Ibrahim as the place of prayer?»' Following my suggestion, this verse was revealed:

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِیمَ مُصَلًّی

'Appoint for yourselves a place of prayer on the standing - place of Ibrahim! (Holy Quran, 2:125)

The second matter was related to 'Hijab' (veil): I proposed as such: 'O Messenger of Allah! You must order the females to cover themselves up because at present, everyone from the good and evil mingles with them. It was after this suggestion that the verse pertaining 'veil' was revealed.'

یَا أَیُّهَا النَّبِیُّ قُل لِّأَزْوَاجِکَ وَبَنَاتِکَ وَنِسَاء الْمُؤْمِنِینَ یُدْنِینَ عَلَیْهِنَّ مِن جَلَابِیبِهِنَّ ذَلِکَ أَدْنَی أَن یُعْرَفْنَ فَلَا یُؤْذَیْنَ وَکَانَ اللَّهُ غَفُوراً رَّحِیماً

O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful. (Holy Quran 33: 59)

The third matter too was related to the Prophet's wives: Due to jealousy and envy, the Holy Prophet's wives reached an alliance against him. I told them as such: If the Prophet overlooks your treason it maybe that Allah will provide him with much better wives than you. Moments later, a verse with similar contents was revealed:»

عَسَی رَبُّهُ إِن طَلَّقَکُنَّ أَن یُبْدِلَهُ أَزْوَاجاً خَیْراً مِّنکُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ

Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting [to Allah], believing, devoutly obedient,… (Holy Quran, 66: 5)

Tayalesi in his 'Musnad' narrates Caliph Omar as

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saying: 'I came to an understanding with my Lord on four matters. Then, after mentioning the afore-said three agreements, he says: When the verse;

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَهٍ مِّن طِینٍ 

And certainly did We create man from an extract of clay. (Holy Quran, 23: 12)

Was revealed and thereby portrayed man in his complete sense, I said:

تَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ

Blessed be Allah, the best of the Creators. (Holy Quran, 23: 14)

Later on, there came a revelation and this expression was added to the afore-said verse.

The expositors of Sahih Bukhari - Ibn-Hajar (died in 852 A.H.) in 'Fathul-Baari' and Aini (died in 855 A.H.) in 'Omdatul-Qaari' have explained and interpreted the afore-mentioned traditions as follows:- (1)

) وافقت ربی من الموافقه) من باب المفاعله التی تدل علی مشارکه اثنین فی فعل ینسب إلی أحدهما متعلقا بالآخر والمعنی فی الأصل وافقنی ربی فأنزل القرآن علی وفق ما رأیت ولکنه راعی الأدب فأسند الموافقه إلی نفسه لا إلی الرب جل وعز

The word [وافقت] bas been derived from the infinitive [موافقت] and this infinitive belongs to the mode of [مفاعله] which denotes cooperation and reciprocity of two persons in one affair. Of course, the action is attributed to one of the two who is also affiliated to the other and the other in reality is called [مفعول الفعل]. Actually, the narrated sentence of the Caliph implies as such:

«My Lord has come to an agreement with me with regards to my view and has revealed His Quran as per my opinion.»

The commentator says: “'For the sake of

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observing politeness and courtesy, the Caliph has attributed agreement to himself and not to his Lord. In other words, he has said: “I came to an agreement with my Lord and did not say: “Lord came to an agreement with me.'“

Messenger of Allah!

(A)

لَوِ اتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِیمَ مُصَلًّی

'How good it would be to set the standing-place Of Ibrahim as the place of prayer.»

And moments later the verse:

و اتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِیمَ مُصَلًّی

'Appoint for yourselves a place of prayer on the standing - place of Ibrahim! (Holy Quran 2:125)

(B) On another occasion, he has said:

The Prophet's wives revolted against him (Out of jealousy and hassle with each other) and I addressed them as such:

عَسَی رَبُّهُ إِن طَلَّقَکُنَّ أَن یُبْدِلَهُ أَزْوَاجاً خَیْراً مِّنکُنَّ

«May be if the Holy Prophet divorces you then Allah will provide him with wives much better than you.» (Holy Quran, 66:5)

After this address, a verse with exactly the same contents was revealed.

عَسَی رَبُّهُ إِن طَلَّقَکُنَّ أَن یُبْدِلَهُ أَزْوَاجاً خَیْراً مِّنکُنَّ

(C) Moreover, he has said:

After the description of man's creation in the Holy Quran, I said:

تَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ

Then a verse with similar contents was revealed

فَتَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ

Blessed be Allah, the best of the Creators. (Holy Quran, 23: 14)

(D) In another tradition it has come down that a Jew approached Omar and said: 'Jibra'eel whom your helper (i.e. the Holy Prophet) remembers, is our enemy.'

Omar said:

مَن کَانَ عَدُوّاً لِّلّهِ وَمَلآئِکَتِهِ وَرُسُلِهِ وَجِبْرِیلَ وَمِیکَالَ فَإِنَّ اللّهَ عَدُوٌّ لِّلْکَافِرِینَ

«'Whoever is the enemy of Allah and His angels and His apostles and Jibra'eel and Meek'aeel, then surely Allah is the enemy of the unbelievers'. (Holy Quran, 2: 98)

After this event, a verse similar to Omar's phrase was revealed as such:

مَن کَانَ عَدُوّاً لِّلّهِ وَمَلآئِکَتِهِ وَرُسُلِهِ وَجِبْرِیلَ وَمِیکَالَ فَإِنَّ اللّهَ عَدُوٌّ لِّلْکَافِرِینَ

Whoever

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is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers. (Holy Quran, 2:98)

These were some of the verses of the holy Quran which they say have been revealed by adhering to Omar's statements.

Allah that at that very moment this verse was revealed:

وَلَا تُصَلِّ عَلَیٰ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَیٰ قَبْرِهِ إِنَّهُمْ کَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ 

'And never offer prayer for any one of them who dies and do not stand by his grave; surely they disbelieve in Allah and His Apostle and they shall die in transgression.' (Holy Quran, 9: 84)

These were some examples which show that verses were revealed in agreement with Omar's views (as per what they say).

has been narrated from Amir-ul-Mumineen Ali (a.s.) with nineteen chain of transmissions:

«Composure and faith are spoken on Omar's tongue.» Some traditions have it as «on Omar's tongue and heart». Yet, some of them mention as such:

«We, the companions of Muhammad (S) who were in great number never denied that composure was prevalent on Omar's tongue.»

This expression has been narrated from Thareq-ibn -Shahab and Abu Saeed Khudri with two chain of transmissions and from Abdullah-ibn-Omar with thirteen chain of transmissions.

Again, a tradition has been narrated respectively in Sahih Bukhari, Sahih Muslim, Sunan of Tirmidhi, Musnad of Ahmad and Musnad of Tayalesi. Here, we shall narrate the tradition from Sahih Bukhari. As per this tradition, the Holy Prophet (S) has said:

"قَدْ کَانَ فِیمَا مَضَی قَبْلَکُمْ مِنَ الْأُمَمِ مُحَدَّثُونَ وَإِنَّهُ إِنْ کَانَ فِی أُمَّتِی هَذِهِ مِنْهُمْ فَإِنَّهُ عُمَرُ"8

«Amongst the nations before you, there were people with whom the Angels used to converse. If, amongst my nation any one is to be found with such a quality, he is none other than Omar.»

We may also present here the very tradition of Abdullah-ibn-Omar who said:

“People have not spoken about anything so that Omar too has spoken (the same) about them save the Quran being revealed in the very form which Omar had spoken.”(1)

It has been narrated from Mujahid, a famous exegetist of Quran belonging to the School of Caliphate as such: 'Whenever Omar was giving his views and opinions, Quran was being revealed accordingly.'(2)

Also, they have narrated from Amir-ul-Mumineen Ali (a.s.) as saying: 'In the

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holy Quran there exists the views. and opinions of Omar'. (1)

From Bilal, it has been narrated as such: 'The Messenger of Allah said: 'If I had not been sent amongst you for the Messengership, then Omar would have been appointed for the same.'(2)

They have narrated a tradition from Uqaba-ibn-Aamer with nine chain of transmissions as such:

'I heard the Holy Prophet (S) saying: 'If there was to be a Prophet after me, he would have been Omar-ibn-Khattab.' (3)

A similar tradition too has been narrated from Abdulla-ibn-Omar. (4)

follows:

The Holy Prophet and myself were walking when suddenly Hazrat went towards a garbage can that was placed behind a wall and stood urinating just like downgrades do. I wanted to go away from him but he signaled at me to approach him. I went near Hazrat and stood behind him until he finished urinating. (1)

sacrificed for the idols.(1)

Holy Prophet replied: 'In the fire.'

When that man turned to go away, Hazrat called him back and said:

My father and your father are both in the fire. (1)

In some of these traditions which have been fabricated to shatter the position of the Holy Prophet, we see that precaution (so to speak) has been observed to a certain extent. That is to say, equality has been observed between the Holy Prophet and others as can be seen in the foregoing traditions and also in the traditions of Erbaaz-ibn-Salim.

Abu Dawoud in his 'Sunan', Ibn-Maaja, Tirmidhi and Daarami in their 'Sunan' and Ahmad in his 'Musnad' have narrated from Erbaaz-ibn-Salim who said:

«One day, the Holy Prophet (S) stood amongst us and delivered a speech. He exhorted us so eloquently that the hearts of the listeners overflew with fear and tears rolled down their eyes.» They said: 'O the Messenger of Allah, perhaps this is your last exhortation. If it is so, then make your will. He replied: Cling to piety and pay attention towards Allah. Obey your ruler even though he may be al Habashi slave. After me, you will witness severe controversies. Under such circumstances it will be your duty to follow my 'Sunnah' (ways) and the 'Sunnah' of Khulafa-e -Rashideen and Mahdiyeen. As far as possible, you should strive to safeguard these 'Sunnahs'.(2)

Analysis: If we wish to analyze these traditions just like the way we examined the matter of commencement of descending of revelation and the matter of 'Gharaniq', it

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would take a tremendous while. Nevertheless, we shall examine in brief some of the more important ones from among them.

words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.

And when We made the House a pilgrimage for men and a (place of) security, and:

Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down; (and) those who prostrate themselves.

In the above verse, the sentence «and appoint for yourselves a place of prayer on the standing-place of Ibrahim» has not come by itself so that it can be true of the tradition of God's agreement with the Caliph. Rather, this sentence is a part of the verse 125 while this verse itself is a part of the verses 124 - 132 where all of these verses speak about three matters:

(i) About Ibrahim the intimate friend of the Merciful and his construction of the Ka'aba along with his son Ismail - Especially verses 124 and 125 mention that God out of His Grace, made Ibrahim as an Imam of the people as he had fulfilled the words of God.

(ii) He has made His House as the place of shelter and refuge for the people and,

(iii) In this House, people should make the standing-place of Ibrahim as the place of prayers.

From this description, it is clear that the sentence «Appoint for yourselves a

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place of prayer on the standing-place of Ibrahim» has not come by itself so that we can say: This sentence has been revealed as per the agreement with Omar's opinion.

Moreover, the talk in Quran about Ibrahim's standing-place is not confined to this particular instance only. Rather, in verses 95 - 97 of Sura Al-Imran too, we read as such:

'Most surely the first 'House' appointed for men to the one at Mecca, blessed and a guidance for the nations.

In it are clear signs, the standing-place of Ibrahim and whoever enters it shall be secure.' In these verses too God has, first of all, reminded us about the matter of Ibrahim's obedience. Thereafter, He has reminded us about His House and its holiness and the fact that there are clear signs from Him in this House especially the standing-place of Ibrahim.

This analysis obviously proves that especially the matter of his standing-place and the reverence of the House of God have appeared in succession in two sets of verses and in two places of the holy Quran uniformly and the standing-place of Ibrahim has not come once or separately by itself in one sentence so that we can say:

In this case, God has followed the words of the Caliph.'

this utterance was revealed.

believers (as per the common and specific traditions the virtuous one amongst the believers is said to be Ali (a.s.) and the Angels after that are the aides.

Maybe, his Lord, if he divorces you, will give him in your place wives better than you - submissive, faithful, obedient, penitent, adorers, fasters, widows and virgins'.

It is self-evident that the afore said sentence (Maybe that Allah will provide ...) is only a part of this incident and one cannot say that this sentence has been solely revealed in conformity with the sayings of Omar.

the creators.

Then after that you will most surely die. Then surely on the day of resurrection you shall be raised.

It is very clear that the afore-mentioned verses are speaking about the stages of man's creation until the time when man reaches perfection and then dies and once again becomes alive on the day of resurrection. It is also clear that this verse like the other afore-said verses speaks about one topic and one matter. All these sets of verses have been revealed to the Holy Prophet at one time while the tradition of agreement says: Allah first revealed these sets of verses to the Holy Prophet without the sentence [تَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ](1) and the Prophet too read out these verses to the Muslims devoid of this sentence.

By hearing these verses, Omar uttered the sentence [تَبَارَکَ اللَّهُ أَحْسَنُ الْخَالِقِینَ]. God becoming pleased of this sentence added it to His Book after taking it from Omar!

Astonighing indeed! We really don't know what to say in this regard!!

Whatever verses about Omar's agreement with God have been analysed are adequate and we may say that all the (other) agreements of the Caliph too are the same as these ones. Traditions concerning agreements of Omar say: First, the Caliph would utter a sentence and then God liking that sentence would include it in His Quran.

However, in our review, we saw that the related sentences are not sentences which have come all alone so that we can say that the traditions about Omar's agreements are

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in conformity with them. Rather all those sentences are only a part related to some affair which has been described by a number of verses.

and mischief.

The next verse talks about those who wish to create mischief against the believing women and declares that if they do not desist from this act, they would be either killed or banished from the city.

Thus, the verse about veil has been revealed on the occasion of an incident. for perceiving this, one should refer to those traditions which clarifies this matter.

Now, we shall set forth some of them.

refrain from this act he would say: 'I thought she was a slave-girl.' For this reason, God commanded the women to avoid dressing themselves like the slave-girls and instead to cover themselves with the veil (except for one eye) so that they would be recognized as the noble-women.

Ibn Abbass narrates:

God commanded the believing-women to cover themselves with the veil and make an opening only for one eye whenever they wanted to leave the house for the purpose of easing nature.(1)

Umm-Salma narrates:

After the revelation of this verse whenever the Ansar women used to depart from their houses, their heads would look black like a raven. This was because of the black veils which they had put on their heads.

that time too, the corrupt people used to bring such excuses and other excuses too one after the other!

hearts are already inclined (to this).' He replied: 'Astonishing indeed 'O son of Abbass! Those two women were Ayesha and Hafesah... (1)

This tradition and tens of other traditions are unanimous that the said verses have been revealed with regards to only two of the Prophet's wives i.e. Ayesha and Hafesah. As such there is not any reason to believe that all the Prophet's wives conspired against him and the Caliph uttered the afore-said sentence and then God in agreement with him revealed the same against the Prophet's wives.

you are intoxicated.» (Holy Quran, 4: 43)

Thereafter, a proclaimer on the Holy Prophet's side would cry out in public gathering for prayers as such:

«Be aware! nobody who is in the state of intoxication should attempt to perform prayers.»

Once again, Omar was called and this verse was recited for him. However, he once more said:

'O Lord! send us a clear and manifest exposition concerning the subject of drinking wine!

As such, this verse was revealed:

إِنَّمَا یُرِیدُ الشَّیْطَانُ أَن یُوقِعَ بَیْنَکُمُ الْعَدَاوَهَ وَالْبَغْضَاء فِی الْخَمْرِ وَالْمَیْسِرِ وَیَصُدَّکُمْ عَن ذِکْرِ اللّهِ وَعَنِ الصَّلاَهِ فَهَلْ أَنتُم مُّنتَهُونَ

«The Satan only wishes to cause enmity and hatred to be sprung among you by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayers. Will you then desist? (or not? Quit it so that you will not fall prey to the conspiracy of Satan)! … (Holy Quran, 5: 91)

At this juncture, Omar said:

«We have quited! We have quited!»(1)

Tabari has brought a detailed account of this incident in his Exegesis as follows:

Abul-Qamus Zaid-ibn-Ali says: On three occasions God sent revelation concerning wine drinking. The first verse was as follows:

 یَسْأَلُونَکَ عَنِ الْخَمْرِ وَالْمَیْسِرِۖ قُلْ فِیهِمَا إِثْمٌ کَبِیرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَکْبَرُ مِن نَّفْعِهِمَا 

«They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men and their sin is greater than their profit.» (Holy Quran, 2: 219)

After the revelation of this verse some of the Muslims were yet drinking

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wine so much so that two amongst them joined the congregation prayer in the state of intoxication and while praying they began using obscene words. For this reason God revealed the following verse:

یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَهَ وَأَنتُمْ سُکَارَی حَتَّیَ تَعْلَمُواْ مَا تَقُولُونَ

«O you who believe! do not go near prayer when you are intoxicated.» (Holy Quran, 4: 43)

However, there were still some people who used to drink wine but definitely not at the time of prayers. This continued until according to the narration of Abul-Qamus, a person who was in the state of intoxication unknowingly began to recite an elegy in the battle of Badr for the dead ones amongst the polytheists.

This news reached the Holy Prophet (S). In a state of anger and with his cloak being dragged over the ground he approached that man. The man thinking that the Prophet wanted to punish him with that which he had in hand said: I seek refuge in Allah from His wrath and the wrath of His Messenger. I swear by Allah that I will no more drink wine. After this, God revealed an explicit order with regards to wine as follows:

یَا أَیُّهَا الَّذِینَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَیْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّیْطَانِ فَاجْتَنِبُوهُ لَعَلَّکُمْ تُفْلِحُونَ. إِنَّمَا یُرِیدُ الشَّیْطَانُ أَن یُوقِعَ بَیْنَکُمُ الْعَدَاوَهَ وَالْبَغْضَاء فِی الْخَمْرِ وَالْمَیْسِرِ وَیَصُدَّکُمْ عَن ذِکْرِ اللّهِ وَعَنِ الصَّلاَهِ فَهَلْ أَنتُم مُّنتَهُونَ

«O you who believe! intoxicants and games of chance and (scarifying in the name of) stones set up and (dividing

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by) arrows are only an uncleanliness, the Satan's work; shun it.... Will you then desist? (Holy Quran, 5: 90- 91)

Over here, Omar-ibn-Khattab said:

إنتهینا! إنتهینا!

We have desisted, we have desisted!(1)

Tabari says: A person drank wine and then recited an elegy for the dead polytheists of the battle of Badr. Tabari does not mention his name but 'Abshiyc', the author of «Al-Mustatraf» has mentioned so and in his narration he says as follows:-

...so some of the Muslims continued to drink wine while some desisted from doing so until Omar who was in the state of intoxication held a piece of a camel's jaw-bone in his hand and struck it on Abdul Rahman's head. Thereafter he sat down and while reciting the poem of Aswad-ibn-Yafor began elegizing the dead polytheists of the battle of Badr....

This news reached the Holy Prophet (S) who left the house in the state of anger. His rage was so severe that his cloak was being dragged on the ground and he started to beat him with what he had in hand. Omar said. I seek refuge ill Allah from His wrath and from the wrath of His Messenger.

At that moment, God revealed the following verse:

إِنَّمَا یُرِیدُ الشَّیْطَانُ أَن یُوقِعَ بَیْنَکُمُ الْعَدَاوَهَ وَالْبَغْضَاء فِی الْخَمْرِ وَالْمَیْسِرِ وَیَصُدَّکُمْ عَن ذِکْرِ اللّهِ وَعَنِ الصَّلاَهِ فَهَلْ أَنتُم مُّنتَهُونَ

«The Satan only wishes to cause enmity and hatred to be sprung among you by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from

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prayers. Will you then desist? (or not? Quit it so that you will not fall prey to the conspiracy of Satan)! … (Holy Quran, 5: 91)

Then Omar said: 'We have stoppedd, we have desisted!'(1)

Qurtabi has brought another piece of this incident in his exegesis (of Quran) and has narrated from Sa'eed-ibn-Jubair as follows:-

The people continued their ignorant customs and practices until God continued issuing commands for the prohibition of the same. In the early days of Islam, the Muslims were drinking wine until the verse

 یَسْأَلُونَکَ عَنِ الْخَمْرِ وَالْمَیْسِرِۖ

was revealed.

The people said: We drink wine because of the advantages that it has and not because of its harmful effects. This state continued until a ma n drank wine and lead the people in prayers. While reciting a verse from the holy Quran he said:

یاأیها الذّین کفروا أعبد ما تعبدون

'O unbelievers! I worship that which you worship.

Thereafter this following verse was revealed:

یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَهَ وَأَنتُمْ سُکَارَی

Here, a group of Muslims said: 'We shall drink wine but not in the state of prayers.... (2)

A section of this incident can also he seen in a tradition narrated by Hakim Naishaboouri from Imam Amir-ul-Mumineen (a.s.)

Imam says: 'Before the revelation of the commandment on prohibition of wine, a man from Ansar had invited us to his guests. We accepted his invitation. We stayed in his house until the time for mid-night prayers approached. Later a person stood forward and led the congregation prayers. While reciting the sura 'Kafirun' he made

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an error in recitation. For this reason the verse

لاَ تَقْرَبُواْ الصَّلاَهَ وَأَنتُمْ سُکَارَی

was revealed.

Thereafter Hakim Naishaboouri says:- Concerning the conditions of authenticity from the view-point of Bukhari and Muslim this tradition is an authentic one.

However, they have not narrated it. Thereafter, he adds: In this tradition, there exists a great interest and it is this that the Khawarij have attributed this intoxication and wrong recitation of prayers to Amir-ul-Mumineen - Ali-ibn-Abi Talib and not anyone else!! But, Almighty God has proved his innocence and purity through this very tradition and just as mentioned before Imam himself has narrated the incident with reference to someone else. (1)

* * *

Verily, such was the incident of Omar's agreement with his Lord. We have brought these examples in brief and have described them as examples which can lead us recognize the reality of all other consents so that the readers realize that the reality of these consents are not something outside the scope of these examples.

a sitting position.(1)

Mughaira-ibn-Shuaba narrates:

'Whenever the Holy Prophet (S) used to go to ease nature, he would keep himself completely far away from the people.' (2)

Abdur-Rahman-ibn- Abi Qarrad says:

'I went with the Holy Prophet to a far off spot for easing nature and in fact, whenever Hazrat wanted to do this act, he would completely keep himself away from all others.(3)

Abu Musa narrates from the Messenger of Allah (S) who said:

'Whenever anyone amongst you wishes to ease nature he should search for a suitable place for this act. (4)

Omar says: 'When the Holy Prophet (S) saw me urinating in a standing position, he said: 'O Omar, do not urinate while standing. Thereafter, I never urinated in a standing position.(5)

Jabir-ibn-Abdullah Ansari has said: 'The Holy Prophet (S) has prohibited us from urinating in a standing position.' (6)

In spite of such numerous sayings and commands why is there so much fuss over making an issue of the Holy Prophet (God forbid) performing such an act in the manner claimed? In this regard, we shall not say anything and the clear-sighted readers can perhaps find the answer to this question from the following points:

In 'Sunan' of Ibn-Maaja we find the following matter:

'It was the habit of some of the Arabs too urinate in a standing position.'(7)

Malik in his 'Muta' narrates from Amro-ibn -Maimun who said:

'I had witnessed Abdullah-ibn-Omar urinating while standing.'(8)

The second Caliph, Omar-ibn-Khattab said:

'Urinating in a standing position is a better form of easing natural need.'(9)

which we would like to briefly ponder over is the matter of eating meat sacrificed for the idols and the blasphemy and polytheism of the Holy Prophet's forefathers - God forbid !

In order to know the Holy Prophet's condition during the period of ignorance, it would be most worthy to refer to his best companion and his most intimate disciple i.e. Amir-ul-Mumineen Ali (a.s.) so that we realize what he has to say about Hazrat's behaviour and conduct:

قال أمیر المؤمنین (علیه السلام)

ولقد قرن اللّه به من لدن کان فطیما اعظم ملک من ملائکته , یسلک به طریق المکارم ومحاسن اخلاق العالم لیله ونهاره

'From the time of his (i.e. Holy Prophet's) weaning, Allah had put a great angel with him to take him along the path of high character and good behaviour throughout the day and night. (1)'

Imam Baqir (a.s.) too has specified the same fact in this manner:

 یوکل اللّه تعالی بانبیائه ... ووکل بمحمد ملکا عظیما منذ فصل عن الرضاع یرشده الی الخیرات ومکارم الاخلاق ,ویصده عن الشر ومساوئ الاخلاق 

'The Almighty Allah commissioned an angel for all His Prophets and right from the time of Hazrat Muhammad's weaning, He sent His greatest angel for him in order to protect and guide him on the path of goodness and high character and dissuade him from evil nature. (2)

With regards to the Holy Prophet's forefathers too we shall now refer to the Ahlul Bayt school in order to see what they have said about them.

Imam Sadeq Jafar-ibn-Muhammad has narrated from his father

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who has narrated from his grand-father who has narrated from Hazrat Amir-ul- Mumineen (a.s.) that the Holy Prophet (S) said:

إنّ عبدالمطّلب کان لا یَستقسِم بالأزلام، ولا یَعبُد الأصنام، ولا یأکل ما ذُبِح علی النُّصُب، ویقول: أنا علی دِینِ أبی إبراهیم علیه السلام

'O Ali! Abdul-Muttalib (my grandfather) never used to worship and gamble with arrows called as «Azlam» which were objects of idol-worshipping and gambling. (1)

He never used to worship before the idols and never would he eat meat of animals slaughtered on the fixture for the idols.

Asbagh-ibn-Nabatah says: I heard Imam Amir-ul-Mumineen (a.s.) say:

'I swear by Allah that neither my father (Abu Talib) nor my grand-father Abdul-Muttalib nor (his

father) Hashim and nor (his father) Abd-Munaf ever worshipped any idol.

He was asked: Then what did they worship?

He replied: They used to recite 'Namaz' (prayers) on the path of the upright religion of Ibrahim and they held on to his ways and customs.

These were some of the sayings of Ahlul Bayt about the Holy Prophet's forefathers.

The Evil Consequences Of Such Traditions On The Beliefs Of Muslims

In the traditions of the Caliphate School we find the following narrations:

A - It has been narrated that the Messenger of Allah, (S) before his appointment had once invited Zaid-ibn-Amro-ibn-Nufail to accompany him in eating. On the table-cloth, meat could be found. Zaid refused to eat and said:]

'I do not eat that which you sacrifice for the idols. I only eat that meat (of animals) which has been slaughtered in the name of Allah'.

B - It has

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been narrated that the Holy Prophet (S) after his appointment had told someone as such: 'My father and your father will be in the fire of hell.'

C - It has been narrated that the Holy Prophet while urinating in a standing position called Huzaifa who came and stood behind Hazrat until he finished passing urine.

D - It has been narrated that Hazrat being caught under the spell of the magicians was thinking that the work which he had not (yet) performed has been performed by him.

E - It has been narrated that on the day of 'Eid' two little girls were singing in the presence of the Holy Prophet, then Abu Bakr entered and said: 'Song and music of Satan!? Song and music of Satan!?'

The Holy Prophet said: Leave them, O Abu Bakr. Every nation has some festival and today is our festival. (Eid-e-Fitr or Qurban)

F - It has been narrated that on the day of 'Eid', the Holy Prophet carried Ayesha over his back such that her head rested on the Prophet's shoulders and her cheek touched the Prophet's cheek in order that she could see the Habashis (Ethiopians) performing in the mosque of the Holy Prophet.

Omar entered the mosque and prevented the Habashis from their act. The Holy Prophet said: Leave them alone O' Omar and then he told the Habashis as such:

'O Habashis, be free and in peace.

G - It has been narrated that when the people who were witnessing the Habashis singing and dancing saw Omar

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approaching, they began to disperse. The Holy Prophet said: I am seeing the Satans of Jinn and men fleeing from Omar'.

H - It has been narrated that Baridah was playing on a tambourine in the presence of the Holy Prophet. As soon as Omar entered, he took away the tambourine and sat over it. The Holy Prophet said: 'O Omar, Satan fears you!'

Tradition On The Holy Prophet Cursing The Muslims

Traditions which reveal the Messenger of Allah cursing the Muslims are numerous.

In reply to those who would ask him about this very matter, he would say:

«I have made a pledge and covenant with my Lord that I am one human-being - I become happy just one ordinary human-being becomes happy and (at times) I become angry just as they become angry (due to various material factors). So, O my Lord, whomsoever I have cursed from my nation and he was not worthy of that curse, make him gain the favour and closeness on the Day of Judgement!»

In another tradition he has said: 'O Lord whomsoever I have harmed or used indecent words or cursed or lashed (with a whip) turn this deed of mine into a source of mercy and purity for him and a means of proximity in thee.

was because of your so and so instruction.

He said: You are more acquainted than me in the worldly affairs.

Messenger of Allah (S). There are (yet) other traditions which are related to his prophetic mission, the divine revelation and the propaganda of the same to the people which is the foundation of Hazrat's missionary character.

Traditions say: As he had forgotten some verses of so and so chapter, he would omit them at the time of recitation of the same. One day when he heard a Muslim man reciting the same forgotten verses in the mosque he said: 'May Allah bestow His Mercy on him. He has reminded me of what I was omitting from the Quran.']

Traditions mention that when the Holy Prophet was receiving revelation for the first time at Mount Hira, he doubted in the Angel carrying the revelation least he may be a Satan or Jinn wanting to beguile him. In that very matter of revelation too, he fell into doubt - least the words of revelation are like the cadence of the soothsayers which the Satan or Jinn inspires them and he too has become a soothsayer. Thus the Messenger of Allah (S) doubted as such in the heavenly revelation and in the divine emissary until a Christian scholar delivered him from the state of wandering and perplexity and made him steadfast in his affairs.

Moreover, there are much greater tradicements than these, such as the myths level led against the Holy Prophet that the Satan was able to beguile him and make him utter some words of honour in praise of the idols such that the

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Prophet failed to distinguish the truthfulness of revelation from Satan and the true (divine) words from the cadence of Satan. As such, he would recite the Satanic words thinking them to be a part of heavenly revelation.

The calamity in some of the traditions can be seen reaching to such pinnacle where God commands His Prophet to follow others in the matter of legislation of laws. In traditions it has come down that Quran is dependent on the views and opinions of some of the common people. For example:

The Messenger of Allah was about to recite 'Namaz' (prayers) over the dead body of Abdullah-ibn Abi Munafiq when Omar prevented him from doing so and said:

'Has not Allah prohibited you from reciting Namaz over the hypocrites?'

The Messenger of Allah said: I have the option between two affairs that Allah says:

اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِینَ مَرَّهً فَلَن یَغْفِرَ اللّهُ لَهُمْ

Whether you seek forgiveness for them or not (is the same); even if for seventy times you seek forgiveness for them, God will never forgive them. (Holy Quran, 9: 80)

In spite of this, the Prophet prayed over the dead body of Abdullah.

Thereafter, this verse was revealed:

وَلاَ تُصَلِّ عَلَی أَحَدٍ مِّنْهُم مَّاتَ أَبَداً وَلاَ تَقُمْ عَلَیَ قَبْرِهِ

'And never offer prayer for any one of them who dies and do not stand by his grave!(Holy Quran, 9: 84)

Similarly, their narration that a divine revelation commanded the Muslims to appoint for themselves a place of prayer on the standing-place of Ibrahim.

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This revelation came as per the suggestion of Omar.

Likewise, the divine command ordering the Prophet's wives to cover themselves in veil was in the same manner.

Besides, there are yet many more other examples which have been narrated in books of hadith, exegesis (of Quran) and Manaqib (eulogistic biographies) for the sake of brevity, we will avoid mentioning them.

on the occasion when he forgot one or two units of prayers and others reminded him of his forgetfulness.

The Holy Prophet forgets his 'janabat' (unwashed from having had sexual intercourse) and leads the people in prayers. At that moment he remembers that he is in the state of 'janabat'.

The Holy Prophet curses, abuses and uses indecent words against the believers whereas most of his followers are innocent of these affairs.

Out of blunder the Holy Prophet prohibits the people of Medina from insemination of the date-palms and the dates in that year get spoiled. The Prophet makes such a prohibition while (even) the children residing in palm- lands are aware of this matter. As such, these children are more clear-sighted than the Holy Prophet in worldly affairs.!!

The Holy Prophet carries his wife on his back in such manner that her cheek rests on his cheek so that she can see the dance and play of the Habashis (Ethiopians) in the mosque. This occurs at the time when majority of Hazrat's followers refrain themselves from such an indecent act. Thus, the common Muslims are more preferable to the Prophet.!!?

The Holy Prophet listens to music and in fact approves it. However his companions like Abu Bakr and Omar abstain from it! Thus, these two are more superior than the Prophet.!!?

The Holy Prophet drops some verses of Quran at the time of recitation as he forgets them.!!.? He remembers them only when other reciters (of Quran) recite them. Thus, they are better and more

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preferable than the Prophet.?!!

sayings had its effect on the Governor and he was led to error. He felt uneasy until he fell in bed.

At that moment, the main person who was behind this plan called cone of the government officials and gave him some amount of money and instructions to buy some sheep and then sacrifice them and give them in charity for the fast recovery of the Governor.

After this, each of those who had designed this plan were taking precedence over each other in paying the Governor a visit. They were complimenting him for the disappearance of the signs of his illness and were every now and then saying: Praised be God; mediation is very near; for God has accepted our charity. In this way, the Governor arose from the bed and returned back to the seat of governorship.

The next day, the designer of this plan brought a bag full of money for the Governor and said: This bag has been given by so and so a person to the Governor as a gift or bribe in order to win votes. The Governor refused to accept the money. That man said: Didn't you see how God accepted bribe from us and as a result saved you from this terrible sickness!?

With this reasoning, the Governor fell into vain greed and accepted the bribe. In this way, the door for bribe-taking was opened for one and all....

The story of the Caliphs too was just the same. They wanted to have sittings of joy, play

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tambourine, sing and make all the unlawful acts (just as the same can be seen in the historical books like Al-Aagani Abul Faraj Esfahani) permissible for themselves. The enigency of rulership called for fabrication of traditions for the admissibility of the deeds and actions of the Caliphs (by propagating that the Holy Prophet of Islam was himself involved in such deeds).

Therefore it is quite obvious as to what was the basis and need for such type of traditions. Unfortunately, the European orientalists and Islamologists have relied more on such traditions and have clunged to them in order to justify their personal motives.

Why do the orentalists set such types of traditions as a pretext!?

The Christian evangelists and the Jewish rabbis have strived in their Eastern and Islamic research to present the Quran as the outcome of human mind (negating the revelation) and Islam as a terrestrial phenomenon.

For achieving this aim, what was better than presenting proofs from Islamic documents.

However, as they could not find their aim and motive in the authentic references and sources of Ahlul Bayt, they forsook them altogether and referred to the Caliphate school. Of course in this school too, they relied (only) on those traditions by means of which they could attain their objectives and did not pay attention to those correct traditions which could be seen here and there in this school which was found to be contradictory to their motives.

