The Role of Holy Imams (A.S) in the Revival of Religion chapter1

The Role of Holy Imams (A.S) in the Revival of Religion

Allamah Seyed Murteza Askari

Translated by: Michele Ahmadi

1- ISLAMIC TERMINOLOGIES

FOREWORD

We hear talk of acquintance with Islam in our century more than in any other. On one side there are the Western Orientalists whose fame and renown have spread the world over and whose writings and researches are published in various languages. 1 On the other side are their Eastern students who are the bearers of Western Knowledge in the east; and the Professors of Orientalism in Universities in Islamic countries. Last of all we have those who are semi-educated in courses on the Islamic Sciences, whose influence in religious communities far exceeds that of the other groups.

We are convinced that the first group is deprived of a correct and precise understanding of Islam, because of lack of veracity, occasional partial or spiteful behaviour, and lack of conversance in Islamic Language and Culture. 2 As for the second group, even though it is possible that they don't lack veracity, a lack of scientific expertise and submition to their western professors deprives them of seeing the eternal manifestation of the truth. The third groups depriviation requires no reason because a lack of sufficient research or learning is in itself reason for not being clear sighted in Islamic matters. Thus, only the well-informed scholar and religious authority, expert in all of the Islamic Sciences, also possessing complete scientific independence is the man for this arena.

Considering these conditions, we see how limited the number and range of those clear-sighted in Islamic learning will be. Only a few will be included in the narrow gulf of this superior distinction. Certainly if out of personal interest or religious fervour one intends to propagandize Islam, they must acquire enough preliminary information, to be able to arrive at the correct origins of pure, researched Islamic thought, and speak on that basis and write on that foundation, there existing no other way at all.

There is no doubt that in an Islamic discussion the most important thing is the veracity of that being said, all other matters considered after that as being of secondary importance. The eloquence of speech, the writings literary style, the subject being epic, an interesting presentation and so on, are all necessary but not fundamental. The primary element, impossible to be ignored is the integrity and authenticity of the subject propounded. This feature may in no way be forgotten. It must not be upset by the approval of listener and reader, or the way of thought ruling a period or age. The speaker and writers responsibility in this matter is very heavy because the God of Islam will never accept any type of change or reduction in his religion no matter how small or insignificant, and He will not forgive its agent. This humble writer believes that this remark contains no room for doubt or hesitation.

Now, let us see where integrity and authencity in an Islamic discussion comes from, and in whose trap this high flying bird becomes captive. Sometimes an argument may be found which is one hundred percent anti-Islamic i.e. based on one or many traditions, or someone will claim support for a remark out of the realm of veracity in Islam by citing verses from the Quran. 3 This matter is quite possible and has occured frequently.

As such, speaking only in the name of Islam does not suffice as a condition. Relying just on one isolated tradition does not insure the integrity of ones inquiry or its being Islamic. Actually, study with complete critical accuracy of the collection of religious texts is necessary, itself requiring a series of preliminary studies.

We will go over these conditions: A well-informed scholar, by concentrating on the collection of sources and religious writings, and with study, discussion and investigation into all Islamic texts attempts to learn of Islam. Of course this is all necessary and without them Islam may in no way be understood, but these conditions are not enough for a complete understanding of Islam. That which sees the caravan of learning to the end of the line and the destination of truth is the scholars lack of personal viewpoint, his avoidance of advance judgements and his lack of relation or inclination to a present or past school of thought.

According to these premises, an expert on Islam will truly be such when first of all he becomes familiar with and gains mastery of all religious documents and sources such as the Quran, Traditions, Commentaries, History, the Sireh, and Rijal. Second of all with an unprejudiced mind, a free heart and independent thought he should possess knowledge of schools of thought other than religious, in order to go after the truth without a pre-determined opinion or choice, or in other words, advance judgement. 4

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Islam is based upon a multitude of learnings which have been gathered in the Holy Quran and Sunnah. Since we are separated by many long centuries from the time of the revelation of the Holy Quran, the issuance of Traditions, and the writings containing the Sunnah of the Holy Prophet (s.a.w). 5 We are undoubtedly in need of scientific mediation to understand them. This is so we will be able to close this one thousand four hundred year gap and understand the Prophets' or Imams' words just as their Arab contemporaries. What we wish to bring to attention here is that the first step for a study of the Islamic sciences in all of their aspects is an experts knowledge of Arabic language, vocabulary and literature. This is while essential, to expert knowledge of the Arabic language, is the study and knowledge of the elements of Arabic words, their phrasing and their abundant metaphorical, symbolical and figurative meanings. Arabic grammer and literature must also be researched to the point of technical expertise so the person may understand Islamic writings as their Arab contemporary world.

We know that during different stages of its development every language is modified under the influence of various agents or factors. One very beautiful well-formed word will become obscene in the course of time. A word will lose its original meaning and will take on a meaning exactly the opposite of the original. Sometimes the scope of a words meaning will be restricted, or it will be enlarged etc......It is therefore necessary for us to become so knowledgeable of Arabic words, language and grammer that we obtain a complete grasp of these evolutionary stages, and the ability to traverse time and place is also bestowed upon us. Thus, the first instrument necessary for our continue towards understanding Islam, is expert, technical knowledge of Arabic language and etymology. 6

Since, between the time of the Holy Prophets and the Holy Imams and our time, there exists a multitude of narrators and book writers; an expert on Islam must be fluent in his knowledge of the Prophet and Holy Imams companions and the numerous narrators and writers of Islamic writings. This is so he will be able to confirm the veracity or falsity of narratives pertaining to history, traditions or the sirah, biographies of the Holy Prophet (s.a.w), his knowledge must be to the extent that he will be able to separate reports, such as Israelites (false traditions) which have infiltrated Islamic writings, 7 from other than those, and/or recognize infiltrations by foreign cultures in Islamic records. This will enable them to present untouched writings for the inference of Islamic truths. 8 Here it also becomes clear that for this to be possible, knowledge of the sources of foreign thoughts, beliefs and philosophies is also necessary. Until a person does not accurately and deeply understand these sources he will not be able to achieve awareness as to how they infiltrated the school of thought he is researching.

These sciences are known as the second preliminary for understanding Islam and without them it is impossible to come to know of Islam as an expert. Passing these two sets of preliminary learnings we come to the primary texts, texts which are studied by the expert after the preliminary learnings have been grasped from which the main courses of Islamic thoughts, its finer points and branches may be comprehended.

These texts may be divided into several groups:

1) The first and primary Islamic texts:

The Holy Quran and the traditions written with regard to it, with regard to interpretation, its inner meaning and the whys and hows of each revelation must be studied carefully as the first and most important Islamic text by the Islamic scholar.

If we realize that in one traditional commentary such as «Al-Borhan» there exists close to twelve thousand traditions, we will see the expance of this matter. 9

2) Texts of creed:

On the grounds of creed and argumentation of theological matters we possess a valuable treasure, of which the likes cannot be found in any other religion or nations' reserves or heritage. It is also obligatory for the Islamic scholar to study them all. In one volume of Al-Usul-ul-Kafi alone there are one thousand four hundred and thirty seven traditions listed on this subject, being only a minute portion of our information on this subject.

3) Morality and Ethics:

The existing writings and texts on Islamic morality and human thought are quite extensive and without a critical review of them an opinion or judgement regarding Islam may not be given.

4) Scientific Instructions:

Texts containing practical instructions or plans for mans life according to Islamic thought constitute our most valuable writings. These types of records and texts will be the primary part used for research by the Islamic scholar requiring the most strenous, comprehensive research work. The book Vasael al-Shia ela-Tashil Masael al-Sharia alone contains 35,850 traditions which speak on the environs of Islamic law and its practical matters. Traditions on the same subject but which do not appear in Vasael al-Shia are gathered in the book Mostadrak al-Vasael. The number of traditions found in this book do not vary much from the number listed in the first book.

5) Prayers:

The stockpile we possess on this subject which have been narrated from the Holy Prophet (s.a.w) and the infallible Imams (a.s) are excellent example of sublime Islamic teachings. Studying prayer texts clarifies for us the most superior levels of Islamic teachings on the subjects of the creator, the here-after, creation, anthropology, ethics and individual and social responsibilities. The Islamic scholar will in no way be able to do without a careful study of all of these writings. 10

6) History and the Biographies of the Holy Prophet (s.a.w):

The part of Islamic history which pertains to the essence of religion are the periods in which the leaders and guides of Islam lived. Thus, the historical periods an Islamic scholar must concentrate on are: the age of ignorance which proceeds the rise of Islam, the life of the Holy Prophet (s.a.w) in Mecca and Medina and after that the period in which the Holy Imams (a.s) lived up untill the end of the minor occultation. The political, economic, moral and intellectual conditions of these periods require minute research so the reasons for the social, and individual behaviour of these leaders may be discovered. As such, with a comparison of these findings with the situations during the age of the leader and his reactions to them, he will arrive at Islamic lines to thought and actions under various conditions. It is necessary to say here that the biographies of the Holy Prophet (s.a.w) and the Imams (a.s) are an undiscovered treasure for the inference of Islamic social and individual plans, and shows their insight on vital matters of international law, world and local politics and social leadership. The vast spread a researcher must inevitable refer to for perception into the matters of this section consist of: General Islamic histories, 11 the Holy Prophets' biography with its innumerable sources, 12 the history of Islamic learning, 13 heresiography and the metamorphosis of religions and thoughts in Islamic society, 14 the numerous widespread traditions related to the lives of the Holy Imams (a.s),15 the lives of the companions of the Prophet and Imams and the history of the official caliphate with all of its highs and lows. 16

This arrangement shows but a small picture of an enormous vista and we believe and here repeat that only a very few will ever reach the elated distinction of Islamic expert in its comprehensive, vast sense. These are the persons who have researched and gained expertise in each of these subjects. Of course, there are numerous experts on various Islamic learnings; law, jurisprudence, speculative theology, history, the traditions and exegisis etc. However, if these persons are not possessed of all of the aforementioned learnings they are not Islamic experts and may not and should not speak on the whole of Islam.

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The series of lectures of which you now have the first volume in hand, were delivered by Allamah Sayyed Morteza Askary in a class for a group of religious scholars in a period of more than two years. The subject for these lectures being a discussion of the principle matters concerning veracious Islam which until this time had not been studied or researched as such; 17 «"An Introduction to the Role of the Holy Imams (a.s) in the Revival of Religion"»

We all know that the principle subject of disagreement propounded among the Shi'ite and Sunni schools of thought 18 is the subject of «Leadership and Rule». This point, being of course one of the major points of difference, has been under inquiry and consideration for many long years. This is while Shi'ite scholars, based on their sense of responsibility, have been very precise on the many opinions and researches regarding this point 19

However, the great deal of attention (paid) to this matter has sometimes kept persons from many other fundamental matters, and slowly we have come to the point where most of us think that this is the only difference between these two schools of thought. As such, if someone should create difficulty saying that this dispute pertains only to the first centuries of Islamic history, its time passed having nothing to do with our day and age, and as such should be forgotten to strive towards complete unity between the two schools, we are thus disarmed and will remain without a reply. However, while strictly restraining ourselves from unscientific and hate-inspiring attacks and believing only in discussion on the scientific and deductive level, and having seen these as sufficient throughout our lifetime, we believe that the differences between the two schools, are fundamental differences in all of Islam's aspects: from the matters pertaining to God and His attributes and continuing on the level of beliefs pertaining to the Prophethood, Imamate and Resurrection. From this point on, and based on the very beliefs mentioned above it penetrates all aspects of practical and legal matters to the point that the question becomes that of true veracious Islam as opposed to an altered Islam. In the event that the reader is successful, and is able to carefully study all of these lectures, he will be able to fundamentally recognize the two principal Islamic school of thought Shi'ite and Sunni. He will also arrive at the depth and hidden aspects of the occurances in the first part of Islamic history. Here it must be reminded that this sort of subject matter since it is related to many sides and aspects of Islam and Shi'ite belief, brings up for discussion and study many of Islam's structural, practical and ethical matters and as such is a sort of "Islamology" in itself with all of its importance and necessity in our time. In addition, because it looks at Islam in an analogistic study it puts forth a new aspect and dimension of Islam that has been very seldom brought to light in the past.

Since Allamah Askary's 20 lectures contain all of the characteristics of a lecture, were re-written after being extracted from cassette-tape, and after the sources and documentation were researched, being checked by the speaker and once again re-written, it was ready for publication. Repetitions that occured during the original delivery of the lectures were to an extent eliminated, but not always because of their frequent aid in the better understanding of the subject-matter.

The only benefit for the writer of these lines was the hope that as a result of-it even just one person would be able to take one step closer to Islam in its pure form, and/or the veil of ignorance and bigotry be torn away. His hope is also that the Compassionate Lord by His All-Encompassing Greatness keep all new generations from spiritual and external errors, and look upon this insignificant writing favourably.

1) One of the most important orientalist writings on Islam, with all of the lies, mistakes and fictions included in it is the "Encyclopedia of Islam" and as far as we know it has been published in English, French, German, Arabic, Turkish, Persian and Urdu.

2) In fact most of the orientalists were the enemies of Islam and hated it, such as «Lamans» or like «Louis Masinionn were the servants of Western Imperialism. «Refer to the books by Dr. Mohammad Albahy: "Al-Fikr-ul-Isla mi-al-hadees wa Sillatuhu bil Iste'maar al-Garbi", Dr. Omar Foroukh and Dr. Mustafa Khaledy: "Al-tabsheer wal Iste'maar", Anvar al-Jundy: "Al-Islam fi wajhel tafreeb", Professhor Khorshid Ahmad: "Islam wa Garb", Malek ibn Naby: "Entaaj-ul-Mostashreqeen wa asarahu fil fikr al-Islami-al-hadees"

3) In the Islamic discussions of Orientalists we may find numerous examples to prove this point (such as "The Encyclopedia of Islam" by A. B. Lamans and so forth.

4) This condition is that which is present in our own traditions; when they deal with interpretationit is insisted that the interpreter completely refrain from interpreting the Quran the way he believes it should be (refer to: Tafseer al-Ayashee 1/12-18 and Tafseer al-Safy 1/21)

5) The Holy Imams' Traditions are taken from the Holy Prophet (s.a.w) (refer to: Usul al-Kafi vol. 1 p.58, tradition 21; vol. 1 p.62, tradition 10; Basaer ad-darajaat chapter 14 and 15 part 6 p. 299-302)

6) In this course. it becomes necessary to know the grammer, rhethoric, figures of speech and history of this science.

7) Example of these types of reports may be seen in Tafseer Tabary and Tafseer al-Durrul Mansoor in events pertaining to the beginning of creation and matters regarding Mabda (generatrix) and Ma'ad (resurrection). In future discussions we will run in to similar traditions.

8) As a result of the hostile plots and deeds of "Manavian", «certain intellectuals of the second century after the Hejrat» some of our historical texts such as Tabary, Ibn Asir, Ibn Kasir and Ibn Khaldoon have filled with lies meant to drive the people away from Islam.(See the Book: "One Hundred and Fifty False Companions" and "Abdullah bin Sabah vol. 1 & 2)

9) In the commentary "Al-Mizan" close to five thousand traditions are mentioned and researched.

10) The most superb and firmest store of Shi'ite prayers with reference to documentation and content is "Sahifeh-e-Sajjadieh", which is the commentator of the peak of Islamic thought on this matter. Islamic scholars have written numerous epositions on this book. We may name several other creditable renowned books on this subject among them: "Al-Mesbah al-Motajed" by Shaikh Tusi and "Al-Eqbal bes-Saleh al-A'mal" by Sayyed Ibn Tawoos and "Al-Balad al-Amin wal-dar'ol Haseen" by Shaikh Kafami.

11) Like the history of Yaqubi, History of Ibn Khayat and Ensab al-Ashraf Belladhari, Tabary, Ibn Aseer, and Ibn Kaseer etc.

12) Such as: Ibn Hesham, and Ibn Sayed Ainass, and Shaikh Mofids' Al-Ershad.

13) Such as Oyun al-Anbia fi-tabaqat al-atbiya and Akhbar ul-Hukama and Al-fehrest and Tabaqat al-Mufsereen. Tadhkerat ul-Hefaz. Tabaqat al-Atbia and Al-Hukama etc.

14) Al-Melal wan-nahl Shahrestani", "Wal fasl-fil-Melal", "Al-Ahwa-e-wan-nahl", "Al-Maniyato wal-Melal men ketab al-Melal-e-wan-nahl", and Maqalat-ul-Islamiyyeen wal-farqo bain-al-feraq"

15) You may find a nearly complete series of these types of traditions in Majlisi's "Behar-ul-Anwar"

16) Such as Suyuti's "History of the Caliphs" [English translation by: Major H. S. Jarrett] and "Al-Fakhri fil-Adab al-Sultaniyeh", "Ad-dowalol Islamiyeh wama-aserol enafeh", and Morooj az-zahab" and their like

17) During the Holy Imams lifetime and their immediate students lifetimes these types of discussion had numerous examples and parallels but gradually were forgotten after the time of the major occultation.

18) Or by a more accurate, correct interpretation, Islam of Ahlu'l Bait of Prophet (s.a.w) and Islam of the Caliphs.

19) Three prominent examples of these researches are: Allamah Hilli's "Al-Alfain", Mir Hamed Husseins, "Abaqat ul-Anwar", and Allamah Amini's "Al-Ghadeer".

20) He in addition to possessing the lofty distinction of a virtuous religious scholar and unparalleled research and accuracy in assessments of history and traditions was the founder of Baghdad's College of Religious Jurisprudence, and was a former professor of this high ranking establishment for knowledge.

Section 1

"Surely your Lord is Allah, Who created the heavens and the earth in six periods of time, and He is firm in power; He throws the veil of night over the day which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds".

(Holy Quran: A'raf: 54)

The discussions put forth here are so that we may consider and come to understand what role the Imams (a.s) had after the Holy Prophet (s.a.w), in the preservation of Islam's elements and or in other words, what did they do to turn Islam over and return it to the community, removing the alterations that had been made therein. How did the Al-Mighty God by way of the Imams holy war bring a faded Islam back to life? On another occasion, how did what was altered, concealed or changed return to the Human society being made available to all?

By the grace of the Al-Mighty God it will be made clear that the Holy Prophet (s.a.w) had (unity in action and aim) with Imam Hujjat ibn-al Hassan (a.s) Imam Sadeq (a.s) and finally with every one of the Imams. It will become evident that the Holy Prophet (s.a.w) with regard to his actions and their effect on the community was of one class with the Holy Imams (a.s), no others belonging to this class.

