B: Narratives of The Number of Imams.
In another group of narratives the number of Imams, Caliphs, or leaders after the Prophet is ascertained and of course their names are not mentioned. Until now I have found these narratives related by four of the Prophets companions: Jaber Ibn Saorah is one of these persons and his narrative can be found in "Sahih" by Muslim and Bukhari, and the "Sunan" of Abu Davoud and Tirmidhi and also the "Musnad" of Ahmad and the "Musnad" of Teialsi and so on. 130
Jabirs narrative will be related from the book "Sahih" of Muslim. He says:
"I had gone with my father to see the Holy Prophet (s.a.w), (he) the great man said: (Religion «Islam» will always remain until the day of resurrection and until there has been twelve Caliphs, all from Quraish)"
In this narration nothing more is related, but in the "Nahjul Balaghe" Amir al-Mu'meneen adds the part which has been eliminated saying:
Surely Imams would be from Quraish. They have been planted in this life through Hashim. It would not suit other nor would other tie suitable as heads of affairs". 131
In another narration related in Ahmads "Musnad", and Hakems' "Mustadrak" and so on.........A man named Masrough who is the narrator of the Hadith said: "While in Kufeh we were sitting with Abdullah Ibn Massoud and he was teaching us the Quran. A man asked him: O' Abu Abdul Rahman didn't you ask the Prophet how many Caliphs this nation will have? Abdullah then said in reply. Since I have come to Iraq no-one has asked me that question. And He then added: Yes we asked the Prophet about that matter and he said:
"Twelve, the same number as the leaders of Israel". 132
This narrative was also related by Anas Ibn Malik, Abdullah ibn Amr ibn-e-Aas, each of these narratives having been reported by successive other witnesses which gives them concate notion and greater credibility and reliability.
The Interpretation of this Hadith and the Perplexity of its Commentators.
In reference to this type of Hadith, the Sunnite schools commentators and experts arrived at a dead end. They couldn't find a meaning for them in the narrow gulf of the Caliphate schools accepted beliefs. They also could not precisely pinpoint the identity of these twelve persons, or say how a group of twelve consecutive leaders could endure and remain until resurrection day, or what special characteristics this group possessed seeing that Islams' honour and dignity was linked to them. Can anyone, with any type of personality hold this position, or is it necessary for him to be a just righteous Caliph?
First: The famous canonist Ibn Al-Araby in his commentary on Tirmidhis book "Sunan" says:
"We will count the Caliphs after the Holy Prophet. We find them as such: Abu Bakr, Umar, Uthman, Ali, Hassan, Muavieh, Yazid ibn Muavieh, Muavieh ibn Yazid, Marwan, Valid, Suaiman, Uman ibn Abdul Aziz, Yaiz ibn Abdul Malik, Marwan ibn Mohammad ibn Marwan, Saffah, Mansour........
He continues in this manner the listing and counting of the Caliphs and counts up to twenty-seven more of them upto his lifetime (543 A.H). He then says:
"If we were to count twelve of them from the beginning of the Caliphate, having in mind those who possessed the Caliphate of the Prophet in appearance, we find that this twelve ends with Sulaiman Ibn Abdul Malek. However, if we count them keeping in mind those who in reality and in its true meaning possessed the Caliphate of the Prophet [meaning that they were righteous and just], we will only have five members in this group; the first four Caliphs and Umar ibn Abdul Aziz. Because of this I find no meaning for this Hadith". 133
Qazi Aiyaz the reputable sunnite traditionalist says in answer to the question:
Haven't a much larger number of persons reached the Caliphate than twelve?!
(That is a futile protest because the Holy Prophet has not said: Other than twelve there will be no other Caliphs. No, he has said that there will be such a number; which there was. This statement of the Prophet does not prevent there being a greater number) 134
Another scholar has said: The Prophets intention is that there will be twelve Imams throughout Islams existence until resurrection day who will act righteously. However, consecutiveness and succession is not stipulated.....Accordingly, in the Prophets sentence «After that there will. be anarchy» he means the resurrection and the revolts and confusion proceeding it like the exist of the "Islamic antichrist" (Dojal). The twelve Caliphs mentioned here are: the first four Caliphs, and Hassan and Muavieh, Abdullah ibn Zobair 135 and Uman ibn Abdul Aziz (who are eighty altogether), Mahdi Abbasi (127-169 A.H) may also possible be added to them because he was among the Abbassids the same as Umar Ibn Abdul Aziz was among the Ummayads. Zaher may also be included because of his righteousness. As a result, two remain of which one is Mahdi (Mau'ood-e- Akher-az-Zaman) The Promised One who is of Ahlu'lbait. 136
It has also been said: "The Prophets intention in this Hadith is that there will be twelve Caliphs in the era of the Caliphates glory and power, and Islams greatest strength and order of affairs. According to this, the Caliphs spoken of by the Prophet are those who ruled in eras when Islam was highly esteemed and upon whom all of the Muslims agreed." 137 Bayhaghi the famous Sunnite traditionalsit and legislator after an explanation on this opinion says that: This amount, of those possessing the above mentioned characteristics, concluded with Valid ibn Yazid ibn Abdul Malik, and afterwards there was anarchy and large revolts. After that the Abbassids came to power. Of course if we set aside the aforementioned characteristics we will have more than twelve, and the same is true if we count the Caliphs after the revolts. 138
As a further explanation of this, they have said:
"Among those who were unanimously agreed upon in the Caliphate we first of all have the first three Caliphs and afterwards there is Ali until the matter of leadership came up in the battle of "Siffeen". On this day Muavieh gave himself the title of Caliph (and unanimous agreement concerning Ali's Caliphate was abolished). (This situation remained the same from then on). After Imam Hassan's peace treaty everyone agreed on Muaviehs' caliphate and after him his son Yazid saw no opposition. The matter of Imam Hussain and his Caliphate did not achieve agreements and he was killed as a result. Again, after Yazids' death there was dispute untill the time of Abdul Malik Ibn Marwan's Caliphate which had unanimous agreement. Of course we know that this occured after the killing of Abdullah ibn Zobair (73 A.H). After Abdul Malik there was no opposition to the Caliphate of his four sons: These four being Valid, Sulaiman, Yazid and Hesham while according to Sulaimans last will, Umar Ibn Abdul Aziz held the Caliphate after him and before Yazid. The twelfth person in this group upon whom the people unanimously agreed was Valid ibn Abdul Malik who ruled for four years".
Ibn Hajar the great Shafite traditionalist and Canonist said:
"This is the best explanation for the aforementioned Hadiths".
Ibn Kasir, the famous historian, traditionalist and Commentator of the eighth century (A.H) writes:
The way followed by Bayhaghi and a group who agreed with him has much room for hesitation: this group saying that the Hadith speaks of the Caliphs who ruled successively until the rule of Valid ibn Yazid Ibn Abdul Malik the libertine. The reason I say this is that no matter how we look at it the Caliphs up until the above mentioned Valid are more than twelve. Our proof of this is such: the Caliphate of the first four Caliphs, Abu Bakr, Umar, Uthman and Ali was according to unanimous agreement and as such indisputable.........after them there was Hassan ibn Ali because Ali left testimony as to him and his Caliphate and the people also pledged their allegience to him.........up until the time that he made peace with Muavieh........After Muavieh there was Yazid and after him Muavieh Ibn Yazid, then Marwan and Abdul Malik ibn Marwan, his son Valid Ibn Abdul Malik, afterwards Sulaiman Ibn Abdul Malik, Umar ibn Abdul Aziz, Yazid ibn Abdul Malik and then Hesham ibn Abdul Malik who were rulers and Caliph. This group as such consists of fifteen persons. Even so, after these there was Valid ibn Yazid ibn Abdul Malik (Bayhaghi names as the twelfth person). And if we also take into account the rule of Abdullah ibn Zobair who was before Abdul Malik, this group amounts to sixteen persons.
Despite all of the difficulties with regard to the twelve Caliphs approved of by the Prophet (by counting from the start of the Caliphate), Yazid ibn Muavieh is included, while Umar Ibn Abdul Aziz whom all the great men praised and eulogized is exclused.
This is even despite the fact the he has been included in the group of orthodox Caliphs, everyone agreeing on his justice and the fact the at his rule was one of the most just in Islamic history. Even the heretics have agreed on this matter.
If someone would say that we only give credence to those whom the nation unanimously agreed upon they will arrive at a dead-end because they cannot include Ali Ibn Abi Talib and his son in the number of Caliphs, seeing that the people did not unanimously agree on their Caliphate, and all of Shams inhabitants did not pledge their allegiance to him with regard to their Caliphate.
Ibn Kasir adds to this: One of the scholars has included Muavieh, Yazid, and Muavieh ibn Yazid in the .twelve Caliphs and has excluded Marwan and Abdullah Ibn Zobair, because the people did not unanimously agree on them. I say: If we accept this principle in the counting of the Caliphs, we must count them as such; Abu Bakr, Umar, Uthman, then Muavieh, Yazid, Abdul Malik, Valid, Sulaiman, Umar Ibn Abdul Aziz, then Yazid and Hesham. These add up to ten. After them we have Valid Ibn Yazid ibn Abdul Malik (the libertine). The reason being that by following this method it becomes necessary for us to exclude Ali and his son Hassan and this is contrary to the stipulations of Sunnite and Shiite scholars. It is also contrary to the stipulations of Sunnite and Shiite scholars. It is also contrary to a narrative from the prophet related by Safineh which says: After me the Caliphate will last thirty years and after that there will be a truculent king. 139
Ibn Jozy, in his book "Kashf al-Mushkel" (Discovery of problem), has put forth two says to solve this matter:
First: The Holy Prophet (s.a.w) has mentioned in his hadiths the events that will occur after himself and his companions, in reality his companions being united with him in this matter, being the same as himself. The Prophet notifies us of the governments which will rule after himself, in these statements referring to the number of Caliphs at the head of them. Also, maybe he means by the remark (La Yazaluddin...),140 that the government will always be stable and in control, honoured and powerful, until the time when twelve Caliphs have come to power, and after that everything will change and its conditions will be much more difficult.
The first of the Prophets Caliphs is of Bani Ummayad, and is Yazid ibn Muavieh and the last is Marwan (Hemar). Their numbers amounts to thirteen. Uthman, Muavieh and Abdullah Ibn Zobair are excluded from this number because they were companions of the Prophet. Accordingly, if we illuminate Marwan ibn Al-Hakam because of doubt as to whether he was a companion or not, and or because he gained the Caliphate by force while the people then had freely pledged their allegiance to Abdullah ibn Zubair, we will have arrived at the twelve (and thus the Prophets' statement would be proved). When the Caliphate left the family of Bani Ummayed great revolts and unrest occured along with great dangers and events, continuing until the time when the Caliphate was established in Bani Abbas. After that the conditions of the Caliphate took on some very striking changes. (In the book "Fathu'l Bari", after narrating this opinion Ibn Hajr goes on to reject it and list its inconsistancies).141
Second: It's possible that this Caliphate along with the twelve entrusted with it pertains to the period of time after Mahdi who will appear at the end of the world. I have found this in the book of Daniel: When Mahdi leaves this world, after him five sons of the Major tribe (Imam Hassan «a.s») will rule the government.
After that five sons of the minor tribe (Imam Hussain «a.s») will gain this position. The last in this group will then specify in his will that one of the Major tribes sons should be his successor and Caliph. After him his son will take on the responsibility of the caliphate, the twelve aforementioned Caliphs thus completed, each of them being a guided Imam(Mahdi).
After this statement Ibn Jozy adds: Such news also exists in a Hadith which says that after him (Mahdi) twelve men will attain leadership: Six of them the descendents of Hassan and six the descendents of Hussain followed by one more person after whose death the era will become corrupt. 142
Ibn Hajar Haythami speaking of this Hadith says:
"This Hadith is certainly a false one therefore we cannot rely on it". 143
Another group of scholars said: It seems that the Prophet (s.a.w) has given news of strange things to happen after him in this Hadith, and has foretold of the unrest and disorder during those eras. Times when the people of one era will gather around twelve Emirs. If the Prophet had intended other than this he would have certainly said: There will be twelve Emirs each of them will do this and that. Since he has offered no information regarding these persons we understand that he meant all of these Caliphs would be in one era or period of time.
They also said that this prediction with that meaning occured in the fifth century A.H because at that time in "Andalusia" there lived only six persons each calling himself Caliph, in addition to these six Caliphs the ruler of Egypt (The Fatimide Caliph) and the Abbasside Caliph in Baghdad also ruled (adding up to eight person). In addition to them those who claimed the caliphate are also counted, meaning the khavarej and Alavian who appeared at this time refusing to obey the Abbaside Caliph and wanting their own Caliphate or government.
After narrating this opinion Ibn Hajar Asqalani remarks:
This is the particular opinion of those who have studied only the abbreviated version of Bukhari and have not seen the other versions of this Hadith (which contain many explanations regarding these Caliphs). Even so, the existence of this large group of self-appointed caliphs is a separate matter and therefore cannot be seen as the Prophets intention. 144 These were the commentaries on and explanations of this Hadith by the Caliphate school.
140) According to Muslims narrative, 6/4 (Egypt 1334) (meaning: Religion will always be stable until there has been twelve Caliphs and....) The word Religion int his text has been given another meaning and changed to government or leadership which has nothing to do with it.
Now We Will Investigate.
Now we will go back and review this collection of opinions so that we may arrive at their true meanings and ascertian and confirm the falsity of all of them, none of them having any similarity to one another. The points that may be confirmed by an accurate study of these hadiths are:
1) The number of the Prophets' Caliphs and Islamic leaders will not exceed twelve persons all of them from Quraish.
Our reason for this claim is the plain and explicit wording in some of these Hadiths. For example:
"For this nation there will be twelve guardians.....all of Quraish". 145
And:
"This nation will have twelve Caliphs", 146
or
"After me there will be twelve Caliphs all of whom are from Quraish". 147
The statements (after me there are twelve Caliphs) and (this nation will have twelve Caliphs) and their like give us the precise opinion the number of caliphs and guardians of this nation is restricted to twelve persons.
2) These leaders or Caliphs will come consecutively in this nation until resurrection day.
To prove this statement we will also refer to the existing narratives.
Muslim in his book "Sahih" quotes from the Prophet: (The Caliphate is everlasting in the world and even if only two persons remain it will be in Quraish).148
This Hadith appearing in the most reputable Sunnite writings of Hadith precisely announces the continuity of the Caliphs until resurrection day. Now let us repeat the Hadith we reported earlier: (This religion will remain until resurrection day and the Caliphate of twelve Caliphs). 149 Clearly, this gives us the promise of religion remaining until the day of resurrection, and alongside it the Caliphate of twelve Caliphs. This means that the Prophets intent was: My religion will remain until resurrection day and this length of time will be the era of twelve Caliphs, it being necessary for one of these caliphs to have along enough life span to last this long period of time.
3) These Caliphs and Emirs, according to the Prophets explicit statement, have been compared with the twelve leaders of Bani Israel. We read in the Holy Quran
"And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains". 150
Bani Israel was divided into twelve tribes. These divisions had historical roots and pertained to the time of Jacob (Israel). Jacob had twelve sons. The descendants of each one of them created an enormous tribe. During the time of Moses and Bani Israels' rise to power, according to Quranic verses, a leader was chosen from each of these twelve tribes who was responsible for taking care of his clans affairs. In some of the traditions we have seen the twelve Caliphs are compared to these twelve guardians, firstly because of their definite and inarguable number, secondly because they possessed the guardianship and leadership of a nation and thirdly because they were appointed by God and presented by the Prophet of their time Moses (a.s).
Now it is necessary for us to also pay attention to this sensitive point; and that is to see how these types of Hadiths were narrated or in other or better words, how it was set at liberty from the claws of the strict censorship and stern oppression in the Caliphates administration-especially that of the Ummayeds. I think that the first time one of the prophets companions related this Hadith for others the Caliphs were still very few in number; and of course it is very easy for us to imagine that they couldn't foresee what difficulties they would run into later trying to interpret it and explain it away. If at that time they had realized what a dead-end they would reach, this Hadith would not have come down to us in the caliphate schools most authoritative texts, and or it would have been neutralized in some way like many of the creditable enlightening Hadiths of the Prophet (s.a.w) were neutralized. As such, the reason for the promulgation of this Hadith was because at the time of its narration the number of Caliphs had not yet reached twelve. Its narration continued up until the rule of Muavieh or Yazid Ibn Muavieh, at which time the number of official Caliphs did not exceed six or seven. For this reason the administration at that time could see no danger in its promulgation, and by the time the number of Caliphs exceeded twelve it was too late to prevent its narration or to subject it to alteration.
* * * * * *
Looking at all of the various, far-fetched suppositions given to explain these Hadiths we can see that only the Shiite schools proposition, in other words the twelve infallible Imams, is capable of collating with this Hadith. In conclusion we must remind you that this Hadiths importance is mostly based on the fact that it is found in all of the Sunnite schools authoritative texts of Hadiths, everyone agreeing on its credibility and accuracy.
Narratives in which the Imams name is stipulated
Just as we have seen, in the previous Hadith the Caliphs have not been named. Now we will proceed with the Hadiths containing a stipulation of the Caliph or ruler after the Prophet (s.a.w), and wrap up our discussion with an investigation into them.
The warning in "The First Invitation"
The first text in our supporting documents on these lines is the Hadith of Endhar or Youm al-Dar. This Hadith exists in many of the Sunnite schools reputable historical records, commentaries and narratives; such as Tabaris "Tarikh", Ibn Asirs "Tarikh" and also that of Abu al-Fada, "Musnad" by Ahmad and "Kanz ul-Ummal", Ibn Alvardi's "Tarikh" and Bayhaghis' "Dala'ilu'n-nubuwwah" etc......of course differing in each as to length and detail. We will relate this event according to Tabaris "Tarikh", being one of our oldest sources dealing with it and because it is one of the most reputable historical writings in the Caliphate school.
Amir al-Mu'meneen (a.s) said:
"When the noble verse was revealed, the Holy Prophet sent for me saying: "God has commanded me to call my relatives and close tribesmen unto Him and to warn them".
This is the first time that the prophet has taken the invitation outside of the home in which himself, Ali, Khadija and Zaid lived. Until this time - the third year of the mission - Islam existed only in the Prophets home and the only Muslims on the face of the earth were the inhabitants of this house.
"After the revelation of this noble verse I became anxious as to what I would do with persons like Abu Lahab? If I begin to speak they will certainly rise to oppose me and they will destroy everything I have built and maybe they will leave a bad and negative influence on my invitation in the future.
However, Gabriel came to me several times and said that this command may not be infringed upon and if you turn your back on it you will earn the wrath of God. Now that this is so, prepare some food and invite all Bani Hashem to a feast at our house".
The Imam said:
"At that time the sons of Abdul Mutalib amounted to about forty persons and all of them came. The Prophet served the food with his own hands and told them to begin eating in the name of Allah. Everyone ate and was satisfied. I swear by He who holds Alis' life in his hands that one person could have eaten all of what I brought, but forty persons ate until they were full and still some was left over. Then the Prophet ordered me to make them quenched. I brought the Yoghurt and water I had prepared and gave it to them to drink. When the Prophet wished to speak, Abu lahab took the lead, hastly interrupting him and said: (Your friend has performed some fascinating magic). The Prophet remained silent and said nothing. He had been given the responsibility to "call" them and had gathered them for that very purpose, but in a gathering where his actions had been called magic, speaking was no longer appropriate. Because of this the gathering ended and everyone went home. On another day the Imam was told to invite them and a feast with the same conditions and participants was given and this time of course, the Prophet did not allow Abu lahab to speak and he addressed his relatives saying: O sons of Abdul Mutalib. I swear by God! I know of no other Arab youth who has brought to his tribe something better than that which I have brought as a gift. I have brought you the best of this world and the next. God the Highest has commanded me to call you unto him. Which of you will be a partner to my suffering and aid me in performing this mission, becoming my brother, executor, and Caliph among you?"
Those who see the Caliphate as being statesmanship and governorship give this meaning to that statement: (And the governor after me among you) However, we understand it to mean successor in the propagation, promulgation and preservation of Islam.
The Imam said:
The whole group became silent and no one gave a positive answer to the Prophets call. But I, the youngest of them all, said:
"O' Prophet of Allah, I will be your minister and aid in bearing the burden of this mission). 151 The Prophet placed his hand on my neck and said:
(This is my brother, my successor and my Caliph among you. Listen to him and obey him).
The old men of Bani Hashem and the tribes elders stood up laughing out of ridicule and scorn saying to Abu Talib: This nephew of yours is telling you to take orders from your young son while you are the leader and Shaikh of Quraish! 152
This was the first time that the Prophet designated Ali for the Imamate of the nation. On this day, the first day of the Prophets and Ismas official, public invitation, he called them to accept three principle things: The sovereignty of "THE ONE TRUE GOD", His own prophethood, and the ministry, Caliphate and executorship of Ali Ibn Abi Talib. The first of these titles (ministry), pertained to the lifetime of the Prophet while the other two pertained to the time after his death. The ministry means Alis' cooperation with the Prophet in enduring the hardships of the mission during the Prophets' lifetime, while the executorship and Caliphate means the responsibility of bearing this heavy burden alone after his death.
We previously informed you that a persons Caliph does exactly what that person did. As such the prophets Caliph is responsible for the Prophets' duties.
He is his partner in his individual duty; the propagation for Islam, and after his death he is the continuer of his way (not meaning that he rules). Of course the leadership is one of the Prophets' inseparable duties., not the entire prophethood. Consequently it is only one of his caliphs duties not the entire Caliphate. The Prophet must be governor and during his lifetime no other governor is justified and not to her government is legal or right.
However, the Prophet has not come to only rule so that if he doesn't attain the governorship his prophethood would sustain some deprivation or damage or be considered null and void. Throughout Jesus's (a.s) prophethood he never gained governorship or material power but during this time he continually delivered the Divine Message. Was there something wrong with his prophethood as such?
