The Role of Holy Imams (A.S) in the Revival of Religion chapter3

In an evaluation of the above mentioned narratives we saw that all of them were related by persons who had not been born by the time of this occurance (thirteen years prior to the Besat), for them to be able to relate it as an eyewitness.

We then compared them to the most authoritative text in Islam, the Quran. In the exalted Quranic verses it was mentioned that: A promise or covenant was taken from the Prophets to believe in the possessors of the mission after them, especially the Last Prophet (s.a.w), give tidings of this mission to their people asking them to believe in him and to aid him if they were alive during his lifetime.

And also that: Jesus son of Mary (a.s) gave tiding to his people that after. me a prophet will come who is known as Ahmad ('---Arabic text---')

And also that: When the Quran descended from God and was the confirmation of their book the Torah they cultivated blasphemy in relation to it even though before that in their wars they asked for Gods' aid in this prophets name so they would attain victory and success.

And also that: They who follow the illiterate, uneducated Prophet who saw his name and situation in the Torah and New Testament......

Finally, the Quran ends up with saying:

The scholars of the people of the Book knew the Prophet just as their own sons.

This matter is clear to the point of certainty, that by taking into account all of the Qurans intimidations and accusations, if these statements didn't have strong backing in truthfulness and correctness, it would have been easy for Biblical scholars to scrutinize the Torah and New Testament and prove contrary to these statements. As a result, this would with no effort at all have destroyed Islam and fourteen centuries of was and combat wouldn't have been necessary to do so.

Fortunately, however, that didn't happen and in those days the above mentioned tidings existed in the copies of the testaments in which even today, despite all of the changes and omissions which have occured in them, we may still read in some copies of the Torah that: (The lord came from Mount Sinai, rose like the sun over Edom, shone on his people from Mount Paran, entered with ten-thousand of the esteemed a fiery religious law in his right hand). And this verse which has remained intact in older Bibles is a mention of Moses mission from Mount Sinai, Jesus' mission from Edom, and the Last Prophet from the cave of Hira in the Paran mountains, with a religious law consisting of war and battle with idolators and seditious persons. Being accompanied by ten-thousand persons only occured during the last Prophets' lifetime and refers to the conquest of Mecca in the eight year of the mission.

We also read in a copy of the Book John:

John 16:7-15: But I am telling you the truth: it is better for you that I go away, because if I do not go, the Helper ('---Arabic text---'= Ahmad) will not come to you.........."

As a result of all of these tidings, Christian and Jewish scholars were in expectation of the Last prophet's (s.a.w) mission some of them having migrated to Medina and its outskirts in hopes of seeing him, their names and descriptions existing in historical records.

Among them we may find:

Bahira the monk who had a home on the Quraishite commercial road to Sham (Syria) and when at the age of twelve the Prophet passes by on this road and stopped near his hermitage he recognized him by way of signs and marks, and attained the blessing of meeting him.

Another is a monk which history has mentioned by the name Nastoora who met the Prophet on his second trip to Syria accompanied by Khadijehs servant Misrah, and spoke of his prophethood.

Also the great Jewish scholar Ibn Haiban who had migrated from Syria to Medina to see the Prophet but died before his appearance and mission.

And also Mokhairegh another Jewish scholar who met the Prophet at "Ghoba" at the beginning of his migration and accepted Islam and was later martyred in the battle of Uhud.

Last of all we have Salman Farsy who came to Medina with this very hope and was successful in seeing the Prophet and accepted Islam.

The Jews were so familiar with the news of his appearance that they taught their children about it and gave them tiding of his nearing appearance saying: He was appointed in our land and will migrate to our city Medina.

The people of the Book at that time lived in great expectation of him and told their children of the signs and indications of his coming, the same way that Shiites today await the coming of Imam Zaman (a.s) and speak of the sings of his appearance.

With all of these stories and historical events a few of which we related here, along with the encounters that occured between the scholars of that time and the Prophet and is friends and relatives such as his Uncle Abu Talib, Misrah, Khadijeh and others, how could the Prophet himself be ignored of all of them? Could it be that others could understood those highly unusual events and recognize he who was introduced in their contents as the last Prophet while he himself not only didn't see those events, he didn't understand them nor did he discover the manner of his unusual and outstanding character.

In light of all these events especially those we related from authoritative texts of the Caliphate school, how could the scholars of this school believe those false and disgracing reports regarding the first revelation; the cornerstone for the structure of Islam? How could they write that when Gabriel revealed the first Surah of the Quran to the Prophet he thought he was a genie or a devil and himself insane, possessed or a soothsayer?

Really, which mysterious hands created these false reports and what was the reason for their introduction into the first-rate Islamic books and texts of the Caliphate school?

* * * * * *

Christians and Jewish scholars who have researched into Islam have referred exclusively to these fabricated narratives of the first revelation since they wished to attack Islam from beneath a veil of knowledge, learning and research. They presented these narratives in their books with a series of sociological and psychological studies and investigations, and in this way caused serious damage to a correct understanding of Islam in Eastern and Western Education.

Professor Montgomery Watt the English Orientalist in his books, "Mohammad, Prophet and Statesmen" and "Mohammad at Mecca", along with other Western orientalists mentioned earlier and their Eastern Students have relied on these narratives and have profiled from them in introducing Islam, seeing them as indisputable facts related to Islam and as irrefutable narratives.

The real truth, however, is what the Imams of Ahlul Bait (a.s) taught the students of their own school. It is therefore proper that we should compare them to the previously mentioned reports.

* * * * * * * * *

None of the Caliphate schools narratives regarding the first revelation were related by an eye-witness to the events, indeed in principle none of them were living at the time of its occurance. The only eye-witness to this event is Imam Ali (a.s). He related this incident like this in one of his sermons:

"From the time of his weaning Allah had put an angel with him to take him along the path of high character and good behaviour throughout day and night.....Every year he used to go in seclusion to the hill of Hira where I saw him but no one else saw him..... When the revelation descended on the Prophet of Allah (s.a.w) I heard the. moan of Satan. I said: O' Prophet of Allah what is this moan?". and he replied "This is Satan who has lost all hope of being worshipped".

In another narrative from Imam Ali al-Hadi (a.s) the incident is described as such:

"At the age of forty the Lord opened the gates to the Heavens to the Prophet so he could see the truths there, He gave permission to the angels to descend to him and He sent Gabriel to him. Gabriel shook his arm and said: "Read!". He said: "What should I read?"

Gabriel said:

'---Arabic text---'

and he read for him Gods' revelation and returned to heaven.

The Prophet descended the mountain, while because of the vision of the lords' greatness and magnificence he was afflicted with fever and trembling just as a sick person. He feared that the Quraish would call him insane. God gave him consolation. Everything around him spoke to him and greeted him as a Prophet. From everything this call was heard:

"Greetings to you O' Mohammad of God......"

What happened that European Jewish and Christian orientalists and their Eastern students have not taken the story of the first revelation from the Prophets descendants, while we know that "The inhabitants of one house are more familiar with the events that take place within", only relying on the shattering, disgracing reports of the caliphate school? Why has knowledge of Islam been entirely based on the texts and records of the Caliphate school? And why have the opinions and narratives of the Imams of Ahlul Bait been completely forgotten, being found no where in Western Studies of Islam? Doesn't this prove that Western Orientalism is in principle only built upon enmity and acts of spite?

The calculated course of action created by the internal enemies of Islam to destroy the exalted reputation of the Holy Prophet (s.a.w), did not end with the previous discussion. Its' malevolent designers went even further than that. They not only just said and circulated the idea that the Prophet doubted the revelation revealed to him, hesitated for a time and thought that he had been possessed by genies and demons, 288 they progressed to an even more dangerous point. In a series of narratives existing in the majority of commentaries of the Sunni or Caliphate school they circulated the rumour that; not only did he doubt his own prophet hood and suspect the interference of genies and demons in his prophetic mission, on the contrary Satan really did interfere in this matter inspiring parallel verses containing idolatrous subject-matter correlating with his own Satanic view, as verses revealed by God. The Prophet then accepting these parallel verses believing them to be Gods genuine revelation and not realizing Satans direct interference in this matter.

This is one of the highest stages enacted by the wicked hands of Islams enemies in the Ummayad era 289 which strived to eradicate the basis for the Holy Prophets reputation and prophethood and also destroy the final stronghold - infallibility in receiving and propagating the divine revelations and mission.

The dangerous, Islam destroying fable of "Gharaniq" has gained widespread circulation in important and well-known commentaries, in first-hand and creditable histories and last of all in the writings of the Caliphate schools biographers of the Prophet.

For an investigation of this matter we will first refer to the commentary and History of the Imam of the Caliphate schools commentators and historians, Mohamad ibn Jarir ibn Tabri (Died 310 A.H). This is because his narratives as far as documentation is concerned possess the oldest records and is more detailed and lengthy in its wording in comparison to others and is also more effective than others in sowing doubt and misgivings.

The narrative of the "Gharaniq" fable in the Caliphate School

The commentators of this issue have said in an interpretation of the fifty second verse of the Suah Haj:

"And we did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise".

Tabari, the Imam of the caliphate schools commentators has narrated the narratives and saying related to the interpretation of the words '---Arabic text---' and '---Arabic text---' and divides them into two parts: 290

A-Part one of Tabaris narratives in interpretation of '---Arabic text---' and '---Arabic text---'

In this part Tabari mentions narratives which hold the view that because of the Prophets great interest and fervour in converting his tribe, he thought to himself that he should speak to them according tot heir inclination regarding their idols and gods, and at times he even disliked speaking ill of them for this very reason. To enlarge upon this opinion Tabari seeks proof for it in the following group of narratives.

1) Tabari relates the first narrative from Mohammad ibn Ka'b Gharzy and Mohammad ibn Gahis. These two say: One day the Holy Prophet (s.a.w) attended one of the assemblies of the Quraish. On that day he was hoping that something would not be revealed to him which would cause the Quraishites hatred and aversion. At that time, however, the Lord inspired in him the Surah Najm. The Prophet recited it as it was until he came to the verse.

'---Arabic text---'

and it was there that satan inspired him to add:

'---Arabic text---'

He spoke these words and then continued on with reciting the rest of the Surah. At the end of the surah he prostrated and everyone present also placed their foreheads on the ground and prostrated with him while only Valib ibn Moghaireh - because of old age and lack of strength to bend over - took a handful of dirt from the ground and prostrated on it. Everyone was happy with what they heard. The Quraishite idolators said: "We know that Allah gives life and death and possesses the power to create and sustain but our gods have intercession with Him. Now that you have set aside a part for them we will follow you!."

These two narrators then said: That night when Gabriel appeared to the Prophet, he recited the surah for Gabriel. When he came to the words that Satan had inspired in him. Gabriel said: "I did not reveal these words to you!" The Prophet said "Then I calumniated them and have ascribed words to God which he has not spoken?".

It was for this reason that the Lord revealed the following to the Prophet (s.a.w): 291

"And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend".

The occurance left the Holy Prophet (s.a.w) saddened and depressed until these verses were revealed: 292

"And We did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise".

The narrator then says: The Muslim Emigrants who had migrated to the land of Abyssinia heard the rumour that the entire Meccan population had become Muslims. Because of this they started out to return to their tribe. They said: "Our own people are better and dearer to us". Upon arriving at Mecca, however, and joining their tribe they saw that when the above mentioned verses were annuled they had once again turned away (from Islam and the Muslims). 293

2- This narrative has only been related from Mohammad ibn Ka'b Gharzy, and he says: The Holy Prophet (s.a.w) saw his tribe turning away from him and it was extremely distressing for him to see them keeping aloof from Divine commands and that which was revealed from God. Because of this, he hoped and desired his heart that something be revealed to him from God that create closeness, affinity and unity between himself and his tribe. It was also because of his concern for them and the avidity in his heart for their guidance that he wished the severity of the revelations (regarding the prohibition of the tribes corruption and wrong doings) would change to moderation.

At the time when these hopes gained strength and he spoke to himself about them in his heart, the lord revealed to him the Surah "Najm"

'---Arabic text---'

This revelation continued until the noble verse:

'---Arabic text---'

when Satan inspired him to say those very things which he desired and hoped would be revealed for his tribe and that was:

'---Arabic text---'

When the idolators heard these words they listened to them because it made them happy that the Prophet mentioned their Gods. Also, the believers did not detract from their affirmation of the Prophet and did not lose their belief in that which he brought from God. They did not accuse him, of error or lapse. The Surah continued and it reached the part which required a prostration at its end and then was finished. The Prophet prostrated and the believers prostrated along with him in affirmation of their Prophet while the idolators present in the mosque joined them because of the eulogy made regarding their gods. Therefore, there was no one in the mosque left who had not prostrated, believer or idolator. Only Valid ibn Moghaireh couldn't bend over because of his old-age and inability and because of this he took a handful of dirt and prostrated on the palm of his hand. Then the people left the mosque and went their separate ways. The Quraishites left the mosque in a happy mood because of these remarks, and were saying: Mohammad remembered our gods with the best of statements and among that which he recited was this passage:

'---Arabic text---'

reports of this all-inclusive prostration reached Abyssinia and the prophets followers who had migrated there were informed of it and it was even said that the Quraishites had accepted Islam. A group of them started out for Mecca and also a few remained where they were.

Gabriel appeared to Mohammad and said: O' Mohammad what have you done? You read for the people (as the Quran) which I did not bring to you and you said things which had not been revealed to you". The Prophet became extremely sad and apprehensive because of this remark and was frightened of the Lord!

Afterwards, God revealed certain verses to him. He was kind to his prophet and consoled him, making the weight of the occurance easier for him to bear. He informed him that; "Also before you no messenger of prophet hoped or desired for something that the Satan didn't interfere in his desire and inspire him to speak certain things. While of course afterwards the lord abrogates the satanic expressions and strengthens his own verses. This means that you are like the previous prophets and apostles". Then the lord revealed the following:

'---Arabic text---'

in this way eliminating the Prophets sadness and grief and replacing the fear in his heart with security, and abrogating the satanic inspirations;

When the Prophet mentioned the names of the idols Lat, Uzza and Manat (and it was abrogated) the divine revelation revealed the following to him:

"And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses". 294 Which means: Then how can your gods' intercedence be effective with Him?

When the abrogation of the Satanic inspirations were revealed by god, the Quraishites said:

Mohammad regrets and recants his mention of your gods esteem in the eyes of the Lord and recants and has made other remarks. The remarks that Satan inspired the Prophet to say were being repeated by all of the idolators and made them even firmer in their seditious ways. 295

3) Tabari relates from Abu Alalieh: The Quraishites said to the Prophet:

Your followers are only slaves and freed slaves and there are no noble or great men among them. If, however, you were to mention our gods in a favourable way we will associate with you and the noble will come to you. And when the poor see that the Tribal leaders are your companions then of course they will develop a greater liking for Islam and yourself. Therefore Satan inspired (these desires) in his words. It all happened like this: When these verses were revealed:

'---Arabic text---'

Satan inspired the Prophet to say the following:

'---Arabic text---'

When the Prophet recited these verses he fell to the ground and prostrated. The Muslims and idolators also prostrated (at that time the Prophet was not aware of the meaning of the words inspired in him and spoken by him). When, however, he found out what he had said it was very burdensome for him to bear. For this reason the lord revealed this verse to him (in consolation and comfort). 296

'---Arabic text---'

4) Tabari relates this same narrative from a different source in greater detail from Abu Alalieh: The Quraishites said: O' Mohammad, only the poor, weak and indigent sit with you. If you speak well of our gods we will become your companions and followers and then people from all quarters and regions of the world will turn to you.

Then, when the Prophet was reciting the Surah Najm and came to this verse:

'---Arabic text---'

Satan inspired him to say:

When he had finished reciting these verses he and all of the Muslims and idolators prostrated except for Abu Uhayha Sa'id ibn al As who also took a fistful of dirt and prostrated on it saying: "In the end, it pleased Ibn Abi Kabsha to speak well of our gods".