For example, the orientalists disregard the following incident which has been narrated from Amir-ul-Mumineen. In that

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tradition, Hazrat Ali declares his presence at the outset of descension of revelation and says: I heard at that moment a sound of shimpers and the Prophet said: This is Satan who is groaning as he has become dejected with his worship.

They have turned their face away from such types of traditions which can be abundantly found in the school of Ahlul Bayt and have instead referred to the Caliphate school. Moreover they have relied on those traditions which help in fulfilling their sinister objectives and that too such traditions whose narrators were not at all present so that they could have a correct narration from them.

By relying on these traditions, the biased orientalists have narrated that the Messenger of Allah became doubtful in the matter of revelation and thought that whatever was being revealed upon him was in fact the soothing words of the soothsayers which Satan has inspired to him. In this manner, the Holy Prophet too is a soothsayer like the other soothsayers.

However, they have not narrated the good and authentic traditions which can he seen in the Caliphate school and if at all they have narrated them, they have expressed their doubt. For example, the tradition that the Christian scholars and Jewish rabbis have years before the Holy Prophet's appointment, informed his near ones that he was the same Prophet about whom the past Prophets have given glad-tidings....

* * *

The orientalists have disregarded tens of other such traditions and halve referred to traditions which portray an

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abominable and ugly picture of the Holy Prophet so that under the light of these traditions, they could wishfully create a blot on his heavenly visage.

Likewise, they have made an uproar out of the 'Charaniq' fable narratives and set them as documents and have psychologically and sociologically analysed them. However, they have never referred to what the student of Imam Sadeq (a.s.) i.e. Hashim-ibn-Hakam al-Kalbi has narrated and have never accepted his narrations which happen to be a contradiction to the traditions belonging to the Caliphate school so that they would realize that it was the Quraishite polytheists (and not the Prophet) who used to utter these sentences in praise for the idols and Sura Najm has been revealed to rebuff them.

That which was befitting their personal desires was mentioning the following:

In the worldly affairs of the people, the Holy Prophet has given commands contrary too science and knowledge like the command for non-insemination of date-palms as a result of which he inflicted a heavy economic loss upon the farmers of Medina. And when he realized his mistake he said:

«You (all) are more aware and well-acquainted than me in the worldly affairs.»

This attitude is in agreement with the insight of Christianity and the like of them who say: Leave (alone) the affairs of Casear to Casear himself and whatever is related to God leave it to Him!

Consequently, if the Muslims wish so, they can take from the East and West the matters related to economical and social regulations. (This case

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too is spawned by their material reflection. They say: 'Religion appoints a person and regulates his relationship with God. However his social connection should be defined by Eastern or Western systems and regulations).'

have rejected the matter of seeking benediction from his holy shrine and seeking intercession for him. Rather, they consider all these to be acts of polytheism. With regards to the holy verses of Quran and the traditions which have come down in this connection and are found to be incompatible with their aims and motives they have interpreted them esoterically.

B - Just as man is in need of system in his social life so that he is aided in regulating his behaviour and relationship with others, he is provided with guidance about the manner of his dealings and association with the people and he derives the maximum benefit from nature and its pleasures and therefore being kept away from the evils, in the same manner, he is in need of one model and example where the (afore-said) system has been incarnated in his existence. This is so that man by observing him, can recognize his own way and path and will be able to follow his manners easily.

This model or leader whether appointed by God or coming from man's side(1) - will leave a great effect on his followers.

This matter is in conformity with the saying:

الناس علی دین ملوکهم

“The people follow the path and religion of their own rulers and kings.'

The rulers and kings are the very leaders of nations. It is obvious that the ways of a leader who has been divinely appointed is having a greater influence on his followers than other leaders on their followers!!

Based on

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the above rudiment, if man believes that the divine Prophets - right from Adam to Noah, Abraham (Ibrahim), Jacob (Yaqub), Yusuf, Ayub, Moses, David (Dawoud), Yunus, Jesus (Isa) and the last of the Prophets, Hazrat Muhammad Mustapha (S) - were all sinners and for substantiating his own views he relies and insists on the ambiguous verses of the Quran and even interprets them esoterically (contrary to their external outlook) in order to manifest them in accordance with his own views and in this regard, he relies on those traditions which attribute sins to some of the Prophets whereas they were in reality free from such sins just as they have narrated in the case of (David) (a.s.) with Aurya's wife(1) or in the case of the Holy Prophet (S) with Zainab(2) and if he believes in the authenticity of these traditions, then such a person with such beliefs with regards to the Prophets and that they are sinners and not vanguards of their personal desires and do whatever they wish while they hold the highest position of divine proximity, then how is it possible for himself to avoid following his carnal desires and abstain from committing sins!!?

In contrast to this school is the Ahlul Bayt school which insists strongly that right from infancy, the Prophets have been under the bounds and protection of divine immaculateness. This school refers to the clear defined verses (instead of ambiguous verses) and derives their correct meanings in addition to the fact that in this

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school, there exists no traditions about the sinfulness of any of the Prophets. Rather, the learned scholars and followers of this school believe in the immaculateness of the Prophets and their legatees including the holy Imams (a.s.).

In many of the traditions from these great divine leaders, one can see their magnanimity, their aloofness from carnal desires throughout their life and their invitation of the people towards chastity and purity. The testimony to the above fact are the sermons of Amir-ul-Mumineen (a.s.) and the invocations of Imam Sajjad (a.s.).

Moreover, numerous narrations have come about their unlimited piety, their rampant weepings out of fear of God, their unilateral attachment with God and their struggle in all dimensions of Islam in order to achieve the satisfaction of God. Necessarily, the true Shi'ites (friends) of such leaders will take lessons from their pure and sacred life and from their precious and pleasant speeches and they will follow them in all the spheres of their life.

For example:

The Holy Prophet (S) said:-

«The sun has not dawned on any person better than Omar!» Therefore, he is supposed to be more superior than all the noble Prophets and much more than the Holy Prophet (S) of Islam.!?

Then the Holy Prophet (S) said:-

«Truth has been placed in Omar's tongue. He speaks the truth and his heart too. has become acquainted with the truth. Faith is manifest on Omar's tongue.»

Then the Holy Prophet (S) says:-

«In the past nations, there were men who used to converse with the Angels. If amongst my nation there happens to be anyone like this, he is none other than Omar.»

Again, the Holy Prophet (S) has said:

«If there was to be a Prophet after me, he would have been Omar-ibn-Khattab».!!

Then, they have narrated various instances of Omar's agreement with God or in effect God's agreement with Omar....

In these instances, Omar would present his views and then immediate to this, Good would reveal the verses of Quran in accordance with his views. In some cases, God even revealed the verses exactly in accordance with Omar's words!

They have also narrated that in certain instances when differences would arise between the Holy Prophet and Omar, God would reveal a verse in favour of Omar and charge the Holy Prophet with the responsibility of putting them into practice by following the Caliph's views.

It is for this reason that they have said:It is for this reason that they have said:

«No event took place where people had uttered some words about it

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and Omar too had uttered the same except that Quran was being revealed as per Omar's sayings.

Also:

Verily, the views and opinions of Omar can be seen in the holy Quran.

numerous others like them will be this that this belief (present among some of the Muslim sects) will continue - even after the demise of the Holy Prophet.

For example if Omar, after the Holy Prophet's demise, had said anything contrary to what the Prophet had said during his life-time, then they would act as per Omar's views and sayings and abandon the Prophet's sayings!

Their support for inclining towards such a belief is a tradition which they narrate from the Holy Prophet as follows:

'If I had not been appointed (as a Prophet) amongst you, then Omar would have been appointed'!

and

'If there was to be a Prophet after me he would have definitely been Omar.(1)

An Example Of Practice Of The Muslims With Regards To Omar's Ijtihad (Independent Judgement)

the incident of ali's prohibition of «umrah tamatoo» (preliminary pilgrimage)

Amongst the various practices of Omar's Ijtihad (independent reasoning) and his opposition to the Prophet's 'Sunnah' (ways) was the matter of «MUTAH HAJJ» (lesser pilgrimage)

During the journey of his last pilgrimage, Messenger of Allah (S) propagated on Divine command the necessity of «Umrah Tamatto». The Muslims, who were approximately one hundred thousand in number performed the «Umrah Tamatto» according to the Holy Prophet's commands. Years later, when Omar was on the seat of Caliphate, prohibited the Muslims from performing this act. He said:

متعتان کانتا علی عهد رسول الله وأنا أُنهی عنهما أُعاقب علیهما و هما متعه الحج و متعه النساء

«I prohibit the two 'Mutah' which was in vogue during the Holy Prophet's time. I shall

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prevent anyone from performing the same and anyone found guilty will be punished severely - One is the «Umrah Tamatto» and the other the temporary marriage.» (1)

After the issue of this commandment by Omar, the Muslims separated Hajj from Umrah (preliminary pilgrimage) and performed Hajj without Umrah - Of course for the sake of. acting upon Omar's commandment and prohibition!!

This practice continued up to the time of Uthman's pledge. Uthman too prohibited the performance of 'Umrah' but Hazrat Ali ordered against the same.

In a journey, when these two met each other on the way to Hajj, Amir-ul- Mumineen addressed Uthman as such:

«Why do you prohibit something which the Messenger of Allah had commanded and acted upon?»

Uthman replied: «Leave us alone.»

Hazrat Ali said: «I cannot do so.»

When Hazrat Ali witnessed this situation, he made one intention for 'Umrah' (preliminary pilgrimage) and 'Tamatto' (greater pilgrimage) and performed them and commenced the saying of 'Labbaik'. (2)

In the pledge of Government of Abdullah-ibn-Zubair:

In the pledge of Ibn-Zubair, Abd ullah-ibn-Abbas would command the people to perform the «Umrah Tamatto» while Abdullah-ibn-Zubair would prohibit the same(3) and say: Perform Hajj without the Umrah and forsake whatever this blind man says.(4)

In reply, Abdullah-ibn-Abbas said: «The one whom Allah has made blind is you and you alone.» «Why don't you inquire this matter from your mother!»

Then, Ibn-Zubair sent someone too his mother and inquired this matter from her. His mother replied: «Ibn-Abbas has spoken the truth. We went for Hajj along with the Prophet and in the beginning

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we performed the Umrah Tamatto. Thereafter, we came out of 'Ehram' (pilgrims garb) and became free from all the acts which are prohibited for one (clothed) in a pilgrim state - even the prohibition of cohabitation.(1) This continued until the day approached for wearing 'Ehram' for the Hajj-Tamatto.»

Urwah-ibn-Zubair, the brother of Abdullah-ibn-Zubair told Ibn-Abbas as such:

«How far are you prepared to go into) deceiving and deviating the people O' son of Abbass?»

He replied: 'O Urwah! What do you mean?' He said: During the period of Hajj, you command us to perform the 'Umrah' (prelimanary pilgrimage) whereas Abu Bakr and Omar have prohibited the same.

Ibn-Abbass said: «This act has been performed by the Prophet of Allah.(2) (and I am giving instructions on the basis of Holy Prophet's deeds and commands).»

In another tradition it has come down as such: 'Ask your mother!'

Urwah said: But Abu Bakr and Omar have not performed this act!

Ibn-Abbass said: I am speaking from the Prophet's side and you are replying on behalf of Abu Bakr and Omar.(3)

It was very obvious that the passing of decrees as per the Holy Prophet's 'Sunnah' but opposite to Omar's 'Sunnah' was reckoned by them to be a deviation. This was because people like them had narrated that God has placed the truth on Omar's tongue; that the faith speaks on his tongue; that God has set his views and opinion - as the legal judgements and revealed the verses of Quran one after the other on the basis of his

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views and opinions to such extent that the Prophet is ordered to follow Omar's views even if it differed with his own!

It was very obvious for the Muslims believing in the authenticity of those traditions to act upon the independent judgements and views of Omar and give them preference over the decrees of the Prophet (S) just as we saw in the case of «Umrah Tamatto». There are yet many other examples such as the matter of decree of 'Khums', (one fifth levy)(1) prevention of putting down the Prophet's traditions in writing,(2) the distribution of public - treasury on the basis of class - system, saying three times the word of 'talaq» (divorce) in one sitting instead of divorcing for three times, reciting the supererogatory (Nafila)prayers in congregation in the month of Ramadhan and numerous other cases where Imam Amir-ul- Mumineen (a.s.) mentions some of them in the end of one of his sermons as follows:

'I swear by Allah that I commanded the people to recite only the obligatory prayers in congregation in the month of Ramadhan and I informed them that it is heresy to recite the supererogatory prayers in congregation. I saw that some of my army men - those who were fighting along my side - were crying out: 'O the people of. Islam, they have altered the 'Sunnah' of Omar! They prevent us from offering the recommended prayers in the month of Ramadhan! I feared that this group would bring about unrest in certain sections of

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my army....

Similarly, they acted in accordance with the views of the Caliphs from the 'Sahabah' (companions of the Holy Prophet) such as Abu Bakr, Uthman and Muawiya by virtue of the numerous traditions narrated in their favour.(1) With regards to the 'Sahabah' (companions) too, they believed some way or the other, in their immunity from sins although they named this immunity as justice. They would say:

“The justice of all the companions has been proved and is something indisputable» and «All the companions are just and one cannot say anything (wrong) about them.”(2)

In the book 'Introduction to Mer'aat-ul-Uqool, we have brought instances of judgements of the companions (amongst the Caliphs) and also said: The only person whom we have not found to express his own views and opinion (i.e. pass judgements) against the 'Sunnah' and tradition of the Messenger of Allah (S) is Imam Ali Amir-ul Mumineen (a.s.).

However, with regards to the other Caliphs who were not the companions of the Holy Prophet, their views and opinions have not become the 'Sunnah' (way) even though the Caliphate school has strived with all its power to uphold the position of Caliphate and degrade the position of Prophethood and Messengership just as we shall see the same in the following incidents:

A - Once Hajjaj in one of his sermons said: «Take heed of the Caliph of Allah and obey him i.e. Abdul-Malik-ibn-Marwan the chosen one of Allah.» While addressing the people he said:

«Tell me; whether your sent One is more worthy in

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your eyes or your successor in your family?(1) (by this, he meant to say that the Holy Prophet is only a sent one from God towards the people while Abdul-Malik is the Caliph and representative of God amongst His creatures). Therefore, as this Prophet is only a carrier of message while the Caliph is the eldest son of a father of a house who bears the responsibility of running the affairs of the family in his father's absence, there exists a vast difference between the two.»

Hajjaj too wrote a letter to Abdul Malik the Ummayad governor and mentioned therein the lofty position of Caliphate. He stated that the earth and the heavens are set up due to the value and credibility of the position of Caliphate and Caliph. As a matter of fact, a Caliph is nearest to Allah than even the angels and is more preferable and superior to the Prophet and Messengers. This is because Allah created Adam with the help of His own Hands and placed him in His Paradise. Thereafter, He sent him to the earth and made him as His Caliph and later sent the Angels as a Prophet towards him!

This letter and the reasonings mentioned therein in revealing the exalted position of Caliphate ecstasized Abdul-Malik who said:

«I wish that the people from the Khawarij were present before me. I would have argued and reasoned with them with the contents of this letter.» (2)

In one of those years Walid-ibn-Abdul-Malik ordered Abdullah-ibn-Khalid, the Governor of Mecca

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to dig a well in that particular city. A well was dug and fresh water was obtained from it. Abdullah, the governor of Mecca ordered that the water of well should be brought out and amassed in a pond next to the 'ZamZam' water so that the people would realize the superiority of that particular well-water over the water of ZamZam. Thereafter, Abdullah, the governor of Mecca said in his sermon as such:

«'O people! Who is greater and more superior in position? The representative and successor of a person amongst his family or a messenger and the message he carries for them? By Allah, if you do not know the superiority of the position of Caliphate, then pay attention to this incident:,

Ibrahim, the Friend of the All-Compassionate requested Allah to provide him water and Allah too provided him some salty water. On the other hand, the Caliph asked Allah for some water and Allah granted him fresh water (the water from well which he had dug on the Caliph's order in contrast to the water of ZamZam).»

After this story, the water of that well dried up and nobody knew what actually happened.» (1)

When Wahid, son of Yazid, son of the corrupt Abdul Malik assumed the Caliphate, Marwan-ibnMuhammad, the governor of Armanistan wrote a letter to him and congratulated and complimented him for his position of divine Caliphate. (2)

In one of the gatherings of Mahdi, the Abbassi Caliph, it was said that Wahid-ibn-Yazid had been a dualist. Mahdi said: The position

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of divine Caliphate is that it can be much higher than entrusted to a dualist.

* * *

Those close to the Caliphate raised in this manner the status of Caliphate from the Caliphate of the Messenger of Allah (S) to the Divine Caliphate itself and took off from it, the condition of justice and the duty of following the Islamic precepts. To prove this, they have brought traditions like the one from Huzaifa which can be seen in Sahih Muslim as follows:

The Messenger of Allah (S) said: 'After me shall come the Imams who will neither follow my ways and customs nor accept my 'Sunnah'. Amongst them are men whose hearts are like the heart of Satan in a human body!

Husaifa says: I asked:- 'O the Messenger of Allah! If I live till that time, then what should I do?

He said: «Pay heed and obey the leader even if he lashes you and seizes your wealth.» (1)

Also, they have forged on the words of Ibn-Abbass a tradition from the Messenger of Allah (S) as such:

'Any one who sees anything abominable from his Imam (leader) should be patient because, the one who keeps himself aloof from the society by even one step or span and then dies, has died the death of ignorance. (2)

In another tradition, they narrate as follows: 'No one shall pull back even by one step, from the bounds of obedience of the government and the one who does so and then dies, has died the death of ignorance.

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(1)

At the time of onslaught of Yazid's army on Medina and the massacre, plunder and violation of the chastity of its people, Abdullah-ibn-Omar narrated as such: 'I heard the Messenger of Allah (S) saying: 'The one who breaks the link of obedience of the ruling government will meet his Lord on the Day of Judgement in a state where he will not have any proof or reasons for his affairs and the one who dies and does not have the allegiance of the ruler on his neck, has died the death of ignorance. (2)

Nuwi, the leader of hadith narrators while commenting on this tradition says:-

'All the Ahl-e-Sunnat i.e. the jurisprudents, traditionists and theologians have said:-

'A Caliph is not ousted from the seat of Caliphate for the crime of debauchery, injustice and suppression of the people's rights and one cannot revolt against him simply for these reasons. Rather, it is necessary to advise and admonish him and make him fear the divine punishment because traditions in this regard command us to do the same. (3)

Elsewhere Nuwi says:

'As per the consensus of the Muslims, to rebel and fight against the Caliphs even though they may be evil and unjust is forbidden. Numerous traditions in this regard substantiate each other and the Ahl-e-Sunnat unanimously believe that a ruler cannot be dethroned just because he is an evil-doer(4). About the necessity of obeying the Caliph they set forth the following verse of Quran as an evidence:

یَا أَیُّهَا الَّذِینَ آمَنُواْ أَطِیعُواْ اللّهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی

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الأَمْرِ مِنکُمْ

'O you who believe! obey Allah and obey the Apostle and those in authority from among you.' (Holy Quran, 4: 59)

A Hanafi jurist who was a great leader of this sect living in the end of the third century says in his book which he had written for the general public as such:

The seventh matter. It is lawful to pray behind every ruler - whether a tyrant or a just one - because to obey him is obligatory and to disobey him is a sin and heresey. The one who does not obey his ruler is a partisan since the Almighty Allah says:

یَا أَیُّهَا الَّذِینَ آمَنُواْ أَطِیعُواْ اللّهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی الأَمْرِ مِنکُمْ

'O you who believe! obey Allah and obey the Apostle and those in authority from among you.' (Holy Quran, 4: 59)

The Messenger of Allah (S) said:

«Cursing the rulers is hersy and said:

'O Lord, bestow goodness upon the rulers.

Do not allow the ignorant to dominate them!.... and you should not be like the 'Rafezis' who disobey and stand against their ruler. Under no circumstances you should rebel against the ruler. If he acts with justice, he shall be rewarded and if he rules unjustly, he shall receive chastisement. Thus, he should be obeyed under all the circumstances and the one who does not do so, will be from the Khawarij'. (1)

beliefs of the Muslims about absolute obedience of Caliphs along with historical events:

Masoudi in his book 'Murawwij'-az-Zahab' writes as such:

Haseen-ibn-Numair along with the Syrian army who were under his command put up their ballista and war engines over the mountains overlooking Mecca. They fired their canons in the direction of the Holy Ka'aba until the House of Allah got partially damaged and its building put on fire. In this regard, the citizens of Mecca were reciting epic verses like:

'The son of Numair has taken an evil step

He has set on fire the standing-place of Ibrahim and the place for prayers!'(1)

Yaqubi says:

«Obaid-ibn-Umair Lisee, the orator and speaker of the government under Abdullah-ibn-Zubair stood on the roof of Ka'aba at the time when the two armies were holding back from their fight and cried in a loud voice: 'O you Syrians! this is the sanctuary of Allah which had been the haven for all the beasts, birds and reptiles during the period of ignorancy. 'O the people of Syria, fear Allah! In reply the Syrians said: Obedience....! Obedience of the Caliph's command..... Attack....! Attack before evening..... ! (2)

While accounting for their action, some of the Syrian army-men said:

“The reverence for the House of Allah and the matter of obedience of the Caliph clashed with each other. Obedience and submission before the Caliphs command prevailed over the matter of respect for the Ka'aba!!” (3)

In Tarikh-e-al Khamees and Tarikh-e-al Khulafa of Suyuti we read as such:

'As a result of shelling by the Syrians in

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the direction of the House of Allah, the curtain and roof of Ka'aba caught fire. The horns of the sheep which Allah had sent to be sacrificed in place of Isma'eel and which had till now been hanging over the Ka'aba was also destroyed in the fire. (1)

Tabarani and others too have said:

'They set the House of Allah as the target (of their ballista and set it on fire and then recited the following epic:

خطاره مثل الفنیق المزبد  نرمی بِهَا أعواد هَذَا المسجد

We will shell this mosque with ballista which resembles a drunk camel with foam collected over its mouth.

Another braggart recited:

کیف تری صنیع أم فروه تأخذهم بین الصفا و المروه

How do you review the usage of ballista which fall over those who are present between Safa and Marwa.

Battle between Hajjaj and Abdullah-ibn-Zubair:

Zahabi narrates that Hajjaj, the commander of the Syrian army set up five ballistas over the hills surrounding Mecca. He made the House of Allah its target and shelled it with stone and fire from all directions until the curtains of Ka'aba caught fire. At that moment, dark clouds covered the sky and it rained as a result of which the fire was put out. Lightning too struck and destroyed the war-engines of the Syrian army along with fifty of their men.

Hajjaj said: «This incident should not scare you. This is a place of lightnings and thunderbolts and whatever has taken place has been the doing of nature.! (2)»

Thereafter he cried

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out: 'O the Syrian people! Remember Allah! Remember Allah!.... and obey the Caliph! (1)

He further said: Woe be upon you! Are you not aware that calamity and heavenly lightnings used to descend upon the past nations and sacrifices would lead them to the fire. This itself was the sign of acceptance of their sacrifices by God and if it was not that your sacrifices (too) has been accepted by God, calamity would not have befallen you. (2)

After victory, Hajjaj severed the head of the Holy Prophet's companion, Abddullah-ibn-Zubair and a group of other Muslims and sent them to Medina. The severed heads were kept before the public eyes for a period of time in this city. Thereafter, he sent them to Caliph Abdul-Malik in Syria. The Caliph donated five hundred dinars to the Carriers of these heads and then, as a thanksgiving gesture cut short his hair and his children's hair. (like the custom practised during the Hajj ceremony). (3)

for a period of three days. They killed the Muslims, plundered their wealth and violated the chastity of their women so much so that they raped a thousand virgin girls as a result of which they became pregnant. A countless number of people were killed in this event. Amongst the dead were approximately seven hundred great Muhajirs, Ansars and patrons and ten thousand other Muslims. Moreover, seven hundred men who had memorised the Quran by heart had also been killed.

After three days of killing and plunder, the Commander of the Syrian army took allegiance from the people of Medina that they would be Yazid's slaves. He addressed each one of them in this manner: 'Give allegiance, because you will have the right to receive your special share of war-booty from Amirul-Mumineen Yazid. He is having a right over your wealth and children. If anyone desists from such an allegiance and says that he would not give allegiance will be beheaded as per the decree of the Book of Allah and the 'Sunnah' of His Messenger!

Thereafter, he sent the severed heads to Syria for Yazid. When the heads were dropped on the ground before Yazid, he recited the poem of Ibn-Zuba'air,(1) a polytheist poet:

I wish that my fore-fathers who were killed in Badr were present today

And would witness the helplessness of this Khazraj tribe.

And would become overwhelmed with joy and would say: 'O Yazid, Bravo!

After exterminating the people of Medina, the Syrian army advanced towards Mecca in order to quell the

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uprising of its people against Caliph Yazid. On the way death was hanging over Muslim-ibn-Uqba, the commander of the army and when he was just about to depart from this world, he implored his Lord as such:

'O Lord, if after submission to thy Caliph Yazid-ibn Muawiya and the massacre of the people of Medina. Thou punish me, I will be a very wretched person! O Lord, after bearing witness to thy Oneness and bearing witness the Prophethood of Muhammad (S), I do not know any act more lovable and promising for my Hereafter than the killing of the people of Medina (on the path of obedience of Caliph). If after performing this deed, I am (still) put to Hell, I shall be the most wretched one.(1)

99- Ibn-Zubair was an apostate poet for the Quraish during the period of ignorance and has recited the afore-mentioned poem with regards to the Muslim martyrs of the battle or Uhud and expressed a feeling of satisfaction from those killed in the battle of Badr.

telling a lie.

Thereafter, he gave orders too put a seal on his neck. (1)

- i.e. Abdul Malik!

After gaining victory over the rebels of Medina and after killing, looting and vislating the chastity of their women, the Commands of Yazid's army, while moving towards Mecca with the intention of giving them the same treatment as the people of Medina, was overtaken by death and just as mentioned before, when he was on the verge of dying he said: 'O Lord, if after so much of. obedience to the Caliph and killing of the people of Medina. Thou shall chastise me, I shall be the most wretched person!

Amro-ibn-Hajjaj who was amongst the commanders of Yazid's army at Karbala addressed the Kufian army on the day of AsHura as such:

'O Kufians, do not lag behind in obedience and do not keep distant from the congregation. Do not hesitate even for a moment in killing the one who has existed from the religion and has made opposition with Imam Yazidl-ibn-Muawiya.

Ka'ab-ibn-Jabir who had fought against Hazrat Imam Hussein (a.s.) in Karbala says in his supplications as such: 'O Lord, we have remained loyal to our pledge (with the Caliph). Do not place us on equal footing with those who have not been loyal to the Caliph and have not obeyed him.

The killer of Hazrat Hussein (a.s.) i.e. Shimr-ibn-Zil-Jaushan after the dawn prayers, supplicated until sunrise and in his supplication said: 'O Lord, forgive me. The people said: How will Allah forgive you while you have set out from your house with the intention of killing the son of

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the Messenger of Allah and has had a hand in his killing! In reply, he said:

Woe to you! Then what should have we done? Our leader gave us orders and we did not disobey them. If we had disobeyed them we would have been worse than these donkeys pointing to several standing there.(1)

The Second Factor In The Alteration Of Islamic Precepts

The caliphate school reckoned the obedience of God to be a vital Islamic duty and believed that [Arabic text] in the verse:

أَطِیعُواْ اللّهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی الأَمْرِ مِنکُمْ

obey Allah and obey the Apostle and those in authority from among you.' (Holy Quran, 4: 59)

refer to those very official- Caliphs whose obedience has been made obligatory by God. Also, they have supported themselves with a tradition which they attribute to the Holy Prophet that obedience of the precepts is necessary and obligatory in all the circumstances. They spread around that all the official Caliphs are the Caliphs of God and whatever they command must be obeyed.

What was mentioned was a powerful and effective factor in inducing the followers of the caliphate school in accepting and putting into action the views and opinion of the Caliph, even though they were contrary to the decisive Islamic ordinances.

For example, the manner in which they treated the innocent people and the sanctuary of God, the shrine of the Holy Prophet and his Ahlul Bayt, the Prophet's followers and hundreds of others like them and celebrated the day of AsHura as the day of 'Eid'.

However,

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in spite of the fact that the views of all the Caliph were sacred for the followers of this school of thought yet none took the shape of religious decree other than the views and opinion of Khulafa-e-Rashideen (rightly - guided Caliphs). This is because whatever the Umayyad Caliphs had left behind in the society as a 'Sunnah' (practice) was so forgotten in the course of time especially so after the setting up of the Abbassid Caliphate. However, the views of the «Khulafa-e-Rashideen» (the rightly guided Calilphs) and their independent judgements vis-a-vis the 'Sunnah' of the Messenger of Allah has till now been accepted as the religious precepts by some of the Muslim sects and is still put into practice by them!

This is only because of the fabricated traditions (mentioned in our previous discussion) which strived to lower the position of the Holy Prophet and raise the status of the rightly - guided Caliphs especially Omar-ibn-Khattab. We believe that this has been the second vital factor in creating distortion in some of the Islamic precepts and this is exactly the reason why the orientalists have said that the Islamic precepts, after the departure of the Holy Prophet have had a gradual development and have expanded with the passage of time -. For example, the famous Jewish and Zionist orientalist, Agnas Goldzihar has written an important book in this regard called «Perfection of beliefs and precepts in Islam.(1)»

that is the separation of the Muslims from the Imams of Ahlul Bayt and their disinterest in referring to them. The Aimmas are those who in reply to a questioner would say:

مهما أجبتک بشیء فهی عن رسول الله (صلی الله علیه وآله) لسنا نقول برأینا من شیء

'Whatever I have said in reply is certainly from the Messenger of Allah. We never say anything according to our own views and opinion! (1)

They would also say:

«I narrate from my father who narrates from his father who narrates from Hussein who narrates from Amir-ul-Mumineen who narrates from Messenger of Allah (S) whose sayings are the sayings of Almighty God. (2)

* * *

If, after the departure of the Holy Prophet, the Muslims had referred to the Imams of Ahlul Bayt, and had taken their religious beliefs and precepts from them and learnt Islam from them, this beloved Islam would not have faced such calamities as it has faced till today. Moreover, the Messenger of Allah had made a will to his nation which is as follows:

إنّی مخلّف فیکم الثقلین کتاب الله وعترتی أهل بیتی, ما إن تمسکتم بهما لم تضلوا بعدی أبداً, وقد أنبأنی الخبیر اللطیف أنهما لن یفترقا حتّی یردا علیَّ الحوض

'I am leaving behind among you two most precious things - the Book of Allah and my descendants and Ahlul Bayt. If you keep hold of these two things, you will never go astray. The Wise and All-Aware God has informed me that these two will never separate until they

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meet me at the pool of «Kauthar». (in Paradise). (1)

They are the ones who have been vested in authority [أولی الأمر] after the Holy Prophet.

Rulers like Muawiya, Yazid, Walid, Haroon, Mutawwakil and the Uthmani Caliphs cannot be the [أولی الأمر] amongst the Muslims.

Just as the case when the Holy Prophet (S) was the [ولی أمر] (Master of the affairs) of the Muslims in Mecca but was not a ruler, in the same manner the Imams of Ahlul Bayt too are the [Arabic text] of the Muslims and God has commanded us in the verse

یَا أَیُّهَا الَّذِینَ آمَنُواْ أَطِیعُواْ اللّهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی الأَمْرِ مِنکُمْ

'O you who believe! obey Allah and obey the Apostle and those in authority from among you.' (Holy Quran, 4: 59)

to obey them, even though they have not been the rulers. Although the true rulership is enclusively meant for them, yet this right will not. reach its rightful owner until the people cooperate with him in this regard.

personality. While describing in beautiful words the Holy Prophet, he said:

His look was pleasant and charming such that a viewer would be completely overwhelmed by seeing him. The brightness of his face was like the full moon visible on the fourteenth night. He was neither short nor tall but had a medium height. His hair was neither curly nor smooth and if he would set it backwards, he would part it in the center of his head and if it was in a dishevelled state it would not fall below the parotid cavity behind his ears.

He had a sparkling face, protracted forehead and broad eye-brows and in between his eye-brows there existed a vein which would turn bloody and become inflated when anger would overtake him.

A sparkling line could be seen on his protracted nose and any one seeing it on the first glance would imagine it to be a swelling.

He possessed a silver-coloured neck and an average and medium limb with intricate muscles. His blessed chest and stomach were well-balanced and equal and not humpy. He had a stout built broad shoulders and wide chest. The palm of his hands were wide. His calf till the elbow and his legs which was having a shallow sole were very firm. He used to take big strides as if he is pulling his leg out of the ground and moving forward in a bending manner. He would walk in a very gentle and cool manner like someone walking over a slope.

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His hands were filled with hair till the elbows but his stomach and chest were devoid of any hair.

The spot above his chest had hair and since a direct line had been drawn till the navel, he always had his eyes fixed below His look on the ground and this was much more than his look on the sky. In order to observe something he would turn along with his body. He would never stare but look in a considerate manner. He was always taking precedence over others in voicing greetings.

108- Hind-ibn-Abu Halah who was the son Of Khadijah from her first husband before her marriage with the Holy Prophet and was Imam Hassan's uncle through relation, was killed in the battle of Jamal. He has belletristic and charming words for the Holy Prophet's appearance. He would speak in such manner that as if he is reciting a poem or would narrate in praise of the Holy Prophet a humourous poem. Ht was for this reason that Imam Hassan (a.s.) was fond of his sayings. Refer to 'Makarem-ul-Akhtag' of-Tabarsi: 11-23.

from using vague words. He would give the right of speech its due right. His speech was always soft and gentle and not harsh or insulting.

He always considered the bounty of Allah to be great. However small it appeared and would not utter anything bad about it. He would neither praise or blame too much a food for the sake of its taste and flavour. He was never angered by this world or the things of this world. However, (on account of the truth, there was nothing which could stand fast against his anger until he would succeed in assisting the truth. When he wished too make a signal, he would do so with his entire hand and at times of wonder, he would turn his blessed hand the other way. While speaking, he would bring the right hand near the left hand and strike his pointing finger on the palm of his left hand.

In times of joy, he would cast his eyes down. His laughter was more in the form of a smile. When he would speak, his teeth which were as white as snow would become visible.

use that portion of his time which he had set aside for himself in favour of God's creatures and for other common and special affairs. When he was at home, he would openly welcome the needy and would never withhold anything from them. Of course with regards to those virtuous and needy people who had one, two or more wishes, he would give priority in fulfilling to the extent of the excellence and number of their needs.

He would assign them with affairs which were to the interest of the nation and inquired from them about the state of other people. He would acquaint them with whatever was appropriate for them. He would recommend those present to deliver the Islamic gnosis (which they used to acquire from him) to the absent ones and to report to him the need of the poor people since anyone reporting the need of a helpless person to a ruler would be assisted by Allah on the budge (Sirat) in the next world and would not allow him to ship and fall.

