"Surely your Lord is Allah, Who created the heavens and the earth in six periods of time, and He is firm in power; He throws the veil of night over the day which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds".
(Holy Quran: A'raf: 54)

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

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

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

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

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

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

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

The Holy Quran quotes the Pharoah as saying:

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

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

In the Holy Quran we reed

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

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

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

The Imam (a.s) says:

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

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

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

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

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

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

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

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

Consequently "The Exalted God" is called Lord. Also another example would be that the owner of a house who also manages it and is responsible for all of its internal matters is also called "Lord". However the difference between the two is that god may be called Lord in a general way and without being added to something. According to the Holy Qurans interpretation:
(A fair land and an indulgent Lord!) 9

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Moses replies:

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

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

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

We believe in the Lord of Haroun and Musa" 15

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

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

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

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

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

Nimrood, the rebellious one on that age said:

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

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

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

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

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

"This bright star is my Lord". 20

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

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

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

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

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

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

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

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

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

They replied:

«Our fathers did the same!»

Abraham says in answer to them:

«You and your fathers were surely in error»

They then said:

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

He answered:

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

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

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

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

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

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

Edy then said:

«We did not worship our religious leaders»

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

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

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

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

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

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

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

Section 2

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

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

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

"Of Islam only its name will remain".

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

1) What was Islam like during the Prophets time?
2) What happened to his Islam afterwards? In other words how did they empty it of its original content? What form aid they change it to and how did they change its realities to reticence?
3) How did the Holy Imams (a.s) return to the people the true Islam we now possess, in the same form that existed during the Prophets (s.a.w) time?

By finding and understanding the answers to these questions we will discover what our responsibility is towards Islam in the present day and age. The above questions are summarized in the following sentence.
«What was Islam? What happened to it and what must be done now?»

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

We read in the Holy Quran:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A) Nominal Existence
B) Conceptional Existence
C) Practical Existence
D) Islamic Society Existence

A) Nominal Existence:

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

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

B) Conceptual Existence

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

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

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

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

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

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

C) Islamic Personality Existence

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

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

D) Existence of Islamic Society

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

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

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

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

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

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

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