This discussion, being put forth in this manner in our society for the first time needs an introduction which will be presented in a few lectures. Now, as a foundation for that introduction it is necessary for us to study carefully a few Islamic terms. An understanding of these terms will also be of help in obtaining a better grasp of all of our remarks in the following lectures.

Of course there are numerous Islamic terms which must be studied in all of their aspects and parts for an understanding of their meanings and thus an accurate complete understanding of Islam. However, because of our immediate necessities for this discussion we will discuss only a few of the most important terms, being: "Elah", "Abd", "Rab" and "Islam"

1- "Elah" is derived (rooted) from "Elaha" accorded with "Kataba" taken as "Abada" i.e. he worshipped and "Elaha" as worshipped one accorded with "Ketab" means "written"

The difference between "Elah" and "Allah" is that Allah is the proper name for "The Exalted God" but "Elah" is not proper name. In fact Allah is a proper distinguishing noun, while "Elah" is a common general noun. To clarify this matter it is helpful to pay attention to this example; Tehran is the capital of Iran. If we say capital it is certain that other than Tehran, Iran has no other capital. But capital is not the proper name for this city because many other cities throughout the world are also called by this name.

With regard to this we repeat that Allah is the name of "The Exalted God" but « is the word for anything worshipped by mankind.

The Holy Quran quotes the Pharoah as saying:

"If you will take a god besides Me, I will most certainly make you one of the imprisoned".(26:29)

Therefore god is the name for every deity, or in other words any being that is worshipped; any being man praises or any being man is humble before or works to gain his satisfaction.

In the Holy Quran we reed

"Have you then considered him who takes his low desires for his god".(45:23)

Making his desire his god means that he acts for his hearts and souls' desires. If man works for Allah's satisfaction then they have made Allah their God (deity), but if for their souls' desire they have made the soul their god (deity).

Therefore, (Elah) God is the deity that we worship, obey, submit to, and praise. Such a being becomes (Elah) god and (Ma'bood) worshipped one, and its obedient is thus "Abd" worshipper. 1 there is a remark by Imam Javad (a.s) on the meaning of "worshipper" which greatly enlightens and completes our understanding of this term. It explains when man becomes a worshipper and under what circumstances something takes the title "Elah" god or deity.

The Imam (a.s) says:

"If someone listens to the words of a speaker, he has worshipped him. In the event that this speaker speaks from God the listener has worshipped God. And if he speaks for Satan he has worshipped Satan". 2

In this discussion with reference to one important point, the difference between the school of Ahlu'l-bait (Shi'ite) and the school of the Caliphs (Sunni) is clarified. This point being that none of the Ahlu'l-bait ever said "I say", rather they would say the Prophet (s.a.w) said or God ordained. 3 Amir al-Mu'meneen Ali (a.s) never said: "I say" 4 but the second Caliph Omar would say "I say". It was he who addressed the Muslims saying:

"There were two types of temporary marriage lawful during the Prophets time, but I prohibit them and declare them unlawful, and I will punish their agents and have them flogged". 5

Imam Sadeq (a.s) also did not say: I expound thus, I vote thus or my personal opinion is this. On the contrary he would say: Allah ordained, or Messenger of Allah (s.a.w) said thus. However Abu Hanifa would say: I expound this or I have this opinion or vote as such. 6

During the first century or so our scholars were only narrators who narrated from the Imam. Todays scholars also don't say: "I say". They are canonists, means those who understand the laws of God and the Prophet, and for the explanation of each law in Islamic religious law they refer to the Imams remarks, the Holy Prophets traditions and the Holy Quran. As such, whatever they do is towards understanding the law of God, and are not application of their own personal opinion, style and enterprise. Therefore, the person who has followed Imam Sadeq (a.s) or obeys the scholars of his school has listened to Gods commands. He is Gods, servant and he has worshipped God. But on the other hand those who listen to persons who say: I say, I expound thus, I vote and I create laws, have not been Gods, servants having made a weak despised person their deity or god.

2- Lord is the most important Islamic term in this lecture necessary for us to understand. At this time we will be using this term more frequently and wish to search regarding it. We repeat the phrase "Praise be to Allah, Lord of the Worlds" very frequently but for many of us the exact meaning of this is not clear. What does the term (Lord) mean in this phrase? We don't know. Certainly until the meaning of Lord is not clarified God cannot be recognized nor the Holy Prophet (s.a.w) or Imam (a.s) and neither can the monotheist be separated from the polytheist nor their differences understood.

First of all lets see what this word means in the Arabic language. Ragheb Isfahani the famous linguist says:

Lord is originally an infinitive means to train or educate. The person who trains a thing, developing and nurturing it from its first stage of development to its last, is this Lord. 7 This is one aspect of the word lord. In addition to training and nurturing it also has the meaning of ownership. 8 As such, we may say that a Lord is the owner, manager and trainer of a thing. As for someone who has a poultry farm, he takes care of the eggs until they hatch, gives the chicks water and seed, and immunizes them from possible sickness until they become full-grown chickens. He who is the owner and breeder of these chickens is also seen as their Lord. "Lord of the Worlds" thus means the God and nourisher of all of the worlds inhabitants. He is both their creator owner, and their trainer and developer. He was the possessor of their wills from the first stage of their development and nurtures them to the last stage of completion.

Consequently "The Exalted God" is called Lord. Also another example would be that the owner of a house who also manages it and is responsible for all of its internal matters is also called "Lord". However the difference between the two is that god may be called Lord in a general way and without being added to something. According to the Holy Qurans interpretation:

(A fair land and an indulgent Lord!) 9

But in other instances lord is mentioned in addition to something else. Lord of the chicken meaning raiser and owner of chickens, Lord of the house means owner and manager of the house, and Lord of the tree meaning the cultivator and owner of tree.

If we look at the precise meaning of "Lord" we will be able to comprehend the reason for the prophets battles with the evil or rebellious persons of their time and know what these conflicts were all about. The history of divine religions shows that usually those who stood in the prophets way, did so on the matter of "sovereignty" not "creator" because the majority accepted "Allah" as being creator of all beings. They may not have referred to Him by the name "Allah" for example calling him "Jehovah". Such being the Jewish name for God. But our discussion is not about by what name they called god. We only want to say that they all agreed that the creator of all beings was "God" but they differed on the matter of "Lord".

For the clarification of this comment we will mention a few examples from the Holy Quran and study a few of the confrontations of the prophets with their people or the rebellious persons of their time so we may recognize and understand similar confrontations in the Islamic community.

The Holy Quran has time and time again told us the story of Moses (a.s) and his people and their conflicts with the tyrannical Pharoah and the evil persons of his time. We may read about a sensitive part of this story in chapter 79 Al-Naziat" of the Holy Quran where Moses (a.s) confronts the Pharoah with a few divine verses and the Pharoah assembles a vast group of Egyptians proclaiming:

"I (Pharoah) am your Lord the Highest!" 10

Meaning that if a chicken has a Lord, being he who is its owner and breeder and who enacts laws dealing with the life and growth of the chicken he breeds I am in that very sense your "Lord". What being is the "Lord" of an object, animal or Human Being? It is he who provides the necessities of that which he is lord of, takes care of his requirements and determines the laws and rules for his life and growth. It was here that the Pharoah said:

"Isn't it true that the things that you have, your food, your water, what you eat and drink is mine and comes to you from the extents of my property?" 11

Therefore, "Law" which is the second feature of "sovereignty" or Lordship must be obtained from me. I supply your necessities therefore I must be your absolute law and Leader.

The Emperor of Egypt, the Pharoah, was the owner of all of Egypt at that time (from where?) and everyone who worked was seen as his worker and servant. Therefore, it appears as if he possessed one pre-requisite for Lordship which was providing food, bread, water and the peoples needs, claiming that all of this is my property and I give to you. Thus, I must enact the laws as well and you must live according to my will and desires. At any rate, I must make laws and I must ascertain the law and rules for life. I say that the Israelites must be slaves, their sons killed and their daughters remain, and it certainly must be accepted. I say that the Israelites must be inferior and the native Egyptians must be the masters and this certainly must be enacted. I say that a certain way and is necessary that it becomes so.

The lordship the Pharoah claimed was not in the sense that "I am the creator of the heavens and earth and I am the creator of man and all other things". On the contrary, what he said was that "You must work to attain my satisfaction and to execute my intentions and act according to my laws because I am your Lord the Highest!".

What does Moses say in reply to this logic? What is his message and how does he confront the Pharoah? God commands Moses and Aaron:

«O Moses and Aaron! Go to the Pharoah and tell him that you are messengers of your Lord who has nurtured you and brought you to maturity! O Pharoah, you who claim being the peoples highest and greatest Lord are greatly mistaken and have a vain, false claim. We have with us verses and signs from your Lord»12

Of course the Pharoah who recognizes no Lord for himself rejects their statement and asks:

"And who is your lord O' Moses"

«You don't accept my Sovereignty and say that it belongs to another and that law and judgement must be received from him! Who is this other?»13

Moses replies:

"Our Lord is He Who gave to everything its creation, then guided it (to its goal)" «Our Lord is He who created everything and ascertained their way of life and rules for living, and in other words guided him while every being must live by the law he made for them»14

The Pharoah sees Mosess' words as being sound and fears that these ideas will take root among the people. Thus he proceeds to create doubt so that erroneous thoughts would come to be. So he says: (What then is the state of the generations of old? Did they also have a lord? Did this lord of which you claim also have a commander for them?) Moses replies and in his reply stresses Gods sovereignty: (My lord knows of their state and their past. He neither ers nor forgets).

These events continue and again the Pharoah tries another trick to break Mosess, logic and to rally the peoples sentiments against him. He then says to him: (You have come with your magic to run us out of our country and take over our homeland and therefore we will also use magic to defeat you) The Pharoahs magician came to fight Moses (a.s) with all of their might, but "The Lord of the Worlds" power was apparent and all of their tricks were defeated. The magicians who were better informed of magic than the other people flung themselves down prostrate in the face of the lords power saying:

We believe in the Lord of Haroun and Musa" 15

Throughout this story the name "Lord" is repeated, and he is mentioned by both sides. Moses (a.s) speaks of him. The magicians come to believe in him. The Pharoah does not accept his existence. As such it becomes apparent to us that the conflicts between the two sides of Satan and God the Merciful, Gods friends and His enemies, the prophets and the evil, rebellious persons were mostly over matters of Lordship or Sovereignty and from who we must accept law, order, rule and judgement.

During the lifetime of Gods great Prophet Abraham (a.s), there were also these same types of conflicts and struggles:

"Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom?" «His power and absolute authority makes him insolent and he ceases to believe in Gods' Sovereignty» 16

Abrahams quarrel with Nimrood is over this very matter. Abraham (a.s) says to him:

"The rightful legislator and He who rightfully ascertains and defines human life is He who brings to life and causes death. Yes, He is everyone's lord and He is my Lord". 17

Nimrood, the rebellious one on that age said:

"I also bring to life and cause death". 18

Bring forth from prison a person sentenced to death and I will free him. He was considered dead and I brought him to life. Bring another who is careless and free walking in the streets and execute him. He was alive and should have remained alive and it was I who caused his death. As such the attribute you applied to the Lord, I also possess, therefore I am also the lord. It was here that doubt was caused to arise and it became possible for an ignorant person to accept his words. Without hesitation Abraham (a.s) offers another attestation:

"My lord who is Allah causes the sun to rise in the East, if you are also lord and speak the truth then cause the sun to rise in the West". 19

What could Nimrood say? He had no choice but to remain embarrassed and powerless.

This was only one scene from the hero of Monotheistic struggle. In another quarrel he had with those who worshipped the heavenly bodies the same debate is repeated. Abraham goes to a gathering of these pagans and begins to argue with them. Of course this is done with their own words, with what they believe in and in a way that will allow them to understand his argument and the veil of ignorance covering their hearts to be torn away. It is night and Abraham upon seeing a bright star turns to the vast group of star worshippers saying:

"This bright star is my Lord". 20

After a time the star sets and as that points out its weakness and deficiency he says:

"This cannot be my Lord, my Lord must not set and I love not things that set".

This story continues as such for the sun, and moon and in the end after the setting of the sun, the brightest most powerful heavenly body, Abraham says:

"O ye people! Lo, I am free of all you associate with Gods lordship (sovereignty). I have turned my face towards He who created the heavens and earth and is my Lord". 21

The people will not leave Abraham alone and the dispute continues. In the face of their arguments, Abraham declares that:

«My Lord Allah has guided me and I fear not the false gods you set beside him»22

It is clear that Abrahams people recognize God but they gave Him partners and it is this matter Abraham (a.s) disputes and has proceeded to argue with them about.

In yet another scene we have Abrahams dispute with the idol worshippers among his people. When he enters one of their gatherings he proceeds to oppose them because of his inner sight, insight and natural purity, saying:

«What are these images you bow and prostrate yourselves before?»

They replied:

«Our fathers did the same!»

Abraham says in answer to them:

«You and your fathers were surely in error»

They then said:

«Are you joking or are you speaking to us seriously?»

He answered:

«No, I speak seriously. Your Lord is the Lord who created and organized the heavens and earth»23

The people of the cave, brave worshippers of god in ancient times also have the same to say. They rose up against the rebellious person of their time and spoke of The Lord of the heavens and earth.

"This person who claims lordship saying that mankind must follow my commands and I must lay down laws for him and give order to his life. No he is not lord. He is not the lawgiver and organizer of our lives. Our lord is the lord of the heavens and earth". 24

These are examples of the history of divine religions which reveal to us the principle motive for the confrontations of the prophets and evil persons of their age. It also clarifies the main reason for the battles between the men of God and Gods party and their opponents. On one side are the men of God who say that no-one may ascertain mankinds way of life except God, He alone being the lord of mankind because only He is the Lord of all earthly beings. On the other side are the evil persons who themselves claim being the legislators and the agents of giving order to mans life.

In the ninth year of the Hejrat, Edy the son of Haatam Taaey who was a Christian came to the Holy Prophet (s.a.w) and after some discussion embraced Islam. 25 In this meeting Edy wore a golden cross around his neck. The Holy Prophet (s.a.w) said: «Throw that idol away which you have hung from your neck» Edy threw the cross away and left the Prophet. During their second meeting Edy heard that the Prophet had revealed a Quranic verse:

"The Jews and Christians have taken their religious leaders as lord instead of Allah". 26

Edy then said:

«We did not worship our religious leaders»

The Holy Prophet (s.a.w) then said:

«Didn't he forbid that which God allowed and allowed that which he prohibited while you followed him without questions?»27 This situation even exists today amongst the Christians. The Pope has the right to change Catholic religious law and they accept without questions. The church claims on the basis of existing Bible verses that he may be legislator and that which he ratifies on earth will be accepted in Heaven. This is exactly what the Quran refers to in this verse.

In the new Testament, Mathew 16:18-19 we read:

"And so I tell you Peter. on this rock foundation I will build my church and not even death will ever be able to overcome it. I will give you the keys of the Kingdom of Heaven what you prohibit on earth will be prohibited in Heaven and what you permit on earth will be permitted in Heaven".

So the Holy Quran in giving Jewish and Christian scholars and priests the title lord did so because they legislated and showed partial views on mans way of life. They prohibited what God made lawful and allowed what He prohibited.

As such, the prophets battles were so that mankind would accept the Sovereignty of The One God, and embrace only His command deriving what is allowed and prohibited from Him. The entire spirit and content of religion is nothing other than this. If in a certain country I am forced to accept an order that goes against the command of God at the hand of some powerful person, I have not made him my lord. Submitting to someone's lordship is when willingly you accept his law against Gods will and act upon it. It is here that you have made that being your lord. For example a Christian priest said not to circumcise and the Christians accepted refraining from circumcising, and/or said drink liquour is lawful and religion allows it and they once again accepted. It is here that the matter of making man ones lord comes to light.

In the future in our further investigations we will see to what extent the two. schools of thought of Islam, Shi'ite and Sunni, differ from one another. One school (Shi'ite) relies on nothing but the word of God while the other school (Sunni) has allowed the opinions and views of men to infiltrate religion. With insight into the ways and means of these two schools we will see the true role of the Holy Imams (a.s) in the Islamic community, and will comprehend the fact to be mentioned that the Holy Prophet (s.a.w) and Hazrat Mahdi (a.s) had one aim and means for accomplishing it.

Section 2

The Holy Prophet of Islam Mohammad (s.a.w) said:

"There will arrive a time for my nation when of the Quran only its lore, meaning its writing or written word, and of Islam only its name will remain. The people will be called Muslims by this name, but they will be the furthest from Islam". 28

That which we wish to bring under discussion and assessment - as far as God bestows upon us success is this sentence from the Prophets tradition:

"Of Islam only its name will remain".

The Holy Prophet (s.a.w) made a strange predictions. When we read this forecast certain questions come to mind.

1) What was Islam like during the Prophets time?

2) What happened to his Islam afterwards? In other words how did they empty it of its original content? What form aid they change it to and how did they change its realities to reticence?

3) How did the Holy Imams (a.s) return to the people the true Islam we now possess, in the same form that existed during the Prophets (s.a.w) time?

By finding and understanding the answers to these questions we will discover what our responsibility is towards Islam in the present day and age. The above questions are summarized in the following sentence.

«What was Islam? What happened to it and what must be done now?»

In our previous discussion it was said that we understand from studying Quranic verses that The Lord is a nurturer that promotes and sustains the development of the being subject to his tutelage until it reaches complete perfection or maturity. Providing the necessities of the creature being nurtured is a requisite of lordship and nurturing. We also learned that the Prophets conflicts with their nations and the evil persons of their time were over who possessed lordship or sovereignty. According to the Holy Quran most of them had no dispute over God being Creator.

We read in the Holy Quran:

"If you should ask them; who created the Heavens and the Earth? They would certainly answer: Allah!" 29

Consequently the conflicts and arguments with the pagans were not for the most part over the matter of creation but rather mainly over sovereignty. This is the main center of the prophets wars with the evil persons and nations buried in ignorance. Victory in this battle is what makes the prophets successful in the establishment of religion.

We said that the lord is obliged to legislate for the life of the beings under his tutelage. This is in principle the most prominent characteristic of lordship. Allah creates and then decrees how his creatures should live. He gives them the laws for living and specifies the manner of their life, also equipping them with the means for reaching maturity guiding them in this direction.