People would hasten to meet him and would disperse from his holy presence only after acquiring knowledge about their religious and worldly affairs. Of course, there were not talks other than such type of talks and no one other than these people would be accepted by him.

silent save on important issues so that the people's hearts would unite together and also they would not get scared away from him and themselves too. He would honour the chief of every tribe and would also give them the post of governorship. He would warn the people of seditions. He was always amongst them without withholding his own good nature and cheerfulness from them and at the same time would abstain from them. (i.e. their negative behaviour) He would show kindness and speak affably to his companions and would inquire about the condition of the people from the people themselves.'

'He would laud and encourage goodness and reproach and despise the evil (acts). He was moderate and did not possess a double type of behaviour. There was no kind of violation in his affairs. His near ones were the most virtuous cones amongst the people who were the most benevolent for the people. The highest place and position would be obtained (from Hazrat's side) by the one who was the most benevolent and beneficial for the people.' “

others to observe the same attitude in a gathering. He paid equal attention to the people present in the gathering such that none would become suspicious of favorition.,

'With regards to the one who would sit or stand besides him for some need, he would wait for such a long duration until that person would depart on his own initiative.,

'If ever a person's need was not fulfilled due to some reason or the other, he would satisfy them with a smiling face and some sweet words.,

'He was an affectionate father for the nations and as far as the truth was concerned, all were equal before him.,

'The Holy Prophet's demanour comprised a nature of patience, modesty, forbearance and trustworthiness. The elders would earn respect while the youngers received mercy from him. One could not hear loud voice or witness dishonour in his gatherings. Over there, offences were not made public.

His associates were all equal and of the same worth. The only measure of their superiority lied in piety and humility.

'However, he would give priority to the needy and would caress the lonely ones.”

Again Imam (a.s.) says: “I asked my father about the Holy Prophet's behaviour with the people of his gathering.” He replied:

“The Holy Prophet was cheerful, soft and gentle in his associations with the people. He did not possess the quality of rudeness, nor imprecation, or excoriation and panegyrisrm. If he did not like something, he would engage himself with some other work. Those hopeful in him would never return back

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dejected.,

He had kept three things far away from himself: dispute, excessive talking and every thing which was not relevant to him. Also, he had abandoned three other things in connection with the people: reproach, reprove and faultfinding of the people.,

“He would not speak but only on a matter which had God's satisfaction. His associates would remain silent in his gathering and it was only when he would finish speaking that others would begin to speak.,

'In his presence, they would not dispute and quarrel with each other. Rather, they would listen to the speaker until his speech would come to an end. He would cooperate with the people of the gathering in joy, laughter, wonder and other instances.,

'He would tolerate the rudeness and crooked talks of the poor. For this reason, the companions would bring the poor to the gathering so that they would ask questions from Hazrat.”

To his companions, he would say:

“When you see a needy person, show your favour to him. Try to become his host and help him to the extent of fulfilling his wish.”

He would not accept an eulogist except in a case when the matter of gratitude and thanksgiving arose. He would never interrupt anyone's talk except when the concerned person would trespass and exceed the limits. In such a case, he would get up from his place so that the speaker would terminate his speech.

Imam says: I inquired about the Holy Prophet's silence and he replied:

“Hazrat's silence was four-fold and due to four reasons: (1)

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At the time of forbearance, (2) At the time of fear (from corruption), (3) At the time when he would adopt a calm and special attitude for the purpose of listening and (4) for contemplation and reflection.”

In patience and forbearance he was such that nothing would anger him and make him lose his temper.

His fear was due to four reasons: (1) He would opt to do virtuous acts so that others would follow him and (2) he would renounce the evil so that others too would do the same. (3) His effort and endeavour was in the direction of those things which resulted in the rectification of the condition of the people or their goodness of this world and their Hereafter. (4) Hazrat's silence was to the extent of necessity. His attention towards the people of the gathering was the same.

Sometimes, he would go into silence when thinking and reflecting in the transient nature of this world and its affairs and on what might remain and what may perish.

Moreover, it has been narrated from Amir-ul-Mumineen (a.s.) about the Holy Prophet's disposition as such:

The Messenger of Allah was never seen to stretch his legs before others.

As he was 'Rahmat-ul-Alameen' (mercy to the Universe), he would never think of taking revenge in the face of any oppression committed against him.

However, he would not remain restful against the forbidden acts and would not revolt unless his anger and revolt were on the path of Allah.

At the time of eating, he would never make

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his body lean over something. There was no request which was asked from him which he would reply in the negative. His talks were decisive and were not such that would annoy a listener. Any one who would listen to his talks would understand them easily.

The Holy Prophet would say: The best amongst you is the one who is the most good-natured one.... until Imam Ali says: My eyes never set con an eye like his.(1)

Also it has been narrated from the Holy Prophet who said:

I make a joke but do not say anything except the truth.

Ibn Abbass has narrated from the Holy Prophet who said:

I have been trained by my Lord and Ali has been trained by myself. My Lord has ordered generosity and goodness and prohibited stinginess and oppression (rudeness and harshness).

There is nothing which is more loathed before Allah than being stingy and ill-natured. Ill-naturedness spoils a deed just as vinegar spoils honey.

* * *

The Messenger of Allah has been described in this manner in the school of Ahlul Bayt and in the manner in the Caliphate school!

Sometimes it has occured that the scholars of the Caliphate school have narrated a matter from the Ahlul Bayt school of thought. For example «Halabi» (died in 1044 A.H.) has narrated the afore-mentioned two traditions from Imam Hassan (a.s.) and Imam Hussein (a.s.) in his famous book «Seeratul-Halabia». But the Ahlul Bayt school has never narrated the inadmissible charges of the Caliphate school which has been examined under the

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discussion «The second cause of diviation» and has appeared in the books of the Caliphate school.

Is it true that the Holy Prophet was really like what has been described in the reliable books of the Caliphate school!?

Did the Holy Prophet really curse the believers!? imprecated them! harmed them! and would then ask God to convert his curse into a mercy and blessing for the accused one!?

Was the Holy Prophet as such!?

And should not the Holy Prophet really be like what has been narrated in the school of Ahlul Bayt: that he was soft, good-natured and tolerant in social connection and relationship. Nothing would anger him and he would not lose his temper. He would not speak anything but the truth and was not the one to curse or find fault.

He would never say anything to anyone which he himself abominated let along the matter that he cursed the believers for no particular reason.

Is this true that the Holy Prophet used to urinate in a standing position and would ask someone to stand behind him (as mentioned in the Caliphate school) or is it that he never (even) used to stretch his legs before anyone? (just as mentioned in the school of Ahlul Bayt)

Is it true that music used to be played in the presence of the Holy Prophet and that he used to see dancing (as mentioned in the Caliphate school) or is this true that he would not sit nor stand but with the remembrance of Allah? (just as

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the same has come down in the books of the Ahlul Bayt school of thought).

Why is it that the Muslims do not acquire all their Islamic knowledge from Ahlul Bayt so that these differences are done away with and the true unity of the Muslims and their cling to the rope of Allah is achieved in its true sense!?

قُلْ هَذِهِ سَبِیلِی أَدْعُو إِلَی اللّهِ عَلَی بَصِیرَهٍ أَنَاْ وَمَنِ اتَّبَعَنِی وَسُبْحَانَ اللّهِ وَمَا أَنَاْ مِنَ الْمُشْرِکِینَ

Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him." (Holy Quran, 12: 108)

as a light-giving torch.»

Also: «Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and Wisdom, although before that they were surely in manifest error.»

Also: «Surely We have revealed to you as We revealed to Noah, and the prophets after him, and We revealed to Abraham and Ishmaeel.... (We sent) apostles as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) apostles.»

This is the scheme of creation of the Universe and this aim and objective of the Lord of the Universe begins right from the appointment of Prophets. However, as mentioned before, those people whose lust and carnal desires did not match these heavenly teachings especially the powerful and affluent ones whose outburst of desires, lust and anger was met through exertion of force and who did not wish to go under the burden of restrictions of the divine rules, rose in opposition to these rules and teachings.

other which was possible to rupture the policy and custom of those who were having a hand in this campaign and make them lose their credibility in the eyes of the people, they were forced to basically render null the traditions of the Holy Prophet form the view-point of their value, sacredness and heavenly credibility so that there would no longer remain much possibility of perfect reliance on them.

In the past, adequate discussion took place on these two matters. The remaining portion which we wish to mention here is that which concerns the sayings of the Holy Prophet himself. Whatever has occurred for the past nations will also occur for this nation. Therefore, a question arises and that is whether such events had also taken place in the past and whether the previous nations had committed oppression against their respective Prophets or not?

The reply to this postulation is affirmative. Unfortunately, such lies and accusations were prevalent in the past nations too!

Of course the details of this will be mentioned when we will be discussing the manner and dimension of alteration in the contents of Islam. However, at this stage, we shall set forth as an example an event which reveals the reason and manner of such actions.

Just as it is true in all divine religions, in the case of Zoroastrian religion too, it is believed that wedding with the intimate ones was not permissible. However, for centuries now marriage with the intimate ones like mother and sister is considered to

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be lawful(1).

Undoubtedly, the Prophet of Zoroastrians was amongst the heavenly Prophets just as the same is proved for us from the ways and behaviour of the Holy Prophet with the people of the Book and the Zoroastrians.

It has been narrated from Amir-ul-Mumineen (a.s.) that very far in the past, Zoroastrian King slept with his own daughter when in a state of intoxication. News spread amongst the people and when all gathered around his palace, they said: 'O King! you have ruined our religion. Give up yourself so that we can purify you by implementing the penal law. The King replied: Come close together and listen to what I have to say. If my words satisfies you all, let it be and if it doesn't, you may do whatever you like.

The people gathered. He said: «Do you know that God has not created any creature more beloved than our father Adam (a.s.) and our mother Eve (a.s.)?»

They said: you have spoken the truth.

He said: has not Hazrat Adam (a.s.) given his daughters to his sons and his sons to his daughters in marriage?

They said: «You have spoken the truth. This is truly the religion.»

All concluded a pact on this deed and forgot whatever knowledge they possessed of their sacred laws. (2)

In this way, matrimony with the intimate ones got recorded in the Magian religion and the heavenly religion fell victim to distortions. Such distortions have always existed in the past including this 'Ummah' (nation) where those in power presented the sayings

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and behaviour of the Prophets in such manner as to match them with their personal desires.

Previously too, I had mentioned to you the story of that Uthmani governor of Baghdad who used to strictly refrain from accepting bribes. You also realized how the corrupt bribe - takers set up a true appearance in support of bribe - taking and presented a practical show where they reckoned it to be a God-loving one until the simple - minded governor too fell victim to their trap and the door of bribe-taking was once again kept open for one and all.

In short, those possessing power and influence want to accept bribes which is contrary to the Islamic certainties. Similarly, they want to practice corruption, drink wine, listen to lustful songs and music, make fun by playing with dogs and monkeys, gamble and easily plunder the people's wealth in an easy and unthreatened manner. In order to achieve these, it is necessary for them to produce some pretext and then give it the shape and colour of Islamic laws and canons. It is here that the launchers of traditions come of help.

The ignormus mercenaries attribute such type of behaviours to the Prophets in the form of traditions and degrade the heavenly position of these great characters to the level of one ordinary person and even much below, so that the one who is a dog-fancier, gambler, wine - biber or adulterer like Yazid and Walid can rule cover the Muslims as the Caliph of

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the Religion without much opposition!! This was the second factor in the alteration of Islam!

110- However in recent centuries since the Zoroastrians have lived in thc Islamic societies, they have gradually and steadily given up this practice and considered it to be an evil and ugly act. Refer to Sae'ed Nafisi: «The social history of Iran» 2/35 and Christensen: «Iran at the time of Sassanides» - translated by Rashid Yasemi Pg. 348 - 2nd edition.

the third factor in alteration is the fabrication of traditions by means of which the ultimate aim of the enemies of Islam were achieved and the atheist and the dualists could distort the religion of Islam - although the divine religion was revived and taken back to the human-society by the help of the Imams of Ahlul Bayt and this was nothing but the Grace of God. We shall, God-willing, mention the details of this matter in the future. However, before that we must examine and discuss its form and root under various sections.

just as it had been fraught with oppression.»

He strived to insert all the signs of Mahdi Abbassid in the tradition and after narrating the tradition, he pointed to the Abbasid Caliph's brother who was present in the gathering and said: «He too is aware of this tradition. He knows its authenticity!»

Under extreme pressure he too said: «Yes, he is speaking the truth!»

Later on, he told his associates as such: «See how he has wrongfully involved us. He compelled me to confirm his blatant lie.»

This was one example showing how and in what manner the matter of the satisfaction of one powerful Caliph was effective enough in producing or fabricating traditions.

In the special scheme which was a part of the policy of the Abbassids, Mahdi Abbassid was supposed to behave in a very comely manner toward the people and deal with them in justice and kindness. For example, Abu Jafar Mansoor had confiscated an enormous amount of wealth which belonged to the people. He did not do this for personal profit as such but deposited them in the government treasury in the name of its owners so that in the near future when his son would gain control of the government succeeding him, he could return back these wealth to its owners and in this way attract the attention and satisfaction of the public and exhibit that the one who was to spread justice on earth is none other than him and he is the same promised Mahdi of Islam.

In

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implementing this plan, Mahdi strived hard to give a superficial arrangement to his affairs so that everyone would recognize him as a pious and good person. But nevertheless, he was pathetically attracted towards pigeons and was fond of playing and looking after them and he just could not forsake them!!

One day, a traditionist connected to the court by the name of Atab-ibn-Ibrahim Nakh'ee goes in the presence of the Abbassi a Caliph and draws his attention towards his son who was busy playing with the pigeons. Of course, this situation was not so much desirable, especially if we take into account this matter that he wanted to manifest himself as the Promised Mahdi of the nation. Anyhow, in order to attract the satisfaction of the Caliph and diminish his annoyance, Atab-ibn-Ibrahim narrated a tradition as follows:

حدثنا فلان، عن فلان، عن أبی هریره، أن النبی (ص) قال: لا سبق إلا فی خف أو نعل أو حافر

So and so a person narrated for me a tradition from Abu Huraira that the Holy Prophet (S) said:

«No competition is lawful except in shooting, horse-race and camel-race.»

Then, he himself added [أو جناح] and in flying pigeons!

Why did Atab-ibn-Ibrahim do such a thing? He was also not given such a command by the Abbassid Caliph. But as he was fully aware of the situation, he added something to a tradition which was authentically true just for the sake of giving validity to the status of the Caliphate and manifesting the Caliphs behaviour to be lawful

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and hence pleasing him. The Caliph Mahdi Abbassid gifted him with ten thousand dirhams. When this traditionist left the assembly. Mahdi Abbassid told his associates as such: 'I swear by God that Atab has attributed a lie to the Messenger of God.' (1)

However, the reason why the Abbassid ruler said these words was that despite being in pressing need of such a fabricated tradition. He only wanted to pretend his (so called) piousness.

In both the afore-said traditions, Muteeh-ibn-Aiyas and Atab-ibn-Ibrahim distorded the traditions in order to gain satisfaction of both the Abbassid Caliphs i.e. Mansoor and his son Mahdi. In this act of distortion they tampered with the tradition which was narrated from the Holy Prophet and which was well-known amongst the people.

The first one simulated that the applicability of the numerous traditions of the Holy Prophet with regards to the promised Mahdi is the same Mahdi Abbassid, the heir-apparent to Mansour and he also called those present to bear witness to his saying.

The second one added one word [جناح] to the tradition of the Holy Prophet about horse-racing and shooting in order that the matter of pigeon- playing by the Caliph becomes included alongside horse-racing and shooting and hence earns an Islamic value.

Therefore, it is quite clear that in the matter of fabrication of traditions, they used to sometimes make use of the famous traditions of the Holy Prophet and by increasing or decreasing some portion of it, they would achieve their aim.

From the above two examples, we clearly

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realized that the reason why the traditions and hadiths were forged were mostly for the sake of pleasing the Caliphs and those in power in the government even though at times, the Caliph had not given any special instructions in this regard. Of course, it is quite obvious that had the Caliph given such an instruction then the matter of fabrication of tradition would have taken a more disasterous turn.

with his love. Therefore, they were willing to bear the severity and difficulty of this declaration and resign themselves to prison, torture, plunder and death.

and the mammonists competed with each other in gaining access to them. There was no expelled person who would approach the official agents and ruler of Muawiya's government and narrate a tradition about Uthman's virtues and superiority but that his name would be registered and would gain likeability of the ruling power. Moreover his intercession on behalf of others would be accepted and would gain social respect and prestige. Some time elapsed in this manner!

cities and the teachers of the school in every house.

Moreover, they taught these forged traditions to the children and youngsters and repeated them so often that they became accepted like the holy Quran. Very soon these traditions spread amongst the women and daughters in the house and the maid-servants and slaves. The male members of the house would listen to such traditions from the official pulpits and the sermons of Friday-prayers and after reaching home would divulge them to their family members and servants. This state continued for many years. Muawiya possessed Caliphate and ruled from 40 A.H. to 60 A.H..

During this lengthy period, the mammonists competed with each other and took precedence over the other in fabricating traditions. In this manner, numerous traditions appeared and a great deal of fabrications circulated. The jurists, the judges and the governor - generals were all involved in this affair and were preoccupied on this mission.

Those who were involved more than the others were the deceitful and weak-faithed reciters of the Quran who used to outwardly manifest themselves to be people of worship and humility. They used to forge traditions just to derive some pleasure and favour from the governors, gain nearness to the ruling-power and derive benefit in the form of wealth and property. This state of affairs continued until the religious - minded and those who abstained from the falsehood received such false traditions. These people narrated the afore-said traditions in its true form and if they knew

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it to be false, they would neither divulge it nor have faith in it. (1)

It is on the basis of such historical evidences that I always used to say, 'most of the things which exist in the Caliphate school as a faith and religion has in fact been fabricated during Muawiya's era,'

Abu Abdullah Ibrahim-ibn-Muhammad(2) famous as “Naftovia” belonging to the fourth century narrates in his “Tariq” a matter which, from the view- point of purport is similar to the saying of Mada'eni. He has written:-

«Most of the false traditions which they have recounted about the virtues of the companions (of the Holy Prophet) have been fabricated during the period of Bani-Ummayid. In this manner, the speaker and fabricator of such traditions wanted to gain nearness to the ruling - power and draw the attention of the ruling Ummayids. By this, the Ummayids too wanted to degrade the Bani-Hashim.(3)

Now, we shall examine a few examples of such traditions so that we perceive more the truthfulness of the saying of Mada'eni and Naftovia.

Khadija were then following it.(1) The verse was revealed and the Holy Prophet was given instructions to spread his invitation.

We have narrated the details of this incident in the previous lessons. Hazrat Ali-ibn-Abi Talib was living in the Holy Prophet's house. From the time when he passed the five years of age i.e. at the time of famine, the Holy Prophet took Ali (a.s.) under his guardianship. The Holy Prophet commanded Ali who was then a youth of thirteen to fifteen to cook one leg of a sheep and prepare one big bowel of mixed yogurt and water. The Bani-Hashim were invited. They were approximately forty in number. The Holy Prophet addressed them as such: «Allah has sent me with His Message in order that you recognize Him by His Oneness and recognize me by my Prophethood.»

Thereafter, he added: 'Who amongst you is ready to help me in this affair so that he would be my brother, legatee and Caliph amongst you? All those present turned back. Only Imam Amir-ul- Mumineen who was the youngest of all, rose and said: 'O Messenger of Allah, «I will be your helper in this path.»

When this affair was thrice repeated the Holy Prophet said: 'He is my brother, legatee and Caliph amongst you. Listen to him and obey his commands. (2)

This tradition has come down with authentic documents in the reliable books of history and hadith belonging to the Caliphate school. However, as mentioned before, Muawiya had given instructions not to narrate

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or mention anything about the excellence of «Abu-Turab» and his family-members and instead give accounts to the opposite effect. Thus, this tradition which has been one of the most explicit proofs of Hazra'ts outstanding position in accepting Islam revealing the explicit wording and the decisive command of the Holy Prophet about his Executorship and Caliphate should be shattered and something contrary to this effect forged.

of the reasons being that by making use of the traditions which they narrated in her name and the unalterable credibility which they earned from her name, they wanted to give the necessary matters to the Muslims.

Thus, a tradition narrated in the name of Ayesha but contrary to the recounted tradition of Amir-ul-Mumineen would be given priority in the Caliphate school of thought. For this reason, a tradition containing the virtues of Amir-ul-Mumineen (a.s.) has fallen from its worth and credibility.

We will evaluate two traditions from the view-point of the rules of 'Science of traditions'. The points which are worthy of attention here are as follows:-

Firstly, with regards to the consensus of all the Ulemas (scholars) of Islam, the verse being discussed has been revealed in the third year of the Holy Prophet's appointment. (1)

Secondly, the narrator of the second tradition i.e. Ayesha was born in the fourth year of the Holy Prophet's appointment(2) and hence could not have been a witness to the event of the tradition. Therefore the narrated tradition from Ayesha being a loose [مرسل] tradition is creditless. On the other hand, the narrated tradition from Amir-ul-Mumineen is correct(3) as far as its chain of transmission is concerned and is devoid of any doubt. Moreover, at the time of the occurance of the afore-said incident, he himself was fifteen years of age.

Thirdly, Hazrat Fatemah (a.s.) whose name has appeared in the text of the second tradition, stepped into this world as per the authentic sources(4) in the

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fifth year of the Holy Prophet's appointment. Even if we accept the sayings of others (whose statements severely contradict each other) Fatemah had not yet reached the age of puberty and was at the most eight years old.

Thus under usual circumstances, she could not be the addressee to an official and religious address especially when she had three elder sisters living at that time and in case of necessity it was they who should have been addressed and not the youngest one who, even if we assume that she had been born at that time, could not have been more than eight years old.

cannot do anything for you. I am not the owner of anything before Allah for you. Deliver yourself from the fire. Of course you are related to me and I will observe the ties of Kinship with you. (1)

Of course in this address, the Holy Prophet meant to say that he was incapable of making intercession and powerless enough to save anyone from the divine chastisement.

In another tradition which has come down from this companion in the authentic books of the Caliphate school we read as such:

'When this verse [وَأَنذِرْ عَشِیرَتَکَ الْأَقْرَبِینَ] was revealed, the Holy Prophet said: 'O the people of Quraish, redeem yourselves from your Lord. I cannot do anything for you before Allah! O' the sons of Abdul-Muttalib, I am incapable of doing anything for you! 'O Abbass-ibn-Abdul-Muttalib, I am incapable of doing anything for you! 'O Safiyan, the aunt of the Messenger of Allah, I am incapable of doing anything for you! 'O Fatemah, the daughter of Muhammad, you may ask me whatever you wish but I will not be able to do anything for you before Allah. (2)

As far as these two traditions are concerned, apart from what we have said in the tradition attributed to Ayesha that in the year of revelation of the verse, Hazrat Fatemah had not yet been born, so that we could say that the Holy Prophet had possibly addressed her, there also exists another matter and it is this that we want to know. Abu-Huraira the initial narrator of

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the tradition was in the third year of the Holy Prophet's appointment so as to see whether he could narrate such an event? After the victory of 'Khaibar', he travelled to Medina with the group of “Ashasis” and “Dusis” of Yemen.(1)

Thus, if he narrates anything from time prior to this period he should also mention the names of those from whom he is narrating the same. Consequently, his two traditions like the traditions of Ayesha, involve defect and flaws (discontinuity of chain of narrators)and hence makes their status of creditability shaky.

from two persons: (1) Qabisa-ibn-Mukhareq and (2) Zubair-ibn-Amro.

A - It is only in this tradition that the name of Zubair-ibn-Amro has been mentioned and in no other place his name or traces of him can be seen. The researchers in the biographies of companions (of the Holy Prophet) and traditionists say: «The first time when Zubair was recognized in history was in Basra and before that, there was no other trace of him. He had a home in this city which was established in the fourteenth year of Hijra. The only sign through which he could be called the companion (of the Holy Prophet) was this very tradition and basically the men of 'Rijaal' (researchers in the biographies of companions) say: 'Except for this tradition, we do not recognize any other tradition from him.'

Moreover, Bukhari has not brought this tradition in his book since he does not reckon it to be correct. He says: «The reason that this tradition is incorrect and Zubair is not from the companions (of the Holy Prophet) is this that he does not notify that he has heard the tradition from the Holy Prophet.130»

Conslusion: If anyone has recognized Zubair as a companion, he has in fact made use of this tradition and relied on it. Moreover, not only is this tradition a proof of his contact with the Holy Prophet but, as per the inference of the clear-sighted people, this itself is a source of doubt of his contact with the Holy Prophet and it

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lacks authenticity and credibility.

Qabisa-ibn-Mukhareq belonged to the tribe of Bani-Halak. He had not seen the Holy Prophet at the time when the Muslims were in Mecca and it was only after 'Hijrat' (migration) that he, for the first time came before the Holy Prophet along with his tribe (in Medina) and accepted Islam. (1)Thereafter, he returned to his native hometown.(2) Therefore, Qabisa too had not been present at the time of revelation of this verse and apparently, had not witnessed the event so that he could narrate it without any channel and chain of transmitters.

Conclusion: We do not possess any reliable piece of information about Zubair's meeting with the Prophet and Qabisa too had no such meeting and acquaintance with the Holy Prophet at the time of revelation of the afore- said verse (in the third year).

and 'O Bani-Abdul Muttalib! If I inform you that your enemies are hiding behind this mountain and intend to attack you, will you accept my words? They said: We have never heard you utter a lie throughout our lives. The Holy Prophet said:

إنی نذیر لکم بین یدی عذاب شدید

'I warn you (all) of the severe chastisement which lies ahead'.

Abu-Lahab said:

تباً لک ألهذا جمعتنا

'May death befall you; have you gathered us over here (only) for this talk?!

It was in this connection that the verse,

تَبَّتْ یَدَا أَبِی لَهَبٍ وَتَبَّ

(May the hands of Abu Lahab be ruined, and ruined is he. Holy Quran, 111:1)

was revealed. (1)

The first and biggest proof of falsehood of this tradition is the verse [وأنذر عشیرتک الاقربین و رهطک منهم المخلصین] because such a verse cannot be found in the Holy Quran in such a form.

Moreover, this tradition has been narrated from Ibu-Abbass whereas, as per the specification of the researchers (in the biographies of the companions) he was born in 'She'ab', which was exactly three years before 'Hijrat' (migration)(2) i.e. seven years after the revelation of the verse. Therefore, the tradition of Ibn-Abbass too lacks consistency in its chain of transmitters.

The traditions which we have examined so far were traditions which have come in 'Sahih' and 'Musnad' of Ahmad. As far as the 'Tafseers' (exegesis) are concerned, the most reliable and extensive of them in the Caliphate school is the 'Tafseer' of Tabari and 'Tafseer-e-Durrul-MantHur' of Suyuti.

which Tabari narrates from Abu Musa Ashari who says: «When the verse: [وَأَنذِرْ عَشِیرَتَکَ الْأَقْرَبِینَ] was revealed, the Holy Prophet dipped his hands in his ears and cried out:, 'O Bani Abdul-Muttalib, 'O Sabahah: 'O sons of Abdul-Muttalib, I warn you of danger....»

Suyuti in 'Durrul-Manthir' has narrated this tradition from Ibn-Jurair, Tahari, Tirmidhi and others.(1)

However, this tradition too suffers the same fate as the other traditions because the first narrator, Abu Musa came to Medina along with Abu- Huraira in the seventh year after Hijrat.

Secondly, he has narrated the tradition without any medium. As such, his tradition too, is entangled in viable transmission and lacks valency.

In interpretation of this verse, Suyuti has brought another tradition from Anas-ibn-Malik which from the view-point of text is exactly the same as the tradition of Abu-Huraira. However, as far as its chain of transmitters is concerned, this tradition too is creditless because Anas-ibn-Malik was born in Medina and basically did not meet the Holy Prophet before Hijrat (migration) and till then, had not even been to Mecca.

Moreover, at the time of the event i.e. in the third year, he was not yet even born; since at the time of the Prophet's migration which occured exactly ten years after the event, he was then ten years old. (2)Thus, Anas was born in Medina in the year of revelation of the verse and was not present in Mecca and even if he was present, he could not be counted amongst the eye-witnesses.

Moreover Suyuti narrates

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from Burah-ibn-Aazeb a tradition in this regard. Burah-ibn-Aazeb belonged to the tribe of 'Aus' and the clan of Ansar in Medina. In the second year of 'Hijrat' he wanted to participate in the battle of 'Badr' but the Holy Prophet did not allow him since he was only a youngster. This means that he was not even fifteen at that time so as to be mature enough to participate in 'Jihad' (holy war). Thus, at the time of revelation of the verse, he was approximately two years old and was living in Medina and so could not be amongst the direct eye-witnesses and narrators of the event. (1)

These three traditions i.e. the traditions of Abu-Huraira, Anas and Burah- ibn-Aazeb are one in wording and all the three of them were not present at the time and place of revelation of the verse. Therefore, this similarity of wording of the tradition can be a document to the official directive of the Ummayid Government in the matter of fabrication of traditions whether the initial narrators have themselves done this in order to obey the command of the Ummayids or whether others have forged the information and presented them in their names.

In 'Tafseer-e-Tabari' and 'Tafseer-e-Durrul-Manthir' there exists yet other traditions which are attributed to persons like Muhammad- ibn-Shahab Zuhri and Qatada.(2) Just as we have mentioned before, these two gentlemen belonged to the period very much after the Holy Prophet's era and are reckoned to be amongst the group of 'disciples of the

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companions'. Therfore, we shall no longer linger on their tradition because the absence of the chain of transmitters in them is very clear and obvious.

Other traditions too have been narrated and Suyuti narrates them from the companions of the Holy Prophet such as Zubair. However, his chain of transmitters is inconsistent up to the person of Zubair. In other words Suyuti who was living in the 10th century narrates from Zubair with the medium of one or two persons and it is clear that the gap of nine centuries between Zubair-ibn-Awam and Suyuti cannot be filled by means of one or two persons and this period is stretched out beyond twenty generations.

Thus, these traditions too lack credit and we cannot assess Zubair's remarks in this tradition to be from himself because there exists a strong possibility that he has not narrated this tradition and others have forged it in h is name. Unless and until we do not recognize the continious chain of transmitters back to the first narrator, we cannot attribute the tradition to him. Thus this tradition is far from the reach of examination or analysis and devoid of creditability.

fabrication of the beginning of the second century after 'Hijrat' because in analysing the Islamic history, I have come to this conclusion that the main endeavours of the dualists in tearing down the Islamic thought and beliefs had occured in the beginning of this century. Whether they attribute the tradition to Sa'eed- ibn-Jubair followed by Ibn-Abbass or to others makes no difference since all have treaded the same path i.e. their campaign against Islam.

Secondly, what I infer from these forged traditions is as such: Except for the above tradition, all the existing traditions have been forged during Muawiya's era. For example, Abu Uthman Nahdi who would narrate tradition from two persons, was existing at the time when Muawiya was issuing commands for the fabrication of traditions.(1) All the traditions too would finally get to those persons who were living during that period - whether they were reckoned to be companions or disciples of companions. However, intentionally or unintentionally they have been ascribed to be the companions.

Umm-Salma and 'O Fatemah ... buy-back your lives from Allah and strive until you deliver yourselves from the fire, I will not be able to do anything for you.... Ayesha wept and said: 'Will such a day come... (1)

We remember that the verse had been revealed in the third year of the Holy Prophet's appointment and Abu-Imamah who is famous as As'ad-ibn- Zararah was from the Ansars of Medina. He was from the initial group of the people of Medina who accepted Islam. Therefore, he had no presence at the time of revelation of the afore-said verse.

Much worse, Ayesha and Hafseh had got married to the Holy Prophet years after 'Hijrat' and at the time of revelation of the verse, not only was Ayesha unmarried to the Holy Prophet (as it is made to appear in the tradition) but had not even been born in the third year of the Holy Prophet's appointment.

Still worse than this is the fact that Abu-Imamah As'ad-ibn-Zararah died in the month of Shawwal in the first year after 'Hijrat'. Therefore, at the time when Ayesha and Hafseh had become the wives and family-members of the Holy Prophet, he did not even exist so that he could be a witness to this incident. (2)

As such, we can say with confidence that Abu-Imamah, Ibn-Abbass and numerous other narrators have not narrated these traditions themselves and have come into existence in the year 50 A.H. following Muawiya's command for the fabrication of traditions. On the basis of this

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official command, the real fabricators forged these traditions for the purpose of invalidating the traditions and the virtues of Ahlul Bayt and attributed them to reliable or unreliable narrators.

However, the Holy Prophet's climb on the mountain of Safa or on a heap of stones and his cry of warning to the Quraishites may be true but that such an event has occured after the revelation of the verse: [وَأَنذِرْ عَشِیرَتَکَ الْأَقْرَبِینَ] is false and cannot be correct under any circumstances. The best proof too lies in the text of the afore-said verse because this verse explicitly commissions the Holy Prophet to warn his very near ones and not his clan or tribe. Although the Quraishites were related to the Holy Prophet, yet they were very far in relation and were partners to him only in name (Quraish) and were perhaps one in very far ancestral ties.

the time of their accepting Islam. After three years of concealed invitation, the Holy Prophet was commissioned in the third year of his appointment to invite his very near ones towards Islam. Verse 124 of Sura Shuara Comprised this command. The story of the manner of this invitation was already mentioned from the words of Imam Amir-ul-Mumineen (a.s.). It was due to this divine command that the Holy Prophet (S) invited his very near ones for a feast and then propagated to them and warned them. After this incident, invitation to Islam gained universality and gradually people from different quarters pursued Islam and the Muslim population gained strength.

However, as long as the Holy Prophet was in Mecca such universal address to the Quraish was not possible since the Quraishites (with the exception of a few) had not brought faith in him let alone the possibility of warning them of the fire of Hell and speaking to them about his intercession or non-intercession. Such type of talks could be accepted to be correct only if the Quraishites, even seemingly, had accepted his Prophethood and submitted to the Islamic beliefs.

In a society where the Holy Prophet was permanently engaged in dealing with the arrogant and powerful Quraishites, their plots and their followers who used to derride him by throwing the camel's paunch over his head or spill ash over his head or Hurl stones at him, any talk about his powerlessness in performing intercession or his saying that, «I cannot do anything

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for you and you should save yourselves from the fire of Hell through your own deeds», is far from logic or reason.(1)

If there existed such a common warning, it should have been at a time when the entire people had apparently become Muslims and accepted him as the Prophet. If there was to exist such a common warning it should be under such circumstances when the entire people have apparently become Muslims and have accepted him to be the Prophet. The existing traditions in the Ahl-e- bayt school of thought have come down in this form:

Firstly, all the traditions which comprises the verse of warning speak without any exception to all; About the warning to the near ones in the Prophet's household as well as others. (2)

Secondly, the Holy Prophet's climb over the mountain of 'Safa' and his speech can be related to the period after the victory of Mecca.

this world on your neck while others appear with the Hereafter accompanying them. Know that I have not left behind any plea between us and between Allah and you. To me are my deeds and to you are your deeds.(1)”

In this very timely speech, the Holy Prophet wanted to clarify that now that he has gained victory over Mecca and in reality become the ruler of the Arabian Peninsula, his near ones should not turn their face towards this world. They should know that nearness and relationship to the Holy Prophet is based on piety only and none else. Moreover such a proximity is inconsistent with mammonism or plunder of the public wealth. Unlike all other worldly governments, they should not think wishfully that now that one of their near ones has gained control of the leadership and the reins of government are in his hands, they could thus attain wealth, power and comfort and have domination and supremacy in this world and the Hereafter.

