{"id":20845,"date":"2019-01-23T22:00:51","date_gmt":"2019-01-23T18:30:51","guid":{"rendered":"https:\/\/roshd.com\/?p=20845"},"modified":"2025-10-02T14:27:35","modified_gmt":"2025-10-02T10:57:35","slug":"fair-judgment","status":"publish","type":"post","link":"https:\/\/roshd.com\/en\/fair-judgment\/","title":{"rendered":"Fair Judgment"},"content":{"rendered":"\t\t
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One day, Ab\u016b al-<\/strong>\u1e24asan al-Raff\u0101<\/strong>\u02be<\/strong>[1]<\/a>, one of the renowned Sh\u012b\u02bfa poets, said to Ibn R\u0101m\u012bn<\/strong>[2]<\/a>, the Sh\u0101fi\u02bf\u012b jurist:<\/p>

\u201cO Ibn R\u0101m\u012bn! When the Messenger of Allah (peace be upon him and his family) departed from Medina (for the Battle of Tab\u016bk), did he appoint anyone in his place?\u201d<\/p>

Ibn R\u0101m\u012bn replied: \u201cYes, he appointed \u02bfAl\u012b (peace be upon him) in his place.\u201d[3]<\/a><\/p>

Al-Raff\u0101\u02be said: \u201cThen why did he not say to the people of Medina: \u2018Choose someone yourselves, for you will never go astray, nor will your community fall into misguidance.\u2019<\/em>\u201d<\/p>

Ibn R\u0101m\u012bn replied: \u201cBecause the Messenger of Allah feared discord and conflict among the people.\u201d<\/p>

Al-Raff\u0101\u02be said: \u201cAnd what harm would there have been if a disagreement had arisen? Surely, when he returned from his journey, he would have set it right.\u201d<\/p>

Ibn R\u0101m\u012bn said: \u201cBut the action of the Messenger of Allah\u2014appointing a deputy himself for the time of his absence\u2014was more prudent, more fitting, and more reasonable.\u201d<\/p>

Al-Raff\u0101\u02be said: \u201cTherefore, it follows with certainty that he must also have appointed someone to succeed him after his death.\u201d<\/p>

Ibn R\u0101m\u012bn said: \u201cNo, it is not so!\u201d<\/p>

Al-Raff\u0101\u02be said: \u201cWas not the death of the Prophet (peace be upon him and his family) more significant than his journey? The journey of this world is brief, while the journey of death is long and eternal. How then is it that at the time of his death he was unconcerned about the discord of the community and appointed no successor, yet for a worldly journey of only a few days\u2014while he himself was alive and able to resolve any disputes\u2014he appointed a deputy for himself?\u201d<\/p>

Confronted with the logical words of Ab\u016b al-\u1e24asan al-Raff\u0101\u02be, Ibn R\u0101m\u012bn was unable to respond and remained silent.[4]<\/a><\/p>

From the very beginning of his mission until the time of his passing, the Messenger of Allah (peace be upon him and his family), by divine command and through various means, introduced his successor. By setting forth the criteria of leadership and demonstrating the worthiness of the Commander of the Faithful \u02bfAl\u012b (peace be upon him) for this great responsibility, he prepared the ground for the continuation of his movement. The pages of history stand as living witnesses to this claim, and the existing historical records serve as firm and undeniable testimony to this truth and to his worthiness.[5]<\/a><\/p>

The matter of the succession and designation of the Commander of the Faithful (peace be upon him) was so evident and clear to all that when the Messenger of Allah (peace be upon him and his family) informed the Muslims of the nearness of his passing, they asked him about all the affairs that were to be attended to after his demise\u2014except his succession, which was already certain and beyond question for them. They inquired about his washing, his shrouding, who should perform the funeral prayer over him, where he should be buried, and other such matters[6]<\/a>. Yet no one asked: \u201cWho will lead the community after you?\u201d<\/em> Is this not because the matter of leadership had already been clarified, and the Prophet (peace be upon him and his family) had repeatedly declared it and introduced his successor to all?<\/p>

The truth is that they did not ask about this matter because they knew that at Ghad\u012br the Messenger of Allah (peace be upon him and his family) had completed the proof and had taken the pledge of allegiance from all for the Im\u0101m.<\/p>

Abundant sources and precious works such as al-Ghad\u012br<\/em> have proven hundreds of times that the Messenger of Allah (peace be upon him and his family) fell short in no way in introducing his successor. He took the necessary measures to establish the Imamate of the Commander of the Faithful \u02bfAl\u012b (peace be upon him), so that, as the Lady of the Two Worlds, al-\u1e62idd\u012bqah al-Kubr\u0101 (peace be upon her), declared, no excuse would remain for anyone[7]<\/a>. Thus the people might turn toward the rightful Im\u0101m and walk the straight path by following him. Far be it that the Messenger of guidance and mercy should have neglected such a momentous matter; indeed, the shortcoming was on the part of the Muslims, who fell prey to Satan\u2019s deception. Like the community of Moses (peace be upon him), despite all the emphasis and counsel, they were led astray by the guile of S\u0101mir\u012b, gave their hearts to the world, and set aside the Household of Prophethood.<\/p>