News of this occurance reached the Prophets followers in Abyssinia and they knew that the Quraishites had accepted Islam. The Prophet, however, was extremely upset because of this affair and suffered from the fact that Satan was able to cause him to utter certain things. It was for this reason that the lord revealed these verses:

'---Arabic text---'

5-6) Tabari relates these two narratives from Said Ibn Jobair, and he has said:

When the verse '---Arabic text---' was revealed, the Prophet recited it. After that he said:

'---Arabic text---'

and then he prostrated. The idolators said: "Before this he spoke of our gods favourable" and they prostrated with him. At this time the lord revealed this verse:

'---Arabic text---'

7) Tabari has related this narrative from Ibn Abbas: In this narrative Abdullah ibn Abbas describes the revelation of this verse:

'---Arabic text---'

as such: One day the Prophet was praying in the masjid al haram and it was then that the verses regarding the Arabs idols were revealed to him and he began to recite them. Upon hearing his words the idolators said to themselves: We hear that Mohammad speaks well of our gods, and for this reason they drew closer to him as he was reciting and was saying:

'---Arabic text---'

It was here that Satan inspired him to say:

'---Arabic text---'

He then recited the above words after that. Later Gabriel descended to him abrogating these words and reading these verses to him;

'---Arabic text---'

8) Tabari relates from zakat, he says: The story behind the verse: '---Arabic text---' was as such. At that time the Prophet was in Mecca and the lord revealed verses to him regarding the Arabs idols and gods. He went about rewriting those verses and repeatedly mentioned the name of Lat and Uzza. The inhabitants of Mecca, who heard his remarks and words and saw that mention was being made of their gods, became happy and glad, drawing near to listen. It was then that Satan inspired certain words in the Prophets recitation:

'---Arabic text---'

The Prophet also recited these words in this very form and therefore the lord revealed this verse:

'---Arabic text---'

9) Tabari relates this narrative from Abu Bakr Ibn al-Tahman ibn Al-Haras. He says: When the Prophet was in Mecca, one day he recited the Surah Najm for the people and when he came to the verse:

'---Arabic text---'

He said: '---Arabic text---'

In speaking these words the Prophet had erred and made a mistake. As a result of this occurance, however, the idolators who were awaiting this opportunity, greeted him and expressed their happiness upon hearing his words. and this opinion. The Prophet told them: Those words came from satan and the lord has sent this verse:

'---Arabic text---'

Tabari has offered these narratives as exegetic reasons which prove that the words '---Arabic text---' and" Amniyyeh" mean the Prophets desire and inclination for nearness and unity with his tribe on the matter of their idols.

* * * * * * * * * *

B- Part two of Tabaris narratives regarding the meaning and interpretation of '---Arabic text---' and '---Arabic text---'

In his tafseer Tabari goes on to say: As for those who said that the two above words mean recitation, reading or speaking in the verse under discussion, their reasons for such may be found in these narratives.

1) The first narrative is from Ibn Abbas. In an interpretation of the verse:

'---Arabic text---'

he says: It means that when the Prophet speaks Satan inspires (doubt and difficulty) in his words.

2) The second narrative is from Mojahed, the great commentator of the caliphate school. He says: In the noble verse the word '---Arabic text---' means the time he spoke.

3) The third opinion is from Zahak, another commentator of this school. He says: The meaning of '---Arabic text---' in '---Arabic text---' is "recited or read" and in short, that if he recites the Quran Satan ispires in it doubt and difficulty.

After relating Zahaks opinion, Tabari says: This opinion is closer to the real interpretation because in the last part of the verse we read:

"But Allah annuls that which the Shaitan casts, thus does Allah establish his communications".

We say this because the verses which the lord establishes and informs us of are the verses of the Holy Quran, not something else. In light of this it becomes clear that it was this type of verse that Satan inspired similar verses for. In other words, Quranic verses are attacked by Satan and become entangled in doubt caused by him, and just as the lord himself informs us, He has annuled and obliterated these analogies and has bestowed upon the verses of his Quran strength and stability.

As such, according to Tabaris interpretation the words of God are such: We had not sent a messenger or prophet before you without his having read or recited the lords scripture or having said something himself that Satan did not inspire (analogue arid error) in it and of course the lord annuled and obliterated Satans inspirations. Here also the lord gives news that he himself destroyed Satans inspirations on his last Prophets tongue and will make them void.

After this remark, in order to prove his opinions regarding the meanings of the word '---Arabic text---' annul in this verse, Tabari cites witnesses from among the commentators.

It has been related from Ibn Abbas that: means God makes void that which Satan has inspired.

Also, regarding the interpretation of this verse, it has been related from Zahak that on Gods command Gabriel annuled that which Satan had placed on the Prophets tongue, and strengthened the lords verses. As for the interpretation of '---Arabic text---' he says:

This means, purify the verses of his scripture of the falsity which Satan had placed on His prophets tongue.

After this Tabari proceeds to the interpretation of the noble verse: 297

'---Arabic text---'

and he says:

"God the Highest has said here: So, annuled is that which Satan suggested (inspired), and afterwards his own verses are established; so that he may make what Satan (in the way of falsities) suggests in the Prophets recitation a test and trial for those in whose hearts is disease ........" This means that the Prophets remark:

'---Arabic text---'

was a test by which those who were hypocritical at heart were tried, and this was the reason for doubt that arose regarding the truth and genuinesss of the Prophets and his message, these persons being caught up in it.

Then Tabari narrates the following from Ghataadeh who says: The Prophet wished that the lord would not find fault with or speak ill of the Quraishites gods (idols). Therefore Satan inspired this in his recitation:

'---Arabic text---'

"These gods upon whom you call, it is hopeful that they may intercede and they are exalted beings". Then the lord abrogated this satanic remark and strengthened his own verses: 298

'---Arabic text---'

Ghatadeh then adds: When Satan made those inspirations in the Prophets recitation, the idolators said: "The lord has mentioned our gods (and idols) favourably", and they were gladdened and it was then that the Quran said:

'---Arabic text---'

"So that he may make what Satan suggests in the Prophets recitation a test and trial for those in whose hearts is disease........"

Once again Tabari points to the Gharaniq story in an interpretation of the verse 54 of Surah Haj: 299

'---Arabic text---'

And that those who have been given the knowledge may know that it is the truth from your lord so they may believe in it and their hearts may be lowly before it; and most surely Allah is the Guide of those who believe into a right path".

Then he mentions Ghatadehs opinion as such: This was said that those who have knowledge of and recognise God would know, that which God revealed is truth, (in other words the verses He strengthened for His messenger and Satans suggestions which He annuled in them) and that they are from your Lord O' Mohammad. And this is so they will believe them and their hearts be humble before the Quran, acknowledge, have faith in and admit to its truths. And the lord will guide those who believe in God and His messenger to the right path and clear truth by abrogating the Satanic suggestions in the Apostles recitation. Therefore, for them no harm can come from the Satanic tricks, suggestions and errors placed on His prophets tongue(!!)

That which we have seen up until now were all interpretations, narratives and opinions of the great commentators of the Caliphate school and all of them were collected in Tabaris great "Commentary".

* * * * * * * * *

Sayooty (died 910 A.H), another of this schools great commentators and scholars, mentions other narratives in interpretation of verse 52 of the Surah Haj in addition to those narrated by Tabari.

He relates from Sodi: The Prophet went to the mosque to pray. When he was praying, and in its interim when he was reciting a Surah of the Quran and came to this verse:

'---Arabic text---'

It was here that Satan put certain words on his tongue and he spoke them aloud:

'---Arabic text---'

He then continued the Surah Najm to its end and then prostrated and so did his followers, the idolators also following suit; this being because he had mentioned their Gods names. When the prophet lifted his head from prostration they lifted him and placed him on their shoulders running around Mecca shouting:

"This is the prophet of Abd Manaf!"

After this event, when Gabriel appeared to the Prophet and he read for him the Quran especially those two remarks, Gabriel said: I take refuge in the lord if I read for you such things (!!) This matter was very distressing for the Prophet and the lord revealed verses to console and content him: 301

'---Arabic text---'

* * * * * * * * * * *

Nayshabouri (died 728 A.H), another famous commentator, in the book "Tafsir-e-Gharayed-e-Quran", relates another narrative from Ibn Abbas.

A devil known by the name of Obeez appeared to the prophet in the form of Gabriel and suggested the aforementioned remarks to him and when the idolators heard these words they were happy and glad. Afterwards, Gabriel descended and asked the Prophet to read the verses to him. The Prophet recited from the beginning of the surah until he came to those words and sentences. When the Prophet read those words Gabriel denied that they had come from the lord. The Prophet said: A being with your likeness came and suggested them to me. 300

These were narratives and quotes which exist in the creditable commentaries of the Caliphate school. Unfortunately, however, this matter does not end here. Historians and the Prophets biographers have also produced narratives regarding this matter. At the forefront of this group is Mohammad ibn Ishaq (died app. 152 A.H), Musa ibn A'ghbeh (died 141 A.H) and Mohammad ibn Amr Waqidi (died 207 A.H).

Tabari mentioned Mohammad ibn Ishaqs narratives in his history and they are narratives 1+2 which we previously narrated from Tabaris Tafsir. Waqidis narratives were introduced in his pupil, ibn Sa'ds book "Tabaghat al-Kobra". Finally, the narratives of Musa ibn A'ghbeh have been related by recent biographers such as Dhohaby and others. 302

For a study of these narratives we will first look at the Quranic verses that these narratives speak of. These verses may be divided into three groups and they consist of:

First of all: The verses added to the Surah "Najm" among which it is thought that Satan was able to suggest two or three of his own sentences to the Prophet (s.a.w).

Secondly: A few verses from the Surah Haj.

Third: Two verses in the Surah Bani Israel.

A study of Quranic verses

The Surah "Najm" is one of the short Meccan Surahs which was revealed all at once 303 and during the time that the Prophet was in Mecca. The verses among which the matter of Satans suggestion is propounded begins at verse 17 and ends with verse 30. It is therefore necessary for us to begin our study with an examination of these verses for an understanding of their content in order for us to be able to perceive the position of the Satanic words among them.

Verses 18-30 of this Surah discusses the three famous Arab idols who were named Lat, Manat and Uzza. The Arabs believed that these idols were the images of divine angels and they also believed that angels were the daughters of God. The Quran has spoken as such of these beliefs and has criticized them. For example: In the Surah "Saffat" from verse 149 and following it is said:

"Then ask them whether your lord has daughters and sons. Or did we create the angels females while they were witnesses?"

And in Surah "Zukhruf" verse 17-20 it is said:

"And when one of them is given news of that of which he sets up as a likeness for the Beneficient God, his face becomes black and he is full of rage.......And they make the angels them who are the servants of the Beneficient God - female (divinities)..........."

And in Surah "Nahl" verses 57-58 we read:

"And they ascribe daughters to Allah, glory be to Him; and for themselves (they would have) what they desire. And when a daughter is announced to one of them his face becomes black and he is full of wrath".

Also in the Surah "Bani Israel" verse 40:

What! has then your lord preferred to give you sons, and (for himself) taken daughters from among the angels? Most surely you utter a grievous saying".

The Qurans ideological battle with the Arab idolators who believed in these weak-minded, superstitious beliefs, took shape in different ways and was introduced in each place in a particular way and with special logical reasons. One of these examples is in Surah "Najm" our present point of discussion.

The Almighty Lord says in this surah:

"Have you then considered the Lat, and the Uzza, and Manat, the third, the last?"

and know that according to the Arab idolators belief they were the images of Gods female angels(!) and it is for this reason that afterwards we read:

"What! for you the males and for him the females! This indeed is an unjust division!"

Then he tells of. the principle source of this type of beliefs error

They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but con lecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their lord".

Here, God propounds and refutes another of the idolators beliefs with regard to their idols and that being their ower of intercession. "Shall man have what he wishes?" certainly not "For Allah is the hereafter and the former (life)" it in not in mans' control and according to his carnal desires. In principle, intercession has certain precise conditions. "And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses", After this lecture, God once again questions the idolators beliefs regarding the angels saying: "Most surely they who do not believe in the hereafter name the angels with female names.........". 304

* * * * * * *

You can see that in all of the above verses from Surah "Najm", not only is there no trace of praise for the Quraishites gods, on the contrary there is only criticism and ridicule for their idolatrous beliefs. It discusses the fact that the idolators said these things about their idols out of ignorance and stupidity and by following their carnal desires, possessing no realm reason for their actions, Afterwards, it also adds that in principle the idolators or their minds cannot grasp higher understanding and knowledge and only extends to the material world incapable of understanding better than or beyond that. He then commands the Prophet to keep aloof from them and to turn away from them keeping his path seperate from theirs.

We don't know how this matter escaped the fabricators of this fable and how they failed to realize that the Meccan idolators were not so ignorant of the Arabic language to not understand the Surah "Najm's" attack on and clash with their beliefs, and fail to perceive all of this reproach, taunting and ridicule? We all know that the Arabs of Mecca, the Quraishites, were pure, untouched Arabs whose entire culture consisted of only emotion-stirring discourses, lyric and epic poetry, odes, eulogies, and satires. With one eulogy they would become so joyous they could almost fly, and one satirical poem could enrage them to the point of initiating bloody wars, causing the blood of their brave sons to flow upon the sandy region of Arabia's deserts for many years. According to the remarks in the previous narratives, despite all this it seems that they didn't understand those taunts and attacks at all.

The ignored tens of verses of refutal because of two verses of praise which followed them and joined the Muslims' ranks with one prostration. It also seems that they didn't perceive the contradiction and contrast between the Satanic verses and the Qurans rash and harsh verses and by satisfying themselves with only those two verses they fell to the ground in prostration.

They, who despite all their hatred and enmity, listened to all of these verses very carefully 305 being so astonished at the beauty and eloquence of the words and their meanings that they had no choice but to call it magic. 306 How could they then fail to perceive this change in content and modification in the way of speech, especially with such speed and in a short Surah!! Not only did they not perceive it but the great scholars and first-rate commentators of the Caliphate school were also caught up in the web of this ignorance!! Aren't these things strange and amazing?!

2

In the second part we will proceed to a study of the verses in the Surah "Haj" and discuss this noble verse:

'---Arabic text---'

We must also study the three points we are confronted with in this verse so that its understanding and interpretation will be made possible. These three points are:

A: '---Arabic text---'

B: Satans suggestion or inspiration.

C: Gods abrogation of the satanic suggestions and strengthening of his own verses.

* * * * * * * *

The plural of this word being written Some have said that it means (Talavat) reading or (Ghara'at) recitation of the Quran, and we learned previously of those who possess this opinion. It could also mean (reghabat) desire, or (Arazou) wish, such as many others have said and with which we agree. These are the only two possible meanings for this word.

When we look at the various derivations of this word in the Holy Quran we see that only the second supposition suits the collection of verses in which the derivatives of this word have been used in some way.

"Amanee" which is the plural form of "Amniyeh" has been used five times in the Holy Quran, among them:

"And they say: None shall enter the garden (of paradise) except, he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful". 307 "(This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself, neither a guardian nor a helper". 308

Therefore, the research done by the linguists of '---Arabic text---' was correct when they interpreted the above mentioned word as such: "Amniyeh" is something someone desires and wants and of course most of the time the word is used with regard to futile wishes which are incorrect and impossible, like that of an unusually long life or delaying resurrection day". 309

The word "Tamannna" which is close to the word "Amniyeh" is rooted and meaning, has come to us in different forms in the Quran. It may, in no way, have meanings other than desiring or wishing. Pay attention to examples of these verses:

"And those who yearned for his place only the day before began to say...."310 "Say: If the future abode with Allah is specially for you to the exclusion of the people, then yearn for death if you are truthful". 311 "And they will never yearn for it because of what their hands have sent before: and Allah is cognizant of the unjust". 312

Thus, "Majma logat-e-Arab" was correct in its opinion regarding this word when they interpreted it as such:

'---Arabic text---'

"To desire a certain thing which is liked, meaning to wish for it and set ones' heart on achieving it". 313 Then they add: "The Apostles' or prophets '---Arabic text---' means his desire to propagate his invitation and establish his mission. Satan also places doubt, suspicion and hesitation in the hearts of those who are called to accept this mission and invitiation, and strives to make the Prophets' great desire and wish unattainable". 314

Based on the previous points, "Tamanna" and "Amniyeh" are used in the Quran to mean wish and desire, and when we look carefully at the position of this verse in the above-mentioned Surah we see that this verse of the Surah Haj is located in a completely unified group of verses according to their topic. This unified collection begins with verse 42 and continued up to verse 65. In these verses the lord says:

(If they refute you, the people of Noah and Aad and Samud and the people of Abraham and lot and also the inhabitants of Madyain refuted (their prophets), and Moses was also refuted. Afterwards we gave the unbelievers respite and time and then we punished them. How numerous the cities of the oppressors are which we have destroyed and now the walls and roofs of these cities are collapsed and the water in their wells remain unused and their castles uninhabited). And He once again repeats, (How numerous the cities of oppression are which we gave respite but eventually destroyed, and the return is unto Me). He then begins to speak to the prophet and consoles him telling him not to suffer because of their refutal and blasphemy; because you are only a messenger and a warner while you have no responsibility for the peoples faith and practice, and if they do not practice you are not responsible. Then He says: As far as your propagation is concerned the people are divided into two groups: the believers and the unbelievers.