In the end, we once more remind you that this tradition may have been attributed to some of the narrators but he himself may be unaware of this attribution - For example, the tradition which Abu Uthman Nahdi has narrated from Zubair-ibn-Amro and Qaleisa-ibn-Mukhareq. About him the traditionists have said: «Only he has narrated this tradition from these two persons. In other words, nobody else had heard this tradition from these two persons.»

Similarly the tradition which had been narrated from Ibn- Abbass, Abu-Imamah, Burah-ibn-Aazeb and

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others like them. It is possible that these people had not spoken such words and we can also be almost certain that they had not said so. However, if we consider that the official directive of Muawiya was issued and the entire power and strength of the ruling Umayyids got employed in forging such traditions, we will clearly understand that Urwah-ibn-Zubair, the narrator from Ayesha or Muhammad-ibn-Shahab Zuhri, the narrator from Abu-Huraira(1) were the main forgers of traditions and they were the ones who have attributed these traditions to people such as Ayesha, Abu-Huraira and Ibn-Abbass. Considering the means available at that time, the faraway places and cities did not provide the opportunity of research to those desirous of traditions.

Moreover, if a tradition was attributed to anyone, there was little chance for a person to have access to him and inquire from him about its authenticity. Therefore, the traditions even though forged, would remain on people's lips and later on would get transferred to reliable and unreliable books and would form a part of the ruling Caliphate's (so called) Islamic 'Ma'aref' (gnosis) and commandments.

The conclusion which we can derive from the entire discussion is as follows:

In all the traditions under discussion, one set of traditions which had connected chain of transmission terminated in such people who had not been present at the time of the event such as the traditions narrated from Ayesha, Ibn-Abbass and Abu-Huraira and another set where its initial narrator could have been present at the

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time of the event lacked connection of chain of transmission of the author of book (i.e. the initial narrator) like the tradition narrated from Zubair-ibn-Awam. Thus in this collection, none of the traditions came out successfully in their test and analysis and as per the scales of traditionists none of them was correct and therefore can not be 'supported'.

Amongst them, only one tradition enjoyed a sound chain of transmission and it was a tradition where the authorities of the Caliphate school and the authorities of the Ahlul Bayt school have unanimously narrated it. We have already expounded this tradition for you with the chain of transmission going back to Imam Amir-ul-Mumineen (a.s.) The soundness of the chain of this tradition can be judged from the fact that its chain of transmissions ending in Imam (a.s.) was correct and connected as admitted by the traditionists belonging to the Caliphate school(1). Moreover, the initial narrator i.e. Amir-ul-Mumineen (a.s.) had been present at the time of the event and was then approximately fifteen years of age. (2)

and Qatada, there remains no place for doubt or skepticism in this regard.

But with a quick review, we saw that the concerned verse was revealed in the third year of the Holy Prophet's appointment and at the time of this incident none of the narrators were present in Mecca in order to see and give information of the event, Some of them had not even been born at the time and some amongst them were not living in Mecca at all. It was only Zubair-ibn-Awam who could have been present at that time and was living in Mecca. However, Suyuti's tradition in the 10th century is severed for him and Suyuti does not mention with what chain of transmitters he narrates this tradition from him. In this way, all these kinds of traditions are devoid of credibility.

were the Holy Prophet's wives i.e. Hafesa and Ayesha, while in fact Abu-Imamah had died long before these two who were not the Prophet's wives at the time.

Aside from all these evidences, the text of the afore-said traditions reveal that the Holy Prophet had addressed his very close relatives i.e. Bani- Hashim, his more distant relatives i.e. Bani-Abd Munaf and all the Quraishite tribes and warned them from relying upon kinship with the Holy Prophet and abandoning the virtuous deeds while in fact such a talk does not have any relation with the third year of the Prophet's appointment as at that time all the Quraishite clans, Bani-Hashim and non Bani-Hashim were scorning the Holy Prophet for inviting them towards monotheism. Similarly it is also incommensurate with the occurence of the event in Medina because the Quraishite clan were not living in Medina so as to be addressed.

a result of which the real tradition which comprised the virtues of Amir-ul-Mumineen (a.s.) was consigned to oblivion.

says:-

أنا مدینه العلم وعلی بابها ، فمن أراد العلم فلیأت الباب

«I am the city of Knowledge and Ali is its gate. So, anyone who wishes to enter this city must (first) pass through its gate.» (1)

This famous tradition has also been narrated in other ways:

أنا مدینه العلم وعلی بابها ، فمن أراد المدینه فلیأتها من بابها 136

أنا دار الحکمه و علی بابها 137

أنا مدینه الحکمه وعلی بابها ، فمن أراد الحکمه فلیأت الباب 138

They have replaced this reliable and famous tradition with a false tradition which has come down as follows:-

أنا مدینه العلم وأبو بکر أساسها و عمر حیطانها و عثمان سقفها وعلی بابها 139

«I am the city of knowledge and Abu Bakr its foundation, Omar its walls, Uthman its ceiling and Ali its gate.

With regards to the text of this tradition, suffice it to say that a city can possess walls and gate but for it to have a ceiling is something irrational if not stupid.

Another tradition which fell victim to the forgers during Muawiya's era who fabricated something opposite to it is the famous and reliable tradition from the Holy Prophet (S) about the virtue of Imam Hassan and Hussein (a.s.)

الحسن و الحسین سیدا شباب أهل الجنه 140

«Hassan and Hussein are the masters of the youths of Paradise.»

In order to shatter the creditibility of this tradition, the forgers during Muawiya's era have narrated from Amir-ul-Mumineen the following:

قال رسول الله صلی الله علیه وآله: أبوبکر و عمر سیدا کهول أهل الجنه من الاولین إلا النبیین و المرسلین 141

«Abu-Bakr

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and Omar are the masters of the old men of Paradise - right from first to the last with the exception of the Prophets and Messengers.»

In proving the prevarication and fabrication of this tradition, suffice it to say that Caliph Abu Bakr and Caliph Omar have been reckoned to be the masters of the old men in Paradise whereas basically, there does not exist any concept as old age and senility in Paradise.

Islam and the explanation and elucidation of Quran) so much that the entire status of Islamic faith and ethic contracted alteration and appeared to be metamorphosed. God-willing, you shall see this matter in detail in the following discussions.

With regards to our previous discussions, the third factor in the alteration and distortion of Islam is the matter of fabrication of traditions. We also saw that fabrication of traditions has taken place because of one of the following two reasons:

(i) For the purpose of gaining proximity to the central power in an Islamic society i.e. the ruling Caliphate and exploiting the vanities of the world.

(ii) Enmity with Islam.

Of course on some occasions both of the above factors motivated them in fabricating traditions.

The third cause of distortion which itself was a factor of distortion as well as the very basis of distortion was the matter of fabrication of traditions. Forgery of traditions started mostly after the Holy Prophet's departure from this world(1) but an official and universal command was not issued in this regard. During Muawiya's era, the matter of alteration and fabrication of traditions took an official turn and a governmental declaration in this regard was issued from the lofty position of the Caliphate. Things went still further as the ruling Caliphate announced and paid heavy rewards for this act. Thus, the official Islam in reality took shape during the Ummayid era especially during Muawiya's time.

a huge group of companions and disciples of the companions for the purpose of forging false and evil traditions about Ali (a.s.) which would become a source of defeat and taunt for Hazrat and which would keep the people uninformed of his innocence. For this act, he set huge amounts of awards in order to encourage the forger's inclination and make the mammonists desirous. Such people too forged whatever they wanted and desired. Amongst them we may mention such names as Abu Huraira, Amr-Aas and Mughaira-ibn- Shu'aba from the companions (of the Holy Prophet) and Urwah-ibn-Zubair from the disciples of the companions.

hatred, vengeance and lies).

says:- 'I heard the Holy Prophet saying in a loud voice: «The progeny of Abi so and so (Abi-Talib)are not my friends. My friends are only Allah and virtuous believers.'»

In another tradition, Bukhari has an annexation to this tradition where as per the narration of Amro Aas and following this talk the Holy Prophet said: «But they are having relationship with me and I observe bonds of relationship (صله رحم) with them.(1)»

Now let us see what type of people the progeny of Abi Talib are. In Arabic (آل) refers to a person's kinsmen and lineage. (2)

Therefore, the sons of a person are the first ones who are applicable to the word of [Arabic text]. The sons of Abi-Talib comprises Talib, Aqeel, Jafar and Ali (a.s.) and a daughter by the name of Faakteh Umm.(3) Ha'ani.

But, in reality all these personalities have been entangled in this forged tradition because of Hazrat Ali (a.s.). Otherwise the Umayyids had nothing to do with Talib, Aqeel and Jafar. Even their saying that Abu Talib had been an unbeliever; who had not

brought faith even during the last moments of his life was only for the sake of proving some sort of a shortcoming in Ali (a.s.) and nothing else. Uthman would tell Ali (a.s.) as such: «'What should I do. The Quraish do not love you. You have killed more than thirty of their men in the battle of «Badr» and that too such people whose face were shining like sheets made of gold!»

Undoubtedly, Amir-ul-Mumineen

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(a.s.) was entangled in the strong cord of enmity and hatred of the Quraishites i.e. the most powerful front in the Arabian peninsula. In the battle of «Badr» he had killed the most prominent of the ignorant Quraishites. In addition, even if the ruling Quraishites did not claim blood from Ali (a.s.) yet they could not see him sitting on the throne of power and had even emphasised that they disliked seeing Prophethood and Caliphate coming together in one place and one family. (1)

Imam too on numerous occasions has expressed before his Lord his grievance against them. (2)

books of traditions belonging to the Caliphate school, one will realize how the entire commands of Muawiya was put into effect.

Right from the time of Muawiya up to the time of Omar-ibn-Abdul Aziz, the Muslims were brought up under the training of the Umayyids in hatred, animosity and despise with Imam Amir-ul-Mumineen (a.s.). Numerous forged traditions aimed in the dishonour of Hazrat was in the hands of the people and particularly those who were far away from the true Islamic centers like Mecca and Medina bore the brunt of these fabrications. You must have repeatedly heard that in the Friday-prayer sermons over all the Islamic pulpits and in all the Muslim mosques, they would curse Imam Amir-ul-Mumineen (a.s.) thinking this to be a part of the obligatory acts.

This was the official policy of the Umayyid government so much so that it is said that once a preacher forgot to curse Ali (AS.) in one of the Friday- prayer sermons. On his way towards his house, he suddenly remembered that he had not cursed Ali (a.s.). He stood there and cursed Hazrat for a thousand times as an atonement for forgetfulness. This spot gained sanctity and blessing and a mosque named as [مسجد اللعن] (mosque of curse)was put up in that very place. Such was the situation of the Islamic world during the Umayyid dynasty and it was under these circumstances that such traditions had emerged and propagated.

Of course later on, due to relentless endeavours of Ahlul Bayt and

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their companions and the scholars coming after the occultation period, the truth was heaved out from beneath the ruins of the Umayyid era. But it was unfortunate that once again an unrelenting assault of Western culture and persistent endeavours of Jewish, Christian and Communist Islamicists sunk the truth under the debris of ignorance and inside the gloom of dubiousness!

After Omar-ibn-Abdul Aziz, especially with the coming of the Abbassides into power, that too in the name of Al-e-Muhammad(1); and the endeavours of the Imams and their self-sacrificing companions, it was no longer possible to speak against Amir-ul-Mumineen (a.s.) just as it was possible during the Umayyid era. Thus, in all the existing manuscripts of this tradition taken right from 'Sahih Bukhari' and 'Muslim' till 'Musnad Ahmad' and 'Abi Awani' the tradition has come down in this manner:

إن آل أبی فلان لیسوا بأولیائی...

The progeny of Abi so and so are not my friends., However, in the commentary of Sahih Bukhari which has been written by one of the prominent traditionist of the Caliphate school, it has come down that the progeny of Abi so and so refers to Abu Talib.(2) Nevertheless he makes amends and explains that in reference to the progeny of Abu Talib, the Holy Prophet (only) meant the unbelievers and polytheists amongst them!

We ask: Who are these unbelievers and polytheists? Is it Ali who is the first believer and the first one to confirm the Prophethood of the Holy Prophet? Is it Jafar who is counted to be

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amongst the great martyrs of Islam and is honoured with the title of «Zul-Janahain » (owner of a pair of wings)? Is it Aqeel, Talib, Hassan, Hussein, Abdullah-ibn-Jafar, Muslim, Muhammad- ibn-Hanafia and their likes? Is history aware of any polytheist or atheist from the progeny of Abu Talib? Was it not that majority of them were fore runners in sacrificing themselves in the path of Islam? And the minority amongst them who were so were at least Muslims in the true sense.

This was the tradition which has been narrated from Amro-Aas and has unfortunately found its way in the books of 'Sihah' and 'Musnad' of the Caliphate school.

creates any dishonour in my sanctuary and raises a disturbance in it.

Iraq had been the center of the Shiites of Amir-ul-Mumineen and the people of Kufa were trained by him and were his followers. Abu-Huraira speaks among such people. Perhaps his own self is aware that they are such people who doubt his saying and maybe it is for this reason that he says:

«Do you imagine that I speak the falsehood and so entangle myself in the Fire of Hell?»

Therefore, he swears that he has himself heard the Messenger of Allah. Later, he adds: «I take Allah as witness that Ali has created disturbance and sedition in this land!».

When news of this tradition reached Muawiya, he honoured Abu Huraira for this great service. As well as sending him money, he appointed him as the ruler of Medina. (1)

the mountains which surround the city of Mecca are Abu Qabees .... Qayeqa'an, Fazeh, Muhsab, THur next to Safa, Hera, Bashir....' (1) Moreover he says: «Medina possesses two mountains which are named «Uhud» and Eer'. (2)

Muqaddesi who is one of the best Islamic scholar in geography writes in his book «Ahsan at-Taqasim» as such:

«The cave of 'THur' is placed one league away from Mecca and Mount Hera is situated on the side of Mina.” '(3)

Yaqoot Hamavi, the writer of the biggest geographical encyclopedia of Islam says:

«'THur' is the name of a mountain in Mecca and in it is a cave where the Holy Prophet had hid himself.'(4)»

Muhammad-ibn-Abdul Man'am Hamiri in his geographical culture emphasises as such:

«'THur' which is called as 'THur Athal' is one of the mountains of Mecca lying on the southern side of the city and is two miles away from Mecca.(5)»

Anyone from the famous Arab philologists who has spoken about the word «THur», has emphasised that it is the name of a mountain on the outskirts of Mecca like:

Ibn-Athir (died in the year 606) in his book «An-Nihaya-fi-Gharib-ul-Hadith-wal-Athar».

Faiyumi (died in the year 770) in his book «Al-Mesbah-ul-Munir» under the topic of «THur».

Allama Ibn Manzoor, a great Arab philologist (died in the year 711) in his great book «Lisan -ul-Arab al-Muheet» under the topic of «THur».

Firuzabadi (died in the year 817) in his book «Al-Qamoos-ul-Muheet» under the topic of «THur».

Zubaidi (died in the year 1205) in his magnificient book «Taj al-Arous» with commentary on «Al-Qamoos-ul-Muheet».

This probe reveals that

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Abu-Huraira, the narrator of the tradition suffered from a weak memory and senility and has mentioned the mountain of 'THur' (near Mecca) to be in Medina.

Several scholars from the Caliphate school have spoken in regard to this tradition and have strived to justify this mistake some way or the other.

They say: 'Maybe the Holy Prophet has named one mountain from the mountains of Medina as «THur».'

They say: Perhaps the Holy Prophet only meant to determine the limits of the sanctuary in Medina and has likened this limit to the distance between the two mountains which lies in Mecca.

They say: Due to error and mistake, the transmitter has mentioned 'Mount THur' instead of mentioning Mount Uhud.

The fourth has evaded the name of 'THur' in the tradition or has mentioned it in vague terms (so and so) so that it could avoid being entangled in such problems.

These endeavours such as the above and in some other manners continued until an ultimate solution was found i.e. the discovery of a mountain by the name of «THur» in Medina by Abdul-Salam-ibn-Muhammad, a Hanbalite traditionist who died in the year 669. For the first time, a mountain by this name was created! For centuries, all the scholars who have spoken something or the other in this regard have said: «Such a mountain does not exist on the outskirts of Medina.»

They have also said: «The inhabitants of Iraq have narrated this tradition while they were unaware of the geographical conditions of Medina.» Now all of

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a sudden a man amongst the scholars of Iraq (Basra) comes along and says: Next to 'Mount Uhud' is a small mountain by the name of «THur» and adds that the entire people of Medina are aware of it.

The matter does not end here and in the next century a second witness comes into the picture. His name is Abdullah Mutri (died in the year 765) and he narrates from his father Muhammad Mutri about the existence of such a mountain (in Medina). He further adds: The people of Medina, generation after generation were familiar with a mountain by the name of 'THur' which is next to Mount Uhud and this mountain is small in size and redish in colour.

In our era, the contemporary scholars have strived in some other manner to eliminate untrue sayings: A great master by the name of Abdul-Qudoos and the author of «Athar-ul-Medina» on page 139 of the said book has drawn the picture of this mountain. Doctor Muhammad Hussein Haikal, the author of the famous book «Hayat-e-Muhammad» in his other book by the name of «Manzil al-Vahy» on page 512 has brought the same geographical topography and on page 440 mentions that he has utilized the matter from the topography of Abdul-Qudoos i.e. «Athar-ul-Medina».(1)

However, Doctor Haikal in his previously - mentioned book i.e. «Hayat-e- Muhammad», like all the historians and geographers mentions that the cave and mountain of 'THur' is situated on the outskirts of Mecca and has reckoned this to be the

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place of concealment of the Holy Prophet during 'Hijrat' (migration). (1)

again he refused to accept this amount until Muawiya raised it to four hundred thousand dirhams. Samur-ibn-Jundab accepted it and divulged Muawiya's wish to the people in the form of a false tradition from the Holy Prophet. (1)

This sinister tradition spread and left a deep impression in the Islamic society during Muawiya's era so much so that the «Khawarij» came to be called as شراره (Sharah) i.e. those who have sacrificed themselves in the path of Allah and have sold their soul to Him. Thus, in this fabricated tradition, Ibn Muljim was fitted in verse 207 of Sura Baqarah and was reckoned to be amongst those who sell themselves to Allah and sacrifice themselves in His path. This was the first negative effect of Samur's false tradition.

The second effect was that verses like 204 and 205 from Sura Baqarah with regards to Ali (a.s.) won fame such that at the time of Imam Hassan's burial near his great grandfather, when Ayesha came forward in protest of this act and said that this house belonged to her and Abdullah-ibn-Abbas argued (with her) that she was (only) one of the nine wives of the Prophet where all of them would receive one-eight from Hazrat's inheritence and what could this amount represent? She replied [انکم قوم خصمون] you are people of dispute and hostility which is in reference to the afore-mentioned verse which has come down in the forged tradition and has been collated with Imam Ali (a.s.)!

learned men have asked me whether there does not exist a tradition on Ghadir-khum in the numerous and reliable sources of the Caliphate school? Haven't the scholars of the afore-said school come across the tradition of «Yaum-ud-Dar» [یوم الدار] and the day of [انذار] i.e. the same tradition which had been previously narrated under the verse: [وَأَنذِرْ عَشِیرَتَکَ الْأَقْرَبِینَ] wherein the Holy Prophet had propagated the three fundamental Islamic principles of «Tawhid» (Monotheism), «Nabuwwat» (Prophethood) and «Imamate» / «Caliphate» (Leadership)? What could I say? Yes, they have seen these traditions but what can be done? As against the tradition of [یوم الدار] and [انذار] contradictory traditions (although research shows it to be a forged tradition) exists in different forms and with different references.

Verily, in the face of every tradition related to the virtues of Imam Amir-ul-Mumineen and Ahlul Bayt, there exists numerous other (contradictory) traditions with the objective of shattering and crushing their credibility in reality results in the truth being revealed from buried under the heap of falsehood and fabrications.

The seekers of truth in the Islamic history are in need of something like archeology or are entangled with numerous idols which have occupied his entire mind, thought and eyes. Unless these idols are broken, the truth cannot be discovered. What I intend to do is to break the false, distorted and forged idols which have been made by the criminals and brought up by the ignorant so much so that they have become greater than the greatest

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idols in human history and more invulnerable than all the invulnerables.

Several times, eminent personalities and scholars have asked me: «Why don't you write a research biography of the Holy Prophet so that one can deduce the Islamic ordinances confidently?» But what could I say?

Now, after this relatively long discussion and your familiarity with these preliminaries, I can now unfold the essential matter which is as such?

With the existence of such faked traditions and with such texts (which apparently seem to be reliable but in reality are false and full of lies) it is impossible for me to write a biography of the Holy Prophet (SAW.A.).

With so many obstacles, how is it possible to bring the life-history of the Holy Prophet i.e. a significant part of Islam on paper?

Is it not that today, anyone who wishes to study the life-history of the Holy Prophet - right from the European Christians and Jews and the Egyptians or Iranian Muslims refers first of all to «Seera Ibn Hisham»?

But it is a matter of regret to state that after many years of study and research I believe that a biographer worse than Ibn Hisham(1) (from the view-point of concealment of the truth) has not yet come into existence. (2)

Is it not that today, anyone desirous of doing research in the history of Islam, refers to Tarikh-e-Tabari(3) who is regarded to be the 'Imam' (leader) of all historians by the eminent scholars of the Caliphate school?

But, I believe that he has taken precedence over all

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other historians in propagating falsehood.

If such books are taken to be first-hand sources and references, then, how can it be possible to recognize Islam? Verily, these idols which are the greatest obstacles in the path of knowing Islam should be shattered. I have till now written four volumes of books and in them, I have critically analysed «Tarikh-e-Tabari». I am thankful of this favour of Allah Who has shattered a big idol through me - His feeble slave. With these books i.e. two volumes of «Abdullah-ibn-Sabah» and two volumes of (خمسون ومائه صحابی مختلق) Tabari has been vanquished in the eyes of those seeking the truth!

In order to realize the truth, we have first of all to know the falsehood and abandon it and it is very well said:

تعرف الاشیاء باضدادها

«Everything is recognizable through its opposite». If night did not exist, day could not be recognized. If there was not darkness, then light could not be perceived. We should, before anything else, recognize people like Abu-Huraira, Anas- ibn-Malik, Muawiya and Amro-Aas so that the possibility of recognizing the Holy Prophet of Islam and Imam Amir-ul-Mumineen and such events like the battle of Siffeen, Jamal and the like of them comes into existence. Unless we recognize Muawiya and Yazid, we will not be able to comprehend events like the peace of Imam Hassan (a.s.) and the revolt of Imam Hussein (a.s.).

Moreover, unless we recognize the evil-teachers of Islamic history and the fabricators and unless we do not consider Tabari, Ibn

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Hisham and their followers to be unreliable, we will neither be able to recognize the positive personalities of Islam nor its negative ones.

Up to now, these fabrications take place in the scene of authentic Islamic traditions and Islamic history, neither the God of Islam is recognizable nor the Prophet of Islam and Ali of Islam nor Caliphate, Imamate and Wasiyat (executorship) and nor finally the Ma'ad (Resurrection) of Islam!

Thus, we do not possess any means for the recognition of God, Islam and the truth except the way which we shall pursue in these discussions! The Imams would follow these very steps for their own special Shiites. Of course they were needless of striving hard like us. Imam Sadeq (a.s.) would determine his followers' path with one brief sentence. When he would address his students with these words:

ثلاثه کانوا یکذبون علی رسول الله: أبو هریره و أنس بن مالک و إمرأه 167

They would learn the path of perceiving the true and untrue traditions. But today, if we are to prove this matter, we are needful of writing numerous books and doing elaborate researches and persistently studying and doing research for several years in order to perceive the words of Imam Sadeq (a.s.)

However, if we listen to the decisive will of the Holy Prophet and accept it in its true sense which was often repeated by him in different forms: («I am leaving behind two invaluable things amongst you and as long as you catch hold of these two and follow them,

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you will never go astray.») and adopt this path, we shall be delivered from all possible deviations and from the danger of falling into all kinds of destructive pits. May Almighty Allah grant us success in following this path to the very last.

To me, reading such kinds of forged, false and distorted traditions becomes a sort of spiritual mortification in the face of reading the correct traditions of the Holy Prophet (S) and Ahlul Bayt (a.s.) which is so much enjoyable to me that I cannot describe my feelings. I wish we could spend our life only in the path of examining the correct and authentic traditions. But what can we do? Unless the idol is shattered, God will not be worshipped and if the forged traditions are not made known, the authentic traditions will not be recognized.

I intended to make brief the discussion so that we could get to our main topic. But as we once again realize that unless the required illumination be not achieved we are bound to continue the discussion. Perhaps we can grasp the matter by the help of this example:- If we wish to get to an ancient city and know its limits and boundaries and perceive its characteristics then, considering the existence of centuries - old debris over it (i.e. the city) it is not possible and there is no way other than pulling it out from the heap of debris, soil and layers which has covered it over the centuries. Of course

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this task requires intolerable sufferings and innumerous knowledge.

The Islam which the Holy Prophet had brought has been buried under the debris of false and forged traditions and for knowing Islam too, we are needful of a kind of archeological study. Here, we shall set forth one example from all kinds of forged traditions so as to realize the various dimensions of this great felony. Thus, the traditions which we have assessed thus far are not all that exists in this regard. Rather, on the basis of perusals, we have presented from every kind of tradition one example in order that we realize what has come upon the rights of the innocent and what fate has befallen them so that finally, we realize our path for recognizing Islam which the Prophet has brought. The Path which must and will remain until the Day of Judgement.

(dry ablution) was revealed.... Thereafter, the Muslims moved from this place and came upon a land which had green pastures and trees! The Holy Prophet said: 'O Ayesha! Are you ready to run a race with me!?

Ayesha said: 'Yes'! Moments later, she pulled together her clothes and so did the Holy Prophet. Thereafter they ran and the Holy Prophet outran Ayesha. Then, he said: I'm getting my own back for the last time you outran me.' The story goes as such: The Messenger of Allah had once gone to Abu Bakr's house, Ayesha too was present and held something in her hand. The Holy Prophet said: Give that thing to me! Ayesha refused and ran far away. The Holy Prophet too ran after her. However Ayesha outran the Prophet and went off her own way.

In this journey (battle of Muraisi'h) Ayesha was mounted on a camel litter and Abu-Muwaihaba, the freed slave of the Prophet, along with another man kept her moving....(1) Thereafter, she narrates the story and hadith of “Efq” (إفک).

Whatever Muqrizi and others have brought in these three fold incidents has been narrated through Ayesha.

The first incident is the incident of the race:

Thereafter, he said: 'Come forward and let us run a race together! We ran and soon I overran the Prophet. The Prophet did not utter anything. Sometime elapsed and I grew bigger and heavier. I had forgotten all about the race between the Prophet and myself.

In yet another journey, I accompanied the Holy Prophet. During this very journey, the Prophet once again asked his followers to move ahead and they did so. Then he said: Come forward and run a race with me! We ran and this time he overran me. Upon this, he laughed and remarked: Tit for tat! (1)

In the same book, Abu-Salma(2) and Hisham-ibn-Urwah have narrated a somewhat similar tradition(3) from their father and Qasim-ibn-Muhammad, the grandson of Abu-Bakr has narrated a much shorter account of the event from Ayesha(4).

This is the tradition about the running-race and as far as its period is concerned, we are unable to find any trace of it. However, with regards to the place of the running-race, it is said that it has taken place in «Baidah». But the tradition about «Tayammum» and «Efq» as per the saying of the Ibne Sa'ad, the author of «Waqedi» has occured in the battle of Muraisi'h. He says: «In this battle, Ayesha's necklace got lost as a result of which the procession of the soldiers came to a standstill.» Then, the verse of «Tayemmum» was revealed and Osayyed-ibn-Huzair said: «This is not your first blessing, O progeny of Abu Bakr and it was in this

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very battle that the incident of Ayesha and the remarks which the progeny of «Efq» uttered had occured and Allah revealed a verse in confirmation of her chastity.(1)”

However, the tradition of «Tayammum» has come down in the books of 'Sahih' of the Caliphate school in the following manner.'

fulfillment of the religious obligations of the people, God revealed the verse of «Tayammum» and the people performed «Tayammum» (dry ablution).»

Osayyed-ibn-Huzair who was from the Ansars said:

«This has not been your first blessing 'O progeny of Abi-Bakr!»

Ayesha says: “As we made the camel on which I was mounting to move ahead, we found the necklace which laid beneath her.(1)”

In 'Musnad' of Ahmad it is narrated from Abdullah -ibn-Zubair that Ayesha said: «In one of the journeys, I had accompanied the Holy Prophet. On the way we reached a place called “Turbaan”193 which was a few miles away from the city of Medina. This place was arid and dry....»

In the end of the tradition it has come down that Abu-Bakr addressed Ayesha as such: “My daughter, I did not know that you are so much of a blessing. Since you dissuaded the Mus(2)ims from moving ahead and made them wait in this desert, Almighty God resolved them with blessing and comfort and revealed the verse of “tayammum” for them”. (3)

necklace. The Muslims on the other hand take their complain of hardship and distress to Abu-Bakr. He in turn approaches his daughter and reproaches and blames her for this doing and says: «In all the journeys, the Muslims face hardship and difficulty for your sake.»

However when the Muslims become perplexed in the matter of prayers, Almighty God reveals the verse of «tayammum». Thus the Muslims perform «tayammum» for the first time and offer their prayers with tayammum. Right here, Abu-Bakr addresses her daughter as such: «O my daughter, I was not knowing that you are so blessed and full of goodness and blessing! Since you have dissuaded the Muslims from moving ahead and have been the cause of their waiting, God has revealed goodness upon them! » Also, Osayyed-ibn-Huzair says: «This is not your first goodness and blessing 'O the progeny of Abi-Bakr!» After this too, the compassionate God does not allow the matter of necklace to be rendered futile. Rather, the next morning it is found under the sleeping-place of the camel.

This event is the sign of abundant love and great affection of the Holy Prophet towards his wife, Ayesha so much so that the God of Islam too safeguards this love and affection and reveals statutory blessings for the Muslims due to the afore-said love.

A brief investigation into the various aspects of this event reveals that this tradition does not conform to the circumstances and conditions of the battle of Muraisi'h or Bani-Mustalaq. This is because in

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this battle, due to the dispute which arose between the Muslims of Ansars and Muhajirs over the matter of water and the dangerous speech which Abdullah-ibn-Obi Salool - a hypocrite - had delivered on that occasion and there existed the possibility of an internal unrest, the Holy Prophet commanded his people to quickly advance forward towards Medina such that the belligerent people had time only for a short nap, prayers and food, and spent the rest of their time in galloping towards Medina.

Moreover, just as it has come down in the tradition narrated from Ayesha or the tradition forged in her name, the decree of «tayammum» should have been much more universal than for it to remain a secret for a selected few. Thus the entire soldiers of Islam faced unavailability of water in this battle and became needful of «tayammum». The verse on «tayammum» too was revealed on this occasion and all the soldiers acted upon it and regarded this as one kind of goodness, blessing and comfort which descended from the heavens and congratulated and expressed their thanks to those who had been the cause of bringing this blessing and comfort.

Considering the form of revealation of the decree and the verse of «tayammum» and its universal aspect, the matter of «tayammum» should not have remained hidden from a person like the second Caliph, Omar-ibn-Khattab and that should not a person like him be aware of this common affair which has occured in his very presence!? All have

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seen and are aware of this affair but not Omar- ibn-Khattab! The same has come down in a tradition narrated from Sahih-Muslim as follows:

A person approached Omar (during the latters Caliphate) and said: «I had a wet dream and could not find water to perform ablution. What was I supposed to do? Omar said: «In such situations, keep away from prayers!» Ammar who was present at that time said:

“'O Amir-ul-Mumineen! Don't you remember that in one of the journeys to war, both of us had to perform ablution and could not find any water? On that day, you avoided prayers but I rolled on the dust and then offered my prayers and when we narrated this matter to the Holy Prophet he said: «As for you 'O Omar! it was not right on your part to abandon the prayers. As for you, 'O Ammar! you should not have rolled on the dust just as animals do. Suffice it was to strike your hands on the dust and then rub them over your face and hands up to the joints....(1)”

How come this common decree descended in the sight of the common Muslims but remained hidden from the other companions (of the Holy Prophet)? Just as Omran-ibn-Husain narrates:

«The Holy Prophet (S) witnessed a man (from his companions) keeping himself aside from the others and refraining from performing prayers. He said: 'O so and so person, Why don't you perform your prayers like the others? He replied: 'O the Messenger of Allah. I

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have had a wet dream and I have not yet performed the purification ablution. He said: You only need to perform the «Tayammum» if you have not any water available. (1)

Moreover, how can we reconcile the previous tradition with the tradition which Urwah has narrated from Ayesha and Nesa'ee has brought the same in his book? They say:

«The Holy Prophet sent Osaid-ibn-Huzair along with a group to search for Ayesha's necklace whom she had lost somewhere on the way. A long time passed in search for this necklace and the time for prayers approached. Incidentally they had no ablution and could not find any water too for performing ablution. Helplessly they offered their prayers without ablution.

Thereafter, they related the incident to the Holy Prophet and for this very reasons, God revealed the verse of «tayammum».

Osaid-ibn-Huzair said: 'O Ayesha! May Allah bestow you with goodness. I swear by Allah that no event has occured which was distasteful to you except that Allah set goodness and blessing in it for you and the Muslims.»(2)

In Sahih Bukhari, this tradition has come down in the following manner. «The Holy Prophet despatched a person....»

How can we reconcile this tradition from Ayesha with the first tradition while we see a vast difference existing between the two?

The first tradition mentions that the Prophet, in a journey back from war, came down to a house located in an arid land. The Muslims too had no water with themselves. Thus they complained their hardship to Abu-Bakr, in the morning

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too, after the revelation of the verse, everyone performed «tayammum» and offered their prayers with «tayammum» for the first time. At the time of departure, Ayesha's necklace too was found underneath the camel.

But the second tradition mentions that the Holy Prophet despatched one or more persons in search for Ayesha's necklace which had been left behind in some house. These persons who were sent for this task could not find water during this journey and hence offered prayers without ablution. This was because the verse of «tayammum» had not yet been revealed and they were unaware of its decree. Thereafter, when they returned back to Medina and related their story to the Holy Prophet the verse of «tayammum» was revealed.

If we wish to believe in the authenticity of all the traditions present in the «Sihahs», we don't know how to bring a reconciliation between these two traditions!?