The prophets stood by this very basic, fundamental characteristic saying: O Mankind! Your lord and Nurturer is the Lord of the Heavens and Earth. He has made laws for all living creatures. He has given order to the lives of the heavens and earth and the creatures therein, and he also created laws for you, ascertaining your way of life.

We said previously that every creatures way of life was ascertained according to its own structure and nature. In the case of one of them the Quran speaks of subjugation. The Quran sees inanimate objects obliged and subjugated in the powerful chain of the law of creation. They follow the way to their perfection in this way never straying from it in the least because straying from the way that creation has ascertained for them is equal to their destruction:

"Lo! your lord is Allah who created the heavens and the earth in six days, then mounted He the throne. He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment. Blessed be Allah" the Lord of the Worlds!" 30

This verse begins with the words "your Lord" and after giving examples of his lordship such as the earths rotation and the appearance of day and night, he is praised with the attribute "Lord of the Worlds"

"He constraineth the sun and moon to give service, each running on for an appointed term....."31 (Holy Quran 35:5)

For another group of creatures Divine guidance is in the form of inspiration. Animals live under the influence of Gods inspirational guidance and as thus follow the way towards their maturity, reaching its absolute bounds. The precise, subtle and sometimes extremely complicated way of animal life is all led by the inspiration of their "Lord". From the first moment of life until the final degree of maturity, and from then until death animal life continues under the radiation of this form of guidance.

In the Holy Quran we find an example of animal life as thus:

"And thy lord inspired the bee, saying: Choose thou habitations in the hills and in the trees and in that which they thatch. Then eat of all fruits, and follow the ways of they Lord, made smooth (for thee)".32

However in the case of man, the most superior creature in these three groups, guidance is by revelation. Divine organization goes to work and from its fountain-head revelations are revealed to the prophets by esteemed Angels and their like. Mans way of life is therefore ascertained, giving order to all aspects of his life guiding him towards the way for achieving happiness in the two worlds.

This order or system and set of laws in Quranic Culture is called "Islam", it is a religion for mankind based on his nature and the realm of his existence, collating exactly with human disposition, coming from his "Lord". This is not just the proper name for the religion and special Divine law of The Last Prophet Mohammad (s.a.w). That which all of the prophets proclaimed; Noah, Abraham, Moses, and Jesus, all had the name of "Islam" This is to the point where the Quran informs us that no name appeared for it before Noah (a.s), but from his time onward the name for all of Gods Divine Laws is "Islam".

We discussed this before and we saw that according to Quranic logic

"Lo! religion with Allah (is) al-Islam (The Surrender to his will and guidance) Those who (formerly) received the scripture differed only after knowledge came unto them, through transgression among themselves". 33

Hence, a description of Islam may be summed up in this form: «The set of laws that The Lord of Mankind has expounded for him in proportion to his make-up and corresponding to human nature».

From here on our discussion will be about Islam in order to see what this Islam was (meaning mans way of life and thought, beliefs and morality), and what form it took after the Prophets death. We will also see how it was emptied of its original content and what should be done now.

The Holy Prophet (s.a.w) had announced «nothing will remain of Islam but its name». What was this "Islam" and how did it become so empty and hollow that only its name remains? With an accurate analysis of Islam we will discover it has four types of existence. In other words, Islam in human society, four types of substances:

A) Nominal Existence

B) Conceptional Existence

C) Practical Existence

D) Islamic Society Existence

A) Nominal Existence:

In the collection of personal and social religious commandments and Islamic ethics and beliefs, we run across a series of terms that have been shaped by God just as all of the other aspects of this religious creeds. We have also seen that the last Prophet (s.a.w) had announced that there would come a time when nothing but these terms would remain which make up Islam's existence in name. The last Prophet (s.a.w) upon his appointment proclaims the commandments for "Salaat" (Prayer), "Wudhu" (Ablution), and Jehad (Holy War).......etc. In Arabic the word Salaat literally means praise, "Wudhu" means cleanliness, and "Jehad" is taken from a sentence meaning ability and fortitude.

The Holy Prophet (s.a.w) recruited these words and organized and appointed them according to revelation to a series of actions and behaviour. Thus these words are introduced to the communities in a terminological style, which possess special meanings in Islam, taking on an Islamic hue and becoming terms peculiar only to Islam, Lastly, along with all of the other terms they make up Islams existence in name.

B) Conceptual Existence

The true meanings of Islam in all of its aspects, in other words, the foundations for religious practice, ethics and belief form the existence in meaning of Islamic terms. When prophets are appointed they proclaim these two things together, and they deliver both the term and its meaning as their divine message. We also know that the first and foremost duty of all Prophets throughout history is the proclamation of Gods message.

«Are the messengers charged with aught save plain conveyance (of the message)?»34 «.....then know that the duty of Our messenger is only plain conveyance (of the message)»35 «then, if they turn away, thy duty (O Mohammad) is but plain conveyance (of the message)» 36

In one analysis and assimilation we can say that the Prophets had two distictive superior characteristics in comman: Firstly they are Muslims, and they are the very first Muslim of their nation, just as the Quran states with regard to Mohammad (s.a.w).37 Secondly they are a messenger from God. According to both of these characteristics they possessed certain responsibilities. In relation to their first characteristic, that of being a Muslim, they must pray, fast, encourage the people to be free from impurity, keep them from corruption and vice and go to Holy War (Jehad) and Hajj. In short all of the responsibilities of one Muslim must be done by them at the best level. Yet in relation to their second characteristic, that of a messenger, they are only charged with the proclamation of that message and nothing more.

These men, being the Prophets of God, must relay Gods message to the people while in the way of this cause fearing nothing, standing firm until death, suffer stonings, give into exile and emigration but continuing to notify his nation of Gods word which is summed up in Islamic terminology and their correct meanings.

The prophets proclaim Gods message throughout history. They present to the community both the name and meaning of Islam. Even so, this is only the beginning of their task, and not the entirety. For example, after the people of a nation become familiar with the terms "prayer", "ablution" and "Holy War" (Jehad) along with their Islamic meanings the prophets begin a new endeavor. They strive towards bringing this way of thought, message, and knowledge to the active stage. In other words creating a people who will "dress" Islamic teachings with the clothing of practice.

By way of the prophets endeavors the people who lived during the age of proclamation came to know the existences in name and meaning of Gods religion, along with each of its practices, beliefs and behaviours, understanding them well. They became familiar with the special terms in Islam and also their hidden meanings. All of the Abudhar, Abu lahabs, Omars and Abu Jahls, all of the prophets contemporaries, believers and non believers, understood all of the Islamic terms and their meanings. After this comes the time for Islams existence in practice and the prophets strived to apply practically and actual existence. Praying persons should come to exist and all other Islamic practical laws and ethics should be applied.

C) Islamic Personality Existence

It is here that Islams third form of existence or its existence in practice appears and Islamic personality is born. "Islamic Identity" may be observed in that person who performs his "ablutions", prays, fasts, goes to Holy War (Jehad) and pilgrimage "Hajj" and is bound by Islamic morality. All of the Prophets endeavors in Mecca after the proclamation were in the way of building Islamic identities. In this period he brought such personalities as Ali (a.s), Khadija, Abudhar, Ammar, Somayeh, Yaser, Khabbab, Bilal and etc. During the Prophets last year of residence in Mecca these three stages of Islamic subsistence were transferred to Medina and took root there in the Prophets absence.

The subject is itself clear that it is impossible that the third stage of existence of Islam i.e. practical presence or Islamic personality exists in a place which nominal and conceptional existence does not exist. Until the Prophet (s.a.w) has not explained Islamic terminology and proclaimed their correct meanings, the third stage which applied Islam or Islamic personality cannot come into existence, because the first two stages proceed the third.

D) Existence of Islamic Society

Now that the third "essence of existence" or Islamic identity was formed in society and came to be, the Prophet (s.a.w) began to establish the fourth stage of Islamic existence called Islamic society. This was at a time when Islamic individuals came and swore allegiance to the Holy Prophet (s.a.w) in order to set up an Islamic community, a community where Islamic social practical laws would be constituated. Thus Islam broke through the walls of homes entering the economic and political scene and that of war and peace. From here we understand the meaning and function of «Allegiance» in Islam, and realize that allegiance brought about the Islamic community or the highest form of Islamic existence.

Hence, during the lifetime of our Prophet (s.a.w), Islam acquired four types of subsistence. The terminology was announced, their meanings were proclaimed and indoctrinated, individuals were trained to bear the burden of acting according to Islam and eventually the Islamic community was also founded. In the prior historical periods of man, during the lifetimes of all of the prophets (the prophets of mission), these very terms used in the final Divine religion also existed: prayer (salat), compulsory alms (zakat), fasting (soum) and Holy War (jehad) etc. existed as terms along with their meanings. The proceeding prophets propagated these terms and their meanings in every possible way to them. In addition to this, Islamic personality were also trained by them. Of course, the success of the prophets in this third part varied, some having more success, some having less. However, some of them were successful in creating an Islamic society, like Moses, David and Solomon and others were not.

During the Holy Prophets (s.a.w) time, Islam emerged in all of it "essences of existence" and with all of its aspects and phases in society. But after that revered prophet what happened? It might be surprising for you to find out that the Islam subsisting among the majority of Muslims today is nothing but the name of Islam, its real meaning having disappeared. An example of this is seen in relation to prayer. Since prayer has certain conditions, if these conditions do not exist the true reality of prayer ceased to exist. The same is true for every other Islamic commandment such as "fast" and the Holy War (Jehad), if their conditions and particulars don't accompany them they will not be considered as Islamic laws.

We now repeat our question: Islams existence in name, meaning, identity and society came to be during the lifetime of the Last Prophet (s.a.w) and most other prophets, but what happened after the death of these prophets? About the previous prophets it must be said that after their deaths Islam was completely erased from their society being altered, changed and concealed. Of course this didn't happen all in one day or all at one time but over a span of time. In time the Islam that Moses proclaimed completely vanished. The Islam that Jesus son of Mary preached was destroyed after him not even its literal or terminological existences remained.

Because Islam is the name of a religion which God revealed to all of his prophets of mission, the name of Moses's religious law was Islam and has now been changed to Judaism, while the name of Jesus's (a.s) religion has been changed to Christianity. These names did not come from God but were created by nations and came to be at the hands of meddlers. During previous ages alteration was so advanced that not only did Islamic societies such as that founded by Moses cease to exist, but the Islamic identity built by him was also overturned so that even its meaning and terminology were destroyed. Only this group (the Jews) see themselves as his followers but did Moses or Jesus proclaim these practices, beliefs and behaviour which now exist among the Jews and Christians? Were the drinking of liquor, the refraining from circumcision, ideas that Jesus is the son of God and that God is made up of three persons, taught by Jesus (a.s)? As such it may be said that Islamic society, identity, meaning and terminology have all ceased to exist.

Now lets see what form the situation will take with regard to the religion of the Last Prophet (s.a.w). He himself had said: "Only its name will remain". Nay of Islam only its name will remain and of the Quran only its written lines.

We are trying here to understand this remark and penetrate and dig into its environs, We have said that of the Islam previous prophets proclaimed, none of the various stages of its existence remain. However with regard to the Last Prophets (s.a.w) religion, according to his own words, in the ages following him only the name of Islam will remain. Literally, this tragic event pertains to the first period of the Imamat. The role of the Holy Imams (a.s) in the Islamic society was to return to the dead, meaningless, evicted Islam, and bring to life its active and conceptual existences. These great men both returned the true meanings of Islam to the society and then proceeded to nurture Islams identity.

Alteration & Dimensions In past nations

In a short, analogic, comparatory discussion we will study the ways of alteration, replacement and concealment in previous nations so that with greater clarity we will come to know the final Divine law and its fate. We will consult the only accurate unaltered record in our possession of the history of divine religions, The Holy Quran to see how previous divine religions were destroyed:

1) On Concealment:

«And (remember) when Allah laid a charge on those who had received the Scripture (He said): You are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain.» 38

«Those who hide the proofs and the guidance which We revealed, after We had made it clear in the Scripture: such are accursed of Allah and accursed of those who have the power to curse» 39

«o! those who hide aught of the scripture which Allah hath revealed, and purchase a small gain therewith, they eat into their bellies nothing but fire. Allah will not speak to them on the day of Resurrection, nor will Me make them grow. Theres' will be a painful doom.» 40

2) On mixing the truth with falsities:

«O people of the scripture! Why confound ye truth with falsehood and knowingly conceal the truth» 41

«Confound not truth with falsehood, nor knowingly conceal the truth» 42

3) Alteration

«Have you any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly?» 43

«....and of the Jews: listeners for the sake of falsehood, listeners on behalf of other folk who come not unto thee, changing words from their context....» 44

«Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "listen to us" distorting with their tongues and slandering religion.....» 45

From a careful study of the proceeding verses we discover that different nations used different methods to plunder heavenly truths and divine religions. A group of them hide or concealed these truths, another mixed the truth with falsehood creating suspicion and the third group only changed directions to alter meaning or intention, having nothing to do with its outer appearance and literality. In short, by using these methods they would alter the Scriptures or Testaments and progressed to the point where it became impossible to recognize the truth from falsehood.

Of course the primary motive for these treacherous acts and plundering was that Heavenly truths were always and in every place at war and in conflict with a part of mans' sensual passions and desires. The validity and value of these types of realities closed the way to the enactment and practice of sensual desires for the powerful and pleasure seeking. Either these pleasures and countless conveniences must be refuted; those realities removed from their valid, recognized position; or changed in essence and nature. The powerful persons of nearly all nations chose the third method. This was because they were not willing to accept the first method which meant forsaking their pleasures and the second method was not feasible because refuting religious truths in their entirety would damage their position making life difficult for them. As such, the best method was to alter and plunder all of its meanings and realities under the pretense of religion. This was the fate of all Divine religions and past religious laws, they were altered in this fashion. The Holy Quran groups these crimes and malicious acts under the word revolt, injustice. 46

Previously we learned that the exigency of Divine Lordship is that his laws---being the only laws that ring true for mankind---be sent to the prophets in the form of revelations which are then taught to us by them. We also learned that because they are messengers, Divine messengers have no responsibility except that of propagation. In addition to that however, every prophet before being Gods messenger is also a Muslim. That which is required of us with regard to our being Muslim is also required of him. Being a Muslim he must pray, fast, perform the rites of Hajj, perform Holy War (Jehad) and establish a just government. All of these are Islamic responsibilities, not those of prophetic mission. In the sense that the prophet is a messenger of God and an apostle he has no other responsibility but that of propagation.

Now, with the preliminary information we have acquired we will proceed to the main topic of this series of lectures, being the role and responsibilities of the Holy Imams (a.s) in Islamic society.

Imamate and Caliphate

In Islam there exists two schools of thought and insight: The Imamate school and the Caliphate schools.

In the Imamate school, the Imam possesses certain particularities, Among them that he must be infallible of all sin and error ("Masum" = infallible). Another is that he may only be appointed by God, the Prophet having no role in his appointment except for the propagation and proclamation of Gods command. 'The Almighty God" chooses, and the prophet relays the news of this divine appointment to the people.

Of these Imams, the first being Amirul Mu'meneen Ali (a.s) and the last being Hujjat ibn al-Hassan Mahdi (a.s), that which we know and recognize in relation to Ali is the same for Hujjat ibn al-Hassan. That which is proved for Ali; infallibility, divine appointment, divine inspiration, and knowledge of all the aspects of eternal Islam, exists for all of the Imams and is proved.

But in the Caliphate school, the people choose the Caliph and he comes to hold the position of Caliph by the peoples choice. Here, what is confirmed for Abu Bakr has been confirmed until the end of the Ottoman Caliphate. The Caliphate is determined by a vote and an oath of allegiance and this never differs.

This discussion was only a very small introduction. We will now see that in the Imamate school and based on its views, how Imam Ali (a.s) is seen and what the Holy Prophet (s.a.w) said on his behalf.

A study of the Prophets life will clearly show that the propagation of divine law by him was not unrelated to the events of time and place. For instance, when something happened and the Prophet was consulted concerning it, Gabriel would reveal the related judgement by way of revelation. In domestic or social matters, conflicts would arise, someone would ask a question, or an issue would be brought up by friend or foe with the Prophet (s.a.w). Following these situations a revelation would be revealed that solved the disagreement or answered the question.

We will refer to a very important event in Islamic history and learn from it. In the eighth year of the Hejrat, the Prophet conquered Mecca and returned to Medina.

Now the Muslims possess the mightiest power in Arabia. However other scattered forces exist in Arabia which have not come under the banner of Islam, and a group of the pagan Arab tribes still loyal to the customs of the ignorant Arabs come to Mecca. These pagans circumambulate the "House of God" in Mecca and perform all of the other rites customary just as the Muslims.

After Islam gained power and Mecca was conquered, all of these rites were performed by the Muslims. The Muslim and pagan both performed Abrahams great rite and each went in his own way having nothing to do with the other.

The Chapter of Bara'ah in the Holy Quran, was revealed as a strong command to end the mixing of Muslim and Pagan. In these verses God explicitly informs the pagans that:

"(This is a declaration of) immunity by Allah and his Apostle towards those the idolaters with whom you made an agreement. So go about in the land for four months and know that Allah will bring disgrace to the unbelievers. And an announcement from Allah and His Apostle to the people on the day of the greater pilgrimage that Allah and His Apostle are free from liability to the idolaters;.... 47

So it was thus that the proclamation for combat with all of the Arab polytheists was given. This was Allahs command and judgement and must be communicated as such to the Arab pagans and polytheists. The Prophet is the one delegated for the duty of propagation. The initial proclamation of the Quran and each of Gods laws to its audience is the particular concern of the ("Masum") infallible. Those bound by, or the audience intended for a particular divine law must initially hear it, from one of the infallible.

The Holy Quran stipulates that; our invisible officers (Angels) look after those possessed of prophetic mission in all aspects and ways during the propagation of divine law, so that the message will be given without encountering the danger of mistakes or errors. As a result Heavenly truths reach the people in their true entirety. 48 This is the very principle we mentioned as the purity of first hand propagation which consists of this divine practice:

«The initial propagation must be undertaken by an infallible (Masum)»

Here a point is necessary to make because without it this subject will not be correctly understood. The ideas that must be relayed to the people may be divided into two parts: first are those of which both the terminology and their meanings or intent are from God such as the Quran and other divinely inspired scriptures, second are those whose ideas and meanings are Heavenly but its terminology coming from the Holy Prophet (s.a.w) and those are the traditions.