"......Then (as for) those who strive to oppose our communications, they shall be the inmates of the flaming fire".

For those who believe in the Quran and perform good deeds there will be (on resurrection day) forgiveness, and (in heaven) honourable sustenance and as for those who strive to annul our verses or show weakness and breaks in the position of miracles, they are the inhabitants of Hell. After this distinction He once again comforts His prophet saying:

And we did not send before you any prophet or Apostle but when he desired and wished for progress for his invitation Satan made suggestions and problems preventing his achieving these wishes (to annul the divine verses and show its failure and unsuccess) . So the lord took away and destroyed the Satanic doubts, objections and obstacles in the way of his invitation and removed all traces of it).

In other Quranic verses this two sided battle is shown, the lord his prophet and verses on one side and on the other side those possessing satanic qualities, their objections, doubts and obstructions, where the victory of Gods' front is clearly proclaimed:

"The lord casts the truth against the falsehood and in this way breaks and destroys the falsehood". 315

And in another place:

"The unbelievers come to you so they may dispute with you and say: This Quran which you have brought with you is nothing but the stories and fables of the ancients. They prohibit the people from (hearing and accepting) it, and they themselves go far away from it and they destroy nothing but their own souls while they perceive not". 316

And also:

"Just as we have made enemies for you we made for every prophet an enemy from among the devils, men and jinn, and some of them suggest to others varnished falsehoods. If your lord pleased (to constrain them) they would not have done it. Therefore leave them with what they forge". 317

That which was mentioned under the name "Mo'aajezeen" in verse 51 of the Surah Haj and showed the efforts of the two fronts, truth and falsehood to defeat each to her may be found in many other Quranic verses. We saw three examples of it above and we refrain from mentioning other examples of it above and we refrain from mentioning other examples. In addition, we deem it necessary to point out that from verse 51 onward of this very surah a few verses come in interpretation and explanation of this very word and the noble verse containing it and shows the battle between truth and falsehood. On one side the suggestion of doubts and objections by Satans party and on the other side their abrogation by God is spoken of after which the divine trial and the positive and negative reactions of the believers and unbelievers is explained.

* * * * * * * * *

According to what we just read "Tamanna" and "Amniyeh" is the Prophets strong relish and desire, and his effort in the way of the peoples guidance and prosperity, and on these grounds the (Satanic suggestion) is the doubt and temptations that Satan creates in the peoples guidance.

"Naskh" is also the abrogation, destruction and rendering inoperative these doubts and objections while "Ahkam" is the clarifying of doubts and showing Satans temptatio ns by way of the Holy Quran miraculous verses.

This was the interpretation of verse 52 of the Surah Haj with regard to its position among other verses in the same surah, which are united with it in subject-matter. Of course this is if "Tamanna" and "Amniyeh" mean desire, which and liking as was Gods intent. If, however, these two words are seen as meaning recitation and reading, the interpretation is the same but the translation meaning of this verse becomes thus:

"No prophet or Apostle was sent before you unless when he recited the scripture and its verses (to the people) Satan would put doubts, objections and false beliefs regarding it in his peoples hearts saying to them: 'These are tricks and stories of the ancients, and has been culminated with doubts with other verses and in this way disposes of them........"

In the Surah "Saba" this very meaning and intention is delivered in a different way:

"And when Our clear communications are recited to them, they say: This is naught but a man who desires to turn you away from that which your fathers worshipped. And they say: This is naught but a lie which is forged. And those who disbelieve say of the truth when it comes to them: This is only clear enchantment". 318

The Qurans Interpretation Of This Verse.

It is a well known matter in the Quran and Islamic history that the Holy Prophet (s.a.w) loved guiding his people and in doing so he never had an idle moment, suffered, and went without sleep in hopes that he could lead them on the road to prosperity, The lord says regarding him: (Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement). 319

On the opposing side, however, among the Quraishites the prophets' tribe and family there were persons like Abu Lahab and Nozr ibn Haras who inspired doubts in other members of the tribe and even those who entered Mecca for the pilgrimage or other reasons. They circulated doubt and error in the community regarding the Prophets invitation and the verses he read from the Book of God, causing a group to draw away from Islam, and for the prophets' - invitation to have no effect on him. It is for this reason that in these numerous and repetitive verses it is spoken of the fact that a group strive to annul the Quran, for example, calling it enchantment, his fables, or the result of foreigners teachings.

The Satanic suggestions referred to these types of Satanic persons who spoke these words and phrases;

"We heard (the words and verses of the Quran and) if we wish we can bring verses like them. These are but stories of the ancients". 320

"And they say: This Quran is stories of the ancients that he (the prophet) writes after persons read them to him morning and night (and then proclaims)". 321

Also in the Surah Nahl we read this about the statements made by the anti-Islamic groups and their satanic suggestions to the people:

"And certainly we know that they say: Only a mortal teaches him. The tongue of him whom they reproach is barbarous, and this is clear Arabic tongue". 322

And then in Surah "Mudassir" some more of them are related:

"Surely he reflected and guessed, but may he be cursed how he plotted, again may he be cursed how he plotted; Then he looked, then he frowned and scowled, then he turned back and was big with pride, Then he said: This is naught but enchantment, narrated (from others) This is naught but the word of a mortal". 323

Also in the Surah Ha-mim verse 26 we read the following:

"And those who disbelieve say: Do not listen to this Quran and make noise therein, perhaps you may overcome".

These types of remarks and other things resembling it are the Satanic inspirations and the doubts and objections that human beings circulated regarding the Holy Quram, these were the various battles that took place to abolish the Quran. The lord abbrogated all of these and destroyed them and on the opposite gave strength to his own verses by giving them miraculous superiority and super human meanings and by challenging human beings to try and produce verses like them or similar to them for example He said:

"If you are in doubt as to that which we revealed to our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful......But if you do (it) not and never shall you do (it), then be on guard against the fire......." 324

It was in this way that the lord supported his own verses and strengthened them, making the satanic inspirations weak and worthless, abbrogating their effects on the Quranic verses. This was just like His annihilation and abbrogation of satanic suggestions, temptations and efforts in past nations.

In this way Satans suggestion in the Apostle whether this word means recitation or wish, desire or liking, consists of suggesting doubts in the Holy Quran which itself may be accomplished in two ways:

1) An invisible satan in the form of Jinn suggests a thought, temptation or doubt. This means that he places doubts in the hearts of the idolators who are afflicted with the disease of blasphemy and moves them to promulgate these types of doubts and objections.

2) In principle the planners of temptations, doubt, objection and protests are human beings possessing Satanic characteristics. The Holy Quran makes explicit mention of both of these types of Satanic suggestions, saying:

"And thus did we make for every prophet an enemy, the Shaitans from among men, and jinn, some of them suggesting to others varnished falsehood to deceive (them)...." 325

The devils had put all of their efforts to work in order to destroy the divine verses but the lord abbrogated their effects. Satan and the Satanic persons exchanged views and suggested to each other misleading and deceiving words to confront the divine movement of Islam. they strove to remove the credibility and value from the divine verses. The Lord, however, strengthened his verses by clarifying these temptations and refuting doubts. These types of confrontations and battles were not only just to the Final Prophet (s.a.w). Every apostle and Prophet who desired to guide his people and nation and recited for them the Lords scripture, became entangled in their treachery and dangerous plots, whole on the contrary the Lord destroyed and made worthless these doubts and temptations.

Surah Bani Israel

In the first Hadith which we narrated from Tabari, 326 in which the fabricated, false events surrounding the Gharaniq fable were spoken of, mention was made of verses in the Surah Bani Israel" the precise meaning of which is:

"If we hadn't made you firm in your way with the purity and infallibility we gifted you with, you would have been close to developing an inclination towards them (the idolators, of the strong agents of wealth and power on the opposite front) . We have, however, made you firm in your way and therefore you will not find the slightest inclination towards them let alone act according to the idolators desires!". 327

According to the basis of this verse, the prophet did not bring about the idolators desires and wishes, nor come to have the slightest desire for them nor even did this possibility for closeness and inclination exist in him. This verse has complete resemblance in wording to the verse delivered about the Prophet Joseph (a.s) where the Lord says:

"And he would have made for her were it not that he had seen the manifest evidence of his lord......." 328

The result of this verse in the Surah "Bani Israel" which is completely evident, is that there is no possibility that the Prophet will develop the smallest inclination towards the idolators or give a positive answer to their wishes.

An Evaluation Of The "Gharaniq" Narrative.

Up until now we have presented the interpretation of the verses under discussion based of the literal meanings of their key words in the Arabic language, an observation of the approach taken by the verses in this surahs, attention to that which precede and followed them and most important keeping the whole Quran in mind while we have ignored the narratives introduced regarding them in the Caliphate school. If we wish to refer to these narratives, first of all we must study their (sanad) narrators and texts; assaying their sanad by relying on history and "the study of the transmitters", and assessing their texts in a comparative study with the Quran.

The Narratives Versus The Holy Quran.

We don't know how a group of Islams scholars such as Tabari (died 310 A.H), Vahedi (died 486 A.H), Zamakhshary (died 538 A.H), Bayzavi (died 791 A.H) and Suyooty (910 A.H) along with others could have included these narratives in their commentaries or . histories, compiling and proposing them as if they were indicative of the truth.

We don't know how they accepted and attested to these narratives in which Satan dominated the Prophet, when they had read in the Holy Quran that:

"So when you recited the Quran, seek refuge with Allah from the accursed Shaitan, surely he has no authority over those who believe and rely on their lord. His authority is only over those who befriend him and those who associate others with him". 329

and also:

"Surely as regards my servants, you have no authority over them except those who follow you of the deviators". 330

While Satan himself says:

"He said: Then by Thy might I will surely make them live an evil life, all, except thy servants from among them, the purified ones". 331

* * * *

The above mentioned scholars narrated these kinds of narratives and looked on them with believing eyes while in the Holy Quran we may read:

"And surely the Quran is an indefeatable scripture and in the past there was not, nor will there be in the future an annular of it, and has been revealed by a lord praised and all-knowing". 332

and also:

"Surly We have revealed The Reminder and We will most surely be its guardian". 333

We don't know if it just didn't occur to these scholars that since the Quran was indefeatable, nothing existing in the past or future which could annul it, and being enclosed by the lords certains protection and safe-guarding that all of this was enough to protect it from Satans deeds?!.

* * * * * *

The narratives under discussion all spoke of the Prophet adding similar Satanic verses to the Holy Quran, when the Lord says this about his Prophet in the Quran:

"Your companion does not err, nor does he go astray, Nor does he speak out of desire. It is naught but Revelation that is revealed". 334

and also:

"Surely, it does not beseem me that I should change it of myself: I follow naught but what is revealed to me". 335

and also:

"And if he had fabricated against us some of his sayings, We could certainly have seized him by the right hand, then We would certainly have cut off his aorta. And not one of you could have withheld us from him". 336

According to these verses, all of the prophets words, precisely all of his words are based upon the lords revelation and inspiration and he cannot change or alter that which is revealed to him. If the impossible occurs, however, and he would do such the lord with his unlimited power would prevent him by taking his hand and then severing his aorta thus ending his life. Unfourtunately, however, these scholars relate that the lord gave Satan a free hand in this deed and the Prophet introduced similar verses in the Holy Quran based upon his suggestions, accepting them as Gods' verses!!

In view of this Quranic discussion to show the falsity and forgery of the Gharaniq fable, and keeping in mind the interpretation of the related verses, we have no need to say more and we need no more logical reasons regarding this matter. We will, however, take one more step in the way of research and study these traditions from other viewpoints.

"The Transmitter Of The Gharaniq Fable Narratives".

Because of the brevity we had in mind for this discussion we will study the list of the transmitters of the "Gharaniq Fable" narratives from only one viewpoint and the time and occurance of the Surah "Najm" revelation, and whether they actually saw the event take place. This is to see whether this chain of transmitters actually go back to the actual event or not. Just as we will see in this study notwithstanding the other weak points in the Sanad, none of the primary narrators of these tradition comprehended the time of this event, and from this viewpoint these narratives are worthless.

As for the narratives are worthless.

As for the narratives we quoted from Tabaris Tafseer their chain of transmitters goes back to the persons listed below;

1) The chain of transmitters for the first and second narratives go back to Mohammad ibn ka'b ibn Solim Qurayzi who was descended from the Jews of Bani Qurayza. He was born in the forthieth year after the migration meaning almost thirty years after the prophets death, and died in either 108 or 117 A.H. He is considered to be one of the Medinan followers (Tabein). 337

2) Mohammad ibn Ghais is the last transmitter in the chain of transmitters in Tabaris first narrative along with Mohammad ibn Ka'b. 338 He was the official religious spokesman during the rule of Umar ibn Abdul Aziz and died during the unrest and disturbances during the time of Valid ibn Yazid ibn Abdul Mulk, or approx. the year 126 A.H. The experts in the study of the transmitters count him as being one of the followers. 339

3) The transmitters for the third and fourth narratives go back to Abu Alalieh Roaye ibn Mehran, He accepted Islam two years after the Prophets death and therefore he is of the second class transmitters and considered one of the followers. His death has been said to be in either 92, 93 or 106 or 110 A.H. 340

4) The fifth and sixth narratives go back to Sa'id ibn Jobair as far as its transmitters is concerned. He is also considered to be from the followers and the third-class transmitters. Hojaj murdered him in either the year 92, 94 or 95 A.H. when he was only 49 years old. 341

5) The seventh narrative is from Abdullah ibn Abbas and he is the only narrator of this type of narratives who is from the group of companions and all of the other transmitters and commentators who related this fable are the group of followers or in other words the group after the companions. Ibn Abbas was born three years before the migration. 342

6) Tabari relates the eighth narrative and the interpretation of some of the sentences from Zahak ibn Maahem Halaly, this gentleman being of the fifth-class of transmitters and having died in the year 105 or 106 A.H. 343

7) The ninth narrative is related from Abu Bakr ibn Abdul Rahman ibn Haras who is one of the followers and considered to be of the there class transmitters. He died in the year 94 A.H 344 and was said to have been born during Umars rule. 345

8) In the interpretation of the verse under discussion (Haj: 52) a few of Mojaheds remarks are mentioned. He is Mojahed ibn Habr Abu Al Hojaj Macci. He was born in the year 21 A.H and died in either the year 103, 104 or 105 A.H. 346

9) Tabari also relates from Ghatadeh and he is Ghatadeh ibn De'ameht ibn Ghatadeh Saduci and is included in the fourth group of transmitters. Ghatadeh was born in the year 60 A.H and died in the year 118 A.H of the plague. 347

10) In addition to the above mentioned narratives Sayooty relates a narrative by Sodi. He is Abu Mohammad Esmael ibn Abdul Rahman ibn Abi Dhoyab Sodi and is from the fourth class narrators (transmitters) he died in the year 127 A.H.

11) Nayshaburi also related another narrative by Ibn Abbas in his commentary (Tafseer).

* * * * *

This chain of transmitters upon which the historians and biographer of the Prophet relied to narrate their own narratives is divided into several groups. That which Tabari related in his history 348 are the first two narratives, the texts of which we read previously and the chain of transmitters of which we studied. The historians who followed Tabari, such as Ibn Asir, shortened these narratives and then related them. 349

That which the biographers have related are from three sources. First are the narratives of Ibn Eshagh which are the same as those quoted in Tabaris history, and which were previously studied. Another is something which Musa ibn Oghbeh relates in his biography and also persons such as Dhohaby in Tarikh al-Islam and Kalaey in Al-Ektefa etc. have related. 350 Musa ibn Oghbehs naratives, 351 however, originate with Mohammad ibn Muslim Zohry 352 who was a transmitter and narrator of the fourth class, having been born in the year 50 A.H. and died in the year 124 A.H.