* * *

Moreover, how is it possible to reconcile these two traditions under our discussion with what Ibn-Saad has narrated in «Tabaqat» about the life- history of Maimum-ibn-Sanbaz Asla where the narrator, Rabii says: «I heard from my father who heard from his father that a Muslim man by the name of Asla once narrated as such:, 'I was doing service to the Holy Prophet and saddling the ride for him.' One night the Holy Prophet said: 'O Asla! arise and make ready my horse! I said: 'O the Prophet of God. I have had a wet dream! Thereafter he kept silent for

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a few moments. Then Jibra'eel descended and brought the verse of (صعید) i.e. the verse of «tayammum» wherein the word of (صعیف) (dust) can be found.(1) Then, the Holy Prophet called me and displayed to me the manner of performing «tyammum». I did the same and then attended to his horse....

Later when we came across water he said: 'O Asla, arise and perform «Ghusl» (major ablution).(2)

* * *

Similarly, in what manner can we reconcile Ayesha's traditions with the tradition which Ibn-Jarir Tabari has brought under the exegesis of the verse: (3) وَلاَ جُنُباً إِلاَّ عَابِرِی سَبِیلٍ Ibn-Jarir narrates from Yazid-ibn-Abi Khabib that the houses of some of the people from the Ansars had their doors facing the mosque.

Sometimes it would happen that they would experience wet dreams and would also face the problems of unavailability of water. Under these circumstances, they could not even leave their houses for the sake of procuring water and performing «Ghusl» (major ablution) because they could not pass through Prophet's mosque in the state of «Janabah» (major ritual impurity) and also there existed no other way. Therefore, God revealed the verse of tayammum. (4)

Similarly, Ibn Munzar and Ibn Abi Hatim narrate from Mujahid that in explanation of the verse:

وَإِن کُنتُم مَّرْضَی أَوْ عَلَی سَفَرٍ

And if you are ill or on a journey. (Holy Quran, 4: 43) 

he (i.e. Mujahid) says: “This verse has been revealed about a man from Ansars who was so sick that he was not able to stand and perform

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ablution. Moreover, he had no one to assist him prepare his means for ablution. This man approached the Holy Prophet and explained his condition to him. On this occasion too, God revealed the verse of 'tayammum'. (1)

Similarly, Ibn Jarir narrates from Ibrahim Nakh'ee who said:

«The Holy Prophet's companions suffered wounds in one of the battles. The number of injured men were many. Later too, a few of them experienced wet dreams. This was reported to the Holy Prophet.

Thereafter the blessed verse: ....

وَإِن کُنتُم مَّرْضَی أَوْ عَلَی سَفَرٍ ....

And if you are ill or on a journey… (Holy Quran, 4: 43) 

was revealed in its full form.

Verily, how can one reconcile with so many different and diverse traditions and reckon all of them to be correct and true?

With utmost regret, we have to say that the traditions which have been narrated from Ayesha and which is ascribed to her and comprises the incident of revelation of the verse of «tayammum», has been falsely propagated and spread. Even the European and Western Orientalists and Islamicists have had access and paid interest to them and drawn support from them under the topic of «tayammum» in their book of 'Encyclopedia of Islam.' (2)

Prophet's appointment, we will arrive to this conclusion that it is impossible for the divine legislation of the law of «tayammum» to have been postponed all this time (about eighteen years) and its decree to have been revealed in the year 5 A.H. or 6 A.H. The Muslims out of compulsion, had been in need of something as a substitution for water where they could resort or «Ghusl» (major ritual ablution).

This need had certainly arisen hundreds and thousands of times right from the outset of Islam until the year 6 A.H. Moreover, whenever a Muslim was faced with any problem, he would approach the Prophet and the latter in turn would explain the divine law for him. This was the natural structure of this matter. However, if we resort only to the Holy Quran, we will see the story being different from what has come down in the aforesaid traditions. In the Holy Quran, the decree of «tayammum» has come down next to ablution and «Ghusl» (major ritual ablution) as a substitution to them.

In Surah Nisa:

یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَهَ وَأَنتُمْ سُکَارَی حَتَّیَ تَعْلَمُواْ مَا تَقُولُونَ وَلاَ جُنُباً إِلاَّ عَابِرِی سَبِیلٍ حَتَّیَ تَغْتَسِلُواْ وَإِن کُنتُم مَّرْضَی أَوْ عَلَی سَفَرٍ أَوْ جَاء أَحَدٌ مِّنکُم مِّن الْغَآئِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَیَمَّمُواْ صَعِیداً طَیِّباً فَامْسَحُواْ بِوُجُوهِکُمْ وَأَیْدِیکُمْ إِنَّ اللّهَ کَانَ عَفُوّاً غَفُوراً

O you who believe! do not go near prayer when you are intoxicated until you know (well) what you say, nor when you are under

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an obligation to perform a total ablution - unless (you are) travelling on a journey until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have made love to your women, and you cannot find water, betake yourselves to pure dust, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. (Holy Quran 4:43)

In Surah Maeda:

یَا أَیُّهَا الَّذِینَ آمَنُواْ إِذَا قُمْتُمْ إِلَی الصَّلاهِ فاغْسِلُواْ وُجُوهَکُمْ وَأَیْدِیَکُمْ إِلَی الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِکُمْ وَأَرْجُلَکُمْ إِلَی الْکَعْبَینِ وَإِن کُنتُمْ جُنُباً فَاطَّهَّرُواْ وَإِن کُنتُم مَّرْضَی أَوْ عَلَی سَفَرٍ أَوْ جَاء أَحَدٌ مَّنکُم مِّنَ الْغَائِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَیَمَّمُواْ صَعِیداً طَیِّباً فَامْسَحُواْ بِوُجُوهِکُمْ وَأَیْدِیکُم مِّنْهُ …

O you who believe! When you rise up to prayer, wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you comes from the privy, or you have made love, and you cannot find water, betake yourselves to pure dust and wipe your faces and your hands there with.... (Holy Quran 5:6)

The meaning of these verses is this that «Wuzu» (ablution) and its substitution with «Tayammum» (dry ablution) and «Ghusl» (major ritual ablution) and its substitution with «Tayammum» (dry ablution) had already been once legislated and its decree revealed continuously one after the other in

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one verse.

This inevitability should have been much before what Ayesha has said and much before her marriage to the Holy Prophet (S). Wisdom too deems expedient such a state while we know that «Salât» (prayer) had been legislated right from the outset of the Holy Prophet's appointment to the post of Messengership and along with it, Gibra'eel had taught the manner of performing “Wuzu” (ablution).(1)

Thus «Ghusl» (major ritual ablution) and «Tayammum» (dry ablution) too must have immediately followed «Wuzu» (ablution) in being legislated.

Of course, it can be said that these three decrees were perhaps revealed far from the common Muslim's perspective because basically there did not exist more than two or three Muslims at that time. Therefore, it is not much of a concern if majority of them were unaware of the union of «Tayammum» with «Wuzu» and «Ghusl» and had not heard the aforesaid verse.

Whenever anyone amongst them encountered unavailability ofwater or faced any such problem, he would approach the Holy Prophet and explain his condition. The Holy Prophet too would either practically teach him the obligation of «Tayammum» or recite for him the holy verse of Quran. It was in this manner that the reality of the matter had been concealed for a person or had been forgotten by him.

This analysis is a solution as we see it. However, that such a needed decree had not been revealed until the year 5 A.H. or 6 A.H. and the time of its legislation was when the Holy

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Prophet (S) remained in the desert with his soldiers for a long duration until he found his wife's valualess necklace seems to be against common sense and custom and is incompatible with the supreme level of the Holy Prophet's disposition.

Thus, you order him to simulate his ways for one or two years so that we might succeed in deluding the people in this regard.

Following this letter, Muawiya commanded his son Yazid to accompany the Muslim warriors in the summer battle(1) with the Romans. But Yazid pretended to be sick and on the way went to the Cloister of Marran(2) under the pretext of taking rest. But once there, he resorted to drinking wine with his beloved one. In this battle, the Islamic soldiers got affected by smallpox and when this unpleasant news reached Yazid, he recited the following two-line poem:

When at Cloister of Marran I lean on soft sacks and Umm Kulsum besides me and I drink the morning wine I no longer care if the soldiers are affected by sickness and smallpox .(3)

If such an event and other such incidents is committed by Yazid and his father amongst the Muslims, then Muawiya's plan and ambition with regards to taking allegiance for Yazid will be confronted with defeat and the Umayyids will no longer remain in the Islamic history.

Can a remedy be found for the advancement of Muawiya's objectives? Does a way exist for Yazid and his like to attain rulership as the Caliphate of the Holy Prophet?

Muawiya had found the way.

If Yazid was taking his beloved one with himself in the battle-journey and making merry with her at the cloister of Marran, the same too could be reported in the case of the Holy Prophet. Verily, in a

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made-up tradition, the Holy Prophet too takes his wife along with himself in one of the battle- journeys and on the way, asks his soldiers to move ahead so that he could enjoy and run a race with his wife or orders his soldiers to remain in an arid land for the sake of finding his beloved's necklace and himself thoughtlessly rests on her lap and sleeps. Not only God refrains from reproaching him but instead reveals the verse of «Tayammum» in due consideration of his manifestation of love and affection towards his beloved wife!!

Then, assuming these traditions to be authentic, there no more remains any place for objecting to this (so called) Caliph of the Holy Prophet i.e. Yazid - that he too has left the Islamic army and has himself thoughtlessly resided at the Cloister of Marran busy making merry with his beloved one.

searching for their anti-Islamic aims in these very traditions (which unfortunately are many in the references of the Caliphate school). Thus, they have brought these traditions along with its analysis in their books and researches as an introduction to the Holy Prophet and have presented them to be the identity of Islam; the Holy Prophet and his decrees and commandments. Of course we have to state with utmost regret that they have to a certain extent achieved their objective too.

One of the eminent English Islamicists and Orientalists confesses as such: «Basically, the Western writers were susceptible and ready to have the worst beliefs about the Holy Prophet and whenever they came across an explanation and exegesis which was objectionable in some way or the other, they would pounce on the opportunity and regard it to be true and authentic.” (1)

Since the European Islamicists could not find the like of these traditions in the references of the Ahlul Bayt school, they acquired Islam only and only from the sources and references of the Caliphate school.(2) Their eastern followers too, either knowingly or unknowingly have traversed the same path and followed in their foot-steps.

212- In writing the biography of the Holy Prophet, this same English scholar has only referred to Tarikh-e-Tabari, Seerah Ibn Hisham, Mughazi, Aqdi, «Tabaqat» of Ibn Sa'ad, Sahih-e-Bukhari, Musnad Ahmad, Asad-ul-Ghaba and Al-Asabah i.e. the references of the Caliphate school only and has not referred to even one single reference from the Ahlul Bayt school.

more emphasize that such traditions gives a special kind of insight to those believing in their correctness and authenticity. Thus they open the way for the propagation of such deviated school of thoughts like «Wahabism» and worse still, all the anti-Islamic groups like the Bahai's and the like of them seek their (evil) purposes in these very sources and references. Thus we see them introducing Islam with the help of those traditions and texts which exists in the Caliphate school.(1)

Aside from these two groups, the university - going intellectuals and the eastern Islamicists too who traverse the same path as the Western professors and pioneers drink water from the same spring. With the motive of research in its entirety, they have in their recognition of Islam, relied mostly or rather wholely on the sources and references of the Caliphate school and have not paid attention to the pure fountain-head of the Ahl-e- bayt school. In their recognition and presentation of Islam, they have not reaped the benefits of the traditions of the Imams (a.s.) - the household of the Holy Prophet (S) whereas the Holy Prophet had repeatedly stated that those who are the well-whishers of Islam should hold on fast to his household members after his departure.

On the day of «Ghadeer-e-Khum» he said:

(أنا تارک فیکم ثقلین أولهما کتاب الله فیه الهدی والنور فخذوا بکتاب الله واستمسکوا به- فحث علی کتاب الله ورغب فیه ثم قال- وأهل بیتی أذکرکم الله فی أهل بیتی أذکرکم الله فی أهل بیتی أذکرکم الله

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فی أهل بیتی) 194

In the farewell Hajj Ceremony, while delivering a sermon on the day of Arafat, the Holy Prophet said:

یا أیها الناس إنّی ترکت فیکم ما إن اخذتم به لن تضلوا: کتاب الله وعترتی أهل بیتی195

And, as per the narration of Abu Saeed Khudri the Prophet said:

إنی أوشک أن أدعی فأجیب و أنی تارک فیکم الثقلین کتاب الله عز وجل وعترتی کتاب الله حبل ممدود من السماء الی الارض، وعترتی أهل بیتی، وان اللطیف الخبیر أخبرنی أنهما لن یفترقا حتی یردا علی الحوض فانظرونی بم تخلفونی فیهما 196

From the historical references, exegesis and traditions of the Ahlul Bayt school, the eastern Islamicists refer and pay attention to only those parts which the westerners have referred and paid attention to. For example, amongst the history books of Islam written by the Shi'ite scholars; that which is studied by the Europeans is the same as what is considered in the scholarly gatherings of the Islamic east like «Tarikh-e-Yaqubi» and «Waqat Siffeen» and it is quite obvious that with such meagre texts, one cannot recognize and present all the aspects of Islam extracted from the Ahlul Bayt school.

As the source of recognition of Islam, «Tarikh» (history) and refer much less to the historical books and texts and traditions written by Shaikh Mufeed, Sayyid Murtaza, Shaikh Tusi and their likes in spite of the fact that all of them were the most knowledgeable men of their time. Besides, their writings are approximately ten centuries old. Thus, due to their adherence to the

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Ahlul Bayt school, they have been neglected by western orientalism and because of the inattention of the European, they have still remained unrecognized in the Islamic east - outside the domains of religious knowledge.

In short, keeping aloof from the knowledge of the Imams (Ahlul Bayt) and their followers has become the most important factor in the distortion of Islam in the writings of all the western and eastern Islamicists.

والحق أحق أن یتبّع

In analysing and describing the factors which were responsible for the distoration of Islam by the hands of the powerful ones of past history, we came across some significant and fundamental factors like:

(1) Prevention from writing and propagating the traditions of the Holy Prophet.

(2) Shattering the Holy Prophet's image as the one bespeaking the Quran.

(3) Fabrication of traditions in the various dimensions of Islam.

The third factor i.e. fabrication of traditions which was reckoned to be the last portion and in reality the strongest factor in distortion, appeared in different forms. In the past, we saw that a few amongst the companions of the Holy Prophet embarked in the fabrication of traditions during the beginning of the Umayyid era and the apparently Islamic government of the Umayyid too was the initiator and the main instigator of this event.

loaded with lies and forgeries of Judaism and Christianity.

In the Arabian - peninsula i.e. the society where the Holy Prophet was appointed, the level of culture, knowledge and learning was at a very low ebb. The explanation which the Holy Quran gives about this society is an indication of this matter. In one place, the Quran describes the Arab society during the period of ignorancy as the “manifest deviation” (1)and at some other place says: “The dwellers of the desert (Arabs) are very hard in paganism and hypocrisy”(2). The entire culture and knowledge present in this society was nothing other than poetry, speech and knowledge about genealogies and a history of wars, bloodshed, killings, plunder which they took a sickly pride in.

Once, in the Holy Prophet's mosque people had gathered around certain man. When the Prophet entered the mosque and witnessed this gathering, he inquired: «Who is this man around whom the people have gathered?» It was replied: «He is an «Allama» i.e. (the most learned scholar)!» The Holy Prophet asked: «What is an «Allama»?» They said:

اعلم الناس بأنساب العرب و قلیعها و أیام الجاهلیه و الاشعار العربیه

'He is most learned of all men in the genealogies of the Arabs and their historical events, the wars during the period of ignorancy and the poems of its poets!» The Holy Prophet (S) said: «This is the kind of knowledge which will neither harm a person if he is ignorant of it nor benefit a person if he possesses it. (3)»

Whatever has

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come in this tradition reveals the real set of knowledge of the Arabs: knowledge of genealogies, knowledge about historical events and wars, poems and literature. As far as knowledge of genealogies is concerned, attention was paid even to the genealogy of animals and in particular the genealogy of horses. Later, books were written in this regard such as «Ansab-ul-Khail» of Hashim Kalbi.

With regards to poems, attention too was paid to its various kinds such as lyrics, odes, epics and feastly poems and those pertaining to self-glorification and dispraise. With the advent of Islam and the connection it established with the most advanced civilizations of that time i.e. the Romans - Christians, Iranians and later the Indian civilization, the social atmosphere changed. Medina, which in the past, represented an Arab city or at the most the capital of Arabian peninsula transformed into one of the world's most important cities of that time. The learned men and political representatives from various important cities of the world would come and visit this city. The governor, ruler and judge would travel from this city to the farthest reaches of Iran, Syria and Africa.

Association and sociability had come into existence between the Arabs and Romans and the Arabs and Iranians. Even marriages would take place amongst these tribes. In reality, the Arab tribe which was once far away from the world's common history and was sitting aside from the cultural events prevailing upon the universal civilization of all, at once set foot into history

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and gained supremacy over the world's civilized tribes.

However, the level of cultural differences between the Arabs and the Romans and the Iranians was a fact which could not be neglected under any circumstances. As such, the questions which would arise for the city - dwellers would not arise so much for the desert - dwellers. Basically, the entire thoughts of Arab named revolved around keeping different names for his camels or giving various titles to his sword or recitation of poems about wars or the ruins of his lover's place. This was the ultimate limit of his mental scope and development.

However, the city - dwellers, in particular the Syrian and Iranians of that time had other thoughts in their mind which basically was never mooted in the unenlightened culture of the Arabs and no solution was thought for them. The city - dwellers would ask: «'How has this sky been established'? 'How has this earth been created?' 'Does this world have a beginning or an end?' 'What will happen to us after death?' And 'What shall we see?'» If such a person would turn into a Muslim he would still ask other questions about Quran and Islam. For example: «What is the meaning of this verse? What was Noah's Ark? Where was it? and finally where did it go?» Who are the tribe of Aad? Who are Ibrahim, Musa and Isa?

How was their condition and form of life? And hundreds of other questions and matters.

This exigency was severely

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felt and the everincreasing impact of questions and problems became more than before. This was under the circumstances when the Holy Prophet was not present in the society and nothing was being narrated from him. The distinguished and Islamic - trained companions like Salman, Abu Zar, Ammar, Miqdad and Ibn Masoud had withdrawn themselves aside. The Holy Prophet's household too were far from official responsibility and Ali, who was the gate of the Holy Prophet knowledge and about whom the Prophet said:

انا مدینه العلم وعلی بابها 200

Was now robbed of his Imamate and confined to the house or engaged in planting date-palms or farming in the desert. A person like Abu-Huraira (who did not fear forging traditions and would say: From my own bag! when asked about the sura he narrated a tradition (1)) was not enlightened enough to solve the problems in a respectable manner. For example he has said: (and this saying has also been narrated in the most authentic books) If a fly drops into food and consequently the food becomes contaminated with one of its wings then, dip the fly into the food because one of its wing is an ailment while the other is a cure! (2)

In another tradition he says: 'God sent Gabriel to the Holy Prophet commanding him to approach Abu-Bakr and inform him that: “We are pleased with him. Is he (too) pleased with Us? (3)”

Such sayings cannot satisfy the enlightened men. The problems remain unsolved. The government which has remained helpless

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in replying to the problems mooted by the opposition or friends will not be able to last long. Thus a way of solution was reflected upon and a new gate was opened which unfortunately is still open till today. That is to say, the scholars and learned men of Jews and Christians were officially employed for solving the scientific problems, explaining the Quran and relating the commandments. The Christian and Jewish scholars who were now newly-converted Muslims became leaders in scientific works in the Islamic society and sat on the seat for pronouncing decrees or were commissioned to deliver general speeches before the Friday-prayer sermons or engaged themselves in interpreting the Quran, training the students, etc...

and method is customary in the 'Science of traditions' [علم الحدیث]. For distinguishing the truth from the falsehood, in addition to the examination of the text the chain of transmission which the narrator and transmitter uses is also examined. However, with regards to the past events which have been narrated in the Holy Quran, it is needless to narrate their chain of transmitters. The Quran itself is the chain of transmitters of these events. The holy Quran says:

نَحْنُ نَقُصُّ عَلَیْکَ أَحْسَنَ الْقَصَصِ

We narrate to you, [O Muhammad], the best of stories… (Holy Qur’an 12:3)

إِنَّ هَذَا لَهُوَ الْقَصَصُ الْحَقُّ

Indeed, this is the true narration…  (Holy Qur’an 3:62)

For this reason, those who have spoken about the past events, the history of the Prophets, creation and other such matters without setting forth the chain of transmitters linked to the Holy Prophet and apparently their words resembled the stories of the Quran were called as [قصّاص] (storytellers). Of course in our times the meaning of a «storyteller» is similar to a «fairy-tale teller» and this is not a good title. However, in those times a «storyteller» was meant to be a person who like the Holy Quran, talked about the history of the Prophets and other such matters without narrating the chain of transmission.

الداری، استأذن عمر بن الخطاب أن یقص علی الناس قائما فأذن له عمر 204

In the covenant of the Holy Prophet, there did not exist story-telling. The same was the case in the covenant of Abu-Bakr too. The first person who engaged in such an affair was Tamim ad-Dari. He asked Omar-ibn-Khattab to allow him to collect and narrate stories for the people and the latter allowed him to do so.

person from the tribe of Bani-Saham, On the way, this man died in a land where there were no Muslim dwellers.

His wealth fell in the hands of Tamim and Addi who handed them to his family-members, when they returned. Moments before dying, this Sahami person wrote the accounts of his wealth and kept it amongst them. However, this affair remained concealed from the eyes of the two partners.

Amongst the wealth of the Sahami man, a cup made of silver existed which was decorated with gold and was the biggest and most valuable part of its owners wealth. Of course its particulars were recorded in the list of wealth. Tamim and Addi sold this cup and shared the money which amounted to five hundred dirhams and handed over the remaining wealth to the family-members of the Muslim partner.

Amongst the wealth, the family-member found a deed of the entire wealth of their father wherein mention was made of a cup coated with gold. The family-members approached the two partners of their father and claimed from them the cup present in their father's wealth. They denied this and said: 'We are unaware of such a cup. The dispute was taken before the Holy Prophet. He commanded that those two should attend the mosque and after the prayers, swear to God that they had not committed treason and had brought all that was left of the dead man's property.

They sweared accordingly but later on, the cup was found with someone who

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confessed to having bought it from Tamim. When Tamim was questioned about it, he said: Yes, it is the truth. But, we had bought it from that Sahami man and we forgot to reveal this matter to you at that time. At this very moment, the verse 106 and 107 from Sura Maeda was revealed:

یِا أَیُّهَا الَّذِینَ آمَنُواْ شَهَادَهُ بَیْنِکُمْ إِذَا حَضَرَ أَحَدَکُمُ الْمَوْتُ حِینَ الْوَصِیَّهِ اثْنَانِ ذَوَا عَدْلٍ مِّنکُمْ أَوْ آخَرَانِ مِنْ غَیْرِکُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِی الأَرْضِ فَأَصَابَتْکُم مُّصِیبَهُ الْمَوْتِ تَحْبِسُونَهُمَا مِن بَعْدِ الصَّلاَهِ فَیُقْسِمَانِ بِاللّهِ إِنِ ارْتَبْتُمْ لاَ نَشْتَرِی بِهِ ثَمَناً وَلَوْ کَانَ ذَا قُرْبَی وَلاَ نَکْتُمُ شَهَادَهَ اللّهِ إِنَّا إِذاً لَّمِنَ الآثِمِینَ

«O you who believe! call to witness between you when death draws nigh to one of you, at the time of making the will, two just persons from among you, (i.e. Muslims) or two other than you, (i.e. non-Muslim) if you are travelling in the land and the calamity of death befalls you; the two (witnesses) you should detain after the prayer; then if you doubt (them), they shall both swear by Allah, (saying): We will not take for it a price, though there be a relative, and we will not hide the testimony of Allah for then certainly we should be among the sinners.» (Holy Quran, 5: 106)

فَإِنْ عُثِرَ عَلَی أَنَّهُمَا اسْتَحَقَّا إِثْماً فَآخَرَانِ یِقُومَانُ مَقَامَهُمَا مِنَ الَّذِینَ اسْتَحَقَّ عَلَیْهِمُ الأَوْلَیَانِ فَیُقْسِمَانِ بِاللّهِ لَشَهَادَتُنَا أَحَقُّ مِن شَهَادَتِهِمَا وَمَا اعْتَدَیْنَا إِنَّا إِذاً لَّمِنَ الظَّالِمِینَ

«Then if it becomes known that they both have been guilty of

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a sin, two others shall stand up in their place from among those who have a claim against them, the two nearest in kin; so those two should swear by Allah: Certainly our testimony is truer than the testimony of those two, and we have not exceeded the limit, for then, most surely we should be of the unjust.» (Holy Quran, 5: 107)

As per the order of these verses, two persons nearest in kin and relatives of the Sahami man sweared near the foot of the Holy Prophet's pulpit that the possession of the cup had been mentioned amongst the list of inheritance deed and it is they who are uttering the truth and not these two men. In this manner, the Holy Prophet commanded them to give back the cup or its equivalent to the heirs of the Sahami man. (1)

This is the past record of Tamim's ugly face during his Christianity. His life can be summarized as such: «A scholar in Torah and Bible, a Christian monk and a big tradesman across the oceans» who of course had sometimes committed the crime of theft while trading.

After this event, the Holy Prophet addressed Tamim who was then a Christian as such: «Convert to Islam since Islam will forgive you of your past sins.» In other words, the moment a person enters into the fold of Islam, it eliminates all his past impurities. Thus, in this manner Tamim accepted Islam in the year 9 A.H.

Tamim Dari, the former Christian scholar who had not witnessed the Prophet's period for more than one year was now allowed to address the Holy Prophet's companions like Salman, Abu-Zar, Miqdad, Ammar Huzaifa, Khuzaima and others. As a speaker and orator prior to the Friday-prayers he was given the liberty of addressing the general Muslim population of Medina once in a week. Of course, the Muslims were supposed to sit the Friday- prayer ceremony through which they did and listened to his speeches. During Uthman's reign of Caliphate, he was charged with fulfilling this responsibility twice a week. (1)

The second Caliph, Omar-ibn-Khattab would respect Tamim to a great extent and would call him by the title of خیر أهل المدینه (the best man in Medina) (2). This was exactly at the time when persons like Imam Amir-ul- Mumineen (a.s.) and the eminent companions of the Holy Prophet were present. Later, when the people were divided into classes on the basis of the second Caliph's command, Tamim was placed in the rank of the 'people of Badr' who were reckoned to be the most honourable companions of the Holy Prophet and were receiving pays more than any other class.

The people of Badr became the first group of the Holy Prophet's followers where the «Muhajirin» (emigrants)amongst them received five thousand dirham and the «Ansars» (helpers) amongst them received four thousand dirhams. The next group were those who had participated in the battle of 'Uhud' and following them were the people

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of 'Khandaq', people of 'Khaibar' and then the 'peace of Hudaibiyya' and last of all consisted of those who had become Muslims after the Holy Prophet and they received two hundred dirham from the public-treasury.

At that time, the Caliph linked Tamim Dari to the 'people of Badr' and placed him besides the pioneers and vanguards of Islam and earmarked five thousand dirham for him from the public - treasury.(1) Moreover, when the second Caliph gave orders that the 'Nafila' (supererogatory) and 'Mustahab' (recommendable)prayers should be offered in congregation in the month of Ramadhan (in the year 14 A.H.), two persons were appointed by him for leading the congregation where one of them was Tamim Dari. (a newly-converted Muslims who was previously a Christian, monk and scholar).

He would attend the congregation prayers and lead the Muslims with his one thousand dirham value garment in an utmost majestic state. (2)Tamim remained in Medina until the end of Uthman's Caliphate and rule. However, after Uthman's death, he fled to Syria and resided there until 40 A.H. i.e. the year of martyrdom of Imam Amir-ul-Mumineen (a.s.). Historians have said: Tamim died in Syria and his grave is situated in the house of «Jubreen» in Palestine.

a person in the Islamic society of his time and the official Islam, it is necessary to ponder over what the scholars of «Rijal» (researchers in the biographies of the companions) have said: Persons like Abu-Huraira from whom 5,374 traditions have been narrated in the books 'Sihah', 'Musnad' and other narrative sources of the Caliphate school, Anas-ibn-Malik who has 2,286 traditions to his credit, Abdulla-ibn-Abbass who has narrated 1,660 traditions and numerous other disciples of the companions were amongst his students and have narrated traditions from him.

narrated to me a tradition which is in agreement with what I used to narrate for you and it is about Messiah Dajjal.» He has narrated to me as such:

«I boarded the ship along with thirty men from the tribes of «Lakhm» and «Juzaam». The sea turned stormy, For one month we were entangled in the horrendous storm, Later, the storm pulled us to an island. We stepped off unto the shore. There, we witnessed a strange animal which was very hairy so much so that his head could not be clearly seen. We approached the animal and said: «What are you?» It replied: 'I am Jassaseh!(1) We said: 'What is Jassaseh? It replied: Do not ask me about anything. Enter this monastery because the man who is inside is eager to see you and wishes to acquire knowledge about you! On hearing these words, we began to fear and thought that perhaps he was Satan who has now appeared in this form. Soon we went towards the monastery.

Inside, we witnessed a man the like of whom we had never witnessed. However, his hands and legs were bound with chains. We asked: 'Who are you?' He replied: You shall soon know about me. But first, introduce yourselves to me. We informed him that we were Arabs and related to him the story of the ship and our fate. Thereafter, he asked us some questions and said: 'In what condition is the palm of “Baisan”?(2)

Does the lake of “Tabariyya” contain

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water or not?(1)

How is the spring of “Zughar”?(2).... Then he said: 'Inform me about the unlettered Prophet.' We said: he has appeared in Mecca and is now residing in Yathrib (Medina). He said: Have the Arabs waged wars against him? We replied: 'Yes.' He said: 'How has these battle been fought?' We said: 'Sometimes he has been victorious and sometimes his enemies have beaten him.' He said: But it is to their own interest to follow him. Then, he said: 'Now I shall introduce myself. I am Messiah (Dajjal) and it is not far that I will be given permission to emerge. I shall walk on the earth and traverse every place save Mecca and Taiba (Medina) in only forty days. These two cities are forbidden upon me and on every way which leads to them stands an angel with a sword who prevents me from entering these places.' Thereafter, the Holy Prophet while striking his staff thrice on the pulpit said: This place is «Taiba». He further added: Didn't I inform you about this matter before? The people replied: 'Yes!' Then, he said: Tamim's tradition is interesting and astonishing for me because it is in agreement and conformity with whatever I had revealed to you in the past. (3)

which man has travelled across for a thousand years has really possessed an unheard island where Dajjal was imprisoned in it and «Jassaseh» was busy gathering information is quite astonishing. If at that time it was possible for someone to believe that such an unknown island existed, can the same be believed in the recent centuries? Has this unreasonable saying been accepted today?

Moreover, where can an animal by the name of «Jassaseh» whose head and tail are unrecognizable and speaks eloquent Arabic too be found!? Does such a thing really sound sensible or not? Also, why Dajjal who was bound with chains and had the permission for revolting has not done so during these one thousand and four hundred years? In those days, it was possible for someone like the fabricator of this news who was unaware of the future to say that Dajjal had been granted permission to revolt but today, after a gap of centuries we are aware of the extent of the falsity of this matter.

We leave these and such other questions and their answers to the knowledge and insight of our readers. We only ask: What kind of evil repercussions and misunderstandings can be created in Islam from that which is mentioned in the tradition: that the Holy Prophet hears it from Tamim Dari with acceptance and then announces this with delight to the Muslims in an official and large gathering. What kind of an opinion will an educated, enlightened and discerning Muslim derive about his

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Prophet? What will a non-Muslim who is doing research about Islam, say? And how can they believe in a Prophet who narrates such superstitions and lies?

Another question which we have in mind is whether there was no Muslim in the length of these centuries to doubt in the integrity of this tradition and the Holy Prophet's utterances on the pulpit? The reply is «No», because this tradition has been narrated in Sahih Muslim and whatever gets narrated in Sahih Muslim and Bukhari cannot be doubted! In any way, there exists no doubt in the fantasy and fabrication of the text of this tradition. So, where does the impairment lie or rather where can we look for it?

Sayyid Muhammad Rashid Ridha, an emiment Egyptian scholar(1), has conducted research in this regard and suggests a way for solving this matter. He does not say that Fatemah-bin-Qais, the narrator of the tradition has made a mistake or has not spoken the truth or has been entangled in delusive thought and imagination since, she is after all the companion of the Prophet and a companion is worthy of respect! Moreover, the narrators of Sahih Muslim and Muslim himself are faultless. Thus, this tradition verily refers back to the Holy Prophet and cannot be said that any mistake or crime has taken place on the part of the narrators.

However, the tradition too is not worthy of acceptance under any circumstances through wisdom and knowledge of our time. Rashid Ridha reckons the solution to lie

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in this that the Holy Prophet has made a mistake for narrating Tamim's sayings i.e. he has unknowingly entangled himself in the claws of Tamim's superstitious and false story and without discovering his mistake has divulged it to the people. Muhammad Abdoh's expression is as follows:-

النبی ما کان یعلم الغیب فهو کسائر البشر یحمل کلام الناس علی الصدق إذا لم تخف به شبهه 219

«The Holy Prophet is not aware of the unseen. He is similar to other human - beings and believes in the sayings of the people if they sound reasonable and rouse no doubt.»

In reality, the Holy Prophet (S) has been deceived by Tamim's words and has happily revealed and taught them to the people without realizing that his sayings are plain superstitions.

Now, this basic question arises that as to why such kinds of traditions have found their way in the books of traditions?

We do not wish to find fault with Tamim Dari and argue as to why he has resorted to such superstitious tales. And basically what his intentions were in narrating such sayings? Rather, we wish to inquire why this tale has not entered the story-books and has found its way in the book of [الجامع الصحیح] (The comprehensive authentic traditions)?

Those who remember our previous discussions are aware that with regards to the orders of the ruling authorities, traditions were not being written down before the year 100 A.H. and it was during Omar-ibn-Abdul Aziz's era that for the first time traditions appeared in the written

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form. It is possible that such a story which could have been attractive and exciting too for the people of that time, must have been narrated by Tamim Dari and the Muslims too must have heard about it. Later, during the length of time, some Muslim or the other has made an error and imagined that he has heard the story in the form of tradition from the Holy Prophet. Perhaps, in this manner it has been narrated through Fatemah-binte Qais or Aamer Shuabi, the other narrator and has found its way in the books of tradition. The reality of the affair is this that neither the Holy Prophet has uttered such words nor there had been any gathering in the mosque for listening to his talks.

