And one reason for this was that they lived in the early days of Islam, during the favored generations: the Companions, their Successors, and those who followed them. The people’s two greatest grievances against the Umayyads were their disparagement of Alī and their delaying prayer beyond its appointed time.

For this reason, Umar ibn Murrah al-Jamalī was seen after his death and was asked, “How did Allah deal with you?” He replied, “He forgave me because I faithfully observed the prayers at their appointed times and because of my love (1) for Alī ibn Abī Tālib.” This man thus upheld these two practices of the sunnah (2) when contrary practices became prevalent, and Allah forgave him for that. The same holds for anyone who adheres (* to the sunnah when an innovation emerges, such as someone who holds fast *) (3) to love for the three caliphs where the opposite becomes prevalent, and other such cases.

Then, among the blessings of Allah—glorified be He—and His mercy toward Islam was that, when power passed to Banū Hāshim, it came into the hands of Banū al-Abbās. When the Hāshimite dynasty first emerged (4), the call was for an acceptable candidate from Muhammad’s family. The dynasty’s supporters (5) loved Banū Hāshim, and the Hāshimite who assumed the caliphate recognized the standing of the Rightly Guided Caliphs and the earliest pioneers among the Emigrants and the Helpers. Thus, under their rule, what was publicly expressed was nothing but reverence for the Rightly Guided Caliphs, mention of them from the pulpits, praise of them (6), and reverence for the Companions. Otherwise, had a Rāfidī who reviled the caliphs and the earliest pioneers assumed power—Allah forbid—he would have turned Islam upside down.