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The development of shiite political thought from shura to wilayat al-faqih


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IMAM HASSAN AND SHURA


 

Ibn Abi al-Hadid has states in ‘Sharh Nahj- al Balaghah’: ‘When Ali (peace be upon him) died, Abdullah bin Abbas bin AbdulMutallib came out to the people and said, he has left a successor. “If you like, he will appear to you, and if you don’t like, then there is no one on anyone.” The people wept (upon hearing this) and said “ No, he should appear to us”. (22)

As it can be noticed Imam Hassan did not depend, in the call for oath of allegiance on the mention of any text, concerning him from the Prophet (peace be upon him) or from his father, Imam Ali Ibn Abbass pointed to the status of Imam Hassan, when he reminded the Muslims that he is the son of the daughter of the Prophet (peace be upon him). He mentioned that he is the one recommended (Wasiy) by Imam Ali (peace be upon him), but he did not show that the basis of the call to give him oath of allegiance was a text or a will on his leadership.

This explains Imam Hassan’s conviction in the system of Shura, and the right of the Ummah to choose its leader. This faith became glaringly clear for the second time, when he stepped down of the mantle of leadership for Mu'awiyah, and his precondition of reverting to the same principle of Shura after his death. He mentioned as part of the conditions for reconciliation: “that Mu’awiyah has no right to hand over power to anyone after him, but that the issue of leadership will be resolve by consultation among Muslims’. (23)

If the Caliphate has been by means of a text (nass) from Allah, and appointment from the Prophet (peace be upon him), as the theory of Imamate is saying, it will not be permissible for Imam Hassan to stop down from power, in favor of anyone, under any circumstances. It will not be permissible for him after that to pay allegiance to Mu’awiyah, and to order his companions and followers to pay allegiance to him. It will not be permissible for him to neglect Imam Hussain, and would have alluded to the necessity of appointing him after. But Imam Hassan did not do any of these things; he behaved in a way that reveals his sticking to the right of the Muslims in choosing their Khalifah through the principle of Shura.

 

IMAM HUSSAIN AND SHURA


 

Imam Hussain remained loyal to his oath of allegiance to Mu’awiyah till the last day of the latter, and he refused an offer from the Shiites of Kufah to revolt against Mu’awiyah after the death of Imam Hassan. He mentioned that there was a covenant between him and Mu’awiyah, which would not be breached. He did not call the people to himself till after the death of Mu’awiyah, who breached the agreement of reconciliation, and handed over power to his son, Yazid as the Khalifah after him, Imam Hussain refused to give his oath of allegiance to him, and insisted on going to Iraq, which led to his martyrdom at Karbala in the year 61 A.H. (24)

Sheikh Mufid reveals that Imam Hussain did not call anyone to his Imamate throughout the reign of Mu’awiyah. He explains that as Taqiyyah (Insinuation) and truce (armistices) between him and Mu’awiyah, and he fulfilled his side of the agreement till the death of Mu’awiyah. (25)

There is no any trace of the theory of a text in the incident of Karbala, either in the letters of the Shiites from Kufah to Imam Hussain and their inviting him to come to Shiites gathered in Kufah in the house of Sulaiman bin Sard al-Khuza'i and they praised Allah and thanked Him. Sulaiman bin Sard said: “Mu’awiyah is dead and Hussain has shrinked back from accepting the oath of allegiance of the people. He has gone to Makkah and you are his followers and supporters and the supporters of his father. If you know that you will help him and fight his enemy, and that we will sacrifice ourselves for his sake, then write to him and let him be aware (of that); and if you fear failure and your weakness, you should not deceive the man at all. They replied, ‘No, we will fight his enemy and sacrifice ourselves for his sale. He then said, “Write to him!” they wrote:

‘To Hussain bin Ali from Sulaiman bin Sard and Musayyib bin Najiyyah, Rifa’ah bin Shaddad al –Bujali, Habib bin Madhahir, and his followers and supporters and the Muslims of Kufah; Peace be on you, we praise Allah, other than whom there is no deity, He has no partner…. … After that: All praise be to Allah who punished your tyrant and stubborn enemy who snatched from this Ummah its affairs and took it by force from its rightful owners, and became a leader over it, without its consent, and then killed the good and pious among them, and left the worst of them; he made the wealth of Allah as a circuit among the tyrants and the rich, so away with him, as were Thamud gone away! He is not a leader over us, come unto us, would that Allah will reconcile us to the truth. Nu’man bin Bashir is in the palace, we don’t meet him either in the Friday prayers or at the time of Eid! If it reaches us that you are preceding to us, we will drive him out till we send him to Sham (Syria) by Allah’s will”.

He wrote to them “From Hussain son of Ali to the leaders among the believers and the Muslims … After that, surely Hani and Sa’id have come to me with your letter, and they are the messengers to have come to me from you, and I have understood all that you have narrated and said, the statement of most of you is on this is “We do not have a leader (Imam), come, it is likely that God will reconcile between us on the Truth and guidance”.

Due to this, I am sending to you my brother and cousin and one in whom I have confidence, of my household, Muslim bin Aqil. If he writes to me that the people of thought, respect and piety among you have arrived at a consensus on what your messengers came to me with, and which I read in your letters, I will come to you very soon, by the grace of Allah. For definitely, a leader is not other than one who judges by the Book (Quran), who establishes justice, who practices the religion of truth and who puts all his services for the sake of Allah. Wassalam’.

This shows that the concept of Imam according to Imam Hussain is not other than,  (the leader who judges by the Book (Quran), who establishes justice, who practices the religion of truth, and who puts all his services for the sake of Allah). He was not presenting any new theory on the Infallible Imam appointed from Allah; He was not also demanding the Caliphate as a personal right for him, because of being the son of Imam Ali, or being appointed by Allah. Because of these, he did not think of transferring the Imamate to any of his children, he did not give a will to his only son who remained alive Ali Zayn al- Abidin”. He only enjoined his sister Zaynab or his daughter, Fatimahh, and his will was a ordinary one, related to his personal affairs, and did not at all talk on the topic of Imamate and Caliphate. (27).

What confirms further the non-existence of the theory of divine Imamate at that time, was the non-mention of it by Imam Ali bin Hussain, in his famous sermon delivered boldly and bravely in front of Yazid bin Mu’awiyah, in the Umayyad Mosque, when he was arrested and taken to Syria. He said in that sermon:” O people! We have been given six (favors) and have been preferred due to seven (features): We have been bestowed knowledge, forbearance, tolerance and elegance, bravery and love in the hearts of people. And we have been preferred due to the prophet (peace be upon him) being from us, so also the Siddiq, Jafar al-Tayyar, the lion of Allah and His Prophet and the two grandchildren of this Ummah. He then mentioned Imam, the leader of the Faithful (Ali) and said “I am the son of the pious believers, and the heir of the Prophet, the drone of the Muslims, the light of Mujahidin, the fighter against breaches (of covenant), oppressors and heretics, I am the scatterer of hosts, the bravest of them at the time of hardship, and the strongest in fortitude, that is the father of the grandchildren, Ali bin Abi Talib’.

 Imam Zayn al-Abidin did not allude in that his brave sermon to the issue of the will or divine Imamate, or the Law of hereditary Imamate by text. He did not say to the people, that he is the legal Imam, who should be obeyed after his father Imam Hussain. Imam Zayn al-Abidin was satisfied with the talk on the virtue of the Prophets household, and the good qualities of Imam Ali, and his historical achievements.

 

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