Introduction: A review of past discussions.

Our primary discussion revolved around discovering what Islam originally was and what it became afterwards. This was so that as a result we could find out what our duty is in this time and era and understand our responsibilities in this respect.

It was on this very course that we were informed of the Prophet's prediction that whatever occured in past nations and religions would also occur in this nation: or [to a hair]. In considering this, we said and observed that previous religions were upturned and altered by the bullies and evil persons of past eras, who took over the religion after each prophet. These alterations continued, until the entire religious creed brought to that nation by its prophet had completely lost its genuineness, and no matter how they strived, the human race could not once again discover its original form.

These events, based on Divine Sunnat and human nature, also occured in this nation. Mohammads (s.a.w) religious creed was the final Divine Message, and because Divine grace necessitates that the human race must never be without guidance, and it must be attainable after the necessary striving and effort; the altered religious creed and upturned Islam in the Final Prophets nation was once again restored by the self-sacrifices of the Holy Imams, returned to the nation and place within reach of those who desired the truth.

This was the main format of our discussion which we have once again repeated here.

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In the Previous book we studied in detail one of the important factors in the alteration of religious creeds. In reality it may be called the cornerstone of alteration; and its the concealment of the Prophets Hadiths and the prevention of their propagation and publication. If with regard to previous nations the Quran says: '---Arabic text---' in this nation not only do those in charge conceal religious truths they also prevent the devoted followers of Islam and the Quran from repeating them and they burn their written copies of Hadiths. How can religion come to us this way? Here it is that the first and most important means of alteration gains its embodiment.

In our discussion and study we will now refer to the second means used by the governments leaders and powerful, to alter Islam. This means, being a follow-up on the first means, came about in the following manner; In the first phase these bullies prevented the propagation of Islams second pillar (the Prophets Sunnat) for as long as they could. However, just as they knew that despite strict control a black market in trade could exist, they also knew the there would be some persons among the public who would propagate factual Hadiths, that opposed the governments policies. For this reason, a special plan was necessary in order to deal with this. We have seen that Maesam Tamar narrated Hadiths for the people from a cross and they heard them and wrote them down. They cut off Rashid Hejrys legs and arms leaving him to die but during this he told his neighbours to come record Hadiths instead of crying. They exiled Abu Dharr from city talk, and despite all of that he related Hadiths. Which were related against the Caliphs will? They solved this problem with one plan, and that being the second plan and means for the alteration of Islam tried by them!

By God, how strange, painful and tormenting! Tears should be shed over this, not Sayed Al-Shohada! This is because this deed was a three headed arrow shot at the heart of Islam. No person was injured and no blood spilled, but they killed the spirit, way of thought and peace that hundreds died to preserve!? It also once again became necessary for tens of the worlds pure generations to sacrifice their precious blood for its return.

What did they do? They devised a plan to eradicate the validity of the Prophets words, so that if someone should hear a Hadiths of the Prophet it would bear no credibility with which a fact could be proven or a correct action advanced; in other words the ability to recognize true Islam and act thus wise would be eradicated!

Is such a thing really possible? In Mosess (a.s) nation was it possible for his community and people to prove that his words, remarks and speeches were unreliable and worthless? What would be left of that Prophets religious creed if that was proved. It is with the utmost regret that we say that this occured in the Islamic nation! This religious sanctity and value was attacked from various sides, and much effort was put into this aim! We ask; after all of these attacks and efforts, what value was left for the Holy Prophets words among the Muslim people? Wasn't it only rational and natural that they would lose their belief in the Prophets Hadiths - the second pillar of Islam?

The effects of this deed was much more than that which we saw in the study of their remarks such as:

'---Arabic text---'

182 At that time they declared that the book of God was enough for them; nothing else being necessary. Here, however, they fabricated events and created reasons to prove that other things (in other words, the Prophets remark) according to principle have no worth, value or credibility!?

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

The Second Factor In Alteration

Certain narratives may be found in Muslims "Sahih", Ahmads "Musnad" and other authoritative records. According to these narratives A'ishah is their relator. Even though there are other narrators, I will relate it first from A'ishah because the credibility of her Hadiths is greater than the others in the eyes of the Sunnite sect.