The Holy Quran was revealed to the Holy Prophet (s.a.w) by God, both the very terminology, the words and all of their meanings and intent are from Him. Of course the Quran only contains the major and main topics of Islamic matters and doesn't usually deal with specific matters. But there also exists a series of Islamic laws and learnings and other specifics such as how many "Rakats" (units or sections) make up one prayer, what is recited in "Rukoo" (genuflection) and "Sujud" (prostration) during prayer, how do we say the "Tashahud" (testimony) in the rite of Hajj how many times must we circumambulate the Kaaba, where is "Meeghat" (a certain place for beginning Hajj rites), how do we put on the pilgrims clothing, when are alms necessary and all other secondary details. These are not in the Holy Quran. The Holy Prophet (s.a.w) with reliance on revelation but with his own terminology and words explained them. In this series of religious laws the meanings and ideas are from God but the speech from the Prophet.

That which in word and meaning was from God; the Holy Quran and its propagation to the duty bound, was finished by the last year of the Holy Prophets (s.a.w) life, and the Prophet proclaimed it to all of the people. However, the ideas and truths which must be explained in prophetic traditions are of two types. One type included those which the Muslims of that time needed and wanted. The Prophet informed everyone of these. The other type were those which would not be enacted during the Prophets time and would be enacted in later times, there as such being no urgent need for their proclamation in the Prophets time. For example; if the leader of the Muslims is not infallible,(the prophet or Imam the rightful one) what is the duty of the Muslims, and how should they act towards him? This verdict was not needed during the Prophets time. Also, if between two groups of Muslims war should break out, how should the oppressive side be treated and the property taken from them holds what verdict in Islamic law? These laws and their like had no opportunity for enactment during the Prophets day and age. Later however, during the age of Imam Ali (a.s) it became reality and its practical verdict was enacted by the Imam. Also, if the Muslims should go to war against the rightful leader what must be done with their captives and how should the spoils of war be taken possession of? All of these were matters brought up later and there was no need for their verdicts during the Prophets time so they weren't explained.

It was all of these events and hundreds and thousands of other events that had laws, rules, and verdicts, and God related and explained them to His prophet by way of revelation. In these sorts of maters the Prophet left their verdicts as a trust with Amirul Mo'meneen Ali (a.s),49 and it was he who had the responsibility of their communication after the Prophet (s.a.w)!

Another division of the matters necessary to be propagated could be into those being proclaimed for the first time without an intermediary, and those proclaimed by an intermediary.

The laws necessary for their duty-bound must initially be proclaimed by a person completely infallible and free of sin, error and prejudice. Prayer, the Fast, Zakat and Jehad and every other Divine Law must initially be taught by a missionary who is infallible (Masum) to the duty bound. This must be done by one who is appointed by God, and infallible of errors and mistakes and if not Gods law may become subject to subtraction and additions, mistakes and forgetfulness. Of course, after correctly learning religious law every Muslim may and must proclaim it to others. One Muslim may say to the other: the Prophet (s.a.w) taught me to pray like this, he taught the particulars of a certain law like this or he performed some particular action like this. An ordinary Muslim, one who is not infallible ("Masum") may not say the following without mentioning an intermediary; God requires you to pray in this manner. No, in principle the right to say such does not exists for those other than the infallible. This is the precise, important point here.

According to this principle the Islamic laws which were not proclaimed during the Prophets lifetime must have been proclaimed by what person? While we answer this question we will draw closer to the role and deed of the Holy Imams (a.s).

49) In creditable Shi'ite Traditions it is said that the Holy Prophet (s.a.w) informed Ali (a.s) of all of the matters needed by man and he (Ali) collected and put these down in a book called « «'''» =collection», which was kept by Ahlu'l bait as a scientific legacy. We have also seen much of this book in Sunni Traditions. We will discuss this book further in the future. If God wills.

A MAN OF MYSELF

The verses of Bara'ah were revealed and it addressed the pagans as a group specially. They were in Mecca far from the Prophets (s.a.w) reach and the Medinites were not subject to the propagation of these verses. These verses were not meant for them and are remarks and commands for the pagans exclusively. Previously we learned and will see more clearly in the future, that according to Islamic thought, propagation of verses to those they address must be accomplished by an infallible. Our point is a clear and prominent point in the text of this story. The Holy Prophet (s.a.w) sent for Abu Bakr and giving him the verses told him; mount and go to Mecca and proclaim these verse to those subject to them, the pagans.

Here we have a revelation from God, those subject to it not being the Muslims of Medina so that the Prophet could have delivered it himself, and the first propagation having been carried out by an infallible (Masum). If this revelation had been meant for the people of Medina of course Abu Bakr being one of them could have proclaimed it everywhere and to everyone as second hand propagation. We have however seen that this was not so and the word was especially meant for the pagans and carried the announcement of Islams position regarding its encounters with them in the future. Hence, the delivery of these verses in Mecca was only correct if done by the Prophet (s.a.w).

Abu Bakr mounts and starts out towards Mecca. Gabriel appears and brings to the Prophet (s.a.w) this categorical divine command: "That is the propagation of Gods verdict, first hand propagation at that. Either you must see to it yourself or someone who is of you".

This was the basis of this incident.

Now we will take a look at the related traditions. Here we will refer to the point that all of the traditions we will read are from authorative Sunni writings and we have not used Shi'ite sources. In principle it was not necessary for us to do so because the authorative Sunni narratives cover almost all aspects of this incident.

Tirmidhi in "As-Sahih", Nasa'i in "al-Khasa'is" and Ahmad bin Hanbal in "Masnad" and many other famous narrators have narrated it and we will report it literally from Tirmidhi's "Sahih". Anas ibn Malik had reported that the Prophet (s.a.w) sent the Bara'ah verses with Abu Bakr to Mecca but called him back from the road saying:

"Its not suitable and these verses must not be read to the people except by a man of my family" 50

Who are those of the Prophets family? They are those included in and covered by this noble verse:

"Allah's wish is but to remove uncleanness far from you O' folk of the Household, and cleanse you with a thorough cleansing". 51

And they are far from any uncleanness they possess the condition for first hand propagation or in other words they possess infallibility and divine immunity. Therefore, now that the Prophet (s.a.w) himself cannot deliver these verses to those they are addressed to, someone must see to this important task who possesses the special conditions for first hand propagation. For this reason the Prophet (s.a.w) sent for Ali (a.s) and gave the verses to him so that he would undertake this duty.

Several traditions of Imam Ali (a.s) exist on this matter. In one of them, Zayd ibn Yasee relates as such from the Imam:

"The Holy Prophet (s.a.w) dispatched Abu Bakr to the people of Mecca with the Surah of Bara'ah. After Abu Bakrs departure he sent Ali after him saying, "Get the letter (containing the verses) from him and take it to Mecca". The Imam went after Abu Bakr, retrieved the letter and took off for Mecca to perform his duty. Abu Bakr returned to Medina in distress. He was upset and feared that something had been revealed from Heaven about him to the Prophet (s.a.w). When he arrived in Medina he went to see the Holy Prophet (s.a.w) asking: "Has something been revealed about me?"

The Holy Prophet replied: "No! nothing has been revealed about you on this matter. It is only that I was given the duty to either deliver these verses myself or send a person of my family for this purpose" 52

In another tradition the Imam himself relates:

"I told the Holy Prophet (s.a.w): O' Prophet of God! I am not eloquent nor an orator! The Prophet replied: There is no other way or solution and is inevitable that either I take these verses or you deliver them. I then said: Now that I have no alternative and there is no other solution, then I will take them. The Prophet then said: Go without a doubt the Exalted Lord will keep your tongue on the truth, and truth and will guide your heart".

The Holy Prophet (s.a.w) said this and then placed his blessed hand on Ali's mouth. 53

Another existing tradition related by the Imam (a.s) reads like this:

"The verses of the Surah of Bara'ah were revealed to the Holy Prophet and he called for Abu Bakr and gave the verses to him to take to Mecca and proclaim them to its inhabitants. But after a short period he summoned me and said: Go after Abu Bakr and wherever you reach him retrieve the letter from him, take the verses to Mecca and proclaim them to the inhabitants there. I met Abu Bakr in "Johfeh" and retrieved the letter from him. Abu Bakr then returned to the Holy Prophet (s.a.w) saying: O' Apostle of Allah, has something been revealed concerning me. The Prophet replied: No, But Gabriel came to me and said: "Other than you or a man of you no one may pronounce the prophetic message on your behalf". 54 There is another tradition from Sa'ad Waqqas. This companion of the Prophet (s.a.w) says:

"The Prophet (s.a.w) sent Abu Bakr with the verses of Bara' ah towards Mecca. He was still on the way when the Prophet sent Ali after him (to get the verses from him and go himself to perform the duty of Proclamation). Ali (a.s) got the verses and went with them to Mecca. Abu Bakr returned to the Holy Prophet (s.a.w) in much distress and sadness and complained to him. The Prophet saying: 55

Once again according to this tradition, the Holy Prophet (s.a.w) makes the propagation restricted to himself or a man of himself saying: "Myself or a man from me must perform the duty of propagation and the communication of this divine Mission."

Ibn Abbas spoke in more detail. He reports that the Prophet sent Abu Bakr and Omar together to Mecca placing the letter in Abu Bakrs hands. These two started out and progressed a distance. Away along the road they saw a man on a camel coming towards them and they called out:

"Who are you?"

The man astride the camel replied:

"It is I, Ali! Abu Bakr give me the letter! (the letter containing the verses of Bara'ah)"

Abu Bakr asked him:

"Has something happened?" 

Amir-ul-Mo'meneen Ali (a.s) replied:

"Its alright, its nothing bad with regard to you".

Then Ali (a.s) took the letter from him and started out towards Mecca in order to announce it to the pagans. Omar and Abu Bakr upon their return to Medina asked the Prophet:

"What's new regarding us, and what has happened?" The Prophet replied:

"Its alright, however; 56

"I have been told and the order has been given, that no one shall deliver the divine message except myself or a man who is from me".

The last tradition will be quoted from Abu Bakr himself. Zayd ibn Yasee quotes from Abu Bakr that the Prophet sent him to Mecca with the verses of Bara'ah and this message:

«From this year onwards pagans may not perform the Haj, while no longer may naked persons circumambulate the Kaaba such as was the custom in ignorant times, and no one except the Muslims will enter Heaven. Those who have treaties with the Holy Prophet their treaties are valid and standing for their lawful term, and Allah and his prophet like not the idolators»

Abu Bakr, with this message and the Quranic verses goes off to fulfill his duty, but in his absence the Holy Prophet (s.a.w) sent for Ali directing him:

"Go towards Mecca and try to catch up Abu Bakr, send him back to me and you go on to proclaim the Quranic verses and my command".

Ali completed the prophets orders Abu Bakr also returned to Medina and when he went to the Prophet, in tears he said:

O' Apostle of God! Has something happened concerning me?" The Prophet replied:

"No, All is well, but 57 I have been ordered by God that no one but myself or a man from myself must propagate".

The afore mentioned events and the Prophets comments about Imam Ali (a.s) have been recorded in the writings of other narrators, of which we will refrain from conveying here. Those who wish for a greater detailed account may refer to the writings of traditions and exegesis.

This event was related to the Propagation and message of the Surah of Bara'ah. The Prophet was here commanded that only himself or a man like himself may rise to its proclamation. We have also seen that at this time and among all of the supporters and family of the Prophet it was only Ali (a.s) who was introduced as possessing this distinction. The conclusion here is that «only Ali is a man such as the Apostle of God»

This is another event in Islamic history which brings across this very meaning and reality, bringing greater clarity to the sentence (a man of myself) It also removes the inadmissible probabilities some have given its meanings, probabilities that declared the esteem and merit of the Imam which exist in the depth of these words as being nothing.

It was during the "Battle of Uhud" with all of its difficulties and unpleasentness. The Muslims, upon hearing the diabolic shout «Mohammad has been killed!», decided to flee rather than remain. The Holy Prophet (s.a.w) remained, injured and alone. Only a few of the Muslims remained with him and according to the narratives of some historians they were Ali (a.s) and two others. In this battle the Imam had killed the pagan standard bearers one after the other. Now that the Muslims had fled and the Prophet had remained alone, he was rushing back and forth in every direction fighting off the numerous enemy soldiers and the pagan ranks who were attacking the Holy Prophet (s.a.w) each time the Prophet would repeat this sentence:

"O' Ali, ward these (soldiers) off !

The Imam and his sword alone would attack them, breaking off their rushing attack, placing his own life in danger to protect that of the Prophet (s.a.w). Gabriel, who was present here at the Prophets side on this battlefield said:

«O Messenger of Allah, this is an example of Ali's devotion and selflessness, his fellowship is with you!»

The Prophet replied:

«Ali's sacrifices in my way are not surprising; because "he is of me and I am of him"

Gabriel then said:

«I am also of you both"» 58

In this historical event, all of the speech surrounds the words "Mennie" and "Menkoma". The Prophet (s.a.w) says Ali is of me and I am also of Ali. Gabriel says: I am also of you. The Prophet does not refute his remark. What do these words mean? What could be the meaning behind these three being of one another? How are they alike? What is the common aspect between them? Which meanings does the word "Min" relay here?

Gabriel was not a human being and was not the paternal cousin or close relative of the Prophet, and therefore we cannot see the words «I am of you» as being in this manner. The only relation he had to the Prophet was in their partnership delivering the divine message. He received revelation from God and delivered it to the Prophet (s.a.w). The Prophet also received divine commands. Sometimes delivering them himself and sometimes "Ali delivering them to the Muslims.

So, the sentence «---» all say that we are similar and equal in the distinction of propagation (of divine law), to such an extent that these three are as parts of one anothers being.

Remarks of the Holy Prophet (s.a.w) which shows Ali (a.s) as having such a similarity and affinity to the Prophet in the duty of propagation (that he is as a part of his being), are not restricted to the event of the propagation of the surah of Bara'ah. For example, in the farewell pilgrimage when he delivered a great number of his most important messages and commandments to the Muslim people he also reminded them of this fact. He explains this unparalleled similarity and closeness with complete clarity, and also its result in the cooperation and partnership in the primary process of the Prophetic Mission (the propagation).

The Prophets companion Habashy Ibn Jonadeh said:

During the farewell pilgrimage the Holy Prophet (s.a.w) said:

"Ali is of me, and I am of Ali, and no one may deliver the prophetic message on my behalf other than myself or Ali". 59

In another famous tradition we read: The Prophet sent Imam Amirul Mo'meneen (a.s) to Yemen bestowing upon him military command Khaled had gone for this purpose before him. When he was sending the divisions he gave the command of the first division to Khaled and the second to Ali (a.s) then saying:

"If the two divisions should meet and merge, then the command of both will be in Ali's hands." 60

The Imam went to this battle and returned the victor. A small group of the army instigated by Khaled, upon their return to Medina, brought complaints against Ali (a.s) to the Holy Prophet (s.a.w). The Prophet was so enraged by their actions that anger was immediately seen in his face.

Then he said:

"What do you want of Ali? What do you want of Ali? What do you want of Ali? Ali is on me and I of him and he is the master and leader of every believer after me." 61

In another tradition where Hassan (a.s) and Hussein (a.s) are present the same remark is made. This tradition is found in the book "Al-Riazal-Nazarath" The Holy Prophet (s.a.w) said to Ali (a.s):

"Three blessings have been bestowed upon you and on no one else, not even myself; you have the distinction of being my son in-law and I do not possess this virtue. You have a wife such as "Sediqeh" my daughter, while I have had no such wife and two children have bestowed upon you such as Hassan and Hussein(a.s), while from my loins no such children have come to be. But you are not separate from me, you and Hassan and Hussein are of me and I am of you" 62

In reference to the Imams of Ahlu'l bait (a.s) this remark exists in various forms. According to a tradition by one of the Prophets companions Maqdaam bin Ma'di Karb, the Prophet placed Imam Hassan (a.s) in childhood on his lap saying 63 «This is of me». In reference to Imam Hussein (a.s) he also said:

(Hussein is of me and I am also of Hussein) 64

Regarding the last member of Ahlu'l-bait, the last Imam of this household, Imam Mahdi (a.s) he also said:

(Mahdi is of me) 65 and/or:

(Mahdi is of our household) 66

All of these remarks show that this entire group had the responsibility of propagation. The Holy Prophet (s.a.w) holds the responsibility for the propagation of the Divine Message. The Holy Imams (a.s) were also charged with this duty. The difference between the two is that Ali (a.s) and the other Imams received the Divine Message from the Holy Prophet (s.a.w) and the Prophet received it from God. The conclusion here is that; our Imams, up until the last one Hujjat ibn al Hassan (a.s), all being of Ahlu'l-bait are all responsible for the propagation as their first and foremost duty and responsibility. A duty and responsibility that could never be abandoned. These great men, placing no worth on their own life, sacrificed everything for the fulfillment of their duty. However, the other duties of the Holy Imams are as affairs of their concern. Holding public prayer is of his concerns. Establishing and enforcing Islamic law is one of their concerns and the creation of an Islamic community and a just government is also the same. This means that if no one followed them and they acquired no assistance its possible the just government wouldn't come into practice. But with or without the help of others, propagation could not be abandoned. This duty carries no conditions and is unconditional. But, all other concerns, even though they are mandatory they are also conditional.

Now, how these great men performed their main duties and how they proclaimed it, and what they propagated, are matters and questions that must be clarified in the following discussions. They were the bearers of religious laws, the protectors and guards of Islam and they completely and properly performed the duties of the preservation and propagation of Islam. In future lessons we will study these subjects of discourse.

The religious creed of the Final Prophet (s.a.w) - just like in previous nations-- ceased to be and as Amir-ul-Mo'meneen (a.s) said; took the form of a reversed cloak or a bowl turned over. 67 The efforts of the powerful with the aid of a few traitorous, fake scholars, proceeded to alter Gods religion, destroying it in the process. In this nation, Islam fell victim to this very fate; to the point that of Islam only a name remained. The exhausting efforts and self sacrifices of the Holy Imams (a.s) gave new life to the final religious creed, and returned it to the community where it came to practice in various aspects of time and place. God had appointed these great men for the guardianship and protection of Islam. First of all they were the bearers of all Islamic truths and learning, and secondly they had been charged with the duty of propagation the banishment of alterations and the campaign against change. Here I repeat; the Holy Imams special responsibility was the same as that of the Prophet, and exclusive in one word, and that being (propagation) In this nation, that which man required and the Prophets era needed was proclaimed by the Prophet (s.a.w) himself, and that which was not then needed was handed over to Ali (a.s); so that he and his eleven descendents would then be the guardians and deliverers of Islamic views in all ages.