The third source is the narratives which Ibn Sa'd, Vaghedy's student related in Al-Tabaghat al-Kobra, Ibn Sa'd relates his narratives from his teacher. Mohammad ibn Umar Vaghedy who died in the year 208 A.H. 353 Vaghedys narratives are three altogether the first being from two transmitters naed Mohammad ibn Fazaleh Zafary and Mutalib ibn Abdullah ibn Hantab while the second and third are from Abu Bakr ibn Abdul Rahman ibn Haras. Abu Bakr ibn Abdul Rahman is the same we read about in number (7) and we saw that he was of the third class of transmitters.

Experts on the transmitters know Mutalib Ibn Abdullah ibn Hantab as being from the fourth class of transmitters 354 and they only just mention a person named Mohammad ibn Fazaleh, the only introduction made by them regarding him being that he was a Shaikh of Sham and a student of Hesham ibn Umar ibn Salamy. 355 In an account about Hesham ibn Umar they say: He was born in the year 153 A.H. and died in the year 245 A.H. 356 Therefore, his student must have lived in the second and third or third and fourth centuries.

* * * * *

The result of this study of the chain of transmitters is that the group of transmitters from which all of the naratives existing on the Gharaniq fable originate, with the exception of Abdullah ibn Abbas, all were from the followers and some of them were even a few generations removed from the Holy Prophets lifetime. This is a fact which those familiar with the study of history know will cause any historical narrative to lose it value. Just as we mentioned earlier, only one of the Prophets companions is included in this group of transmitters. He is Abdullah ibn Abbas ibn Abdul Mutalib and just as was said previously he was born three years before the Prophets migration, meaning that he was born in Mecca and was therefore approximately thirteen years old at the Prophet's death.

The Surah Najm, according to the concensus of historians opinions, was certainly revealed Mecca, meaning in historians opinions, was certainly revealed in Mecca, 357 meaning in the years before the migration. Even a group of historians and the first companions of the Prophet such as Ibn Massoud are of the opinion that this was the first Surah that he read publicly in Mecca. The final result of all this being.

First of all - The revelation of the Najm occured in the years prior to the migration.

And second of all- The revelation of this surah was at the outset of the mission.

With regard to these two results and the years of Ibn Abbas's birth we see that in principle Ibn Abbas had not been born in those years and even if we disregard this and think that this Surah was revealed at the end of the Prophets' inhabitance in Mecca, Abdullah Ibn Abbas was even then no more than a small child or even a baby and cannot narrate this event as an eye-witness. In this way Ibn Abbas's narrative loses its credibility and encounters the same fate the other narratives encountered.

Having the fact in mind that none of the narrators were present at the time of this events' occurance, all being born afterwards, we ask: Then how could they related these narratives and in them tell of these events with so many particulars and lengthy details?

We don't wish to place the burden of sin from this enormous lie, fabrication and calumny on their shoulders, and we consider it more probable that a group of fabricators created these types of narratives and attributed them to these narrators as the basis of a calculated plot. Our future discussions, by the grace of God, will be responsible for further clarifying this matter

Contrasts And Contradictions In The Texts Of The Gharaniq Fable Narratives.

In a study of the texts of these narratives - not including all of their other problems - we come up upon the contradictions existing in them and the contrasts that some have with others.

If we look at the first and second narratives we realize that the second narrative is only a lengthier more detailed version of the first. In the second narrative we read: When Gabriel was communicating the Surah Najm to the Holy prophet, after the verse Satan suggested the phrases to the Prophet and he recited them in the Quranic verses and the continued the Surah to its end. After that he prostrated and the believers and idolators also fell down in prostration. '---Arabic text---'

In the last part of the narrative the narrator says: The Prophet prostrated when the Satanic words came to an end and afterwards Gabriel appeared to the Prophet saying to him: What did you do?! Amongst those verses you recited something that I did not bring for you! The Propeht was saddened by this occurance and here the lord revealed verse 52 of the Surah Haj to comfort him. Then he abrogated that which satan suggested to him and revealed

'---Arabic text---'

Therefore the substance and contents of the end of this narrative is that the Prostration was after the reading of the Satanic verses, and after this prostration the end of the surah was revealed and the satanic suggestions were abrogated. This is in the event that at the beginning of this narrative all of these events occured after the end and termination of the Surah, and as such this lier was forgetful and spoke two contradictory things in one narrative.

In addition to this plain contradiction in the texts of the second narrative, contradictions may be seen in the texts of other narration in relation to one another.

In some of these narratives we read that the Prophet nourished thoughts in his heart regarding the quraishites gods and that these thoughts and reflections were spoken by him in the form of these verses.

In another we see that satan placed these words on his tongue In a third we read that satan appeared to the Prophet in the form of a wild being and made him believe that he was Gabriel.

In the fourth it says that Satan suggested his remarks at a time when the Prophet paused in the recitation of the Quran.

Another relates that the Prophet recited this surah during prayer while another says it was at a time other than prayer and in an assembly of his tribe.

Last of all another says that satan suggested his words to the Prophet while he was napping.

This Fables Contents Contrast With And Are Contradictory To The Prophet's Natural Disposition.

In addition to the many reasons we previously spoken of, me must add here that the substance of the narratives on the "Gharaniq Fable" are essentially contradictory to the Prophets natural disposition, character and behaviour throughout his lifetime. In the previous lesson we saw that when Bahira asked the Holy prophet (s.a.w) to swear by Lat and Uzza, the Prophet (s.a.w) said to him: "Do not request anything of me in the name of lat and Uzza, by God I swear that I look on nothing else with such hatred and enmity!" This remark was made at a time when the Prophet was only 8 or 12 years old. 358

Likewise, on the Prophets second trip to Sham, while in Bostra he had differences with a merchant over a business transaction. When the merchant asked him to swear by Lat and uzzza he said: "I have never sworn by them, and everytime I pass them I turn away (out abhorrence)". 359

Following the lords explicit demand to declare the invitation and mission, the Prophet said in his first public message to the Quraishites in Mecca: "I am Gods messenger to you and I invite you to worship only God and to refrain from the worship of the idols who give no benefit or profit and may cause no harm, who neither create nor give sustenance, neither give life nor cause death. 360

History has also recorded: At the beginning of Islams emergence and arising and during the first years in which the Prophet called the people of his tribe to accept Islam, they did not draw away or banish or reject him. When the names of their gods were mentioned, however, and the Prophet began finding fault with them and criticizing them the Quraishites rose in opposition and hate for him and strived to keep him from this in anyway possible. For example they went to Abu Talib the Shaikh and leader of Quraish and Bani Hashem telling him: O' Abu Talib you are superior to all of us in age, honour and position. We have asked you to put a stop to your nephew's actions and remarks. By god, we will not tolerate abusive language regarding our fathers and we will not accept ridicule, ill words and criticism of our gods and beliefs. Either you prevent him from doing this or you will have to deal with us".

After this meeting was concluded Abu Talib sent someone to bring the Holy Prophet (s.a.w) and when he came to his uncle, Abu Talib said: "Nephew, your relatives, kinsmen and tribe have come to me and have said this and that, do not allow you and I to be killed and done away with and do not place an intolerable burden on my shoulders".

The Prophet said in reply: "O' Uncle, I swear to God, if they were to place the sun in my right hand and the moon in my left so that I will abandon this way and deed, I would never do so until I am either victorious or killed". The Prophet said this and red, and afterwards stood up and left his uncles' meeting. When he had turned his back on him Abu Talib called out: "Come back nephew!" then he added: "Go and say whatever you like, I swear to God that I will never deliver you to them, nor will I abandon you". 361

Once again history is a witness to the fact that in the month of Ramazan in the year 9 A.H. the people of Taif sent a group of representatives to see the Holy Prophet (s.a.w). They remained in Medina for a time and participated in discussions with him, at the end of which they naturally accepted Islam, but they also had several requests of the prophet. They wanted: First of all for the idol Lat to remain among them protected for three years not being destroyed, in this way hoping to remain safe from the hands of the illiterate people, their protests and anger. The Prophet (s.a.w) did not accept this request. They decreased their request and agreed to two years but again the Prophet (s.a.w) did not accept. They lowered it to one year but the prophet (s.a.w) still did not approve. In the end they were satisfied with only one month. The Prophet of Islam (s.a.w) did not accept that either.

Secondly they requested that they be exempted from saying prayers. The Prophet (s.a.w) rejected this request also saying: "In a religion without prayer there is nothing!"

At the end of these discussions the Prophet sent two officers along with them to destroy their idol. 362

In light of all these positions, a few of which were mentioned here, can the fabricated, fabilistic story of Gharaniq be believed?

We really don't know how those who possess sound judgement can accept this fable?! Would you believe it if they were to say: Karl Marx, Vladimir Ilyieh Lenin or Joseph Stalin had delivered a speech in a gathering and assembly composed of the supporters of Capitalism and in it made a strong attack on this economic system while also making this remarks:

"Human prosperity is provided for in the Capitalist economic system" or "Prosperity is not achievable for the suffering and hard-working in any other system but the Capitalist system"!!

Or would you believe that the speaker did not realize the meaning and effect of his remarks and the listeners (who were all supporters of capitalism) would be pleased with this remark totally forgetting that the whole speech was in criticism of and an attack on Capitalism while only this single remark was to their liking!! Could someone who possesses a reasonably sound mind really believe such a story? How could a human being with sound judgement accept that a Prophet who in the Surah Yousef with such clarity said to the idolators:

"You do not serve besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them;". 363

And warns them in the Surah Araf:

"What! do you dispute with me about names which you and your fathers have given? Allah has not sent any authority for them;" 364

And in this very Surah Najm, which we are discussion, after mentioning lat, Uzza and Manat it is pointed out to the idolators that:

"They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority". 365

And he speaks to them in the Surah Anbia saying:

"Surely you and what you worship are the firewood of hell: to it you shall come. Had these been gods, they would not have come to it and shall abide therein". 366

While in the Surah Kafereen which was revealed in the first year of his mission it was said:

"Say: O Unbelievers! I do not serve that which you serve, nor do you serve Him whom I serve: Nor am I going to serve that which you serve. Nor are you going to serve Him whom I serve: You shall have your religion and I shall have my religion".

In light of all these verses, found throughout the Quran, in addition to many other verses, could any sound mind believe that the Gharaniq Fable possesses even the slightest trace of truth?!.

The infallibility of the Prophets

The scholars of the Caliphate school who narrated this fable at least believed in the Prophets infallibility with regard to the delivery of Gods' messages even though they did not believe in their purity with regard to all of their words and deeds as those who were trained in the Ahlul Bait school. This of course in itself necessitates acceptance of their infallibility in receiving and safeguarding these revelations; because if we don't accept the Prophets infallibility in receiving and safeguarding the revelation there will be conflict and incompatibility with regard to their infallibility in its propagation which is agreed upon by all. If a prophet cannot learn heavenly instruction without errors and mistakes and cannot safeguard it in the proper way; how can he accomplish his mission completely and thoroughly. Therefore, the belief in these types of narratives by some of the scholars of this school is incompatible and inconsistent with their belief in the prophets infallibility in the propagation, acceptance and safeguarding of divine revelation. This is because according to these false narratives the Holy Prophet (s.a.w) did not remain immune from Satanic suggestions and divine protection and infallibility in propagation did not apply to him; With the elimination of infallibility and divine protection, at least in this matter, what confidence and trust in the Holy Quran will remain? If Satan could interfere in one place of the Quran, what reason could exist to keep other parts of it immune from him. Isn't it even possible to say: The verse dealing with the abrogation of satanic suggestion - (if this fable is indeed true) - is itself a satanic suggestion under the shelter of which he could infiltrate the rest of his anti - Islamic subject matter into the Quran!!

Here, we realize what a dangerous objective that they had in mind when fabricating these types of narratives, and how in this way they wished to discredit the strongest proof of Islam.

In the false and fabricated narratives studied in previous lessons their entire attack was only on the Prophet of Islams' identity and to try and destroy its heavenly and Holy esteem while on the contrary the Quran, which was proof of Islam and its everlasting miracle, was not exposed to an attack of doubt and suspicion.

Now, however, they have taken a step further and not only is the Prophet attacked, so is the Quran and the revelation, and its undoubted immunity is given up to doubt and uncertainty!!!

Discovering The Truth.

All of the research that has been conducted up until now and all of the comparative discussions that we have observed in which the texts and documents of these narratives were analyzed from various viewpoints were appropriate and suitable. Its effectiveness, however, was only before discovering the truth behind this event and the essential reality of what happened, and when the veil is removed from the reality of the event there will be no further need for that discussion and research. Now for the truth behind the event: The great historian of the second century A.H Ibn Kolby who died in 204 A.H wrote in his book Al-Asnaam:

"The Quraishites circled the Ka'aba in Mecca saying:

'---Arabic text---'

The Quraishites believed that these idols were the daughters of God! and had the power of intercession with Him. When God sent his prophet to them, however, He revealed to him (in opposition to these vain beliefs) that: 367

'---Arabic text---'

Therefore the speakers of these words were the Quraishites and not the Holy Prophet (s.a.w). The Quraishites did not say this only once, on the contrary it was customary for them to recite this during their circulation around the Ka'aba. During the Haj and Umreh and during circumbulations they always spoke and repeated these words as an invocation. The Surah Najm was then revealed to reflect this type of belief and weak-minded idolatrous thoughts spoken of in the above mentioned words. It contained proof of the futility of their beliefs and words, and reproached and reprimanded them. Unfortunately, however, the narrative mentioned and discussed here reversed the truth, and with an enormous lie and foul calumny they attributed these words to the great Prophet of Islam. Words that never even occured to him or were ever spoken by him. They misrepresented the facts by deceitful means!!

Now that this is so we must find the roots of the appearance of such narratives and search for the reasons and means for their invention. After referring to and researching first-hand records and references, we see that in Islams distant historical past some of the researchers from among Islams scholars found the reason and discovered the means. This researcher is Mohammad ibn Eshaq ibn Khazimeh (died 311 A.H). In reference to the Gharaniq narratives he has said: "These narratives have been created and furnished by atheists and dualists". 368 This scholar also wrote a book on this matter which unfortunately has not remained for us today to enable us to find out about the range of his studies and research and become further acquainted with this fact.

Now, in order to gain an acquaintance with the perimeters of the dualists deeds and the limits of their destruction we will refer to the writings of the authorities on the matter. Researchers from among the experts on Hadith have investigated the circumstances surrounding the plots and destructive acts of the dualists and atheists in the first centuries of Islam, and have given explanations which to an extent remove the veil of mystery surrounding this deed. In a description of those persons who purposefully lied in the narration of hadiths, Ibn Jozy a sixth century researcher and expert on hadiths (died 597 A.H) says:

'There was one group of dualists whose aim was the misgiving in the hearts of the people and to play with beliefs. One maternal uncle and Hammad ibn Salamehs step son. Ibn Abil Auja (one of the well-known second century dualists) entered fabricated hadiths into his step father, Hammad ibn Salamehs books of Hadith.

Ibn Jozy adds: "The great expert on Hadiths Abu Ahmad taken before Mohammad ibn Sulaiman ibn Ali (because of dualism and atheism) he ordered his head to be severed. Because Ibn Abil Auja was certain of his death he said: I swear to God that I have spread among you four thousand fabricated, false hadiths which have made the permitted, prohibited, and the prohibited, permitted. I have changed your days of fasting to days of fast-breaking and your days of fast-breaking to days of fasting. It has also been related that Mahdi Abbasi has said: A man of the dualists admitted to me that he had fabricated and furnished four hundred false Hadiths which circulated among the Muslims".