For thirteen years in Mecca before the migration, the last prophet (s.a.w) was not the governor nor did he possess the power for governing but his prophethood received not even the smallest injury or inadequacy. Also, the time that Ali (a.s) was governor, ruler and leader of the nation in contrast, while the basis for his Imamate received no impairment.
Which senses of the word did the Prophet have in mind when he introduced Ali as his Caliph on that day? Did he wish to introduce him regarding the governorship and director-ship of the Islamic community thus affirming his rule after his owner? No, he did not appoint a governor, he appointed someone much better and more important. He introduced the executor and minister of the Prophet and the missionary of the Divine Mission after the Prophet. The true meaning of the Caliphate, the one that manifests its exalted position, includes the safeguarding and propagation of pure, unaltered Islam, the establishment of a righteous government, the high rank of arbitrator and also the Imamate of Friday and communal prayers, but not only one without the others.
The Guardian after the Prophet
In another narrative mentioned in the previous lesson, pertaining to Imam Ali (a.s)'s military excursion to Yemen, we saw that the Prophet sent two groups of soldiers to Yemen: One was under the command of the Imam and the other under the jurisdiction of Khaled Ibn Valid with the stipulation that if these two divisions should meet, their leadership would be taken over by Ali (a.s). Khaled, who possessed the habits and particularities of the ignorant Arabs, was angered by this order. Therefore after the completion of his mission he sent several persons to the Prophet with a letter of complaint against Ali (a.s).
Barideh, the companion who bore the letter said:
"I gave the letter I was carrying to the Holy Prophet. The letter was read to him. The Prophet became so enraged that I saw its traces in his blessed face. It was then that I said: "O' Holy Prophet! I seek refuge to you. Khaled sent the letter and ordered me to deliver it to you. I obeyed him because he was my commander". The Holy Prophet (s.a.w) then said: "Do not speak against Ali, he is of me and I am of him and he is your guardian, leader and authority after me". 153
In one of the texts of this Hadith something is added to the above. According to it, after Barideh saw the Prophets reaction and his great rage he begins to doubt his own faith in Islam. Because of this he says:
"O' Prophet of God! I swear you by the friendship between us---since I have enraged you --- give me your hand so that I may once again pledge my allegiance to Islam with you, and that my sins may be forgiven". 154
According to this narrative the Imam is the guardian, authority and master over the Muslims after the Prophet; precisely meaning the Prophets successor in the guardianship he has over the peoples lives and property --- of course, this power and authority being used in all aspects in the best interests of their religious and worldly duties.
In another narrative by Ibn Abbas we read that the Prophet had said to Amir al-Mu'meneen:
"Your are the master, guardian and authority of every believer after me". 155
In the fourth narrative, we observed that because the narrator had brought a complaint against the Imam to the Prophet, he says:
"No, don't speak like this regarding Ali. After me, he has the highest mastery, weight of judgement and strength of determination over the people".
On the basis of the narratives spoken of until now, we saw that the Prophet spoke of and described positions such as his Caliphate, ministry and executorship in relation to the Imam (Ali), introducing him as possessing those honours and positions and also saying that he is the Master of all believers after him.
In the story of the ring and its bestowal on a beggar in the mosque, which caused the revelation of this noble verse:
"Verily, your Master is only Allah and His Apostle and those who believe, those who establish prayers, and pay the Zakat while bowed (in worship)". 156
There is also mention of the Imams mastership over the nation with regard to which there have been many references made in the writings of the Imams mastership over the nation with regard to which there have been many references made in the writings of the Sunnite school. These were all narratives from the authoritative books of the Sunnite school, and they showed the final testimony of the Holy Prophet. As such, at the time of his death what happened? In those serious moments the Prophet wished to write down his last testimony which pertained to the peoples Caliph, executor and master, and have it witnessed.
According to the Prophets orders in times like these a letter would be written, he would stamp it, sign it, and have it witnessed and then for example he would have it sent to the Arab tribes or the leaders of other countries. In the last hours of his life he had this very intention but they didn't allow it and spoke to him in a way that endangered the foundation for the acceptance of his prophethood in the community. It was because of this that the Prophet prefered to remain silent.
We have also seen that the matter of the executorship was not only mentioned at this time but throughout the Prophets lifetime at all critical times. This matter was proclaimed at times of war, treatise and in hours of danger to Islams existence, in all of its aspects. This was done so often that these creditable texts have come down to us in the Sunnite schools most authoritative writings; despite all of the strangulation in subsequent eras, and the killings of the Ummayeds and Abbasids. Killings and pillage, with all of those amputations of legs and arms, done to prevent the narration of this heritage, so that it wouldn't gain circulation in following generations.
According to all of the proceeding research the fundamental beliefs of the Shiite school is that the Imamate is an appointment by God and the Prophet is the messenger of this order from God among the people.
May God make us one of the followers of Ahlu'l bait.
AMEN
We were discussing how the Islamic nation altered the last Prophets religious law (Shari'ah). We also saw how in the past the powerful of certain nations with the aid of Jewish Rabbis and priests altered the religious law of their own prophets to the point that nothing was left of that law which would cause the growth and guidance of the people. They covered so much truth with falsity and altered the divine truths to such an extent that if all of mankind endeavoured that could never arrive at the true law and way of God. It was at this time that God once again gave life and renewal to religion by sending the Arch Prophet (Ulul Azm). In the past nation divine wisdom deemed it appropriate that the Prophethood should end with that of Mohammad Ibn Abdullah (s.a.w). Also, by necessity of His lordship, the laws for perfecting mans way of life must be kept at his disposal. Under these circumstances, after the religion had been upturned by the powerful and evil, as the unchanging laws of creation dictated, what should the people do? There will never be another prophet and the people cannot live correctly without laws of guidance, so what must be done?
It was because of this that ,God renewed and established the religious law of the Last Prophet in the environs of this nation. Each of the Imams of Ahlu'l bait were a part in the re-establishment of true Islam in the nation; which will be studied after the discussion on concealment and alteration. We will see precisely how God re-established Islam with the treaty of Imam Hassan (a.s), the martyrdom of Imam Hussein (a.s), the imprisonment of Imam Musa ibn Ja'far (a.s), the speeches of Imam Baqir, Sadiq and Reza (a.s) and the occultation of Imam Hujjat ibn al-Hasan al-Askary.
In the proceeding discussion we spoke of means and agency the powerful in the nation resorted to in order to alter and separate true Islam from the community. That agency, was the prevention of narrating the Hadiths and quotations of the Holy Prophet (s.a.w). I thought that the discussion we had on this topic was sufficient but from the question that were posed it became clear that the discussion on this matter must be enlarged.
The question posed on this matter was; why did the Caliphs and powerful in the nation prevent the narration of the Prophets words? In return I must ask if in principle this question is relevant or not? What do you mean by "Why"? Could anything justify this deed? Take for example Moses who was named prophet among the tribes of Israel to guide them. Now, the descendants of Aaron who were the peoples religious leaders after Moses say; No, do not repeat the words and opinions of Moses (a.s).
We see that this command could have no possible justification but even so we will look into the factors behind this prohibition and we will quote and assess the very words of this agents pertaining to their reasons for it:
1) Aishah said: My father had collected five hundred of the Prophets Hadiths in a book and had given it to me for safe-keeping. One night I noticed that he was very restless in bed, tossing and turning about and unable to go to sleep. I said: Is there a problem or some bad news that has made you so upset? In the morning he said: My daughter, bring me the Hadiths you have. Then he asked for fire and he burned the book containing the Prophets Hadiths. After burning the book he calmed down. I asked him the reason for this deed and he said: I was afraid that among the Hadiths I had written in this book there would be a Hadith that had no grounds and I had narrated it out of my trust in someone, and then I would be held responsible. 157
2) Historians narrate: During the era of his Caliphate Umar ibn Al-Khattab decided to gather and write down the Prophets Hadiths. He asked the Prophets companions for their general opinion and they all gave their ideas about it. For a month Umar deliberated on the matter and at last he arrived at his final decision. In the morning he informed the people of his final decision: I had been thinking of writing down the Prophets Hadiths but then I remembered that other nations before you had written books and had become so engrossed in them that they forgot their Divine scripture. I swear to God that I will not mix His scripture with anything. 158
We will look into both of these, Hadiths so that we may discover the reason the prohibition of the narration and written recording of the Prophets Hadiths. Primarily, these two Caliphs had the idea that if it was possible they should do something to gain control of the narration, propagation, and recording of the Prophets Hadiths. This in reality meant that only those Hadiths should be narrated and recorded which did not oppose the political policies of the Caliphate and government of the time. This was the first stage. But after much attention and deliberation; keeping Abu Bakr awake at night, and forcing Umar to undergo one months consideration and thought, they arrived at the conclusion that the controlled, limited propagation of Hadiths is impossible. If Abu Bakr was supposed to write down the Hadiths and then deliver them to the people, could it be said and could the people be made to believe that these alone are the Prophets Hadiths and other Hadiths are not the Prophets? Salman also says in relation to this: I remember the Hadiths and I write them down. Its not right that you should write them down while I may not. You understood the Prophet and I also understood him. You heard his words and saw his actions, I also heard and saw. Therefore our Hadiths are not at all different.
Abu Dharr can say the same thing. He will also be able to write down Hadiths, and no one will have the power to prevent the recorders of Hadiths from doing so. Ammar will also write them down. Meghdad will then say: I will also write them. Other companions will also have the same kind of remarks each in some way or form. Under such circumstances there will no longer be any excuse for the Caliph being able to record Hadiths while others may not. So, to begin with, the reason Abu Bakr began to record Hadiths himself, and the reason Umar told the people they could only narrate Hadiths related to acts of worship, 159 was because they wanted to control the Hadiths. However, when they realized that this way was practically impossible; Abu Bakr burned the Hadiths in the book he had written himself and Umar spoke to the people saying: O' People! I have heard that you possess certain books. The dearest of these books according to God is the one which is based on greater truthfulness and authority. Everyone possessing one of these books should bring it to me so that I may look it over and consider its (veracity). The people thought that he wished to read them and correct them and alleviate all controversy over them, they brought him their books and he burned them all. 160 Abu Bakr said: "I feared that I had heard a Hadith from someone I trusted but as a matter of fact that Hadith would be false. I didn't wish to be responsible for the promulgation for a false Hadith. If this was really true then why did he say at another time, Do not narrate Hadiths from the Prophet. 161 Does the narration of other persons, even reputable ones who themselves remembered the Prophets words, cause the Caliph to be responsible? He offers the excuse that: "because you differ with one another on the narrations of these Hadiths, in future generations their differences will be even more than yours". 162
We must learn the meaning of the words "differences" before we can arrive at the true meaning of Abu Bakrs statement. The variances of literal or written form in one Hadith is not seen as a "difference". In the terminology of the "study of Hadith" this type of difference is called "narration according to meaning", and there is no objection to it. This is because the original meaning is retained even though it might differ slightly from another in words or expressions. The Holy Quran itself contains many examples of this type of difference. For example in the Quran we read:
"Don't kill your children because of hunger". 163
and in another place
"Don't kill your children for fear of hunger".
These two verses are literally slightly different but their original meaning is the same and they had the same aim. They do not call this - a difference because it was only narrated according to its meaning can never be seen as a true "difference".
Now, let us see how these literal differences which result in narrations according to meaning come to be. This type of difference may have one of two reasons:
1) Sometimes the holy prophet spoke of some fact in different places at different times which of course was because of its importance. In these circumstances, every time the Prophet repeated his message he spoke using particular words and expressions. Therefore, one of his companions would narrate one of these wordings, and another of his companions another wordings, and another of his companions another wording. When we saw that the Prophet had said in one Hadith:
"Ali is your leader and authority after me".
and in another place:
"Ali is every believers authority after me".
These were two separate Hadiths not one Hadith with literal differences. In such circumstances they do not call this a difference because the Prophet himself had spoken two separate time. We know this because in the Hadith itself it states that this remark was made by the prophet in such a place -- the place also specified -- and spoken in such terms; while in another Hadith in another place --- that place also specified there exists another wording that delivers the very same fact or reality. The result is that in two places two phrases were spoken to express one special meaning, and this form of literal difference is not in principle called a "difference".
2) Sometimes a large number of persons heard a Hadith from the Prophet in a certain gathering or meeting. All of them understood its meaning but when they relate, (because they can't remember the exact words used by the Prophet), each of them expresses the understood meaning in the form of certain wards and expressions. We have seen that this is no real difference, and has been called "narration according to meaning in the study of Hadith". So where are the differences and what form do they possess? Real difference is where there is contradiction, the denial of a fact or when something proved is denied. For example when we have one Hadith that states the Prophets said: "Write down my Hadiths" and another one which says he said: "Don't write down my Hadiths". This is a true difference.
However according to Abu Bakrs words, the differences he mentioned did not mean that and really meant literal differences. We say this because if he meant differences as far as contradictions there could be no more than what already existed and future generations could not come along and increase them.
Also, if he meant differences resulting in contradictions and nothing else, then only such Hadith should have been prohibited, not the unconditional prohibition of all Hadiths! And last of all, if no Hadiths - according to Abu Bakrs words -- were to be related, where are they supposed to gain an understanding of Islam? Isn't the explanation and commentary on the Quran supposed to come from the Prophet? Shouldn't the detailed account of the rules of prayer, fasting, almsgiving and Hajj be received from the Prophet? 164 and isn't it true that Islam is in the Quran and life and words of the Prophet and if nothing is narrated from the Prophet, Islam cannot be understood and known? Here the primary aim of the caliph in preventing the narration of Hadith is made clear. But when the Caliph Umar said: "I will not mix Gods' scripture with something else like previous nations did, then forgetting the scriptures".
We ask, wasn't it possible for them to write down the Quran and say: This is the Quran, thus preserving it in a book, and also for them to do the same with the Hadiths? They transcribed Gods scripture, the Quran, and after it was written it was distributed throughout the Islamic world, not one copy but thousands of copies. After this the possibility of it being confused with Hadith had been eliminated. So why was there a prohibition of the recording of Hadith until the year 100 A.H? Why?
The official authorities and Caliphs could have collected the Hadiths of the Prophet in the following manner: After gathering a group of the Prophets close followers who were of the first to embrace Islam, a committee could be formed for the collection of Hadiths, such persons as; Abdullah Ibn Massoud, Abu Dharr, Ammar Ibn Yasir, Khabbab, Bilal, and others like them. Afterwards they would announce to the Prophets companions (99% of them living in Medina), that any of them who had heard a Hadith of the Prophet should come to the committee and relate it. The committee after studying them would record them. In this way a collection of the Prophets Hadiths, thus carefully recorded would take its place in the peoples minds and view, so that opinions regarding the credibility of the Hadiths would be unified just as they did with the Quran. The Quran, which was compiled in this very way has remained in the hands of mankind as thus to this very day there being no form of alteration in it. With this plan the Hadiths could have been collected and would in no way become confused with the Quran. This is the way the books "Sahih" by Muslim or Bukhari have remained the same today as they were the day they were written. So it becomes clear that the real reason for the prohibition was not what they said it to be. Now we will point out two historical documents, narratives which clearly show the real reason for the prohibition of the propagation of these Hadiths:
1) The first narrative is by Abdullah Ibn Amr-e-Ibn Aas. He says: I wrote down everything I heard come out of the Prophets mouth. The men of Quraish prohibited me from doing so, saying: You write down everything you hear the Prophet say. The Prophet is only human and speaks during times of anger and happiness (meaning that the reason the Prophet speaks at these times is because of those feelings not because of some fact or reality. When I heard this I refrained from writing down these words. One day I told the Holy Prophet of this occurance. That Holy Man made a gesture towards his mouth and said: Write, I swear by He who holds my life in the palm of his hand, that nothing but truth comes out of this mouth.
In order to understand this Hadith it is necessary for us to recognize the speakers of the prohibition Abdullahs writing? We know that the Prophets companions in Medina were separated into two groups. The immigrants and the helpers. The immigrants - for the most part - were the Quraishites who had migrated there from Mecca. The helpers were the native Medinans who had come to the Prophets and their immigrant fellows aid, thus receiving the name "Helpers" (Ansars). In terms of lineage and in special historical terminology they gave the name to the Helpers, and the name to the immigrants of Quraish. As such, those who prohibited Abdullah from writing down the Prophets sayings were the Quraish meaning the immigrants. Here it is necessary for us to go into a brief study of the groups in Arabic society in order to clarify this discussion: The groups which fought against Islam during the Prophets lifetime consisted of two large groups: The Jews and The Quraish.
Most of the wars wages against the Prophet were instigated by the Quraish. The battle of Badr took place with one thousand Quraishite warriors. In the battle of Uhud three thousand persons of the inhabitants of Mecca, Quraish and their sworn mercenaries came to battle with the Prophet of Islam. During the battle of Khandaq the leadership was held by the Quraishite warriors and leaders. They were the ones who for several years in the life of the Muslims in Mecca, tortured and tormented them making them homeless in deserts and foreign countries. They were the ones who repeatedly planed to murder the Prophet, at one time coming close to accomplishing it. They broke the teeth and forehead of the Holy Prophet, and killed his honourable uncle. The worst, most rigid enemies of Islam and the Prophet were from this tribe: Abu Jahl, Abu Lahab, Abu Sufyan, Utbah, Aas, etc. These persons and their descendants hid behind a veil of hypocrisy after the victories of Islam. Even though the Jews were a strong group and relentless, clever enemies they lost to the Prophets decisiveness and Islams power, and after the fall of Khaybar they were removed from Arabias political and social scene.
Despite all of this Islam remained, and the Qurasishite enemies a group of whom wished to protect themselves from the sharp eyes of Islam, hid behind a camouflaging veil of hypocrisy without forgetting their enmity with Islam and the Prophet. All of those verses revealed about the hypocrites, warning of their great danger, were revealed about this group and the hypocrites of Medina. Of course the Quraishite hypocrites were more dangerous because they were better hidden and less known of.
Hakam ibn Abil Aas came to Medina and had accepted Islam but sometimes he would walk behind the Prophet and mock his distinctive movements. When the Prophet walked it was as if he was walking down-hill and or as if he were walking in mud. He picked up his feet heavily and his shoulders moved back and forth. Behind him Hakam also made the same movements, making faces and sometimes even sticking out his tongue. After a while, in which he shamelessly repeated these movements the Prophet (s.a.w) turned around and said to him:
"Remain as you are". 165 Hakam was never freed from this curse and until the end of his life remained in that ridiculous form. This man was Hakam the father of Marwan, the fourth Ummayed Caliph and the grandfather of all the Ummayed Caliphs after him, Abdul Malik, Valid etc.
One day the Prophet was sitting in his house. Hakam came along and placed his eye at the keyhole looking inside the room. Ali was also present in the room. The Holy Prophet said: Ali bring him inside. Amir al Mu'meneen quickly went outside and brought Hakam inside by the leg, the same way they drag sheep. The Prophet then said: "May Gods curse be upon him and all of his descendents, except for the faithful among them whom are few".
Abu Sufyan was another of the important men of Quraish. When he was their chief he opposed Islam with all his might and tried to destroy it by any means available. After Mecca was conquered, to all outward appearances he became a Muslim and went to Medina. One day the former Shaikh and chief of Quraish, Abu Sufian, was astride a mule while one of his sons walked before and one of his sons walked behind the mule. When they passed the Prophet he said: God Almighty, curse the rider, the leader and the propeller of this mount. 166 We know that the two sons who accompanied Abu Sufian were Muawieh who later became the governor of Shaam (Syria), and later the ruler over all the Muslims, and the other was Yazid who during the rules of Abu Bakr and Umar became Major General of the army and had a hand in the conquests of the northern part of Arabia. These were two examples. There were also other examples. For example Aas, Amr's father, Muaviehs advisor and governor of Islamic Egypt is one of them. He is included in the group of persons cursed by the Prophet. The Holy Prophet said many similar things which severely stained the reputations of the Quraishites who became leaders after him. Wasn't the correct policy for them to adopt upon coming to power, that of preventing the words of the Prophet from being repeated?!
Isn't it true that Quraish came to power after the Prophet; Muavieh, and Marwan ibn Hakam and persons before and after him and after them becoming Caliph, governor and powerful. It was very easy for them to by any means possible prevent the narration of these types of remarks; which ruined their own and their family members reputations. They even used the excuse of not wishing to confuse the Quran with Hadith when asking the prohibition. The truth and basis of their words was what Abdullah ibn Amr-e-Ibn Aas related from them:
"The Prophet is only human and speaks out of happiness and annoyance"'.
We observed that the second Caliph had commanded the people to only narrate hadiths on matters of religious practice, which was only the beginning. Afterwards, this amount of freedom was taken away from them. He said that they could only narrate Hadiths related to prayer, fasting, Hajj and their like. But Hadiths which for example stated: "Ali is the authority and leader after me"."This Iranian man Salman is a member of our household", "Abu Dharr is similar to Jesus in asceticism", or Hakam, Muavieh and others are such and such, also that which in the Prophets lifetime was said about the remarks of two Caliphs in the battle of Badr, or their escape from the battle of Khaybar or Uthmans fleeing at Uhud, must not be related. The minute freedom the narration of Hadiths quickly gave way to a complete, unconditional prohibition.
Here I will relate to you story which most of you have more or less heard so that we may more accurately understand the reasons and means for the prohibition of the promulgation of Hadiths.