Indeed, from that day, the dust of calamity and affliction\u2014caused by the neglect of the message and the Messenger (peace be upon him and his family)\u2014has settled upon the body of the Islamic community until this very day, in the hope that perhaps one day the Muslims may awaken and return to his straight path.<\/p>

Taken from the book Im\u0101m: The Unique of the Age<\/em>, authored by Dr. Murtad\u0101 \u1e6c\u0101hir\u012b (with slight modifications and additions)<\/strong><\/p>

Tags: Al Madinah<\/a> – Faghih Shafei<\/a> – fair judgment<\/a> – Ghozve Tabok<\/a> – Satan's deception<\/a><\/p>

Footnotes:<\/strong><\/h1>

[1]<\/a> Ab\u016b al-\u1e24asan al-Raff\u0101\u02be (d. ca. 360 AH in Baghdad), one of the renowned Sh\u012b\u02bfa poets.<\/p>

[2]<\/a> \u02bfAbd al-Wahh\u0101b ibn Mu\u1e25ammad ibn \u02bfUmar ibn Mu\u1e25ammad al-Baghd\u0101d\u012b al-Sh\u0101fi\u02bf\u012b, known as Ibn R\u0101m\u012bn, a Sh\u0101fi\u02bf\u012b jurist, d. 430 AH.<\/p>

[3]<\/a> This refers to the Battle of Tab\u016bk. In Rajab of the ninth year after Hijra, the Messenger of Allah (peace be upon him and his family) set out for war against the Romans. Before leaving Medina, he appointed the Commander of the Faithful \u02bfAl\u012b (peace be upon him) as his deputy in the affairs of Medina due to the concerns and sensitivity of the circumstances. (al-Irsh\u0101d, vol. 1, p. 156; S\u012brah Ibn Hish\u0101m, vol. 2, p. 519)
Indeed, this practice of the Prophet (peace be upon him and his family)\u2014appointing a deputy during his absence from Medina\u2014can be observed and traced in all the expeditions. For further reading, you may consult \u201cthis link.\u201d<\/p>

[4]<\/a> Man\u0101qib \u0100l Ab\u012b <\/em>\u1e6c\u0101lib<\/em>, vol. 1, p. 258<\/p>

[5]<\/a> For example, the event of Yawm al-In<\/em>\u1e0f\u0101r<\/em> (\u1e6cabar\u012b, vol. 2, p. 320); the event of Ghad\u012br (al-Ghad\u012br<\/em>, vol. 1, pp. 14\u201372); the event of Manzilah<\/em> (\u1e62a\u1e25\u012b\u1e25 Muslim, vol. 15, p. 174); the event of the banner (T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b, vol. 2, p. 56); the event of Mul\u0101zamat al-<\/em>\u1e24aqq<\/em> (al-Mustadrak of al-\u1e24\u0101kim, vol. 3, p. 124); the \u1e25ad\u012bth of Thaqalayn (Musnad A\u1e25mad, vol. 3, p. 14); the explicit statement of adherence to the Qur\u2019an (al-Mustadrak of al-\u1e24\u0101kim, vol. 3, p. 124); the narration of the Ark (al-Mustadrak of al-\u1e24\u0101kim, vol. 2, p. 343); the narration of the mending of the sandal (Musnad A\u1e25mad, vol. 3, p. 33); the event of brotherhood (al-Mustadrak of al-\u1e24\u0101kim, vol. 1, p. 14); the narration of unity (Shaw\u0101hid al-Tanz\u012bl, vol. 1, p. 375); the declaration of disavowal (Musnad A\u1e25mad, vol. 1, p. 331)\u2014and dozens of other historical evidences cited in both Sh\u012b\u02bfa and Sunn\u012b sources\u2014all stand as parts of this claim, though detailing each of them here is not possible.<\/p>

[6]<\/a> T\u0101r\u012bkh al-\u1e6cabar\u012b, vol. 1, pp. 1804\u20131806; \u1e6caraf min al-Anb\u0101<\/em>\u02be wa al-Man<\/em>\u0101qib<\/em> of Sayyid ibn \u1e6c\u0101w\u016bs, p. 545, and others.<\/p>

[7]<\/a> al-Khi\u1e63\u0101l<\/em>, vol. 1, p. 173<\/p><\/div><\/div><\/div><\/div>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Abu al-Hasan al-Raffa\u2019 logically challenged the inconsistency in denying Prophet Muhammad\u2019s (PBUH&HP) appointment of a successor after death, despite his prudence in appointing one for short absences. 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