Ibn Jozy said: "Among those who fabricated false Hadiths we have: (Moghaireh ibn Sa'id) and (Bayan) and then he mentions this remark by Ibn Numayr: Moghaireh was a sorcerer and Bayan was a dualist and Khalib ibn Abdullah Ghasry, the Hakem, killed them both and burned their bodies. Among these dualists there were certain persons who deceived the scholars of Hadiths and entered fabricated Hadiths in their books of hadiths, and later these experts repeated them to others thinking that they were their own narrations. It is related from Hakam ibn Mobarak that: Hammad ibn Zay d declare: The dualists and atheist ascribed twelve-thousand false hadiths to the Prophet (s.a.w)". 369

In addition to these, this humble servant of God has shown in the books "Abdullah ibn Saba wa Asaateer Okhra" 2 volumes, and "Khamsooon wa Me'ah Sahabi Moghtalek" 2 volumes, the results of a series of destructive deeds committed by the dualist of those eras in upturning the truth in Islamic history. They have gone so far in alteration and fabrication and mixing the truth with falsities that they have made the darkness of night seem like the light of day and the light of day seem like the darkness of night. Among the members of this group we introduced a person known as a dualist and atheist named Saif ibn Amir Tamimi and who by writing two books "Alfottoh wa reddah" and "Jamal wa maseer-e-A'esha wa Ali" filled the history of Islam with lies. Among the discoveries presented in this humble servants writings, dualists, we came up upon great companions, conquerors, epic, poets, battlegrounds, cities and lands, rivers and mountains which never existed being nothing but lies, fabrications, alterations and inventions!! 370

From what we have said it has become clear that these types of hadiths and narratives were fabricated by the dualists and atheists in the first years of Islams history so that the Muslims beliefs and ways of thought would be disturbed and that doubt, misgivings and disbelief would become prevalent among them. Following this aim, the hadiths under study were suggested to the gullible, simple-minded scholars of Hadith, or entered into their books without the authors being aware of such. This humble servant believes that the time of the fabrication of such hadiths was the beginning of the second century A.H because experts have said thet Ibn Eshagh (died 152 A.H) included some of them in his book Seerat un-Nabi. 371

It doesn't matter what time these fabrication were created, since their results have been spread throughout the books on commentary and history of the Caliphate school, and have been handed down generation to generation until they have reached this era; thus having formed the way of thought of many of this schools adherents. In the modern era this tragedy took on a new aspect and European and American Orientalists entered the scene gaining access to these types of sources. These scholars, who went about their scientific investigations with colonialist interests and aims, found what they desired and hoped for in these types of books and these kinds of narratives. Therefore, with special bombastic style and varnishing borrowed from the knowledge of the era they included them in their own books and published them in the worlds scientific communities under the title of "Islamic studies" and under the heading of "research and investigation" into the Prophet of Islams life and the Quran. Most regretfully they didn't stop at just narrating these fabrications, but used their own suppositions for the furnishing and glorification of these narratives and introduced them as a historical analysis of the matter and a study of the social and individual reasons for the event, of course under the heading of an impartial, exact inquiry. In the following pages we will see examples of these types of inquiries which were undertaken by famous orientalists on the environs of the Gharaniq fable, and we will also obtain a deeper recognition of the limits and value of this groups scientific works and investigative inquiries.

"The Words Of Islamologists'".

First- Professor Montgomery Watt, professor of Islamic studies and head of the Arabic Department of Edinbugh University in Scotland, in a book quoted from in previous lessons says that:

"In the minds of the Meccans, monotheism was vague, and they didn't see it as being the exact opposite of polytheism, this matter being clearly represented in the story of the (Satanic verses)! Mohammad, who was tired and worn out by the Meccans opposition, awaited a revelation which would clear up the difficulties with the Meccan leaders. It was under these circumstances that a revelation was revealed which did not exceed two or three verses, and gave permission for the mediation of some of the gods in the temples surrounding Mecca. Later he realized that these verses were not inspired to him from God but were really satanic suggestions. At first he wanted to accept them and this shows that in this stage of monotheism he did not refrain from paying respect to or praying to certain supernatural beings which they knew as a kind of Angel! 372

In another place in this book we read: "The various descriptions of this events circumstances are quite diverse, so first of all we had better refer to an explanation of the creditable (!) .... Apparently there was a time in which Mohammad introduced verses in the Quran which probably gave permission for the intercedence of the idols. The contents of one of these verses is:

'---Arabic text---'

A while later another revelation was revealed to him which abrogated the above verses.... Both the first and second verses had been circulated everywhere and the explanation for this correction and abrogation was that Satan had slipped his own inspiration into the first verses without Mohammad being aware of such. This story is very strange and amazing. A Prophet who propagandizes the greatest monotheistic religion gives permission for idolatry (!) In truth this event is so strange that it proves its being based on fact (!) and it is not conceivable that someone fabricated it and wished the Muslims to believe it..... One of the fascinating aspects of this story is that it reveals to us Mohammads opinions and beliefs in relation to his time. Even though Mohammad was sure that the speaker of these verses was not himself and was being revealed to him, in the beginning he was not aware that these verses were contrary to the religion he was the propagator of (!) Doesn't this mean that he himself was an idolator at this time?!......" 373

Second- Professor Watt in another of his books in a lengthy discussion entitled "The Satanic verses, its causes and interpretations" writes such: "Islamic scholars and Jurisprudents who have no understanding of the Western term evolution (gradual development or perfection) believe, that in Mohammads case he was completely aware of the total content of Islamic belief, and it is extremely difficult for them to accept the fact that he didn't see the revealing of "the satanic verses" as being contrary to his beliefs. This is while the truth of the matter is that his monotheism, just as the monotheism of his enlightened contemporaries, is not free of complexity, ambiguity and mystery (!) and they don't think of the acceptance of these gods as opposing or antithetical to "Tauhid", and no doubt they see Lat, Uzza, and Manat as being heavenly creatures but of a lower rank in relation to God.....There is no doubt Mohammad succeeded in gaining the Quraishite leaders' interest in his beliefs by these means. Efforts were made in order for him to agree to a form of permission for worship in the temples surrounding Meccca, and he was initially ready to accept this because of its material advantages, because he knew that this would help in an effortless, easy advancement of his ideas. Later, as a result of divine counsel, he realised that this association and sympathy with the idolators would be fatal for Islam.

As a result he announced a foresaking of idolatry and he went about this with such strong words and so vigorous that he closed the way for any kind of co-operation with them). 374

Third- Joseph Sshact Danish Orientalist and Islamologist, Professor of Arabic in Leeden University and also Professor of the Universities of Cairo, Algeria, Oxford in England, Fryboug in Switzerland and Columbia in the Unites States, in the article "Osool" of the Encyclopedia of Islam, mentions the fabricated, false story of Gharaniq and Satans interference. He says: "Among the Muslims there is no one who doubts the Qurans irrefutability and immunity from mistakes, in spite of the efforts Satan may have made to taint it and mix his words and ideas with the Quran". 375

Fourth- F. Buhl the great orientalist and Islamologist from Denmark (1850-1932), Professor of the University of Leipzig, in the Encyclopedia of Islam under the article Quran, he mentions this very fabricated, false story after the necessary prelude and introduction saying: "The Prophet possessed readiness to recognize and discern the words which were inspired to him from his unconscious mind.....he was responsible for battling with the secret sound of Satan......But sometimes he intended to intermingle the revelation with these secret proclamations from Satan. This matter is completely clear in verse 98 of the Surah Nahl. In order to keep himself immune from these Satanic proclamations he asked for his protection from God.

Reliable narratives (!!) show that at least one time he permitted himself to be tempted by Satan and praised Lat, Uzza and Manat. Afterwards, however, he discovered his error and verse 19 of Surah Najm was revealed to him". 376

This group of Orientalists, in addition to personal motives and sometimes ignorance, were in the clutches of the Western colonialist forces and were the hirelings and wage-earners of the Foreign Ministry or Colonial Department of the great imperialistic governments. Apart from them, however, another group went about the work involved in Oriental studies and Islamic studies. They are church scholars who in the first place follow the aim of Christianizing the world and secondly are the wage earners and aids of the colonialist Imperialist governments with a mediator. Somtimes in bigotry this group excels (outdoes) the firs-rate scholars. One of the outstanding examples of this group is P. F Lammens (1862-1937). Eighty of his articles in the first edition of the "Encyclopedia of Islam" and many of his other books and articles show the height of his bigotry and enmity towards Islam and Ahlul Bait. This group of scholars also gained access to the Gharanig Fable and they use it against Islam in their writings. Among them is one writing which was published in Egypt in Arabic at the beginning of the twentieth century, which was compiled by a group of American Christian scholars against Islam. The writer or writers of this article, which appeared in four parts and was named "Al-Hedayah", after narrating the Gharaniq Fable said that they knew it was the greatest proof of the prophets attachment to and inclination towards the idols. 377

A Summary Of Our Discussion.

In the previous lesson, from among the Caliphate schools narratives, we narrated and studied the fable regarding the first divine revelation. This fable stated: The Holy Prophet (s.a.w) doubted the revelations of the Lord, and he thought that the angel delivering the revelations was a jinn or devil - God Forbid! After wards we stated the truth behind the occurance from the narratives related to this event in the Ahlul bait (a.s) school.

In this discussion we study a bigger lie than the previous one, a lie which has gained vast publication in the historical and biographical texts of the Caliphate school, and that being the Gharaniq Fable.

A summary of this fable has been narrated by Tabari and many other scholars as such:

When the Prophet (s.a.w) was reciting the Surah Najm and came to the celebrated verse:

'---Arabic text---'

Satan caused him to say: 378

'---Arabic text---'

and the Prophet recited these words among the Quranic verses in his recitation. The idolators were gladened that the Prophet spoke such words in description of their idols and prostrated along with the Muslims while Valid, who was one of the Quraishite leaders, took a fistful of earth and prostrated on it since because of his advanced age he could not bend over.

News of this occurance reached the immigrant Muslims in Abyssinia, they thought that the idolators of Mecca had accepted Islam. They returned to their homeland but upon arrival saw that the idolators had remained firm in their idolatry.

After this event Gabriel appeared to the Prophet and informed him that the aforesaid verses were from Satan and the Prophet became greatly saddened and unhappy and God sent this verse to console him:

'---Arabic text---'

* * * * * * * * *

This was a summary of this enormous lie and fabricated, dangerous fable, and we said in a description of its many weak and defective points that: This fable centered around verses from the Surahs Najm and Hajj. In the part concerning the Surah Najm the verses which mention the three famous Arab idols are included in a group of this Surahs' verses which are verses 17-30. This group of the Surah Najms verses and unified and uniform as to the subject matter of their topic of discussion, and all of their remarks revolve around the three Arab idols. The Quran had repeatedly refuted them with a series of impressive reasons and ridiculed the idolators beliefs regarding them since they believed that those idols were the angels and daughters of God and would intercede for them on resurrection day. Following this very aim, these verses in Surah Najm say: "They thought of the angels as being girls and women and addressed them likewise". And adds, "are you to have sons and the lord daughters?" Also in the Surah Saffat it has also come to us: 'Then ask them whether your lord has daughters and they have sons. Or did we create the angels females.....? 379

In a continuation of the battle with the beliefs possessed by the idolators the verses of Surah Najm say: These idols are not symbols or signs of forgiveness nor angels and they have no power of intercession; up until the point where it is said: "There are many angels in heaven...who possess no power of intercession....." With this statement the Holy Quran makes man realize: When the intercession of angels has no effect how can the lifeless, mindless statues you think of as images of angels have any benefit or intercession?

These types of verses in the Holy Quran debate with the idolators and ridicule their beliefs regarding Lat, Uzza and Manat, and these are the clearest and most explicit verses in the Quran on this subject. Anyone who understands Arabic words and language will see that adding the satanic verses to these verses would be completely unharmonious, and this is understandable to anyone familiar with the Arabic language. This inharmony can in no way remain hidden just as a piece of coal in a bowl of sugar cannot remain hidden from the sighted person.

* * * * * *

This was the result of the study of the verses in Surah Najm and the lies that have been forged regarding it interpretation, and the fables they fabricated regarding them.

In Surah Haj, however, the discussion concerns the verse:

'---Arabic text---'

and also the fables they narrated on an interpretation of it. This verse has also been revealed among a group of verses which possess unified subject-matter and a relationship with one another which may be realized after a short deliberation. This group begins with verse 92, the place where God says: "And if they reject you, then already before you did the people of Nuh and Ad and Samud reject their prophets".

This statement continued and He says: "And (as for) those who strive to oppose our communications, they shall be the inmates of the flaming fire. And We did not send before you any apostle or prophet, but when he desired, the Shaitans made a suggestion respecting his desire, but Allah annuls that which the Shaitan casts then does Allah establish His communications, and Allah is knowing, Wise".

The verses in this Surah are so apparent with the flow of words continuing as such up to verse 57, that we can summarize them like this: O' Prophet! your rejection by your people and their efforts to destroy your "school of thought" are not peculiar to you and your religion alone. The idolators among the previous nations also acted the same way with their Prophets Noah, Saleh and Abraham etc. They all strove to destroy Gods' verses and there was no prophet who was not tempted by Satans' suggestions in the way of establishing his Holy aim. In all eras Satan has strived to prevent the prophets from obtaining their desire regarding the peoples' guidance. Of course God destroyed all of Satans plots and efforts and established his own verses.

God has also said the same in another place: "And thus did we make for every prophet an enemy, some of them suggesting to others varnished falsehoods to deveive (them), and had your lord pleased they would not have done it, therefore leave them and that which they forge". 380

God annuls all of these types of Satanic inspirations and suggestions and abrogates their effects. This was satanic inspirations and suggestions and abrogates their effects. This was satans ways and means for confronting the Prophets efforts in the way of the peoples guidance and divine grace.

The meanings of the Quranic verses in these surahs are in all clarity and free of ambiguity, just as they were presented to you here, but this is only if we possess an impartial mind and refer to the Quran without any form of pre-judgement. Unfortunately, however, we must say that if we refer to the Hadiths which exist in the Caliphate Schools books of history, commentary and the Prophet biography, just as we have seen, the matter is presented in a way completely opposed to the Quran. By relating and studying those narratives, however, the truths below appear:

A- According to their content these narratives contain several contradictions:

1- These narratives say: When the Holy Prophet (s.a.w) was reciting the Surah Najm and came to the names of the famous Arab idols (Lat, uzza and Manat), Satan inspired him to say:

'---Arabic text---'

and the Prophet unknowingly recited them.

When Gabriel informed him that these words were not revelations, however, he was saddened and God revealed verse 52 of the Surah Haj for his consolation All of this was said even though the Surah Haj is Medinan, meaning that it was revealed in Medina while the Gharaniq fable says that this event occured many years before that in Mecca and before the migration to Mecca.

2- Some of these Hadiths have contradictions and contrast with others in content, especially the second Hadith (which .is also the most detailed, in which various parts in it contain clear contrariety.

3- The contents of all these narratives are inconsistent with the prophet (s.a.w) infallibility, at least with regard to their reception of revelations and their propagation, while they are also contradictory to explicitly and veritable Quranic texts which state that Satan has no form of severeignty over the believers and the devoted.

4- This fable is contradictory to the Prophets natural disposition which has been introduced by successive witnesses in histories, narratives and biographies, because all of these records pronounce that from childhood he spoke in nothing but ill terms regarding these idols.

These were examples of the contradictions and contrasts present in the texts of these narratives.

B- The narratives spoken of are also discredited by several weaknesses and difficulties in their "chain of transmitters", in which, with the exclusion of one narrative, all of them originate with persons who not only did not witness the time of the event they were also all from the class following the companions called the followers (Tabe'in).

As for the narrative which was narrated from Abdullah ibn Abbas, even though he is know as one of the Prophets' companions, since he was born in the third year before the mission, he had not yet been born at the time of this occurance which took place in the first years of the mission and even if we assume that he had been born he was so young that he couldn't have understood such an event or even gain presence there.

Therefore, room for this question is made: How can these narrators relate an event at which none of them were present?

Discovering The Truth.

All of these narratives say: The first person to speak the sentence '---Arabic text---' was the Holy Prophet (s.a.w) and the Quraishites heard it from him and used it. Ibn Kolby, the creditable historian and student of Imam Ja'far ibn Mohammmad al-Sadeqh (a.s), however, removes the veil from the truth of the event.

In his famous book Al-Asnaam, he says on this matter; "The Quraishites on their processions around the Ka'aba would say:

'---Arabic text---'

They believed that their idols were the daughters of God and possessed intercession with him.

When the Prophet was appointed, however, God revealed to the Prophet in annulification of this belief that:

"Have you then considered the Lat and the Uzza, and Manat, the third, the Last? What! for you the males and for Him the females! This indeed is an unjust divisions! They are naught but names you have named, you and your fathers; Allah has not sent for them any authority".