The Holy Prophet (s.a.w) was in his death bed. These were the last moments of mankinds contact with the Divine before this connection would be severed and the era of revelation would end. A few of the Prophets companions were gathered at his bedside. The wives of the Prophet, naturally his daughter Fatimah (a.s) among them, were there behind a curtain. The narrator of this occurance is Umar Ibn Khattab who narrates it for Ibn Abbas, saying: We were there with the Prophet. Between us and the women a curtain was drawn. The Messenger of God (s.a.w) began to speak saying: Rinse me with seven skins of water, (in those days cold water was used to bring down some types of fever) after you have done this bring me a piece of paper and some ink so I may write you something with which you will never go astray. [the expression used was which means so you will never go astray. because means 'never'] The Prophets wives said from behind the curtain: Do as the Prophet wishes. I (Umar) said: Be quiet. You are like the women who gathered around Joseph wanting him. If the Prophet is sick you cry and if he regains his health you seize him by the collar wanting your spending money. The Holy Prophet (s.a.w) said: They are better than you. 167
Jabir narrates as such: At the time of the Prophets death and during his last hours he asked for a piece of paper in order to write his nation a letter, so that they would never go astray nor lead others astray. Those who were around his bed made so much noise and spoke such idle nonsense that the Prophet refrained form doing so. 168
Ibn Abbas said: The Holy Prophet said at the time of his death; Bring me a piece of paper and ink so that I may write something so that afterwards you will never go astray. Umar Ibn Khattab began talking and making a lot of noise saying: All of these cities remain and haven't been conquered, who should conquer them!? Zainab binte Jahsh the Prophet's wife said: Do as the Prophet ordered don't you hear that he wishes to make his last will?! Once again the noise began. It was then that the Prophet said: get up and leave. When they stood and left the room the Holy Prophet passed away. 169
Judging from the differences which exist in these Hadiths and the ones that will be related later, I presume that the Prophet repeated his directions several times each time the opposition group saying something to sabotage it. The Prophet insisted because of the love and avidity he had for his guidance, and they in turn prevented the progress of his speech by creating noise.
I think that the first time the Prophet asked them to bring him paper and ink so that he could write his last will, those around him who knew what he would write, said: No, it's not necessary, we have the Quran and that enough for us. The second time the Prophet repeated his desire they said: Sickness has overcome the Prophet, the Quran is all we need. The third time his orders were repeated they said: This man is talking in delirium. The Quran is enough, for us.
In Bukhari's book "Sahih", there is a Hadith regarding this event from Saeed Ibn Jobair. He quotes from Ibn Abbas who witnessed the occurance. (Ibn Abbas said: "Thursday, what a thursday!" Then he began to cry and he shed so much tears that the pebbles on the ground in front of him were soaked. Then he said that the Prophet's illness gained severity on that day, and he said: Bring me a piece of paper so that I may write you a letter and after this you will never be led astray. Those present differed, one group said: Do as the Prophet commands, while another group said: No, don't bring the paper!)
If in these circumstances someone wished nothing to be done its possible that he would create confusion in some way, bringing up words and remarks that would defeat the original matter at hand, and prevent it being carried out. It was such at that time. (Those around him began to argue even though it wasn't right for them to create such noise and dispute in the Holy Prophets presence). The Holy Quran has told us: Do not speak louder than the Prophet. 170 Ibn Abbas then adds: (the bystanders said: The Prophet speaks in delirium - and the Prophet, just like a kind and sympathetic father who has been confronted by his child's impolite, rebellious, disobedient words said: Leave me alone. This pain and suffering is more agreeable to me than your degrading statements).171
In the Hadith of this same narrator in Muslims books "Sahih" we read such: (Thursday! what a sinister Thursday!? Then tears fell from Ibn Abbas's eyes and I saw them as streams on his cheeks, then he said: Bring me the shoulder-blade bone of a sheep and ink (or a clay slate and ink) so I may write you a writing that will prevent you from ever going astray. They said: The Prophet speaks irrelevantly) 172
Another narrative is related in Bukhari's book "Sahih" in which Ibn Abbas says: [At the time when the Prophet's death was near there were certain men present in his home and room, amongst them Umar Ibn Khattab. The Prophet said: Bring me something so I may write you a letter that will keep you from ever going astray. At this Umar said: The Prophets' illness has prevailed over him and his words are not based on sufficient health and mind we have the Quran, Gods scripture being enough for us]. (Those who were present began to argue and they divided in two groups. One group agreeing with Umar and the other opposing him. The Prophet said: Get up from my side. 173 This noise and dispute in my presence is not allowed).
We see that in the Prophets' presence, in front of him, at the moment he wished to write down his last message, in order to leave as a heritage his last and most important words of guidance for the people, what they said and did. How do you think the Prophet felt at that time and what suffering did his dear ones Ali, Fatimah, Hassan and Hussein endure? At the most sensitive moments of ones life, the time of death and that of a great, learned man, not allowing him to speak or deliver his last will, this brings great grief and suffering. If also the guidance of one nation, the guidance of millions of human beings and even all human beings until eternity is at stake, what then is the enormity of this suffering?
In another place we find these words: When the noise and dispute heightened and the Prophet became upset at their actions he said: "Get up" and in some other narratives Ibn Abbas adds this sentence: The tragedy, the whole tragedy was that they didn't allow the Prophet to write his will". 174
It is completely clear that the great tragedy and suffering o f the Prophets and their executors was not their being killed, because martyrdom in the way of God was their honour. The true tragedy and suffering was when a prophet in his last hours wished to write for his nation his final message; (a message which would be their sure way to salvation and would prevent their possible fundamental differences) and his closest followers didn't allow it and prevented it. Meaning that they obstructed guidance and were a barrier to salvation. We understand the depth of the Prophets' inner suffering when he said: "No Prophet was tormented as they tormented me. Indeed, which prophets' companions treated their prophet in such a way?
Alright, lets see why they didn't allow him? In one narrative, after Umars last remark (This man speaks in delirium) we read: They said to the Holy Prophet: Should we bring the tablet and pen? He answered: After that remark what do you want to bring! What did the Prophet mean by that remark? A person who after years of claiming to follow him stands before him and looking him in the eye says: This man speaks in delirium. This very person, especially if he obtains a group of supporters - which he will later be able to prove that the Prophet wrote this letter when he was "not of sound mind", and that his words in this letter are based on delirium and nothing else! Maybe he would even add something like: - - in such a state the Prophet couldn't write his will. Even if he had written it, he (Umar) would have said: We had said that at that time the Prophet was speaking in delirium. This will is as such based on delirium. Then persons such as Abu Ubaydah Ibn Jarrah, and Amr-e-Aas would also back him up (their good friend) saying: Yes we were witnesses to the fact that the Prophet was not well and his mind was not clear, and in that state the will was written. If remarks made in delirium had been proved regarding the Prophet, his words would have lost their credibility and his prophethood would have been harmed bringing about doubt in the minds of some. Later this would become an unabolishable point of disgrace in Islams' pure being. They certainly would have every means to prove their point and further their aim.
Now we will return to our original discussion.
Did Umar and his friends prevent the Prophet from writing his will because they were afraid the Prophets will would be confused or mixed with the Quran? Was it for this reason they told Abdullah the son of Amr-e-Aas not to write down the Prophets words? Or is the matter something else and the reason elsewise. We see that it is clearly proved that they were afraid some remark would remain from the Prophet which would become a barrier to their own interests and desires, and destroy the hopes and aims they had nurtured for many long years.
This powerful group prevented the recording of the Prophets words during his lifetime, and after the Prophet they tried to prevent the words memorized by his companions from being recorded and related. Weren't those who gained the governorship and leadership after the Prophet all from Quraish, and all of the Immigrants (Muhajerin)? Weren't the Prophets words in reproach of and damnation for them and their descendants?
Up until now our discussion has been on the first means of alteration which was the prohibition of the narration of the Prophets Hadith; preventing his words from reaching the people outside of Medina and the new Muslims, those who had not seen the Prophet in person. This was so that the Caliphates administration could train them in thought just as they themselves wished, and raise them as they so desired.
History Confirms Our Opinions.
In order to better clarify the events we narrated we will once again return to history.
During the Prophets dying moments, Abu Bakr was in his own home (which was on the outskirts of Medina in 'Sunh'. 175
Historians, writers of Hadiths, and geographical experts all agree that Sunh, the location of Abu Bakr's home, was outside the city of Medina. Even upon gaining the leadership he remained there for some time, sometimes coming mounted to lead the communal prayers and sometimes not coming at all, when Umar prayed in his place. 176 As such, Abu Bakr was not in Medina at the time of the Prophets death. The events that led to him leaving for home were as such: Abu Bakr led the morning prayers without the Prophets permission. When the Prophet heard his voice he opened his eyes and lifted his head from Ali's lap saying: Pick me up. Ali took him under one arm and Fadhl Ibn Abbas took him under the other and they brought him to the mosque. The Prophet was so ill and in so much pain that he couldn't put his feet on the ground. According to Bukhari in his book "Sahih". 177 The Prophets legs were like two sticks being pulled on the ground and as such drew lines in the dirt. In this condition he went towards the "Mehrab" (pulpit), pushed Abu Bakr aside thus interrupting the prayer, then he himself beginning the prayer........
Abu Bakr was thus confronted with defeat, and so he wouldn't be completely broken and totally set aside from the scene, after prayers he went to the Prophet saying: Allow me to go home! The Prophet possessing modesty and decency gave him permission without saying anything else to him and he left for Sunh. Therefore all of the events before and simultaneous with the Prophets death occured without the presence of Abu Bakr. The political directors on the scene however felt danger and were afraid that an oath of allegiance would be pledged without Abu Bakr being there, and so to say the god of the governorship and leadership of the nation would inevitably slip from their hands. Because of this they acted out another plan. Umar began screaming: The Prophet has not died. Like Moses he has gone to his lord - Moses disappeared from among his people for forty days and after forty days he returned, but the people had said he had died - I swear to God that the Prophet will return just as Moses returned and he will cut off the arms and legs of those who thought him dead. 178 And in another narration; I will cut off the head of any one who says he is dead with this sword. These actions, which were performed with great energy and vigor, surprised everyone and made them hesitate, some asking him: Has the Prophet spoken to you about this or made a special testimony to you on the matter of his death? After which he gave a negative reply.
Umar screamed and threatened so much that his mouth foamed. 179 In the middle of all this, Salem, Abu Huzaifehs freed slave, one of his close aids and one of those loyal to his party (cause) went to Sunh to bring Abu Bakr. The raving and threats continue until Abu Bakr enters the center of the crowd. When Umar saw Abu Bakr his shouting and clamour was forgotten and he sat down. 180 During that time one of the Prophets companions had recited Quranic verses for him which proved the Prophets' death; but he had not listened, and payed no attention. Amr-e-Ibn Ghais Ibn Zardeh read this for him:
'---Arabic text---'
181 and others mentioned other reasons but it had no effect on him. Just seeing Abu Bakr and hearing his speech (even though he only repeated those very verses) pacified Umar.
Historians have given various explanations for this occurance. Some say: Because of Umars great affection and love for the Prophet he couldn't believe his death. Some said: He had lost control of his senses because of the severity of the tragedy and thus his actions on that day were not based on a sound state of mind. But we think that the great scholar Ibn Abi al-Hadids opinion is correct when he said:
[When Umar heard of the Prophets death he feared the peoples revolt and uprising on the matter of the Imamate. He was afraid that the Ansar (helpers) or some others would take over the leadership and government. Consequently he saw it expedient to keep the people quiet in any way possible, and for this reason he said what he said and caused the people to hesitate and doubt so that the religion and government remained intact. All of this went on until Abu Bakr arrived.]
As such we see that the party was at work and was striving to gain control of the events taking place. Preventing the Prophet from writing his last testimony in the final moments of his life was only for fear of the written, decisive appointment of the next leader. After his death they also took control of events so that this appointment could not be made by oath of allegiance.......
Here, although it does not deal with the particular incident at hand the narration of this historical point is necessary in our discussion We may read in Tabaris book "Tarikh" and in other creditable records; When Abu Bakr was at his dying hour he called for Uthman. No one else was present. Abu Bakr said; Write this down:
In the name of God, the Compassionate, the Merciful. This is what Abu Bakr testifies as his last will to the Muslims......
saying this he fained. Uthman continued writing:
I have appointed Umar Ibn al-Khattab as my successor and in doing so had your best interest in mind.
At this moment Abu Bakr came to and said to Uthman:
Read to me what you have written.
Uthman read the will to him: Abu Bakr said:
"Allahu Akbar"
and then added:
I think you feared if I died in this state of unconsciousness the people would end up in dispute?
Uthman said:
Yes!
Abu Bakr then said:
'---Arabic text---'
and then signed Uthmans' writing.
Afterwards they took the will to the mosque. Umar was sitting among the people and with a stick in his hand he says:
O' People, listen to and obey the words of the Holy Prophets' (s.a.w) Caliph, he says: I have done all I could in your best interests!
Pay attention here that Umar does not say Abu Bakr was talking in delirium and doesn't think that pain has overtaken him, and does not take refuge in Gods scripture. Those were all peculiar to the Prophets last testimony. We ask you, was the matter as simple as it appeared or did they by any possible means wish to prevent the Prophet from writing his will? Was the real reason for the prohibition of narrating Hadiths fear that they would become confused with the Quran. Or did they fear that the pure and good men among the companions would be clarified, who were not of their group and party - or that the insurgents and hypocrites would be revealed.
Haven't we read in the Quran:
"There are some people in Medina who are so experienced at hypocrisy that you don't recognize them, We recognize them. You as a human being even with all of your greatness, intelligence and insight can not distinguish them from the others who are faithful, we must inform you of their existence in revelation".
According to explicit Quranic verses these persons existed in Medina among the Muslims and were so mysterious and sly that the only way to recognize them was to rely on divine revelation and the words of the Prophet. Because of this the words of the Prophet must not be related so that in their midst curtains would be drawn and a group discovered. In this way we have come to understand the reasons for the occurance in Abdullah Ibn Amr-e-Aas's Hadith and the events subsequent to the Prophets death. We have also arrived at the reasons for the prohibition of the narration and recording of Hadith. We have discovered the mysteries and secrets surrounding this important event.
Up to this point we have studied the first means for the alteration, change and concealment of Islamic truths which was the prohibition of the relating and writing of the Prophets Hadiths; and we have judged it within the limits of these short discussions. For one hundred years Hadiths were not written, and they trained the Muslims just as they wished. In other words, the ruling administration took hold of the peoples religious, political and social limits and rules and in all of these subjects gave the people their own way of thought, controlling them as such. They gained this power when the Prophets Hadith, the second pillar of Islam, was eliminated from the social scene and lifestyle for the Muslim community. Only that which caused no harm to the ruling administration and did not oppose the governments political policies was propagated.
3- CAUSES OF DISTORTIONS
Introduction: A review of past discussions.
Our primary discussion revolved around discovering what Islam originally was and what it became afterwards. This was so that as a result we could find out what our duty is in this time and era and understand our responsibilities in this respect.
It was on this very course that we were informed of the Prophet's prediction that whatever occured in past nations and religions would also occur in this nation: or [to a hair]. In considering this, we said and observed that previous religions were upturned and altered by the bullies and evil persons of past eras, who took over the religion after each prophet. These alterations continued, until the entire religious creed brought to that nation by its prophet had completely lost its genuineness, and no matter how they strived, the human race could not once again discover its original form.
These events, based on Divine Sunnat and human nature, also occured in this nation. Mohammads (s.a.w) religious creed was the final Divine Message, and because Divine grace necessitates that the human race must never be without guidance, and it must be attainable after the necessary striving and effort; the altered religious creed and upturned Islam in the Final Prophets nation was once again restored by the self-sacrifices of the Holy Imams, returned to the nation and place within reach of those who desired the truth.
This was the main format of our discussion which we have once again repeated here.
* * * * * * *
In the Previous book we studied in detail one of the important factors in the alteration of religious creeds. In reality it may be called the cornerstone of alteration; and its the concealment of the Prophets Hadiths and the prevention of their propagation and publication. If with regard to previous nations the Quran says: '---Arabic text---' in this nation not only do those in charge conceal religious truths they also prevent the devoted followers of Islam and the Quran from repeating them and they burn their written copies of Hadiths. How can religion come to us this way? Here it is that the first and most important means of alteration gains its embodiment.
In our discussion and study we will now refer to the second means used by the governments leaders and powerful, to alter Islam. This means, being a follow-up on the first means, came about in the following manner; In the first phase these bullies prevented the propagation of Islams second pillar (the Prophets Sunnat) for as long as they could. However, just as they knew that despite strict control a black market in trade could exist, they also knew the there would be some persons among the public who would propagate factual Hadiths, that opposed the governments policies. For this reason, a special plan was necessary in order to deal with this. We have seen that Maesam Tamar narrated Hadiths for the people from a cross and they heard them and wrote them down. They cut off Rashid Hejrys legs and arms leaving him to die but during this he told his neighbours to come record Hadiths instead of crying. They exiled Abu Dharr from city talk, and despite all of that he related Hadiths. Which were related against the Caliphs will? They solved this problem with one plan, and that being the second plan and means for the alteration of Islam tried by them!
By God, how strange, painful and tormenting! Tears should be shed over this, not Sayed Al-Shohada! This is because this deed was a three headed arrow shot at the heart of Islam. No person was injured and no blood spilled, but they killed the spirit, way of thought and peace that hundreds died to preserve!? It also once again became necessary for tens of the worlds pure generations to sacrifice their precious blood for its return.
What did they do? They devised a plan to eradicate the validity of the Prophets words, so that if someone should hear a Hadiths of the Prophet it would bear no credibility with which a fact could be proven or a correct action advanced; in other words the ability to recognize true Islam and act thus wise would be eradicated!
Is such a thing really possible? In Mosess (a.s) nation was it possible for his community and people to prove that his words, remarks and speeches were unreliable and worthless? What would be left of that Prophets religious creed if that was proved. It is with the utmost regret that we say that this occured in the Islamic nation! This religious sanctity and value was attacked from various sides, and much effort was put into this aim! We ask; after all of these attacks and efforts, what value was left for the Holy Prophets words among the Muslim people? Wasn't it only rational and natural that they would lose their belief in the Prophets Hadiths - the second pillar of Islam?
The effects of this deed was much more than that which we saw in the study of their remarks such as:
'---Arabic text---'
182 At that time they declared that the book of God was enough for them; nothing else being necessary. Here, however, they fabricated events and created reasons to prove that other things (in other words, the Prophets remark) according to principle have no worth, value or credibility!?
182) A discussion and study of these remarks by the leaders after the Prophet may be found in "Book two" of this series.
The Second Factor In Alteration
Certain narratives may be found in Muslims "Sahih", Ahmads "Musnad" and other authoritative records. According to these narratives A'ishah is their relator. Even though there are other narrators, I will relate it first from A'ishah because the credibility of her Hadiths is greater than the others in the eyes of the Sunnite sect.
According to the narrative of Ahmad Ibn Hanbal in "Musnad" it is as such: Aishah says:
"A large number of people from various Arab tribes had come to see the Prophet, and gathering around him they were requesting various things of him. Their number reached such an extent that they were pressing upon the Prophet causing him discomfort. In order to aid the Prophet the immigrants rose and pushed away the tribal Arabs from around him, clearing the way the tribal Arabs from around him, clearing the way for him to reach A'ishahs doorstep but he was forced to let go of his cloak loosing it in the crowd. Upon reaching A'ishahs doorstep he jumped upon it saying: "May God curse them!" Aishah says that she said: O' Messenger of God they are eternally damned, you cursed them and your curse will cause their damnation! The Prophet answered: O' daughter of Abu Bakr, By God no, those whom I cursed will not be damned - This lie reaches its peak here. See how far this falsity goes and what they say to remove the credibility from The Prophets words - The Prophet said: I have made a covenant with my Lord a covenant containing no infringements: I said to my God: My lord, I am a human being just as all other average persons in that I became angry. If at such a time I should make an unworthy or bad remark to a believer make that remark an atonement for his sins, so that my curse will become the atonement for their sins. 183
In another narrative by Aishah in Muslims "sahih" she says: "two men came to see the prophet and held a discussion with him. I didn't hear what they said but the holy prophet became very angry because of their words and gave them curses and ill words in reply. When they left I said: If some will find good fortune those two never will He said; why, what has happened? I said: because you cursed those two and called them names! He said: Don't you know what covenant I have made with my lord. I made a covenant saying: My Lord! I am a human being. For every Muslim that I call names or curse, make this curse or ill words purity and zakat for them, as a result of my curse purify and cleanse him". 184
Now, after all of these narratives from the most creditable record, relate that the Prophet had cursed Muawieh! This curse will be seen as proof of his purity! If you were to relate that the Prophet cursed Abu Sufian or others, what negative effect will it have? This curse means superiority, not inferiority! It is an honour, not disgrace and shame!
The third narrative is also narrated from Aishah who says: "The Prophet brought a prisoner to me. After the Prophet left, the prisoner escaped as a result of my carelessness. The Prophet returned and asked me what happened to the prisoner. I told him that while I was busy talking with the other women the prisoner escaped. He said: Why? May God cut off your two hands. Then I was thinking that because of the Prophets curse my hand will certainly be cut off. I kept looking at my hands and wondering which would be cut off first, and became completely immersed in this thought! The Prophet came home and saw how I was staring at my hands, turning them over repeatedly. He said: What happened! Are you crazy that you move your hands such? I said: You cursed me, I'm turning my hands and looking at them to see which come off first! Then the Prophet looked towards the sky and after words of prayer said: O' God, I am a human being and just as other people became angry, I am also enraged. If at such a time I curse a believing man or woman make that curse purity and cleanliness for them!" 185
The fourth narrative is also from A'ishah. She says:
"The Holy Prophet would begin praying and then pray so long that I tired. He would say: O' God, I am a human being! Don't punish or requite me for cursing and or tormenting a believer, or other person! 186
Another narrative has been related from Ai'shah that tells of a day when the Prophet entered her house, sat facing the Qibleh, and raising his hands said: My lord I am but a human-being don't reprimand or punish me if I have scourged or tormented one of your slaves! 187
In yet another place she says: I saw the Prophet with his hands raised in prayer, while he was saying: My lord, I am only a human-being, don't punish or reprimand me if I have persecuted a believer or have spoken ill words to him. 188
These types of narratives, the majority of which are related by A'ishah, are not only one or two in number. Numerous examples of them may be found in famous collections of Hadiths. 189
There are also narratives in the most important Sunnite collections of Hadiths related by the Prophets companion Abu Harireh, another of their creditable narrators says:
The Holy Prophet said: My lord, I am making an agreement with you that you will never break. I am only human, If I have persecuted, cursed or damned a believer, make resurrection day he will gain you favour and closeness. 190
In another narrative he says: The Prophet said: My Lord, Mohammad is but a human-being, just as all other men become angry (wrongly or rightly) he also is angered. I have made a deal with you that you will never break. Whenever I persecute, curse, or whip a believer, make this act of mine an atonement for his sins and gaining of your favour so that he will be close to you on resurrection day. 191
From these authoritative Hadiths in Sunnite sources we draw the conclusion that the Prophets cursing of Muawieh, Abu Sufian and other Quraishite leaders is only the reason and means of their closeness to God, causing their purity and an atonement of their sins. Therefore, it becomes clear who reaps the greatest benefit from these Hadiths, those who for many years to follow, were the Muslims leaders, having control over the people lives, property, religion and customs.