In the 'science of hadith' [علم الحدیث] or 'contextual study of hadith [علم درایه الحدیث] this (tradition) has been reckoned to be [روایه الکبار عن الصغار] as one kind amongst the various kinds of hadiths which means a greater person narrating tradition from a smaller person. For example, when a companion (of the Holy Prophet) narrates a tradition from a disciple of the companion, his narration will be counted to be [الکبار روایه عن الصغار] because a companion, due to his companionship with the Holy Prophet and his leading in the chain of narrators is considered to be greater than a disciple who does not possess such priorities. With regard to this tradition too it has been said: 'Since the Holy Prophet has narrated

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this tradition from one companion i.e. Tamim Dari, it is therefore [روایه الکبار عن الصغار] (1)

to the Holy Prophet (!) he also placed before him the story of Dajjal, the end of time and Jassaseh and the Prophet too listened to such talks with acknowledgement and revealed and taught them to the Muslims as a scholarly gift.(1)

Professor Lifi Dalavida, a master in Arabic Language and semitic languages and an expert in Islamic history writes about Tamim Dari in the Encyclopaedia of Islam as such: “Tamim was a Christian just like most of the Syrian Arabs. Thus he was able to acquaint Hazrat (i.e. the Holy Prophet)about the worship of the Syrians amongst which was the matter of lightening of candles in the mosque. It is said that Tamim was the first person who narrated religious stories. The stories about the establishment of the Hour (Resurrection) and the appearance of Dajjal and Jassaseh were all from such type. Tamim divulged these stories for the Prophet who in turn revealed them to the people. (2)”

Previously, we had seen how, during the Umayyid era, they (i.e. the Umayyids) strived hard in crushing the Holy Prophet's personality. Unfortunately, the results of this endeavour which took the shape of a tradition and found its way in the reliable books of the Caliphate school became the (main) factor in influencing Rashid Ridha to believe that the solution of this matter lies in this that the Holy Prophet had committed a mistake! (God forbid).

the presence of servants and slaves besides him». I said: «You need not do this work as your servants and slaves are present! Is there not anyone amongst them to perform this task?» Tamim said: 'Yes. But I have heard the Holy Prophet saying:

ما من إمریء مسلم ینقی لفرسه شعیراً ثم یعلقه علیه إلا کتب له بکل حبه حسنه

“Any Muslim who cleans barley for his horse and (then) hangs it around her neck to be fed a goodness is written for him to the extent of the number of those barleys.” (1)

This forged tradition is an example of the traditions narrated from Tamim wherein the Holy Prophet sayings and the Islamic knowledge is reduced to such levels that one reward is fixed for every barley given to a horse.

One of the deceitful acts of Tamim Dari which has been recorded in history and has remained till today is this that during Muawiya's era, he presented a letter from the Holy Prophet wherein the latter mentions that he has given Tamim some flourishing village and hamlet of Syria as a fief. These villages consisted of Bait-Ayoon, Hebrun, Martum and Bait-e-Ibrahim.

The text of the Prophet's letter which Tamim presented in this regard is as follows:

 هذا ما أعطی محمد رسول الله صلی الله علیه وسلم لتمیم الداری وأصحابه: أنی أعطیتکم بیت عینون وحبرون والمرطوم وبیت إبراهیم برمتهم وجمیع ما فیهم عطیه بتٍّ ونفذتُ وسلمتُ ذلک لهم ولأعقابهم من بعدهم إلی أبد الأبدین، فمن آذاهم فیه آذی الله. شهد أبو بکر بن أبی قحافه

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وعثمان وعلی بن ابی طالب224

«This is whatever Muhammad, the Messenger of Allah (S) has presented to Tamim Dari and his companions. I present you Bait-Uyoon, Hebrun, Martum and Bait-Ibrahim along with the belongings in these villages - i.e. its trees, animals and people. This gift is decisive and irrevocable. I have approved and surrendered it to him and his family- members forever. The witnesses upon this matter are Abu-Bakr, Omar, Uthman and Ali-ibn-Abi Talib.»

The proofs of prevarication of this letter are many:

One of them is that the Holy Prophet never used to send greetings and salutations upon himself after mentioning his name in the letters which he would write or rather had others to write. Of course if others would write something they would note down greetings and salutations after his blessed name.

Another reason is that the Holy Prophet would never give a flourishing place as a fief to anyone in this manner i.e. with all its inhabitants. Rather, he would give barren and dead land so that they would enliven them or give pastures which could be turned into a place suitable for animal husbandry.

Yet another proof. If the Holy Prophet had gifted each and everything of these villages (its people, animals and property) to Tamim and his followers it means that he had gifted the people of this place to him as slaves and that too forever and until the Day of Judgement. And then he said: «If anyone vexes them i.e. Tamim Dari, his family-members, relatives and

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descendants he has in fact vexed Allah.

Another reason which we can mention is that the witnesses to this munificence comprised those people who later on attained the Caliphate in order. In other words, precisely in accordance with the same order of government, they have signed below this letter. This order is itself a clear proof of this letter being forged and fabricated because, none of the witnesses seen in the numerous letters of the Holy Prophet's pact follow this order. For this very reason we say that this letter had been forged during Muawiya's era. By means of this letter, Tamim took from Muawiya the possession of the afore-mentioned flourishing places which were around Bait-ul-Muqaddas and in Syria and Palestine and then migrated and lived there until the end of his life. He died there and was buried too in that very place.

not forever - and for the first time this chapter was wiped off from the history of Islam by the hands of Imam Amir-ul-Mumineen although afterwards, it regained considerable official recognition during the period of the statemen.

The first epoch of the life of the story-tellers reached its end during this period. However with the fresh revival of their affairs, their influence in the Islamic reflection remained alive just as we saw in the past, the influence of Tamim's whimsical narration of traditions.

About his life, they say: The Holy Prophet has narrated tradition from him and Ibn Abbass, Anas-ibn-Malik, Abu-Huraira, Abdullah-ibn-Omar and scores of disciples of the companions have learnt and narrated traditions from him. (1)

The possibility of the Holy Prophet (S) having had narrated tradition from Tamim, the example of which we saw before, can be decisively and accurately judged to be false. However, those amongst the companions who did not possess well-grounded knowledge of Islam like Abu-Huraira, Anas, Abdullah-ibn-Omar and also the disciples of the companions who wished to learn Islam from the tongue of persons like Tamim took the sayings of this Christian but newly-converted Muslim scholar and monk and narrated them in the form of traditions for the future generation.

As such, the series of hadiths which in the «science of traditions» [علم الحدیث] is called as «Israeeliyat» i.e. stories of Bani-Israel i.e. whatever has been available in Torah, Bible, Talmud and such kind of distorted books of Old Testament has found its way in the Islamic

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world and has remained here and taken the colour of «tafseer» (exegesis), hadith and Islamic history.

Is it not that in numerous instances of the Torah it is mentioned that God walks or that God can become visible or that He speaks with Adam or wrestles with Yaqoub right from sunset till early dawn? Is it not that the Torah speaks about the various kinds of sins committed by the Prophets and that they are not immune from wine, adultery and other sins? Verily, all such talks which in reality have been the result of distortions of the heavenly facts present in the true Torah and Bible have entered Islam through such people and filled the various books of the Caliphate school.

As such, one of the factors which was responsible for distortion in Islam was the existence of such kind of people. Unfortunately, we have to state that the sayings of Tamim Dari, Wahab-ibn-Munabbah and most important amongst them Kab al-Ahbar(1) have not only penetrated the historical, narrative and interpretive text of the Caliphate school but have also influenced a few historical, narrative and interpretive sources of the Ahl-e- bayt school and as such the lucid sciences of the Ahlul Bayt have become so tainted in some of the books. In the Ahlul Bayt school, the primary principle is based on research. Thus in the traditions pertaining to jurisprudence, an accurate multilatered research is not adequately conducted in the case of historical, ethical or interpretive traditions and so a few signs

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of distortions of the enemies of Islam can be seen here and there in such books.

For achieving the true Islam i.e. the Islam which the Holy Prophet has brought, we are left with no option but to hold fast unto him and reap the benefits of his sciences and that of his Ahlul Bayt who are the inheritors of his unlimited knowledge. On many occasions, Hazrat himself, in various forms has said the following:

إنی تارک فیکم الثقلین کتاب الله وعترتی ما إن تمسکتم بهما لن تضلوا بعدی أبداً 228

«I am leaving behind two valuable things amongst you - the Book of Allah and my household members. If you hold on to these two things, you will never go astray.»

Just as we witnessed, the ruling figures strived to fill the vacant sayings of the Holy Prophet and the true Islamic gnosis with the culture of «Ahl-e- Kitab» - Jews and Christians. It was on this very path that the scholars from «Ahl-e-Kitab» sat on the throne of Quranic exegesis and explanation of gnosis in the Islamic societies. Previously, we had discussed about manner of his influence in the Islamic society. Now we shall examine the personality and operation of yet another scholar of «Ahl-e-Kitab» who was called as Kab al-Ahbar and was reckoned to be a great Jewish scholar.

very title i.e. «Kab ul-Ahbar».

«Ahbar» is the plural of «Habr» [حَبْر] and «Habr» [حَبْر] is a title given to a Jewish scholar although a Christian scholar too is sometimes called as «Habr» [حَبْر]. He was called as «Kab al-Ahbar» by the Jews because the entire holy books which were supposed to be in the hands of their scholars were all in his hands or that he was reckoned to be the greatest or at least one of the greatest scholars amongst them.

About his life-history, historians have said that he was the most eminent scholar amongst the «Ahl-e-Kitab».(1) They have also stated that he was from the Jewish scribes from Yemen and had come to Medina during Omar's reign of government and had accepted Islam during Abu-Bakr's era. (2)

From the available traditions it can be judged that «Kab al-Ahbar» had gone to Medina so that en-route he could finally travel to Bait-ul-Muqaddas and settle there. During the period of the Christian might and power, the Jews were harassed and tortured by them. For this reason, the Jews could not live in peace in Bait-ul-Muqaddas which was a holy place for them too. However, with the advent of Islam and the freeing of this land from the hands of the Christian rulers, «Kab al-Ahbar» wished to travel and settle in the promised land of the Jews i.e. Syria and Bait-ul-Muqaddas.

Ibn Asaker, the writer of the great history of Damascus says: Omar-ibn- Khattab addressed Kab as such: «Now that you have accepted Islam

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why don't you stay in Medina which is the place of the Holy Prophet's migration and also the place of his shrine?» Kab replied: «I have come across a point in the revealed Book of God that Syria has been named as God's treasure on the earth where His servants are gathered in that treasure.

Kab would always use the title «Book of God» for Torah (in spite of the fact that Torah at that time was a distorted book and there was no other heavenly revealed book existent.) and whenever he would rememorate the divine book he had only the Torah in mind (this matter can be repeatedly found in the traditions narrated by him).

The second Caliph insisted that Kab remains in Medina, Kab too stayed in Medina until Uthman's rulership. Uthman ruled for a period of twelve years. During the first six years, he did not change so much from the line of policy adopted by the previous two governments and so there were no protests. However, during the second half of his Caliphate, conditions changed and that because of permitting the Bani-Umayyids and his own relatives to interfere in the affairs of the government. At this time, Kab left Medina and joined Muawiya in Syria. During this very period he died at the age of 104 years.

Historians have mentioned the year of his death to be 35 A.H. (1)

«Kab al-Ahbar» strived hard to spread the Jewish tales amongst the Muslims. Most of the Jewish tales, the praises and

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eulogies for the «Ahl-e- Kitab» and their «Qibla» (direction faced in prayer) i.e. «Bait-ul- Muqaddas» and especially those things which have come down in the Islamic texts have all been disseminated through him. The proof to this saying is the presence of Kab's narrations in the books of «Tafseer» (exegesis) «Hadith» (tradition), Islamic «Seerah» (biography) and «Tarikh» (history).

Ibn Asaker in his «Tarish» narrates from Kab al-Ahbar as follows:

أحب البلاد الی الله الشام و أحب الشام إلی الله القدس

“The most beloved land on earth before God is the land of Syria and the most beloved spot in Syria before God is Qods. (1)”

Conclusion: Syria and Qods are more beloved and valuable before God than even Mecca and Medina.

Also, he has said:

تسعه أعشار الخیر بالشام وجزئه فی سائر الارضین

“God has placed nine tenth (9/10) of the goodness and blessing in the land of Syria and distributed only a part of the remaining over the entire earth.” (2)

Also, he has said:

خمس مدائن من مدن الجنه: بیت المقدس و حمص و دمشق و جبرین و ظفار الیمن

«There are five cities from the cities of Paradise: Bait-ul-Muqaddas, Hums, Damascus, Jabreen (a flourinshing place near Bait-ul-Muqaddas) and Zafaar-ul-Yemen (the place where Kab used to live before migrating to Medina and then Syria). (3)

Also, he has said:

أربعه أجبل : جبل الخلیل ، ولبنان ، والطور ، والجودی ، یکون کل واحد منهم یوم القیامه لؤلؤه بیضاء تضیء ما بین السماء والأرض ، یرجعن إِلَی بیت المقدس حتی تجعل فِی زوایاه ویضع الجبار جل جلاله علیها کرسیه حتی

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یقضی بین أهل الجنه والنار وَتَرَی الْمَلائِکَهَ حَافِّینَ مِنْ حَوْلِ الْعَرْشِ یُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَقُضِیَ بَیْنَهُمْ بِالْحَقِّ وَقِیلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ

«On the Day of Judgement, foul mountains namely Jabal al-Khalil which is situated near Bait-ul-Muqaddas and on which is placed the grave of Hazrat Ibrahim-e-Khalil, Jabel-e-Lebanon (mountain range of Lebanon), Jabal-e- Tur (mountain range of Tur), and Jabal-e-Judii (mountain range of Judii) will be like sparkling pearls between the heavens and the earth. On that day these four mountains will be moved back to Bait-ul-Muqaddas and will be placed in the four corners of the city. (Then) the Omnipotent God will set His Throne on it and from there, He will pass judgement over the people of Paradise and Hell.

Thereafter, he sets forth, at the end of his saying the holy verse of Quran as a proof: «And you shall see the angels going round about the throne glorifying and praising their Lord; and judgement shall be given between them with justice, and it shall be said: All praise is due to Allah, the Lord of the worlds”(1),(2). In other words, he wishes to say that the interpretation of this holy verse is something which has come down in his sayings.

Our declaration that such matters has penetrated into the reliable Islamic texts can be judged from this very tradition which is present in the great history of Ibn Asaker as well as in the famous exegesis of «Durrul- MantHur».

These are examples wherein one can clearly observe the manner in

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which the matters related to «Ahl-e-Kitab» especially the Jews have become prevalent among the Muslims by means of Kab:

Bait-ul-Muqaddas is respectable. God sets His seat or throne - which are physical too - in that place. The four mountains which are sacred mostly for the Jews and the land of Bait-ul-Muqaddas are the bases and pavillion for God's throne.

Also, he says:(1) «On the Day of Judgement the people of Syria will be told that God would take care of them just as a warrior takes care of his arrows kept in his quiver. This is because Syria is the most beloved land before Him and its people are His most beloved creatures.»

He adds: «Anyone who enters Syria will come under God's mercy and favour and anyone who exits from it will be a loser.»

Similarly, he says: «The haven for the Muslims from dangers and calamities is the city of Damascus and the place of deliverance for Dajjal is the river of Abu-Fatras (a place near Rumallah in Palestine) and the place of refuge from God and Magog is the mountain of Tur. (2)

In another tradition, Kab says:

إن الکعبه تسجد لبیت المقدس فی کل غداه

«Every morning, the Ka'aba (the holy House of God) prostrates before Bait -ul-Muqaddas. (3)

It is interesting to state that this tradition is read to Imam Baqir (a.s.) and then commented: Kab has spoken the truth, Imam reproached them by saying:

'You have lied and so has Kab.'(4)

Yet in another tradition, Kab has said:

لا تقوم الساعه حتی یُزَفّ

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البیت الحرام الی البیت المقدس241

The Day of Judgement will not be established but after Bait-ul-Haram has been shifted towards Bait-ul-Muqaddas. Thereafter, these two holy houses will be made to enter Paradise along with their residents and the reckoning of the creatures and the presentation of deeds on that day will be conducted at Bait-ul-Muqaddas.

You must have observed that in these expressions, the focal point is this that the sanctities of Islam like the Ka'aba prostrate before the sanctities of the Jews like Bait-ul-Muqaddas or fall in humbleness or advance towards it in order to reach Paradise. Is it not that these words, inculcations or propaganda of such thoughts finally lead to Islam greeting Judaism with humility? It is on the basis of these information that we believe that Kab spread Judaism and its culture amongst the Muslims and presented its fake values as lofty Islamic values.

was asked a question and he said: «Go and inquire from Abdullah-ibn-Amro Aas. When the question was put before Abdullah and he replied, Kab said: صدق الرجل عام والله

«He has spoken the truth. I swear by Allah that he is a learned man.» (1)

Amongst Kab's other students was Abu-Huraira, the famous narrator of numerous traditions in the Caliphate school.

Kab strived to give this man who gained importance (only) from Muawiya's era and onwards special type of training and satiate him with Jewish perspicacity.

Tabari, in the three of his traditions reveals how Kab, in the course of his training to Abu-Huraira has taught the latter the Jewish culture.(2)

Apart from the numerous traditions which Abu-Huraira has narrated without having mentioned the name of Kab, there are yet numerous other traditions wherein Abu-Huraira has mentioned the real source of his information i.e. Kab.(3) It is for this very reason that religious scholars reckon Abu-Huraira to have been one of Kab's students and trainees. (4)

Just as in the case of Abdullah-ibn-Amro Aas, with regards to Abu-Huraira too, Kab al-Ahbar strived to make him earn fame and credibility. Once Kab, after having conversed with Abu-Huraira in length said about him as such:

ما رأیت أحداً لم یقرء التوراه أعلم بما فیها من أبی هریره

«I have not come across any person who has not read the Torah but has understood its meanings better than Abu-Huraira. (5)

this path by living a special way of life. Even in this posture, Kab strived contentiously in propagating the Jewish culture i.e. from the one side he was propagating his own culture and from the other side he was concentrating in penetrating in the system of Caliphate and drawing the Caliph's attention.

In one of his meetings with Omar-ibn-Khattab, he said:-

انا لنجدک فی کتاب الله علی باب من أبواب جهنم تمنع الناس أن یقعوا فیها فإذا مِتّ لم یزالوا یقتحمون فیها الی یوم القیامه

«We could find your name in the divine Book (of course by divine Book, he meant the Torah) wherein is mentioned that you have been placed near the gates of Hell and you prevent the people from entering it. However, as soon as you die the people will ceaselessly enter Hell and this will continue until the Day of Judgement. (1)

Perhaps, the Holy Prophet too did not possess such a virtue; that up to the time he was alive, he could stand near the gates of Hell and have the power to prevent the people from entering it. The same is true for Abu-Bakr and nobody other than Omar too possessed this virtue. It is only Omar who is the barrier for the people - such people who with their evil deeds have to enter Hell - and with his death, there no longer remains any barrier in the way of Hell!

Similarly, when Omar-ibn-Khattab got killed by the hands of Abu-Lualu, Kab said:

لئن سأل عمر ربه لیبقینه الله

“If

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Omar requests Allah to allow him to remain alive, then certainly Allah will grant him a long life.”(1)

As usual, here too, Kab indirectly referred to the Torah and narrated one story from it.

From the traditions it sometimes appears that the ruling power too wanted Kab to earn fame and credibility amongst the Muslims and that people should show trust and faith in him.

In an authentic book of exegesis of the Caliphate school, Omar-ibn- Khattab inquired from Kab the meaning of [عدن] from the following verse:-

رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِی وَعَدتَّهُم وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّیَّاتِهِمْ إِنَّکَ أَنتَ الْعَزِیزُ الْحَکِیمُ. وَ قِهِمُ السَّیِّئَاتِ...

Our Lord, and admit them to gardens of perpetual residence which You have promised them and whoever was righteous among their fathers, their spouses and their offspring. Indeed, it is You who is the Exalted in Might, the Wise. And protect them from the evil consequences [of their deeds]… (Holy Quran, 40: 8-9)

Kab al-Ahbar immediately replied:

قصور من ذهب فی الجنه یسکنها النبیون و الصّدیقون و أئمه العدل

«(It refers to) golden places and mansions in Paradise which are the places of residents for the Prophet, the truthful ones and the just rulers.

Therefore, he started interpreting the verse [قِهِمُ السَّیِّئَاتِ] and said: [سَّیِّئَاتِ] in this verse refers to chastisement where God protects such people from chastisement.(2)

Verily, just as you have realized, the expressions of this Jewish scholar in the form of interpretation of the Holy Quran has found its way in the exegesis of the Caliphate school. For example, it

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has come down in Tafseer (exegesis) of Suyuti and Qurtabi as the interpretation of verses eight and nine of Sura Ghafir.

In another instance, the second Caliph asks Kab about the source and make of the House of God (Kaaba). Kab too gives a detailed reply and says: Originally, 'Hajar-al-Aswad' was a red ruby which was brought by Hazrat Adam (a.s.). It's center part was hollow and empty and....(1)

Once, when discussions were held on Arabian poets, Caliph Omar too was present.

He asked Kab: Have you found any poems in the Torah? Kab replied: 'Why not. I have seen in the Torah a group from progeny of Ismaeel who knew their Ingeel by heart and uttering wise words and striking examples which I think were none other than the Arabs.(2)

Kab al-Ahbar had so much commemorated the Torah as the Book of God that the Islamic society too in their contact with Kab, would mention the Torah as the Book of God.

One day Muawiya asked him: «Have you found anything on the river Nile in the Torah?»

Kab replied: 'Yes! I swear by the One who split the sea for Musa (Moses) that I have seen in the Book of God that every year, God reveals twice upon Nile as such: God commands you to flow. So, following this command it flows. Then it is (again) revealed to the Nile to cease flowing and it stops flowing. (3)

Ibn-Abbass narrates and says: One day I was in Muawiya's presence when he recited Verse 86 from

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Sura Kahf in a very special form. I objected to this and Muawiya inquired this matter from Abdullah-ibn-Amro Aas. He in turn substantiated Muawiya's views.

In reply, I said: The Quran has been revealed in our house i.e. we are worthy enough to speak about it and not people like Abdullah-ibn-Amro- Aas. Finally Mmuawiya who at that time had the reign of government in his hand decided to send someone to Kab and solve this difference by relying on his view.(1)

In praise of him (i.e. Kab), Muawiya would say:

الا ان کعب الاحبار أحد العلماء

«Know that Kab al-Ahbar is one of the scholars».(2)

It was the significance of this talk that there were only two others whose name would be mentioned along with the name of Kab.

It was on the strength of these preliminaries that Kab al-Ahbar had become a great source of gnosis during Omar-ibn-Khattab's time and much longer after him. With well-thought plans, he would draw the Muslims towards the Jewish culture. Through him, the distorted culture of Judaism would mingle with the pure and clean gnosis of Islam; and would lay its foot in the Islamic texts of exegesis, history, biography and hadith; and would alter the Islamic insight and correct world-view of the Muslims and would taint them with the superstitions present in Judaism.

What is more regretful is this that these Jewish superstitions have entered the authentic books of hadith and most important of all, have filled Tabari's history and exegesis and tafseer (exegesis) of Durrul-MantHur, Ibn-Kathir and the

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like of them. Worst of all, the Jewish culture of Kab al-Ahbar has also penetrated from the exegesis of the Caliphate school into some of the exegesis of the Ahlul Bayt school(1) and to the extent that it has influenced such sources, it has pushed aside the gnosis of Ahlul Bayt.

God decided to create the Throne, He spitted as a result of which deep seas and roaring waves came into existence. At that very moment, God created His Throne from some portion of the rocky structure of Bait-ul-Muqaddas which was beneath Him and then He sat on it. From the remaining portion of the rocky structure too, He created the dome of Bait-ul-Muqaddas....

Imam Amir-ul-Mumineen (a.s.) while shaking the dust off his clothes and uttering words which signalled the Greatness of God like [حبل الخالق] (Glory be to His Creation) or [جل الله] (Greatness or Glory be to Allah) or [الله اکبر] (Allah is the Greatest) stood up from his place so as to leave the gathering in the manner of protest. It is an Arab custom that whenever they want to express their disgust towards some matter they shake the dust off their clothes as if to say that such talks cannot hold good for me.(1)

When Omar-ibn-Khattab observed this scene he requested Imam to take his seat and deliberate over the matter of discussion. Imam sat back in his place and turning towards Kab said:

«Your companions took the wrong path, distorted the Divine Book and attributed falsehood to God. 'O Kab, woe be to you if you consider the rocky structure and air to be with God and thus consider them to be everlasting and eternal too. As a result, we will be having three eternal beings. Aside from this, the Almighty God is far higher than having a place

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for Himself and He is not what the pagans say and the ignorants imagine. Woe to you 'O Kab. The One who creates these magnificent seas by spitting as you say, is far greater than taking position on the rocky structures of Bait-ul-Muqaddas(1) and ....

The hadith is lengthy and indicates the confrontation of Imam vis-a-vis these deviated and distorted events and the heresies. However, the incident of Imam planting date-trees was because of the fact that if he had lived among people and his presence felt by the Muslims, his life would have been endangered and there existed the possibility of his murder with no benefit to Islam.

from the Torah and I have brought this for you from the Torah. The Holy Prophet kept silent. Omar continued his talk and wished to recite the Torah.

He was glad that he had attained knowledge and under such an amazing and joyful state, he wished to recite it before the Holy Prophet. As a matter of fact he wanted approval and encouragement from the Holy Prophet. However, the Holy Prophet on the contrary became angry and every moment his anger increased. But Omar was unaware. He had the Torah in hand and unaware of his uncontrollable state, he wished to recite it for the Holy Prophet. Abu-Bakr was present there and was aware of the situation. He feared lest a verse in rebuke or chastisement would be revealed. Thus he came down harshly upon Omar and said:

ثکلتک الثواکل ماتری بوجه رسول الله

«May you perish. Don't you see how the colour of the Holy Prophet's face has changed due to severity of his anger and discomfort?!?»

It was only at that very moment that Omar lifted his head and looked at the Prophet. Observing the severity of anger on his blessed face he became terrified and said:

أعوذ بالله من غضب الله ورسوله

«I seek refuge in Allah from His wrath and His Messenger's wrath.»!

The Holy Prophet said: 'O the son of Khattab. Do you have doubt, uncertainty and confusion in your religion? Then, he added:

والذی نفسی بیده لقد جئتکم بها بیضاء نقیه! لا تسألوهم عن شیء فإنّهم لن یهدوکم وقد ضلّوا... فإنه

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لو کان موسی حیاً بین أظهرکم ما حلّ له ألّا یتّبعنی

«I swear by the One in whose Hand is my soul that I have brought a «Shariat» (religious law) pure and lucid. Then, he said: Do not ask anything from the «Ahl-e-Kitab» (i.e. do not ask your religious affairs from them). They can never guide you because they are themselves misguided. If Musa (Moses) (a.s.) was now alive and living amongst you, nothing was lawful other than his obedience towards me. (1)

What conclusion can we draw from this tradition which has come down in the authentic books through various channels? Does it reveal anything other than this matter that the Caliph had an interest in the Torah and was looking at it as a marvel? Thus it is not irrelevant that during his own ruling, he refers to the Jewish scholars and the gnosis of Torah.

As far as this humble servant of God is aware, this reality is one of the most vital factors in magnifying Kab al-Ahbar and bringing him up in status in the Islamic society. But the matter does not end here. In this regard, other reasons too had been at work.

Amongst them, those involved in ruling the government after the Holy Prophet were not possessing much knowledge and insight in the recognition of the world and its origin and end. The one well-acquainted with these matters i.e. the gate of the city of Holy Prophet's knowledge - Amir-ul- Mumineen (a.s.) too was compelled to engage in

p: 204

date-palms and keep himself aloof from the society. The solution lay in this that people such as Tamim Dari and Kab al-Ahbar whose heart and soul were quenched with Christianity and Judaism and could at least answer from their distorted know-how, the demands of the seekers of knowledge and also considering that their upliftment did not pose any danger to the ruling Caliphs, should be raised and accepted in the society as one element amongst the various elements of the ruling power.

The historical event which set forth below is a proof of our reasoning:

A person by the name of Subaigh Tamimi set out towards the «Aajdan» of the Muslims i.e. the centres of provinces which was also the army base of Islam and knocked at every door for putting forth some questions. His questions were related to the Holy Quran. This man wandered about in Syria, Alexandria or Kufa searching for people who had lived in Medina and had seen the Holy Prophet. This was in order to receive replies from them for his queries. He goes to Egypt, Subaigh has neither seen the Prophet nor has he heard his talks. Now, in pursuit of recognition of the Holy Quran and for hearing the exegesis of the holy Quran, he travels city to city until he gets to Egypt. His story is reported to Amro-ibn-Aas the ruler and governor of Egypt. Amro-ibn-Aas sends him to the Islamic capital i.e. Medina and reports his intentions in a letter to Caliph Omar-ibn-

p: 205

Khattab. Subaigh reaches Medina. The messenger too approaches Omar along with Amro's letter and hands him the letter. After becoming aware of its contents Omar says: 'Where is this man? The messenger replies: He is on the camel's saddle. Omar says: 'If he flees you will be punished severely.' According to another tradition, a person approaches the Caliph and says: 'I met a person who was inquiring about the Holy Quran.' Omar says: 'O God, make me overvome him.

Anyhow, Subaigh Tamimi comes before the Caliph. When he comes in the Caliph's presence he has the Holy Quran in hand. When he sees the Caliph of the Muslims and indispensibly thinks him to be the centre of Islamic knowledge and heedless of what has occured he asks: 'O Amir-ul- Mumineen, what is [Arabic text] (swear by the wind that scatters far and wide)?

Omar says: 'Who are you?'

The man replies: 'I am Subiagh, the servant of God.' Omar says: I too am God's servant. Then he folds his sleeves and begins to beat the man with a stick which was prepared on his commands. He beats him to such extent that his head stained with blood or, as per some other tradition, he whipped his back with twig so much so that Subaigh's back was cut deeply and his skin was torn apart. Thereafter, he let him go. The injured and blood- stained man was set free until he was healed of his wounds. Once again, Omar summons him and repeats the

p: 206

same event. When for the third time he was brought before the Caliph in order to be punished, he said: 'If you intend to kill me, then do that once and for all so that I get relieved. And if you wish to rectify me, I swear by God that Ii have been rectified and I will no more discuss such matters.

The Caliph ordered that he be mounted on a camel without any litter or cover and then be exiled to Basra near Abu Musa Ashari. In a letter, he also commanded Abu Musa the governor of Basra to forbid any person from coming into contact with this man. Similarly, they stopped giving him the yearly privileges and provisions which was shared amongst all the Muslims.

Abu Uthman Nahdi says: «Whenever this man would approach us, even if we were hundred in number we would move from our places and run away out of fear of being punished on Omar's command».

At last, things became worse for this man and life became miserable for him, Helplessly one day, he approached Abu Musa and appealed him for help.

Abu Musa reported in a letter to Caliph Omar that this man has repented and his repentence too is a very sincere one. Omar in reply wrote as such: So you may now allow the people to come in contact with him.

It is noted down in history that this man who was an eminent personality amongst his own tribe was now despised and had lost his

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prestige and creditability. (1)

An incident exactly opposite to the one above exists in the history of Islam. This incident is related to the era of Imam Amir-ul-Mumineen's reign of government. One day Imam goes on the pulpit and while reciting a sermon says:

سلونی فوالله لا تسألونی عن شیء یکون الی یوم القیامه إلّا حدثتکم به وسلونی عن کتاب الله فوالله ما من آیه...

«Ask me question. I swear by Allah that you will not ask me anything of the events that are to occur till the Day of Judgement except that I will answer them to you. Also, ask me about the Quran, the Book of Allah. I swear by Allah that there is not a single verse but that I am aware whether it has been revealed at night or during the day; whether it has been revealed in the mountains or in the desert and....

The narrator says: «Ibne al-Kawwa was sitting behind me. He stood up and said:

'O Amir-ul-Mumineen, what is ذاریات? This man i.e. Ibne al-Kawwa was a leading figure amongst the Khawarij and an enemy of Amir-ul- Mumineen (a.s.).

Ibn Abbass who was also present in the gathering says: «Ibne al-Kawwa wished to ask the same thing which Subaigh had once asked Omar-ibn- Khattab. This man was under the impression that by setting forth this question he would be able to discredit Imam Amir-ul-Mumineen.

Imam (a.s.) said: «Woe be to you. Ask questions with the aim of acquiring knowledge and not for causing trouble and inconvenience or out

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of pride and haughtiness. (الذَّارِیَاتِ) are winds which blow at the time of harvest of wheat and barley.» Immediately, Ibne al-Kawwa asked: 'What is (الْجَارِیَاتِ یُسْراً)? Imam replied: «They are ships sailing over the water.» Again he asked: What is (الْمُقَسِّمَاتِ)? Hazrat said: «They are Angels(1)....»

When Amir-ul-Mumineen Ali (a.s.) who was well-acquainted with the content of Quran was not to be in the society and instead planted date trees in a farm outside Medina and make the date-palms flourish or dig the subterranean canals; and the companions of the Holy Prophet too were banned from narrating traditions; and when the ruling powers and rulers were themselves not firm in knowledge, then there was no alternative but for such people like Kab al-Ahbar, Tamim Dari and Wahab-ibn-Manbah to come into the scene.

looked upon with the same honour and respect and be paid attention as scholars and leading authorities and figures of knowledge.

Second - It was to the interest of the ruling power not to propound the sciences of the Holy Prophet (SAW.A.) which was left behind in the hands of his companions and/or personalities like Imam Amir-ul-Mumineen (a.s.) who possessed the entire sciences. This was so that they could carry on with their rule and power.

Third: The ruling powers were themselves devoid of adequate knowledge and were incapable of the problems which were propounded after the Holy Prophet's departure.

It was because of these reasons and factors that Kab, Tamim, Wahab and their likes laid foot into the arena of Islamic society and their presence proved to be one of the misfortunate factors in the distortion of Islam. These people succeeded in distorting (in various dimensions) the true Islam and presenting a religion defective with distortions and superstitions.

Such people who in the Islamic history have become famous as (قصّاصین) (story tellers) are a part of the unknown factors in the distortion of Islam. I have referred to tens of volumes of books on history exegesis, biography and 'Rijal' before I could succeed in laying open a few of their destructive deeds and affairs.

The Islamic history and exegesis have become defective mainly due to the consequence of Kab al-Ahbar's affairs. He has spoken on every subject: God, Day of Judgement, «Hashr» (revivification), «Nashr» (resurrection), creation, skies, the earth, «Arsh» (Celestial throne)

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Ka'aba, Bait-ul-Muqaddas, Sulaiman, Dawoud, Prophets and Angels and such talks have come out in the form of exegesis, history and biographies in Islam.

Thus, the Islam which was supposed to be taken from the house of the Holy Prophet's Ahlul Bayt, has been drawn from such sources and origins. In present times too, the Jewish, Christian and Marxist, Islamicists have engaged and still engage in recognizing Islam through these sources.

set of traditions springing from influential and canny agents which are the sabotage of the dualists in the books of the Caliphate school. A manifest example amongst them is Abdul-Karim-ibn- Abil-Auja. The debates of Imam Sadeq (a.s.) and his manner of confrontation with Ibn-Abil-Auja(1) has perfectly introduced and disgraced the latter before his companions and Shi'ites preventing him from marring the true stand of the Ahlul Bayt school of thought. However, his speech at the time of issue of his death-sentence reveals his concurrence with the Caliphate school. In his address to the governor of Kufa (who was appointed the Caliph) he said:

«You are sentencing me to death while I have registered four thousand traditions in your books of hadith.»

