The Life & Character of the Seal of Prophets (sa) - Volume II — Page 552
Seal of the Prophets - Volume II 552 towards dismissing such a ruler. Therefore, the migration of the Holy Prophet sa also took place in accordance with the very same principle. In other words, after the Holy Prophet sa became distressed by the cruelties and religious intolerance of the government in Makkah, he ultimately left the sovereignty lead by the chieftains of the Quraish. After this, God determined to overthrow their tyrannous regime by way of the Holy Prophet sa. The Banū Isrā’īl also employed almost the same method in response to the cruelties of the Pharaoh under divine command. In other words, they joined Ḥaḍrat Moses as and migrated from the sovereignty of the Pharaoh. 1 Furthermore, a similar course of action was taken by Imām Ḥusain ra and ‘Abdullāh bin Zubair ra during the leadership of Yazīd bin Mu‘āwiyyah bin Abī Sufyān as well. In other words, on the basis of erroneous advice, in his own lifetime, Amīr Mu‘āwiyyah desired to appoint his son Yazīd as his successor in contradiction to the Islāmic doctrine and practice of the Khulafā’ur-Rāshidīn. At this occasion, the aforementioned Companions clearly stated that such a practice was against the teachings of Islām. However, when Amīr Mu‘āwiyyah did not pay heed to their voice, and appointed Yazīd as his successor with public support, the Companions took to silence with no other alternative. This was because Amīr Mu‘āwiyyah was the head of government at the time, and these Companions had vowed to render him their obedience. For this reason, it was not permissible for them to remain in the sovereignty of Amīr Mu‘āwiyyah and stand up against him, but on the other hand, there was no practical option for them to leave his sovereignty either. However, when Amīr Mu‘āwiyyah passed away, and Yazīd announced his Khilāfat , it was only then that Imām Ḥusain ra and ‘Abdullāh bin Zubair ra refused to take Bai‘at , and stood up against him. 2 The reason being 1 * Ṭā H ā (20:78) * Y ū nus (10:90) 2 * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 6, pp. 153-155, Thumma Dakhalat Sanatu Sittin Wa Khamsīna / Dhikru Khabaril-Bai‘ti Li- Yazīda Bi-Wilāyatil-‘Ahdi, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 6, pp. 245-246, Thumma Dakhalat Sanatu Iḥdā Wa Sittīna / Dhikrul-Khabari ‘Ammā Kāna Fīhā Minal-Aḥdāthi, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) * Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 7, pp. 195-196, Thumma Dakhalat Sanatu Thalāthin Wa Sab‘īna / Dhikrul-Kā’inilladhi Kāna Fīhā Minal-Umūril-Jalīlah, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) * Al-Kāmilu Fit-Tārīkh (Tārīkhu Ibnil-Athīr), By ‘Izzuddīn Abul-Ḥasan ‘Alī bin Muḥammad Ibnul- Athīr, Volume 3, pp. 432-434, Thumma Dakhalat Sanatu 61, Dhikru Maqtalil-Ḥusaini Raḍiyallāhu ‘Anhu, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2006) continued. . . . .