Again A'ishah relates that the Prophet said: I have make an agreement with my lord upon which there may be no infringement. I said to him such: My lord I am only human, I become angry just as they do I become upset and hurt. So for every Muslim that I have hit (for this reason), cursed or prosecuted, make these acts of mine forgiveness, mercy and favour for him so that they may be close to you on the last Day. 192 In another place she claims that she heard the Prophet say: O A'ishah don't you know about the pact I have made with my lord? I said in this pact: O lord I am a human-being and just as a human-being is angered I too become angry, so for every Muslim I have cursed make my curse pardon for him! 193
She also says that the Prophet told me: Don't you know O A'ishah, that in my prayers to God I told him that I am only human and will inevitably become angry; for every curse I make based on this, regarding one of blessing, good, pardon, mercy and purity for them! 194
They related many narratives from the Prophet on this matter, not one or two, not one or two ways. When these types of narratives exist, how can the Prophets Hadiths be an indication of the truth and iterator of reality? What form will his identity as a Prophet or even as a Muslim take!?
The instances of these improper curses and ill words were shown by A'ishah to be not just one, or two or three times. At one time it is a group of Beduin Arabs. These servants of God had come to Medina and had requests of the Prophet. He cursed them. One time he cursed two Muslims who had come to see him. One time he cursed A'ishah and so on.......Secondly each time he said: I have asked of God and have made an agreement with him that these curses should be make for the cursed, blessing, pardon, mercy and proof of their esteem!
Lets Look into these Narratives
Now we will examine the narratives related above. In Bukharis "Sahih", Muslims' "Sahih", Abu Davouds' "Sunan" Ahmads' "Musnad" and Abu Avaneh's "Musnad" this narrative has been related from Abdullah Ibn Massoud. he quotes the Prophet as saying:
"To insult a Muslim is debauchery and to fight him is blasphemy". 195
Another narrative from Sabet Ibn Zahak has been related, he being a companion of "Bayat Rezvan'. Here the Holy Prophet states:
"And if he damns him its the same as if he had killed him". 196
Abu Davoud relates: One of the Prophets companions had been caught in a heavy wind and as it blew the cloak off of his shoulders he cursed the wind. The Holy Prophet (s.a.w) said: Don't curse the wind. It is something that doesn't deserve to be cursed the curse returns to the curses". 197
The same relates from the companion Abu Darda: The Holy Prophet said: "If a curse is not deserved by the curse the curse returns to the curser". 198
Ibn Massoud narrates that the Prophet said: "A believer is not a reproacher, a frequent curser, or a speaker of ill or foul words". 199
It has been related from Abu Darda that the Prophet said: "Those who undeservingly curse someone, will neither be an interceder nor a witness for the people. 200
And it has also been related that the Prophet said to one of his wives:
"I forbid you to be a frequent curser"
"Cursing a believer is the same as killing him".
"Its not proper for a believer to be a frequent curser".
"You cannot be a frequent curser and also one of the pious."
O' Abu Bakr, frequent curser and pious. By God no!
These two qualities may not be found in one person". 201
Again it has been related that A'ishah had said: I was with the Prophet when I cursed the camel that I was riding. The prophet said: "Something that has been cursed should not remain in our company, let it go, remove it from this caravan". 202
Also she said: I was riding a camel and I cursed it. The Prophet said: "Now that you have cursed that camel don't ride it again". 203
In Muslims "Sahih" this narrative is found in which one day a woman of the Ansar cursed her camel.. The Prophet then said: "Take away that camels saddle and free it. The cursed camel must not be with us". 204
With regard to these Hadiths how could it be possible for the Prophet himself to have cursed all of those Muslims and believers undeservingly?
In highly creditable records of history and Hadiths it has been related from A'ishah that: The Prophet has never cursed a believer in order for such to be said or remembered". 205
Doesn't this statement represent a weak memory? The same person who relates. all those improper cursings of Muslims by the Prophet says: The Prophet never cursed a Muslim.
In those same creditable records A'ishah once again relates the Prophet never took his revenge from someone because of the torment they caused him except for times when Divine laws were infringed upon. He never punished someone with his own hand. He only punished them in the way of God. No one ever requested something of him that he replied no; except for when their request was something prohibited by God, because at such times he was more distant from the prohibited than any other person. And whenever he was confronted by two paths and had the option to choose between two ways of doing something he always chose the way and path that was easier for the people.
In another place A'ishah once again says 206: I never saw the Prophet strike a female or male slave or servant and he never at any time beat or struck one of his wives. In principle he never hit anyone except of curse in times of war and Jehad. He never took revenge of someone for saying something about him unless the matter was related to God and religion, at such times he wouldn't certainly react. He was never presented with two ways of doing something that he didn't choose the easiest for the people unless the easiest was a sin since at such times he was always the furthest from sin.
Another time we hear from A'ishah that: The Prophet never used bad language and never made a noise or a commotion in the streets or market. He didn't forgive, possessing remission and overlooking such things. 207
Several Jews were passing by the prophet and instead of saying: "Greeting to You", they said "Death to you". A'ishah who was present there-according to her own words - said: May death be to you and may God damn you and his wrath be upon you!! The Prophet said: Calm down A'ishah. You must show moderateness and leniency. Refrain form bad and foul language. 208
These are things which A'ishah herself has related, and narratives that have remained for us of the Holy Prophet. We also saw a few Quranic verses at the beginning of this lesson. God says to us in the Holy Quran that:
"Certainly an Apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate, merciful". 209
And also:
"Noon I swear by the pen and what the angels write. By the grace of your lord you are not mad. And most surely you shall have a reward never to be cut off. And most surely you conform (yourself) to sublime morality". 210
We see that God speaks of His Prophet in this way and describes him as such, but the narratives existing in the Caliphate schools authoritative texts try prophets actions and words is carnal desire. They insist because of his anger or displeasure with regard to certain persons, are not related to the truth or reality.
Again we return to the Quran:
"I swear by the star when it goes down. Your companion does not err, does he go astray; nor does he speak out of desire. It is naught but revelation that is revealed". 211
Of course we know that there are two types of revelation; its either the Quran of which both the words and meanings are from God, or the Prophets Hadiths in which the meaning and concept was inspired by revelation and the words and expressions used to express it were chosen by the Prophet himself. Either way the Prophet did not speak out of his own desire. This was the Quranic insight regarding the Prophet and the correct Islamic recognition of him.
Why Did They Say Such Things?
Now, with the knowledge that the first group of Hadiths are false lets see why these sorts of Hadith came to be, and why these acts were ascribed to the Prophet? These Hadiths strived to make the Prophets commendations and refutals worthless and even further than that make the Prophets words in general valueless and uncreditable. This was done so that if a Hadith or Hadiths escaped the strict censorship of Hadiths that went against the Caliphates policies, they could never be freed from these bonds! The result of this being that if a commendation of Salman is related from the Prophet or if they repeat a remark of his about Ammar such as: "Ammar is one with the truth, and is never separated from the truth" Or if from his holy mouth it would be heard that he said about Abu Dharr:
"The earth or heavens has not produced one more truthful than Abu Dharr".
It would no longer bear any value or have any credibility or worth.
* * * * * * * * *
In our previous lessons we learned that Quraish during the Prophets lifetime had told Abdullah Ibn Amr-e-Ibn Aas:
You write down everything you hear the Prophet say? Even though he is like all of us human beings and speaks in states of anger and satisfaction. Sometimes he is pleased with someone and is happy, in return praising him and commending him. At another time he is angry with someone and speaks ill words to him, reproaching or slandering him. And you write down and record everything he says on the basis of this human characteristic. We also saw that Abdullah refrained from writing down the Prophet's words and eventually told the Prophet of the Quraishits remarks. The Prophet said: (Write down my Hadiths as you used to, I swear by who holds my life in the hands of his power, nothing but the truth comes out of these two lips. Words and Hadiths are the same at all times, all are the truth).
After looking at this Hadith we may better understand the reason for the propagation for the narratives under consideration. We may also realize why the Quraishites, who later took over the highest government positions, devalued the Prophets curses!!
In order for you to acknowledge the truth of our words we will refer to Muslims book "Sahih" and he has named it as such:
"Regarding the person the Prophet curses or speaks ill language to and Gods making that curse or ill words cleanliness and purity for him".
Under this chapter title Muslim mentions some of the narratives of Abu Huraireh, A'ishah and others of which we have seem examples, then at the end of this chapter he narrates the story of the Prophet cursing Muavieh. The story goes like this:
"Several times the Prophet sent Abdullah Ibn Abbas after Muavieh, summoning him. Each time Ibn Abbas would return saying that: "Muaveh is eating". Eventually the Prophet said: "May God never make him full" And they have narrated that until the end of his life Muavieh ate so much they he tired but never became full.
We had seen that one day the Prophet saw Abu Sufian astride a camel while his two sons Yazid and Muavieh were with him, one to propel the camel and the other to halt it. he said:
"May God damn the rider, propeller and puller of that camel".
You see that due to the Hadiths under consideration these types of curses for persons such as Abu Sufian, and Muavieh will have no meaning for them except blessing, purity and remission. Therefore no matter how many narratives of the Prophet you relate regarding his lacking in creditability they will only be a praise and eulogy of their superiority and greatness.
Also, previously we saw that the Prophet had cursed Hakam Ibn Al-As and all of his descendants - except for the faithful among them whom he said were very few. We also know that most of the Ummayed caliphs were the descendents of this very Hakam: Abdul Mulk, Solaiman, Hesham, Valid and Yazid etc.... All of them were damned in this curse! Do you think that the powerful and Caliphs did not plot to remedy such narratives? Of course they thought of a remedy and went to great efforts to put it to work!
This group of bullies should think of a remedy for this categorical narrative from Umar Ibn Marwah Jahmi.
He says: Hakam Ibn Abi Al-As, the third Caliph Uthman's paternal uncle, Marwan's father and the grandfather of the Caliphs of Bani Ummayed, came to the prophets door and asked permission to enter The Prophet, recognizing his voice said: "It's a serpent that has come, let him come in. Damn him and everyone of his offspring except for the truly faithful who will be of course very few. They will attain high positions in this world but not in the next!!"
There are many authoritative historical narratives and stories regarding this matter but we will stop here because they are sufficient to clarify the reason for the fabrication of the narratives spoken of here. In this way we come to recognize and understand the reason for the fabrication of narratives which removed the creditability from the Prophets statements. We also came to realize how the Prophets words of praise for one group of persons and revealing some persons or curses regarding a certain other group lost their value becoming worthless.
The Prophet Is Unfamiliar With Worldly Affairs.
What we have seen until now was one group of narratives designed to make the Prophets Hadiths worthless. Also on these lines there exists another group of narratives with the same plan in mind. We will now look into them.
They have narrated from A'ishah and Anas that: "One day the Holy Prophet was passing by a Palm-Grove. A group of men were busy pollinating the Female trees. We know that all trees have males and females including date-palms and the female is the one which bears fruit. The male date-palm has a cluster called (Tala') in Arabic. The palm-grove's owners cut off the male palms clusters and shake them on the female trees new clusters so that the male palms pollen will fall on the female palms clusters, dates being produced as a result. If this is not done the dates will not grow and sweeten, and there will be no dates. This is known by all of the people who live in regions that grow palms and is not something that is hidden or kept secret.
After this necessary remark we now return to the main event. When passing a group of men who were busy pollenating their palm trees, the Prophet sees what they were doing and tells them that if they didn't do that, the dates would turn out better. The Muslims obeyed his order and as a result the dates of Medina were ruined that year. Another day as the Prophet was passing by the Palm-grove and seeing the dates that were all ruined by his order said; Why are your dates spoiled? They replied: You told us that if we didn't pollenate the palms our dates would be better and when we followed your advice our dates were spoiled! The Prophet said: [You are more informed of your worldly duties than I, and know better how to go about them!!!] 212
What is the result of these types of Hadiths which exist in the most creditable Sunnite books? Doesn't it bear the consequence of saying that the prophets statements regarding worldly affairs have little value? For example if the Prophet has appointed a leader or guardian for the people after himself it would have little weight because the people can find a better leader themselves and appoint him; since he had said himself, and proved with his own actions that the people are more informed and intelligent with regards to the worldly duties!
The next result was that the people would get the idea that religion had come to teach them how to pray, fast, supplicate and finally how to worship but has no hand in worldly affairs, having left these matters to them since they were more knowledged of such things. These types of Hadiths want to say that if the Prophet teaches prayer, fasting and worship there is no problem but he makes mistakes in worldly affairs since he has spoken his own opinion, having received no divine instruction in these matters. Doesn't this go on to say that religion and politics are separate and that religion has nothing to do with social life and matters related to the human world, having nothing to say and no message on these lines. Doesn't this resemble the Christian saying: [leave Caesar, and God's work to God]
Until this day I haven't seen anyone find fault with these Hadiths. No scholar has questioned them. In all of the books on Hadiths and research into weak Hadiths the narratives above mentioned are not included. Why? Because these narratives appear in "Sahih" by Muslim, and this book and their life have no room for fault or question in the Caliphate school and are held as completely creditable.
How do you think someone who believes in the factuality of these Hadiths thinks about the Holy prophet, and in what level of humanity, intelligence and common sense do they recognize him to be? Do they in principle see him on the level of an average human being in possessing reasoning and thought? A Prophet that the Holy Quran in all truth has said about him:
By the grace of your Lord you are not mad.
The Quraishite infidels only ascribed the Prophet with madness but these types of Hadiths prove it in practice. If you were to travel to a region where palm groves are abundant and ask any youth how palms are made fertile you will see that they know all about the matter of artificial pollenation, and also know that without it the palms will bear no fruit.
However, these narratives say that even though the Prophet was over fifty years old he didn't know about this simple matter. It is also interesting to know that orientalists have also payed close attention to these Hadiths and have written books having them in mind. In reality the real reason that orientalists have based all of their studies on the Caliphate schools books and records is the existence of these weak points, thus introducing Islam and its Prophet according to the view points found in them; because this way they can better make Islam the target of their hostile attacks and criticisms.
The original instigators however strived to bring the Prophets personality even lower than that of an average person with these narratives. This was so first of all they could remove all credibility from his words which represent Islam, and second of all so that Caliphs after him would be comparable with him and even better than him. This would as a result give the Caliphate its necessary credibility and value.
The Prophet Forgets Quranic Verses.
The third group in this type of narrative which attacks the Holy Prophets identity are those which try to prove that the Prophet was forgetful. They say that he even forgot the Quranic verses revealed to himself, taught to the people himself, and was commanded by God to explain and interpret, as if he wasn't familiar with it at all. We see these statements in the narratives to follow:
1) According to a narrative reported by Bukhari, Muslim and other creditable experts of Hadiths, Aishah and Abu Huraireh have related: One day while the Prophet was sitting in the Mosque he heard a Muslim reciting the Quran, then saying: May God have mercy on him. This reciter and reader of the Quran has reminded me of verses that I had completely forgotten and had been dropping from a certain surah in the Quran. 213 In this narrative such has been related form A'ishah. Now lets see what God says in the Quran:
We will make you recite so you shall not forget". 214
Quranic commentators have said: Before this verse was revealed, the Holy Prophet (s.a.w) would repeat the Quranic verses as they were revealed so he wouldn't forget them. Even before the verse was completed he began reciting it. But after this verse was revealed the Prophet was no longer afraid of forgetting them and he became content with God's support. As such we see that in other verses the Prophet is commanded:
"Do not move you tongue with it to make haste with it, surely on Us (devolves) the collection of it and the reciting of it. Therefore when We have recited it, follow it's recitation. Again on us (devolves) the explaining of it". 215
And again we find in the Quran itself this command:
....and do not make haste with the Quran before its revelation is made complete to you......216
In creditable narratives there exists information which strongly condemns these Hadiths. In Bukharis book "Sahih", Ibn Majeh's "Sunan" and Ahmad Ibn Hanbal's "Musnad" we read that The Holy Prophet read the Quran to the angel Gabriel once a year but in the year of his death this was done twice. 217 This means that the Prophet read the entire Quran from beginning to end and Gabriel listened.
In another place it is discussed and proved historically that the Prophet had a special method for teaching the Quran to the Muslims. When the verses were revealed which all concerned one topic he would recite them for the people so they could memorize them, and so those who knew how to write could record them on stone, bone, wood or leather. In this way all of the Muslims recited the Quran, wrote it down and memorized it. Afterwards the Prophet would begin to teach the practical and theoretical interpretation of these verses and until they had not learned it he would not move on to others. 218
We must judge fairly; with this orderly method of teaching and training and the great amount of importance the Prophet placed on the teaching of the Quran to the people and with attention to the fact that all of the knowledge in that age was limited to the Quran, can we accept that the Prophet refrained from protecting the Quran (his religions principle book), or was careless with regard to it, forgetting or omitting several of its verses.
2) They have narrated another narration of Abu Huraireh in Bukhari and Muslim, relating that he said:
In one prayer-the narrator forgets whether it was evening or night prayer-The Prophet performed two Rakats of the prayer with us, and before the prayer was finished, after two rakats he gave the greetings and stood and moved away towards the place he always stood when making a speech. He stood there and clapped his hands together just as an angry person would. He hit his right hand with his left. Pay attention that this fabricator so precisely relates this narrative that you won't think its a lie. Those who were in a hurry left the mosque first. Abu Huraireh continues: Abu Bakr and Umar were there but their awe and reverence of the Prophet prevented them from speaking. I thought that perhaps there had been a new revelation and the prayer had been shortened to two rakats. Zolyadain got up, 219 - he was one of the companions who was called this because his hands were unusually long- and he said:
"O Prophet of God, did you forget or has the prayer been shortened to two Rakats? The Prophet replied: I neither forgot nor has the prayer been shortened. Then he asked the others; Is what Zolyadain said true? Have I prayed less than I should have? The companion replied; Yes, Prophet of God you recited less than required!!
The Prophet returned to his place and performed the amount of the prayer he had forgotten, gave the greetings and Takbeer and after performing a prostration returned to the place for delivering sermons. Abu Huraireh says: The Holy prophet returned to his place of prayer after hearing the companions words and performed the amount of prayer he had forgotten with the congregation. If the prayer had three rakats he performed one more and if it had four rakats two more were performed with the people. Everyone followed him in the prayer, afterwards performing extra prostrations. Notice that Abu Hurairah depicts himself as completely circumspect in this narrative saying that he doesn't know exactly which prayer it was so the listener will believe his veracity.
To study this narrative we must look at history. History tells us: Zolyadain was martyred in the second year of the Hejrat in the battle of Badr, and Abu Huraireh came to Medina from Yemen in the eighth year of the Hejrat, then accepting Islam. Abu Huraireh came to Medina almost five years after Zolyadains death and had never even see Medina during the time Zolyadain was living there. Abu Huraireh told this story as a narrative at a time when Zolyadain was not around nor most of the other companions, and no-one dared to complain about it or refute it. Maybe this story was made up when he was the governor of Medina in place of Marwan Ibn Hakam during Muawiehs' rule and slandering and creating lies related to the Prophet had buyers, while an enormous amount of the money in the public treasury went to creating such Hadiths!!
Afterwards, caliphate Scholars inferred various religious laws from this narrative for example turning you back on the Qibleh during the prayer is alright and because of that you don't have to re-recite the prayer, speaking during prayer is allowed and etc.
219) In five narratives in Bukharis "Sahih" and in Muslims book this name has been mentioned and in other places Zol Shemalain which are two nick-names for Abd-o-Amr Ibn Hanzlah from the tribe of Khaza'eh. This man was martyred in the battle of Badr, 5 years before Abu Huraireh became a Muslim and moved to Medina.
3) Once again in Bukharis "Sahih" and Ahmads "Musnad" it is narrated from Abu Huraireh that:
Everyone had gathered for communal prayer, everyone was formed in rows behind the Prophet ready to perform the prayer. The Prophets was in his place ready to lead them in the prayer. Everything and everyone was ready for the Prophets takbeer when suddenly the Prophet remembered he was in a state of impurity! Abu Huraireh adds: The prophet said to us: Stay in your places just as you are now. He then went home performed his "ghusl" and then returned to the Mosque. He went to his place of prayer while there was water dripping from his head, recited the takbeer, and led the prayer while we performed it with him. 220
If such events occured in the Prophets lifetime, or if they are related truthfully or falsely by persons who appear to be of his supporters, what esteem will remain for him? He is so forgetful and careless that he performs a three or four rakat prayer in two rakats, or on another day he forgets his own Quran and when a Muslim recites it says: I had omitted this verse from the Quran, this man reminded me of it, may God have mercy on him. You will see that as a result of the narration of this collection of Hadiths, what will be left of the prophet and what worth and esteem will he find in the views of those who believe these Hadiths!