According to the narrative of Ahmad Ibn Hanbal in "Musnad" it is as such: Aishah says:

"A large number of people from various Arab tribes had come to see the Prophet, and gathering around him they were requesting various things of him. Their number reached such an extent that they were pressing upon the Prophet causing him discomfort. In order to aid the Prophet the immigrants rose and pushed away the tribal Arabs from around him, clearing the way the tribal Arabs from around him, clearing the way for him to reach A'ishahs doorstep but he was forced to let go of his cloak loosing it in the crowd. Upon reaching A'ishahs doorstep he jumped upon it saying: "May God curse them!" Aishah says that she said: O' Messenger of God they are eternally damned, you cursed them and your curse will cause their damnation! The Prophet answered: O' daughter of Abu Bakr, By God no, those whom I cursed will not be damned - This lie reaches its peak here. See how far this falsity goes and what they say to remove the credibility from The Prophets words - The Prophet said: I have made a covenant with my Lord a covenant containing no infringements: I said to my God: My lord, I am a human being just as all other average persons in that I became angry. If at such a time I should make an unworthy or bad remark to a believer make that remark an atonement for his sins, so that my curse will become the atonement for their sins. 183

In another narrative by Aishah in Muslims "sahih" she says: "two men came to see the prophet and held a discussion with him. I didn't hear what they said but the holy prophet became very angry because of their words and gave them curses and ill words in reply. When they left I said: If some will find good fortune those two never will He said; why, what has happened? I said: because you cursed those two and called them names! He said: Don't you know what covenant I have made with my lord. I made a covenant saying: My Lord! I am a human being. For every Muslim that I call names or curse, make this curse or ill words purity and zakat for them, as a result of my curse purify and cleanse him". 184

Now, after all of these narratives from the most creditable record, relate that the Prophet had cursed Muawieh! This curse will be seen as proof of his purity! If you were to relate that the Prophet cursed Abu Sufian or others, what negative effect will it have? This curse means superiority, not inferiority! It is an honour, not disgrace and shame!

The third narrative is also narrated from Aishah who says: "The Prophet brought a prisoner to me. After the Prophet left, the prisoner escaped as a result of my carelessness. The Prophet returned and asked me what happened to the prisoner. I told him that while I was busy talking with the other women the prisoner escaped. He said: Why? May God cut off your two hands. Then I was thinking that because of the Prophets curse my hand will certainly be cut off. I kept looking at my hands and wondering which would be cut off first, and became completely immersed in this thought! The Prophet came home and saw how I was staring at my hands, turning them over repeatedly. He said: What happened! Are you crazy that you move your hands such? I said: You cursed me, I'm turning my hands and looking at them to see which come off first! Then the Prophet looked towards the sky and after words of prayer said: O' God, I am a human being and just as other people became angry, I am also enraged. If at such a time I curse a believing man or woman make that curse purity and cleanliness for them!" 185

The fourth narrative is also from A'ishah. She says:

"The Holy Prophet would begin praying and then pray so long that I tired. He would say: O' God, I am a human being! Don't punish or requite me for cursing and or tormenting a believer, or other person! 186

Another narrative has been related from Ai'shah that tells of a day when the Prophet entered her house, sat facing the Qibleh, and raising his hands said: My lord I am but a human-being don't reprimand or punish me if I have scourged or tormented one of your slaves! 187

In yet another place she says: I saw the Prophet with his hands raised in prayer, while he was saying: My lord, I am only a human-being, don't punish or reprimand me if I have persecuted a believer or have spoken ill words to him. 188

These types of narratives, the majority of which are related by A'ishah, are not only one or two in number. Numerous examples of them may be found in famous collections of Hadiths. 189

There are also narratives in the most important Sunnite collections of Hadiths related by the Prophets companion Abu Harireh, another of their creditable narrators says:

The Holy Prophet said: My lord, I am making an agreement with you that you will never break. I am only human, If I have persecuted, cursed or damned a believer, make resurrection day he will gain you favour and closeness. 190

In another narrative he says: The Prophet said: My Lord, Mohammad is but a human-being, just as all other men become angry (wrongly or rightly) he also is angered. I have made a deal with you that you will never break. Whenever I persecute, curse, or whip a believer, make this act of mine an atonement for his sins and gaining of your favour so that he will be close to you on resurrection day. 191

From these authoritative Hadiths in Sunnite sources we draw the conclusion that the Prophets cursing of Muawieh, Abu Sufian and other Quraishite leaders is only the reason and means of their closeness to God, causing their purity and an atonement of their sins. Therefore, it becomes clear who reaps the greatest benefit from these Hadiths, those who for many years to follow, were the Muslims leaders, having control over the people lives, property, religion and customs.

Again A'ishah relates that the Prophet said: I have make an agreement with my lord upon which there may be no infringement. I said to him such: My lord I am only human, I become angry just as they do I become upset and hurt. So for every Muslim that I have hit (for this reason), cursed or prosecuted, make these acts of mine forgiveness, mercy and favour for him so that they may be close to you on the last Day. 192 In another place she claims that she heard the Prophet say: O A'ishah don't you know about the pact I have made with my lord? I said in this pact: O lord I am a human-being and just as a human-being is angered I too become angry, so for every Muslim I have cursed make my curse pardon for him! 193

She also says that the Prophet told me: Don't you know O A'ishah, that in my prayers to God I told him that I am only human and will inevitably become angry; for every curse I make based on this, regarding one of blessing, good, pardon, mercy and purity for them! 194

They related many narratives from the Prophet on this matter, not one or two, not one or two ways. When these types of narratives exist, how can the Prophets Hadiths be an indication of the truth and iterator of reality? What form will his identity as a Prophet or even as a Muslim take!?

