ibn ‘Abdullah.
[6] Sahih al Bukhari, book on Jihad.
[7] A raised platform in the Masjid at Madinah, where lived the poor Companions desirous of remaining in attendance upon the Messenger salla Llahu ‘alayhi wa sallam.
[8] Ibn Hajar: Fath al Bari, vol. 7 pg. 23-24, Cairo, 1348 AH.
[9] Hammad ibn Ishaq ibn Ismail (199-267 AH): Tarakat al Nabi, pg. 56, Madinah, 1984; Sahih al Bukhari; Sunan Abi Dawood.
[10] Ibid., pg. 58; Sunan Abi Dawood; Musnad Ahmed.
[11] Sahih al Bukhari; Sunan Abi Dawood.
[12] Sahih al Bukhari; Sahih Muslim.
[13] Imamah has a wide connotation vested with absolute and wide powers according to Shia theology, which will be dealt with later on.
[14] According to the Shia doctrine, Imamah and Caliphate devolved on ‘Ali, who was divinely appointed as the first successor and was impeccable. The Imam should descend from the apostolic line and the world cannot last without him. It is also incumbent on all to acknowledge his leadership in all temporal and spiritual matters.
[15] Surah Al ‘Imran: 133.
[16] Surah al Najm: 39-41.
[17] Surah al An’am: 164.
[18] Sahih al Bukhari.
[19] Sahih Muslim.
[20] The martyrdom of Hussain and those of his progeny who fought against those tyrants and endeavoured for the revival of true faith is too well-known and their efforts find an honoured place in the annals of most of the Islamic countries, and are still a source of inspiration to all Muslims.