He never chose racial discrimination to individual excellence. Yes, he admitted to tribal preferences but it was confined only to those families, which were known for their managing and leading capabilities due to the experience and training that the members of those specific tribes were exposed to. For management and commander ship, he selected the capable and qualified persons from among these families. Islam had put an end to the traditional rivalry that existed between Banu Umayyah and Banu Hashim. Therefore, it was appropriate that they should not have been put in the position to partake in the Caliphate for some time so that they would not be able to revive their old competitive rivalry. The Prophet ﷺ realized this danger fully, which was indicated by his making Abu Bakr رضى الله عنه the Imam of the Salat so that he would be made the caliph after the Prophet's death. The group of Sahabas (Companions of the Prophet ﷺ) who had discernment and understanding, acted upon it wholeheartedly. Similarly, Abu Bakr رضى الله عنه appointed as his successor after him the man who was superior to all others in merit and belonged to neither bothe tribes. In the same way if after Umar bin Khattab رضى الله عنه Abu Obeida bin Al-Jarrah رضى الله عنه or Salim Maula Hudhaifa رضى الله عنه had been made the caliph as Umar bin Khattab رضى الله عنه himself wanted, then this dormant rivalry would not have come to life again. But these two noblemen had died much earlier than Umar bin Khattab رضى الله عنه. Again, if any of the six members of the Shura (council) chosen by Umar bin Khattab رضى الله عنه to pick his successor had maintained this principle by selecting one from among themselves that did not belong to either both tribes to be made caliph, it would have been possible that the future dangers might have been averted and at least both these tribes would not have recalled their forgotten rivalry. If Ali bin Abi Talib رضى الله عنه had been made the caliph after Umar bin Khattab رضى الله عنه there was every possibility that this extinguished fire would not have reignited. This is because Ali bin Abi Talib رضى الله عنه was not expected to have made so much extraordinary and sensitive allowances for Banu Hashim as Uthman bin Affan رضى الله عنه made in favor of Banu Umayyah. However, we should have faith that whatever happened was strictly in accordance with the dictates of Allâh and was the destiny that He decreed. We have nothing at our disposal to prefer our presumed resolution that did not actually occur to the results of events that really took place. The most that we can say is that the rebirth and prolongation of the systematic rivalry between Banu Hashim and Banu Umayyah during the Islamic era was extremely harmful for Islâm. Those today who want to see this rivalry maintained and consider the connection with a particular family or tribe as a necessary qualification for the post of caliph are increasingly proving themselves as enemies of and harmful to Islâm.
Banu Umayyah by virtue of their
personal merit, were regarded as an integral part of the Islamic caliphate.
After the appointment of Uthman bin Affan رضى الله عنه
as the caliph, Banu Umayyah took advantage of his mild nature and Marwan bin
Al-Hakam's remaining in authority, increased their power and influence so much
that they overwhelmed the entire Islamic World and were occupied with
maneuvering to establish their leadership over the Arab world which they
previously could not have done in view of the stiff opposition they faced
during the days of Ignorance. The martyrdom of Uthman bin Affan رضى الله عنه and the conspiracy hatched by the
Munafiqin and the Jews posing as Muslims helped them establish their control
even more. Ali bin Abi Talib رضى الله عنه
had to face greater difficulties during his rule for the simple reason that he
was from Banu Hashim. The rivalry between Banu Hashim and Banu Umayyah was
constantly before the eyes of the whole Arab world. They attributed all
attempts made by Ali bin Abi Talib رضى الله عنه
against Muawiya رضى الله عنه and Banu Umayyah to
these rivalries and did not cooperate with him because they did not like to
participate in reviving the old rivalries between these two tribes. Had there
been a non-Hashmite as caliph instead of Ali bin Abi Talib رضى الله عنه he would have gotten more help from the
Arab tribes. Had Ali bin Abi Talib رضى الله عنه
himself not been the caliph he would have done better in opposing Muawiya رضى الله عنه and crushing Banu Umayyah and would have
found himself more powerful and effective in establishing the caliphate of one
who was not a Hashimite.
At this moment, we recollect
involuntarily the last words of Imam Hasan رضى الله
عنه which he uttered as a last testament to Imam Husain رضى الله عنه at the time of his death.
"When Ali bin Abi Talib رضى الله عنه became caliph after the Prophet's death,
swords came out of their sheaths and this issue remained unsettled and now I
know it full well that Prophethood and the caliphate cannot co-exist in our
family."