The instances of these improper curses and ill words were shown by A'ishah to be not just one, or two or three times. At one time it is a group of Beduin Arabs. These servants of God had come to Medina and had requests of the Prophet. He cursed them. One time he cursed two Muslims who had come to see him. One time he cursed A'ishah and so on.......Secondly each time he said: I have asked of God and have made an agreement with him that these curses should be make for the cursed, blessing, pardon, mercy and proof of their esteem!

Lets Look into these Narratives

Now we will examine the narratives related above. In Bukharis "Sahih", Muslims' "Sahih", Abu Davouds' "Sunan" Ahmads' "Musnad" and Abu Avaneh's "Musnad" this narrative has been related from Abdullah Ibn Massoud. he quotes the Prophet as saying:

"To insult a Muslim is debauchery and to fight him is blasphemy". 195

Another narrative from Sabet Ibn Zahak has been related, he being a companion of "Bayat Rezvan'. Here the Holy Prophet states:

"And if he damns him its the same as if he had killed him". 196

Abu Davoud relates: One of the Prophets companions had been caught in a heavy wind and as it blew the cloak off of his shoulders he cursed the wind. The Holy Prophet (s.a.w) said: Don't curse the wind. It is something that doesn't deserve to be cursed the curse returns to the curses". 197

The same relates from the companion Abu Darda: The Holy Prophet said: "If a curse is not deserved by the curse the curse returns to the curser". 198

Ibn Massoud narrates that the Prophet said: "A believer is not a reproacher, a frequent curser, or a speaker of ill or foul words". 199

It has been related from Abu Darda that the Prophet said: "Those who undeservingly curse someone, will neither be an interceder nor a witness for the people. 200

And it has also been related that the Prophet said to one of his wives:

"I forbid you to be a frequent curser"
"Cursing a believer is the same as killing him".
"Its not proper for a believer to be a frequent curser".
"You cannot be a frequent curser and also one of the pious."

O' Abu Bakr, frequent curser and pious. By God no!

These two qualities may not be found in one person". 201

Again it has been related that A'ishah had said: I was with the Prophet when I cursed the camel that I was riding. The prophet said: "Something that has been cursed should not remain in our company, let it go, remove it from this caravan". 202

Also she said: I was riding a camel and I cursed it. The Prophet said: "Now that you have cursed that camel don't ride it again". 203

In Muslims "Sahih" this narrative is found in which one day a woman of the Ansar cursed her camel.. The Prophet then said: "Take away that camels saddle and free it. The cursed camel must not be with us". 204

With regard to these Hadiths how could it be possible for the Prophet himself to have cursed all of those Muslims and believers undeservingly?

In highly creditable records of history and Hadiths it has been related from A'ishah that: The Prophet has never cursed a believer in order for such to be said or remembered". 205

Doesn't this statement represent a weak memory? The same person who relates. all those improper cursings of Muslims by the Prophet says: The Prophet never cursed a Muslim.

In those same creditable records A'ishah once again relates the Prophet never took his revenge from someone because of the torment they caused him except for times when Divine laws were infringed upon. He never punished someone with his own hand. He only punished them in the way of God. No one ever requested something of him that he replied no; except for when their request was something prohibited by God, because at such times he was more distant from the prohibited than any other person. And whenever he was confronted by two paths and had the option to choose between two ways of doing something he always chose the way and path that was easier for the people.

In another place A'ishah once again says 206: I never saw the Prophet strike a female or male slave or servant and he never at any time beat or struck one of his wives. In principle he never hit anyone except of curse in times of war and Jehad. He never took revenge of someone for saying something about him unless the matter was related to God and religion, at such times he wouldn't certainly react. He was never presented with two ways of doing something that he didn't choose the easiest for the people unless the easiest was a sin since at such times he was always the furthest from sin.

