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

1) On Concealment:

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

«Those who hide the proofs and the guidance which We revealed, after We had made it clear in the Scripture: such are accursed of Allah and accursed of those who have the power to curse» 39
«o! those who hide aught of the scripture which Allah hath revealed, and purchase a small gain therewith, they eat into their bellies nothing but fire. Allah will not speak to them on the day of Resurrection, nor will Me make them grow. Theres' will be a painful doom.» 40

2) On mixing the truth with falsities:

«O people of the scripture! Why confound ye truth with falsehood and knowingly conceal the truth» 41
«Confound not truth with falsehood, nor knowingly conceal the truth» 42

3) Alteration

«Have you any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly?» 43
«....and of the Jews: listeners for the sake of falsehood, listeners on behalf of other folk who come not unto thee, changing words from their context....» 44

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

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

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

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

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

Imamate and Caliphate

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A MAN OF MYSELF

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

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

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

This was the basis of this incident.

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

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

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

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

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

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

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

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

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

In another tradition the Imam himself relates:

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

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

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

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

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

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

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

"Who are you?"
The man astride the camel replied:
"It is I, Ali! Abu Bakr give me the letter! (the letter containing the verses of Bara'ah)"
Abu Bakr asked him:
"Has something happened?"
Amir-ul-Mo'meneen Ali (a.s) replied:
"Its alright, its nothing bad with regard to you".

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

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

"Its alright, however; 56

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Prophet replied:

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

Gabriel then said:

«I am also of you both"» 58

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

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

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

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

The Prophets companion Habashy Ibn Jonadeh said:

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

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

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

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

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

Then he said:

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

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

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

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

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

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

(Mahdi is of me) 65 and/or:
(Mahdi is of our household) 66

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

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

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

"Lo! religion with Allah (is) The surrender (to his will guidance) Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whose disbelieveth the revelations of Allah(will find that). Lo! Allah is swift in reckoning". "And if they argue with thee, (O Mohammad), say: I have surrendered my purpose to Allah and (so have) those who follow me. And say unto those who have received the scriptures and those who read not: Have ye (too) surrendered? If they surrender, then truly they are rightly guided, and if they turn away, then it is. thy duty only to convey the message (unto them). Allah is seer of (his) bondmen".
Holy Quran: "The Family of Imran", verses 19-20.

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

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

And we spoke of this part of it which says

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

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

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

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

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

«Gods religion is Islam, and the differences that the Jews and Christians have introduced into it, each going in a different direction, was only because of oppression and tyranny»
('The Family of Imran: 19)

and

«He hath ordained for you that religion which He commended unto Noah, and that which We inspire in the (Mohammad), and that which We commended unto Abraham and Moses and Jesus......»
("Counsel": 13)

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

1) Nominal Existence:

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

2) Conceptional Existence:

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

3) Practical Existence:

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

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

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

4) Islamic Society:

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

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

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

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

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

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

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

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

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

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

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

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

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

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