"Lo! religion with Allah (is) The surrender (to his will guidance) Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whose disbelieveth the revelations of Allah(will find that). Lo! Allah is swift in reckoning". "And if they argue with thee, (O Mohammad), say: I have surrendered my purpose to Allah and (so have) those who follow me. And say unto those who have received the scriptures and those who read not: Have ye (too) surrendered? If they surrender, then truly they are rightly guided, and if they turn away, then it is. thy duty only to convey the message (unto them). Allah is seer of (his) bondmen".

Holy Quran: "The Family of Imran", verses 19-20.

In our preliminary discussions we had a few important Islamic terms to consider: "Elah", "Abd", "Rab" and "Islam". After research into the first three terms we arrived at a discussion on the environs of the term «Islam» and in the interim we brought up the famous tradition of the Holy Prophet (s.a.w). Previously we placed the very important term« » under detailed evaluation, therefore we will skirt it here briefly. 68 In previously discussion we cited the noble tradition of the Holy Prophet (s.a.w) which contained the remark that:

«A day will come for the people when there will remain nothing of the Quran but its format meaning its written word. And also of Islam, except for its name nothing else will remain. The people will be called by this name but they will be the furthest persons from Islam......»

And we spoke of this part of it which says

«nothing else of Islam will remain except for its name»,

and we wanted to know that form Islam had during the Holy Prophets time and afterwards what form it took.

We saw that the God of creation, based on his lordship must train his creatures and give them growth until the point of maturity. True lordship requires that the best needs of His creatures be known precisely and provided in the necessary amount far from waste and dissipation. The exchangless divine laws throughout creation and His enactment of laws in the human world all bubble up from the spring of God's lordship and is the way towards anatomical, evolutionary perfection throughout creation.

We have observed that the ordinary battles and conflicts of the Prophets with the evil forces of their era or their nations were over the acceptance of God's Lordship. The prophets strived to have mankind accept the world comprising divine order and give order to their lives in accordance with His widespread commands. They would tell him (man) that; your lord and the organizer of your life is that same organizer and perfector of the Heavens and Earth, sun, moon and stars, and these creatures will in no way escape from under the weight of divine order.

We know that divine order in mans life is called Islam and this was not the particular name for only the religious creed of the Final Prophet (s.a.w). In the Quran we read:

«Gods religion is Islam, and the differences that the Jews and Christians have introduced into it, each going in a different direction, was only because of oppression and tyranny»

('The Family of Imran: 19)

and

«He hath ordained for you that religion which He commended unto Noah, and that which We inspire in the (Mohammad), and that which We commended unto Abraham and Moses and Jesus......»

("Counsel": 13)

This Islam appeared in four staegs in the society and has come to be in four "essences of existence":

1) Nominal Existence:

In the past we saw that the Holy Prophet (s.a.w) had remarked that of Islam nothing will remain except this form of its appearance and existence.

2) Conceptional Existence:

Those meanings that the Prophet explained in relation to legal words and expressions. The Holy Prophet (s.a.w) used a series of terms and words that were generally known 69 but he explained new meanings for these literal forms which of course are not unrelated to their literal meanings. Upto this point the active stage has not come to be and the Prophet strives to his utmost to circulate these words with their new meanings among the people and cause them to be propagated. We have also seen that the primary output of the first prophets was this very propagation and nothing else.

3) Practical Existence:

Then the prophet strives to bring these Islamic meanings to the stage of practice and earn its active existence. When a Muslim performed his ablutions, prayed, gave zakat, went to Jehad and called people to goodness (Amr bil Maroof) he has found Islams' in practice. Up until the second stage, or in other words the terminological existence both the Muslims and all others during the Prophets time understood. Abu Lahab, Abu Jahl, and Abu Sufyan on the opposing side, and Ammar, Abu Dhar and Khabbab on the agreeing side heard the words "Salat" and "Zakat" and understood their meanings. They recognized the principle terms of Islam such as "Rab" and "Elah" with their correct meanings. In this aspect during the Prophets era the Muslim and non-Muslim were equal in their understanding of the pronounciation and meanings of all these terms. It is from this stage onward that Muslims and non-Muslims are separated. After the proclamation the Holy Prophet (s.a.w) goes to Jehad striving to make these terms and meanings find their active existence. Here it was that Islamic identity appeared.

It is impossible to present applied Islam in a place without existing the nominal and conceptual existence. Therefore exists no Muslim without knowing Islam. Propagation is meaningless unless until Holy Prophet (s.a.w) does not convey the Islamic Terminology.

69) In Arabic, "Salat" means prayer, "Soum" means thrift, "Hajj" means intention and "Zakat" means growth, or cleanliness.

4) Islamic Society:

Now that in Mecca and Medina the third essence of existence" was established, the Prophet begins to establish tits fourth "essence of existence" taking the name Islamic society. This Islamic society became established when Islamic individuals made an allegiance to the Prophet (s.a.w) to build a one hundred percent Islamic community.

The previous prophets who were given the duty of the propagation of Gods religion, Islam, also placed all of their efforts on this very ideal and aspiration. A group of them such as: Moses, Solomon, and David were also successful in the establishment and completion of Islams four essences of existence. During the last Prophets (s.a.w) time they were also established by him and they were able to emerge.

One inevitable practice existed throughout the history of mankind. This practice may be interpreted into a worldwide general rule. It is summed up in these sentences: Every true statement, and every just way and rule that conflicts with carnal desires and hinders extravagance in the exploitation of human and natural resources, restricting wealth for certain persons will create for itself a strong group of enemies who will stop at no form of sabotage regarding it. However, since the religion of God especially that of the last Prophet (s.a.w) enjoyed heavenly assistance 70 and its victory in first stage held a divine guarantee, 71 these alert, powerful enemies had no choice but to hide under the mask of hypocrisy. Of course with the death of the Prophets and the disappearance of heavenly assistance this group came out of hiding causing the hatred they had stored in their hearts to appear.

From this very central point and by this very group, the truth and religion of God was being altered and turned over, and to the point that they were successful they changed and adjusted heavenly and religious truth. Of course they kept the other appearances of religion, and in its name they exploited Gods servants by forcing upon them their own opinions and choices.

With regard to all of these preliminaries it might still appear strange and astonishing that we believe, the prayer, fasting, Zakat,....and the beliefs and thoughts that were propagated by the Prophet (s.a.w) do not exist amongst an enormous group of todays Muslims. Of course its existence in name remained. What has disappeared is its correct meaning and intent. For example, the law of divorce thrice which is one of the laws of true Islamic creed, possesses certain conditions and if they are fulfilled this divorce as such also ceases to be and becomes non-existent. What has remained is the name of this Islamic law.

In previous centuries, in the era of the proceeding prophets and also in the period following him, Islam would be completely annihilated. The Islam that Moses son of Emran (a.s) proclaimed and circulated was completely destroyed and annihilated. Thus a prophet possessed of divine law, like Jesus (a.s) was appointed to once again restore Islam. After him the Islam he proclaimed was eventually forgotten and another prophetic mission became necessary.

Isn't it true that the name of the religion which God revealed to all of His great prophets was Islam? Isn't it also true that the alterations of past ages didn't even stop at this name, also changing it? Wasn't the name of Moses's religious law Islam from which it was changed to Judaism? As such its existence in name was destroyed. Wasn't the name of the religion revealed to Jesus (a.s) Islam, while afterwards alterations and changes went to such an extent that even that name was changed becoming Christianity? We know all of the answers to these questions are positive.

Christians see themselves as being the followers of Jesus, son of Mary but did he bring these beliefs and practices to be? Did he introduce wine-drinking as a religious rite? 72 Did he command not to circumcise? 73 Last of all, did he introduce God to the people as being made up of the Trinity, «Thee father», «the son», and «the holy spirit»?74 Certainly not!

Of Jesus's religious creed nothing has remained, the name has gone and the meaning has been destroyed. The Islamic individuals trained by that lord have all gone. Of the Islamic society that he or any other prophets in other ways established not a truce remains. Therefore, (of the Islam that previous prophets proclaimed not even its name has remained) But with regard to the religion of the Last Prophet (s.a.w), he himself had said: There will come a time when Islam will become a name without content, and nothing will remain of it but its name, Yes, such a time arrived according to the Prophets prediction and it came very quickly. In a few years all of Islams meanings were plundered and only its name remained.

The alteration of the last Prophets religion began at his death, the culmination of this being during the long period of Muaviehs rule. He and his hirelings of which some also bore the titles of the Prophets companions, went to work in earnest at ransacking all of the aspects and facets of "Pure Islam". The official Islam that is believed in by most of the worlds Muslims, was established during this age.

Now we will think about and see what a momentous task and what great pains were placed on the shoulders and in the hearts of the Holy Imams (a.s) for the campaign against this altered Islam. What an enormous burden of pain and suffering they carry on their shoulders, on the one hand because of their fundamental knowledge of Islam and on the other hand because they see with their own eyes the Prophets legacy in the Islamic community being plundered. Here we realize what an enormous and serious task the Holy Imams (a.s) have. We believe, and with Gods help will prove that it was they who returned the four essences of Islams' existence to the community.

72) The sanctification of bread and wine called "The Lords. supper" is performed in remembrance of the Israelis flight from Egypt or (Passover). This is one of the most important Christian rites. They believe that during this rite the priest performs the miracle of changing the bread and wine into the blood and flesh of Jesus. (Mathew, chapter 26, verses: 266, 27. and 28; Luke. ch. 22, verses: 19,.

73) Circumcision is a definate law of the Torah (you and your descendant must all agree to circumcise every male among you) Genesis 17:10, 11 and (From now on you must circumcise every baby boy when he is eight years old). But among the Christians it was abolished on the order of the Apostle Paul and his like and in other words the religious creed was altered. (Galatians 2:7-10, Acts 15)

74) In the summer of 325 A.D. nearly three hundred Bishops of Eastern cities gathered in the city of Nicaea near constantinople and after lengthy discussions adopted a formal statement of the tenets of Christian faith, establishing the primary principles of Christian thought, chiefly the doctrine of the trinity. (See V M. Miller: The History of Civilization 9/345, and John Nass: History of Religious Communities. 425).

Nations Alterations

In previous discourses, by citing the Holy Quran we studied the reasons and means for the alteration, change and destruction for divine religious creed. Now as an introduction to our next discussion we will briefly repeat it:

"And (remember) when Allah laid a charge on those who had received the Scripture (he said): Ye are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain."

("The Family of Imran": 187)

"And with those who say: "Lo! We are Christians, We made a covenant, but they forgot that whereof they were admonished." 

("The Table Spread: 14)

"Some of the Jews change words from their context".

("Women": 46)

"O People of the Scripture! Why confound ye truth with falsehood and knowingly conceal the truth".

("The Family of Imran": 71)

In these verses there are references to several of their deeds. They concealed, placing falsehoods on the truth like clothing. They made the truth suspicious by mixing these two together. They knew they were doing this and it wasn't out of ignorance.

From these verses and the numerous other verses on this subject we learn that after the death of their prophets, past nations over the years forgot some of the truth, concealed some and sometimes mixed the truth with falsities creating doubtful subject matter. Sometimes they would create some remarks delivering them to the people as the words of God. They changed their divine books by these means, altering and plundering them.

The Last Nation

In numerous traditions recorded in creditable Shi'ite and Sunni books, the Holy Prophet (s.a.w) is seen to have remarked:

«This nation will do just as the previous nations and will follow them minutely»

Imam Sadiq (a.s) quotes from his fathers as narrating that the Holy Prophet said:

"That which occured in past nations will also occur in this nation. Just like one arrow is like another arrow, and a pair of horse-shoes are like each other, that nation is like other nations. 75

In another tradition, Imam Sadiq (a.s) also quotes from his fathers as saying the Holy Prophet (s.a.w) said:

"I swear by He who sent me as a Prophet and harbinger of good news that my nation will travel the same route past nations travelled to the point that if a snake of Bani Israel entered a hole, of this nation a snake will also enter that hole". 76

Creditable Sunnite books narrate from Abu Sa'id Khudri that the Holy Prophet (s.a.w) said:

"You, my nation! You follow the practices of the ancients and you will go inch by inch and cubit by cubit the ways the ancients travelled; if they went one inch you will also go one inch, and if they went one cubit you will also go one cubit, to the point where if one of them had entered a lizards hole one of you will also enter a lizards hole." 77 The followers questioned: Do you mean the Jews and the Christians when you mention the ancients? Will we be like the Jews and Christians? Will we do as they? The Holy Prophet (s.a.w) replied: Then who do I speak of?"

Based on another tradition of these books it is quoted from Abu Hurayrah that the Holy Prophet said:

"The resurrection day will not come unless my nation follows the way and method of past nations, and follows them minutely and to the letter!" They asked him:

"O Messenger of Allah, like the Persians and Romans? He replied: "Are there people other than these?" 78

Traditions are numerous but we didn't set out to give a complete account of all of them. Those who wish may refer to a more detailed book. 79 In Conclusion, we saw that according to Quranic verses past nations concealed heavenly truths and therefore in this nation there must also be concealment of the truth. We saw that in previous nations there was alteration, and truths were changed, so in this nation change and alteration must also exist. Among the followers of previous prophets truth and falsehoods had been mixed, so in this nation this must also be so.

The study of how the above events took place, how truth and falsehood were mixed, how realities were concealed, how beliefs were changed and altered, how far these changes and alterations went and their effect on pure Islam are all subjects that will be enlightened in the future If Almighty Allah wills.

* * * * * * * * * *

Previously, we were repeately reminded that after its prophet, every religion was altered and this alteration went so far that it made it impossible to gain access to its truths and realities. From that time God would appoint another prophet to once again revive and bring to life that lost religion. This rule existed in relation to Abraham (a.s) and Noah (a.s), it also occured in relation to Moses (a.s) and Jesus (a.s). When the religion of Jesus (a.s) was lost and no matter how hard they tried they could not find it again, the last Prophet (s.a.w) was appointed, revived Islam, and delivered it to mankind in its entirety. Now eternal wisdom sees it appropriate that this religion remains until resurrection day because this was His last word and most complete leadership for mankind. 80

The Holy Prophet (s.a.w) was responsible for the propagation of Islam, proclaiming, protecting, circulating and promoting its laws and learnings and was charged with the explanation of Islamic terms and meanings, while he must also establish Islamic identity and the the Muslim society. As such, after his death God left certain persons among the nation to take over the Prophets' responsibilities. This is the serious duty that makes up the essential output of each of the Holy Imams (a.s) and they performed this duty up until the time of Hujjat ibn al-Hassan. Their strivings, their peace, uprising, suppressions, their being poisoned and their living were all for this very cause.

After their prophet this nation did as previous nations did. They altered Islamic truths and creed, they changed it and concealed it until during the time of Muavieh; «Nothing remained of Islam but its name and of the Quran but its writing» Imam Husseins uprising and his bloody Ashura became an unpenetrable dam before alteration. From this time onward fundamental alteration did not take place. The revival of Islam, and Islam of which only the terminology remained, was begun in the time of Imam Baqir (a.s). The continuous strivings and struggles of the Imams of this nation returned the correct meanings and concepts to the community. Once again Islamic individuals were trained, an Islamic community was founded and in short Islam in all of its dimensions returned amidst the people. 81 God willing we will study all of these subjects in our following discussion.

80) With regard to the Holy Prophets identity we read in the Holy Quran ("The Clans": 40) "Mohammad is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets...." Also regarding His book (The Bee: 89) "And We reveal the Scripture unto thee as an exposition of all things". Also (Cattle: 116) "Perfected is the Word of thy Lord in truth and Justice. There is naught that can change His words. He is the Hearer, and Knower". And ("Fusilat": 42) "It is an unassailable Scripture. Falsehood cannot come at it from before it or behind it".

81) Proof of this statement is the undertaking of future discussion-If God will..

2- CAUSES OF DISTORTIONS

In previous discussions we spoke of the Prophets tradition which stated that:

(There will come a time for my nation when nothing will remain of Islam except a name, and of the Quran only its written word)

Also, in an explanatory introduction given for an understanding of this tradition, we observed that Islam, as God's everlasting religion, has four states of existence:

First Existence:

Existence in name (Nominal) which is the very terminology that Islam obtained from the Arabic vocabulary and language, and set forth in the society with new meanings.

Second Existence:

Islams' existence in meaning, or its conceptional existence which consists of the very meanings that Islamic religious law gave to its chosen terms.

Third Existence:

Islams' existence in practice, found in its believers and followers. It is here that Islamic identity gains its manifestation, meaning that persons come to exist who have recognized this name, and its meanings and apply it.

Fourth Existence:

Or Islamic Society which is based on the three previous existences, and may not possibly exist without them. It is founded when the Prophet finds a society with those persons who practice Islam and have made a promise to obey and be faithful to him. This groups promise of allegiance or loyalty on one hand and the Prophets leadership on the other, lay the foundation for this society.

The formation of an Islamic society and just government is the tremendous religious precept all persons in the society are held responsible for. But most of all the Prophet and Imam. This is not the Prophets or Imams special religious responsibility even if others do not cooperate with him, No! It is this great man's task to strive towards this end, and the obligation of all others to aid him. As such, in the quoted words of the Imam of the Pious we see that he said:

"Behold, by Him Who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of the Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one". 82

* * * * * * *

The second point being discussed that according to successive Shi'ite and Sunni traditions, the Prophet, had said that whatever happened in previous nations will also occur in this nation. Following that, we also read in various Quranic Verses that previous nations altered Divine religious laws, concealed some of its realities and changed others. Sometimes, they also mixed falsities with the truth. Thus in the words of the Prophet all of these deeds would also inevitably occur in this nation. This claim is the principal basis of our present discussion and we will prove this point in our following discussions; " God willing"

"The Prophet and the Propagation of Sunnat"

The most blessed God classified Islamic beliefs, morals and laws into two groups, while delivering them to mankind:

First we have the Holy Quran which contains only the main topics concerning general Islamic matters, truths and laws and one cannot become a Muslim by referring to it exclusively. This means that we would be lacking practical injunctions to pray or fast, or go on the pilgrimage to Mecca and fulfill all of its required duties, or marry lawfully or take a divorce and so on...... The basis for all of these laws is in the Quran, but their detailed explanations, descriptions and commentaries have been made through the teaching of the Prophet and apostles. We do know that the series of Islams first-hand apostles begins with the Holy Prophet and ends with the twelfth Imam, Hujjat Ibn al-Hassan al-Askary. The reasons for this statement were brought to light previously and will become clearer in the future discussions. The conclusion here being that Islam is in the Quran and in the sayings of the Holy Prophet and his revered executors, in other words in these two we have the great collection of our valuable Islamic inheritance. 83

Now let us see what those who wished to alter Islam did after the Holy Prophets demise. The accurate answer to this question requires a preliminary study to remove all room for error. Thus, we refer to the era of the prophet.

