The ruling authority thought that they must think of a way to remove the credibility from the promulgated hadiths. Because of this they centered their efforts on trying to remove the Prophet's Hadith and words from their worth, credibility, holiness and heavenlyness. We know this plan and action as the second large - scale factor in the alteration of Islam, having talked about and studied various angles of it in the previous lesson.

In the previous lesson we saw that by narrating certain Hadiths, all of the Prophets praise and eulogy concerning Islams true heroes and great men, and all of the refutals, condemnation, curses and reproaches uttered by him with regard to Islams hidden and apparent enemies were discredited. They said that the Prophet said: I am also human, and like all of them I am angered and made happy and I speak based on these states. Likewise, we saw that in one place they related the Prophet as saying: You are more informed and intelligent than I in your own worldly affairs. The result being that its not necessary for you to heed these kinds of remarks from me or follow my example in these sorts of matters. It is certain that these narratives removed the credibility from an enormous group of the remarks and sayings of the Prophet.

But more important and higher than all of this was that a series of Hadiths was fabricated from the most creditable of the Caliphate schools narrators, and in them the effort was made to bring the position and place of the Holy Prophet (s.a.w) even lower than an average persons. I had said this many times previously but now I wish to link the factor and principle reason for this act. The effort was made in these fabricated Hadiths to introduce the Holy prophet (s.a.w) in such a way that would bring him lower than an intelligent and orderly person and an average Muslim! Did they really do that? Were they able to enact their plan? With all due regret the answer is positive. The real pain and suffering is here! The Killing tragedy is here! Martyrdom was not pain for these great men but an honour, a desire. Of course it is pain but only a physical pain, meaning a small pain that they buy in the way of God! The real pain is that of Islam's destruction and the obliteration of the spirit and being of its Prophet. This large group of Hadiths strived to remove the Prophets esteemed identity or in reality destroy true Islam. Isn't the Holy Prophet important and doesn't he have a hand in Islams being. Aren't his sayings the commentator and clarifier of the Quran, and speaker of Islams laws and beliefs? According to this, destroying his position, identity and esteem, and his words, means the destruction of all of Islams foundation and all of the basis for Gods religion, and last of all upturning the whole structure for the way to mans good-fortune.

I have narrated this incident for you, but tonight for this lecture I see it necessary to once again repeat it so that we may recognize the reason and root of these types of fabricated events and Hadiths and grasp the primary reason for their creation.

Muaviehs Sinister Aim

The source of this historical incident is firstly the commentary of Allameh Ibn Abi al-Hadid on the Nahjul Balgheh. Also, older than that "Moravej al-Dhohab" by Massoudy which is an extremely creditable record of Islamic history, and older and more valuable than these is the book "al-Mowaffaqiat" by Zobair Ibn Bekar who was highly bigoted regarding the Prophets descendants and because of this possesses greater validity in relating this incident. This book is also one of the oldest sources for the history of Islam and it was probably written about 1100 years ago.

Zobair Ibn Bekar narrates from Motarref son of Mogheerat Ibn Sha'ba: I along with my father Moghaireh had gone on a trip to Sham and had visited Muavieh - All that time Moghaireh was Muaviehs governor in Kufeh, and their friendship had probably been from the "age of ignorance" - Every evening my father went to Muaviehs evening parties and held conversations with him. When he came home each night he would talk in wonder of Muavieh and his insight, sagacity and intelligence. Even though he himself was one of the intelligent Arabs he remarked with great surprise that which he saw in Muavieh. One night, however, after visiting Muavieh I saw he wasn't eating, being extremely upset and deep in thought. I hesitated for an hour or so because I thought that my fathers annoyance was from something we had done and or because of something that had occured regarding us . Eventually I could wait no longer and I turned to my father saying: Why are you so upset and annoyed tonight?

He said: My son! I have come back from seeing the most malicious and filthy of persons!

I said: What! why do you say that?

Every night he had participated in Muaviehs evening parties and returned home with a mouth full of commendation and praise for Muavieh and his intelligence, sagacity and cleverness but tonight says: I have come from the company of the most malicious and unbelieving of persons? I thus asked the reason for this, saying: What happened?

He replied: Muaviehs party was free of others and we were talking very privately with complete cordiality and sincerity. I said to him: "O' Amir al-Mu'meneen! You have obtained your desires and wishes. Now, with your advanced age, how appropriate it would be for you to practice justice and treat others with kindness. If you were to look kindly upon you kin - Bani Hashem - and observe the bonds of relationship with them it is in order. I swear to God! Today they possess nothing that could arouse fear and alarm in you. They are you paternal cousins, be good to them and observe the bonds of your relationship so that in the future you will be remembered in good terms".