Another time we hear from A'ishah that: The Prophet never used bad language and never made a noise or a commotion in the streets or market. He didn't forgive, possessing remission and overlooking such things. 207

Several Jews were passing by the prophet and instead of saying: "Greeting to You", they said "Death to you". A'ishah who was present there-according to her own words - said: May death be to you and may God damn you and his wrath be upon you!! The Prophet said: Calm down A'ishah. You must show moderateness and leniency. Refrain form bad and foul language. 208

These are things which A'ishah herself has related, and narratives that have remained for us of the Holy Prophet. We also saw a few Quranic verses at the beginning of this lesson. God says to us in the Holy Quran that:

"Certainly an Apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate, merciful". 209

And also:

"Noon I swear by the pen and what the angels write. By the grace of your lord you are not mad. And most surely you shall have a reward never to be cut off. And most surely you conform (yourself) to sublime morality". 210

We see that God speaks of His Prophet in this way and describes him as such, but the narratives existing in the Caliphate schools authoritative texts try prophets actions and words is carnal desire. They insist because of his anger or displeasure with regard to certain persons, are not related to the truth or reality.

Again we return to the Quran:

"I swear by the star when it goes down. Your companion does not err, does he go astray; nor does he speak out of desire. It is naught but revelation that is revealed". 211

Of course we know that there are two types of revelation; its either the Quran of which both the words and meanings are from God, or the Prophets Hadiths in which the meaning and concept was inspired by revelation and the words and expressions used to express it were chosen by the Prophet himself. Either way the Prophet did not speak out of his own desire. This was the Quranic insight regarding the Prophet and the correct Islamic recognition of him.

Why Did They Say Such Things?

Now, with the knowledge that the first group of Hadiths are false lets see why these sorts of Hadith came to be, and why these acts were ascribed to the Prophet? These Hadiths strived to make the Prophets commendations and refutals worthless and even further than that make the Prophets words in general valueless and uncreditable. This was done so that if a Hadith or Hadiths escaped the strict censorship of Hadiths that went against the Caliphates policies, they could never be freed from these bonds! The result of this being that if a commendation of Salman is related from the Prophet or if they repeat a remark of his about Ammar such as: "Ammar is one with the truth, and is never separated from the truth" Or if from his holy mouth it would be heard that he said about Abu Dharr:

"The earth or heavens has not produced one more truthful than Abu Dharr".

It would no longer bear any value or have any credibility or worth.

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In our previous lessons we learned that Quraish during the Prophets lifetime had told Abdullah Ibn Amr-e-Ibn Aas:

You write down everything you hear the Prophet say? Even though he is like all of us human beings and speaks in states of anger and satisfaction. Sometimes he is pleased with someone and is happy, in return praising him and commending him. At another time he is angry with someone and speaks ill words to him, reproaching or slandering him. And you write down and record everything he says on the basis of this human characteristic. We also saw that Abdullah refrained from writing down the Prophet's words and eventually told the Prophet of the Quraishits remarks. The Prophet said: (Write down my Hadiths as you used to, I swear by who holds my life in the hands of his power, nothing but the truth comes out of these two lips. Words and Hadiths are the same at all times, all are the truth).

After looking at this Hadith we may better understand the reason for the propagation for the narratives under consideration. We may also realize why the Quraishites, who later took over the highest government positions, devalued the Prophets curses!!

In order for you to acknowledge the truth of our words we will refer to Muslims book "Sahih" and he has named it as such:

"Regarding the person the Prophet curses or speaks ill language to and Gods making that curse or ill words cleanliness and purity for him".

Under this chapter title Muslim mentions some of the narratives of Abu Huraireh, A'ishah and others of which we have seem examples, then at the end of this chapter he narrates the story of the Prophet cursing Muavieh. The story goes like this:

"Several times the Prophet sent Abdullah Ibn Abbas after Muavieh, summoning him. Each time Ibn Abbas would return saying that: "Muaveh is eating". Eventually the Prophet said: "May God never make him full" And they have narrated that until the end of his life Muavieh ate so much they he tired but never became full.

We had seen that one day the Prophet saw Abu Sufian astride a camel while his two sons Yazid and Muavieh were with him, one to propel the camel and the other to halt it. he said:

"May God damn the rider, propeller and puller of that camel".

You see that due to the Hadiths under consideration these types of curses for persons such as Abu Sufian, and Muavieh will have no meaning for them except blessing, purity and remission. Therefore no matter how many narratives of the Prophet you relate regarding his lacking in creditability they will only be a praise and eulogy of their superiority and greatness.

Also, previously we saw that the Prophet had cursed Hakam Ibn Al-As and all of his descendants - except for the faithful among them whom he said were very few. We also know that most of the Ummayed caliphs were the descendents of this very Hakam: Abdul Mulk, Solaiman, Hesham, Valid and Yazid etc.... All of them were damned in this curse! Do you think that the powerful and Caliphs did not plot to remedy such narratives? Of course they thought of a remedy and went to great efforts to put it to work!

This group of bullies should think of a remedy for this categorical narrative from Umar Ibn Marwah Jahmi.