We will end this lecture with one more narrative by Abu Huraireh. This narrative shows the real identity of Abu Huraireh the great narrator of these types of narratives, which unfortunately exist in the most creditable Sunnite books of Hadiths. One day Abu Huraireh said amongst a group of Muslims:
"The best alms is the property a rich person leaves for his children! A listener who afterwards also related this narrative said: I said to him: "Did you hear that from the Prophet himself?" This proves that a group of Abu Huraireh contemporaries also recognized him for what he was or at least they had come to doubt his words or him because of the numerous Hadiths Abu Huraireh, seeing the doubt in the listener of his words or realizing his disbelief, admits an enormous fact saying:
"No I didn't hear it from the Prophet, in truth its from Abu Hurairehs' sack!! 221
This narrative from Bukharis book "Sahih" is narrated in Ahmads "Musnad" using different expressions which is even more interesting. According to the narrative in Ahmad Ibn Hanbals "Musnad" the people say to him:
"Did you hear that remark from the Prophet, did the Prophet say that, or did you take it from your own sack? Abu Huraireh said: This narrative is from my own sack. 222
Can it be known how many of these manufactured Hadiths came from his own sack? Can it be known to what extent these types of Hadiths changed the visage of our revered Islam? It can be considered probable that of the collection of more than five thousand Hadiths by Abu Huraireh many are his own creations or according to his contemporaries interpretation, came out of his own sack!
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Our lecture and study revolved around the second means by which Islam was altered. These narratives with their efforts to discredit the prophets words and lower his esteem removed the reliability from an enormous part of true Islam. Therefore if the Prophet scolded or cursed, and if the Prophet praised, commended or payed tribute it has no credibility or true basis because he is human and life every other human becomes angered or happy. Also if he speaks of this worlds matters and gives advice, whatever he says has no basis or credit, being worthless. Later of course they studied these types of Hadiths and with great effort tried to create religious foundations and basis for them. They said: The Prophets words were based on his own personal vote and opinion. He gave an opinion and exegisis and others who opposed him on these matters, like the Caliphs, all gave their exegesis and expressed their opinions and vote. These types of oppositions are seen as the opposition of two jurisprudents with one another and there is no objection to it. As such, if the Prophet made a remark, or if he gave a command or exegesis regarding some matter and the caliphs in opposition to his exegesis said something and went against him they have also given their exegesis. The Prophet gave his opinion and they gave theirs, it is one exegesis against another. It's evident that its true when we said that these narrative make up the foundation of religious belief, and even worse, that these types of narratives also alter Islam, this is because the basis of exegesis is personal vote and opinion, and this personal vote and opinion is also a great source for upturning Islamic religious law.
These type of narrative, which discredited the Prophets words, was an arrow with two targets. Of course, as we will see in the future - God Willing there are also arrows with three targets which will be studied next week. But when we said that these narratives were arrows with two targets it was because first of all they discredited the Prophet and his identity. We know that when the Prophet has fallen from esteem, practical credibility and superior identity, injury and harm also befalls the people's religion and beliefs because he is a part of Islams' text, his identity and actions being a section of Islam. In this way both the Prophet and his religion were attacked. It is here that the second large factor in the alteration of Islam is formed; because they spoke in opposition to the Quranic verses which state clearly:
"The Prophet does not speak of his own and his words are based alone on Divine revelation"
Insisting on the opposite and apparently they proving that the Prophet spoke out of his own will and carnal desire. For this very reason the Prophets Hadiths value was broken and brought down to the level of other persons words. Therefore if in one corner of the Islamic world the Prophets Hadiths reached the people secretly it did not still retain its necessary value and credibility since some companions or the Caliphs could oppose it and put themselves forward as compared with them.
For example if the Prophet taught Divine rules regarding "Mat'atul Haj" and "Mat'atun Nesa" and the Caliph dares to say and the people accept that:
'---Arabic text---'
Since the Prophet has spoken of one matter in worldly affairs and the Caliph spoke words on that same matter opposing the Prophets not only is it alright, but its also completely creditable. Because of this the people practiced the Caliphs command and refrained from the prophets: This is a particularity of the Caliphate School.
Ali Ibn Abi Talib and his sons up until Hojat Ibn Al Hassan (a.s) did not add to or detract even one word from the Prophets sayings and never spoke of their own. Imam Mohammad Baqir (a.s) and or Imam Ja'far Al-Sadeq (a.s) didn't say: "I say!" or "I prohibit" and other things such as these, and their students such as Zarareh, Mohammad Ibn Muslim and Hesham until this day have not spoken of their own vote or opinion. They said: "The Prophet said such or God said this". 223
This is a particular of the school of Ahlul Bait.
We were discussing which instruments were used to change some of the aspects and laws of Islam after the Prophet. Just as we saw in detail, the first factor was that they didn't allow the Hadith of the commentator and expositor of the Quran and missionary of Islamic law, spoken in completion of this mission. The prohibition of relating Hadiths stayed in effect for many long years and that of their written recording up until the end of the first century A.H, meaning it lasted approximately 100 years.
During that time if anyone wrote down Hadiths they were collected and burned. In addition to this, a group of the famous companions of the Prophet such as Abu Dharr and Ibn Massoud, who lived outside of Medina and far from the watchful eyes of the Caliphate narrated Hadiths, were summoned to Medina and were kept under surveillance.
The first factor in the alteration and changing of Islamic law and world perspective was this, the power which didn't allow the Prophets Hadiths to be promulgated amongst the people and become available to the Muslims. We include this prohibition in the series of factors in alteration since we know that the new Muslims wanted to know about Islam, wanted to know what their Prophet did and said in various situations and events, they wanted an interpretation of the Quran, wanted to know about their religious duties in social and personal matters. If as such the ruling power prevents the narration and recording of the Prophets words, the people will have no choice but to turn to other places and sources and thus become possible that they will come to rely on incompetent persons. Those in power and the rulers of that time took the necessary steps to take care of this necessity and natural course. Kaab al-Ahbaar the Jew was charged with the interpretation of the Quran and to answer questions regarding God and resurrection. Kaab al-Ahbaar is not a name but a title and shows the persons position and post. Habr means scholar and Kaab al- Ahbaar means the leader of Jewish religious scholars. He, Tamim Dary and Wahab Ibn No'beh are those from whom the people learned the interpretation of the Quran and the learnings of Islamic resurrection and God. Kaab sat in the mosque and people asked him of matters concerning interpretation. He appeared with the Caliph Uthman and gave answers to questions regarding practical Islamic laws.
By regarding this we can clearly understand the truth of how in this way, altered Judaism and Christianity and the many years of ridiculous beliefs that have been crammed into it, affected the realm of Islam, and found their way into the center of God's religion. Because of all this the prohibition of the promulgation of Hadith is one of the biggest factors of alteration in the various aspects of Islam. In the future - God willing - we will return to this matter and we will research and study new matters related to it.
The Secret Propagation Of Hadiths.
We also pointed out in the past that man will always think of a way or a solution for fighting a governments despotism and severity and the prohibitions of powerful rulers. Secretly and under ground they will strive to obtain their sought after desire. On the matter at hand, meaning the prohibition of promulgating the Prophets hadiths, whose very secret struggles and sometimes open ones of the people against the Government came to be. As such, far from the eyes of the governments officers and secretly, these Hadiths were to some extent narrated and spread about. Such as we have seen, a group of them were hung and narrated Hadiths, and or sat under the sword of an executioner and repeated the prophets words. In this way, contrary to the ruling powers wishes, some of the prophets hadiths were promulgated., This event caused the principle agents for the Caliphates government, anxiety and fear. It was because of this that a special program became necessary for the execution of the Caliphates principle political plan.
A new policy
The ruling authority thought that they must think of a way to remove the credibility from the promulgated hadiths. Because of this they centered their efforts on trying to remove the Prophet's Hadith and words from their worth, credibility, holiness and heavenlyness. We know this plan and action as the second large - scale factor in the alteration of Islam, having talked about and studied various angles of it in the previous lesson.
In the previous lesson we saw that by narrating certain Hadiths, all of the Prophets praise and eulogy concerning Islams true heroes and great men, and all of the refutals, condemnation, curses and reproaches uttered by him with regard to Islams hidden and apparent enemies were discredited. They said that the Prophet said: I am also human, and like all of them I am angered and made happy and I speak based on these states. Likewise, we saw that in one place they related the Prophet as saying: You are more informed and intelligent than I in your own worldly affairs. The result being that its not necessary for you to heed these kinds of remarks from me or follow my example in these sorts of matters. It is certain that these narratives removed the credibility from an enormous group of the remarks and sayings of the Prophet.
But more important and higher than all of this was that a series of Hadiths was fabricated from the most creditable of the Caliphate schools narrators, and in them the effort was made to bring the position and place of the Holy Prophet (s.a.w) even lower than an average persons. I had said this many times previously but now I wish to link the factor and principle reason for this act. The effort was made in these fabricated Hadiths to introduce the Holy prophet (s.a.w) in such a way that would bring him lower than an intelligent and orderly person and an average Muslim! Did they really do that? Were they able to enact their plan? With all due regret the answer is positive. The real pain and suffering is here! The Killing tragedy is here! Martyrdom was not pain for these great men but an honour, a desire. Of course it is pain but only a physical pain, meaning a small pain that they buy in the way of God! The real pain is that of Islam's destruction and the obliteration of the spirit and being of its Prophet. This large group of Hadiths strived to remove the Prophets esteemed identity or in reality destroy true Islam. Isn't the Holy Prophet important and doesn't he have a hand in Islams being. Aren't his sayings the commentator and clarifier of the Quran, and speaker of Islams laws and beliefs? According to this, destroying his position, identity and esteem, and his words, means the destruction of all of Islams foundation and all of the basis for Gods religion, and last of all upturning the whole structure for the way to mans good-fortune.
I have narrated this incident for you, but tonight for this lecture I see it necessary to once again repeat it so that we may recognize the reason and root of these types of fabricated events and Hadiths and grasp the primary reason for their creation.
Muaviehs Sinister Aim
The source of this historical incident is firstly the commentary of Allameh Ibn Abi al-Hadid on the Nahjul Balgheh. Also, older than that "Moravej al-Dhohab" by Massoudy which is an extremely creditable record of Islamic history, and older and more valuable than these is the book "al-Mowaffaqiat" by Zobair Ibn Bekar who was highly bigoted regarding the Prophets descendants and because of this possesses greater validity in relating this incident. This book is also one of the oldest sources for the history of Islam and it was probably written about 1100 years ago.
Zobair Ibn Bekar narrates from Motarref son of Mogheerat Ibn Sha'ba: I along with my father Moghaireh had gone on a trip to Sham and had visited Muavieh - All that time Moghaireh was Muaviehs governor in Kufeh, and their friendship had probably been from the "age of ignorance" - Every evening my father went to Muaviehs evening parties and held conversations with him. When he came home each night he would talk in wonder of Muavieh and his insight, sagacity and intelligence. Even though he himself was one of the intelligent Arabs he remarked with great surprise that which he saw in Muavieh. One night, however, after visiting Muavieh I saw he wasn't eating, being extremely upset and deep in thought. I hesitated for an hour or so because I thought that my fathers annoyance was from something we had done and or because of something that had occured regarding us . Eventually I could wait no longer and I turned to my father saying: Why are you so upset and annoyed tonight?
He said: My son! I have come back from seeing the most malicious and filthy of persons!
I said: What! why do you say that?
Every night he had participated in Muaviehs evening parties and returned home with a mouth full of commendation and praise for Muavieh and his intelligence, sagacity and cleverness but tonight says: I have come from the company of the most malicious and unbelieving of persons? I thus asked the reason for this, saying: What happened?
He replied: Muaviehs party was free of others and we were talking very privately with complete cordiality and sincerity. I said to him: "O' Amir al-Mu'meneen! You have obtained your desires and wishes. Now, with your advanced age, how appropriate it would be for you to practice justice and treat others with kindness. If you were to look kindly upon you kin - Bani Hashem - and observe the bonds of relationship with them it is in order. I swear to God! Today they possess nothing that could arouse fear and alarm in you. They are you paternal cousins, be good to them and observe the bonds of your relationship so that in the future you will be remembered in good terms".
Muavieh answered: Woe is you! This desire is quite impossible and incapable of being carried out. Abu Bakr ruled and was just and bore all of those burdens, but by God! when he died his name died alongside him. Of course it is possible that someone will say: Abu Bakr! Then Umar came to power, strived and suffered during those ten years but only a few days after his death nothing remained of him except that sometimes a speaker will say: Umar!
Then our brother Uthman obtained the Caliphate. There was no man with a lineage like his! He did as he did and they treated him as they did but when he was killed, by God, his name also died and his actions and deeds were forgotten!
This is while the name of this man, the son of Abu Kabsheh (he means the Holy Prophet, this being the nick-name that the Quraishite infidels gave as a taunt to him) is called out five times everyday throughout the Islamic world, and is remembered in greatness:
'---Arabic text---'
O Motherless, under such circumstances what deed will be remembered and what good name is everlasting?! No by God! I will not sit still until I bury the name and bury this memory and favourable mention! 224
Muaviehs' Efforts To Achieve This Aim
Muavieh remained faithful to his pledge and put all of his effort into achieving it. According to our belief these Hadiths were fabricated during Muaviehs time. In principle he created workshops for Hadith narrating and the fabrication of narratives, and his enactors of this sinister policy were persons such as Abu Huraireh, Amr-e-As, Moghaireh Ibn Shobeh, Malek Ibn Ons and Samorat Ibn Jondab. It is in the Hadiths of some of them that the Prophet is stripped of his identity, esteem and worth and is brought down to the level of an average human-being and even lower. In comparison to Abu Bakr, Umar, Uthman and even Muavieh and Yazid he is introduced as inferior. This is what we called in the previous lesson a three headed arrow, one with three targets. In this plot they accomplished three deeds. They altered Islamic law, ruined the Prophets reputation and esteem and raised the agents and rulers after him to a level higher than him, giving them a more eminent identity! You will confirm that this was a three sectioned arrow with three targets.
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The Hadiths and narratives which took charge of this sinister and Islam wrecking mission exist in Bukharis "Sahih", Muslims' "Sahih" and tens of other texts. We, however, will rely on Bukhari's book because according to the Caliphate school it is the most authoritative religious texts after the Quran! They name the most authoritative religious texts like this: The Holy Quran, Bukharis's "Sahih", Muslims "Sahih" Abu Davouds "Sunan" etc. This school and its followers do not deem lawful, doubt or hesitation regarding even one word of Bukharis "Sahih".
A narrative is related from A'ishah; the Prophet entered my room and home while two female singers were singing songs of the age of ignorance and it's wars. The Prophet walked in and without any reaction went and lay down on his bed. Just then Abu Bakr entered and when he saw the two singers he spoke to me harshly saying: Satanic music and singing in the Prophets' presence?
In another narrative from the same book Abu Bakr says: O' servants of God are you performing Satanic Music and singing? (he repeats this three times). The Holy Prophet turned to him saying: Leave them alone, each group and nation has a holiday and today is ours (either the days of Qurban or Arafah). Let them sing. After this incident and these words, as soon as my father turned his back on them I made a gesture towards them and they quickly left my room and home.
In those same narratives by A'ishah, such is related: It was a holiday and several of the people of Abyssinia were celebrating and dancing. They had come to the mosque and as was their custom were dancing with swords. I asked the Prophet or either he suggested: Do you want to see their celebrating and dancing? I said I did and gave a positive answer. The Prophet picked me up!! and while my face was next to his I started watching the Abyssians swords dance inside the mosque. They danced. I watched and the prophet repeatedly said: O' Abyssinians, continue. This scene continued and I remained on the Prophet's shoulders until I became tired and weary". The Prophet who felt my fatigue said: "Is that enough for you?" I replied: "Yes!" He said: "Then go".
Pay attention that these statements are recorded in the books "Sahih" of Bukhari and Muslim, texts which have the highest place credibility in the Caliphate school.
In another narrative again A'ishah says: It was a holiday, a group of Abyssinians had come to the Prophets mosque and were engaged in dance and celebration. The Prophet called me to watch their dancing. I went to the Prophet and placed my head on his shoulder and from there watched the Abyssinians special dance. This situation continued until I wearied and stopped watching.
In another place she says: There were some players. I told the Prophet that I'd like to and wish to see their performance. The Holy Prophet stood in the doorway facing the mosque and I stood behind him placing my head on his shoulder and watching from between his shoulder and ear. That group was performing then in the mosque. In another Hadith she says: I put my head on the Prophet shoulder and the Prophet lowered himself and his shoulder, then I watched from over his shoulder until I was satisfied and tired of doing so. In the above narratives this is related: know the value of and appreciate teen-age girls who according to their nature at that age wish to see and are fond of play, dancing and pleasure. If you have a teen-age daughter and she wishes to hear music and song, or look at strange men and or watch dancing, don't prevent her just as the Prophet treated me, not interfering in or preventing what I did.
In yet another narrative she says: I was looking into the mosque from behind the Prophet while the Abyssinians were dancing and performing. The Prophet would say to them: O Abyssinians clap and dance and perform so the Jews and Christians will know that there is freedom in our religion, and these acts are lawful! The Abyssinians who were gladened and joyful at the Prophets reaction said: "Abul Qasem, good!!
At this moment Umar entered the mosque. Because of his formidable presence the Abyssinians were frightened and scattered in all directions. Not only did they not fear the Prophet, they received encouragement and persuasion' from him, but they did not resist Umar for even a moment.
In another narrative, we read: (Unfortunately all of these Hadiths were related from Ai'shah). The Prophet was sitting at home in his room when upon hearing the people shouting and making noise outside he went to see what it was all about. He saw that an Abyssian women was dancing and the noise was theirs'. He said: O' Aishah come and look. I went close to him and placing my face against his back looked at the scene from over his shoulder. Some time passed in this manner. The Prophet asked me A'ishah are you finished watching? I said, No! He asked me this several times and every time I repeated the negative answer, even though he was tired and started shifting his feet! I did this because I wanted to know how much worth and esteem he held for me!! Suddenly Umar entered the mosque. The people dispersed and the children all ran to some corner. The Prophet said: I saw that the Human and Jinne devils fled from Umar!! 225
Yes, these devils are not frightened by the Prophets' presence in their gathering, and he enjoys dance and song, listening to it and watching it. Umar however is possessed with such appalling presence and spiritual reverence that all of the devils are frightened upon seeing him and flee. And he is in principle an abstinator from singing and dancing! We realize what these narratives do and also the great width of their destructive perimeter. These types of narratives, just as we have seen, were all narrated from Ai'shah while we don't know whether she really said all of these things or if someone else related them in her name because of her credibility.
There are also narratives from Abu Huraireh on this matter. It is said: When the Abyssians were performing with their swords in the Prophets presence, Umar suddenly entered the mosque. He bent over to grab some gravel from the floor of the mosque in order to prevent them from doing such. The Prophet said: Umar leave them alone, let them keep up with their performance. 226
If we study these narratives in their entirety we will see the plot designed therein; lowering the rank and esteem of the great Prophet of Islam to a point lower than normal persons especially that of the leaders after him. Now if you were to say for example: The Prophet said repeatedly and we have learned from various records that:
"Ali is from me and I am from Ali". Some will reply what was the Prophet himself that Ali should be like and the same as him. It is for example Umar who has such a superiour personality and worth and or the Caliph Abu Bakr who has such an extraordinary.
Secondly, the fact that all of these events occur in the Prophets mosque; the Abyssian womans' dance, the singing and music of another group and the sword dance of the Abyssian men, left very little value and worth for Islams' second great mosque, one built by the Prophet himself.!
In this series of narratives there are Hadiths on the Muslims' weddings, and the Prophets actions in these weddings show that the Prophet liked music and dance. In Bukharis "Sahih" under the chapter called "Zamrobod-deff" in the book "Nekah" and also the chapter "Shohoodul Malaekate Badra" from the book "Fazael", and also in " Tabaghat al-Kobra by Ibn Saad this narrative has been related. We will quote it from Bukhari because in the Caliphate school it is seen as the most authoritative book after the Quran. The story is related from Rabee, daughter of Moavaz Ibn Afra, She says: On my wedding day the Prophet came to our house and sat next to me on my special seat. The girls present there began singing and playing musical instruments (a drum and cymbals). All of them sang the usual songs sung at weddings except one who sang the song:
"There is a prophet among us who knows of future events".
The Prophet said: Don't sing such songs, sing what you sang before!
God knows that I know of no other words more destructive or an arrow more effective aimed at the heart of the Prophet and his Imams. Of course they even went one step further which we will see in our future discussion - God willing. In this narrative it is said that the Prophet enters the home of a Muslim and sits next to his newly wed bride while the girls present there begin singing and playing music as the Prophet easily listens!? Under these circumstances what can we expect of the general Muslim population?
If the head of a household is fond of playing drums then of course all of the family members will become dancers. If the Prophet of Islam is like this; what must the Muslims do? It is clear that they said such things so that you could not find fault with the Caliph Yazid Ibn Muawieh or his father Muaviehs.
In Bukharis "Sahih" 7/26, a narrative is related from Sahl Saeedy he says that the Prophet attented Abu Aseed Saedy's wedding The bride approached him and offered a drink of date syrup which she gave to him with her own hand. This was a show of their respect for the Prophet.
In another narrative it is related from A'ishah that one of the women of the Ansars was married and we attended the wedding party. When we returned the Prophet said: Didn't you have any music or song along with you that could have been used in that party. The Ansar are made glad and happy by music and song. Why didn't we have a singer come along with us In another narrative it is related that the Prophet said to A'ishah: When you sent the bride to her husbands home did you send a singer with her" A'isheh replied: No! The Prophet then says: (That's too bad because) the Ansar are a people who enjoy poetry and song, I wish you had done so Then the prophet ascertained a poem which the singer must perform in her performance:
In Bukharis' "Sahih" and Ibn Majehs "Sunan" it is related from Anas Ibn Malek, that one day the Prophet was passing through one of Medinas alleys when he was met by some women and children who were returning from a wedding celebration. They were clapping and singing. The Prophet told them: God knows that you are the dearest people to me. There is yet another narrative related from A'ishah She says: I had made some dolls to play with and sometimes little girls would come to our house and we would play together. Whenever the prophet came home however, the little girls would run away The Prophet would then go after them and return them to the room, telling them: Remain and play with the dolls!!
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Now it is necessary for us to go into a study of these Hadiths and evaluate them according to religious standards. Of course the evaluation of each of these Hadiths would be a separate study in itself but now we will evaluate them all far as one lecture and study requires.
Music And Singing According To Islam
In the Caliphate schools authoritative books of Hadiths there are also other narratives. Anas says: The prophet said:
God has sent me for the peoples guidance and mercy and has given me the mission to destroy the instruments of debauchery and music such as the drum (tombak).