Just as it was researched, Hesham Ibn Kolby a student of Imam Sadeqh (a.s) school of thought, 381 raises the curtain from before the truth of the event and shows the falsity of the above mentioned hadiths. 382

The care and extent existant in Hesham Ibn Mohammad Kolbys' writings is but a small indication of the scholarly care and extent of their thinking in Imam Sadeqh's school of thought.

Here it is possible that a seeker of the truth would ask: "Then where is the root of these narratives?" The answer to this question has been given by the old Islamic scholar, Mohammad ibn Eshaq ibn Khazimeh.

He wrote a book on the matter and proved with firm reasons and proof that: These false narratives were fabricated and furnished by the atheists and dualists.

* * * * * * * * *

This humble servant of God has spoken in detail of how the dualists went about fabricating hadiths in order to inspire doubt in the minds of the Muslims, in the introduction to the first volume of the book Abdullah ibn Saba and the book "Khamsoon wa Me'ata Sahabi Mokhtaleq".

At any rate, unfortunately the narrative of Imam Sadeqhs student (Ibn Kolby) , which clarifies the truth, has not gained publication and only those narratives have been published which the dualists, atheists and enemies of Islam have fabricated. It is interesting to note that no scholar of the Ahlul Bait (a.s) school has narrated the narratives of the Gharaniq Fable except those who wished to critisize it.

The Enemies Of Islam Take Advantage:

In the present era, Christian missionaries, Jewish and Christian Orientalists and Communists have written and published many discussions on the study of Islams various aspects the most important and lengthy of these being the set "Encyclopedia of Islam". 383

These articles which deal with giving an understanding of Islams' beliefs, laws, history and nations, the evolution of the Muslims way of thinking, their politics and beliefs and also a study of the Quran and its history and the Prophet and all aspects of his life, all or most of them followed a single, spiteful motive; the destruction and obliteration of Islam. These sorts of persons used the fabricated, false "Gharaniq Fable" in a special way, and in addition to presenting it to the people of the world they added to it and furbished and varnished it to a great extent with analyses and assimilations so that they could obtain a new angle for their motive with regard to Islam, the Quran, and the Prophet. These Orientalists and Christian missionaries did not travel to the east and world of Islam on an academic mission in search of the truth for them to refer to Imam Sadeqhs' student Hesham ibn Hakam or other renowned men of this school. Since they could not obtain their colonialist ambitions in the students of Ahlul Bait (a.s) they had no choice but to turn away from this school and face the direction in which they could find proof for their motive.

The narrative presented in the Gharaniq Fable brought the esteemed personage of the Holy Prophet (s.a.w) down to a level lower than the average intelligent person, and in addition opens up a way for creating doubt in the Holy Quran just as we have seen accomplished in the deeds of the Orientalists.

Thanks be to God who bestowed upon us the Grace to discover and reveal this enormous lie.

383) This encyclopedia which we have mentioned frequently in these discussions, was begun under the supervision of the International association of Academies and with the help of the Royal Academy of Holland. Its' first printing was published in the years 1913-1936 in English, German and French under the supervision of a group of famous Orientalists. In 1953 a condensed version of it was published and the first volume of new printing was published in 1960..

The Tidings In the Old & New Testaments

"Samples of Tidings in the Torah and New Testament regarding the mission of the Last Prophet (s.a.w)".

All of the available copies of the old and new Testaments have been altered, and examples of these alterations have been given in a discussion translated and published in farsy as "Heavenly Religions and the Matter of Alteration" by the same author (Adyaan-e-Asamaani wa Masa'el-e-Tahreef).

Despite all of the alterations, however, sometimes examples of the tidings given by the prophets concerning the last Prophets mission may be seen in those copies, like the copies existent in the library of Majma elmi Islamy including the two books: The Samaritan in the old Testament and Barnabas in the New Testament.

Because however, these two books are not accepted by all Christians we will not narrate from these two regarding this topic and will content ourselves with narrating from the other texts.

A- In the tidings from the prophet Moses(a.s) for Bani Israel in chapter 18 of "Deuteronomy" the following may be seen:

Translation of the Farsy into English by the Translator:

"And the lord said to me and what he said was good I will appoint a prophet for them from their own brethren and I will tell him what to say and he will tell the people everything I command and for anyone who does not listen to his words which he speaks in my name I will punish.

B- The last words of Moses (a.s) to Bani Israel before his death in chapter 33 of Deuteronomy:

Translation of the Farsy text into English by the Translator:

Chapter 33

1- These are the blessings that Moses, the man of God, pronounced on the people of Israel before he died.

2- The lord came from Mount Sinai and he rose like the sun over Edom, and shone from Mount Faran and entered with ten thousand of the esteemed and a fiery religious cannon came to him from his right hand.

3- Yes he loved the tribes and protects those who belong to him and the esteemed shall follow him and accept his commands.

4- Moses gave us a law that is the inheritance from the Tribe of Jacob.

C- In the lord Jesus's last words in chapter 14,15 and 16 of the book John we read:

'---Arabic text---'

* * * * * *

"English Translation of the preceding Arabic and Farsy version of the Book John chapters 14, 15 and 16".

"The Book John": chapter 14.

15- If you love me keep my commandments

16- I will ask the Father and He will give you another Helper who will stay with you forever.

24- (and) whoever does not love me does not obey my teaching. And the teaching you have heard is not mine but comes from the father, who sent me.

25- I have told you this while I am still with you.

26-The Helper, the Holy Spirit whom the father will send in my name, will teach you everything and make you remember all that I have told you.

29- I have told you this now before it all happens, so that when it does happen you will believe.

30- I cannot talk with you much longer, because the ruler of this world is coming.

Chapter 15.

26-The Helper will come - The Spirit, who reveals the truth about God and who comes from the Father, I will send him to you from the Father, and he will speak about me.

Chapter 16.

7- But I am telling you the truth: it is better for you that I go away, because if I do not go, the Helper will not come to you. But if I do go away, then I will send him to you.

6- And when he comes, he will prove to the people of the world that they are wrong about sin and about what is right and about Gods' judgement.

9- They are wrong about sin, because they do not believe in me.

10- They are wrong about what is right, because I am going to the Father and you will not see me any more

11 -And they are wrong about judgement, because the ruler of this world has already been judged.

12- I have much more to tell you but now it would be too much for you to bear.

13- When, however, the spirit comes, who reveals the truth about God, he will lead you into all the truth. He will not speak on his own authority, but he will speak of what he hears and will tell you of things to come.

14- He will give me glory, because he will take what I say and tell it to you.

15- All that my Father has is mine: that is why I said that the spirit will take what I give him and tell it to you.

THE DIFFERENCE BETWEEN THE TWO COPES

A summary Of These Two Prophets Words.

In chapter 18 of "Deuteronomy" Moses gives tidings to bani Israel that the lord said: I will appoint a prophet like you from among their own people and I will place my words in his mouth.

And a condensed version of Moses last words in chapter 33 of Deuteronomy would be:

The lord came from Mount Sinai and became visible from Edom, and shone from Mount Faran (Paran). (Then) he entered (Mecca) with ten thousand of the esteemed and a fiery cannon (cannon of war) came to him from his right hand.

The Last Words Of The Lord Jesus (a.s).

A summary of the lord Jesus words in chapter 14, 15 and 16 of the book "John" in the New Testament is as such: I will ask God to appoint prophet for you so that his cannon will always remain with you.

He who does not love me will not keep my commandments and the commandments you hear are not my own but from God who sent me. I have said this to you while I'm still with you but when send Farqaliyat to you he will teach you everything and he will remind you of what I have said. I have told you about it before its advent so that you would believe. After this I will not say much to you because the ruler of the world will come.

And when Farqaliyat comes from God he will speak about me. I speak the truth when I tell you that it is necessary for me to leave you because if I don't leave Farqaliyat will not come to you and when I go he will come to fill the world with right instead of wrong, justice and Gods' judgement. I have many other things to say but you cannot bear to hear of them now, but when he comes he will guide you to all of the right things since he does not speak of his own authority but will say what he has heard (from God) and he will give you news of things to come and he will give me glory.

"A Comparison Of Quranic Verses With That Which Was Narrated From The Testaments".

Now we will return to the Quran to see how it certified that which Jesus (a.s) predicted.

In verse 6 of the Surah Saff it is said:

"And when Isa son of Marium said: O Children of Israel! Surely I am the apostle of Allah to you, verifying that which is before me of the Tavrat and giving the good news of an apostle who will come after me, his name being Ahmad; but when he came to them with clear arguments they said: This is clear magic".

and about the fact that he (does not speak of his own authority) , in the surah Najm such is declared:

"It is naught but revelation that is revealed, The Lord of Mighty Power taught him....."

Also the glorification of Jesus was said for the Jews who said unjust things about Mary. In the Surah Al-Imran verse 42, the Quran says about this:

"O' Marium! Surely Allah has chosen you and purified you and chosen you above the women of the world (in her own time)".

and in verse 45 says:

"O' Marium, surely Allah gives you good news with a word from him (of) whose name is Messiah, is a son of Marium, worthy of regard in this world and the hereafter....."

And in verse 91 of the Surah Anbiya says:

"And she who guarded her chastity, so We breather into her of Our inspiration and made her and her son a sign for the nations".

and in the Surah Marium verse 34 it is said:

"Such is Isa, son of Marium: (This is) the saying of truth about which they dispute".

A Few Questions.

Now it is appropriate here for us to pose a few question to the Christians and ask them:

Who was the prophet that Moses (a.s) informed Bani Israel of, whom God would appoint from their brothers and in whose mouth he would place his words?

Who was the prophet on whose tongue revelation was placed, not being descended on tablets like Moses' commandments, the prophet who came after Moses but was not from Bani Israel like David Solomon and Jesus were?

and we also ask:

After God came from Mount Sinai and rose over Edom, upon whom did he shine on Mount Faran (Mecca)? Also, who was the person who entered (Mecca) with ten-thousand of the elect? And who had a fiery cannon in his right hand?

Who was the person, who coming to Jesus (a.s) gave news of regardless of whether his name is Farqaliyat meaning Ahmad or has been altered to Helper? At any rate, Jesus gave tidings of someone's coming. Who was this who in these very testaments Jesus (a.s) describes as such?

God will send "Farqaliyat and he will teach you everything and remind you of what I have said, I will not say much more to you because the ruler of this world will come.

Farqaliyat will come from God and he will speak about me. I speak the truth when I tell you that my leaving is beneficial for you because if I don't go, Farqaliyat (Ahmad) will not come. If I go he will come and will judge the world. I have many things to say to you but you can't bear to hear them now.

When he comes he will guide you to universal truth. He does not speak of his own authority but says that which he has heard from God. He will give you tidings of things to come and will glorify me.

Who was this person with these qualities?

Who was it that came after Jesus, glorifying him and witnessing to the truth of his words?

Who was the person who came after Jesus and judged the world, distinguishing between right and wrong, gave tidings of things to come and taught everything to the people?

Who was it, this person who spoke not of himself but spoke of what he heard from God?

Regardless of whether his name is Ahmad, Faqaliyat or Helper, who was it?

Who was it that Moses and Jesus spoke of when they said: God will place this words on his tongue, the revelation for him not being as it was for Moses, on stone tablets.

THE END..

Notes

1) '--' as to its literal meanings we may read: '--': '--' meaning: took orders. '--' I or worship means: obeying with humility, worship your God: means obey your God, worship the devil means: to obey his temptations and enticements. «Lesan al-arab-Taj al-aroos- the word.

2) "Tohful Oqul /336 published in Najaf. Also pay attention to this tradition: (Usul al-Kafi 2/398)

3) From Husham bin Salim and Hamad bein Eisa and other related a certain tradition (Usul al-Kafi 1/53)

4) For example refer to the "Shoora" incidents (abdullah ibn Saba 1/214-215 in Arabic, kand in Persian 1/265-280)

5) "Badiyatul Mojtahed" 2/141, and "Zad al-Ma'adel ibn Qayyem" 2/205 and "Al-Mogni-le-ibn Ghodameh" 7/527 and "Al-Mohli-le-ibn Hazam" 7/107. "Ahkam al-Quran lel-Hesas" 1/279 and "Al-Mohli" 7/107.

6) The introduction to "Meratul Uqul" 23/17-67 chapter Totoor -e-Ejtahad

7) "Mofradat", article on Rab, p.182 published in Tehran 1373. and Rabbo Zaiato Esleha wa A'temmaha wa rabbo folan waladahu ay-robah (Al-Sehah 17130)

8) Lord of all things, owner (Al-Sehah, article On Rab 17130) Rabbo Kolla Shai'in Malekohu wa Mostaheqqohu aw Sahebohu (Al-Qamoos 1773) Al-Malek = Al-Rab(=Lord: owner) (Kashef 1753) Also, sometimes the word lord in a section is used to mean owner or manager. In Arabic any name which is composed of two parts, may be used alone in either of those parts, like (Maedah) which originally used to say a (table with food) may be used to mean a table without food or food without a table.

9) "Saba" = chapter 34, verse 15.

10) Holy Quran chapter 79, verses 21-25.

11) Holy Quran: chapter 43 verse 51.

12) "Ta-Ha" verses 43-48

13) Ta-Ha verses 49-53

14) Ta-Ha verses 49-53

15) Ta-Ha verse 70

16) Baqarah verse 258

17) "Baqarah" verse 258

18) "Baqarah" verse 258

19) "Baqarah" verse 258

20) "An'am" verses 76-77

21) "An'am" verses 76-77

22) "An'am" Verse 80.

23) "The Prophet" verses 51-57.

24) "The Cave" verse 14.

25) Ibn Heshaam 4/578-581 published by: Mostafa as-Seqaa and others 1375, Egypt.

26) "Repentance" verse 31.

27) Majma-ul-Bayaan 5/23-24 and Tafseer al-Borhaan 21/121 and Ad-Durrul Mansoor 3/330-331.

28) "Savab al-amal" by Shaikh Saduq 301; "Behar al-anwar" 52/190; and "Montakhab al-athar", 427.

29) "Sura Luqman" verse 25.

30) "The Height", verse 54".

31) "Luqman", verse 29, "The Troops", verse 5.

32) "The Bee", verse 69.

33) 'The Family of Imran" verse 19.

34) "The Bee" verse 35.

35) 'The Table Spread", verse 92.

36) 'The Bee" verse 82.

37) "Cattle" verse 163.

38) 'The Family of Imran" verse 187.

39) 'The Cow" verse 159.

40) 'The Cow" verse 75.

41) 'The Family of Imran" verse 71.

42)"The Cow" verse 42.

43)"'The Cow" verse 75.

44) 'The Table Spread" verse 41.

45) "Women", verse 46.

46) "The Cow", 213 and "The Family of Imran", 19 and "Counsel", 14 and "Crouching, 17.

47) "Repentance" verse 1, 2 & 3.

48) See chapter 'The Jinn" verses 27 & 28.

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.

50) Tirmidi "As-Sahih", 5/275; Tafsir al-Quran tradition # 3090; Al-Musnad 3/283-old printing; Al-Khasaes 20, 21, Egypt.

51) 'The Clans" verse 33.

52) Al-Khasaes, 20, Egypt, and Tafsir al-Tabary, 10/46.

53) Al-Musnad 1/150, old-print, 2/319, 1286 A.H. Research by Ahmad Mohammad Shaker and "Al-durrul Mansoor" 7/29 and Tafsir Ibn Kaseer 2/333.

54) Al-Musnad 2/322 1296 A.H; Majma'az-zawaed 7/29 and Durrul Mansoor 3/209.

55) Al-Khases, Al-Nesai, 20, Egypt and exists in a mention of Sa'ads tradition in Al-Dorrul Mansoor 3/209.

56) Mostadrak al-Sahihain 3/51, Riyadh.

57) "Musnad" Ahmad ibn Hanbal 1/156, tradition # 4, Research of Ahmad Mohammad Shaker, Egypt 1368, old-printing volume 1 pg. 3.

58) Tabari. "Tarikh-e-Rosol wal Molook" 2/514, printed by Dar al-Kutub, and "Sharhe Nahj" 10/182, printed by: Mohammad Abufazl Ebrahim, Egypt 1386, etc.

59) Tirmidhi, as-Sahih 5,636, tradition 3719 and Sunan-e-ibn-e-Majeh 1/44 tradition 119 and al-Musnad 4/164 and History of the Caliphs, 169.