He says: Hakam Ibn Abi Al-As, the third Caliph Uthman's paternal uncle, Marwan's father and the grandfather of the Caliphs of Bani Ummayed, came to the prophets door and asked permission to enter The Prophet, recognizing his voice said: "It's a serpent that has come, let him come in. Damn him and everyone of his offspring except for the truly faithful who will be of course very few. They will attain high positions in this world but not in the next!!"

There are many authoritative historical narratives and stories regarding this matter but we will stop here because they are sufficient to clarify the reason for the fabrication of the narratives spoken of here. In this way we come to recognize and understand the reason for the fabrication of narratives which removed the creditability from the Prophets statements. We also came to realize how the Prophets words of praise for one group of persons and revealing some persons or curses regarding a certain other group lost their value becoming worthless.

The Prophet Is Unfamiliar With Worldly Affairs.

What we have seen until now was one group of narratives designed to make the Prophets Hadiths worthless. Also on these lines there exists another group of narratives with the same plan in mind. We will now look into them.

They have narrated from A'ishah and Anas that: "One day the Holy Prophet was passing by a Palm-Grove. A group of men were busy pollinating the Female trees. We know that all trees have males and females including date-palms and the female is the one which bears fruit. The male date-palm has a cluster called (Tala') in Arabic. The palm-grove's owners cut off the male palms clusters and shake them on the female trees new clusters so that the male palms pollen will fall on the female palms clusters, dates being produced as a result. If this is not done the dates will not grow and sweeten, and there will be no dates. This is known by all of the people who live in regions that grow palms and is not something that is hidden or kept secret.

After this necessary remark we now return to the main event. When passing a group of men who were busy pollenating their palm trees, the Prophet sees what they were doing and tells them that if they didn't do that, the dates would turn out better. The Muslims obeyed his order and as a result the dates of Medina were ruined that year. Another day as the Prophet was passing by the Palm-grove and seeing the dates that were all ruined by his order said; Why are your dates spoiled? They replied: You told us that if we didn't pollenate the palms our dates would be better and when we followed your advice our dates were spoiled! The Prophet said: [You are more informed of your worldly duties than I, and know better how to go about them!!!] 212

What is the result of these types of Hadiths which exist in the most creditable Sunnite books? Doesn't it bear the consequence of saying that the prophets statements regarding worldly affairs have little value? For example if the Prophet has appointed a leader or guardian for the people after himself it would have little weight because the people can find a better leader themselves and appoint him; since he had said himself, and proved with his own actions that the people are more informed and intelligent with regards to the worldly duties!

The next result was that the people would get the idea that religion had come to teach them how to pray, fast, supplicate and finally how to worship but has no hand in worldly affairs, having left these matters to them since they were more knowledged of such things. These types of Hadiths want to say that if the Prophet teaches prayer, fasting and worship there is no problem but he makes mistakes in worldly affairs since he has spoken his own opinion, having received no divine instruction in these matters. Doesn't this go on to say that religion and politics are separate and that religion has nothing to do with social life and matters related to the human world, having nothing to say and no message on these lines. Doesn't this resemble the Christian saying: [leave Caesar, and God's work to God]

Until this day I haven't seen anyone find fault with these Hadiths. No scholar has questioned them. In all of the books on Hadiths and research into weak Hadiths the narratives above mentioned are not included. Why? Because these narratives appear in "Sahih" by Muslim, and this book and their life have no room for fault or question in the Caliphate school and are held as completely creditable.

How do you think someone who believes in the factuality of these Hadiths thinks about the Holy prophet, and in what level of humanity, intelligence and common sense do they recognize him to be? Do they in principle see him on the level of an average human being in possessing reasoning and thought? A Prophet that the Holy Quran in all truth has said about him:

By the grace of your Lord you are not mad.

The Quraishite infidels only ascribed the Prophet with madness but these types of Hadiths prove it in practice. If you were to travel to a region where palm groves are abundant and ask any youth how palms are made fertile you will see that they know all about the matter of artificial pollenation, and also know that without it the palms will bear no fruit.

However, these narratives say that even though the Prophet was over fifty years old he didn't know about this simple matter. It is also interesting to know that orientalists have also payed close attention to these Hadiths and have written books having them in mind. In reality the real reason that orientalists have based all of their studies on the Caliphate schools books and records is the existence of these weak points, thus introducing Islam and its Prophet according to the view points found in them; because this way they can better make Islam the target of their hostile attacks and criticisms.

The original instigators however strived to bring the Prophets personality even lower than that of an average person with these narratives. This was so first of all they could remove all credibility from his words which represent Islam, and second of all so that Caliphs after him would be comparable with him and even better than him. This would as a result give the Caliphate its necessary credibility and value.

The Prophet Forgets Quranic Verses.