In another narrative Mojahed says: I was walking with Abdullah Ibn Umar when on the way we heard the sound of a drum. Abdullah put his fingers in his ears and walked for a while until he was far from that place. He then took his fingers out of his ears and still hearing the sound again put them in his ears. He repeated that action three times. Then Abdullah said:
This is what the Prophet used to do.
Under the noble Quranic verse:
'---Arabic text---'
it is related from Aishah that: The Prophet made the buying of selling of servant female singers and their being trained to sing, illegal. The interpretation of this verse was asked of Abdullah ibn Massoud and he said: I swear by God that the meaning of "Lahwol Hadees" is music and singing. Ibn Massoud and other great Islamic scholars of old also interpreted this verse as such.
On the interpretation of the verse in which God says to Satan: "Stimulate with your voice (meaning adultery, drinking liquor, gambling etc.) anyone that you are able toll, Abdullah Ibn Massoud says: The voice of Satan in this verse is intended to mean music and singing.
These were just a few of the Hadiths and Quranic verses that inform us of Islams opinion of music and singing.
Islams Viewpoint With Regard To Statues
Now with regard to statues or the dolls that A'ishah played with we will refer to the correct Islamic viewpoint. This narrative is form A'ishah herself. She says: I bought a pillow which had pictures printed on it and brought it home. When the Prophet came home he stood in the doorway and would not enter. I said: I repent committing whatever sin I have committed! He said: What kind of pillow is that? In the end I took the pillow and returned it to its owner.
In several narratives, which probably add up to more than ten, the Prophet said: "On resurrection day the severest tortures will be inflicted upon those who created images in this world and they will be told to give life to what they have created.!"
In another of these narratives we read that: "God will torture the creators of images in that. very image". He also said: 'The creators of these images will suffer on resurrection day". In yet another narrative we learn that with regard to suffering, he who created things resembling divine creations will suffer the most......
Sitting With Strange Women
As for the narratives which stated that the Prophet attended a wedding party and sat next to the bride in her special place and or took a drink from her hand, this famous narrative will be enlightening. Umm Salameh said: Maymouneh and I (another of the Prophets' wives were sitting with the Prophet when his blind companion Ibn Umm Maktoum entered the room. The Prophet said: "Cover yourselves and conceal yourselves from him. Go behind the curtain". I said: "O Messenger of God, he's blind, he can't see us?! He said: "Are you two also blind and unable to see him? These narratives are not from Shiite texts but from creditable Sunnite texts. Can you imagine that such a Prophet with all of this care and modesty would sit next to a bride and watch singing and dancing?!
In a narrative from Bukharis "Sahih" where the Prophet says: Refrain from entering a womens' room or home (other then women who are mahram to you)! One of the men of the Ansar says: "O' Messenger of God, what about other female family members such as my brothers' wife?! The Prophet replied: "This is death, destruction (this is where Satan tempts)". In the following narration it is related that the Prophet said: "A man should never remain alone with a woman (who is not mahram)".
These narratives clearly show the narrations under study are nothing but lies. This is because first of all narrations stating the opposite have been related from creditable narrators such as Ibn Abbas who is accepted by both schools, and second of all because they go against the laws and rules of the Muslims, the Quran and Islam.
The Purpose Behind The Fabrication Of These Hadiths.
Very well, now let us see why they fabricated such Hadiths and what intention they had in doing so. We believe there were several purposes behind these lies and fabrications:
1) One of the important purposes that existed in this act was Muaviehs dangerous anti- Islamic aim which was his desire to bury '---Arabic text---' testifying to Mohammad being the Prophet of God. We can see clearly how these Hadiths are well capable of carrying out this sinister aim and intention, and how they are capable of burying the Holy Name of the Prophet of Islam under a multitude of enourmous lies and false accusations! Of course if it wasn't for Hussains uprising and the efforts of the Imams of Ahlul Bait these dangerous plans would have been successfully carried out and reached their goal. It was the pure blood of Karbalas martyrs and the sufferings fo the Ahlul Bait of the Prophet that once again revived the Prophethood of Mohammad (s.a.w) which was headed for destruction. God willing in later discussions we will study further on this topic.
So, Muavieh wished to bury the Prophets name. He used these Hadiths to enact his plan. They wished to discredit the Prophet which of course was accomplished in this collection of narratives.
The Wahabi sect which has grown stronger in the last centuries (having gained power and the reigns of government) sprung up from here, and its beliefs regarding the Prophet and his religion took root in these very Hadiths. No matter how much the Shiite and Sunnit scholars stive and discredit the Wahhabi beliefs what good does it have and where will it get them unless they can remedy these types of Hadiths and dry up these roots? If you were to place a stack of papers in front of an open door or window the wind will blow, scatter, and disarray them. No matter how many times you put them in order there is no use, leaving no choice but to close the door or window. In order for us to assimilate Wahabism we must begin here, and not begin by first of all disputing the opinions of Mohammad Ibn Abdul Wahab or Ibn Taymieh. Until these types of false Hadiths exist and possess value and credibility the matter of Wahabish will not completely be solved.
An Eyewitnessing
I remember something that happened on my first trip to Mecca. When we were returning to Iraq and we travelled by car, our caravan stopped in a place near Medina for 24 hours. There was a well at this halting-place and the pilgrims went towards it to draw water for drinking and for the cars. It was about dusk when the convoy wished to move on. I saw a young stranger amongst the pilgrims in our caravan who was yelling with great force and vehemence, speaking and saying things that had created a clamour among the Shiite pilgrims. I went closer. When he saw that I was getting closer he said:"Haza Motawwe Ohum" "This is their scholar, if I get my hands on him I'll cut off his head and lick up his blood" I knew that this was no place for a debate so I stood still and watched. In his words he said that these men are polytheists, they are infidels. Then he mocked our crying in a form of ridicule placing his hand on his forehead and pretending to cry!! One of the Shi'ite pilgrims stepped forward and said: We are Muslims, we are not polytheists. Why should we be polytheists when we performed the Hajj of God's house, visited the tomb of the Prophet, visited the tomb of Ali..... When the Shi'ite said that, the young man said: You have become a polytheist! Your execution has become necessary. Even if the father of Abu Saud (the King of Hejaz at that time) should come he will not help you! You have become one necessary to be executed! "There is no other inflicter of harm or giver of benefit than God", the Shiite pilgrim said to the man as he shook. The young man then began to say this, (which is the essential point of this story). (Who is Mohammad, he is a man like me!!) We see to what extent these Hadiths have lowered the worth and esteem of the Prophet when one person who calls himself a Muslims says: The Prophet is a man like me. After these words, our driver who was a native of Caucasia and a Shiite, stepped forward and asked him: Is Mohammad a man just like you? The young Wahabi said: Yes he is a man like me, he's dead! This question and answer was repeated three times. The Shiite driver then said: The Quran was revealed to Mohammad, is the Quran also revealed to you?
These Hadiths set out to prove that -God forbid!- the Prophet was fond of pleasure and mirth, music and singing, was very forgetful, and his followers were more bound to modesty, morals piety etc.
The Quran however says:
"You possess a very superior character".
"We have not revealed the Quran to you that you may be unsuccessful".
A group however, who believe in these Hadiths and think they are factual will have different religious beliefs about the Prophets character and identity. In their religious beliefs and thoughts is the Prophet higher in esteem or is Abu Bakr, and Abu Bakr who hates musical instruments seeing them as Satans voice and doesn't want them to be played in the prophets' presence, while the Prophet himself has no objection! In this religious way of thought and belief, is the Prophet better or is Umar; an Umar from whom the jinn and human beings fled, while when they were in the Prophets presence not only did they not flee they danced and sang!
This is what we meant by an arrow with three heads or three targets:
1- Destroying the credibility and superior identity of the Prophet.
2- To promote the powerful and leaders after him to a higher stature.
3- The destruction of Islam in belief and action.
The Caliphate Is The Holiest Rank.
It was based on this way of thinking that one day Hojaj addressed the people on the greatness of the rank of Caliphate as such:
(Is your successor and Caliph in your family and the one who takes on your responsibilities in your absence of a higher position, or your messenger to them? It was also based on this foundation of belief that on another day in a letter to the Caliph Abdul Malek he wrote that: There would be no order in the heavens and earth without the mediation and blessing of the Caliphate, and the Caliph (who at that time was Abdul Malek the tyrant) is more superior in Gods eyes than the Arch- Angels, Prophets and Apostles. It is also based on this thought that today the Wahabis say: Rasool means messenger and post-man. He only brought Gods message to the people and this deed has no particular honour what so-ever! All of these ways of thought took root from the Hadiths we have seen and will see in the future.
Uthman On The Scales Of These Narratives
If you were to ask what they said about Uthman or if such Hadiths also exist about him it becomes necessary for you to pay attention to this Hadith related from A'ishah:
She says: The Prophet and I were sleeping under one cover when my father Abu Bakr came and asked permission to enter. Without moving the Prophet gave him permission, my father entered and after he was through speaking left. We were still under that some guilt when Umar asked if he could enter. Without moving he gave permission to Umar to enter and took care of his request from the bed and then Umar left. At that moment Uthman requested permission to visit the Prophet. The Prophet got up straightened his clothes and sat in his usual place, then gave him permission to enter. Uthman came and when he was finished left. A'ishah says: I said to the Prophet O' Messenger of God Abu Bakr came and you let him come in and in that bed in that condition took care of his request without moving. After him Umar came and just as you were in the bed with me you took care of his wish without moving. However, when Uthman came all of that changed and you got up, fixed your clothes and sat in your place. The Prophet said: Uthman is extremely modest and shy. I was afraid that because of extreme prudency he would not state his request and leave without finishing what he came for!!!
In another narrative quoted in Muslims "Sahih" the matter is narrated in a more indecent and disastrous way. According to this narrative the Prophet and Aishah are in one bed and they have pulled A'ishahs cloak over them. It is only when Uthman enters that he says to Aishah: put your clothes on and pull them around you! Aishah says: Why had you no fear of Abu Bakr and Umar but have become frightened of Uthman - Allahu akbar! The Prophet replied: Should I not be ashamed before a man whom the Divine Angels are ashamed before!!
What do you think will be left for the Prophet in the minds of those Muslims who believe these Hadiths? Is the Uthman introduced in them more valuable and of greater esteem, or the Prophet introduced in them?
The Holy Quran also has something to say about the modesty and prudency of the Great Prophet of Islam which is interesting to read here:
"O you who believe! Do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished - but when you are invited, enter, and when you have taken the food, then disperse - not seeking to listen to talk; surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth....."
By confirmation of the Quran, the Prophet is so modest and prudent that he doesn't ask the people to leave his house. They have eaten and now sit and talk, not only taking up the Prophets valuable time but also tormenting his pure soul. He, however, is so bound by the rules of courtesy and character that he bears all of the discomfort of their talk but will not ask them to leave his home. It was thus correct for God to praise him in the second Quranic chapter revealed to him because of his great, superior character:
'---Arabic text---'
These are the unquestionable, completely factual and true sayings of the Quran and those the creditable narratives of Bukhari and Muslim. A point that is necessary for me to bring to your attention is that in the afore-mentioned narratives Abu Bakr, Umar and Uthman came to see the Prophet in precisely that order and this order is observed in many of these types of narratives. The fabricators in this way wished to give their successive rule and Caliphate a feeling of holiness and genuineness in the peoples minds. In these types of narratives they usually appear one after another in many incidents, meaning that they will become rulers one after the other in that order.
It is a very precise plan and was designed taking all things into account. Those who fabricated these things strived hard to bring about readiness in minds (for later acceptance).
The Prophet In The Grips Of Sorcery
We will evaluate this story and narrative and then end our discussion. God knows how difficult it is for me to narrate these words. This has been related from A'ishah in the "Sahih" of both Bukhari and Muslim. Bukhari narrated it in three places and Muslim in one. In one of these narratives we read: Thy had practiced magic on the Prophet. As a result of this he had lost his normal perception and would think that he had done something that he had not. For example he would think he had eaten when he really had not and thought of the spell was such. This situation continued until one day when he was sitting with me he said: O' A'ishah two angels came, one sitting at my head and one at my feet and informed me of the true reason for my present state of mind. The Angel at my head asked the Angel at my feet: What's wrong with him? The other Angel replied: They have cast a spell on him. He asked: What did they do with it? The other answered: With a date-palm branch and ..... thus naming a few other things saying that with all of these they had cast the spell. He asked: Where is it? The other answered: In such and such a well!
The Prophet then went to that well with his companions and when he returned said: O A'ishah! The water in that well had changed so much because of the effect of that spell that it had turned to the colour of Henna, and the date-palm, branches around it had all taken the form of devils heads.
In another narrative the matter takes an even worse form and its indecency is even more apparent. The narrative states that the spell on the Prophet was so strong that sometimes he would think that he had slept with one of his wives when he really had not!! How tasteless this is. In principle can lowness be claimed in relation to a person in a better way?
Unfortunately all of this is found in creditable texts.
We will refer to a remark by Amir Al-Mo'meneen that rejects all this. In sermon number 195 it is related from the Imam that: (From the time he was weaned God sent his greatest Angel to him as a companion to watch over him so that day and night he could lead the Prophet towards the great ways and best character).
These are the words of the Imams of the Imamate school, and those are the words of the Caliphate schools creditable narrators. The result of our study into the Caliphate schools texts is that the second great means for changing Islamic law was that series of Hadiths which tried to make the Prophet lose his esteem, value and sanctity. Not only did they try to remove the superiority in his rank of Prophethood but also to lower him to a level below many average people! As a result not only would his Hadiths have no effect, neither would his commands and prohibitions regarding worldy matters. They wished all to know that he had no real acquaintance with worldy affairs and or that his understanding on these grounds was even less than the average person. Even he himself said: I don't know anything about your wordly duties, you understand them better than I do!! They also wanted his remarks about certain persons to have no value, to say his memory was not sufficient and his work remained incomplete as his mind was not that powerful. Didn't they say that one day he left the house while in a state, commanding the people to wait for him and after returning from a trip home to cleanse himself then lead the prayer. They say that he has forgotten verses of the Quran and was reminded in the mosque which part it was he had been leaving out. It is with regard to part it was he had been leaving out. It is, with regard to this kind of Prophet that it may be said: "He gave his own opinion on this particular Islamic matter! He has given his own idea here! Then it becomes possible for any person - of course any person of power - to give his own opinion and idea and have it become a part of Islam. They say that if the Prophet was a jurisprudent and can give his own opinion then the rulers after him are also jurisprudents and may give their own opinions wherever they see fit, and reject and alter the Prophets' rulings or opinions!!
If our minds can accept all of these matters and understand all of their aspects we can precisely figure out into what form they changed Islam and how they altered it by means of realities. Then we can recognize the deeds of the Imams of Ahlul Bait, what Amir al-Mu'meneen did and Imams Baqer, Reza and Javad (a.s), what they must have accomplished and what they did. We realize what the era of Imamate was for, and also the reason for the major occultation and its responsibility. Until we don't understand and recognize these things we can't understand those. This is because the Imams of Ahlul Bait reformed these very impairments and revived these destroyed truths.
A Look At European Knowledge Of Islam
With the clarification of the topics brought up in this lesson we may now go over another important point together. I didn't know or realize this point before coming to Iran. In Iran, when I was writing the second volume to (Abdullah Ibn Saba) I discovered it. This was an important discovery for me. The matter concerned the question of why western orientalists only refer to the Caliphate schools books and texts, not usually using the Imamate schools texts. In the past I thought that it was because Europe was first introduced to the Islam of the Caliphate school and its relationship and connection was with them, and they were left uninformed of our texts because they were far from us. According to history we know that Napoleon Bonaparte set out for Egypt in the year 1797 A.D with 300 ships and close to 40,000 soldiers so that after conquering Egypt he could move on to India and take it away from the British. In the beginning of the summer he entered Cairo after a brief victorious battle and he remained in Egypt until the year 1801. In September of that year he vacated there after pressures by the military forces of England and Turkey. Napoleon had taken a group of scholars with him and during the period of the French armys stay there they researched and investigated. One of the fruits of these scholars work was informing European scholars about the East and its culture, religion and customs. The sciences of orientalism, archaeology and linguistics and studies of the religions and history of eastern countries gained their footing and foundation to a great extent at this turning point in history.
We also know that the Lebanese Christians who were of the first heralds of modern thought and cultural relationships with the Arabs became the cultural mediators between the Arabic speaking nations and Europe, especially since the French army entered Lebanon in 1860 A.D and remained there for many years.
In the past I saw the relationship between the French and British in Egypt and the Lebanese Christians with Europe as the most important factor in European knowledge of Islam. Because of this relationship and these connections the west was to some extent informed of Islam according to the Caliphate school and their texts and scholars, therefore I saw it as natural that they should not know of our see as official any other Islam except that of this school. This was my previous belief and way of thinking. In reality I saw what they were doing as right!
However, when I came to Iran I recognized the real secret behind this distance and it occured to me as a sudden flash of light. The truth of the matter was that those who wished to learn of Islam were not looking for the truth and don't want to search for a Heavenly, Divine religion and discover and understand its various aspects. No, they are looking to discover Islams weak points and also those of its personalities and history. In the hadiths of our school the Prophet is infallible, all-Merciful, the noblest of God's creatures, possessing the best character and qualities etc. Of course it is clear that his view point does not fulfill their aim; but unfortunately whatever they wish to ascribe to Islam and its Prophet they find in the Caliphate schools Hadiths. These Hadiths, according to the followers of that school, are possessed of superior credibility!? Because of this, the great majority of research done by Western scholars is carried out using the Caliphate schools' texts and records.
All of the works of their orientalists on Islam whether they are from France, or Holland, Belgium or Czarist Russia, England or of late in America, followed these very lines. They went to a lot of trouble, researched extensively, read all of Islam such as Hadiths, the Quran, History, law etc. In order to show that Islam was not genuine, or authentic and was not Heavenly or Divine. They did not find the documentation for their claim in the books of the Imamate school, they only found their aim and intent in the books of the Caliphate school. All of the writing of Western Orientalists on Islam which have been translated into Farsy, the most important being "The Encyclopedia of Islam", were written to destroy Islam in all of its aspects. Their writers found the background for their ideas in the Hadiths, histories and interpretations of the Caliphate School alone. Those who wish to inform Europeans of Islam are similar to Abu Jahl or Abu Sufian trying to describe and introduce the Prophet and his superior character. The books which are translated from European languages on Islamic matters are really poison covered in a blanket of honey...... Why have you left Imam Baqer and Imam Sadeqh and turned to the Islam of Abu Huraireh and Anas Ibn Malek and their like? Didn't the Prophet say that: I am leaving two valuable things among you: The Quran and my family members.
Ali and Fatemahs' tormenting pains was because of this. Imam Hassan and Hossains pain was also because of this. Turning to European knowledge of Islam is to dissipate the blood of the martyrs of Karbala. Here is where the efforts of Imam Baqer and Sadeq are destroyed. What responsibility do we have with regard to this, and what thought and feeling?.
4- CAUSES OF DISTORTIONS
Introduction: A Review
Our discussion revolved around the topic of what pure Islam was, into what form it was changed, and what our present obligation is in relation to it.
We also saw that according to the prophecies of the Holy Prophet (s.a.w), whatever occured in past nations will also occur in this nation.
This nation altered some of the aspects of Islam in precisely the same way predicted.
In other nations, after the alteration of God's religious creed a new prophet would be appointed to once more renew the Divine cannon.
The religion of the "Last Prophet", however, was the last heavenly message to mankind. With regard to this, what destiny awaited it after all of these alterations, and what must be done about it?
The obligation to revive religion in this nation became the responsibility of the Imams of Ahlul Bait (a.s)
* * * * * * * * *
In our research into the various methods used in the alteration of Islam, we discovered various different methods. The first and probably most important means was that in the first eras of Islam those in positions of power, to their utmost ability prevented the relating and recording of the Prophet's Hadiths (which is the second pillar of Islam). As a result of this, many collections of Hadiths were burned. Various persons were kept under surveillance. Mouths and tongues were silenced. Some persons were exiled or imprisoned and so on.
However, in the face of all these acts of force and all of that severity, Hadiths were promulgated underground and even in the open under torture. Because of this, these ruling forces sought to solve forever the matter of the Prophets Hadiths, and the prohibitions that would likely arise as a result of self-interests and its' desires.
These efforts then took the form of a series of fabricated narratives aimed at destroying the Prophets' superior character and the sacredness of his words.
In one group of these Hadiths the collections of the Prophets praise and refutals regarding certain positive and negative Islamic personalities were remedied. They quoted the Prophet as having said to God: O' Lord, I sometimes speak in commendation or reproach of someone because of anger or happiness (at that time). Make my reproaches and curses a means for purity, growth and favour for the recipient of such!!
In another group of these narratives the Prophets' commands and directives concerning the improvement of the peoples worldly duties; politics, domestic matters, economics, leadership, the Imamate and their like, are remedied. According to one of these fabricated narratives the Prophet says: You are better informed of your own worldly matters than I, you are more experienced and aware of how to perform your own duties, (meaning; disregard my words on these matters, or rather, act according to your own judgement, thoughts and plans).
In the third group it is sought to bring down the Prophets extraordinary character and identity to a level lower than that of the average man, and then even lower. Among these the Prophet is shown as being forgetful; forgetting Quranic verses, entering the mosque in a state of impurity and preparing to pray etc. In another of these narratives they speak of him being placed under a spell. This spell was seen as being so strong that the Prophet lost his usual intelligence and understanding. In other fabricated narratives we see the prophet as a man who will not turn away from music, song and dance. Not only does he enjoy it, listens to it, and watches it, he also scolds those who become upset because of it!
This was a summary of our previous discussions, necessarily repeated here because; they included the most sensitive points in Islams historical fate, consist of the most important points in a study of Islam and they may play a vital role in revealing the role of the Holy Imams (a.s) in the revival of religion.