Of course this address was directed at the representative of the Caliphate school who passed the death-sentence upon him and hence ended his evil activities against Islam. (2)

In the preface of the first volume of the book - «One hundred and fifty false companions» reference has been made to some of this dualist's friends in the Caliphate school and their destructive activities.

Another corrupted figure which we may mention amongst the dualists is a person by the name of Seef-ibn-Omar Tamimi. From him a great number of traditions has come down in the books of the Caliphate school and they are connected to the events during the final stages of the Holy Prophet's (S) era, the event of Saqifa, the wars against apostasy and the Islamic conquests in Persia and Rome up

p: 212

to the battle of Jamal.

Examples of his destructive activities consists of: Fabrication of the status of hundreds of companions, or disciples of companions(1), wars, lands, odes and poems, letters and such traditions which never existed at all. By the Might and Power of God, we shall set forth in the future discussions, the false and made-up statistics of Seefin order. We shall mention below in five sections the first enumerations of Seef's fabricated personalities which have been envisaged right from the Islamic history until today.

First section: The companions of the Holy Prophet (S) - forged by Seef, the dualist.

Second section: Abdullah-ibn-Saba and the Sabas - forged by Seef.

Third section: The narrators of traditions - forged by Seef.

Fourth section: The commanders of the infidel's army forged by Seef.

Fifth section: The poets - forged by Seef.

of the Messenger of Allah (S) and son of Umm-ul-Mumineen, Khadija.

(21) Taher-ibn-Abi Haleh Tamimi - as the setpson of the Messenger of Allah (S) and son of Umm-ul-Mumineen, Khadija.

(22) Zarr-ibn-Abdullah Fuqaimi Tamimi.

(23) Aswad-ibn-Rabi'ah Tamimi.

Up to this Juncture, Seef with utmost honour, has forged all these companions from his own tribe i.e. «Tamim» where their life-history has been examined in the first volume of the Arabic book: «Khamsuna-Wa- Ma'ata Sahabi-Mukhtalaq».

With regards to the remaining ones which begins from No. 24, he has forged from other Arab tribes and has predominantly set them below the above-mentioned Tamimis. Their names, whose life-history has come down in the second volume are as follows:

(A) The representatives of the Arabian tribes who had come to see the Holy Prophet (S)

(24) Abdata-ibn-Qarata Tamimi Anbari.

(25) Abdulla-ibn-Hakim Zabbi.

(26) Harith-ibn-Hakim Zabbi.

(27) Halis-ibn-Zaid Zabbi

(28) Hur-ibn-Khazrama or Harith-ibn-Khazrama Zabbi.

(29) Kabis-ibn-Hauza Sadusi.

(B) The Governor-Generals and officials who were appointed by the Holy Prophet (S) or Abu-Bakr.

(30) Ubaid-ibn-Sakhr-ibn-Lauzan Ansari.

(31) Sakhr-ibn-Lauzan Ansari.

(32) Akasha-ibn-THur Gauthi.

(33) Abdullah-ibn-THur Gauthi.

(34) Obaidullah-ibn-THur Gauthi.

(C) The messengers on behalf of the Holy Prophet (S) or Abu-Bakr:

(35) Wabra-ibn-Yahnasa Khuza'ee.

(36) Aqrah-ibn-Abdullah Hemyari.

(37) Jareer-ibn-Abdullah Hemyari.

(38) Salsal-ibn-Sharhabil.

(39) Amro-ibn-Mahjub Aameri.

(40) Amro-ibn-al-Khaqaji al-Aameri.

(41) Amro-ibn-Khaqaji al-Aameri.

(42) Auf-Warkani.

(43) Uwaif-Zarqani

(44) Quhaif-ibn-Salik Haleki.

(45) Amro-ibn-Hakam Quza'ee Qaini.

(46) Amro-l-Qais - from Bani-Abdullah.

(D) Companions with similar names:

Seef has given certain names to some of his made-up personalities which are similar to the names of some of the real companions of the Holy Prophet:

(47) Khuzaima-ibn-Thabit Ansari - other than Khuzaima-ibn-Thabit Ansari Zul-Shahadatain.

(48) Samak-ibn-Kharsha Ansari - other than Abu Dajanah Ansari.

(E) Companions from the Ansars:

(49) Abu Baseer

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Ansari

(50) Hajeb-ibn-Zaid or Yazid Ansari Ash'ali.

(51) Sahl-ibn-Malik the brother of Kab-ibn-Malik Ansari Khazraji.

(52) Asa'd-ibn-Yarbu'a Ansari.

(F) Companions from various tribes:

(53) Abdullah-ibn-Hafs-ibn-Ghanem Qurashi.

(54) Abu Hubaish-ibn-Zulehya A'meri Kelabi.

(55) Harith-ibn-Murrah Jahni.

(56) Salmi the daughter of Huzaifa Fazariya.

(G) The Commanders of the Islamic army:

(57) Behsr-ibn-Abdullah Helali.

(58) Malik-ibn-Rabi' ah-ibn-Khalid Taiyami-Taiyam Rubab.

(59) Hazhaz-ibn-Amro Ajali.

(60) Humaizah-ibn-Nu'aman-ibn-Humaizah Bareqi.

(61) Jabir Asadi.

(62) Uthman-ibn-Rabi'ah Thaqafi.

(63) Sawad-ibn-Malik Tamimi.

(64) Amro-ibn-Wabara, the leader of the tribe of Quza'eh.

(65) Hammal-ibn-Malik-ibn-Hammal Asadi.

(66) Rabbeal-ibn-Amro-ibn-Rabi'ah Asadi Ribal-ibn-Amro.

(67) Tulaiha-ibn-Bilal Qurashi Abdari.

(68) Khulid-ibn-Munzer-ibn-Saavi Abdi Tamimi.

(H) The Companions who lived during the Holy Prophet's time:

(69) Qarqarah or Qarfah-ibn-Zaher Taimi Wa'eli.

(70) Abu-Nabatah-Nahel-ibn-Juasham Tamimi A'raji.

(71) Saeed-ibn-Ameelah Fazaari.

(I) The Commanders of the Iraqi army:

(72) Qarib-ibn-Zafar Abdi.

(73) Aamer-ibn-Abdul Asad or Abdul Asood.

(74) Harith-ibn-Yazid Aameri-Another one -.

(J) The Commanders of the army of Islam in the battles against the infidels:

(75) Abdur-Rahman-ibn-Abi Aas Thaqafi.

(76) Ubaidah-ibn-Sa'ad.

(77) Khasafa Taimi.

(78) Yazid-ibn-Qainan from Bani-Malik-ibn-Sa'ad-ibn-Zaid-Manat-ibn-Tamjm.

(79) Saihan-ibn-Suhan Abdi.

(80) Ebad an-Naji.

(81) Shakhriyat from Bani-Shakharat.

(K) Those who were called Companions either because of their meeting with

Abu-Bakr or their correspondence with them:

(82) Sharik Fazaari - who had approached Abu-Bakr on behalf of his own tribe.

(83) Meswar-ibn-Amro - because of bearing witness in response to Abu-Bakr's letter.

(84) Muawiya Uzri - because Abu-Bakr had written a letter to him.

(85) Zu-Yanaq or the city of Zu-Yanaq - because of Abu-Bakr's correspondence with him.

(86) Muawiya Thaqafi - According to Seef, he was one of the comrades and commanders of the army.

(L) Those who were called companions because of their participation in the battles during Abu-Bakr's era:

(87) Saif-ibn-Nu'man Lakhmi.

(88) Thamamah Aus-ibn-Thabit-ibn-Lam Tahi.

(89) Muhalhal-ibn-Zaid Khail Tahi.

(90) Gazaal Hamadani.

(91) Muawiiya-ibn-Anas Salmi.

(92) Jarad-ibn-Malik-ibn-Nuwira Tamimi.

(M) Those

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who were called companions because of their assistance to Abu-Bakr's army:

(93) Abd-ibn-Gaus Hemyari.

Up to here, the life-history of these ninety-three fictitious figures created by Seef has been discussed in the two volumes of the Arabic book «Khamsuna -Wa-Ma'ata-Sahabi-Mukhtalaq» and the fables which Seef has forgedly attributed to each of them has been examined and recorded in their respective biographies. This book, written in Arabic, has been printed in Baghdad and Beirut and Vol. 1 and 2 of it has already been translated and printed into Persian while Vol. 3 is still under print. Discussion about the fictitious personalities of Seef's creation does not end here. It rather continues and God-Willing the rest should be issued in the next volumes.

It is more than one thousand years since these names have been recorded and registered as the companions of the Holy Prophet (S) in the reliable books of the Caliphate school like: Tarikh-eTabari, Tarikh-e-Ibne Athir, Tarikh-e-Ibne Khaldun and translators of companions like: Estia'b and Asabah. From them, conquests, miracles, poems and hadiths have been recorded in the dignified books of the Caliphate school where all of these have been the fictitious work of «Seef-ibn-Omar», the mendacious dualist. The reason for this matter has been discussed in the chapter [بحوث تمهیدیه] of Vol. 2 of «Khamsunawa-Ma' ata-Sahabi-Mukhtalaq”(1) and the biography of each one of them has been separately recorded in the book. It is worthy for a researcher to first see the discussion and then read each of their biographies separately.

previously-mentioned class of people who according to Seef were the companions (of the Holy Prophet) and the biographers have written life-histories for them, Seef has forged many other figures and fabricated fables for them. One of them is the fable of Abdullah-ibn-Saba and the Sabas. Not only has Seef made up a fabricated Abdullah-ibn-Saba in his mind but has also forged followers for him. Moreover, he has made up stories for him as well as his followers which have been recorded and registered in the books of culture and Islamic history for a period of more than one thousand years. Seef's brief sayings about Abdullah-ibn-Saba and the Sabas is as follows:-

«Abdulla-ibn-Saba» was a Jew from Yemen. During Uthman's era, he apparently accepted Islam but in secret, used to resort to tricks and deceit against the Muslims. He used to travel in the big Islamic cities like Syria, Kufa, Basra and Egypt and propagate amongst the people that there would be a «Rij'at» (return to life) for Muhammad (S) the Prophet of Islam too just as there would be one in the case of Isa-ibn-Maryam (a.s.); and just as all the Prophets had legatees, the legatee of the Holy Prophet too is Ali; that he is the last of the legatees just as Muhammad (S) is the last of the Prophets; that Uthman has usurped the right of this legatee and hence committed oppression against him. So, there should be a revolt and the right returned back to its owner.

Seef says:

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The consequence of this propagation was that a group of Muslims got provoked by these instigations and headed towards Medina. There, they besieged Uthman's house and consequently killed him. All these acts took place under the guidance and supervision of the «Sabas» - the followers of Abdullahibn-Saba.

Also, he says: After the Muslims gave allegiance to Ali (a.s.), Talha and Zubair went to Basra for avenging Uthman's death. Ali (a.s.) and these two who were the commanders of the army of the battle of Jamal began to reach an agreement outside Basra.

The «Sabas» imagined that if an agreement was reached, then the killers of Uthman who were the Sabas themselves would be identified and hence trapped. Thus overnight they plotted to kindle the flames of war. Following this decision, a group amongst them was supposed to secretly enter Ali's army while another group amongst them were supposed to infiltrate Talha and Zubair's army. During the night, by taking advantage of the darkness, they were supposed to make the two armies revolt against each other without letting anybody know about this secret.

Seef says: They fulfilled this dangerous plot with great success. In the dead of the night, when the two armies were sleep with hopes of a peace the group which had infiltrated Ali's army shot arrows at the opposite army and the other group who were on the opposite side began to backfire. Consequently, fear and pessimism gripped both armies and a full-scale battle broke out.

Moreover, he says: In this manner

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the battle of Basrah which is famous as the battle of 'Jamal' took place even though none of the commanders of the two armies had any intention of a conflict and did not even realize the real cause behind this war.

This fabulist ends here the story of the Sabas and does not say anything about their fate. The names of some of the eminent personalities which Seef the liar has reckoned to be amongst the Sabas are as follows:

(a) Abu-Zar

(b) Ammar-ibn-Yasir

(c) Abdur-Rahman-ibn-Udais

(d) S'asa'at-ibn-Suhan.

(e) Muhammad-ibn-Abi Huzaifa.

(f) Muhammad-ibn-Abi Bakr, son of the first Caliph.

(g) Malik Ashtar

Seef believes that these eminent personalities and others like them all acquired their belief in the caliphate of Imam Ali (a.s.) from Ibn Saba. Also, these eminent figures did not inquire from Ali whether Ibn Saba who believed such and such about him and invited them towards those beliefs was right in his invitation or not. Seef says: Hundreds and rather thousands of Muslims at that time accepted Ibn Saba's invitation and in this manner a sect by the name of “Saba'eeya”(1) came into existence in Islam.

In the examination of this fable so far two volumes of a book entitled «Abdullah-ibn-Saba and Asateer Okhri» have been written in Arabic and the same has also been translated and printed in the Persian, Urdu, Turkish and English languages.

However, the discussion has not yet come to a close. It is worthy for those reading this book to refer to the volumes of the books written on Abdullah- ibn-Saba (which is

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an analysis of this fairy tale like story in order to comprehend the reality of Seef's forgery in bringing Ibn Saba and the sect of Saba'eeya into existence.

A man from Tayy

1

-

1/132

(54) Abdullah-ibn-Muslim Akli

1

1/199

1/197

(55) Karb-ibn-Abu Karb Akli

1

-

1/197

(56) Ibn Abu Mukannaf

1

-

1/93

(57) Bakr-ibn-Wa'el

1

-

1/118

(58) Hamid-ibn-Abu Shujar

1

-

1/132

(59) Esmat-Wa'eli

1

-

1/132

(60) Esmat-ibn-Harith

1

-

1/132

(61) A man

1

-

1/139

(62) A man from Bani-Harith

1

-

1/139

(63) Batan-ibn-Bashar

1

-

1/141

(64) Urwah-ibn-Walid

1

-

1/148

(65) Abu Ma'abad Abasi

1

-

1/148

(66) Ibn S'as'ah or Sásáh

1

-

1/162

(67) Mukalleq-ibn-Kathir

1

-

1/162

(68) So and so Hajeemi

1

-

1/230

(69) Kaleeb-ibn-Halhal

1

-

1/232

(70) Jurair-ibn-Yazid Ju'afi

1

-

1/232

(71) Hareeth-ibn-Ma'ali

1

-

1/168

(72) Bint Kaisan Zabeeh

-

-

2/298

The above-mentioned fictitious narrators and the number of their fabricated traditions presents a slight notion of Seef's extent of sabotage in the reliable books of the Caliphate school.

General of the Islamic army

2/102

-

(2) Abu Lailee Fadaki

-

1/158

(3) Ott-ibn-Suwaid

-

1/231

(4) Mukannaf

-

1/393

(5) Son of Hormazan by the name of Qamazban

1/294

2/96

Just as mentioned before, Seef has accounted surprising stories for each of these names which has thus come down in the authentic books of the Caliphate school.

So far, we have set forth the list of names of those fictitious personalities which Seef has fabricated. In the following discussion, by the Might and Power of God, we shall introduce the other destructive endeavours of Seef.

In the previous discussion, we had a brief overview of the statistics of fictitious personalities created by the dualist, Seef-ibn-Omar along with reference to their names and fables which have come down in the reliable books of the Caliphate school.

In this discussion we shall set forth, by the Might and Power of Allah, the other destructive endevours of Seef:

Of Places Forged By Seef In HejazA - Names Of Places Forged By Seef In Hejaz

names of place

has come down in the book «Abdullah-ibn-Saba»

has come down in «Khamsuna-wa-Ma'ata Sahabi-Mukhtalaq»

(1) Abraq ar-Robazah

2716, 47 48

-

(2) Akhabeth

2/75

-

(3) A'alab

2/35

-

(4) Qurdudah

1/303

-

Places Forged By Seef In Iraq:Places Forged By Seef In Iraq:

(1) Amnishin: A big city which according to Seef was destroyed

2/98

-

(2) Anthaq

-

1/326

(3) Basher

-

1/222

(4) As-Thana

-

1/149. 222

(5) Haseed

-

1/154

(6) Zameel

2/108

-

(7) Dumah al-Jendel

-

1/276

(8) Qudais

1/303

-

(9) Marj Musallah

2/286

-

(10) Musayyakh Bahrah

-

1/118

(11) Musayyakh Bani-Barsha

-

1/158

(12) Muqar

-

1/276

(13) Nahrott

-

1/231

(14) Walajah

1/227

-

(15) Hawafi

-

1/286

C - Place Forged By Seef In Syria:C - Place Forged By Seef In Syria:

(1) Hamqatan

-

1/231

D - Places Forged By Seef In Iran:D - Places Forged By Seef In Iran:

(1) Afridun

-

1/231

(2) Thaniya ar-Rekab

1/227

-

(3) Thaniya Aaal

-

1/219

(4) Duluth

-

1/351

(5) Ta'oos

-

1/302

(6) Wayeh Khard

-

1/219

E - Places Forged By Seef In Yemen:E - Places Forged By Seef In Yemen:

(1) Jeerut

2/418

2/356

(2) Riyazeh

2/418

2/356

(3) Zat Khabam

2/418

2/356

(4) Sabarat

2/418

2/356

(5) Zahrush-Shahr

2/418

2/356

(6) Al-Laban

2/418

2/356

(7) Murr

2/418

2/356

(8) Yana'b

2/418

2/356

These and some other places have been fabricated by Seef and for each of them he has made some stories where they can be found in the great geographical books of the Caliphate school like «Mu'ajam al-Baladan», «Marased al-Atla'a» and «Ar-Rauz-ul-Ma'thar». By relying on Seef's fabricated traditions, the authors of the afore-said books have included these cities, places and rivers amongst the Islamic places and have taken their specifications too from Seef's traditions.

which have been recorded in the authentic historical books of the Caliphate school like: [یَوم ارماث], [یَوم اغواث], [یَوم عماس], [یَوم الجراثیم], [یَوم الاباقر], and [یَوم النحیب].

Here, we shall narrate a fable of one of the events fabricated by Seef.

In one of his fabricated traditions, Seef mentions that in the battle of Qadesiyah Sa'ad-Waqas sent Aasim-ibn-Amro to the lower part of the river Euphrates for acquiring the necessary provisions. Aasim began to search in the meadows and plantations and near one thicket he came across a man. He asked this man to show him the grazing places of the cows and sleeps. The man who was himself a shepherd of a flock and had given them shelter in that very thicket, pretended ignorance and said: 'I am not aware of any such place.' At that very moment, a cow from the meadow cried out in eloquent Arabic:

(کَذَبَ والله، وها نحن أولاء)

«I swear by Allah that this man has spoken falsehood. We are over here.»

By hearing this call, Aasim entered the thicket and directing the herd of cows ahead of himself he took them to the army-camp. Sa'ad-Waqas distributed the cows among the soldiers and the day was marked in history as the day of cows - [یَوم الاباقر].

We have pointed out some of the days of Seef's making in the book 'Abdullah-ibn-Saba' Vol. 1/295-310(1) especially the fable of 'the day of cows' which Seef has narrated from his own fabricated narrators and the hero of the fable i.e. Aasim

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too is included amongst the fictitious companions (of the Holy Prophet) fabricated by Seef where we have discussed his fiction in the first section of the book «One hundred and fifty fictitious companions».

Umm-Zumal.

(5) Renegation of the people of Mehrah.

(6) Renegation of the people of Amman.

(7) The first battle of Yemen.

(8) Renegation and battle of Akhabeth.

(9) The second battle of Yemen.

Some of the wars which he has fabricated under the title: «Islamic conquests» are as follows:-

(1) The battle of Salasel or the conquest of Ablah.

(2) The battle of Madar.

(3) The victory of Waljah.

(4) The victory of Al-Yes.

(5) The victory of Amghaishiya.

(6) The victory of Furat Badeqali.

(7) The battle of Haseed.

(8) The battle of Maseekh.

(9) The battle of Thana.

(10) The battle of Zumail.

(11) The battle of Faraaz.

A brief account of one of the fictitious narration of a war: (battle of Akhabeth) created by Seef's Imagination:

Now, we shall cast a glance over to one of the fictitious wars (battle of Akhabeth) created by Seef:-

In the traditions fabricated about the wars of renegation, Seef says:-

«The first insurgence which took place from the side of the renegades after the Holy Prophet's demise was the rebellion of the renegades belonging to the two tribes of «Ak» and «Asharbeen» in the land called «A'alaab». They gathered on the coast-side. Taher-ibn-Abi Haleh who held the reigns of the government of that region right from the Holy Prophet's time advanced with the help of the Muslim army against the renegades of the same tribe and fought fiercely against them. The renegades of that tribe suffered defeat.

Taher made all of them to believe the bitter taste of his sword and killed so many of them that the desert was littered with their

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corpses as a result of which their putrefaction spread all over the religion. For this reason, they named this region as “Akhabeth”. (1) In this connection, Taher recited a poem and wrote a letter to «Abu-Bakr».

This was a summary of the battle of Akhabeth. Seef has introduced Taher- ibn-Abi Haleh as the son of Ummul-Mumineen Khadija and the step-son of the Messenger of Allah and as one of the governors appointed by the Holy Prophet.

Thus, biographers have reckoned Taher to be amongst the companions (of the Holy Prophet) and have even written down his life-history. The geographers have regarded the land of «Akhabeth» amongst the Islamic lands and the Islamic historians like Tabari and Ibn Athir have recorded «Akhabeth» and this battle to be included amongst the battle of renegation. However, the reality is that neither Taheribn-Abi Haleh was the step-son of the Prophet nor there existed any land by the name of «Akhabeth».

Neither there was any renegation nor a war by the name of «Akhabeth». Moreover there never existed any such narrator from whom Seef has quoted the information about Taher.

This was one example of the fabricated narration of wars of renegation created by Seef. We shall now introduce another example of Seef's fabrication of conquests:

The battle of Alees and the victory of Amghaishiya: Seef narrates that in the battle of Aless, Khalid vowed before his Lord that if he came out victorious, he would not spare even one enemy and would make rivers f low of their blood.

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After gaining victory, he ordered his soldiers not to kill the enemy but to take them as captives. The Islamic army took the army of the infidels into custody in groups.

Khalid altered the path of the river-water of that area and assigned a group of Islamic soldiers to behead the captives besides the waterless river so as to make their rivers flow with blood and hence fulfil his pledge. The Islamic soldiers would bring the people from all directions towards the river where their heads would be beheaded and this act continued for three days. However the river would not flow with blood. Q'aqa'a and his followers said: 'O Khalid, if you behead the entire people of the land, the river will not flow with their blood and (instead) their blood will get dried. Allow the river-water to flow its own course so that their rivers flow with their blood. They did this and for three days, blood-water ran down the river and Khalid's pledge was fulfilled.

In this conflict, those who were killed were mostly from the 'people of Amghaishiya' and the number of people killed amounted to seventy- thousand in number. Thereafter, Khalid attacked and destroyed the city of Amghaishiya. Seef says: Amghaishiya was a big city where Alees and Heerah were on its outskirt.

This fable-like story has been narrated by Seef and has come down in the dignified historical books of the Caliphate school. However, there was neither any city by the name of Amghaishiya nor a

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companion by the name of Q'aqa'a nor the pledge of Khalid and nor the merciless killings by the soldiers of Islam.(1)

All these have been fabricated by Seef and by the help of these fictitious works, he has displayed Islam as a religion founded on merciless killings. Amongst the narration of killings fabricated by him in these wars are the following:-

(1) Thirty-thousand dead in the battle of As-Thana.

(2) Seventy-thousand dead in the battle of Alees.

(3) One-hundred thousand in the battle of Faraz excluding those drowned.

(4) Seventy-thousand dead in the battle of Fahl.

(5) One-hundred thousand dead in the battle of Jalula'a.

(6) One-hundred thousand dead in the battle of Nahavand.

Likewise, he has spoken about hundreds of thousand of killings in other wars which is absolutely baseless and ridiculous. We have discussed in brief some of these wars in section 1, Vol. 2 of «Abdullahibn-Sabah» (Persian translation).

monks reminded them about Dajjal. Finally, Saaf-ibn-Saiyad(1) from amongst the rank of the Muslim army took measures until he reached near the gates of the city and kicking it he cursed and said: [Arabic text] 'O lock and fetters of this door open up. Suddenly the fetters tore apart and the locks too broke down and fell. The door opened and the people of the city surrendered.(2)

In the victory of «Hamas», the city collapsed and got ruined due to the chanting of «Allahu-Akbar» (God is the Greatest) by the Muslims. In this manner, the Muslims gained control of the city.

In the victory of «Hairah», Khalid drank poison but nothing happened to him.

In the victory of «Dara Bejurd» Caliph Omar cried out to «Sariayah», the commander of the Muslim army from Medina as such: «Seek shelter in the mountains». They heard the Caliph's call and sought shelter in the mountains as a result of which were freed from the foe's encirclement.

In the battle of «Qadesiyya», a cow spoke to A'asim in eloquent Arabic!

And other fables a part of which we have brought in the second volume of the book «Abdullah-ibn-Sabah» (Persian translation) in the section: «Stories on superstition fabricated by Seef.»

By the help of these stories, Seef has mingled the Islamic beliefs with superstitions.

been achieved during Abu-Bakr's period.

B: The time of the battle of «Yarmuk» which had taken place in the year 15 A.H. and Seef has mentioned its period of occurence to have been in the year 13 A.H. .

C: The time of conquest of «Juzairah» which had occured in the year 19 A.H., but Seef has mentioned the year 17 A.H. .

D: The time of the battle of «KHurasan» which had taken place in the year 22 A.H. but Seef has mentioned its occurence to have been in the year 18 A.H. .

And other events a part of which we have mentioned in Vol. 1 Pg. 319 of the book «Abdullah-ibn-Sabah» in the section «Meddlings of Seef in the period of the occurence of historical events». Moreover, this wretched act was not due to misreading or miswriting of the dates of the historical events. Rather, it was deliberately done with the intention of destruction. For example, in the story of victory of «Abalah», not only has he distorted the date of its occurence but has also distorted the story itself. He says:

«The polytheists had set their camps near a water pond in Abalah and the army of Khalid came down upon an arid area. God sent a cloud and it rained over Khalid's army. After gaining victory, Khalid sent the «Khums» (one-fifth levy) on war-booty which amongst other things included an elephant along with a letter to Abu-Bakr who was in Medina. When the women of Medina witnessed this elephant, they

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expressed their astonishment and said: 'Is this the creation of God.»

Such has Seef narrated while the conquest of Aballah had been achieved during Omar's era and the commander of the army at that time was Utbah- ibn-Ghazvan. Whatever made up stories Seef has narrated in this regard are absolutely falsificated.

real Khuzaima-ibn-Thabit who is endowed with the title of «Zul- Shahadatain».

B: He made up another Samak-ibn-Kharsha synonymous with the real Samak-ibn-Kharsha - famous as Abu-Dajanah.

C: He made up Wabrah-ibn-Yahnas Khuza'ee synonymous with Wabrah- ibn-Yahnas Kalbi.

Moreover, he has made up stories for each of false personalities which we have already examined and discussed.(1)

Third sub part: Another type of Seef's distortion is the reversal of positions like changing the position of father to the son and vice versa. For example:

A: He has named Abdul-Maseeh-ibn-Amro as Amroibn-Abdul-Maseeh.

B: He has called Bazaan-ibn-Shar as Shar-ibn-Bazaan.

* note: «Ibn» in Arabic means, «the son of » or «born to».

Fourth sub part: Sometimes too, he has created a fictitious son, brother or relative for a well-known personality in Islam. For example:

He has created three sons for Umm-ul-Mumineen Khadija and has introduced them to be the Holy Prophet's step-sons by such names as:

- Taher-ibn-Abi Haleh

- Zubair-ibn-Abi Haleh and

- Harith-ibn-Abi Haleh

Where recognizing and distinguishing them is itself a difficult task.

So far, whatever we have mentioned of the destructive acts of Seef serves as an example of his widespread destructive acts. In the future discussions, we shall examine the extent of these falsifications being spread by this saboteur dualist and how unfortunately they have found their way into the books of the Caliphate school.

In the first part of this discussion, we shall set forth, before anything else the list of the dignified books of the Caliphate school wherein the traditions of Seef, the dualist, have found their way. Thereafter, in

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the second part of our discussion, we shall examine the reason for dissemination of such traditions in the books of the Caliphate school.

First part: an account of the lofty books of the caliphate school in figures where seef's traditions have found their way into:

Despite the fabrications, fables and distortions which we had observed in Seef's traditions and also the fact that Seef had been well-known for these qualities, his traditions have extensively found their way into the Islamic texts and authentic documents of the Caliphate school.

Their eminent scholars have painstakingly narrated his fables and traditions in their respective books!

In order to reveal this bitter and rather astonishing truth, we shall put forward in this part of our discussion the list of scholars who have narrated traditions from Seef and also the names of books which these traditions have been recorded in:-

A: The learned scholars who have written biographies for the Holy Prophet's companions. They have mentioned the false names of the companions fabricated by Seef to be a part of the real companions of the Holy Prophet like:

Author

Year of Death

Name of the Book

1) Al-Baghavi

317 A.H.

Mu'ajam as-Sahabah

2) Ibn Qane

351 A.H.

Mu'ajam as-Sahabah

3) Ibn Ali-Ibn Sakan

353 A.H.

Huroof as-Sahabah

4) Ibn Shahin

385 A.H.

Mu'ajam as-Sahabah

5) Ibn Mendah

395 A.H.

Asmah as-Sahabah

6) Abu-Na'eem

430 A.H.

M'arefat as-Sahabah

7) Ibn Abdul Ber

463 A.H.

Al-Estee'ab-Fi-M'arefatul-Ashab

8) Abdul-Rahman-ibn- Mendah

470 A.H.

At-Tarikh.

9) Ibn Fathun

519 A.H.

At-Tazaiyal-alal-Estee'ab.

10) Abu-Musa

581 A.H.

At-Tazaiyal-ala Asma'a-ul-Ashab

11) Ibn Athir

630 A.H.

Asad-ul-Ghaba-Fi Ma'refat-ul-Sahabah.

12) As-Saghani

650 A.H.

Durrus-Sahabah-Fi Bayan Mawazeh wa Fiyat-ul-Habah.

13) Az-Zuhbi

748 A.H.

Tajrid Asma'a-us-Sahabah.

14) Ibn Hajar

852 A.H.

Al-Asabah-Fi-Taimaiyez-ul-Sahabah.

B: The following scholars too have written biographies on the fictitious champion characters of Seef's creation

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reckoning them to be a part of the genuine commanders and conquerors.

15) Abu Zakariya

334 A.H.

Tabaqat-Ahl-e-Musel.

16) Abu-Shaikh

369 A.H.

Tarikh-e-Esbahan.

17) Hamzah-ibn-Yusuf

427 A.H.

Tarikh-e-Jorjan

18) Abu-Na'eem

430 A.H.

Tarikh-e-Eabahan

19) Abu-Bakr Khateeb

463 A.H.

Tarikh-e-Baghdad

20) Ibn Asaker

571 A.H.

Tarikh-e-Madinat-ul-Dameshq.

21) Ibn Badran

1346 A.H.

Tahzib Tarikh-e-Dameshq

C: The poets of Seef's creation have been introduced in the following book:

22) Marzbani

384 A.H.

Mu'ajam ash Shu'ara

D: The names of heroes of Seef's imagination have come down in the following books which are in effect pronunciation guide books so that no error is made when uttering these names! how amazing!?

23) Darqutni

385 A.H.

Al-Mukhtalef

24) Abu-Bakr Khateeb

463 A.H.

Al-Mu'zeh

25) Ibn M'akula

487 A.H.

Al-Akmal.

26) Reshati

542 A.H.

Al-M'utalef

27) Ibn Debagh

546 A.H.

Mushtabeh-Asmah

E: The genealogy of some of the fictitious creatures of Seef have come down in the following books:

28) Ibn Hazm

456 A.H.

Al-Jumharah-Fi-Nasb

29) Sam'ani

562 A.H.

Al-Ansab

30) Muqaddasi

620 A.H.

Al-Eatibsar.

31) Ibn-Athir

630 A.H.

Al-Albab

F: The life-history of some of the fictitious narrators of Seef's creation can be found in the following books:

32) Raazi

327 A.H.

Al-Jarh-wa-T'adil

33) Zuhbi

748 A.H.

Mizan-ul-E'atedal

34) Ibn Hajar

852 A.H.

Lisan-ul-Mizan

G: The description of places fabricated by Seef have come down in the following books:

35) Ibn Faqih

340 A.H.

Al-Baladan.

36) Hamavi

626 A.H.

Mu'ajam-ul-Baladan.

37) Hamavi

626 A.H.

Al-Mushtaraq Lafzan wal-Muftaraq Saq'an.

38) Abdul-Mu'min

739 A.H.

Marased-ul-Atlah.

39) Hemyari(1)

900 A.H.

Ar-Rauzal-M'athar

H: The book of Seef on conquest and apostasy which are full of fables have been reflected in the following lofty and authentic historical books:-

40) Ibn Khayat

240 A.H.

Tarikh-e-Calipha

41) Balazari

279 A.H.

Fatuh al-Baladan

42) Tabari

310 A.H.

Tarikh-e-Tabari

43) Ibn Athir

630 A.H.

Tarikh-e-Ibne Athir

44) Zuhbi

748 A.H.

Tarikh-e-Islam

45) Ibn Kathir

771 A.H.

Tarikh-e-Ibn Kathir

46) Ibn Khaldun

808 A.H.

Tarikh-e-Ibn Khaldun

47) Suyuti

911 A.H.

Tarikh al-Khulafa.

I: Seef's fables which were connected to special instances have found their way into the following books which have been specially written about that particular matter:-

48) Ibn Kalbi

204 A.H.

Ansab-ul-Khail

49) Ibn

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A'rabi

231 A.H.

Asmah-ul-Khail

50) Al-Askari

395 A.H.

Al-Awa'el.

51) Ghanad Jani

428 A.H.

Asmah Khail al-Arab.

52) Abu-Na'eem

430 A.H.

Dala'el an-Nabuwah.

53) Balqaini

805 A.H.

Amr al-Khail

54) Qalqashani

821 A.H.

Nihayat al-Arab.

J. Books on Arabic literature too contain a great portion of these fables. For example:

55) Esbahani

356 A.H.

Al-Aghani

56) Ibn Badrun

560 A.H.

Commentary on the odes of Ibn Abdun

57) Ibn Abil Hadeed

655 A.H.

Commentrary on Nahjul-Balagha.

58) Al-Muqrizi

848 A.H.

Al-Khatat.

K: The lexicons too are not devoid of Seef's fables like:

59) Ibn Manzur

711 A.H.

Lisan-ul-Arab

60) Zubaidi

1205 A.H.

Taj al-Arous

.