Muavieh answered: Woe is you! This desire is quite impossible and incapable of being carried out. Abu Bakr ruled and was just and bore all of those burdens, but by God! when he died his name died alongside him. Of course it is possible that someone will say: Abu Bakr! Then Umar came to power, strived and suffered during those ten years but only a few days after his death nothing remained of him except that sometimes a speaker will say: Umar!

Then our brother Uthman obtained the Caliphate. There was no man with a lineage like his! He did as he did and they treated him as they did but when he was killed, by God, his name also died and his actions and deeds were forgotten!

This is while the name of this man, the son of Abu Kabsheh (he means the Holy Prophet, this being the nick-name that the Quraishite infidels gave as a taunt to him) is called out five times everyday throughout the Islamic world, and is remembered in greatness:

'---Arabic text---'

O Motherless, under such circumstances what deed will be remembered and what good name is everlasting?! No by God! I will not sit still until I bury the name and bury this memory and favourable mention! 224

Muaviehs' Efforts To Achieve This Aim

Muavieh remained faithful to his pledge and put all of his effort into achieving it. According to our belief these Hadiths were fabricated during Muaviehs time. In principle he created workshops for Hadith narrating and the fabrication of narratives, and his enactors of this sinister policy were persons such as Abu Huraireh, Amr-e-As, Moghaireh Ibn Shobeh, Malek Ibn Ons and Samorat Ibn Jondab. It is in the Hadiths of some of them that the Prophet is stripped of his identity, esteem and worth and is brought down to the level of an average human-being and even lower. In comparison to Abu Bakr, Umar, Uthman and even Muavieh and Yazid he is introduced as inferior. This is what we called in the previous lesson a three headed arrow, one with three targets. In this plot they accomplished three deeds. They altered Islamic law, ruined the Prophets reputation and esteem and raised the agents and rulers after him to a level higher than him, giving them a more eminent identity! You will confirm that this was a three sectioned arrow with three targets.

* * * * * * * * *

The Hadiths and narratives which took charge of this sinister and Islam wrecking mission exist in Bukharis "Sahih", Muslims' "Sahih" and tens of other texts. We, however, will rely on Bukhari's book because according to the Caliphate school it is the most authoritative religious texts after the Quran! They name the most authoritative religious texts like this: The Holy Quran, Bukharis's "Sahih", Muslims "Sahih" Abu Davouds "Sunan" etc. This school and its followers do not deem lawful, doubt or hesitation regarding even one word of Bukharis "Sahih".

A narrative is related from A'ishah; the Prophet entered my room and home while two female singers were singing songs of the age of ignorance and it's wars. The Prophet walked in and without any reaction went and lay down on his bed. Just then Abu Bakr entered and when he saw the two singers he spoke to me harshly saying: Satanic music and singing in the Prophets' presence?

In another narrative from the same book Abu Bakr says: O' servants of God are you performing Satanic Music and singing? (he repeats this three times). The Holy Prophet turned to him saying: Leave them alone, each group and nation has a holiday and today is ours (either the days of Qurban or Arafah). Let them sing. After this incident and these words, as soon as my father turned his back on them I made a gesture towards them and they quickly left my room and home.

In those same narratives by A'ishah, such is related: It was a holiday and several of the people of Abyssinia were celebrating and dancing. They had come to the mosque and as was their custom were dancing with swords. I asked the Prophet or either he suggested: Do you want to see their celebrating and dancing? I said I did and gave a positive answer. The Prophet picked me up!! and while my face was next to his I started watching the Abyssians swords dance inside the mosque. They danced. I watched and the prophet repeatedly said: O' Abyssinians, continue. This scene continued and I remained on the Prophet's shoulders until I became tired and weary". The Prophet who felt my fatigue said: "Is that enough for you?" I replied: "Yes!" He said: "Then go".

Pay attention that these statements are recorded in the books "Sahih" of Bukhari and Muslim, texts which have the highest place credibility in the Caliphate school.

In another narrative again A'ishah says: It was a holiday, a group of Abyssinians had come to the Prophets mosque and were engaged in dance and celebration. The Prophet called me to watch their dancing. I went to the Prophet and placed my head on his shoulder and from there watched the Abyssinians special dance. This situation continued until I wearied and stopped watching.