The Holy Prophet said:

"May God bless he who hears my sayings; takes them to heart, understands and preserves them, then delivers them to those who have not heard them....84 (The main topic of this statement being the propagation of the Prophets sayings) For, there may be many a people who bear knowledge and learning but do not perceive it. Whereas a person may bear knowledge and relay it to those more perceiving than themselves. Meaning that they relay this trust to someone who puts it to more use than themselves".

Elsewhere he says:

"Those who are present and hear my words must deliver them to those who are absent because there is the possibility that the listener will deliver the words to one who is more perceptible than himself".

In another tradition, the Holy Prophet (s.a.w) says:

"He through whom a narration is delivered to my nation, and in this way a tradition (Sunnah) established or heresay eradicated, will be rewarded Heaven".

And yet elsewhere he says:

"He who learns two of my narrations and benefits from them or conveys them to another who in turn benefits from them, has done better than sixty years of worship void of insight or wisdom".

Imam Ali (a.s) narrates:

"The Holy Prophet (p.b.u.h) said: My lord, keep my successors in your favour-repeating this phrase three times- Then someone asked him: O' Messenger of God, who are your Caliphs? He replied: Those who will come after me and narrate and relate my sayings and deeds".

* * * * * *

The Terminology Caliph

In previous discussions we observed that according to Quranic stipulation 85 the special duty of the Prophet as a Messenger of God, is delivering His message alone and of fulfilling the mission of propagating Divine law. It is in this regard that Caliph is required. His Caliph is the person who does the same as himself in other words he delivers religious laws and injunctions to the people. Of course, during his time the Prophet is the only person rightful and worthy to have leadership over the people. He in turn hands over this authority to his successor meaning that the lawful successor then becomes the only rightful and worthy leader possessing the authority invested in him. This post however, has no connection with the Caliphate being another feature of the Prophets and his executors features. In short, government is separate from the Caliphate.

Caliphate, in the sense we have studied and understood it, is inseparable and incapable of nullification from the Prophets' executor. He must in any way possible perform the particular duties of the Caliphate and he does perform them. However, such as we have seen, in leadership (government) others are also involved. In other words, in the required duty of founding a government other Muslims are also included and all of them must strive and work together so that an Islamic society and Just government will be formed.

* * * * * *

In Islamic Sciences two types of terminologies exist: The first is "Estelah-e-Shar'i" or canonical terms and the other "Estelah-e-Motashr'eh" or canonized terms. Coining a term and naming mean the same thing, with the difference that a term is a word existing in a language which has been used by a person or group and given a new meaning not unrelated to its original meaning. In this manner the naming or coining of a term becomes ascribed to that person or group, such as medical terms in Medical science and mathematical terms in mathematical science. Therefore, if the naming is the Legislator, or in other words God or the Holy Prophet, it is called an Estelah-e-Shar'i. On the other hand if a terminology used by the Muslim public or Islamic scholars it will be known as Estelah-e-Motashareh. For example, the words "Salat", "Wudhu" and "Hajj" are canonical terms, and these special names come from the Legislator and are given for a series of ritual rites. On the other hand however, the terms "Ijtehad" 86 "Ghias" and "Estehsan" existing in Sunni Jurisprudence are terms which are not related by the legislator. Having been used by Muslims in their present meanings they gradually came to appear as "Shar'i" terms.

A big mistake has been made regarding the word "Caliph", which is a very well known word related to the matter of Imamate and Leadership. Everyone, even those in educated spheres, think that the word Caliph with its well-known meaning is a "Shar'i" Islamic term. In reality this is not true, since the Holy Prophet (s.a.w) did not give the term Caliph to his successor in the leadership and governing of the nation. Also, the Caliph which is mentioned in the Quran is not the Caliph of the Prophet but is Caliph of Allah, as such, Adam is a Caliph and David is a Caliph. When we read in the Quran:

Lo! I am about to place a viceroy in the Earth.

Or

O David! Lo! We have set thee as a viceroy in the earth.

It is meant here Divine Caliphate. It is quite clear that David is not the Caliph of a prophet, he being a prophet himself, and Adam is not the Caliph of a previous prophet because there was no prophet before him.

In Islamic canonical terminology, governors are called Bearers of God's command not Caliph. Caliph in its meaning as Islamic governor is a "Motashareh" term, the people first giving it this meaning and later being used as a scholarly term by jurists and scholars.

At first the word Caliph was used as a prefix in addition to another word, for example in Khalifato Rasool Allah being coined in parallel to the original Khalifatollah in the Holy Quran, or Khalifato Abih which was being used by the common people in the society.

In all of these uses the word Caliph was used as possessing its literal meaning and was always accompanied by a noun in the genetive case. Later, because of frequent use in the Islamic community the word Caliph without the genetive case was used for the governor or ruler himself. In other words, because of frequent use the Muslims changed the three segment name for their governor, shortening it. They modified it into something else. As such, because of the frequency of use it came to be the proper noun for the leaders of the Islamic community. It was from here that confusion was created and it wasn't understood that this coining of a term was gradual, occuring after the Prophet and over a period of time.

Therefore, whenever we come across the word Caliph in the Prophet's Hadiths it possesses the literal meaning given to it in the Arabic language, and not any other meaning. Having this in mind, the Hadith that states: (Allahomma Arham Kholafaie) speaks of the Prophets successors according to the characteristic meaning of Caliphate not of the governors who rule after him. These successors and Caliphs are those who know the Hadiths and precepts of the Holy Prophet well and relay them to the people. Now that we have clarified the term Caliph used in the previous Hadith we will return to our original discussion.

* * * * * * *

86) The term Ijtehad also exist in the school of Ahlu'al bait but does not have the meaning in practice that the caliphate school gave it: Because in the Caliphate school it contained the meanings (Exercising personal opinion) and (giving ones vote) but in the Imamate school it only means striving to understand God's law, and a Mojtahed never allows himself to exercise his own personal opinion. Of course as an explanation of this term in Fundamentalist texts of both schools one sentence is used. However in practice the Caliphate school allows the interference in Religious law, the opinions of Scholars and Prophetic companions other than the infallible. While the Imamate school only gives validity to the words of and His Messenger.

"The Written Sunnat"

The Hadiths we narrated all clarified one fact, and that being that the Holy Prophet encouraged and urged the Muslims to relay his hadiths to others and to relate and narrate his sayings for others. Leaving these hadiths behind we also come to several narrations of the Prophet which carry the command for the written recording of his hadiths. Not only was the narrating of his hadiths ordered, so was their written recording. As an example of this the Prophet once said:

"Bind knowledge and place it in chains".

It was asked: How can knowledge be bound? He replied:

"Binding knowledge through writing it down".

Abdullah ibn Umar relates

"I went to the Holy Prophet and asked him: O' Messenger of God, should I bind knowledge? The Prophet said in reply: "Yes". "I then asked him how I should go about it". He replied thus: "By writing it down".

A hadith exists in creditable Sunnite texts such as "Sahih" by Bukhari and "Sunan" by Tirmidhi which speaks of a Yemenese man name Abu Shat. This man had travelled from his homeland to see the Prophet. The Holy Prophet (s.a.w) delivered a sermon. After hearing the sermon Abu Shat said to the Prophet:

"O' Messenger of God! Write down these words for me".

The Prophet then ordered:

Write (my words) for Abu Shat".

Thus we see that the Prophet himself had given orders to have his sayings and hadiths written down. No question or doubt remains in reference to this matter, and all have narrated it. Some of you may think, Why we should be talking about this and what meaning it could possibly have? They are the hadiths narrated by the Prophet and must be written down and related. There is no room for any presumptions because this is the way to recognize and understand Islam! Of course this way of reasoning and rationale is correct. Any Muslim who thinks correctly will come to no other conclusion. Unfortunately however, we will later see how and to what extent the governors of those days prevented the writing and relating of the Prophets' hadiths. First we will prove that the Holy Prophet (s.a.w) ordered that his sayings be recorded and related to others. We may later look into the deeds of the leaders who followed him.

In another hadith whose narrator is Abdullah ibn Amr-e-As., we read:

"I asked the Holy Prophet: "O' Messenger of God, should I write down everything I hear you say?" He replied: "Yes". I then said: "Even when you are happy or angry?" He replied: "Yes, because I speak none other than the truth whether I be happy or angry". 87

These examples which we have related to your are a few out of a large group of hadiths which we must be excused from relating because it would greatly lengthen this brief discussion. Now we will go on to another group of hadiths and study a few examples.

Sunnat Alongside The Quran

In Abu Davouds "Sahih" and Tirmidhis "Sahih" and those of Ibn Majeh and Darmy and also Ahmad ibn Hanbals "Musnad" a common hadith is related, of which the wording here is from Abu Davoud. The narrator is one of the Prophets' followers known as Meghdam Ibn Ma'adi Karb. He quotes the Prophet as saying:

"Know that God has sent His book the Quran to me and along with it many other truths similar to it." In explanation of this statement we say that: the Prophet received two types of revelations. In one type both the words and meanings were from God and that being the Holy Quran. In this sense all other Divine Scriptures are partners with the Quran, with the difference that while the Quran is miraculously possessed of great eloquence, other Divine Scriptures lack such advantage. In the second type of revelation only the meaning is from God while its words are from the Prophet himself. In this form, all of the meanings and concepts are revealed to the Holy Apostle and afterwards formed into words by the Prophet. This group of revelations are called Hadith or Narratives.

In this statement the Prophet says that God has favoured him by sending him the Quran, and also of the same amount as the Quran he has been sent non Quranic revelations. He then adds:

"Beware, there will be many a persons with full bellies who, while resting their belly-pots, out of contentment; you have the Quran, that which you find as lawful within it see as lawful and that which is unlawful therein see as unlawful".

According to Tirmidhis version he adds after this:

"That which the Prophet has made unlawful in the Quran".

In a narrative from the book "Musnad" by Ahmad Hanbal, the Holy Prophet (s.a.w) makes a strange remark when he says to his followers and companions: "The time is coming when a group of you-my supporters and companions- will refute me! When my hadith is related to them they will lean back and say: The book of God; the Quran is with us whatever is unlawful. Therein we will see as unlawful and what it commands as lawful we will see as lawful! (No, this statement is not correct) Know that whatever the Prophet has declared unlawful is the word of God".

Another narrator named Obaidullah ibn Abi Rafea relates from his father, the well-known companion of the Prophet that the Prophet had said to his companions:

"Lest there be one among you who while being recited with one of my traditions or hadiths say, ("No I don't know of this and don't accept it"), I act by the command and rule that I find in the Quran". [or according to another text]

"I don't find this in God's Scripture".

In our time there are people who speak as such just as the prophet foresaw. Doesn't the Prophets aggravation and protest pertain to them? Doesn't this create a burden on their conscience?

Arbaz Ibn Jarieh-e-Selmy relates:

"We the companions, along with the Prophet arrived at Khaybar. The fortresses had been conquered. The Jewish commander of Khaybar who was a rough, rude man came to the Prophet and with great aggravation said: "O' Mohammad! In your opinion, is it lawful that they should kill our livestock and eat the fruit of our orchards and take advantage of our wives and reputations?'." The Prophet (s.a.w) became angry and told Abdul Rahman Ibn Auf: "Mount your horse and call out "Heaven is only for the believing people. Everyone gather for prayer".

According to Islamic law communal prayer with the Prophet is only recommended. and Friday prayer is obligatory. However, when the call is given "Everyone gather for communal prayer", communal prayer also becomes obligatory and everyone should take part and perform the communal prayer along with the Prophet. Because of this, when the call was given the people gathered for prayer. The Prophet led the prayer and afterwards mounted the pulpit and delivered a sermon saying:

"Is there anyone among you who while leaning back in his place thinks that God has prohibited nothing else for you except that prohibited in the Quran? One who thinks that the unlawful is only that which is found in the Quran and other than that there exists nothing else unlawful. Know that by God I have preached to you and have thus commanded and prohibited you. Whatever I said: whether out of necessity or in respect, is the same as if it were in the Quran. God does not deem it lawful that you should enter the homes of the people of the book without permission........" 88

In the book "Musnad" by Ahmad Hanbal there is another tradition where the Prophet says:

"Don't let me hear that when they relate one of my hadiths for one of you, he will then say: Read the Quran for me, find it for me in the Quran!"

These Hadiths along with all of the prophecies of the Holy Prophet which contained in them, came to pass in reality. From the last moments of the Prophets life until the era of the Ummayads they acted upon this political plan:

"Don't relate Hadiths, don't read narrations and don't write them down. The Quran is enough for us".

THE WHOLE OF ISLAM

A summary of what we said so far would be that the Holy Prophet (s.a.w) in one of Hadiths stressed the point that his hadiths should be narrated and recorded. In another group he said:

"Don't let it be that someone out of annoyance or aggravation should say "Show it to me in the Quran, when one of my Hadiths is narrated for him. No, this statement is incorrect. You must not say that I speak not except on the basis of revelation, I say nothing except the truth".

Remembering these introductory facts we may now go on to a study of the alterations they made after the prophets death. From that moment on, his supporters (who were the subjects of his speeches address) turned to oppose him, thus becoming the vast source of the alteration of Islamic truths.

In the following discussions we will prove that the Prophet (s.a.w) dictated the collection of religious commandments to Imam Ali (a.s), and the Imam also recorded them in a book called [Al-Jame'ah]. If you had heard the terms, [Jafr] and [Jame'ah] mentioned in the Shi'ite Hadiths, [Jame'ah] is this very book. After Imam Ali Ibn Abi Talib (a.s) this valuable collection was passed onto each of the Holy Imams (a.s). And occasionally they would show it to other certain persons and they used to extract Hadiths form it. According to existing reliable sources, this collection was made of leather and was seventy [Dhera] long. As such the Holy Prophet dictated his Hadith or that which was revealed to him and which mankind needed until Resurrection Day, all of it, to Imam Ali and he, in turn, wrote it down and left it for the Holy Imams.

The Holy Prophet (s.a.w) communicated to his supporters and companions those of the Islamic religious laws which were needed by the Muslims of his time. This means those laws that concerned events which occured at that time and the Muslims questioned him about, or points that was necessary to notify them of. There was a series of matters however, whose time of enactment had not yet arrived. These, he left as a trust with his executor Imam Ali (a.s) so that in their time he or his descendants would relate them to the people. The Holy Prophet proclaimed the command or ruling of that which was needed during his own lifetime and then commanded that his sayings be related to others and for them to be written down for safekeeping as a legacy for future generations. Islam at that time was comprised of the Holy Quran and these types of the Prophets saying and or the relating of his religious actions, together making up the Prophets "Sunnat", which is in turn comprised of two parts, "Hadith" and "Sireh".

TO RELATE THE PROPHET'S NARRATION BECOMES PRHIBITED

What happened after the Prophets death? Dhahaby one of the great Sunni scholars, relates that after Abu Bakr took over the leadership of the government he gathered the Muslims and the companions of the Prophet (s.a.w) saying:

"You relate the Prophets Hadith and certainly you disagree on certain points with one another, and in the future you will find more of these points of disagreement. It is for certain that after you the general public will have even more differences of opinion. As such, you should relate nothing from the Prophet. Tell anyone who asks you that there is the Quran among us, and to see its allowances as lawful and its prohibitions as unlawful". 89

(We see what a strange excuse he found and how he disguised wrong as right and we also see to what extent and precision the Holy Prophets' (s.a.w) prediction came to pass).

Qarzat Ibn Ka'ab one of the Prophets companions relates another event:

"When Umar was sending us to take over the governing of Iraq he accompanied us to Sarar on foot and then said: "Do you know why I escorted you and saw you off? We replied: "You saw us off to show your respect for us and to honour us!" He said: "Other than that I had something else in mind. You are going to a city where the resonance of the sound of its people reciting the Quran reaches the ears as the resonance of the sound of honey bees in their hives. Be careful lest you keep them from this by relating the Hadith of the Prophet of God (s.a.w). Do not narrate Hadith for them. I am your partner in (the spiritual reward of) this deed.

Qarzat added that: "After these words by the caliph, I narrated not so much as one more Hadith of the prophet".

The inhabitants of Iraq having just become Muslims had never seen the Prophet of Islam (s.a.w). These new Muslims who have not seen their Prophet are avid and thirsty to obtain facts concerning him, and to hear his words and Hadith, and to become familiar with his actions and way of life. Because of this it is very probable that they would have said to Qarzat:

"Relate some Hadiths for us"

and Qarzat replied:

"Umar has prohibited us, we cannot relate Hadith". 90

There is another narrative on this matter which is very strange and in which the precise meaning of concealment is seen. If in the past the leaders themselves concealed divine truths, here they used strict prohibition so that others would conceal Hadiths and refrain from the relating of narratives.

Historians say that a short while before Umars death he sent persons to various parts of the Islamic world to summon a few of the Prophets companions to Medina. People such as Abu Dharr, Abdullah ibn Massoud, Abu Darda, Abdullah ibn Hudhaifeh and others. After he gathered them he said:

"What are these Hadiths which you have spread throughout the world!?"

Those present said:

"Do you prohibit our narration of Hadiths?"

He replied:

"No, I don't prohibit you but you will stay right here with me in Medina and by God while I am alive you will not leave my sight or this city. We are more intelligent and better know which of the Hadiths you relate should be accepted and which ones rejected. They however, the rest of the people, don't know what to accept and what to reject".

This group of the Prophets companions remained in the city of Medina and in the vicinity of the caliph until his death, and were in reality under observation. What, type of Hadiths are those which only their administration recognizes, and may separate the acceptable from the unacceptable among them while the rest of the Muslims don't know of and cannot separate? Pay close attention that the Caliph does not accuse this group of lying. Among them there happened to be Abu Dharr "upon whose truthfulness the sun had never cast a shadow". 91

We have no choice here but to interpret that the unacceptable Hadiths were those which were not agreeable with the governments policies at that time because of this the narrators and relators of such Hadiths were kept under observation so they couldn't further circulate them.