The third group in this type of narrative which attacks the Holy Prophets identity are those which try to prove that the Prophet was forgetful. They say that he even forgot the Quranic verses revealed to himself, taught to the people himself, and was commanded by God to explain and interpret, as if he wasn't familiar with it at all. We see these statements in the narratives to follow:

1) According to a narrative reported by Bukhari, Muslim and other creditable experts of Hadiths, Aishah and Abu Huraireh have related: One day while the Prophet was sitting in the Mosque he heard a Muslim reciting the Quran, then saying: May God have mercy on him. This reciter and reader of the Quran has reminded me of verses that I had completely forgotten and had been dropping from a certain surah in the Quran. 213 In this narrative such has been related form A'ishah. Now lets see what God says in the Quran:

We will make you recite so you shall not forget". 214

Quranic commentators have said: Before this verse was revealed, the Holy Prophet (s.a.w) would repeat the Quranic verses as they were revealed so he wouldn't forget them. Even before the verse was completed he began reciting it. But after this verse was revealed the Prophet was no longer afraid of forgetting them and he became content with God's support. As such we see that in other verses the Prophet is commanded:

"Do not move you tongue with it to make haste with it, surely on Us (devolves) the collection of it and the reciting of it. Therefore when We have recited it, follow it's recitation. Again on us (devolves) the explaining of it". 215

And again we find in the Quran itself this command:

....and do not make haste with the Quran before its revelation is made complete to you......216

In creditable narratives there exists information which strongly condemns these Hadiths. In Bukharis book "Sahih", Ibn Majeh's "Sunan" and Ahmad Ibn Hanbal's "Musnad" we read that The Holy Prophet read the Quran to the angel Gabriel once a year but in the year of his death this was done twice. 217 This means that the Prophet read the entire Quran from beginning to end and Gabriel listened.

In another place it is discussed and proved historically that the Prophet had a special method for teaching the Quran to the Muslims. When the verses were revealed which all concerned one topic he would recite them for the people so they could memorize them, and so those who knew how to write could record them on stone, bone, wood or leather. In this way all of the Muslims recited the Quran, wrote it down and memorized it. Afterwards the Prophet would begin to teach the practical and theoretical interpretation of these verses and until they had not learned it he would not move on to others. 218

We must judge fairly; with this orderly method of teaching and training and the great amount of importance the Prophet placed on the teaching of the Quran to the people and with attention to the fact that all of the knowledge in that age was limited to the Quran, can we accept that the Prophet refrained from protecting the Quran (his religions principle book), or was careless with regard to it, forgetting or omitting several of its verses.

2) They have narrated another narration of Abu Huraireh in Bukhari and Muslim, relating that he said:

In one prayer-the narrator forgets whether it was evening or night prayer-The Prophet performed two Rakats of the prayer with us, and before the prayer was finished, after two rakats he gave the greetings and stood and moved away towards the place he always stood when making a speech. He stood there and clapped his hands together just as an angry person would. He hit his right hand with his left. Pay attention that this fabricator so precisely relates this narrative that you won't think its a lie. Those who were in a hurry left the mosque first. Abu Huraireh continues: Abu Bakr and Umar were there but their awe and reverence of the Prophet prevented them from speaking. I thought that perhaps there had been a new revelation and the prayer had been shortened to two rakats. Zolyadain got up, 219 - he was one of the companions who was called this because his hands were unusually long- and he said:

"O Prophet of God, did you forget or has the prayer been shortened to two Rakats? The Prophet replied: I neither forgot nor has the prayer been shortened. Then he asked the others; Is what Zolyadain said true? Have I prayed less than I should have? The companion replied; Yes, Prophet of God you recited less than required!!

The Prophet returned to his place and performed the amount of the prayer he had forgotten, gave the greetings and Takbeer and after performing a prostration returned to the place for delivering sermons. Abu Huraireh says: The Holy prophet returned to his place of prayer after hearing the companions words and performed the amount of prayer he had forgotten with the congregation. If the prayer had three rakats he performed one more and if it had four rakats two more were performed with the people. Everyone followed him in the prayer, afterwards performing extra prostrations. Notice that Abu Hurairah depicts himself as completely circumspect in this narrative saying that he doesn't know exactly which prayer it was so the listener will believe his veracity.

To study this narrative we must look at history. History tells us: Zolyadain was martyred in the second year of the Hejrat in the battle of Badr, and Abu Huraireh came to Medina from Yemen in the eighth year of the Hejrat, then accepting Islam. Abu Huraireh came to Medina almost five years after Zolyadains death and had never even see Medina during the time Zolyadain was living there. Abu Huraireh told this story as a narrative at a time when Zolyadain was not around nor most of the other companions, and no-one dared to complain about it or refute it. Maybe this story was made up when he was the governor of Medina in place of Marwan Ibn Hakam during Muawiehs' rule and slandering and creating lies related to the Prophet had buyers, while an enormous amount of the money in the public treasury went to creating such Hadiths!!