In another place she says: There were some players. I told the Prophet that I'd like to and wish to see their performance. The Holy Prophet stood in the doorway facing the mosque and I stood behind him placing my head on his shoulder and watching from between his shoulder and ear. That group was performing then in the mosque. In another Hadith she says: I put my head on the Prophet shoulder and the Prophet lowered himself and his shoulder, then I watched from over his shoulder until I was satisfied and tired of doing so. In the above narratives this is related: know the value of and appreciate teen-age girls who according to their nature at that age wish to see and are fond of play, dancing and pleasure. If you have a teen-age daughter and she wishes to hear music and song, or look at strange men and or watch dancing, don't prevent her just as the Prophet treated me, not interfering in or preventing what I did.

In yet another narrative she says: I was looking into the mosque from behind the Prophet while the Abyssinians were dancing and performing. The Prophet would say to them: O Abyssinians clap and dance and perform so the Jews and Christians will know that there is freedom in our religion, and these acts are lawful! The Abyssinians who were gladened and joyful at the Prophets reaction said: "Abul Qasem, good!!

At this moment Umar entered the mosque. Because of his formidable presence the Abyssinians were frightened and scattered in all directions. Not only did they not fear the Prophet, they received encouragement and persuasion' from him, but they did not resist Umar for even a moment.

In another narrative, we read: (Unfortunately all of these Hadiths were related from Ai'shah). The Prophet was sitting at home in his room when upon hearing the people shouting and making noise outside he went to see what it was all about. He saw that an Abyssian women was dancing and the noise was theirs'. He said: O' Aishah come and look. I went close to him and placing my face against his back looked at the scene from over his shoulder. Some time passed in this manner. The Prophet asked me A'ishah are you finished watching? I said, No! He asked me this several times and every time I repeated the negative answer, even though he was tired and started shifting his feet! I did this because I wanted to know how much worth and esteem he held for me!! Suddenly Umar entered the mosque. The people dispersed and the children all ran to some corner. The Prophet said: I saw that the Human and Jinne devils fled from Umar!! 225

Yes, these devils are not frightened by the Prophets' presence in their gathering, and he enjoys dance and song, listening to it and watching it. Umar however is possessed with such appalling presence and spiritual reverence that all of the devils are frightened upon seeing him and flee. And he is in principle an abstinator from singing and dancing! We realize what these narratives do and also the great width of their destructive perimeter. These types of narratives, just as we have seen, were all narrated from Ai'shah while we don't know whether she really said all of these things or if someone else related them in her name because of her credibility.

There are also narratives from Abu Huraireh on this matter. It is said: When the Abyssians were performing with their swords in the Prophets presence, Umar suddenly entered the mosque. He bent over to grab some gravel from the floor of the mosque in order to prevent them from doing such. The Prophet said: Umar leave them alone, let them keep up with their performance. 226

If we study these narratives in their entirety we will see the plot designed therein; lowering the rank and esteem of the great Prophet of Islam to a point lower than normal persons especially that of the leaders after him. Now if you were to say for example: The Prophet said repeatedly and we have learned from various records that:

"Ali is from me and I am from Ali". Some will reply what was the Prophet himself that Ali should be like and the same as him. It is for example Umar who has such a superiour personality and worth and or the Caliph Abu Bakr who has such an extraordinary.

Secondly, the fact that all of these events occur in the Prophets mosque; the Abyssian womans' dance, the singing and music of another group and the sword dance of the Abyssian men, left very little value and worth for Islams' second great mosque, one built by the Prophet himself.!

In this series of narratives there are Hadiths on the Muslims' weddings, and the Prophets actions in these weddings show that the Prophet liked music and dance. In Bukharis "Sahih" under the chapter called "Zamrobod-deff" in the book "Nekah" and also the chapter "Shohoodul Malaekate Badra" from the book "Fazael", and also in " Tabaghat al-Kobra by Ibn Saad this narrative has been related. We will quote it from Bukhari because in the Caliphate school it is seen as the most authoritative book after the Quran. The story is related from Rabee, daughter of Moavaz Ibn Afra, She says: On my wedding day the Prophet came to our house and sat next to me on my special seat. The girls present there began singing and playing musical instruments (a drum and cymbals). All of them sang the usual songs sung at weddings except one who sang the song:

"There is a prophet among us who knows of future events".