Some historians have said: "Umar imprisoned three of the Prophets companions; Ibn Massoud, Abu Darda, and Abu Massoud Ansary in Medina and proclaimed that their crime was narrating the Prophets Hadith too frequently. He said to them: You have excessively related the hadiths of the Holy prophet. 92

These were examples from a series of existing records related to the prevention of the promulgation of hadith. This matter does not stop here but goes onward. During the second caliphs rule the people possessed writings, in them having collected Hadiths for themselves. For example, one companion remembered fifty of the Prophets Hadith and having written them down on small pieces of leather or bone had created a small book of Hadith. Another had gathered thirty and still another had collected some more and so on..... In this way the people possess numerous writings of the Prophets hadith.

One day while in the pulpit the Caliph made the people swear to hand him their writings. The Caliph is very powerful and no-one has the strength to resist him, since he commanded them they had no choice but to bring them to him. After everyone had brought their writings he ordered their burning.

This was the fate of Hadith and the form of their narration during the time of Umar, of course to the extent that these records aided us. During Uthmans era this situation did not change. During his rule, Uthman declared from the pulpit: "The Hadiths which ere not narrated during Abu Bakr and Umars rule must not be related". We also know that Umar had said: "Do not narrate Hadiths with the exception of those related to precepts or matters or worship".

As such, the prohibition of the narration and relating of the Prophets Hadith was in effect during Uthmans lengthy Caliphate and the Caliphates administration controlled this with all of their might.

During Muaviehs' rule the situation continued in the same manner and even worse. He had said from the pulpit: "O' People! Refrain from narrating the Prophets' Hadith except for those which were related during Umars' time".

Of course this matter did not have only this one aspect and it is not true that there was no contention with relation to this immense movement to halt the promulgation of Hadith. There was a group, who with regard to the enormity of this destruction began an unending struggle against it. We will content ourselves with only two or three historical events in this regard.

ON THE FRONT OF RIGHT AND TRUTH

During the time of Hajj, Abu Dhar is sitting in the center Jamareh, the place where the pilgrims stone the statue representing Satan. The people recognize and respect him. A group of them gather around him and pose questions. Of course they are asking about religious matters. Abu Dharr does not answer them of his own but with reliance on the sayings of the Holy Prophet (s.a.w). While he is speaking a man comes and stands over him saying: "Haven't they prohibited you from giving your opinions on religious matters?" Abu Dharr looked up at the man and answered:

"Are you my authority? If you were to place your sword here (he points to the back of his neck) and wish to cut off my head and I know that your doing so because I relate Hadith, and if in the time it takes your sword to reach my neck I have the time to repeat one more of the Prophets (s.a.w) words, I will do so".

This Hadith was narrated by Darmy in his book "Sunan" and by Ibn Sa'd in "Tabaqat al-Kobra". Bukhari has also narrated this Hadith but according to his method he has in a way left out the sensitive points so that no harm would be done to anyones dignity (among the caliphs and governors).

The governors and Caliphs administrations in those days could not silence and estrain Abu Dharr and they therefore, sent him into exile. They deported Abu Dharr from Medina, the city which possessed the body of his beloved Prophet, to Syria.

During his stay in Syria he also continued to repeat Hadiths, encouraging the people to do only what was lawful and keeping them from doing the unlawful. He narrated the Prophets Hadith with regard to the suspended religious commands at that time.

"Ahnaf ibn Ghais Tamimy" the leader of Bani Tamim said that he had gone to the Friday prayer in Sham (Syria): "After the prayer I saw a man from whom the people fled wherever he went in the mosque. He prayed, but quickly. I went to him and sat down. (Ahnaf had witnessed a strange event; what could be wrong with this old and that when every corner he goes to, everyone runs from him.) I asked him: "O' servant of God, who are you? The man replied: "Who are you? I answered: "I am Ahnaf Ibn Ghais!" The man said: "Get up quickly and leave my side so that my illness will not affect you". I said: "How can your ill affect me? (do you have a contagious disease that your illness will affect me?) He replied: "The man Muavieh - has ordered that no-one may sit with me". 93

Now that the governors administrations commands have no affect on Abu Dharr and exile or threats are not effective on him, he refusing to give up his duty of narrating the Prophet of Islams' forgotten words; the man is sure that no-one may sit with Abu Dharr and hear Gods' words and the Prophets' Hadith.

Is it possible to, better than this, conceal the truths of Islam? Even in Sum, Abu Dharr paid no attention to the orders given by the government. In opposition to it he narrated the Prophets Hadith and said things that were against the interests of the government of that time and the policies of Muavieh and Uthman. 94

Muavieh tried every way with him but this brave, God-fearing old man was not to be overawed. Muavieh was thus paralyzed. One night one-hundred dinars were brought to Abu Dharr, sent by Muavieh. That very night Abu Dharr distributed it among the poor and needy. The next morning Muaviehs' messenger arrived at his door saying: "I brought that money to you by mistake. Help me and save my life, give back the money."' Abu Dharr said: "Wait, I distributed it among the poor and the needy, I'll go and collect it". 95

Neither gold nor force, threats nor tempting had any effect on Abu Dharr, because of this Muavieh wrote to Uthman saying: "If you have any need for Sham, summon Abu Dharr". The Caliph ordered that Abu Dharr be sent to Medina. The entire journey was made in misery. The world long route from Sham to Medina was made under the pressure of Muaviehs' officers on bare-backed camels, without dismounting and at a gallop through scorching deserts. The old mans thighs were chaffed and. worn away from the pressures and suffering he had born on the road. 96 In this very afflicted state and with a battered body he entered Uthmans governmental palace. Abdul Rahman Ibn Auf, an old supporter of the Caliph, had died and a great amount of his gold had been brought to Uthman so he could distribute it among his heirs. They poured the gold on the floor in front of Uthman. It was so much that a person who was standing on the other side of the gathering couldn't be seen. The Caliph wished to distribute the gold among the heirs. He says: "I wish peace of soul for Abdul Rahman. He gave alms, was a frequent host and has left behind what you see here". Ka'ab al-Ahbar answered: "What you say is true O' Amir al-Mu'meneen!".

Abu Dharr in that very tired and depressed state raised his cane bringing it down on Kaab al-Ahbars' head saying: "you son of a Jew! You wish to teach us our own religion!" Then he recited this Quranic verse:

"As for those who accumulate gold and silver making of it a treasure, and don't spend it in the way of God, give them tidings of a painful punishment". 97 Of course the accumulating of gold and silver as a treasure is different from owning property. Owning gardens, businesses and capital, etc. is not prohibited or unlawful. According to Islamic law, if money is used, brought to the market or put to some use, there is no objection regardless of the amount, and is not unlawful. On the other hand however, the stockpiling of money is despised by God. The debate regarding treasure is a special topic of study in Islam about which this brief study is incapable of going into in depth. 98

Some historians have described the gathering of Uthman and Ka'ab al-Ahbar, and Abu Dharrs' argument with them in a different way. To complete this discussion we will now mention this narration. Uthman-"If someone pays the zakat (Islamic poor tax) on his wealth and property, has he any other moral obligation with regard to it?" Ka'ab al Ahbar- "Not at all Amir al-Mu'meneen".

Abu Dharr placed his hand on Ka'abs' chest and pushed him away saying: "You lied O' son of a Jew". Then he recited this Quranic verse:

"Goodness is not that you turn your face to the East or West but it is that which......, and spends his money out of love for God....." 99

Uthman asked: "Is it wrong for us to borrow money from the Islamic Public Treasury and use it in our own affairs, afterwards returning it?" Ka'abal Ahbar- "No, its alright".

Abu Dharr placed his cane on Kaabs' chest and pushed him back saying: "How carelessly you express your own viewpoint with regard to our religion". 100

Uthman couldn't tolerate these strong outbursts by Abu Dharr in his own presence with his court scholar. This was especially because these statements were backed by various sayings of the Prophet. As a result they threw Abu Dharr out of the home he migrated to, returning him to his original home "Rabadheh" in the bare desert where there was no-one to hear his words, and so he could not relate the Hadith of his friend, the Prophet, and explain the laws of Islam May God rest his soul in Peace and be satisfied with him.

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The martyrdom and death of Meysam Tammar and Rashid Hejry were also for this very reason. Meysam Tammar is the distinguished student of Amir al-Mo'meneen Ali Ibn Abi Talib (a.s). He narrates Hadith from him, and became aquainted with Islam at his side. In the last year of his life either 58 or 60 A.H., Meysam went on the pilgrimage to God's house and from there went on to Medina. In Medina he went to the home of Umm-e-Salamah. Out of respect for him Umm-e-Salamah gave him a special perfume called "Ghalieh". Meysam said: If at this moment my beard is tinged by this perfume it wont be long before it will be tinged with blood out of my love for the family of Prophet.

Umme-Salamah said: How often I heard the Prophet mention you and recommend you to Ali.

Meysam was a freed slave and of Persian origin and not an Arab. He had been taught by Amir al-Mo'meneen Ali (a.s) and had learned the interpretation and allegorical explanation for the Quran from him. After leaving the home of Umm-e-salameh, he ran into Ibn Abbas Habr Alameh saying to him (whom was at that time a first class scholar); "Ibn Abbas bring paper and a pen and sit here so that I may recite Quranic interpretations for you, as I learned from Amir al-Mo'meneen Ali (a.s) and relates the interpretations of these two greatest teachers.

In the midst of this Meysam fortells his future. He says to Ibn Abbas: "How would you feel if your were to see me on a gallow, the ninth of nine persons to be hung, my gallow being shorter than the others and closer to the ground?"

This type of statement greatly surprised Ibn Abbas.

He said:

"Have you become a fortune-teller? Do you tell fortunes and give warnings of the unseen?"

Ibn Abbas said this and moved to tear up the writings he had made of Meysams' Quranic interpretations.

Meysam said:

"Stop! If what I told you occurs as I described and it be proven that I spoke the truth, use these writings and if my words prove false tear them up".

Meysam returned to Kufeh. This was during the rule of Ibn Ziad with all of his oppression, injustice and cruelty. Two days after his return he was arrested by Ibn Ziads officers and taken before the governor.

Ibn Ziad: You are Meysam?

Meysam: Yes I am.

Ibn Ziad: Keep away from Abu Torab.

Meysam: I don't know Abu Torab.

Ibn Ziad: Stay away from Ali Ibn Abi Talib.

Meysam: What will happen if I don't?

Ibn Ziad: I will have you killed.

Meysam: Imam Amiral-Mu'meneen Ali(a.s) had told me that before long, you would hang me, kill me, and that you would also cut out my tongue.

Ibn Ziad: I will make Ali's prediction a lie. I will cut off you hands and feet and then hang you but I will not cut out your tongue. He then ordered his officers to amputate Meysams hands and feet and hang him on a cross.

At that time the gallows or cross was a wooden pole with its two farthest ends fixed on two supports. They would tie the convicts hands to it and leave him to die on his own, In this state Meysam began calling from the gallows: "O' People, anyone who wishes to learn of the unrelated Hadiths of Ali Ibn Abi Talib, come and hear!".

The people gathered and from the gallows he related amazing Hadiths for them. Hadiths which had remained imprisoned in hearts and not even a few of their most intelligent had the nerve to relate, the strict censorship existing in that environment not having permitted their circulation. They were now being heard from the tongue of Meysam, the self sacrificing friend of Imam Amir al-Mu'meneen, from the gallows. Ibn Ziad was informed that if he didn't cut out this man's tongue they were afraid he would cause the people of Kufeh to rise up against him. Thus, Ibn Ziad comanded one of his officers to go and cut out Meysams tongue. The officer went to Meysam's cross and ordered him to stick out his tongue. Saying: "O' Meysam stick out your tongue, Amir has ordered that it be cut out".

Meysam replied: "That son of a whore wished to make myself and my Master-Ali, out as liers. Here, this is my tongue".

The officer cut out his tongue and after struggling an hour or so on the gallow, he died. 101

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The end of Rashid Hejry's life was also the same, He also had his tongue cut out and was killed because he narrated Hadith. When he was taken before Ibn Ziad, he said to him: "Tell us some of your Master's lie!"

Rashid replied: "I swear to God that neither he nor I are liers and that he truthfully informed me that you will cut off my hands, feet and tongue".

Ibn Ziad said: "Now is that so. I will prove his statement false. Cut off his hands and feet and throw him out!"

When they took him home in that pitiful condition his daughter asked him: "Does it hurt?"

He answered: "By God no my little girl, except for the discomfort one feels when he is trapped in a crowd, and the crowd presses against him".

After that his neighbors and friends came to his house. On seeing Rashid in that condition they began to cry. Rashid said:

"Don't cry, instead bring paper and pen so that I may narrate for you what my Master Amir al-Mu'meneen Ali (a.s) has taught me".

He then began to speak and told the people of Amir al-Mu'meneens' Hadiths. News of this reached Ibn Ziad and the officer who performed the amputations was sent to cut out his tongue. That night, Rashid the brave said farewell to the transient world. 102

If Meysam, Abu Dharr and Rashid sacrificed their tongues and occasionally their lives in order to promulgate Hadiths it was because they knew that this was where the main battleground was. They knew that this was the point where wrong doers would plunder Islam and cause the way of humanity to be lost. These men with their deep, accurate understanding of Islam, knew that one of the most fundamental dangers to Islam and one of the strongest means for the destruction of Islams central core was the concealment of the Prophets Hadith. Therefore, they invited death to safeguard this cause, life being worth little in relation to it.

This group with their promulgation of Hadith on the battleground of right, are the keepers of Islamic truths. The opposing side also knows that in order to alter them they must be first of all, taken from circulation. In order to do this they ordered that no-one was allowed to relate Hadith or even to write them. This command for the prohibition of relating Hadith then came to be granted certain limitations. This was because in principle it was impossible to prevent absolutely, the relating of Hadiths. However, with regard to the writing and recording of Hadith the prohibition remained in effect until 100 A.H. It was in this year that the Caliph gave permission for the recording of Hadith. In all of these the Hadiths had not been officially written and recorded in any form and a compiled collection or book had not come to be. The order given allowing the writing of Hadith is one of a series of admirable deeds performed by Umar Ibn Abdul Aziz (60-101 A.H). He not only returned Fadak to the Prophets' family and prohibited the cursing of Amir al-Mu'meneen (a.s), but also during his Caliphate he wrote letter of command to the people of Medina telling those who knew Hadith to write them down because he feared that if not, knowledge and learning would be lost. With this letter, that which had previously there had been no choice, the order was the Caliphs'.

From this time on many Hadiths were related and written. Huge collections of Hadiths were compiled. Classes to teach Hadiths with numerous students were created. We don't know what happened to the Hadiths they had forged which related the Prophet saying not to narrate my Hadiths. These Hadiths disappeared as if they never existed. Yes, the unlawful became lawful because the caliph commanded so. This prohibition became allowable because the Caliph wanted it so. Isn't it true that the Caliph is Ulul Amr i.e. the highest authority. God said:

"Obey Allah and obey the Apostle and those in authority from among you......."

One Caliph ordered: "don't write Hadith" and they didn't write, and another Caliph ordered: "write Hadith", and they wrote. As a result, for ninety years, except for Ali (a.s), Imam Hassan, Imam Hossein, Abu Dharr, Salman, Obaid Allah ibn Abi Rafae, Meysam, Rashid and others like them, no-one wrote Hadith, and the narration of Hadith was limited only to the best interests of the Caliphs and strongmen of that time.

The prohibition of the promulgation of Hadith was the foundation for alteration. The Caliphate wants a type of Islam to be promulgated which will for example not have persons saying, that according to the Prophets' words the palace built by Muavieh in Sham is unlawful. Or, if Yazid became caliph and was a liquor drinker and a fornicator, no one would say that the Prophets actions and behavior was different and doesn't collate with that of this caliph.

Accordingly, until the Prophets Hadith, the records of his deeds and the true history of his life exist, the Muslims can not be silenced, and at every time it is possible that a God-fearing Muslim will cry out and disgrace the transgressors. It is for this reason that the Prophets Hadith must not be related or appear in writing, must not be repeated or circulated. As for the results they achieved from this primary foundation, and the ways they altered the facts, that will-God willing-be seen in future chapters.

Peace and Blessings be upon Mohammad and his progeny.

* * * * * * *

We were saying that according to traditions narrated successive witnesses in Shiite and Sunni texts, the Holy Prophet (s.a.w) foretold that everything that occured in past nations would also occur in this nation. Then we saw the alterations, changes concealments of past nations. The result of which being that all of these sorts of tragic events must also materialize in this nation. In short, we said that in this nation various forms of change, modification and concealment of the facts also existed, and by these means, Islam in all of its aspects became the victim of alteration. However, at the time when Islam came to resemble a reversed cloak or an overturned bowl, God out of His grace and with the efforts of the Holy Imams of Ahlu'l bait (a.s) once again revived it and returned it to the society.

That was the basis of our discussion. Now we will go on to a study of the means by which these evil oppressor of the nation were able to alter Islam. Such as we proved earlier, the first means was concealment, just like in previous nations:

"Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those, who curse shall curse them (too)".

Baqarah 154.

Concealment also existed in this nation and it became the foundation for the modification and alteration of Islam. Now let us to see what do they conceal? In the previous discussion of this thesis we looked at the traditions and words of the Holy Prophet (s.a.w) or in other words the second pillar of Islam. We saw that they not only concealed them but they also silenced the companions and supporters of the Prophet so that they couldn't narrate Hadith from him. This even occured to the point that they didn't even allow the Prophet to write his will from his death bed.

At this point the listeners brought up a problem, according to which it was said that the Prophet shouldn't have made a will. The answer to this question and problem interrupted our discussion and took it to the matter of the Mastership, one of its strongest documentations being the repeated, decisive bequests of the Prophet.

* * * * * * *

My debates have always been from a group that were propounded during the time of the Holy Imams and continued until the major occultation, only later to be entrusted to oblivion, and in the next thousand years acquiring the least attention. The debates which were always under consideration from that time to the present, Shi'ite scholars having thoroughly researched and performing the necessary steps accordingly, had no room for repetition in order for me to try my hand at them. The Mastership is one of those topics into which research has never ended. Because of this I didn't think that there was still any need for it to be discussed and therefore didn't mention it in my lectures or writings, thus passing it by. However, questions that arose from the subject matter in the previous lesson have forced me to proceed briefly on this matter, and go into the arguments regarding it as much as a short skirting will allow.

The basis for the two school's way of thinking

From the time of the Prophets' (s.a.w) death until the present day, two schools have existed in the Islamic world. The Imamate school and the Caliphate School. What do these two schools say with regard to the matter of the governor and leader after the Prophet?

The Caliphate school say: The Leader and governor is elective.

