The Tragedy of Karbala Part 4 - (continued from Part 1, Part 2 and Part 3) Hassan Ibn Ali radhiAllahu `anhu lived for ten years during the reign of Ameer Muawiya radhiAllahu `anhu, and after the peace agreement between the two, they had a very close and friendly relationship. However, Hassan radhiAllahu `anhu was poisoned to death, most probably by the same group who were enraged at his armistice with Ameer Mu´awiya radhiAllahu `anhu. By no stretch of imagination this heinous deed can be ascribed to Ameer Mu´awiya radhiAllahu `anhu who had no grudge against Hassan radhiAllahu `anhu. Before we discuss the nomination of Yazeed as a successor to his father, it would be appropriate to understand some basic and relevant issues. Firstly, the differences in belief (aqeeda) and juristic interpretation (fiqh) among the various sects of the Muslim Ummah have been grossly exaggerated. The Sunnis have no disagreement regarding belief, and have only some minor differences over the interpretation of the Shari´ah. In fact, there are only two sects in Islam, i.e,. Sunni and Shi´ah, because they differ over beliefs as well as over the interpretation of Shari´ah. There are certain differences which do not cause the parting of ways. For instance, opinions about historical events and personalities can be overlooked. If one considers Ali radhiAllahu `anhu better than Abu Bakr radhiAllahu `anhu, one can do so because it does not contravene any basic tenet of Islam. However, the concept of the Infallible Imamate is unacceptable because it strikes at the very root of the concept of Prophethood. Only the prophets were continuously guarded against and protected by Allah subhanahu wa ta`ala from any sin, and with the termination of Prophethood the privilege of infallibility has been taken away by Allah subhanahu wa ta`ala from all the progeny of Adam. The door of personal judgment (Ijtihad) is open while the door of Divine Revelation (Nabuwwah) has been closed forever. Ijtihad, the exercise of personal judgment within the framework of the guidance provided by the Qur´an and the Sunnah (the sayings and doings of the Prophet) is a privilege vouchsafed to every Muslim who is well-versed in the teachings of Islam. The possibility of an error of judgment can never be ruled out because to err is human. But any judgment or decision made in good faith and with a clear conscience has a reward for the judge, regardless of the correctness of the judgment. That is the belief of the Muslim Ummah. In the light of this principle, we can judge the actions of all the caliphs of Islam to be without malice and can hold any opinion we like provided it is not derogatory to their status as the Companions of the Prophet sallAllahu `aalyhi wa sallam. Yazeed’s Nomination By His Father Now let us look at the issue of Yazeed´s nomination by his father, Ameer Muawiya radhiAllahu `anhu, as an heir-apparent to the caliphate. According to authentic historical records, it was done on the advice of Mugheera Ibn Sho´ba radhiAllahu `anhu who was a very intelligent and far-sighted Companion of the Prophet sallAllahu `aalyhi wa sallam. He argued that on the death of Ameer Mu´awiya radhiAllahu `anhu the issue of his succession, if remained uncertain, might plunge the Ummah once again into a war as had happened in the pre-Mu´awiya period; hence it was advisable to nominate a person to wield authority in the event of Ameer Mu´awiyah´s death. He also suggested the name of Ameer Mu´awiya´s son Yazeed for the job. Now it is open to question whether this decision was justified or not, but no aspersions should be cast on Ameer Mu´awiya or Mugheera radhiAllahu `anhum who arrived at the conclusion with a clear conscience and in good faith. Both occupy venerable positions in the order of merit of the Companions of the Prophet. Mugheera radhiAllahu `anhu was one of those who swore allegiance to the Prophet sallAllahu `aalyhi wa sallam under the tree (on the occasion of Baiy´ah Al-Ridwan) and Allah subhanahu wa ta`ala has commended all of them who took part in that [see Surah al-Fath Ayah 18] He remained a faithful friend and supporter of Ali radhiAllahu `anhu throughout his life. But much water had flown under the bridge since Ali´s times and he could apprehend danger in the absence of most of the influential Companions of the Prophet sallAllahu `aalyhi wa sallam who had died by then (60 A.H.). The new generation did not have that sense of responsibility or moral embellishment as the old had. In view of such arguments, they took a decision counter to the democratic spirit inculcated by the Prophet sallAllahu `aalyhi wa sallam among his followers. Nevertheless, they cannot be condemned as having ulterior motives of their own, apart from the good of the Ummah, because the Sunnis believe in the diction which asserts: All Companions of the Prophet were just. We can differ with the Companions, but we cannot malign them as mala fide. Now look at the other side of the picture. Many prominent dignitaries among the Muslims including the three Ibad Allah — i.e., Abdullah Ibn Zubair Abdullah Ibn Omar, Abdullah Ibn Abbas radhiAllahu `anhum as also Hussain Ibn Ali radhiAllahu `anhu and Abdur Rehman Ibn Abu Bakr radhiAllahu `anhu — not only disapproved of Yazeed´s nomination but also declared it against the spirit of Islam. The historic comment of Abdur Rahman Ibn Abu Bakr radhiAllahu `anhu, when he was asked for allegiance to Yazeed´s heirship, is well worth taking note of. He said, “Now instead of acting upon the Prophet’s and the rightly guided Caliphs’ tradition, do you want to adopt the tradition of Caesar and Chosroes?” Also, the fact cannot be overlooked that, except these five prominent Muslims, many others, including a large number of the Companions of the Prophet sallAllahu `aalyhi wa sallam, swore allegiance to Yazeed´s nomination. All these people cannot be maligned and declared mala fide. The only right conduct for us could be to absolve all those who supported Yazeed as well as those who opposed him of all blame because they all acted according to their convictions and for the good of the Muslim Ummah. (continued in next post) Book: The Tragedy of Karbala Author: Dr. Israr Ahmad Download PDF in Urdu: Saniha-e-Karbala_Book
Posted on: Tue, 28 Oct 2014 17:50:18 +0000
Trending Topics
Recently Viewed Topics
© 2015