The Prophet said: Don't sing such songs, sing what you sang before!

God knows that I know of no other words more destructive or an arrow more effective aimed at the heart of the Prophet and his Imams. Of course they even went one step further which we will see in our future discussion - God willing. In this narrative it is said that the Prophet enters the home of a Muslim and sits next to his newly wed bride while the girls present there begin singing and playing music as the Prophet easily listens!? Under these circumstances what can we expect of the general Muslim population?

If the head of a household is fond of playing drums then of course all of the family members will become dancers. If the Prophet of Islam is like this; what must the Muslims do? It is clear that they said such things so that you could not find fault with the Caliph Yazid Ibn Muawieh or his father Muaviehs.

In Bukharis "Sahih" 7/26, a narrative is related from Sahl Saeedy he says that the Prophet attented Abu Aseed Saedy's wedding The bride approached him and offered a drink of date syrup which she gave to him with her own hand. This was a show of their respect for the Prophet.

In another narrative it is related from A'ishah that one of the women of the Ansars was married and we attended the wedding party. When we returned the Prophet said: Didn't you have any music or song along with you that could have been used in that party. The Ansar are made glad and happy by music and song. Why didn't we have a singer come along with us In another narrative it is related that the Prophet said to A'ishah: When you sent the bride to her husbands home did you send a singer with her" A'isheh replied: No! The Prophet then says: (That's too bad because) the Ansar are a people who enjoy poetry and song, I wish you had done so Then the prophet ascertained a poem which the singer must perform in her performance:

In Bukharis' "Sahih" and Ibn Majehs "Sunan" it is related from Anas Ibn Malek, that one day the Prophet was passing through one of Medinas alleys when he was met by some women and children who were returning from a wedding celebration. They were clapping and singing. The Prophet told them: God knows that you are the dearest people to me. There is yet another narrative related from A'ishah She says: I had made some dolls to play with and sometimes little girls would come to our house and we would play together. Whenever the prophet came home however, the little girls would run away The Prophet would then go after them and return them to the room, telling them: Remain and play with the dolls!!

* * * * * * *

Now it is necessary for us to go into a study of these Hadiths and evaluate them according to religious standards. Of course the evaluation of each of these Hadiths would be a separate study in itself but now we will evaluate them all far as one lecture and study requires.

Music And Singing According To Islam

In the Caliphate schools authoritative books of Hadiths there are also other narratives. Anas says: The prophet said:

God has sent me for the peoples guidance and mercy and has given me the mission to destroy the instruments of debauchery and music such as the drum (tombak).

In another narrative Mojahed says: I was walking with Abdullah Ibn Umar when on the way we heard the sound of a drum. Abdullah put his fingers in his ears and walked for a while until he was far from that place. He then took his fingers out of his ears and still hearing the sound again put them in his ears. He repeated that action three times. Then Abdullah said:

This is what the Prophet used to do.

Under the noble Quranic verse:

'---Arabic text---'

it is related from Aishah that: The Prophet made the buying of selling of servant female singers and their being trained to sing, illegal. The interpretation of this verse was asked of Abdullah ibn Massoud and he said: I swear by God that the meaning of "Lahwol Hadees" is music and singing. Ibn Massoud and other great Islamic scholars of old also interpreted this verse as such.

On the interpretation of the verse in which God says to Satan: "Stimulate with your voice (meaning adultery, drinking liquor, gambling etc.) anyone that you are able toll, Abdullah Ibn Massoud says: The voice of Satan in this verse is intended to mean music and singing.

These were just a few of the Hadiths and Quranic verses that inform us of Islams opinion of music and singing.

Islams Viewpoint With Regard To Statues

Now with regard to statues or the dolls that A'ishah played with we will refer to the correct Islamic viewpoint. This narrative is form A'ishah herself. She says: I bought a pillow which had pictures printed on it and brought it home. When the Prophet came home he stood in the doorway and would not enter. I said: I repent committing whatever sin I have committed! He said: What kind of pillow is that? In the end I took the pillow and returned it to its owner.

In several narratives, which probably add up to more than ten, the Prophet said: "On resurrection day the severest tortures will be inflicted upon those who created images in this world and they will be told to give life to what they have created.!"

In another of these narratives we read that: "God will torture the creators of images in that. very image". He also said: 'The creators of these images will suffer on resurrection day". In yet another narrative we learn that with regard to suffering, he who created things resembling divine creations will suffer the most......