The Imamate school says: The leader and governor is appointed (selective).

The group which says that the appointment of the leader is based on election also believe that the electing is done by the people, and after the Prophet it is they who pick the governor.

On the other hand, the Imamate school says that the designation of the leader is by appointment, this appointment being made by God and not the Prophet (s.a.w). God the highest appoints, and the Prophet (s.a.w) informs the people of this divine appointment and selection.

This was a summary of the belief of the two schools. Now we must go into a more detailed study of these two schools principals. First of all we will evaluate the Caliphate schools opinions.

The scholars of the Caliphate school possess books in which they have described such things as law and the says and means for forming a government and also the necessities for this, the governors duties, the rights of the Islamic government with regard to the people and the peoples rights with regard to the government, how ministers should be chosen, how the Friday Imam and the judges are appointed, how taxes should be collected, the amounts of "Zakat", "Kharaj" and "Jezieh" 103 who should receive it and how, and so on. These books are the official writings of the Caliphate schools famous, authoritative and trustworthy scholars.

We have taken our information on this schools beliefs with regard to the appointment of the Muslims leader from these books and thus proceed to evaluate them. We saw previously that in the Caliphate school they named the leader "Caliph". The person who was elected by the people was called (Khalifato Rosool) or "Caliph of the Prophet" which for brevity was later changed to "Caliph". We also learned that in Islam there are some terms which occured during the Prophets' lifetime, either these terms or names being chosen by the Prophet himself, or chosen by God and narrated by the Prophet. This type of terming or naming being called "Islamic terms" and "Shar'i terms" meaning terms or names that were chosen legally or by the legislator. There is also another group of words called "Motashareh terms" which were chosen by the Muslims themselves or by Islamic scholars. We said that the word Caliph with its present meaning (religious leader and leader of the Muslim world) is not a Shar'i or canonical term. This means that during the Prophets' lifetime this word did not possess this meaning, the Muslims themselves or the followers of the Caliphate school have given it this meaning.

According to this, whenever we see the word caliph in the Quran or Tradition it has its literal meaning, the very meaning the Arabs understood it to have, its completely literal meaning. If a scholar were to appoint someone to take his place, and leave all of his duties for him to perform, such a person would become "Khalifatul'alim" or "Caliph of the scholar". Or if a merchant were to appoint someone to take his place in his business making him his successor, he thus becomes "Khalifato-at-tajir" or "Caliph of the Merchant".

Because it is used in conjunction with God in the Quran it means "Khalifaullah" or "Caliph of Allah". He is the man who has obtained the power of authority to do Gods work in the world. In the Prophets tradition, caliph means that person who performs the special duty of the Prophet, or first hand propagation, and who in reality was charged with the continuation of the Prophet's work. Since the never ending duty of the Prophet is the propagation of Islamic religious law, his caliph is also the propagator of religious law. As such, neither in the Quran, nor in Tradition does the word Caliph carry the meaning of Islamic leader or governor. On the contrary, in the tradition of the Prophet, whenever we see this word, for example where it is said "Khalifati feekom" with regard to Ali (a.s), it does not mean governor or leader but means that; after me the propagation of Islam is his responsibility. The explanation and interpretation of the Quran is his responsibility. 104 After clarifying this matter we will begin a study of the reasoning of these two schools. The description and reason behind the Caliphate schools opinions will be extracted from the books we mentioned earlier, named "Al-Ahkamu's-sultaniyyah" by Qazi Mawardi (born in the year 450 A.H.) and Qazi Abu Ya'la (born in the year 458 A.H) both high ranking judges during their time. They describe this matter in the following manner in their books which both have the same name. In The Caliphat School

The Imamate, which is the Caliphate after the Apostle may come to be held in three ways:

1) A Caliph appoints his successor, or the next Caliph.

This means that if Haroun al-Rashid said: Amin and Mamoun are the next caliphs after me, the Muslims are obliged to accept, this caliph being the legal Islamic one and according to the religion acceptance of him being required. These two scholars say: There is no room for dispute in this matter and the acceptance of the Caliph in this manner was by a concensus of opinions. Their reasoning with regard to this kind of appointment, and its genuiness and correctness is because when Abu Bakr appointed Umar as his successor the people did not oppose his choice; the acceptance of the entire Muslim community showed that they saw this method as being correct. As such, because of Abu Bakr's action and the peoples lack of protest, this method of appointment of one Caliph with regard to the next was deemed correct. In the Caliphate school the authenticity and accuracy of this method has no room for dispute. 105

2) The Caliph is appointed by the people: In this manner of the Caliphs appointment the experts in the Caliphate school differ in opinion. Mowardi says: The majority of scholars believe that the Caliph is chosen by five of the wise men or elders of the nations, or one of them chooses and the other four agree. 106 The reason he gives for this opinion is that with regard to Abu Bakrs caliphate five persons swore an oath of allegiance to him and this oath gained recognition and was accepted. The five persons mentioned above were Umar Ibn Khattab, Abu Ubaidah-e-Jarrah, Salem (Abu Hudhaifas' freed slave), No'man ibn Bashir, and Aseed ibn Hadir. This was how the oath was given at Saghifeh and Abu Bakr achieved the post of Caliph. When the Caliph, chosen at Saghifeh was proposed to the people, they also willy-nilly accepted him. 107 So for this reason - the deed of these five persons - the appointment of the Caliph is made by the oath and consent of five of the elders and is thus carried out. Another reason for this way of thought is the statement of Umar ibn Khattab in the commission for the appointment of his successor. He stated at that time, that if five of the six members agreed on one person, that person will become caliph. Most of the Caliphate schools scholars agree on this idea.

Another group of caliphate scholars say that the Caliphate resembles a marriage contract. Just as a marriage requires a notary and two witnesses, the appointment of a Caliph requires one person to swear the oath of allegiance and two persons to express their agreement. Accordingly, three elders are sufficient for the appointment of a caliph and governor.

A third group believes that it is sufficient for only one person to swear allegiance to a Caliph. The appointment by one person and oath by the same elects the Caliph of the great Islamic nation. Their reason for this belief is that Abbas Ibn Abdul Mutalib told Ali:

"Give me your hand so that I may swear my allegiance to you. The people will say that the Prophets uncle gave his allegiance to his paternal cousin, and therefore no one will disagree on this matter". 108

Their second reason for this belief is because the oath of allegiance is like the ruling or directive of a judge since both are valid and binding and opposition to it is not permissible. According to the two reasons, even if only one person swears allegiance to someone with regard to the Caliphate, his Caliphate is thus established becoming legal and official. 109

3) A Caliph obtains the caliphate by military victory and force. According to this opinion if the leadership of the Muslims comes to be as a result of military strength and superiority, that victor is the rightful caliph and his Caliphate is official in Islamic law; and according to Judge Ya'las' words:

"With regard to the person who gains rule over the Islamic nation by sword and force, thus being called Amir al-Mu'meneen (Commander of the faithful) and Caliph; it becomes unlawful and prohibited for those who believe in God and resurrection day to spend even one night not accepting him as Imam, regardless of whether this person (Caliph) is an infallible person or whether is fallible". 110

Fazlollah Ibn Ruzbahaan the authoritative scholar of the Caliphate school in the book of Suluk al-Molk, writes with regard to this manner of establishing the Caliphate:

The fourth means for obtaining the sultanate or Imamate is ascendancy or power; scholars have said that if an Imam dies and afterwards someone takes charge of the Imamate without receiving the allegiance oath, and without being appointed Caliph by someone, forcing the people to accept him with force and military division, his Imamate is lawful without allegiance whether he be of Quraish or not, Arab or other than Arab, whether he possesses the pre-requisits or whether he is ignorant and lewd ......... He may be known as Imam and Caliph". 111

The Caliph and The Muslims

If someone attains the caliphate by one of the previous means; force, the allegiance of one person, or three or five persons, or by the appointment of the previous Caliph, it becomes obligatory for the Muslims to recognize him in this name and position just as it is for them to recognize God and His Prophet. This is but one opinion. The majority believe that if the people know only who is Caliph, that is sufficient, a detailed recognition of him being unnecessary and a general recognition sufficing. 112 They upon narrating a series of narrations found in their most creditable books written by their most famous narrators, say that according to them it doesn't matter what the Caliph does; whatever oppression and tyranny, extortion and debauchery, its not lawful to draw swords upon him and or oppose him or leave him.

Hudhaifeh narrates from the Holy Prophet (s.a.w)

"After me there will be leaders who will not follow in my footsteps, and won't act according to my method. Some of them will possess hearts like those of devils while appearing to be human beings! 112

Hudhaifeh said:

I said: O' Apostle of God, if I should become a witness of such a time what must I do in response?" He said: "You must listen to him thoroughly and obey him absolutely. Even if he strikes you on the back and seizes your property, you must obey him and listen to his commands!"

Ibn Abbas relates from the Holy Prophet (s.a.w)

"If someone should witness in his leader or governor some unpleasantness, he must be forbearing; because if someone strays so much as an inch from the Caliphates rule and those Muslims who support it, when he dies he will be as those who died in the age of ignorance". 113

In another of Ibn Abbas's narratives the Prophet is quoted as saying:

"No one must choose to stray from a government, even so much as an inch; because if he dies in this condition he will have left the world as those who died in the age of ignorance idolatry". 114

As a footnote to these traditions, one of the renowned scholars of the Caliphate school says in a section called "Lozoom-e-Ta'atul Amr" or "The neccessity of obeying the rulers".

"The majority in the Sunnite sect, in other words the scholars, relators of Tradition and narrators say that a Hakem who is debaucherous and oppressive and who tramples the people's rights may not be deposed or removed from his position. According to law it is also prohibited and unlawful to revolt against him, but it is obligatory to council and advice him, making him fear God and the resurrection day; This is because we have Tradition from the Prophet which prevent us from rebelling against the Caliph. The word in short is that revolt against the leaders and governors of the Muslim majority is unlawful, even if he is a tyrant or a debaucherous person".

* * * * *

According to this belief, insurrection with regard to Yazid ibn Muavieh, the drunken, dog-loving murderer, and with regard to Abdul Malik whose soldiers destroyed the Ka'ba with Catapults, and war against Valid who made the Quran the target of arrows, is not permitted and is unlawful.

'Nouve' the scholar and commentator on Muslims "Sahih" says in addition to the above:

"Many consecutive Hadiths were given and they prove the above statement and in addition the Sunnite sect has by consensus agreed that the leader may not be deposed from the Imamate because of debauchery". 115 This scholar then claims proof with this Quranic verse:

"Obey Allah and obey the apostle and those in authority from among you". 116

Then he added that since the ruler were the authorities in all matters they must be obeyed. This was a summary of the remarks found .in the authoritative books on religious science, Hadith, and their commentaries in the Caliphate school.

In The Imamate School

On the other hand this matter has another form, in the Imamate school, just as we have seen, the Imamate is established by Divine appointment. The leaders and scholars of this support their belief with this Quranic verse:

"And when his Lord tried Abraham with certain words, he fulfilled them. He said: Surely I will make you an Imam of men". 117

What background did the words that God used to test Abraham (a.s) have? Did they contain orders for the sacrifice of his son Ismael? Was it a command to battle with the great evil man of that time Namrood, or was it an order to enter the fire and willingly burn? Could this verse mean all of these things together? It's really unclear. 118 Whatever it is, it must have been tremendous to contend as a test for Abraham. As such, when this great Prophet passed all of the sensitive points successfully, and as always proved his life to be of pure service and devotion to his lord, he attained the exalted rank of Imamate. What can the rank of Imamate be when is attained after prophethood and God's friendship and it brings Abraham the great such joy that he requests it for his son? Apart from all this we have seen that the Imamate is based on Divine division and covenant, and that alone.

Upon hearing this Divine message and attaining exalted position, because of the circumstances of his human nature; Abraham requests of his God that this rank be retained for his sons as well. Because of his human nature he loves his children and wishes them to obtain this heart-felt honour as well:

He asked God:

"And of my offspring?

And God replied:

"My Covenant does not include the unjust". 119

Who is the unjust? In Quranic use, sometimes a person who does injustice to himself. For example someone who worships idols, drinks liquor or commits suicide has done himself Injustice. Unjust is also used with regard to those who do injustice to others and infringe upon their rights. For example, someone who seizes the peoples property, gains unlawful profit from them, or violates their chastity, and also anyone who in anyway opposes Gods command will be known as unjust according to Islamic insight. 120 A person who for even just a moment existed in self injustice or injustice to other is called unjust; and according to the precise equilibrium of God's order is unfit to obtain His covenant meaning the Imamate. Just as we have seen and according to clear Quranic reasoning, the Imam must be "Masum" or infallible.

Other then this noble verse, in other Quranic verse the Imamate has been mentioned and has presented it as being based on Divine division covenant:

"And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of alms, and Us (alone) did they serve". 121

"And We made them Imams to guide by Our command when they were patient, and they were certain of Our communications". 122

According to the school of Ahlu'l bait and based on the Holy Quran the Imamate is established solely by divine appointment, fabrication and covenant, with no exceptions.

The second matter with regard to the Imamate is that of the Imams infallibility (Ismah) which was stipulated in verse 124 of the Surah Baqarah previously mentioned with regard to Abrahams Imamate. Now, if we refer once again to the Quran we will see in this noble verse:

"Allah only desires to keep away the uncleanness from you, O' people of the house! and to purify you a (thorough) purifying". 123

The term "Ahlul bait" 124 used in this verse is a Shar'i or legal term coined by the Quran. With absolute resolution the Holy Prophet (s.a.w) revealed the group as being those who were present during his lifetime. He gathered Ali, Fatemah, Hassan Hussain under his cloak 125 announcing this verse which had then been revealed to him when been revealed him; and in this way explicitly specified that his wives were not members of this group. In this way "Ahlul-bait" became the name of this group and whenever we hear it spoken of in Islam it means them, and they are "Masum" or infallible (pure).

Further Investigation Into The First Condition

Such as we have seen, in the school of Ahlu'l bait the Imamate is established by appointment and this appointment must be by God. The Prophet is only responsible for relaying this message. He himself did not appoint Ali or recommend his governorship. The Holy Prophet, just as he propagated the command for prayer thus only acting as God's Messenger, and relayed the command for Haj which was also a command from God as thus only relating His message......... it is same with regard to the Imamate. He propagandizes the Imamate from God, the appointment an installation being from God. According to this, what the Prophet (s.a.w) says in reference to the Imamate, is the same as that which he relates and explain in relating to prayer, Hajj, zakat, and Jehad. Regarding prayer he says pray this way; first of all perform Ablutions like this, recite the Surah Hamd in the first and second Rakat, do such and such in the Rukoo and in Sajdeh such. It is he who says how many Rakat each prayer should contain or what its preliminaries and requirements are.........of course the Prophet does not say these things on his own, he relates from God, he propagates God's words. In this way it has been completely clarified that the Prophets words on the matter of the Imamate are from God:

Now, in the limits of this brief discussion we will study the Hadiths and statements made by the Holy Prophet on the matter of Imamate. We may divide this type of texts into two varieties:

1) Traditions regarding all of the Imams of Ahlu'l bait (a.s)

2) Traditions in which the name of a specific Imam of Ahlu'l bait is mentioned.

In the first group of Hadiths none of the proper names of the Imams (a.s) are mentioned, but the Imamate of Ahlu'l bait in general is propounded in them. First of all we will evaluate this group of Hadiths:

A: Hadithu'thaqalayn (Hadith of Two Precious Things)

Our first Hadith is narrated from the book "Sahih" by Muslim, 126 but it may also be found in most other reputable books; for example Ahmad's "Musnad", "Sunan" by Darmy and "Sunan" by Bayhaqi and "Mustadrak al-Sahihain" by Al-Hakim. 127 Zaid ibn Arqam says:

On the way from Mecca to Medina (on the return trip of "the farewell pilgrimage"), next to a pool called "Khumm" the Prophet delivered this sermon to the people:

"O people, know that I am only a human being. The time draws near when I will be called (to the next world), and for me to accept God's invitation. I am leaving behind among you, two most precious thing: God's scripture which contains guidance and light, don't let it go and hold it tight, and my descendants who are my family members".

And according to the version in "Mustadrak" he adds:

"Beware how you behave towards these two remaining things after I am gone. They will not separate from each other until they meet me at the pool of 'Kowsar"'. It is with reliance on the Prophets last sentence that we believe one of the Imams of Ahlu'l bait their number being ascertained in other creditable Hadiths - will have such a lengthy life that he will remain alive until the worlds end. So that, joined and allied with Gods scripture they will always be existent in the human world. Also, so that the Prophets statement regarding their lack of separation will come true.

Jabir relates something similar to this from the Prophets' sermon on "the ninth day of Zilhaj" (Arafah). He says:

"O' People, I am leaving something behind among you, which so long as you keep hold of you will never go astray: God's Book and my Descendants: Who are my family members (Ahlu'l bait)." 128 After relating this narrative, Tirmidhi adds that the Hadith was also related by Abu Dharr, Abu Saeed al-Khudri, Zaid ibn Sabet and Hudhayfeh Ibn al-Aseed. This narration has been related by in so many ways by various persons that their repetition and study requires the proper opportunity for such. At this time we only wish to rely on this Hadith to the point where we may show that the Prophet made the Imamate exclusively in his Ahlu'l bait, and made them allied with and inseparable from the Quran. This is because the Prophet sees guidance as being in their hands and in the Quran. Holding onto and adhering to them results in inevitable deliverance from deviation and from being misled according to the Prophets insight. He warns that you should beware and be careful how you act towards them after me. He also says that these two will never separate and that they will meet him at the pool of 'Kowsar'; the entrance place for the saved on resurrection day.

The fact that the "Divine scriptures" are theoretically the peoples Imam, and their leader in thought, belief, character and action, is an indisputable Quranic matter. 129 It is also with regard to and reliance on this very principle that the Imamate of the Prophets Ahlu'l bait is proved because of their being placed along side the Quran. In other words, Islam is described and propounded in the Quran theoretically, and actively and in outer personification it appears in the Ahlu'l bait. Therefore, if we accept the Qurans Imamate in that form, then we have no choice but to accept the Imamate of Ahlu'l bait in this form. Another point made here in the Prophet's words is with regard to guidance being exclusive in his valuable legacy; (the Quran and his Ahlu'l bait). Since we know that Quranic guidance is confined to the generalities of Islamic matters of faith, morals knowledge; then it is inevitable that the explanation and clarification of these matters related in the Quran will become the duty and responsibility of Ahlu'l bait. In this way, guidance will be complete and consummate.