چکیده:
The influential elites during the era of the sovereignty of the Commander of the Faithful (peace be upon him) suffered from deviations and ailments that caused their resistance against the reforms of the Commander of the Faithful. One of their most important ailments was the issue of envy and malice towards the Commander of the Faithful, which was rooted in matters such as ethnic prejudices, being wounded by his sword in the wars of early Islam, and personal complexes. The second deviation that led some of the elite to oppose him was material interests. Aristocracy prevented them from tolerating the justice-oriented method of the Commander of the Faithful. Therefore, they fought against the policy of equality in the distribution of the Bait al-Mal. Tafsir bi al-Ra'y (interpretation based on opinion) and introducing innovation into religion was a third deviation that spread among the elites and the leaders of the companions of the Messenger of Allah (peace be upon him and his family) and became influential during the reign of Ali (peace be upon him). These factors and some other matters caused the elite to distance themselves from him and oppose him in the form of refusing allegiance, abstaining from participating in wars, instigating war against him, and aiding his opponents.
خلاصه ماشینی:
Ibn Abi al-Hadid writes: "During the Caliphate of Ali, peace be upon him, Ubayd Allah ibn Umar said to Imam Hasan, peace be upon him: Your father has struck the first and last of the Quraysh, and the people are his enemies; help me so that we may depose him and seat you in his place" (Ibid, Vol. 1: 894).
The Influence of the Unjust Ijtihad of the First and Second Caliphs during the Era of the Rule of the Commander of the Faithful (peace be upon him) Over time, the emerging traditions, especially those established by the first and second Caliphs, became consolidated in society and, alongside the Quran and Sunnah, became part of the manifesto and constitution of the Islamic community; so much so that Abd al-Rahman bin Awf, in the six-member council formed to appoint a Caliph after Umar, made following the Seerah of the two Sheikhs (Abu Bakr and Umar), alongside following the Quran and Sunnah, a condition for accepting the Caliphate (Ibn Abi al-Hadid, 5831 AH, Vol. 1: 881).
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