Sitting With Strange Women

As for the narratives which stated that the Prophet attended a wedding party and sat next to the bride in her special place and or took a drink from her hand, this famous narrative will be enlightening. Umm Salameh said: Maymouneh and I (another of the Prophets' wives were sitting with the Prophet when his blind companion Ibn Umm Maktoum entered the room. The Prophet said: "Cover yourselves and conceal yourselves from him. Go behind the curtain". I said: "O Messenger of God, he's blind, he can't see us?! He said: "Are you two also blind and unable to see him? These narratives are not from Shiite texts but from creditable Sunnite texts. Can you imagine that such a Prophet with all of this care and modesty would sit next to a bride and watch singing and dancing?!

In a narrative from Bukharis "Sahih" where the Prophet says: Refrain from entering a womens' room or home (other then women who are mahram to you)! One of the men of the Ansar says: "O' Messenger of God, what about other female family members such as my brothers' wife?! The Prophet replied: "This is death, destruction (this is where Satan tempts)". In the following narration it is related that the Prophet said: "A man should never remain alone with a woman (who is not mahram)".

These narratives clearly show the narrations under study are nothing but lies. This is because first of all narrations stating the opposite have been related from creditable narrators such as Ibn Abbas who is accepted by both schools, and second of all because they go against the laws and rules of the Muslims, the Quran and Islam.

The Purpose Behind The Fabrication Of These Hadiths.

Very well, now let us see why they fabricated such Hadiths and what intention they had in doing so. We believe there were several purposes behind these lies and fabrications:

1) One of the important purposes that existed in this act was Muaviehs dangerous anti- Islamic aim which was his desire to bury '---Arabic text---' testifying to Mohammad being the Prophet of God. We can see clearly how these Hadiths are well capable of carrying out this sinister aim and intention, and how they are capable of burying the Holy Name of the Prophet of Islam under a multitude of enourmous lies and false accusations! Of course if it wasn't for Hussains uprising and the efforts of the Imams of Ahlul Bait these dangerous plans would have been successfully carried out and reached their goal. It was the pure blood of Karbalas martyrs and the sufferings fo the Ahlul Bait of the Prophet that once again revived the Prophethood of Mohammad (s.a.w) which was headed for destruction. God willing in later discussions we will study further on this topic.

So, Muavieh wished to bury the Prophets name. He used these Hadiths to enact his plan. They wished to discredit the Prophet which of course was accomplished in this collection of narratives.

The Wahabi sect which has grown stronger in the last centuries (having gained power and the reigns of government) sprung up from here, and its beliefs regarding the Prophet and his religion took root in these very Hadiths. No matter how much the Shiite and Sunnit scholars stive and discredit the Wahhabi beliefs what good does it have and where will it get them unless they can remedy these types of Hadiths and dry up these roots? If you were to place a stack of papers in front of an open door or window the wind will blow, scatter, and disarray them. No matter how many times you put them in order there is no use, leaving no choice but to close the door or window. In order for us to assimilate Wahabism we must begin here, and not begin by first of all disputing the opinions of Mohammad Ibn Abdul Wahab or Ibn Taymieh. Until these types of false Hadiths exist and possess value and credibility the matter of Wahabish will not completely be solved.

An Eyewitnessing

I remember something that happened on my first trip to Mecca. When we were returning to Iraq and we travelled by car, our caravan stopped in a place near Medina for 24 hours. There was a well at this halting-place and the pilgrims went towards it to draw water for drinking and for the cars. It was about dusk when the convoy wished to move on. I saw a young stranger amongst the pilgrims in our caravan who was yelling with great force and vehemence, speaking and saying things that had created a clamour among the Shiite pilgrims. I went closer. When he saw that I was getting closer he said:"Haza Motawwe Ohum" "This is their scholar, if I get my hands on him I'll cut off his head and lick up his blood" I knew that this was no place for a debate so I stood still and watched. In his words he said that these men are polytheists, they are infidels. Then he mocked our crying in a form of ridicule placing his hand on his forehead and pretending to cry!! One of the Shi'ite pilgrims stepped forward and said: We are Muslims, we are not polytheists. Why should we be polytheists when we performed the Hajj of God's house, visited the tomb of the Prophet, visited the tomb of Ali..... When the Shi'ite said that, the young man said: You have become a polytheist! Your execution has become necessary. Even if the father of Abu Saud (the King of Hejaz at that time) should come he will not help you! You have become one necessary to be executed! "There is no other inflicter of harm or giver of benefit than God", the Shiite pilgrim said to the man as he shook. The young man then began to say this, (which is the essential point of this story). (Who is Mohammad, he is a man like me!!) We see to what extent these Hadiths have lowered the worth and esteem of the Prophet when one person who calls himself a Muslims says: The Prophet is a man like me. After these words, our driver who was a native of Caucasia and a Shiite, stepped forward and asked him: Is Mohammad a man just like you? The young Wahabi said: Yes he is a man like me, he's dead! This question and answer was repeated three times. The Shiite driver then said: The Quran was revealed to Mohammad, is the Quran also revealed to you?