60) Ibn Hesham 4/641, and Tabakatul Kubra 2/169, Uyun-al-athar 2/271, Beirut 1974, and Al-Bedayeh wan-Nehayeh 7/344.

61) Tirmidhi 5,632, Tradition # 3712, Al-Mustadrak 3/110-111, Al-Bedayeh wan-Nehayeh 67/345, and Al-Musnad 5/356.

62) Al-Riyazul Nazarath 2/268 1372, Cairo.

63) Al-Musnad 4/136 old print, also see Kanzul a'mal.

64) Tirmidhi 5/59-658 tradition 3775 and Ibn Majeh 1/51, tradition 144 and Al-Musnad 4/172.

65) Sunan-e-ibn-e-Dawood 4/107 tradition 2475.

66) Al-Musnad 1/74.

67) "(Nahjul Balaghe, sermon 107, also "Sobhe Saleh" 158): and also; "(Nahjul Balaghe, sermon 103.

68) We are hopeful that with Gods assistance we will be able to arrange these lectures and publish them.

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

70) 'The Family of Imran: 123-123.

71) 'The Believer": 51.

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)

75) Saduq: Kamaluddin 576, Tehran 1390, Behar al-anwar 873, also Majma-ul Bayan 10/462, also Tafseer al-Borhan 4/444 and Tafseer al-Safyy 2/802.

76) Saduq: Kamaluddin 576, Tehran 1390, Behar al-anwar 8/3, also Majma-ul Bayan 10/462, also Tafseer al-Borhan 4/444 and Tafseer al-Safyy 2/802.

77) "Musnad al-Telyasi" tradition 2178 and "Musnad Ahmad" 3/94,84 and "Sahih Muslim" sharhe Nowawi 16/219, Ketab al-a'mal and "Sahih Bokhari" Ketab al-Anbiya 2/171 and "Kanzul A'mal" 11/123.

78) "Sahih Bokhari" Sharhe fath al-Bari 17/63 and "Sonan ibn Majeh" tradition 3994, "Masnad Ahmad" 2/327, 369,450, 511, 527 and "Kanzul a'mal" 11/123.

79) For example see "Khamsoon wa me'ata sahabi Mokhtalef" 2/45-52.

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.

82) Nahjul Balaghe- Sermon #3 (English translation of sermon from translation by Ali Naqi-un-Nagvi)

83) Abu Dawood 3/22, tradition 3660 + "Musnad" of Ahmad, 3/225,5/183, 4/80 + 82, + Tirmidhi 5/33,34 (Research of Ebrahim Tieh Avaz) + Bedai-ul-Menan 1/14 + Behar al-Anwar 2/109 & 148 + Mostadrak al-Vasael 3/181 + Ibn Majeh 1/84-86 tradition p. 230,231,232 & 236 + Darmi 1/74-75.

84) Sahih Bukhari, 1/24 Balagh edition, Book of knowledge chapter: + Ibn Majeh 1/85 tradition #233 +Behar al-Anwar 2/152 tradition #42.

85) "Nahl" verse 35, "Maedeh" verse 92, "Nahl" verse 82.

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.

87) Behar al-anwar, 2/147 + "Musnad" by Ahmad 2/162,192,207 + Darmy 1/125.

88) Abu Davoud "Ketab al-Kharaj" chapter: fi tafsir ahl-e-zemeh 3/170, tradition #3050.

89) Shamsuddin Dhahaby: "Tazkeratul Hifaz" 1/2-3 (India ed.)

90) Darmy 1/85 + Ibn Majeh 1/13, tradition #28 + Dhahaby "Tazkeratul Hifaz" 1/8. Jame Bayan al elm 2/147 + Sharaf Ashab al-Hadith /88.

91) The Prophets remarks on the superior characteristics of Abu Dharr (Tirmidhi 5/669 tradition #3801 + Ibn Majeh 1/55 tradition #156 + Al-Musnad 2/163 and 175).

92) Dhahaby "Tazkerat ul-Hifaz" 1/7.

93) Ibn Saad- '"Tabaqat al-Kobra", 4/229 (Beirut).

94) Yaghoubi, 2/148-149, (Najaf) + Ansab al-Ashraf 5/53 (Jerusalem 1938).

95) "Seyr A'lam al bala, 2/50 (Egypt).

96) Yaghoubi 2/149 (Najaf).

97) "Moravej al-Dhahab" 2/340 (Beirut).

98) To obtain further information you may refer to "Tafseer al-Mizan" 9/260-278 (Tehran).

99) Surah Baqarah verse 177. (Translation of verse from Persian by the translator).

100) "Moravej al-Dhahab", 2/339-340 (Beirut 1965) Apparently the clashes between Ka'ab and Abu Dharr in the gatherings of the third Caliph were numerous.

101) Ehtiar-e-Ma'refatul Rejaal, 79-87 + Behar al-Anwar 42/127-133.

102) Behar al-Anwar, 42/121-122.

103) "Zakat" = Islamic poor taz, "Khraaj"= land revenue (levied on non-Muslims and "Jezieh"= capitation or poll tax (levied on non-Muslims).

104) The explanation which clarifies this statement may be seen in the following pages.

105) Mawardi 10 ed. 3 (Egypt 1393) + Abu Ya'la Hanbali 25, 3rd Ed. (Egypt 1386),+ Ghazi Rozbehan "Method of Islamic government" 44,45 (India 1386).

106) Mowardi, 7 + Abu Ya'la 23, Suluk-ul-Muluk 43-44.

107) Mowardi, 7 + For more information about Saghifeh refer the book Abdullah ibn Saba.

108) "Masoody" 2/200 + Al-Emamato Was-Siyasah 1/4.

109) All of these may be found in Mowardi 7 (Egypt 1393).

110) Abu Ya'la /23.

111) Suluk al-Muluk rules for Islamic government, 47 (Haiderabad India).

111) Mawardi, p.15.

112) "Sahih", Muslim 2/20-22 chapter Babo Amr bellozzoom al-Jamaa'.

113) "Sahih", Muslim 6/20-22 ch: Babo Amr bellozzom al-Jammaa'.

114) "Muslim, (ch: Babo Amr bellozoom Al-Jamaa'), 6/22 (Egypt 1334 A.H).

115) Nouvy's commentary on Muslim, 12/229 + Sunan by Bayhghi, 8/158-159 + 4/488 tradition 2199 + Abu Davoud 4/242 tradition.

116) "Nisa" verse 59.

117) Bagharah verse 124 (translated by M. H. Shakir).

118) Maybe because God used the plural "words" and not word He meant all of the tests Abraham had passed up until that time.

119) Bagharah verse 124.

120) Talaq verse: 1 \, "Whoever goes beyond the limits of Allah, he indeed does injustice to his own sould".

121) Anbiya: 73.

122) Sajdah verse: 24. For further information refer to appendix 2.

123) Refer to Hadith Kesa by the author. "Ahzab" verse: 33.

124) "Ahlul Bait = people of the house.

125) Usul Kafi 1/87-286 + Alvafi 2/63, ch: 30.

126) "Muslim" 7/122-123 (1334 Egypt).

127) "Mustadrak" 3/109,148 + For other references refer to Mo'jam al Mofahras le-alfaz al-Hadith an-nabawi.

128) "Tirmidhi 5/662 tradition 3786.

129) "Hijr" verse: 9 + Ahqaf verse: 12.

130) Musnad 6/2-4, book of al-Emareh, + Bukhari 4/81 book of Al-ahkam, + Tirmidhi 2/45 (India) and vol. 14/ 501 tradition #2225 (Egypt) +Abu Davoud 4/106-7 + Musnad of Ahmad 5/80-82.

131) Nahjul Balaghe (English translation by Ali Naqi-un-Naqvi) sermon 142 (Ansariyan publication-Qum).

132) Musnad of Ahmad 1/398, 406 + Mustadrak al-Sahihayn 4/501 + Kanz ul-Ummal 3/26-27 + Muntakhab al-Kanz 5/312 + Al-Savaegh ul-Mohragheh /20 2nd ed. 1385.

133) "Sharhe Sunan Tirmidhi" 9/68-69.

134) Sharhe Nouvy on Muslim 12/201 + Fath ul Bair fi sharhe sahih ul bokhari 16/339,341.

135) This man did not send praise and greetings on the Prophet in forty Friday prayer sermons and said to the Prophets descendants: For forty years I have hated and despised you. (Moravej al-Dhahab 3/79,80).

136) Al-Savaegh ul Mohragheh /21 (Egypt) + Tarikh ul Khulafa/16 (Pakistan).

137) Fath ul Bair 16/338-341 + Nuvi: Discription of Muslim 12/202-203 + Tarikh ul Khulafa /12.

138) Ibn Kaseer Al bedayeh wan nehayeh 6/249.

139) Albedayeh wannehayeh 6/250, (Beirut).

140) According to Muslirms narrtive, 6/4 (Egypt 1334) (meaning: Religion will always be stable until there has been twelve Caliphs and....) The word Religion int his text has been given another meaning and changed to government or leadership which has nothing to do with it.

141) Fathul bari 16/340.

142) Fathul bari in Sharhe Sahih al-Bokhari 16/341 (First printing Egypt).

143) Al-Savaegh ul Mohragheh /21 (Second printing Egypt).

144) Fathul Bari 16/338,339 + Sharhe Nuvi 12/202.

145) Kanzul Urmrmal 13/27, tradition 165, 164, 166.

146) Kanzul Urmrmal 13/27, tradition 165, 164, 166.

147) Kanzul Urmrmal 13/27, tradition 165, 164, 166.

148) Sahih by Muslirm 6/3 (Egypt).

149) Muslim 6/4 + Kanzul Ummal 13/27 tradition 162.

150) Maeda verse 12 for meaning of Naqeeb refer Nehayeh allafah 5/101.

151) As the Haron was caliph of Moses, Quran Taha verse 29-32 + Forghan 35.

152) Tarih, Tabari 2/319-321 (Dar al Ma'aref, Egypt 1968). Tafseer Tabari 19/74-75 + Al-Kamel fil Tarikh by Ibn Asir 2/41,42 (Dar al-Ketab al-arabi).

153) Musnad by Ahmad ibn Hanbal 5/356 + Al-Khasaes len-nesaee 1/24 + Majmauz-zawaed 9/127 + Kanzul Ummal 12/207-212.

154) Majmauz-zawaed 9/127.

155) Musnad by Abu Dawoud 11/360, and in another version: Ennaka waliyul Mo'meneena ba'dee.

156) "Maedah" verse 55.

157) Dhahaby in "Tazkeratul Hefaaz" 1/5 (India).

158) Ibn Abdul Bar: "Jarme'o bayaan al-alam wa faslehi", 1/77 (Egypt 1388).

159) Al-bedayeh wan-nehayeh, 8/107 (Beirut).

160) Khatib Baghdadi: "Tafseer al-alam" pg. 52 (Egypt 1984) + "al-tabaqat al-Kubra" 5/188, (Beirut).

161) Dhahaby "Tazkeratul Hefaaz", 1/2-3.

162) Dhahaby "Tazkeratul Hefaaz" 1/2-3.

163) "Anam Verse 151.

164) See in the Quran, surah "Nahl" verses: 44 and 64 regarding this fact.

165) "Al-Estee'aab" 1/359 (Egypt).

166) Wuq'ah-e-Sefeen" by Nasr bin Mazaa'em p.219 (Iran): Allahommal'an qaa'ed was-saa'eq war-raakeb.

167) Al-Tabaqat al-Kubra, 2/243-244 (Beirut).

168) Al-Tabaqat al-Kubra, 2/243.

169) Al-Tabaqat, 2/244-245.

170) Hujarat verse 2.

171) "Sahih" by Bukhari, Chapter: The sickness and death of the Prophet, 6/11.

172) "Muslim" ch: Tarkul Wasiyat 3/1259.

173) "Bukhari" ch: Qoul ul-mareez qad mara'ani, Ketab al-Teb, 7/156.

174) "Bukhari" 6/11-12 ch: Marzon-nabi.

175) For further information refer to the Appendixes.

176) Ibn Aseer, 2/291 (Dar al-Ketab al-Araby)

177) "Bukhari" Ketabu-tib ch: 22, vol. 7 p.127.

178) Ibn Hesham, 2/655 + Tabari 3/200 (Dar al-Ma'aref 1969) + Yaghoubi, 2/95.

179) Al-Tabaqat 2/267.

180) "Kanzul Ummal", 4/53 Tradition #1092 (Haydar Abad 1313).

181) According to Ibn Sa'd vol. 2 p.57.

182) A discussion and study of these remarks by the leaders after the Prophet may be found in "Book two" of this series.

183) Muslim, "Sahih" book 45, Bab 25, tradition 88, 8/24-27 (Mohammad Ali Sabih) + Ahmad "Musnad" 6/107.

184) Volume 8 p. 24 (Ketab al-berre was-salat).

185) Ahmad "Musnad" 6/52.

186) Ahmad "Musnad 6/259.

187) Ahmad "Musnad" 6/225.

188) Ahmad "Musnad" 6/258.

189) Ketab al-Berre was salat vol. 8. p.24 (Cairo).

190) Bab menal la'nate an-nabi aw sabba.

191) Same as previous vol. 8 p.26.

192) Kanz al-A'mal vol. 2. p.124- tradition 3035.

193) Kanzul A'mal vol. 2. p.124.

194) Kanz al- A'mal vol. 2. p.124.

195) Bukhari "Ketab al-Eman bab 36 + "musnad" by Ahmad 1/176,178,285 etc.

196) Bukhari 8/15 (Abdul Hamid) + Abi Avaneh 1/44-45.

197) Abu Davoud 4 p.278 tradition 4908 + Kanul A'mal 2/122 (old print).

198) Abu Davoud 4/277 tradition 3905.

199) Musnad Ahmad 1/405 + Tirmidhi 3/138.

200) Sunan Abu Davoud 4/278 tradition 4907.

201) Kanz ul A'mal 2/125 (first printing) These are five Hadiths the first related to A'ishah and the rest to others including Abu Bakr.

202) Musnad Ahmad vol. 6 p,72, 257-258.

203) Musnad Ahmad 6/138 + Darmy 2/288.

204) Musnad Ahmad 3/23.

205) Musnad Ahmad 6/22, 114, 116, 182, etc.

206) Abu Davoud 4/250.

207) Musnad Ahmad 6/174,236,246.

208) Bukhari Ketab al-adab 4/38,39.

209) "Repentance", verse 128.

210) The Pen verse 1-5.

211) The Star verse 1-5.

212) "Sahih" Muslim volume 7 page 95 tradition 139-142 + "Musnad" Ahmad, vol.1/162 and 3/123.

213) Bukhari, "Ketab-e-Fazael al-Quran", Bab 33 vol. 6 /193, 194 + Muslim "Ketab-e- Salaat al-Mosafereen, 2/190.

214) "The Most High" verse 6.

215) 'The Resurrection" verse 16-19.

216) "Ta-Ha" verse 114.

217) Bukhari "Ketab-e-Fazael al-Quran", Bab 7 vol. 3/151-153.

218) "Behaar al-Anwaar 92/106.

219) In five narratives in Bukharis "Sahih" and in Muslims book this name has been mentioned and in other places Zol Shemalain which are two nick-names for Abd-o-Amr Ibn Hanzlah from the tribe of Khaza'eh. This man was martyred in the battle of Badr, 5 years before Abu Huraireh became a Muslim and moved to Medina.

220) "Musnad" by Ahmad Hanbal 2/339 + 518 + Bukhari "Ketab al-Ghusl" bab 17 vol. 1/42+83.

221) "Sahih" by Bukhari V /63.

222) "Musnad" by Ahmad 2/252, 292.

223) See Usool al-Kafi 1/330.

224) "Sharh al-Nahj" 1 (463), old print + "Moraveh al-Dhohab" 3/454 (Beirut).

225) "Kanz-al-Amaal" 4/292.

226) "Sahih" by Muslim - last tradition vol. 3/22 (Cairo).

227) Hera - a mountain north of Mecca and a distance of three miles from this city. At its' peak there is a cave in which the first revelation was descended upon the Prophet and is for this reason called "Jabal an-Nur" See: Mo'jam al Boldaan.

228) Tabari 2/298-299 + Bukhari "Sahih" 1/7 chapter Bada al-Wahy + "Al-Tabaghat" 1/194-195.

