چکیده:
Speaking of the succession of the Messenger of God (PBUH) and addressing the related events is not a new matter. Throughout history, this has always been a challenging issue. Given the importance of the subject, thinkers with their own perspectives have attempted to analyze it. However, it seems that various aspects of this issue have not yet been fully explored. In this essay, we aim to examine how the Messenger of Allah (PBUH) confronted these movements by rereading part of the early Islamic history, especially the movements that were seeking power at the end of the Prophet's (PBUH) life. To achieve this goal, we will seek benefit from the induction of the Prophet's (PBUH) actions and the analysis of historical data. It is hoped that in light of the examination and analysis of the Prophet's (PBUH) activities regarding his succession, the Prophet's (PBUH) attention to the obstacles facing the succession of Ali (AS) and his management of this matter will be depicted.
خلاصه ماشینی:
In this regard, the Shiites, due to the approach of religious principles regarding the discussion of Imamate, look at this issue with special importance, because they believe that in the events that occurred after the death of the Messenger of Allah (s), the right of Ali ibn Abi Talib (a) was overlooked, and he was deprived of his right to the succession of the Prophet (s).
Another group that identified itself following the migration of the Messenger of Allah (PBUH) and found a position in the political scene and the competition with the polytheistic Quraysh of Mecca, and in a sense with the Ansar, to play a role, were the early migrants (Muhajirun) to Medina.
This group did not take pleasure in the nobles of Quraysh (which will be mentioned), and in the events that occurred regarding the succession of the Prophet (PBUH), they insisted on supporting Ali (AS) from the very beginning.
Although they were alongside the Prophet (PBUH) and participated in the battles against the polytheists of Mecca, they had several characteristics: first, that in the wars of the Prophetic era, they did not have the blood of the nobles of Quraysh on their hands; second, that their relationship with the nobles of Quraysh was not as intense as that of Banu Hashim and the first group; and third, that at times they did not have complete obedience to the commands of the Messenger of Allah (PBUH) and sometimes asserted their own views.
2 It was noted that the second Caliph took a stance against the Messenger of Allah (PBUH) and in response to the Prophet's expression, which had called Sa'd ibn Mu'adh the master of the Muhajirun and Ansar, he said: "God is our master".
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