These Hadiths set out to prove that -God forbid!- the Prophet was fond of pleasure and mirth, music and singing, was very forgetful, and his followers were more bound to modesty, morals piety etc.

The Quran however says:

"You possess a very superior character".

"We have not revealed the Quran to you that you may be unsuccessful".

A group however, who believe in these Hadiths and think they are factual will have different religious beliefs about the Prophets character and identity. In their religious beliefs and thoughts is the Prophet higher in esteem or is Abu Bakr, and Abu Bakr who hates musical instruments seeing them as Satans voice and doesn't want them to be played in the prophets' presence, while the Prophet himself has no objection! In this religious way of thought and belief, is the Prophet better or is Umar; an Umar from whom the jinn and human beings fled, while when they were in the Prophets presence not only did they not flee they danced and sang!

This is what we meant by an arrow with three heads or three targets:

1- Destroying the credibility and superior identity of the Prophet.
2- To promote the powerful and leaders after him to a higher stature.
3- The destruction of Islam in belief and action.

The Caliphate Is The Holiest Rank.

It was based on this way of thinking that one day Hojaj addressed the people on the greatness of the rank of Caliphate as such:

(Is your successor and Caliph in your family and the one who takes on your responsibilities in your absence of a higher position, or your messenger to them? It was also based on this foundation of belief that on another day in a letter to the Caliph Abdul Malek he wrote that: There would be no order in the heavens and earth without the mediation and blessing of the Caliphate, and the Caliph (who at that time was Abdul Malek the tyrant) is more superior in Gods eyes than the Arch- Angels, Prophets and Apostles. It is also based on this thought that today the Wahabis say: Rasool means messenger and post-man. He only brought Gods message to the people and this deed has no particular honour what so-ever! All of these ways of thought took root from the Hadiths we have seen and will see in the future.

Uthman On The Scales Of These Narratives

If you were to ask what they said about Uthman or if such Hadiths also exist about him it becomes necessary for you to pay attention to this Hadith related from A'ishah:

She says: The Prophet and I were sleeping under one cover when my father Abu Bakr came and asked permission to enter. Without moving the Prophet gave him permission, my father entered and after he was through speaking left. We were still under that some guilt when Umar asked if he could enter. Without moving he gave permission to Umar to enter and took care of his request from the bed and then Umar left. At that moment Uthman requested permission to visit the Prophet. The Prophet got up straightened his clothes and sat in his usual place, then gave him permission to enter. Uthman came and when he was finished left. A'ishah says: I said to the Prophet O' Messenger of God Abu Bakr came and you let him come in and in that bed in that condition took care of his request without moving. After him Umar came and just as you were in the bed with me you took care of his wish without moving. However, when Uthman came all of that changed and you got up, fixed your clothes and sat in your place. The Prophet said: Uthman is extremely modest and shy. I was afraid that because of extreme prudency he would not state his request and leave without finishing what he came for!!!

In another narrative quoted in Muslims "Sahih" the matter is narrated in a more indecent and disastrous way. According to this narrative the Prophet and Aishah are in one bed and they have pulled A'ishahs cloak over them. It is only when Uthman enters that he says to Aishah: put your clothes on and pull them around you! Aishah says: Why had you no fear of Abu Bakr and Umar but have become frightened of Uthman - Allahu akbar! The Prophet replied: Should I not be ashamed before a man whom the Divine Angels are ashamed before!!

What do you think will be left for the Prophet in the minds of those Muslims who believe these Hadiths? Is the Uthman introduced in them more valuable and of greater esteem, or the Prophet introduced in them?

The Holy Quran also has something to say about the modesty and prudency of the Great Prophet of Islam which is interesting to read here:

"O you who believe! Do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished - but when you are invited, enter, and when you have taken the food, then disperse - not seeking to listen to talk; surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth....."