Afterwards, caliphate Scholars inferred various religious laws from this narrative for example turning you back on the Qibleh during the prayer is alright and because of that you don't have to re-recite the prayer, speaking during prayer is allowed and etc.

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

3) Once again in Bukharis "Sahih" and Ahmads "Musnad" it is narrated from Abu Huraireh that:

Everyone had gathered for communal prayer, everyone was formed in rows behind the Prophet ready to perform the prayer. The Prophets was in his place ready to lead them in the prayer. Everything and everyone was ready for the Prophets takbeer when suddenly the Prophet remembered he was in a state of impurity! Abu Huraireh adds: The prophet said to us: Stay in your places just as you are now. He then went home performed his "ghusl" and then returned to the Mosque. He went to his place of prayer while there was water dripping from his head, recited the takbeer, and led the prayer while we performed it with him. 220

If such events occured in the Prophets lifetime, or if they are related truthfully or falsely by persons who appear to be of his supporters, what esteem will remain for him? He is so forgetful and careless that he performs a three or four rakat prayer in two rakats, or on another day he forgets his own Quran and when a Muslim recites it says: I had omitted this verse from the Quran, this man reminded me of it, may God have mercy on him. You will see that as a result of the narration of this collection of Hadiths, what will be left of the prophet and what worth and esteem will he find in the views of those who believe these Hadiths!

We will end this lecture with one more narrative by Abu Huraireh. This narrative shows the real identity of Abu Huraireh the great narrator of these types of narratives, which unfortunately exist in the most creditable Sunnite books of Hadiths. One day Abu Huraireh said amongst a group of Muslims:

"The best alms is the property a rich person leaves for his children! A listener who afterwards also related this narrative said: I said to him: "Did you hear that from the Prophet himself?" This proves that a group of Abu Huraireh contemporaries also recognized him for what he was or at least they had come to doubt his words or him because of the numerous Hadiths Abu Huraireh, seeing the doubt in the listener of his words or realizing his disbelief, admits an enormous fact saying:

"No I didn't hear it from the Prophet, in truth its from Abu Hurairehs' sack!! 221

This narrative from Bukharis book "Sahih" is narrated in Ahmads "Musnad" using different expressions which is even more interesting. According to the narrative in Ahmad Ibn Hanbals "Musnad" the people say to him:

"Did you hear that remark from the Prophet, did the Prophet say that, or did you take it from your own sack? Abu Huraireh said: This narrative is from my own sack. 222

Can it be known how many of these manufactured Hadiths came from his own sack? Can it be known to what extent these types of Hadiths changed the visage of our revered Islam? It can be considered probable that of the collection of more than five thousand Hadiths by Abu Huraireh many are his own creations or according to his contemporaries interpretation, came out of his own sack!

* * * * * * * * * *

Our lecture and study revolved around the second means by which Islam was altered. These narratives with their efforts to discredit the prophets words and lower his esteem removed the reliability from an enormous part of true Islam. Therefore if the Prophet scolded or cursed, and if the Prophet praised, commended or payed tribute it has no credibility or true basis because he is human and life every other human becomes angered or happy. Also if he speaks of this worlds matters and gives advice, whatever he says has no basis or credit, being worthless. Later of course they studied these types of Hadiths and with great effort tried to create religious foundations and basis for them. They said: The Prophets words were based on his own personal vote and opinion. He gave an opinion and exegisis and others who opposed him on these matters, like the Caliphs, all gave their exegesis and expressed their opinions and vote. These types of oppositions are seen as the opposition of two jurisprudents with one another and there is no objection to it. As such, if the Prophet made a remark, or if he gave a command or exegesis regarding some matter and the caliphs in opposition to his exegesis said something and went against him they have also given their exegesis. The Prophet gave his opinion and they gave theirs, it is one exegesis against another. It's evident that its true when we said that these narrative make up the foundation of religious belief, and even worse, that these types of narratives also alter Islam, this is because the basis of exegesis is personal vote and opinion, and this personal vote and opinion is also a great source for upturning Islamic religious law.

