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

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

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

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

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

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

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

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

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

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

"The Prophet and the Propagation of Sunnat"

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

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

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

The Holy Prophet said:

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

Elsewhere he says:

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

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

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

And yet elsewhere he says:

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

Imam Ali (a.s) narrates:

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

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The Terminology Caliph

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

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

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

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

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

Or

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

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

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

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

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

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

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

"The Written Sunnat"

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

"Bind knowledge and place it in chains".
It was asked: How can knowledge be bound? He replied:
"Binding knowledge through writing it down".

Abdullah ibn Umar relates

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

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

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

The Prophet then ordered:

Write (my words) for Abu Shat".

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

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

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

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

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

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

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

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

According to Tirmidhis version he adds after this:

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

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

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

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

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

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

Arbaz Ibn Jarieh-e-Selmy relates:

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

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

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

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

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

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

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

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

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

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

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

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

TO RELATE THE PROPHET'S NARRATION BECOMES PRHIBITED

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

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

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

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

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

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

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

"Relate some Hadiths for us"
and Qarzat replied:

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

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

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

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

Those present said:

"Do you prohibit our narration of Hadiths?"

He replied:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This type of statement greatly surprised Ibn Abbas.

He said:

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

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

Meysam said:

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

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

Ibn Ziad: You are Meysam?

Meysam: Yes I am.

Ibn Ziad: Keep away from Abu Torab.

Meysam: I don't know Abu Torab.

Ibn Ziad: Stay away from Ali Ibn Abi Talib.

Meysam: What will happen if I don't?

Ibn Ziad: I will have you killed.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Peace and Blessings be upon Mohammad and his progeny.

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

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

"Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those, who curse shall curse them (too)".
Baqarah 154.

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

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

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