L: Anyhow, wherever you look into, you will discover the effects of this cunning fox - even in books of hadith such as:-

61) Tirmidhi

279 A.H.

Sunan-e-Tirmidhi, famous as Sahih Tirmidhi

62) Ibn Manadah

427 A.H.

Tarikh-ul-Mustakhraj min-Kitab an-Nas-Fi Hadith

63) An-Najirmi

451 A.H.

Usul-e-Masmuaat

64) Al-Yahsabi

544 A.H.

Al-Almah

65) Muttaqi Hindi

975 A.H.

Kanz-ul-Ummal

66) Ibn Hajar

852 A.H.

Fath-ul-Bari

M: Taking into account all these factors, it is but natural for Seef's name to fall in the category of liars and fabricators of hadith in the books which have been written for the recognition of such group of people. For example:

67) Aqeeli

322 A.H.

Az-Zu'afah

68) Ibn Jauzi

597 A.H.

Al-Mauzua'at

69) Suyuti

911 A.H.

Al-La'ali al-Masnu'ah.

event of the year 30 A.H. as such:

«In this year (i.e. 30 A.H.), the incident which occured between Muawiya and Abu-Zar was this that the former sent Abu-Zar from Syria to Medina. In this regard, numerous accounts have been narrated most of which I do not like to set forth. However those who have wanted to bring an excuse for Muawiya in this affair have narrated a story which “Serri”(1) has written. He says that Shoaib has narrated this from Seef that....»

Then, Tabari records in his «Tarikh», the rest of Seef's tradition which was about the incident of Abu Zar and Muawiya.

The compendium of his tradition is this that «Ibn-Sauda'a (i.e. the same Abdullah-ibn-Saba'ee created by Seef and introduced by him as a Jew who had apparently accepted Islam and had formed the group of Sabas and was given the title of Ibn-Sauda'a) instigated Abu-Zar to revolt against Muawiya and Uthman. In this and other traditions, Seef introduces Abu-Zar the great companion (of the Holy Prophet) as the follower of Ibn-Saba and regards him to be amongst the group of Sabas.»

Thus, Tabari here (in spite of the fact that most of the traditions narrated about the events between Muawiya and Abu-Zar have not been mentioned by him in his «Tarikh» because of his dislike towards them) has not completely neglected the entire traditions but, amongst all of them has selected the tradition of Seef who was a pretext for Muawiya's shortcomings and the one to justify his actions - Even

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though in this traditions, we know to what extent «Abu Zar», - the great companion of the Holy Prophet - has been insulted and degraded and to what extent Seef has taunted his religiousness, introduced him as foolish and stupid person, put up unfair accusations against him and introduced him as one of the followers of Abdullah-ibn-Saba, - the Jew.

This is because in this tradition, the truth has been shown on Muawiya's side and his pretext to be plausible. Such leading historians like Tabari sacrifice and consider as insignificant character and honour of a great companion (of the Holy Prophet) like Abu-Zar just for the sake of safeguarding the respect of a character like Muawiya.

Another great and renowned scholar of the Caliphate school, Ibn-Athir says in the book of «Comprehensive History» as such:

«It was in this year (i.e. 30 A.H.) that the incident of Abu-Zar and his expulsion by Muawiya from Syria to Medina took shape. With regards to the reason behind this act, numerous matters have been written. Amongst them, Muawiya cursed Abu-Zar and threatened to kill him. All along the way from Syria to Medina, he made him ride on a camel with no litter and his banishment from Medina was so deplorable and shocking that it is not befitting to mention it!!!»

Although, Ibn-Athir has followed in the footsteps of the leader of the historians and has omitted the event of the clash between Muawiya and Abu -Zar and instead has divulged the same fable of Seef, nevertheless

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he has been more just than Tabari as he has given hint of the manner in which Abu- Zar was taken from Syria to Medina as well as his banishment from Medina. Like them, the other historians too have followed Tabari and have narrated in their well-known books, the fictitious fables of Seef, the dualist.

As Seef has fabricated traditions wherein he has narrated the incidents right after the Holy Prophet's demise up to the event of the battle of Jamal i.e. from the beginning of 11 A.H. until the year 37 A.H. - taking into account the apostary wars and the Islamic conquests and exhibiting in his traditions the stories of the ruling Caliphs and the encounter of the companions, disciples of the companions and the other Muslims contrary to the realities, consequently his traditions give shape to the special insight of the Caliphate school with regards to the historical events of this period.

The tradition of other narrators - like Tamim-Dari (the true Christian) and Kab al-Ahbar (the true Jew) too form the philosophy of the Caliphate school. For perceiving the importance of this matter it is necessary to summarize the previous discussions which God-willing we shall do so in the coming chapter.

So far, we have brought a gist of the traditions which had been forged and entered into Islam for the sake of the Caliphate court. With the fabrication of those traditions, the Caliphate school and the branch of Sunnism came into existence.

Sometimes too, due to the reliance of

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the scholars of the Ahlul Bayt school on these books, these traditions have found their way into the dignified books of the Ahlul Bayt school. Now, we shall mention some of them as examples:-

his book of «Rijal».

After him, other scholars of Rijal like Ardabeli (born in 1101 A.H.) in «Ja'ame ar-Revah» and Qahpa'ee (lived in 1016 A.H.) in «Majmah ar-Rijal» have narrated the very remarks of Shaikh Tusi from his book «Rijal». Mamaqani (born in 1351 A.H.) in his book «Tanqih al-Maqal» after narrating Shaikh Tusi's statement says: It has come down in «Osd-ul- Ghaba» as such: This Q'aq'a left a great impression by the killing of the Persians in Qadesiyyah and other battles.

He was one of the most valiant personalities and possessed a great influence. He accompanied Imam Ali in the battle of Jamal and other battles. Imam Ali sent him to Talha and Zubair. He spoke to them in good words as a result of which people came close to a peace treaty. He settled down in Kufa and about him Abu-Bakr has said: «The very voice of Qa'qa in the military (might and power) is equal to a thousand soldiers.»

Well, up to this point, Mamaqani has narrated from «Osd-ul-Ghaba» and Allama Shushtari too has brought these informations in «Qamoos ar-Rijal» from Osd-ul-Ghaba». If we refer to Osd-ul-Ghaba, we will discover that he has narrated from «Est'eeab» of Ibn Abdul Ber and if we refer to «Est'eeab» we will discover that he has in turn narrated from Seef-ibn- Omar.

Therefore, the scholars of «Rijal» (biography and criticism of traditionists) have not found any document other than the very traditions of Seef-ibn- Omar (which we reckoned to be in the third category amongst

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the influential elements of the Caliphate school)

Second:Second:

In explanation of the verse of «Efq», Shaikh Tusi has brought in his book «Tibbiyan» the fables which have been narrated from Ayesha.

Later, scholars like Sheikh Tabarsi (born in 548 A.H.) and Abul-Fotouh Razi (born in 554 A.H.) have narrated this from Sheikh Tusi in «Majma-ul- Bayan» and «Tafseer-e-Rauzal-Janan» respectively. Gaazur (who lived in the year 722 A.H.) has brought this in Tafseer Jalah al-Azhan» from «Rauzal-Janan» and «after him Mulla Fathullah Kashani (born in 988 A.H.) has narrated this matter in «Minhaj-ul-Sadeqin» from Tafseer of Gaazur and all the other afore-mentioned names.

However, the verses have been revealed about Mary the copt and her acquittal from [إفک] (slander) the details of which have come down in the second volume of the Traditions of Ayesha.(1) Sayyed Hashim Bahrani (born in 1107 A.H. or 1109 A.H.) too has referred to both the tradition in his Tafseer of «Al-Burhan».

In short, the criteria which Sheikh Tusi (may Allah be satisfied with him) and the scholars after him used to employ in measuring the reliability of legal hadiths was not observed by them in the case of these two recent traditions. They have unconditionally accepted the traditions, recorded them in their books and placed them at the disposal of all the readers. Unfortunately, they have not at all referred to the story of slander [أفک] against Mary and her acquittal.

Third:Third:

In «M'eraj as-Sa'adah», Mulla Ahmad Naraqi (born in 1245 A.H.) has written about the Holy Prophet as such:

The flames of

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love and attraction towards God has so intensified in the center of his heart that if on occasions, water was not sprinkled over it his heart would have burnt and his blessed body would have been affected and thus broken up the parts of his prosperous existence. And the aspect of his immateriality was so dominant that if the worldly things had not affected him, he would have escaped entirely from the materialistic world and his soul would have flown to the extreme end of the spiritual world.

For this reason, Hazrat seeked several wives and made himself busy with them so that his attention to this world would always remain in him and the superfluity of his absorption in God would not lead to the disengagement of his heart. It was for this reason that whenever excessive absorption (in God) enveloped him he would touch Ayesh's thigh with his blessed hand and would say:

کلمینی یاحمیراء، أشغلینی یا حمیراء

('O Ayesha, converse with me and make me busy with this world). It was for this reason that some of Hazrat's wives who had entered into wedlock with him by Divine Will were in extreme wretchedness so that by means of superfluity of wretchedness, their worldly aspect would remain powerful and they would be able to face the holy aspect of Hazrat. And since they engaged Hazrat, the latter would pay attention to this world.(1)

Mulla Ahmad Naraqi has narrated this matter from «Jaame'h-ul-Sa'adat» written by his great grand-father Mulla Mahdi Naraqi (born

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in 1209 A.H.).(1)

Mulla Mahdi Naraqi too has narrated this account from «Ehyah- Uloomuddin» of Ghazali (born in 505 A.H.).

In the chapter: (شهوه الفرج) Ghazali says as such:-

و قد کان استغراقه بالله تعالی بحیث کانیجد احتراقه فیه الی حد کانیخشی منه فی بعض الاحوال أنیسری ذلک الی قالبه فیهدمه. فلذلک کان یضرب بیده علی فخذ عائشه أحیانا ویقول: کلمینی...278

For recognizing Ghazali, suffice it to narrate the following two sentences from him:-

In the chapter (النهی عن اللعن) he says:

“If it is asked whether it is permissible to curse Yazid for being the one responsible for killing Hussein or giving orders for his death, we reply as such: Basically, such an affair has not been proved and it is not lawful to say that Yazid had killed Hussein or had given orders for his death. Such an affair has not been proved let alone the matter of cursing Yazid....'

If it is asked whether it is lawful to say: May Allah curse the killer of Hussein or may Allah curse the one who issued orders for Hussein's death, we reply. It is proper to say: May Allah curse the killer of Hussein if he has died without repentence although it is possible for Hussein's killer to have died after repentence....(2)”

This is an example of the Ma'refat (gnosis) of the leader of mysticism belonging to the Caliphate school.

Fourth:Fourth:

Sayyed Ali-ibn-Ta'oos (born in 664 A.H.) in the book «Al-Mujtana-min ad -Du'a al-Mujtana»:

This section consists of prayers and noble hadith which Ibn-Athir has brought in the third

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section of his «Tarikh» in the story of renegation of the people of Bahrain:

In that battle, a monk from Hejr who had accompanied the Muslims had accepted Islam, when he was asked the reason for his acceptance of Islam, he said: When I came across three things, I feared that if I would not then bring faith, God would metamorphose me in the form of animal:

(i) Appearance of water in the desert (for the Muslim soldiers).

(ii) Opening of the sea-waves (in order that the Muslim soldiers walk over the waves)

(iii) I heard the wizard in the air (angels) reciting this du'a:

(اللهم أنت أرحم الراحمین، لا إله غیرک، والبدیء البدیع لیس قبلک شیء و الدائم غیر الغافل و الحی الذی لا یموت و خالق مایری و ما لا یری...)

Ibn-Athir (born in 630 A.H.) has narrated this part of his «Tarikh» from the «Tarikh» of Tabari (born in 310 A.H.) and Tabari in turn has narrated this fable from Seef-ibn-Omar.

In this fable, Seef has fabricated some miracles for the Caliph's soldiers. For example, a pond of water appeared in the desert for the Muslim warriors and as soon as the water of this pond quenched their thirst, it disappeared. And when they reached the sea, they began to walk over it and the waves under their feet became soft like sand and monk heard the prayers of the Angels in the heavens who had been delegated for the assistance of the warriors.

* * *

In the previous examples, we saw how the eminent

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scholars of the Ahl-e- bayt school of thought have brought down in their books the fables from the Caliphate school by relying on the books of biography and history of the Caliphate school. And how often the objections which have on occasions been levelled against their writings have been due to this very reason and nobody seems to realize that these fables which are a matter of objection have been narrated from the books of the Caliphate school. This reality is manifest in the following example:-

Fifth:Fifth:

Many criticisms have been levelled against «Bihar-ul-Anwar» of Majlisi. For example the fables which have come down in 264 pages of the biography of the Holy Prophet in the recent edition - Vol. 15/26-104, 299 329, 371-384 and Vol. 16/20-77 and are similar to the fables of one thousand and one night (ألف لیله ولیله) or even more.

For example, the fables which, while mentioning the initial creation of the Holy Prophet (S), have come down in Vol. 15(1) and its text is as follows:-

«Then God created an angel which was unparalleled in might. This angel was placed on earth while her legs did not rest on anything below.

So God created a huge rock and placed it under this angels foot. However this rock itself did not rest on anything. So God created a very big bull which was so enormous in built and its eyes so sparkling that nobody had the awe to look at it - to such extent that if the seas were

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placed in one of its nostrils then (in comparison) it would be like dropping grains in an endless desert. This bull which is called as «Lahuta» bore the weight of the rock and carried it over its back and its two thorns. However, the legs of this bull did not rest on anything. So God created a mighty fish by the name of «Bahmut». This fish spread under the four-legged bull and the bull rested over the fish.

In this manner, the whole earth rests on the angel and this angel on the rock and this rock on the bull's back and this bull on the fish and this fish over the water and water over the air and the air over a (monstruous formation) darkness and gloom.»

Where in the heavens has Majlisi brought these fables from? He has narrated these fables all from the seven sections of the book: [الانوار فی مولد النبی المختار] written by Abul-Hassan Ahmadi-ibn-Abdullah al-Bakari al-Ash'ari.

He has been called as «Al-Bakari» because he was from the progeny of Abu-Bakr, the first Caliph.(1)

Shaikh Hur Amali (born in 1104 A.H.) has copied this book in his own hand-writing and annexed it to the end of the book «Uyoon al-Mu'ajezat» of Shaikh Hussein-ibn-Abdul-Wahab.(2)

In «Seerah (biography of) Amir-ul-Mumineen (a.s.) too, Majlisi has brought from «Meqtaal» of Abul-Hassan al-Bakari (Vol. 42, Pg. 259-300)(3) and in “Seerah of Hazrat Zahra (a.s.) too, he has brought from “Mesbah al-Anwar” of Al-Bakari(4) in Vol. 43 of recent edition.(5)

In the chapter of the biography

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in «Bihar», Allama Majlisi has quoted many views from these books of the Caliphate school and has noted down many unfounded fables by relying on the «Seerah» (biographies) and «Tarikh » (history) of the Caliphate school. All these have been put to criticism while in the chapters of jurisprudence of this same «Bihar», Majlisi, like all other eminent Shia scholars has narrated traditions from authentic books of Ahl-e -bayt school and for this reason these chapters have not come in for criticism.

Those who have criticized these type of fables have never realized that these fables have been quoted from the books of the Caliphate school. The wise will hopefully not find any fault with whatever mentioned so far.

In the matter of Imamate, you discuss and do research and rely, in your debate, on those traditions which have come down in the very books of the followers of the Caliphate school. This is because the status of debate necessitates that one should reason about things which the opposite person believe and admit. This is possible only if you refer to the books of the opposition and present its contents as an evidence.

This matter can be witnessed in all the books of debate of the people of discussion and research. They refer to the books of those groups of people who are in disagreement with their views and opinion and narrate those part of their belief which is accepted by them and have come down in their books. However, what is important

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is this that a debator should have utmost assurance in the correctness and authenticity of whatever he narrates from the books of the opposition as evidence.

For example, we see Shaikh Mufeed narrating in his book «Jamal» a few traditions from Seef-ibn-Omar where the first of them is as follows:-

«It has been narrated from Seef-ibn-Omar, from Muhammad-ibn-Abdullah Sawad from .... that after Uthman's death, the city of Medina was left with no governor except for the five-day rule of Ghafeqi-ibn-Harb Akki. At the outset, the people were in pursuit of someone who would accept their recommendation of Caliphate. However, they could not find anyone. The Egyptians searched for Ali. The latter concealed himself from them and sought shelter behind the walls of Medina. Finally they found him and put up their offer to him - i.e. acceptance of the responsibility of Caliphate. However, he did not agree to bear this responsibility and hence rejected it.» (1)

This tradition is the only one which contains the following points:-

(1) The chain of transmission of this tradition is Muhammad-ibn-Abdullah- ibn-Sawad-ibn-Nuwaira where in the book of «Rewat-Mukhtalqun» we have proved with documentary evidence that such a person never existed at all and is in fact counted to be one of Seef's imaginary creations.

(2) The tradition speaks about the five-day rule of a person by the name of «Ghafeqi-ibn-Harb Akki» in Medina. We tried to seek the trace of this Ghafeqi and we finally traced that this name has come down in five of Seef's traditions in

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Tarikh-e-Tabari where his name has been mentioned to be the leader of a certain group who had come from Egypt to confront Uthman.(1)

We have not found his name or trace in any hadith or book other than in Seef's traditions in the book of Tarikh-e-Tabari. As such, we reckon him to be amongst the fictitious characters made up by Seef to be ruler or a governor.

In this tradition, it has come down that the city of Medina was without any governor or ruler save the five-day rule of the afore-said Ghafeqi!

The invalidity of such talks can be proved by paying attention to the fact that the name of «Ghafeqi» has not come in any tradition other than the tradition of Seef, the fabricator of traditions.

In spite of this, we have further referred to the historical books in order to see what they have to say about the city of Medina after Uthman's assassination.

In this connection, they say as such:-

On the same day when Uthman was killed, allegiance was given to Ali-ibn- Abi Talib(2). The details of this matter has come down in Tarikh-e-Tabari and the traditions other than Seef's traditions.

Uthman was killed on Friday 18 Zilhaj after twentyfive years of the Holy Prophet's demise.

Similarly Tabari writes under the title «Traditions about the Caliphate of Amir-ul-Mumineen Ali-ibn-Abi Talib and those who gave allegiance to him and the period of his allegiance» as follows:-

«It has been narrated from Muhammad-ibn-Hanafia as such: “When Uthman was killed, I was standing besides my father Ali

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(a.s.). My father arose and went towards his house. The Holy Prophet's companions approached him and said:

This man (sarcastically referring to Uthman) has been killed and the people are having no alternative but to have an Imam and leader amongst themselves. Today, we do not know anyone more worthy for the position of Imamate and leadership of this nation than you and it is not because of your previous services to Islam or even being the Holy Prophet's son-in- law. We will not let you alone until we have given allegiance to you. My father replied: This act should take place in the mosque because allegiance to me should not be conducted in a concealed manner.

Muhammad-ibn-Hanafia says: My father entered the mosque (mosque of the Holy Prophet (S) in Medina) followed by the Muhajirs (emigrants) and Ansars (helpers). They gave allegiance to my father and then the common people pursued in the same manner.»

Tabari has also narrated from «Abu-Basheer A'bedi who said:

«I was in Medina at the time of Uthman's death when Muhajirs and Ansars - including Talha and Zubair approached Ali and said:- We have come to give allegiance to you.....»

In the third tradition, Tabari writes:- «Uthman was killed on Saturady 18th Zilhaj and people gathered in order to give their allegiance to Ali....»

Conclusion of this Analogy:

(1) In the chain of transmissions of Seef's tradition, one can see the name of Muhammad-ibn-Abdullahibn-Sawad-ibn-Nuwaira who is the outcome of his imaginary creation.

(2) In the text of the traditions, one comes across

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the five-day rule over Medina by a person called «Ghafeqi-ibn-Harb» who is of course one of Seef's fictitious rulers and governors.

(3) After Uthman's death, nobody ruled over Medina even for an hour except Imam Ali.

(4) The Muhajirs (emigrants) and Ansars (helpers) did not leave Imam and on the very day of Uthman's death, they gave their allegiance to Ali.

Moreover, this fact that the Muhajirs and Ansars did not leave Imam until they gave allegiance to him and that Medina was not ruled even for an hour by anyone other than Ali did not escape the attention of the eminent scholar like Shaikh Mufeed.

But, since from Muawiya's era up to the time of the great Shaikh it had become famous that Ali was Uthman's killer and that Imam had taken allegiance from the people by force and intimidation and for this very reason Muawiya had made obligatory the practice of cursing Imam in the Friday-prayer sermons, the great Shaikh wanted to bring evidence from the traditions of the Caliphate school that Imam had not taken allegiance from the people by force or intimidation and called to witness the traditions which the historians like Tabari have brought in their «Tarikh» (history).

Thus, he brought this hadith in order to argue that Imam had no role in Uthman's murder and for some days he did not even agree to accept allegiance from the people.

In this section, we shall discuss two points in two parts:

(A) The condition for referring to the primary sources

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of Islam.,

(B) The condition for referring to the Holy Quran.

the Islamic society.

This is really similar to an engineer or doctor in Physics, Chemistry or Thermodynamics who does not have the opportunity for referring to the books on medicine which are taught in the medical colleges however much that he wishes to cure himself or the patients by referring to those books. All the scholars, sages and scientific associations of the world reckon this affair to be perilous. The reference of an inexpert person in the afore-said sciences and the Islamic sources and his writings and opinions too will be perilous for the beliefs of the Muslims.

Such was the condition for reference to the primary sources of Islam and the condition for reference to Quran is as follow:-

a little knowledge of the Arabic language who wishes to perceive the idea can do so in a very easy manner.

Now we shall explain a few examples of the verses on Tawhid:

لاَ إِلَهَ إِلاَّ هُوَ

There is no deity but Him… (Holy Quran, 2: 255)

مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا کَانَ مَعَهُ مِنْ إِلَهٍ إِذاً لَّذَهَبَ کُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَی بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا یَصِفُونَ

Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him]. (Holy Quran, 23:91)

(لَوْ کَانَ فِیهِمَا آلِهَهٌ إِلَّا اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا یَصِفُونَ)

Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe. (Holy Quran, 21:22)

قُلْ أَرَأَیْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِی مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْکٌ فِی السَّمَاوَاتِ اِئْتُونِی بِکِتَابٍ مِّن قَبْلِ هَذَا أَوْ أَثَارَهٍ مِّنْ عِلْمٍ إِن کُنتُمْ صَادِقِینَ

Say, [O Muhammad], "Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful." (Holy Quran, 46: 4)

أَمْ جَعَلُواْ لِلّهِ شُرَکَاء خَلَقُواْ کَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَیْهِمْ

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قُلِ اللّهُ خَالِقُ کُلِّ شَیْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

Or have they attributed to Allah partners who created like His creation so that the creation [of each] seemed similar to them?" Say, "Allah is the Creator of all things, and He is the One, the Prevailing." (Holy Quran, 13:16)

وَاتَّخَذُوا مِن دُونِهِ آلِهَهً لَّا یَخْلُقُونَ شَیْئاً وَهُمْ یُخْلَقُونَ

But they have taken besides Him gods which create nothing, while they are created,… (Holy Quran, 25:3)

الْحَمْدُ للّهِ رَبِّ الْعَالَمِینَ

[All] praise is [due] to Allah, Lord of the worlds. (Holy Quran, 1:2)

رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ

 "Our Lord is the Lord of the heavens and the earth. (Holy Quran, 18:14)

Anyone familiar with the Arabic language can easily perceive monotheism in Divinity of Lordship from these and hundreds of other verses.

Verses on Ma'ad (resurrection) like:

وَإِن کُلٌّ لَّمَّا جَمِیعٌ لَّدَیْنَا مُحْضَرُونَ

And indeed, all of them will yet be brought present before Us. (Holy Quran, 36:32)

وَضَرَبَ لَنَا مَثَلاً وَنَسِیَ خَلْقَهُ قَالَ مَنْ یُحْیِی الْعِظَامَ وَهِیَ رَمِیمٌ. قُلْ یُحْیِیهَا الَّذِی أَنشَأَهَا أَوَّلَ مَرَّهٍ وَهُوَ بِکُلِّ خَلْقٍ عَلِیمٌ

So let not their speech grieve you. Indeed, We know what they conceal and what they declare. (Holy Quran, 36:76)

إِنَّ السَّاعَهَ ءاَتِیَهٌ أَکَادُ أُخْفِیهَا لِتُجْزَی کُلُّ نَفْسٍ بِمَا تَسْعَی

Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives. (Holy Quran, 20:15)

وَلِتُجْزَی کُلُّ نَفْسٍ بِمَا کَسَبَتْ وَهُمْ لَا یُظْلَمُونَ

so that every soul may be recompensed for what it has earned, and they will not be wronged. (Holy Quran, 45:22)

From

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the previous verses and hundreds of other verses on resurrection, reckoning and reward the matter becomes definite, clear and obvious.

About the Prophets, the verses say:

فَبَعَثَ اللّهُ النَّبِیِّینَ مُبَشِّرِینَ وَمُنذِرِینَ

then Allah sent the prophets as bringers of good tidings and warners … (Holy Quran, 2:213)

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِیُطَاعَ بِإِذْنِ اللّهِ

And We did not send any messenger except to be obeyed by permission of Allah… (Holy Quran, 4:64)

About the last of the Prophets, the following verse says:

وَمَا أَرْسَلْنَاکَ إِلَّا کَافَّهً لِّلنَّاسِ بَشِیراً وَنَذِیراً

And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner… (Holy Quran, 34:28)

About obedience to him, verses says:

مَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانتَهُوا

And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. (Holy Quran, 59:7)

وَمَا یَنطِقُ عَنِ الْهَوَی. إِنْ هُوَ إِلَّا وَحْیٌ یُوحَی

Nor does he speak from [his own] inclination. It is not but a revelation revealed. (Holy Quran, 53:4)

وَمَا کَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَهٍ إِذَا قَضَی اللَّهُ وَرَسُولُهُ أَمْراً أَن یَکُونَ لَهُمُ الْخِیَرَهُ مِنْ أَمْرِهِمْ وَمَن یَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالاً مُّبِیناً

It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error. (Holy Quran, 33:36)

From the entire set of these verses, the idea can be comprehended in the most simplest manner.

* * *

Such verses which have come down

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with regards to the fundamentals of Islamic beliefs are the definitive verses and anyone familiar with the Arabic language can understand them fully.

Apart from the previous verses, numerous other definitive verses too have come down on such topics as Islamic commandments, ethics and gnosis like:

The verses which have issued commands with the word of (أمر) and its derivatives:

أَمَرَ رَبِّی بِالْقِسْطِ

My Lord has ordered justice… (Holy Quran, 7:29)

إِنَّ اللّهَ یَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِیتَاء ذِی الْقُرْبَی وَیَنْهَی عَنِ الْفَحْشَاء وَالْمُنکَرِ وَالْبَغْیِ..

Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. (Holy Quran, 16:90)

On with the use of the word and its derivatives like:

یَا أَیُّهَا الَّذِینَ آمَنُواْ کُتِبَ عَلَیْکُمُ الْقِصَاصُ

O you who have believed, prescribed for you is legal retribution for those murdered… (Holy Quran, 2:178)

وَلْیَکْتُب بَّیْنَکُمْ کَاتِبٌ بِالْعَدْل

.. And let a scribe write [it] between you in justice... (Holy Quran, (2:282)

And many verses which give commands in the form of the verb like:

وَأَقِیمُواْ الصَّلاَهَ وَآتُواْ الزَّکَاهَ وَارْکَعُواْ مَعَ الرَّاکِعِینَ

And establish prayer and give zakah and bow with those who bow [in worship and obedience]. (Holy Quran, 2:43)

یَا أَیُّهَا الَّذِینَ آمَنُواْ أَوْفُواْ بِالْعُقُودِ

O you who have believed, fulfill [all] contracts… (Holy Quran, 5:1)

وَأَوْفُواْ الْکَیْلَ وَالْمِیزَانَ بِالْقِسْطِ

 And give full measure and weight in justice… (Holy Quran, 6:152)

And those verses which by making use of such words as (حَرَّمَ) and (نّهَی) and their derivatives have forbidden certain acts like:

قُلْ إِنَّمَا حَرَّمَ رَبِّیَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ

Say, "My Lord has only forbidden immoralities -

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what is apparent of them and what is concealed… (Holy Quran, 7:33)

حُرِّمَتْ عَلَیْکُمْ أُمَّهَاتُکُمْ وَبَنَاتُکُمْ وَأَخَوَاتُکُمْ وَعَمَّاتُکُمْ وَخَالَاتُکُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُکُمُ اللَّاتِی أَرْضَعْنَکُمْ وَأَخَوَاتُکُم مِّنَ الرَّضَاعَهِ وَأُمَّهَاتُ نِسَائِکُمْ وَرَبَائِبُکُمُ اللَّاتِی فِی حُجُورِکُم مِّن نِّسَائِکُمُ اللَّاتِی دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَکُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَیْکُمْ وَحَلَائِلُ أَبْنَائِکُمُ الَّذِینَ مِنْ أَصْلَابِکُمْ وَأَن تَجْمَعُوا بَیْنَ الْأُخْتَیْنِ إِلَّا مَا قَدْ سَلَفَ  إِنَّ اللَّهَ کَانَ غَفُورًا رَّحِیمًا

Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives' mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful. (Holy Qura, 4:23)

مَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانتَهُوا

And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. (Holy Quran, 59:7)

On occasions, certain verses have issued forbidden commands by using the word (لا) like:

(لَا یَغْتَب بَّعْضُکُم بَعْضاً)، (لاَ تُسْرِفُواْ)، (َا یَزْنِینَ)، (لاَ تَأْکُلُواْ الرِّبَا)

These and numerous other verses are amongst the decisive verses on the commandments and all the other Islamic gnosis.

However, these definitive Quranic verses which are about lawful, forbidden, permissible, recommendable and

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undesirable commandments have expressed the general decree like: establish the prayers, give the poor tax, keep fast in the month of Ramadhan and refrain from backbiting.

The manner and condition of these and numerous other Islamic decrees and etiquettes whose general commandments appear in the holy Quran have not been mentioned. In this connection, God Almighty says:

وَأَنزَلْنَا إِلَیْکَ الذِّکْرَ لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَیْهِمْ

«And We have revealed unto thee the Reminder that you may make clear to men what has been revealed to them.» (Holy Quran, 16:44)

Thus, in order to act upon these set of definitive verses, we should refer to the Holy Prophet (S) as he has been the delegate appointed by God to explain to us the details of the commandments of the Quran.

In order to acquire the detailed account of these commandments from the Holy Prophet, we are helpless in following the very primary sources of Islam and for referring to the original sources of Islam, it is necessary to follow the very conditions which we have mentioned before.

* * *

So far, we mentioned the two classes of definitive verses of the holy Quran. Other than these two classes of definitive verses in the Quran there are the ambigious verses and to understand these ambigious verses it is obvious that one should refer to the one who is well-versed in the Quran and Sunnah.

Otherwise, the following divine saying will apply to him:

أَمَّا الَّذِینَ فی قُلُوبِهِمْ زَیْغٌ فَیَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَهِ وَابْتِغَاء تَأْوِیلِهِ

As for those in whose

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hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. (Holy Quran, 3:7)

Therefore, as mentioned before, reference to the definitive verses of the Quran in connection to monotheism of the Creator and the Law-making God; knowledge of the day of resurrection, reckoning, reward and retribution; obedience to the Prophet right to the last of them - is clear and easy for every person who is familiar with the Arabic language.

However, in order to act upon the definitive verses which have pointed out the generalities of the commandments, it is necessary to learn their details and conditions from the Holy Prophet. Similarly, with regards to beliefs - the details of Divine Attributes and the attributes of the Prophets and Imams - the details of the condition of resurrection, paradise, hell, intercession, the fountain of «Kauthar» and other Islamic gnosis; and the manner of creation of the heavens, earth, angels, jinn and men should all be learnt from the Holy Prophet. In other words, one must refer to the original Islamic sources - books of hadith and seerah. Moreover, reference to them too necessitates the same conditions which was mentioned in the first part of our discussion.

Another crucial condition in referring to the holy Quran is that the person doing so must really be desirous of acquiring some knowledge and matter from the Quran and not that he believes in some matters and (then) refers to the holy Quran and

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other primary Islamic sources so as to set up an evidence for his claims. Such a person will interpret the Quran and hadith according to his own understanding and whim.

It will be like a person who has brought faith in the democracy of capitalism or has become devotedly attracted towards socialism or Darwinian theory or Freud's views and then refers to the Quran and hadith in search of proof for his claims and in this process interprets some of the verses or traditions as per his own views. Such a person has not wished to acquire knowledge from the Quran and hadith. Rather, he has pursued to load his views on the Quran and hadith where this act is unanimously referred to as [تفسیر الرأی] (interpretation by personal opinion) by scholars.

In order to understand the negative effects of this act, we shall now set forth a few hadith which reproach and forbid interpretation by personal opinion.

Thereafter, we shall mention some of the interpretations exercised through personal opinion by the exegetists and also by those who had no knowledge of the Arabic language.

A few traditions forbidding interpretation by personal opinion:

Hazrat Imam Ridha (a.s.) narrates from his forefathers who narrate from Amir-ul-Mumineen who narrate from the Holy Prophet that Almighty God said:

«The one who interprets My words as per his own opinion has not brought faith in Me.»(1)

Tirmidhi narrates from the Holy Prophet (S) as such:-

“The one who interprets Quran as per his own views has chosen the Fire as his abode.”

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(1)

Moreover, in «Bihar», 'Sahih of Tirmidhi' and 'Abu Dawoud' it has been narrated from the Holy Prophet as follows:

«Anyone who speaks anything about the Book of Allah as per his own views and his sayings comes out to be true, has made an offense.»(2)

In 'Bihar' too, it has been narrated from Hazrat Amir-ul-Mumineen (a.s.) who said:

«Refrain from interpreting the Quran according to your own opinion so that you may understand it (i.e. the Quran) from the scholars.»(3)

From the Holy Prophet (S) it has been narrated as such:-

“I fear my nation from three qualities after my departure from this world:- that they interpret the Quran not in its true meaning; that they seek the blunders of this life; and that so much wealth is found amongst them that they become rebellious and obstinate. I will teach you the path of salvation:,

As for the Quran, act upon the unambigious verses and have faith in its ambigious one. Do not seek the blunders of this world and expect yourselves to return back from the blunders. And the way of deliverance from wealth is to express thanks for the bounties and paying its due rights.”(4)

Also, the Holy Prophet has said:

«The worst thing which I fear amongst my nation after my departure is misinterpretation of the holy Quran.»(5)

In another tradition, one of the three things which the Holy Prophet has mentioned he f ears most for his nation is the reasoning which a hypocrite sets forth in his debate with the help of Quran.(6)

About the

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interpretation of Quran by those not well-versed in Quran he says:

«Anyone who says anything void of wisdom with regards to the script of Quran has prepared his place in the Fire”. (1)