The view that the opposition party formulated and propagated for political purposes , was that Muhamad (p) was unjustly, and merely out of domestic love and affection , trying to instal Imam Ali in his place an was thus adopting the means to perpetuate the rule of his family and to raise his own tribe to dominance over others. This may well also be the opinion of non-Muslim readers of this book. This view was very readily accepted by those parties or sections of the people who. For one reason or another, were unfavourably disposed toward Imam Ali and the prophet (p), for example the Munafiqin of Banu Omayya , the families whose men had killed in the battles for Islam and those numerous tribes who were jealous of the rise of Banu Hashim .Thus he rank of the oppositions were swelled to a considerable extent . Even in foreign non-Muslim countries which were naturally averse to the ew relegion and its founder, this view and all views akin to it found a ready response and were greedily welcomed. They gaind easy currency among the non-Muslims with the result that the only Islam that they know today is that whichhas resulted from the twisting and stretching of its principles by those with an interest in moulding it into a shape suited to their end. The outcome is that the majority of the people of the world who think they know Islam , do not know in fact that what it really is. They have accepted a distorted view of Islam because in it they find reflected their own opinions about Muhammad (p) and Islam and have patted this faction on te back. This situation, coupled with the active propaganda that has been carried on in foreign countries throughout these thirteen centuries , is responsible for the crass ignorance in Europe of the true principles of Islam. Every book on Islam published there bears testimony to this.
To continue the thread of our narration, we must revert to the criticism of the opposition in alleging nepotism against Muhammad (p)to many other charges which flow from it as a consequence, for example, falshood, injustice, selfishness and so on. Nepotism implies that one prefers his/her own unfit relatives to others who are more able, suitable and competent. But, if on the other hand, the particular relative is indeed more competent , more suited to the post and more properly deserving in every respect than any of the men avaiable for selection, then it would be sheer injustice to disqualify him for the simple reason that he is related to the person making the selection. Let us see to which side the scales of justice incline.
We have to judge between Imam Ali on the one hand and those who contrived to secure the Caliphate at the Saqifa, namely Abobakr and Umar on the other. For an agent, successor or Caliph , it is absoloutely essential that he be as much like his principle as possible .The greater the similarity, the greater the fitness. The continuance of the work of the government, Caliphate, or any other institution for that matter, with the same efficiency, control and spirit as prevailed in the principals own life time, can not be assured without this likeness in the successor. Succesion to the prophet (p) meant taking his place in both the spiritual and temporal government of Islam. For the spiritual branch of government , the Caliph had to be on a level with the prophet(p) in respect of the following criteria.
1. Freedom from the vice of idolatry
2. Precedence over all others in accepting the truth of the prophet,s mission.
3. Purity and strength of faith.
4. Undantable courage and unflinching faith, to enable him to stick to his post at the risk of his life.
5. Invincibility, both on the field of battle and in the field of learning.
6. Deep insight into the teaching of the Quran and a perfect knowldge of its correct interpretations.
7. Superiority to all in every good quality and human virtue.
8. Selfless devotion to the cause of Islam.
For the temporal branch of government of the pattern set by Islam , the following qualities must be present in the successor, just as they were found in the prophet (p).
1. The ability as well as the desire to do justice between men.
2. The sagacity to order state policy in strict conformity with the tenets of Islam.
3. The realization of his responsibility for the actions of his governors and subordinates.
4. Good management at home and the ability to command respect abroad.
5. The ability to conduct wars to the standards set by the prophet(p).
6. The desire to extend the limits of Islam by means of peaceful persuasion.
7. Submission to the laws of Islam without any attempt to amend or cancel them.
It must also be noted that the prophet,s opinion about him is also an asset which must count.
source : Hukumat nameh Imam Ali (a)