The First "Divine Revelation" According To The Caliphate School
Now we must study the narratives which assail the Holy atmosphere surrounding Divine revelation. It is here that the tragedy of Islam reaches its peak and the known and unknown enemies of Islam transgress the innermost bounds of Islams' sacred realm and genuine danger treatens all of Islam.
The narratives pertaining to this matter have appeared in four or five forms. The two most important ones were related from A'ishah and Obaid ibn Omair lessy. From among these two more detailed narratives, which relate in greater detail, A'ishahs' is considered the most creditable. This narrative may be found in the majority of the most authoritative Sunnite texts, such as Bukharis' "Sahih", Muslims "Sahih", Ahmad Ibn Hanbals' "Musnad" and many others.
1) In the narrative quoted from A'ishah the events surrounding the first revelation are pictured this way. In the beginning, revelation manifested themselves for the Prophet in the form of true visions. These visions were as bright as the light of dawn. Afterwards, an interest in solitude and seclusion emerged in him. He spent many nights in the cave of Hera 227 worshipping, and every once in a while he would return home to procure the provisions needed during his seclusion and after doing so he would return to the cave. The Prophet lived in this way until suddenly one day he cam upon "The Lord". Gabriel came to him and said: "O Mohammad you are the Messenger of God". The Prophet said: "I was standing and then suddenly fell to my knees".
This meeting ended there and afterwards I started to go home even though my whole body had commenced to tremble, and I went to khadijeh saying: "Cover me, cover me, Cover me!" It took a while for the fear and disturbance of mind brought on by that initial meeting to be remedied. It was then that Gabriel appeared to me once more saying: "Mohammad, you are the Messenger of God".
In those moments I decided to throw myself off of a mountain cliff!! And at the very moment of my decision Gabriel appeared to me for the third time saying; "O Mohammad, I am Gabriel and you are the messenger of God". Then he said: "Read". I replied: "What should I read?" He took me and pressed me hard three times. The pressure was so severe that I was close to fainting. Then he said: "Read, in the name of you lord who created" I read, and at the end of this meeting went to Khadijeh saying: "I am extremely afraid for myself". Then I related for her the events which had occured.
Khadijeh said: These are good-tidings for you. I swear by God that the Lord will not render you inferior. You are good to your family, truthful and trustworthy, and you bear the peoples burden of suffering while supporting them.
Afterwards she took me to see Varagheh-t-ibn Nufel and said to him: "Listen to your cousins words". Varagheh asked me: "What's the story?" I then repeated for him what had happened. Varagheh then said: This is the tiding which was revealed to Moses (a.s). Oh, how I wish I could have a part in this movement (which will be founded by you)....228
2) The second historical narrative is related from a man named Obaidullah Ibn Shaddad and in it the reason for the Prophets' fear (mentioned in the previous narrative) is clarified. In this narrative it is stated that after the first revelation in the cave was revealed to him, the Prophet went back to Khadijeh and told her: 229
"O' Khadijeh, I fear that I have gone crazy as a result of contact with Jinn".
Khadijeh replies: "No, never! By God, I swear that your lord would never do such to you.......230
3) In the lengthiest of the narratives regarding this matter, the events surrounding the first revelation to the Holy Prophet are described like this. The narrator is Obaid Ibn Omair leesy. He says: Now I will begin the story of the revelation and Gabriels' appearance to the Prophet. One month each year the Prophet would take up residence in Hera for worship and this was a custom practiced by the Quraish who worshipped every year in this manner. The Prophet would worship in this certain month every year and if a needy person approached him during that time he would satisfy his hunger.
When the month ended and the period of worship was completed the Prophet would return to Mecca. First of all he would enter the Masjid al-Haram and circumambulate it seven or more times and then he would go home. The days went on in this manner until the year that the lord willed to bestow his munificence upon him and clothe him with the robes of prophetic mission and in this way show mercy on his servants.
This event occured in the month of Ramazan. According to his custom, the Prophet had gone to Hira for worship and his familiarity was also with him(!). On the night that God determined to bestow his munificence upon him and give him the prophetic mission, Gabriel came to him. The Prophet said: He came to me and had with him a veil on which there was some writing. I was asleep at that time. He said to me: "Read" I said: "I cant read". He took me and pressed me hard until I felt as if I were dying, then he let me go. After that he said: "Read" and I said: "What should I read?" I said this so I wouldn't be put through that strong, killing pressure again. he said:
'---Arabic text---'
I read it and he left. I woke up and it was as if what I had read had been engraved upon my heart.
The Prophet said: I had seen none of Gods' creatures as my enemies with the exception of poets and madmen and couldn't even beware to look at them! The Prophet then said: This unfortunate soul (meaning myself) has either become a poet or insane but the Quraish should never hear these words in order to be able to repeat them. I will climb to some mountain height and throw myself off of it, killing myself and being freed of this misfortune!!
I left the cave of Hera and went halfway down the mountain path with the intent of suicide. A sound from the heavens attracted my attention. I heard it say: "O' Mohammad you are the messenger of God and I am Gabriel". The Prophet said: I looked up at the sky and saw Gabriel in the form of a man standing in the distant horizon. I stood to look at him and was kept from my intent to commit suicide. I took not a step forward nor backward and in each direction I looked at the sky I saw him just as I first saw him..... He left and I returned to my family and Khadijeh. I sat on her lap and hugged her(!)
Khadijeh said: O' Abul Ghassem where were you? By God my messengers have been looking for you all over Mecca. The Prophet said: I told her; this unfortunate soul (meaning myself) has either become a poet or insane and possessed by Jinn!
She said: Abul Ghassem I take refuge in God for you from such things. God will not decree such a fate for you with the qualities I see in you, such as truthfulness, trustworthiness, superior character traits and your attention to family ties. Why do you ever say such things cousin, maybe you have seen something?
I said: Yes, and then related for her the incident which had occured.
Khadijeh said in reply: These are good-tidings for you cousin. Be firm in this way. I swear by He who holds my life in his powerful hands that I have hopes that you are the Prophet of this nation.
Then she got up, dressed, and went to see Varagheh ibn Nufel who was her cousin. Varagheh was a Christian and a scholar familiar with the Torah and New Testaments. Khadijeh informed him of all she had heard me say. Varagheh in a state of great excitement said: It is very holy, very holy! Khadijeh, I swear by He who holds Varagheh's life in his powerful hand that if you speak the truth Gabriel has come to him the same one who appeared to Moses. I think that he is the Prophet of this nation. Relay my message to him and tell him that he must remain firm in his way!
Khadijeh returned home land told the Prophet of Varaghes words and in this way the Prophet was relieved of some of his worries, and the mental disturbance caused by the belief that he had become a poet or insane came to an end.
In a meeting between the Prophet and Varagheh which took place in the Masjid al-Haram a few days later, Varagheh questions the Prophet regarding his feelings and about the incidents which have occured. The Prophet then relates them for him and Varagheh says: "I swear by he who holds my life in his powerful hand that you are the prophet of this nation and Gabriel has appeared to you, the same who appeared to Moses (a.s). They will certainly refute you and torment you and they will turn you out of your city and birthplace and form an uprising against you. If I am here on that day I will help you in a way pleasing to God". then he bent over and kissed the Prophets forehead. As the Prophets' suffering had thus been comforted he returned home with a more positive, resolute attitude(!!) 231
4) In another narrative which Akrameh relates from Abdullah ibn Abbas, the event is described in this way: One day while the Prophet was in the land of Ajyaad near Safa he suddenly saw an angel appear in the distant horizon of the sky, who had one foot placed on top of the other and who was calling: "O' Mohammad I am Gabriel, O' Mohammad I am Gabriel".
The Prophet was frightened by this abrupt appearance and encounter. He repeatedly looked down but each time he looked up he would still see the angel in the horizon. It was for this reason that he did not remain there and quickly returned home to his wife Khadijeh informing her of the incident, saying: O' Khadijeh, I regard no one else as an enemy the way I do these idols and Kahins, and now I fear that I myself have become a Kahin!
Khadijeh replied: No, that is not so, don't say such things. God would never treat you like that because you observe family ties and....... 232
5) In Ovateh Ibn Zobairs' narrative, the Prophets words are related as such:
"O' Khadijeh, I see a light and hear sounds. If fear that I may have become a Kahin.........." 233
6) Another narrative is related by Akrameh from Ibn Abbas and repeats the Prophets words in this way:
"O' Khadijeh, I hear sounds and see a light and fear that I have become insane.......... 234
An Evaluation Of These Narratives
The narratives we have seen are capable of being evaluated from many aspects and after a proper assessment, their weakness in documentation and the lies and fabrications in the texts are very clearly seen. We will link at each one carefully with regard to the aspects mentioned, and come to recognize the signs of fabrication and lies in them.
An evaluation of each of the documents and texts shows a few of the factors involved in the weakness and worthlessness of the above mentioned narrative.
A Study Of Their Documentation
In the previous narratives five narrators appear and the documentation for these narratives originate with them, or at least have been attributed to them. In other words, these five are the beginning of a series or chain of narrators. They are: Aishah, Abdullah ibn Shaddad, Obaid Ibn Omair, Abdullah Ibn Abbas and last of all Orvateh Ibn Zobair.
History testifies to the fact that none of these persons were present at the time of this event, because they hadn't even been born by that time! Since:
1) Aishahs' birth date is known to be either the fourth, fifth, or sixth year of the mission (Besat) 235
2) Abdullah Ibn Shaddad leesy is not counted as being one of the Prophets' companions (Sahabeh) and is one of the followers (Tabe'een), or the generation after the companions. He was born during the Prophets' lifetime but because of his young age he couldn't have understood the Prophets' words at that time. He was killed in Kufeh in the year 81 A.H. 236
3) Obaid ibn Omair was also born towards the end of the Prophets' life time an as such, just like Abdullah ibn Shaddad he is not considered as being one of the companions. 237
4) Abdullah ibn Abbas was born in the tenth year of the mission or three years before the migration. 238 We may add here that the person who quotes from him is Akrameh, whom scholars have testified to being a liar who attributed his fabrications to Ibn Abbas. 239
5) Orvateh Ibn Zobair was born during Omar's rule and is counted as being one of the second generation of followers. 240
As such, none of the original narrators of the event were living at that time and we know that an event cannot be related unless the narrator was present there at that time or had heard it form an eye-witness to that event. In all of the above mentioned narratives :the narrator relates the event without mentioning an intermediator and among them only Obaid Ibn Omair relates it from the prophet himself, while he had never even seen the Prophet; since we saw previously that he was born at the end of the Prophets life and biographers have not placed him in the group of "companions', considering him one of the "followers". Thus, such narrative is also lacking in historical and traditional worth. Of course we also went into an evaluation of these narrators' characters as well as their honesty but have not included it here because it would require a whole lesson in itself.
The Holy Quran's Catagorical Judgement
The Qurans judgement with regard to the text and meaning of the narratives under discussion is quite definate. If we were to ignore the worthlessness of their documentation we could reveal their defects by relying on the Quran.
By paying close attention to and inquiry into the Holy Scripture of Islam it becomes clear to us that prophethood of the Holy Prophet (s.a.w) was not a secret and unexpected event but was propounded in various aspects and was presented in different ways.
Belief in his prophethood was required of all of the prophets in the form of an emphatic covenant, and a promise was taken from them to aid him.
The great prophets gave news of his existence, appearance and mission. He and some of his followers had names and signs in the Torah and Gospel.
The people of the book (the Jews and Christians) knew him very well and accepted him or denied him with complete knowledge of his characteristics, qualities, name and means of recognition.
These types of verses and a short discussion of each may be seen below:
"And when Allah made a covenant through the prophets: Certainly what I have given you of Book and wisdom - then an apostle comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you". 241
According to our belief there were 124,000 prophets and of that number a little over 300 were chosen for the prophetic mission or message. 242 This means that all of this group are related to the heavens and the hidden world, but only the messengers and bearers of the mission are authorized to deliver their knowledge of the hidden world to the people.
In this noble verse the covenant and promise made through the prophets (meaning the total 124,000), is spoken of so that they will keep the two responsibilities towards the apostle who will come afterwards and confirm the truths they possess: These two responsibilities are to;
A) Believe in him:
B) Aid him:
There are two opinions on the interpretation of this verse. One opinion is based on the creditable narratives existing in the Caliphate and Imamate schools. These narratives clearly and plainly show that this covenant was taken from all of the Prophets from Adam to the last of them -(a.s)- so that they would believe in the "last Prophet" Mohammad (s.a.w) and aid him if they were present during his lifetime.
It is then commanded of them to extract a covenant from their nation on these matters.
It is related from Ali Ibn Abi Talib (a.s) that:
"God never appointed a prophet without extracting a covenant from him regarding Mohammad, saying that if he were alive when that prophet was appointed he must certainly believe in him and aid him, and it was also commanded of him to extract the same promise from his own supporters". 243
In another more detail narrative of the Imam he says:
"God took a covenant from his prophets (a.s), to inform and give tidings to their nations of the last Prophets' mission and his exalted rank, and to command them (if they lived during his lifetime) to certify him". 244
2) "And when Isa (Jesus) son of Marium said: O' children of Israel.' surely I am the apostle of Allah to you, verifying that which is before me of the Tavrat and giving the good news of an apostle who will come after me, his name being Ahmad. but when he came to them with clear arguments they said: This is clear magic". 245
The message in this verse is quite clear. This verse clearly announces that the Prophet of Islam with his own name was mentioned during the time of Jesus' prophetic mission and that Jesus gave tidings of his coming and mission in one of his sermons.
It could never be correct to think that this is but a mere claim; since we know that the Quran was revealed in an environment of hatred full of enemies, if this had been only a claim the enemies of Islam who strove to their utmost to battle against it (Islam), would have never remained quiet. Those who gathered thousands of warriors and soldiers to battle the followers of the Quran, could have made use of just one mistake or false claim to easily nip Islam in the bud.
Previous remarks to that effect were all based on the assumption that the above-mentioned tidings were not included in todays Bibles. Fortunately, however, older translation and printings of the Bible give us examples of this tidings. For example, in the Persian translation of the book "John" by the French Reverent F. Lameneh, and the Arabic translation of this very book by the English minister Robinson, in chapter 14 verses, 16,17,25, and 26 and in chapter 15 verse 26 and chapter 16 verse 7,12,13, and 4 the name "Fargheleet" which is "Perikleetos" in Greek and "Ahmad" in Arabic is mentioned along with a mention of his qualities and description. 246
'---Arabic text---'
"Those who follow the Apostle-Prophet, the Ummi, whom they find written down with them in the Tavrat and the Injeel, (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things......" 247
In the noble verse above, in addition to what was stated in the previous verse, it says that not only does the New Testament contain the name and signs of the Prophet of Islam so does the Torah. We also know that in that environment which was full of enmity and with the existence of Jewish scholars in the Arab community there could be no possibility for making such a claim if it were false. However, in addition to this reason, we may fortunately say that in some of the older versions of the Old-Testament we come across verses which contain clear indications of Islams' messenger.
In Deuteronomy 33:1-3 we read thus:
1- These are the blessings that Moses, the man of God, pronounced on the people of Israel before he died.
2- The Lord came from Mount Sinai;
he rose like the sun over Edom
and shone on his people from Mount PARAN
He entered with ten thousand of the esteemed
a fiery religious law at his right hand
3-He Loves the people and protects those who belong to him. 248
In these verses three places are spoken of, Sinai, Edom and Paran.
(Sinai)- according to official Jewish and Christian texts Sinai is the place where God revealed his religious creed, laws and commandments to Moses (a.s). In the Old-Testament, Leviticus 7:37-38 we read: [These, then, are the regulations for the burnt offerings .......There on Mount Sinai in the desert the Lord gave these commands.....] and again in the same book chapter 25, verse I we read: [The lord spoke to Moses on Mount Sinai and commanded him......] When speaking of Moses on Mount Sinai and his meeting with God, the second book in the Old-Testament, Exodus 24:15-18 says: [Moses went up Mount Sinai, and a cloud covered it. The dazzling light of the Lords' presence came down on the mountain......The cloud covered the mountain for six days and on the seventh day the lord called to Moses from the cloud......There he stayed for forty days and nights]. 249
Christian religious scholars have described Sinai as such: "A mountain in the Islam-like Sinai peninsula, and the Lord delivered his religious creed to the tribe of Israel from its' peak". 250
(Edom) - (Saeer) 251 = A mountainous land in the south of Palestine which is also called Edom or land of Edomites.
According to the opinion of geography experts it was in these mountains that the scripture was revealed to Jesus for the first time.
(Paran) - In official Christian texts there is no final definate explanation for this word. They say for example: [The mountain of Paran is the mountain from which the lord appeared in Glory] and then they add this remark: [And the most authoritative opinion is that Mount Paran is the Southern part of the mountains in the North-Eastern part of the desert in which the Israelites wandered.....] 252 There are, however, signs and indication at hand which clearly show Parans location. For example, in the book Genesis chapter 21 we read: [Early the next morning Abraham gave Hagar some food and a leather bag full of water. He put the child on her back and sent her away. She left and wandered about in the wilderness of Beersheba. When the water was all gone she left the child under a bush and sat down about a hundred yards away. She said to herself, "I can't bear to see my child die". While she was sitting there she began to cry. God heard the boy crying, and from heaven the angel of God spoke to Hagar, "What are you troubled about Hagar? Don' t be afraid. God has heard the boy crying. Get up, go and pick him up and comfort him. I will make a great nation out of his descendants". Then God opened her eyes and she saw a well. She went and filled the leather bag with water and gave some to the boy. God was with the boy as he grew up: he lived in the wilderness of paran and became a skilful hunter......." 253
Hagar and Ishmael are spoken of here and we all know that they lived in the deserts of Hejaz and Mecca, and the well of Zamzam sprang up there for the first time for Ishmael. The graves of Hagar and Ishmael are in the Masjid al-Haram of Mecca and are quite well known and famous. 254 The great nation which was to come from him and which Abraham was promised was the Arab nation and the tribe of Quraish which turned out to be one of the history making nations during the age of Islam and afterwards.
In this way, Parans location becomes quite clear. Older geographical experts also attest to this fact. 255
If we pay close attention to what was said earlier it is quite clear that this verse refers to the appearance of three great religions at the hands of Moses, Jesus, and the Prophet of Islam of which the first appeared at Mount Sinai, the second at Saeer or Edom and the third in Hejaz and Mount Paran on the outskirts of Mecca. The other signs in this verse coorelate exactly with the Prophet of Islam. Such as:
1) [Shone on his people from Mount Paran and entered with ten-thousand of the esteemed] Just as we have seen, in this verse three divine appearances are spoken of, or three great missions and the appointment of three Arch prophets bearing religious creeds. It is also explained that the third of these prophets and the third mission was to be from Mount Paran. We also know that the first Divine revelation delivered to the Last Prophet was in a cave in Hira (Paran) one of the mountains on the outskirts of Mecca (the desert of Paran), and we also know that it was He who a few years later entered Mecca with ten-thousand soldiers and conquested it. The story of being accompanied by ten-thousand of the esteemed only occured during the Holy Prophets' lifetime; this is because in the beginning Moses was accompanied by only his brother Aaron and in the exodus by the entire tribe of Israel which some Christian scholars have said to have been more than 60,000, 256 and up until the end of Jesus' ministry he gained only a very few followers estimated at being approximately 120 persons 257 of whom only twelve were chosen as his disciples and special followers. 258
By altering this verse in the old-testament the Christians have tried to collate it to Jesus' appearance. For this reason, in some of the newer copies we see instead of the above-mentioned phrase:
"He became luminous from Mount Paran and came from the Holy heights (Palestine and Jerusalem)". 259 In addition to this alteration, in this copy there is no mention of the accompaniers. In one Farsi translation 260 instead of ten-thousand they write: (He entered with thousands and thousands).
2- (A fiery religious creed at his right hand). This interpretation is a clear indication of Islam. We know that Islam is a religious creed in which "Jihad" is seen as a form of worship, being a pillar of the religion. This matter (Jehad) has not been referred to in this way in any of the other religious creeds and has not attained these particular aspects.
3- (He loves the people). This is another precise indicator of Islam and its' Prophet and in the Quran the same has been said:
"And we have not sent you but as a mercy to the worlds". 261
"Thus it is due to mercy from Allah that you deal with them gently". 262
In the older copies of the Old-Testament it is said that all of the people, nations and in short all of the worlds' inhabitants are loved by the Prophet who will come from Mount Paran. Quranic verses also announce and agree with this quality possessed by the Prophet of Islam. Afterwards, however, in the newer copies of the Old-Testament this interpretation has also been altered to - (He loved his people). 263 This was done so that the world-wide scope of the affection beneficence of the Prophet of Mount Paran would be thus denied and be restricted to only the tribe of Israel and be correlated to Jesus Christ (a.s)
"Mohammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tavrat and their description in the Injeel; like as seed-produce that puts forth its' sprout; then strengthens it, so it becomes stout and stands firmly on its' stem, delighting the sowers that He may enrage the unbelievers on account of them". 264
Here we see that not only the Prophet but also his supporters were mentioned in the old and new testaments with reference to their own particular qualities, centuries before the appearance of Islam.
5-
"And when there came to them a book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allahs' curse is on the unbelievers. 265
Judaism spread to the Arabian Peninsula from Yemen. The Jews who lived in Medina and its outskirts had moved there to await the Last Prophet of God and in hopes of seeing him. The Jews in Fadak, Khaybar and Medina had left their original homeland for this very reason. The Medinan Jews were later confronted by the migration of the Arab tribes of Yemen. The Yemenese Arabs who migrated to Medina increased in number and formed two vast tribes names Aws and Khazraj. Sometimes conflicts would arise between these two groups, the Jews on one side and on the other side the idolatrous Arabs, Aws and Khazraj. It was during these battles that the Jews would pray, just as all other worshippers of God, asking God for victory in the name of and in respect for the great future prophet. The Quran mentions this with the phrase:
"Also, sometimes when they were defeated they would tell the Aws and Khazrajites that, "a prophet will soon appear in this land and we will follow him and get our revenge from you". It was due to these murmers that the Aws and Khazrajites or in other words the non-jewish Arab tribes of Medina became familiar with the name and qualities of the Prophet of Islam. It was for this very reason that they accepted him on seeing him for the first time in Mecca while they had only gone there to obtain military aid from the Quraish. 266
The Result:
By paying close attention to all of the previous discussions we see how correct and beautiful the Quran explanation is in its two verses (Baqareh: 146 and Anam: 20). In the first verse God says:
"Those to whom we gave the (Heavenly) Book know him (The Prophet of Islam) as their own son. (However) certainly a group of them knowingly concealed the truth". 267
and in the second verse:
"Those of them who we gave the Book know him just as their own son".
