The Role of Holy Imams in Revival of Religion

The Whole of Islam

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.

ON THE FRONT OF RIGHT AND TRUTH

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.

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

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.

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.

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.