The future, which has now passed
into the past, has put its seal of truth on these true words of Imam Hasan رضى الله عنه. After the rightly guided Caliphs, Banu
Umayyah made Damascus its capital and ruled over the whole Islamic world for
about ninety years. For several hundred years, their caliphate and rule
continued in Spain. The rule by Banu Abbas family in Baghdad lasted for more
than five hundred years. Banu Abbas are Banu Hashim, no doubt, but they are the
descendants of the prophet's uncle and not the descendants of the Prophet's
daughter. In other words, Sadat (Arabic plural of the word Sayed which is a title
of respect and is also used to refer to the Prophet's descendants) can by taken
as belonging to the Prophet's family because the Prophet's blood through Fatima
bint Muhammad ﷺ is present. As there
is no mixing of the Prophet's blood in the Abbasids, they cannot be taken as
belonging to his descendants. A ruling family in Egypt claimed to be called
Fatimid; but research scholars found its claim to be false. In India, there was
a family that called themselves Sadat. But it is an open secret that Khidr
Khan, the ruler of Multan, who was its first ancestor, was by no means a Sayed.
The cause of his being known as a Sayed was simply because a mystic saint
addressed him as Sayed, which is also a title of respect. Even today, people
address the Mughal and Pathan (tribe in Mangols) chiefs as "Sayed."
In short, no one has been able to found a free government and kingship of Sadat
of significance in any country so far. This is the one reality before us. When
we recall the last words of Imam Hasan رضى الله عنه
our hearts are unconsciously overawed by the grand truth and magnificent
utterance of the speaker.
Whatever Imam Hasan رضى الله عنه told his brother Imam Husain رضى الله عنه at the time of his death, was not only his
Ijtihad (the pronouncement of the learned when Qur'an, Hadith, and Sunnah have
not clarified an issue) or ilham (inspiration) but also that of the entire
group of the Prophet's Companions. This was the idea that led the Prophet ﷺ to make a Hashmi neither a permanent ruler
of a province nor a free and responsible commander of a large army. Though in
the expedition of Mauta the Propper deputed Jafar bin Abi Talib رضى الله عنه as a commander, he made his freed slave
Zaid bin Harith his senior. Although, he assigned Ali bin Abi Talib رضى الله عنه the work of collecting the Islamic tax in
Yemen and that was only for a short time and he gave the post of administrator
to Muadh bin Jabl رضى الله عنه and Abu Musa
Al-Ashari رضى الله عنه. Similarly Abu Bakr رضى الله عنه and Umar bin Khattab رضى الله عنه never deputed Banu Hashim on important and
responsible posts nor made them rulers of states though these two first caliphs
paid great respect to Banu Hashim took care for their likes and dislikes, took
Mashwara (consul) from them and acted upon it. Umar bin Khattab once said that
if they had the power of a ruler along with the honor of Prophethood, they
would cause the people to be very submissive and this would make them suffer
from tribal pride and thereby kill the real spirit of Islam and they would
destroy themselves.
Once he said that whoever led people
towards the veneration of the age of Ignorance, he must be slain. Once again he
said "If anybody made a man Amir or ruler on the basis of his relation or
friendship with him though better persons among the Muslims were available he
committed a breach of trust with Allâh, the Prophet ﷺ
and the Muslim community."
In brief, this was not only the
faith of Imam Hasan رضى الله عنه that the honor of
Prophethood is sufficient for the family of the Prophet and the honor of the
rule should not be linked to it, but this belief was also shared by most of the
Sahabas. The truth is that the holy Sadat who were related to the Prophet's
family and who were supposed to end shirk and all its facets from the world,
should not hanker after worldly dominion and material prosperity so that they
might prove worthy of being the Prophet's progeny. If the Prophet (صلى الله عليه وآله وسلم) had not declared
taking Sadaqa (charity) unlawful for the Sadat, we could have expected that
they, the family of the Prophet (صلى الله عليه وآله
وسلم) deserved to be caliphs and emperors. But this provision for
his family is the biggest proof that he had already decided that his family
would remain non-attached to worldly riches or perhaps he might have known it
from the divine revelation. The forbidding of charity to the family of the
Prophet (صلى الله عليه وآله وسلم) is in fact a matter
of great pride for the Sadat and it exalts their status to such heights that
the other groups of the world, which are related to Islam, can be envious of.
Worldly riches and sovereignty are such things which distance man from Allah.
The Holy Quran and Traditions, therefore look down upon them. History tells us
that the people despite being in possession of right knowledge could not be
persuaded to do good deeds. Only those lucky people who had not much to do with
material riches have been honored to protect Islam and such people alone
continue to safeguard Islam.
The Prophet (صلى الله عليه وآله وسلم) said, that Islam began with the poor and
would last with them. Also, think over this Tradition in which he (صلى الله عليه وآله وسلم) has said: "I
leave the Quran and my children, Sadat among you."
This Tradition also bears an ample
proof of the fact that Imam Hasan رضى الله عنه
had declared strictly in accordance with the intention of the tradition,
"I know it full well that Prophethood and the caliphate cannot co-exist in
our family."
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