229) refer to Ibn Aseer Al-Nehayeh 3/83.

230) Tabari 2/299-300.

231) Tabari 2/206-208, first pr. Egypt and volume 2/300-302" "Dar al-Ma'aref". + Ibn Hesham 1/236-239 Egypt 1375 + Al-Ektefa 1/263-266 Egypt.

232) Al-Tabaghaat al-Kobra 2/194-195 Beirut 1376.

233) Same as above 2/195 In narratives 4 and 6 the matter of the meeting with Varagheh is al so mentioned and how he comforted and encouraged the Prophet is narrated.

234) Same as above 2/195 In narratives 4 and 6 the matter of the meeting with Varagheh is also mentioned and how he comforted and encouraged the Prophet is narrated.

235) Asad ul-Ghaabeh 7/179 new print Egypt "Ketaab al-Sha'ab".

236) Taqreeb al-Tahzeeb 1/422, Medina Al-Mamlekatul Elmiyeh.

237) Taqreeb al-Tahzeeb 1/544.

238) Asad ul-Ghaabeh 3/291.

239) Meezaan al-E'tedaal 3/94.

240) Taqrreb al-Tahzeeb 2/19.

241) Aley Imran: 81.

242) Saduqh: Al-Khesal 605 Najaf + Mufid: Al-Ekhtesas 264 + Behar Al-Anwar 11/30,32 + 33.

243) "Tafseer Tabari 3/236 + Tafseer Ibn Kasir 1/378 + Tafseer Al-Durrul Mansoor + Tafseer Qortabi 4/125 Cairo Dar al Detaab Al-Araby + Tafseer Al-Kabir 8/115.

244) Tafseer Tabyaan 2/513 + Tafseer Majma'ul Bayaan 2/468 + Tafseer Safi 1/274.

245) Saff: 6.

246) New Testament, translated by Lamenet, printed in Paris, France and existing in the Iranian Parliaments library index number 1763 and the New Testament translated by Robinson printed in London in 1831 which exists in my own personal library. A collection of the above mentioned verses in both translations may be found at the end of the book.

247) Araf: 157.

248) Torah, translated from the original Hebrew by Robinson and printed in London 1879 A.D.

249) Exodus: 24:15-18.

250) Dr. James Hox: Dictionary of the Holy Book, Sinai /498 first pr.

251) See Mo'jam al-Boldaan entry on Saeer 3/171 and on Faaraan 4/225 and see also Dictionary of the Holy Book, Edom 27-30, Galilee 289-290, Nazareth 865-867 and Judea 982, and Palestine 660 onward.

252) Dictionary of the Holy Book: 642.

253) Bible: Genesis 14-21, 1845 Edinburgh.

254) Tarikh al Yaghouby 1/182 + Ibn Hesham 1/5 + Tabari 1/314 + Al-Tabaghat le-ibn Sa'ood 1/52 + Al-Ektefaa 1/63 + Mo'jam al-Boldaan 2(211.

255) Mo'jam al-Boldaan 4/225 Beirut.

256) James Hox: same as above: exodus /349 first pr. Beirut 1928.

257) New Testament Acts 1:15.

258) V. M. Miller: History of the Old Church 31-32, translated by Ali Nokhostin (Ali Nokhostin : Tareekh-e-Kelisaye Qadeem) Germany.

259) Torah, Arabic translation, published in American priming house Beirut, 1907.

260) Torah, farsy translation by Fazel Khan Hamadani Edinburgh 1845.

261) Anbia: 107.

262) Torah: Fazel Khan.

263) Torah, Farsy, Society for the distribution of Holy Books throughout the world.

264) Fath: 29.

265) Baghareh: 89.

266) Seerah-e-Ibn Hesham 2/36, Hejazy, Cairo.

267) Translation from the authors Farsy by translator.

268) A city near Damascus (Mo'jam al-Boldaan 1/441).

269) Seereh Ibn Hesham 1/196, Hejazy Cairo.

270) Ibn Hesham 1/180-183, Mostafa As-Seqa Egypt 1375 + Tabari 2/277-278 + Al-Kamel 2/23-24, Dar al-Ketab + Dhohaby "Tarikh al Islam" 2/28-30 Damascus + Al-Ektefa 1/190-193 + Halaby 1/130-132 Egypt 1382.

271) Al-Tabaghat al-Kobra, Ibn Sa'ad Ketab al-Waqedi 1/156-157 Beirut + Ibn Hesham 1/178-179 Egypt 1375 + Tabari 2/280-281 pr. Mohammad Abal Fazl Ebrahim + al-Kamel 2/24-25 + Halaby 1/147-152.

272) Mousel is an old city in northern Iraq (Mo'jam al-Boldan 5/223-225 Beirut)

273) Naseebain is a flourishing city in Mesopotamia three days travel from Mousel.

274) Amourieh is used for two cities one of them being near Syria.

275) Medina is located between two deserts which used to be volcanic, each of the two being called Horrah.

276) Ibn Hesham vol. 1/214-218 + Dhohaby, "Tarikh al-Islam" vol. 2/51-63 + Al-Ektefa 1/236-244 + Oyoon al-Athar 1/60-65 + Asad al-Ghabah 2/417-419, Dar ash-Sho'ab.

277) Al-Tabaghat Al-Kobra 1/160 Beirut.

278) Emtaa-ul Asmaa: Moqreezi, 46.

279) Ibn Hesham vol. 2/112 + Al-Bedayeh wan-Nehayeh vol. 4/36 + Al-Tabaghat al Kobra vol. 1/501-503 Beirut.

280) Al-Tabaghat al-Kobra vol. 1/159 second pr. Beirut.

281) Al-Tabaghat al-Kobra vol. 1/160, Beirut.

282) The same book translated by Esmael Vali Zadeh 26-27, Tehran 1344.

283) M. Watt: "Mohammad at Mecca". pg. 39-54. Oxford.

284) vol. 1. pg. 513, Kelaasan.

285) In the Arabic translation vol. 3 pg. 396-399.

286) Nahjul Balaghe sermon 190 (Khutba-e-Qasea) English translation by S. Ali Reza.

287) Tafseer al-Imam al-Askary 60-61 + Behar al-Anwar 18/205-206 + Holiyat al-Abrar 1/37-38.

288) Thus they made room for doubt and misgiving regarding the basis for his prophethood for anyone who believes these documents.

289) At the end of this discussion - God Willing - we will give proof of this statement.

290) Tabari "Jame' al-bayaan fi Tafseer al-Quran part 17 pg. 131 onward (Bulagh).

291) Bani Israel: 73.

292) Haj: 52.

293) Tarikh Tabari 2/338.

294) Najm: 26.

295) Tabari "Al-Tafseer" 17/131-132 + Al-Tarikh 2/338-339 second pr. by Mohammad Abul Fazl Ebrahim.

296) Haj: 52.

297) Haj: 53. interpretation of this verse from "Jame al-Bayaan fi Tafseer al-Quran by Tabari 17/134 (Bulagh).

298) Najm: 19-24.

299) Interpretation of this verse from "Jame al-bayaan.......by Tabari 17:134-135 (Bulagh).

300) Tafseer al Durrul Mansour 4/368 (Bulagh).

301) Tafseer al Ghara'eb al Quran. Nayshabouri vol. 16 pg. 110, 1365.

302) Like Mohammad ibn Yousoff Salehy in "Sobolul Huda wal Ershado fi Seerate Khairel Ebaad.

303) Some of the commentators believe all of the verses in this Surah to be Meccan. (Al Mizan 19/25 + Tafseer al Kabir 28/277) while others saw only verse 32 as being Medinan (Majma'ul Bayaan 9/ 170 + 180 + Ketaab al-Tasheel le oloom al Tanzeel 4/75.

304) Najm verses 19-31 Italicized words are translations of the verses, the rest is by the author.

305) Ibn Hesham. 1/315-317, second pr. Egypt 1375 + Al Ektefa 1/313-314.

306) Ibn Hesham, 1/270-271 + Tarikh al Islam 2/90, sec. pr. Egypt.

307) Baghareh: 111.

308) Nisa: 123.

309) Mo'jam alfaaz al-Quran al-Karim, Mo'jam lel-loghatel Arabiyah vol. 2/660 second pr. 1390. Egypt.

310) Qasas: 82.

311) Baghareh: 94.

312) Jummah: 7.

313) Mo'jam al-Alfaaz al-Quran al-Karim 2/659-660.

314) Mo'jam al-Alfaaz al-Quran al-Karim 2/659-660.

315) Anbiya 18 with free translation.

316) Anaam 24+25.

317) Anaam 112.

318) Saba 43.

319) Kahf 6.

320) Anfal: 31.

321) "Furqaan: 5 also see "Anaam: 25 + Nahl: 24 + Mo'meneen: 83 + Nahl: 67 + Ahghaf: 17 +Qalam: 15 + Mutaffin: 13.

322) Nahl 103.

323) Muddasir: 19-27

324) Bagharah 23.

325) Anaam 112.

326) The narrative of Mohammad Ibn Ka'b Qurayzeh and Mohammad Ibn Ghais in Tabari: "Tarikh" 2/340-341, Mohammad Abul Fazl Ebrahim.

327) Bani Israel 73-74.

328) Youseff: 24.

329) Nahl: 98-100.

330) Hijr: 42 + Bani Israel: 65.

331) Sad: 75 + Hijr: 39 in which the same intent is repeated.

332) Fussilat: 42.

333) Hijr: 19.

334) Najm: 2-3.

335) Yunus: 14.

336) Haggah: 44-47.

337) "Taqreeb at-Tahzeeb" 2/203, Cairo + Ibn Hajar: Mashaaheer-e-Ulamael Amsaar pg. 65 num. 436 Cairo + Al Tabaghat al Kobra 5/37-=371 and 7/501 and also Al-Tabaghat le Khaleefate ibn Khayyat.

338) Just as we have seen, Tabari in his Tarikh related these two very narratives and these two narrators ware the first in this series of narrators. Refer to Tabaris Tarikh 2/338-341.

339) Tahzeeb al-kaamel vol. 7 pg. 620 + tahzeeb al-tahzeeb 9/414 + ketaab al-tabaghat le khalifate ibn Khayyat 2/648 + al-jarho wa ta'deel vol. 4 pg. 64 + meezaan al e'tedaal 4/16.

340) al-tabaghat al kobra 7/112-117 + al-tabaghat le khalifa 1/482 + tazkerat ul-hefaaz 1/61 + tahzeeb al-tahzeeb 3/284 + taqreeb al-tahzeeb 1/252 + kholase tahzeeb al-kaamel /101 + tabaghat al-hefaaz /22.

341) al-tabaghat al-kobra 6/256-267 + tahzeeb al-tahzeeb 4/11 + tagreeb al-tahzeeb 1/292 + tazkerat ul hefaaz 1/76 + holiyatul olya 4/272 + al-ma'aaref 445-446 + tabaghat al-hefaaz lelsayooti /31.

342) al-esteeaab 3/933-939 + asad al-ghaabeh 3/290-294 + al-asaabeh 2/322-326 + tazkerat al-hefaaz 1/40 + tabaghat al hefaaz /10.

343) al-ma'aref 457-458 + Habban: Mashaheer ulama'el amsaar /194 no. 1562 + taqreeb al-tahzeeb 2/273 + meezan al-e'tedaal 2/326.

344) Ibn Habban: Mashaheer al-amsaar /65 + no. 434 + tahzeeb al-tahzeeb 12/30 + tazkerat ul-hefaaz 1/63-64 + Kholase tahzeeb al-Kaamel /382.

345) Tabaghat al-hefaaz /24.

346) al-tabaghat al-kobra 5/466-467 + tazkeratul hefaaz 1/92-93 + Tahzeeb al-tahzeeb 10/42 + taqreeb al-tahzeeb 2/229 + Mezzaan al-E'tedaal 3/439-440 + Tabaghat al hefaaz /35-36.

347) Al-tabaghat al Kobra 7/229-231 printed in Beirut + Al-Bedayeh wan nehayeh 9/313-314 + Tahzeeb al- Tahzeeb 8/337 + Taqreeb al-tahzeeb 2/123 + Tazkerat ul Hefaaz 1/122-124 + Tabaghat al- Hefaaz /47-48.

348) Tarikh tabari 2/311-312.

349) Ibn Asir: 2/52-53 (Dar al Ketaab al Araby).

350) Tarikh al-Islam 2/112-113.

351) For a description of him refer to tazkeratul Hefaaz 1/148 + Tabaghat al hefaaz /63 + Shazaarat ul zahab 1/209-210 Beirut.

352) Al-tabaghat le-khaleefate ibn khayyat 2/652-653 + Ma'aref /472 + Tazkerat ul hefaaz 1/108 + al-Jarho wal ta'deel vol. 4 pg. 71 + tahzeeb al-tahzeeb 9/445 + Meezaan al-e'tedaal 4/40 + tabaghat al-Hefaaz /42-43 vol. 1. Cairo.

353) See: al-tabaghat al-Kobra vol. 1/205-206 Beirut.

354) Al-tabaghat le-khalifate ibn Khayyat 2/640 + taqreeb al-tahzeeb 1/255.

355) Meezan al e'tedaal 4/6 no. 8055.

356) Meezan al e'tedaal 4/302-304 + Shazraat al-zahab 2/109-110.

357) Al-Dorrol Mansoor under the tafseer of Ayat "Ma men nabiyyen wala rasoolen ella ezaa tamanna from surah Haj.

358) Al-tabaghat al Kobra 1/130, 154 + Ibn Hesham 1/182 + Wan nehayeh 2/282 + Seerat ul Holiyah 1/132 + Bayhaghi: Dalael ul Nabuwwah 1/311 + Soyooti: al-Khasaes al Kobra 1/209 printed in Egypt 1386.

359) Al tabaghat al Kobra 1/156 + Al-ektefa 1/197 + Oyoon al-asar 1/48 + Al-khasaes al-Kobra 1/227.

360) Tarikh by Yaghoubi 2/17 Najaf.

361) Ibn Hesham 1/264-266 printed in Egypt 1375 + Tarikh al-Islam Zahaby 2/84-85 second print + Tabari 2/322-326 second print + Ibn Asir 2/42-43.

362) Ibn Hesham 2/538-540 +Tabari 3/96-99 + Oyoon al-Asar 2/228-229 + Al-Ektefa 2/398-401 + al-Kaamel 2/193-194.

363) Youseff: 40.

364) A'raff: 71.

365) Najm: 23.

366) Anbiya: 98-99.

367) "Al-Asnaam: Ibn Kolby research by Ahmad Zaky p.19 Cairo 1384, the verses refer to verses 18-22 of Surah Najm.

368) These words were related by Fakhr Razi "Tafseer al Kobra" 23/50 first pr. Egypt.

369) "Al-Mauzaa'aat" Ibn Jozi vol. 1/37-38 first pr. Medina 1386.

370) Refer to the four volumes of Abdullah Ibn Saba and Khamsoon wa Me'ata Sahabi Mokhtalef.

371) Just as we have seen, Tabari related tow narratives by Ibn Eshagh on this topic in his Tarikh.

372) The same book farsy translation by Esmael Vali Zadeh.

373) The same book 76-78.

374) M. Watt: Mohammad at Mecca pg. 104-109.

375) "Shorter Encyclopedia of Islam" 612 pages, New York.

376) "Shorter Encyclpedia of Islam", pages 274-275.

377) "Al-hedayeh" vol. 1/61-65 second pr. 1900 A.D Egypt, under the supervision of American Christian missionaries.

378) We saw that this saying which was attributed to Satan in various narratives was narrated conflictingly.

379) Al-Saffat: 194-195.

380) Anaam: 112.

381) Ahmad ibn Ali Najashy "Ketab al-Rejal" /339-340, Markat Nash Ketab.

382) Ibn Kolys' writings consist of the most accurate historical opinions, since his sayings regarding the history of the Ancient Arabs have been on the most part proven by new finding and researches. Look at: Tarikh al Adab al Araby 3/30-31 + Tarikh Arab 1/495.

383) This encyclopedia which we have mentioned frequently in these discussions, was begun under the supervision of the International association of Academies and with the help of the Royal Academy of Holland. Its' first printing was published in the years 1913-1936 in English, German and French under the supervision of a group of famous Orientalists. In 1953 a condensed version of it was published and the first volume of new printing was published in 1960.

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