These type of narrative, which discredited the Prophets words, was an arrow with two targets. Of course, as we will see in the future - God Willing there are also arrows with three targets which will be studied next week. But when we said that these narratives were arrows with two targets it was because first of all they discredited the Prophet and his identity. We know that when the Prophet has fallen from esteem, practical credibility and superior identity, injury and harm also befalls the people's religion and beliefs because he is a part of Islams' text, his identity and actions being a section of Islam. In this way both the Prophet and his religion were attacked. It is here that the second large factor in the alteration of Islam is formed; because they spoke in opposition to the Quranic verses which state clearly:

"The Prophet does not speak of his own and his words are based alone on Divine revelation"

Insisting on the opposite and apparently they proving that the Prophet spoke out of his own will and carnal desire. For this very reason the Prophets Hadiths value was broken and brought down to the level of other persons words. Therefore if in one corner of the Islamic world the Prophets Hadiths reached the people secretly it did not still retain its necessary value and credibility since some companions or the Caliphs could oppose it and put themselves forward as compared with them.

For example if the Prophet taught Divine rules regarding "Mat'atul Haj" and "Mat'atun Nesa" and the Caliph dares to say and the people accept that:

'---Arabic text---'

Since the Prophet has spoken of one matter in worldly affairs and the Caliph spoke words on that same matter opposing the Prophets not only is it alright, but its also completely creditable. Because of this the people practiced the Caliphs command and refrained from the prophets: This is a particularity of the Caliphate School.

Ali Ibn Abi Talib and his sons up until Hojat Ibn Al Hassan (a.s) did not add to or detract even one word from the Prophets sayings and never spoke of their own. Imam Mohammad Baqir (a.s) and or Imam Ja'far Al-Sadeq (a.s) didn't say: "I say!" or "I prohibit" and other things such as these, and their students such as Zarareh, Mohammad Ibn Muslim and Hesham until this day have not spoken of their own vote or opinion. They said: "The Prophet said such or God said this". 223

This is a particular of the school of Ahlul Bait.

We were discussing which instruments were used to change some of the aspects and laws of Islam after the Prophet. Just as we saw in detail, the first factor was that they didn't allow the Hadith of the commentator and expositor of the Quran and missionary of Islamic law, spoken in completion of this mission. The prohibition of relating Hadiths stayed in effect for many long years and that of their written recording up until the end of the first century A.H, meaning it lasted approximately 100 years.

During that time if anyone wrote down Hadiths they were collected and burned. In addition to this, a group of the famous companions of the Prophet such as Abu Dharr and Ibn Massoud, who lived outside of Medina and far from the watchful eyes of the Caliphate narrated Hadiths, were summoned to Medina and were kept under surveillance.

The first factor in the alteration and changing of Islamic law and world perspective was this, the power which didn't allow the Prophets Hadiths to be promulgated amongst the people and become available to the Muslims. We include this prohibition in the series of factors in alteration since we know that the new Muslims wanted to know about Islam, wanted to know what their Prophet did and said in various situations and events, they wanted an interpretation of the Quran, wanted to know about their religious duties in social and personal matters. If as such the ruling power prevents the narration and recording of the Prophets words, the people will have no choice but to turn to other places and sources and thus become possible that they will come to rely on incompetent persons. Those in power and the rulers of that time took the necessary steps to take care of this necessity and natural course. Kaab al-Ahbaar the Jew was charged with the interpretation of the Quran and to answer questions regarding God and resurrection. Kaab al-Ahbaar is not a name but a title and shows the persons position and post. Habr means scholar and Kaab al- Ahbaar means the leader of Jewish religious scholars. He, Tamim Dary and Wahab Ibn No'beh are those from whom the people learned the interpretation of the Quran and the learnings of Islamic resurrection and God. Kaab sat in the mosque and people asked him of matters concerning interpretation. He appeared with the Caliph Uthman and gave answers to questions regarding practical Islamic laws.

By regarding this we can clearly understand the truth of how in this way, altered Judaism and Christianity and the many years of ridiculous beliefs that have been crammed into it, affected the realm of Islam, and found their way into the center of God's religion. Because of all this the prohibition of the promulgation of Hadith is one of the biggest factors of alteration in the various aspects of Islam. In the future - God willing - we will return to this matter and we will research and study new matters related to it.

The Secret Propagation Of Hadiths.

We also pointed out in the past that man will always think of a way or a solution for fighting a governments despotism and severity and the prohibitions of powerful rulers. Secretly and under ground they will strive to obtain their sought after desire. On the matter at hand, meaning the prohibition of promulgating the Prophets hadiths, whose very secret struggles and sometimes open ones of the people against the Government came to be. As such, far from the eyes of the governments officers and secretly, these Hadiths were to some extent narrated and spread about. Such as we have seen, a group of them were hung and narrated Hadiths, and or sat under the sword of an executioner and repeated the prophets words. In this way, contrary to the ruling powers wishes, some of the prophets hadiths were promulgated., This event caused the principle agents for the Caliphates government, anxiety and fear. It was because of this that a special program became necessary for the execution of the Caliphates principle political plan.