By confirmation of the Quran, the Prophet is so modest and prudent that he doesn't ask the people to leave his house. They have eaten and now sit and talk, not only taking up the Prophets valuable time but also tormenting his pure soul. He, however, is so bound by the rules of courtesy and character that he bears all of the discomfort of their talk but will not ask them to leave his home. It was thus correct for God to praise him in the second Quranic chapter revealed to him because of his great, superior character:

'---Arabic text---'

These are the unquestionable, completely factual and true sayings of the Quran and those the creditable narratives of Bukhari and Muslim. A point that is necessary for me to bring to your attention is that in the afore-mentioned narratives Abu Bakr, Umar and Uthman came to see the Prophet in precisely that order and this order is observed in many of these types of narratives. The fabricators in this way wished to give their successive rule and Caliphate a feeling of holiness and genuineness in the peoples minds. In these types of narratives they usually appear one after another in many incidents, meaning that they will become rulers one after the other in that order.

It is a very precise plan and was designed taking all things into account. Those who fabricated these things strived hard to bring about readiness in minds (for later acceptance).

The Prophet In The Grips Of Sorcery

We will evaluate this story and narrative and then end our discussion. God knows how difficult it is for me to narrate these words. This has been related from A'ishah in the "Sahih" of both Bukhari and Muslim. Bukhari narrated it in three places and Muslim in one. In one of these narratives we read: Thy had practiced magic on the Prophet. As a result of this he had lost his normal perception and would think that he had done something that he had not. For example he would think he had eaten when he really had not and thought of the spell was such. This situation continued until one day when he was sitting with me he said: O' A'ishah two angels came, one sitting at my head and one at my feet and informed me of the true reason for my present state of mind. The Angel at my head asked the Angel at my feet: What's wrong with him? The other Angel replied: They have cast a spell on him. He asked: What did they do with it? The other answered: With a date-palm branch and ..... thus naming a few other things saying that with all of these they had cast the spell. He asked: Where is it? The other answered: In such and such a well!

The Prophet then went to that well with his companions and when he returned said: O A'ishah! The water in that well had changed so much because of the effect of that spell that it had turned to the colour of Henna, and the date-palm, branches around it had all taken the form of devils heads.

In another narrative the matter takes an even worse form and its indecency is even more apparent. The narrative states that the spell on the Prophet was so strong that sometimes he would think that he had slept with one of his wives when he really had not!! How tasteless this is. In principle can lowness be claimed in relation to a person in a better way?

Unfortunately all of this is found in creditable texts.

We will refer to a remark by Amir Al-Mo'meneen that rejects all this. In sermon number 195 it is related from the Imam that: (From the time he was weaned God sent his greatest Angel to him as a companion to watch over him so that day and night he could lead the Prophet towards the great ways and best character).

These are the words of the Imams of the Imamate school, and those are the words of the Caliphate schools creditable narrators. The result of our study into the Caliphate schools texts is that the second great means for changing Islamic law was that series of Hadiths which tried to make the Prophet lose his esteem, value and sanctity. Not only did they try to remove the superiority in his rank of Prophethood but also to lower him to a level below many average people! As a result not only would his Hadiths have no effect, neither would his commands and prohibitions regarding worldy matters. They wished all to know that he had no real acquaintance with worldy affairs and or that his understanding on these grounds was even less than the average person. Even he himself said: I don't know anything about your wordly duties, you understand them better than I do!! They also wanted his remarks about certain persons to have no value, to say his memory was not sufficient and his work remained incomplete as his mind was not that powerful. Didn't they say that one day he left the house while in a state, commanding the people to wait for him and after returning from a trip home to cleanse himself then lead the prayer. They say that he has forgotten verses of the Quran and was reminded in the mosque which part it was he had been leaving out. It is with regard to part it was he had been leaving out. It is, with regard to this kind of Prophet that it may be said: "He gave his own opinion on this particular Islamic matter! He has given his own idea here! Then it becomes possible for any person - of course any person of power - to give his own opinion and idea and have it become a part of Islam. They say that if the Prophet was a jurisprudent and can give his own opinion then the rulers after him are also jurisprudents and may give their own opinions wherever they see fit, and reject and alter the Prophets' rulings or opinions!!

