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[1] Ibid., 11, 133.
[2] Al‐Shaykh al‐Ansari, al‐Makasib, Chapter on Authority undertaken by the Oppressive.
[3] Abu al‐Farajj al‐Asfahani, al‐Aghani, vol. 5, p. 225.
banished them from it.[1]
Indeed al‐Rashid practiced a severe pressure on the family of the Prophet, may Allah bless him
and his family. As they had come to know that he detested and hated them, they wandered
aimlessly about the villages and the countryside in disguise lest someone should recognize them.
Terror and fear surrounded them. The police went too far in following and pursuing them; the
intelligence and the security forces spread to look for them. They arrested some of them. Then
they sent them to graves, prisons and to some of Harun’s ministers, that they might send their
heads as gifts on his birthdays.
May Allah take revenge on this tyrannical, arrogant one (Harun) for his subjecting the progeny of
the Prophet, may Allah bless him and his family, to exhaustion, and severe punishments, and for
that he paid no attention to the sacredness of their grandfather, the Apostle, may Allah bless him
and his family.
His Disparaging them
Harun employed all his efforts and abilities to destroy the ‘Alawids and to defame them. He gave a
lot of money to some poets to dispraise them. The key to access to him, to communicate with
him, and to obtain some of his world was through this way. Aban b. ‘Abd al‐Hemeed admonished
al‐Beramika for their preventing him from reaching al‐Rashid, and they said to him: ‐Why do you
want to do that?
‐I want to find favor with him like that Merwan b. Abi Hefsa found.
Al‐Fedl asked him: “That person has a certain way in that; and his way is dispraising Abu Talib’s
family. Through this way he finds favor and according to it he is given. Then follow this way, that
we may do (the same to you).” So Aban paused for a while, and then he said: “I do not regard that
as lawful.” “What shall we do,” retorted al‐Fedl, “seeking the world is not attained except through
the unlawful.” At last, Aban sold his life in the hereafter for his life in this world. He withdrew from
his thought. He composed a poem and dispraised them in it, saying:
By the right of Allah, I call on him who is a Muslim; I have included in what I said the Arabs and the
non‐Arabs. Is the uncle of Allah’s Apostle is closer in degree to him (the Apostle) or the cousin in
the rank of the lineage? And which one of them is more appropriate for him and his covenant?
And who has the right to inherit that which he has made obligatory? [1] Al‐Tamadun al‐Islami, vol.
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