What we have seen in the group of verses mentioned above is that according to the Holy Quran and in agreement with the Old and New Testaments and also historical confirmations, the matter of the Holy prophets' prophethood with all of its' indications and particularities, was pointed out before his appearance and many Christians, Jews and idolatrous Arabs had previous knowledge of them. The people of his own city and country, foreigners and those distant to him, the Jews and Christians, the scholars and learned, all knew of his appearance and its' time, his spiritual and physical characteristics and his religion and scripture. Taking all of this into consideration doesn't the Prophets' own unfamiliarity with these facts and with his own destiny and character seem improbable and absurd?
Therefore, the accounts of the first revelation which speak of the Prophets doubts, misgivings and disbelief regarding his own prophethood, in addition to having fundamental problems in their documentation, are completely worthless in content; because they are irrevocable contradictory and derogatory to decisive assertations in the Quran, the Old and New Testaments of the Bible, history and even reason.
Now we will proceed to a study of the narratives and the historical events surrounding the Prophets' lifetime and also of the persons who were familiar with the appearance and appointment of the Last Prophet before the "Besat", who all have sufficient proof of and reasons for the fact we are discussing, and are themselves our second factual theorem to prove the falsity of the narratives concerning the first revelation.
Awaiting the Last Prophet
The Hermitage Of Bahira The Monk
Every year, just as usual, the Quraishite merchants made their annual trips to Syria and Yemen. Occasionally, Abu Talib the leader and Sheikh of Quraish also participated in these commercial journeys. The Holy Prophet (s.a.w) who was in the care of his honoured uncle Abu Talib after his grand-fathers' death, accompanied him on one of these journeys. The Prophet was only about twelve years old when he travelled to Syria.
The Quraishite caravan was ready to embark. Abu Talibs' nephew held onto his uncles' hand and insisted and pleaded that they take him along. Even though the kind and great Sheikh of Quraish knew of the discomforts and dangers in the journey he couldn't disappoint his nephew, whom he loved very much. The caravan embarked, but before reaching its destination, on the outskirts of Bostra 268 a certain events occured which interrupted Abu Talibs travel plans.
For many years the Christian monotheist monk 269 named (Bahira) had a hermitage in the land of Bostra and spent his time there in worship. He was well-read in the religious texts of old. It is known that generations of Christian monks had lived in this hermitage who each succeeded another at his death. A book was passed on to each of them which was handed down as a priceless heirloom, all of their knowledge being culminated in this book.
Every year the Quraishite caravan stopped near this hermitage to rest but they never saw Bahira and couldn't get in touch with him. This year however upon arriving there they saw Bahira who had come out of the hermitage to invite them to have something to eat. A man of the Quraish remarked to him; "Bahira, by God what you have done today is indeed mystifying. For many years we have been passing by your monastery and you never did such!" Bahira replied: "Yes, you are correct, but now you are my guests and I wish to honour you and prepare a meal for you".
Everyone gathered for the meal while only the Holy Prophet remained with the cargo because of his tender age. When the Christian scholar and monk looked at his guests and failed to see the one after whom he sought, he said: "Quraishites, none of you must be absent from my meal". They answered him: "Everyone is here except a young boy who has remained behind to watch over the cargo". He said: "No! all of you must come". One Quraishite said: "We deserve to be scolded because we have failed to bring along with us the son of Abdullah ibn Abdul Mutalib". They brought the Prophet to the table. The priest only looked at this young guest. He was paying close attention to this young Quraishite, his actions, movements, height and facial characteristics. When the meal was over and all had taken their leave he said: "Young man, I want you to answer all of my questions by the legitimacy of Lat and Uzza!" The Prophet replied: "Do not request anything of me in the name of Lat and Uzza, by God I swear that I look on nothing else with such hatred and enmity!". Bahira said: "Then swear by God that you will inform me of what I will ask you". The Prophet said: "Ask whatever you wish". Bahira asked about the things he felt when he was asleep or awake and received answers which corelated with all he had expected. Then he looked at the Prophets' back in order to find the mole between his shoulders which would later be called the seal of prophethood. He found it just as he expected and in the place he knew it should be. After this inspection he turned to Abu Talib and said: "What relation is this young man to you?" Abu Talib answered: "He is my son". Bahira said: "He is not your son. His father should not be living". Abu Talib said: "Yes, he is my brothers' son". Bahira asked: "What happened to his father?" Abu Talib answered: "His father died when his mother was pregnant with him". Bahira said: "You spoke the truth. Take your nephew back to his own city and fear the Jews' plots and grudges against him and be on your guard. I swear by God that if they see him and come to know and recognize what I know about him and recognize in him he will be in danger. This nephew will come to attain an exalted position in the future". 270
The Second Journey To Syria
The Prophet was now twenty five years of age. Not only because of his being one of the grand children of the honoured Sheikh and leader of the tribe but also because of his outstanding qualities and superior character, he had obtained special esteem and was known by the nik-name, Amin (Trustworthy).
One day in that very year Abu Talib said to him: "Nephew, I am a man of little worldly wealth, times are hard and I have suffered many years of hard-ship and still suffer them. We have no wealth or merchandise to use to deliver us from these difficulties, but right now the Quraishite caravan of merchandise is ready to leave for Syria and Khadijeh daughter of Khuwaylid usually sends men in these caravans for trade. If you were to introduce yourself to her we will find a way out (of this predicament).
Word of this discussion reached Khadijeh. She sent a messenger to invite the Prophet for this purpose and sent more goods with the caravan for trade than in any other year. The Prophet left for Sham (Syria) with the Quraishite caravan accompanied by Khadijehs special servant. Just as usual the caravan arrived at Bostra, stopped there and set up camp. The Prophet, along with Misrah and their goods took up a place in the citys' market. The place they arrived at was near a hermitage where a monk named Nastoor lived. There was also a very old lotus tree next to this hermitage. After the cargo was unloaded the Prophet took refuge in the shade of this tree and sat there leaning against its trunk.
Nastoor, the Christian monk, stuck his head out of the hermitage window and said to Misrah, whom he knew from previous trips: "Misrah, who is that sitting under this tree?". Misrah answered: "He is a Quraishite from Mecca". The monk told him: "There is none other than a prophet under this tree!" The monk told him: "This is Gods' final prophet. Oh, how I wish I could be there when he is appointed and receives the command to declare his mission......"
In the days that followed, the prophet went to the market of Bostra and displayed his goods for sale, and after selling the goods he had with him he began to but the merchandise he required. During these transactions he had a difference of. opinion with someone and that man said: "Swear by Lat and Uzza!" the Prophet answered: "I have never sworn by these two and whenever I pass them I turn away!" The man answered: "I agree with whatever you say". At another time when that same gentleman saw Misrah alone he told him: "By God, I swear that this man is a Prophet! I swear by He who holds my life in his powerful hands that this is the very one the scholars and theologians have discovered news of with clear and complete descriptions and explanations in their texts.
These conversations made an impression on Misrahs mind and soul and had a strong effect on his conscience, causing him to become more attached to the Prophet on this trip after already having been fascinated by his character. 271
The Wise Man From Iran
Abdullah Ibn Abbas said: Salman Farsy told the story of his acceptance of Islam in this way:
I was an Iranian from Isfehan. My birthplace was a village named (Jay) and my father was its' owner and leader. My father loved me very much, so much that he kept me at home just as a girl and wouldn't allow me to go out. I was so diligent in my religion, which was Zoroastrianism, that I was chosen to serve the holy fire. One day as I was going at my fathers' command to his farm, I came upon a Christian chaper. I heard the Christians praying and entered the chapel. The Christians' prayer service fascinated me immensely as it was the first time I had ever seen such a thing. I remained there so long that I had completely forgotten to complete my fathers' task, and the day turned to night. When my father found out about that days' events and my attraction and attention to Christianity he became extremely upset, and he imprisoned me in our home. Without my fathers' knowledge, however, I retained connections with the Christians and asked them to inform me if a caravan headed for a Christian country came to our area. It was in this way that I escaped my imprisonment and travelled to Syria with that caravan and took up with a Christian scholar, choosing him as my instructor and teacher. This man, however, was a hypocrite and committed sinful deeds, but after his death another priest took his place in the church who was the epitome of asceticism and worship. I became devoted to him and spent many years with him as a student. At his death he sent me to a wise man in Mousel 272 and I spent a few years in the company of this wise man who was also very virtuous just as his friend was. When the time of his death drew near I asked him to tell me of another learned teacher. This old man told me of a virtuous scholar in Naseebain. 273 When he died I went to Naseebain and to see this citys' scholar and teacher, and had the advantage of his learning until the time of his death. After him, according to his recommendation I went to Amourieh 274 and there I found another example of those scholarly, devout men. I was in this scholars' company for another period of time. When he also was ready to leave this world and I asked him for a substitution, he told me: By God, I swear that I know of no one today to whom I may send you who believes in what we believe and who strives in our way. The time is near, however, for the appearance of a prophet who will be appointed to the religion of Abraham and who will rise in the land of the Arabs. The location of his migration will be a land in which date-palms grow and a land full of volcanic rock walled on two sides. 275 He accepts gifts but avoids alms, and between his shoulders there is the stamp of prophethood (a large black mole from which hair grows). If you can, go to that land. 276
The Syrian Jew
Only a few years remained until the appearance of Islam when a man of the Syrian Jews named (Ibn Haiban) travelled to Medina. Those who had seen him spoke of his superior qualities and said: "Whenever we were plaqued by drought we would go to him and ask him to pray for rain". At these times Ibn Haiban would usually say: "No, I will not pray until you give some alms".
We would ask: "What should we give?"
He would ask: "For each person a portion of wheat or barley".
We would do as he asked and then he would pray, and before we even reached home the sky would darken with clouds and it would begin to rain on our heads. Many times this event was repeated and because of this Ibn Haiban obtained much esteem and influence among the Jews of Medina.
One day we heard that Ibn Haiban was in the last hours of his life. The Jews gathered around him and in their company he said: "O' Jews what do you think has brought me from the blessed, flourishing land of Syria to this poor country?" Everyone replied: "You know better!" He said: "I came here from Syria and have been awaiting the appearance of a prophet whose mission is near, because this city is the place of his migration. I was hoping that I would find him and follow him. Unfortunately this hope will be obliterated with my death. If you, however, hear of his name or news of him don't let anyone take the lead from you in belief in him....."
Ibn Haiban completed his last words and then died. On the morning of Bani Qurayza's defeat, three Jews named Salabah, Oseed and Asad in whom because of their youth habits and customs had not yet become firmly rooted, remembering Ibn Haibans words and testament they said to their family and relatives: "By God, this man is the very prophet Ibn Haiban described for us, fear God and follow him!" The Jews replied: "No, thats' not him". These three youths insisted once again: "Yes, by God this man is him for sure". Then they left their fortress and joined the Islamic Army and accepted the Islamic religion. 277
The Sacrificing Scholar
Mokhairegh was a Jewish scholar. He lived in Medina and had much wealth in the form of gardens and Palm-groves. Historians say: He knew the Prophet of Islam and had seen and learned of his particularities and description from scholarly inheritances of the past.
When the prophet migrated from Mecca and before he entered Medina he stopped in a city called Ghoba and it was there that the two Jewish scholars Abdullah Ibn Salam and Mokhaireegh came to see him and accepted Islam. 278 Then the battle of Uhud occured. This battle took place on a Saturday which was the official day of rest for the Jews. On this day, Mokhaireegh cried out to his people: "O' Jews, I swear to God, you certainly know that aiding Mohammad is your duty!" The Jews replied: "But today is Saturday and work and other activity is forbidden on this day". Mokhaireegh replied: "There is no more Saturday for you and this custom just like other Jewish customs and rites was abolished with the coming of Islam".
He then took his sword, left his home and went to the Prophet at Uhud. He testified at that time that "If I am killed in this battle my property becomes Mohammads' (s.a.w) and he may do as he wishes with it". He was killed on that day and became a martyr. 279
There Was Also Bigotry
Zobair ibn Bata was the most learned of the Jewish scholars. Before the Prophets' appearance he had spoken of his name (Ahmad), his particularities and the country of his appearance. Zobair would say: "I had seen a book in my fathers' house which he kept from my sight and which he sealed so I would be unable to use it. But after his death I obtained this book and my predictions are based upon this ancient book".
Time passed and the Holy Prophet (s.a.w) appeared. When new of this mission in Mecca reached Zobair ibn Bata, he went as soon as he could to his fathers book and erased what it contained about the Prophet. From then on he kept what he knew of the Prophet to himself and concealed it, and when others asked he would say that this man was not the expected Prophet!! 280
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In old and creditable histories we read: The Jews of Medina especially the Bani Qurayza were familiar with the Prophet of Islam's name. They had seen it in their own religious writings and taught it to their children as news of a future full of good-tidings. They reminded them that the place of this prophets' migration would be their own city Medina. When the Prophet was appointed and migrated to that city, however; they were afflicted with racial jealousy and bigotry claiming that this person is not the prophet previously spoken of. 281
In Conclusion
According to all of these records, of which only a small portion of that which has been left to us may be shown you, all coming from creditable texts of the caliphate school, we become more familiar with the truth of this noble verse which states:
"The people of the Book knew the Prophet as they did one of their own sons".
What we wished to prove in this relatively long discussion was that contrary to the narratives concerning the first revelation which proclaimed signs of doubt and unfamiliarity in the Prophet regarding his prophethood; the Prophet himself along with those around him and many Jews and Christians living in Arabia were familiar with his prophethood and they knew him by his particularities and qualities and even more important by his name and reputation.
If we were to overlook "knowledge of the invisible" and its' aids, and look upon the Prophet before the "Besat as a regular human being, when we look at his life history we see that on his and his great uncle Abu Talibs first trip to Syria they were completely informed of his prophethood its signs and indications. Special precautions were also taken in his daily life to protect this treasure for the future from possible danger. On the second trip to Syria the same events reoccured in a different way, other persons being confronted with this matter and gaining of it.
The result here is that the narratives which spoke of the Prophets' doubt and surprise at the first revelation merely lie, especially since none of them, as far as their documentation is concerned, go back to the time of this events' occurance. Therefore these types of narratives of narratives lack credibility because of the errors and voids existing in their documents and texts. Thus, by looking at the breach that they could make in the Prophets' integrity and prophethood, we can guess how these narratives took their place in Muawiehs' general plan for the destruction of the Prophet of Islam (s.a.w), and how to this day they have enacted this sinister duty.
Western Islamologists And The Narratives Of The First Revelation.
It is interesting to note that western orientalists and Islamologists who strive with their utmost integrity and sincerity to destroy the credibility of Islam and the Prophet, have not ignored this group of narratives and extract the greatest amount of benefit from them. That which is added to the writings of these westerners is a scientific and psychological analysis of the event which gives greater credence to its factuality in the eyes of the unfamiliar. For evidence of this we will first of all rely on the writing of Professor Montgomery Watt, the British Islamologist, in the book "Mohammad, Prophet and Statement'.
"It is surprising that a person who lived in a remote city like Mecca in the seventh century could acquire the belief that he has been appointed a prophet by God(?) so it is not surprising if we hear that Mohammad was beset by fear and doubt.......another of his fears was the fear of insanity because the Arabs of that time believed that these kinds of persons were possessed by spirits and demons. A group of the inhabitants of Mecca interpreted Mohammads' inspirations this way and he himself often wondered if they were right or not!......They say that in the early days and the receiving of the first revelation, his wife Khadijeh and her cousin Varagheh encouraged him to accept that he had been appointed to the prophethood..... Apart from all that, the claim of a Christian that the way the revelation was revealed to Mohammad was in every way similar to the way the revelation was revealed to Moses, strengthened Mohammad in his belief!" 282
Professor Montgomery Watt, Professor of Islamic studies at Edinburgh University, mentions in another of his books this very discussion including a narration of the various narratives involved, and studies them in detail and at great length with no doubt as to their authenticity and factuality arriving at the same conclusion we saw summarized above. 283
Of course, the use of these types of narratives is not restricted to the English orientalist Watt alone. Others in the past followed the same path and just as we saw in the past they were usually looking for weak points in Islam, the Prophet and all of the other things Holy in Islam. Unfortunately they find what they are looking for in some of the narratives of the Caliphate school, and of course, without a doubt they rely on these types of books for documentation, in particular Tabaris "Tarikh", Ibn Heshams' "Sireh" and Bukharis "Sahih". The first western writing which speaks of this subject according to the above mentioned fabricated narratives, is historical and was written by Theophanes the Byzantine historian. 284 A summary of Theophanes' opinion may be found in the well-know creditable book on western Islamic studies "The Encyclopedia of Islam". 285 A. J. Wensinck the author of the article "Bahira" in this book bring up a summary of Theophanes remarks after disregarding historical examples of the information regarding the Holy Prophet (s.a.w) known by the people of the Book as fables without offering an explanation as to why, and even though these remarks don't even collate with the fabricated narratives he refrains from any investigation or research surrounding it. We may name other books by Europeans which have spoken with reliance on the fabricated narratives regarding the first revelation; "Islam and the Arab" written by Professor Zoomlandu an English orientalist and The History of Nations and Islamic Government" by Professor Karl Bruckelman.
An Eyewitness speaks:
A comparison between the Caliphate schools narratives and those existent in the Ahlul Bait school shows that a historical occurance may only be related by one who was an eyewitness to it. This principle is a definate law in the study of history. Just as we saw previously, according to this decisive principle we saw all of the narratives related to the first revelation as weak and worthless. Now with attention to and reliance on the words of the only person who witnessed the event and heard of some of its aspects from the Prophet himself we will proceed to investigate into it.
Amir al-Mo'meneen Ali (a.s) who in addition to being the legatee of all Islamic truths and its witness from the first hours of Islams' birth, describes the first revelation like this:
"From the time of his weaning Allah had put a great angel with him to take him along the path of high character and good behaviour throughout day and night, while I used to follow him like a young camel following in the footsteps of its mother. Every day he would show me in the form of a banner some of his high traits and commanded me to follow it. Every year he used to go in seclusion to the hill of Hira where I saw him but no one else saw him. In those days Islam did not exist in any house except that of the Prophet of Allah (s.a.w) and Khadijeh while I was the third after these two. I used to see and watch the effulgence of divine revelation and message, and smelled the scent of prophethood.
When the revelation descended on the Prophet of Allah (s.a.w) I heard the moan of Satan. I said: "O' Prophet of Allah what is this moan?". And he replied: "This is Satan who has lost all hope of being worshipped. O' Ali, you see all that I see and you hear all that I hear, except you are not a prophet but you are a vicegerent and you are surely on (the path of) virtue". 286
In order to show other examples of the Imamate schools' viewpoint regarding the matter of the Prophethood and revelation we will refer to another narrative by Imam Hadi (a.s).
"When the Prophet of God abandoned trade in Syria, he spent that which he had accumulated in the way of god. Afterwards, each morning he would climb Mount Hira and from its highest summit he would look at traces of Divine mercy and the thought provoking, extraordinary signs of his power in nature. He would look at the regions of the sky and the far reaches of the earth, become immersed in thought and be busy at worship".
These conditions continued thus until the Prophet reached the age of forty. The lord saw that his heart was the best, humblest, most modest and devoted of hearts before him and therefore he commanded the gates and kingdom of Heaven and the message to be opened to him and He opened his eyes as a Prophet of the truths existent in the Heavens. He also commanded the Angels to descend to him. As a result of His grace he also commanded descendence upon him from the throne and also sent Gabriel down to him to take his arm and shake it.
Gabriel said: "O' Mohammad, read."
The Prophet replied: "What should I read?".
He said: "Read in the name of your Lord who created......
Then he revealed to him that which the Lord had sent as a revelation to him and returned to the heavens. The Prophet descended the mountain as a sick person afflicted by fever and trembling because of the immensity and glory of the lord which had appeared unto him.
That which worried him and caused him fear and distress was the Quraishites refutal and the thought that they would consider him insane or possessed by a demon. This was even though he had been the most intelligent of Gods creatures from the beginning of his life and the most dear among them, and more than any one else felt enmity towards Satan within himself. Therefore, in order for the lord to give him courage in the face of .all the enmity and opposition awaiting him, he gave the power of speech to all of the objects around him, the stones, cliffs, mountains. Everywhere the Prophet arrived he would hear this proclamation; "Greeting to you O' Mohammad. Greetings to you O' friend of God. Greetings to you O' Messenger of God!" 287
A Summary
In the Caliphate schools narratives related to the first revelation such was said:
Gabriel pressed the Prophet three times with such severity that he felt as if he were dying and then said to him:
"Read........"
After the first revelation came to an end the prophet was extremely afraid and worried that it had been by Genies. He saw the possibility that he had gone crazy or had become a Kahin, and because of this decided to throw himself off of the mountain top so he would be killed and be rid of this suffering.
Gabriel, however, interrupted him and didn't allow him to go through with his intention. The Prophet returned home in a confused state of mind and related his fear of insanity and of being possessed to his wife Khadijeh. Khadijeh heard all of her great husbands words, who was at the time upset and afraid, with a patience verging on reverence. Not only did she retain control of her own emotions, she also consoled her husband and assured him that God would not abandon him.
Afterwards, in order to accumulate more information and assurance, she went to see Varagheh the Christian scholar. After hearing the news that Khadijeh had brought him, Varagheh have Khadijeh assurance of her husbands prophethood. In a meeting with the Prophet himself he also spoke to him with his comforting words, and also taught him that which he did not know.
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