If our minds can accept all of these matters and understand all of their aspects we can precisely figure out into what form they changed Islam and how they altered it by means of realities. Then we can recognize the deeds of the Imams of Ahlul Bait, what Amir al-Mu'meneen did and Imams Baqer, Reza and Javad (a.s), what they must have accomplished and what they did. We realize what the era of Imamate was for, and also the reason for the major occultation and its responsibility. Until we don't understand and recognize these things we can't understand those. This is because the Imams of Ahlul Bait reformed these very impairments and revived these destroyed truths.

A Look At European Knowledge Of Islam

With the clarification of the topics brought up in this lesson we may now go over another important point together. I didn't know or realize this point before coming to Iran. In Iran, when I was writing the second volume to (Abdullah Ibn Saba) I discovered it. This was an important discovery for me. The matter concerned the question of why western orientalists only refer to the Caliphate schools books and texts, not usually using the Imamate schools texts. In the past I thought that it was because Europe was first introduced to the Islam of the Caliphate school and its relationship and connection was with them, and they were left uninformed of our texts because they were far from us. According to history we know that Napoleon Bonaparte set out for Egypt in the year 1797 A.D with 300 ships and close to 40,000 soldiers so that after conquering Egypt he could move on to India and take it away from the British. In the beginning of the summer he entered Cairo after a brief victorious battle and he remained in Egypt until the year 1801. In September of that year he vacated there after pressures by the military forces of England and Turkey. Napoleon had taken a group of scholars with him and during the period of the French armys stay there they researched and investigated. One of the fruits of these scholars work was informing European scholars about the East and its culture, religion and customs. The sciences of orientalism, archaeology and linguistics and studies of the religions and history of eastern countries gained their footing and foundation to a great extent at this turning point in history.

We also know that the Lebanese Christians who were of the first heralds of modern thought and cultural relationships with the Arabs became the cultural mediators between the Arabic speaking nations and Europe, especially since the French army entered Lebanon in 1860 A.D and remained there for many years.

In the past I saw the relationship between the French and British in Egypt and the Lebanese Christians with Europe as the most important factor in European knowledge of Islam. Because of this relationship and these connections the west was to some extent informed of Islam according to the Caliphate school and their texts and scholars, therefore I saw it as natural that they should not know of our see as official any other Islam except that of this school. This was my previous belief and way of thinking. In reality I saw what they were doing as right!

However, when I came to Iran I recognized the real secret behind this distance and it occured to me as a sudden flash of light. The truth of the matter was that those who wished to learn of Islam were not looking for the truth and don't want to search for a Heavenly, Divine religion and discover and understand its various aspects. No, they are looking to discover Islams weak points and also those of its personalities and history. In the hadiths of our school the Prophet is infallible, all-Merciful, the noblest of God's creatures, possessing the best character and qualities etc. Of course it is clear that his view point does not fulfill their aim; but unfortunately whatever they wish to ascribe to Islam and its Prophet they find in the Caliphate schools Hadiths. These Hadiths, according to the followers of that school, are possessed of superior credibility!? Because of this, the great majority of research done by Western scholars is carried out using the Caliphate schools' texts and records.

All of the works of their orientalists on Islam whether they are from France, or Holland, Belgium or Czarist Russia, England or of late in America, followed these very lines. They went to a lot of trouble, researched extensively, read all of Islam such as Hadiths, the Quran, History, law etc. In order to show that Islam was not genuine, or authentic and was not Heavenly or Divine. They did not find the documentation for their claim in the books of the Imamate school, they only found their aim and intent in the books of the Caliphate school. All of the writing of Western Orientalists on Islam which have been translated into Farsy, the most important being "The Encyclopedia of Islam", were written to destroy Islam in all of its aspects. Their writers found the background for their ideas in the Hadiths, histories and interpretations of the Caliphate School alone. Those who wish to inform Europeans of Islam are similar to Abu Jahl or Abu Sufian trying to describe and introduce the Prophet and his superior character. The books which are translated from European languages on Islamic matters are really poison covered in a blanket of honey...... Why have you left Imam Baqer and Imam Sadeqh and turned to the Islam of Abu Huraireh and Anas Ibn Malek and their like? Didn't the Prophet say that: I am leaving two valuable things among you: The Quran and my family members.

Ali and Fatemahs' tormenting pains was because of this. Imam Hassan and Hossains pain was also because of this. Turning to European knowledge of Islam is to dissipate the blood of the martyrs of Karbala. Here is where the efforts of Imam Baqer and Sadeq are destroyed. What responsibility do we have with regard to this, and what thought and feeling?.