لطفا منتظر باشید ...
THE ISSUE OF THE THIRD COMMAND
After this declaration, another command was issued by the
central ruling Caliphate that traditions about Uthman
have increased and have spread in all the Islamic cities
and districts. When you receive my letter invite the
people to narrate traditions about the virtues of the
companions (of the Prophet) and the initial Caliphs and
do not keep with yourselves any traditions which people
have narrated about Abu-Turab except if you level a
contrary statement against it in the case of the
companions. This is because such an affair gladdens me
more and pleases me the most. Moreover, it shatters more
the reasonings of Abu-Turab and his Shias and is more
severe for them than the virtues of Uthman.
Muawiya's declaration was read out to the people and
following this, numerous forged traditions were narrated
about the virtues of the companions. Ignorant people
pursued hard in this manner until these traditions also
found their way on the pulpits of the Islamic cities and
reached to the teachers of ideological schools where they
repeatedly taught them to the children and youngsters
until they accepted these forged traditions in the same
manner they accepted the holy Quran. From here, it passed
into the house amongst the women, girls, servants and
slaves. The male-member of the house would listen to
these traditions from the official pulpits and the
Friday-prayer sermons and would then go to his house and
reveal them for his family-members - wife, children and
servants.
For years, things continued in this manner. Muawiya
ruled from 40 A.H. to 60 A.H. During this period, the
mammonists competed with each other and took preference
over one another in fabricating and forging traditions.
In this way, numerous traditions were forged and numerous
lies were propagated. The jurists, judges and governors
all got entangled in this matter and all took this
course. Those who were preoccupied the most were the
deceitful and weak-faithed reciters of Quran who
apparently exhibited themselves to be humble and men of
worship. They fabricated traditions so that they could
derive great pleasure and gains from the governors; that
they could gain proximity towards the ruling power and
make use of the lands and properties. Things continued in
this manner until such false traditions reached the hands
of religious and truthful people. Such people narrated
the afore- said traditions in its true form and they
never divulged and believed in them.
«Ibne-Naftavia» a historian of the fourth century
A.H. while confirming Mada'eni's narration says:-
«Most of the false traditions which divulge the
virtues of the companions have been fabricated during the
period of Bani-Umayyids. By employing such methods the
fabricator and narrator of such traditions wanted to gain
proximity to the ruling power and draw the attention of
the Umayyids. By this act the Umayyids too wanted to rub
the nose of Bani-Hashim to the ground. 380
A FEW EXAMPLES OF SUCH TRADITIONS
(a) When the verse: [Arabic text] was revealed, the
Holy Prophet invited the Bani-Hashim to his house and
presented Islam to them. Thereafter he said:
[Arabic text]
All displayed disinterest in bringing faith and
supporting the Holy Prophet and it was only Ali (A.S.)
who expressed his acceptance. The Holy Prophet said:
[Arabic text]
In violation of this reality, they have narrated f rom
Ayesha as saying: When this verse was revealed, the Holy
Prophet gathered Bani-Abdul Muttalib and said: 'O my
kinsmen, 'O Safiya daughter of Abdul Muttalib, 'O Fatema
daughter of Muhammad (S.A.W.A.) act as the slaves of
Allah. I am unable to do anything for you.
They have also narrated from Abu-Huraira that when
this verse was revealed, the Holy Prophet invited the
Quraish and while addressing each one of their sects
said: Deliver yourself from the Fire of Hell....
Moreover they have narrated from others that the Holy
Prophet mounted over a heap of stones and said:
I warn you from the Fire....
In this manner, they brought other traditions contrary
to the afore- mentioned true tradition.
(b) In a famous tradition, the Holy Prophet said:
[Arabic text]
The contradiction to the above tradition is what they
have narrated from the Holy Prophet as:-
[Arabic text]
(c) The Holy Prophet (S.A.W.A.) said:
[Arabic text]
The contradiction to this is what they have narrated
from the Holy Prophet as:-
[Arabic text]
TRADITIONS ABOUT AYESHA'S VIRTUES
Perhaps the traditions which have been narrated about
Ayesha's virtues are of this type too and are similar to
the traditions which exhibit the Holy Prophet's love
towards his daughter Fatemah. For example:
«Whenever the Holy Prophet would proceed for a
journey out of Medina, the last person whom he visited
before departure from his family was Fatemah (A.S.).»381
And whenever he would return from a journey the
first person whom he would visit was Fatemah
(A.S.).382
Another tradition says: After offering two units
of prayers in the mosque, he would first meet Fatemah and
then all his wives. 383
Moreover, he said: Fatemah is a part of my
flesh. Whoever angers her has angered me. 384
Yet in another tradition he said: Allah becomes
furious due to the anger of Fatemah (A.S.) and becomes
pleased due to the happiness of Fatemah (A.H.) 385
Compatible to these and numerous other traditions in
connection with the honour and value of the Holy
Prophet's daughter before God and His Messenger,
traditions have been narrated about Ayesha (too) which
are as follows:
«In one of the wars the Holy Prophet (S.A.W.A.) made
his soldiers to halt in an arid desert area for the
purpose of searching for Ayesha's necklace. The soldiers
of Islam were in need of water in that dry desert area to
perform ablution for prayers. This was while the Holy
Prophet's head rested on Ayesha's knees for sleep. When
he awoke, God revealed to him the verse of «tayammum»
(dry ablution). The Muslims said:
[Arabic text]
«O the family of Abu Bakr, this blessing from your
side is not the first blessing. Abu Bakr replied:
[Arabic text]
'O my daughter, I was not aware that you are so
bountiful.'
Similarly, all the traditions which were discussed
previously like the one which mentions that the Holy
Prophet carried Ayesha over his shoulders in order to
show her the dance of the «Habashis» in the mosque are
all and all commensurate that they should have been
narrated along with the traditions about Fatemah's
virtues.
* * *
Up to here we have mentioned such traditions which
were in agreement with the official and open declaration
of the ruling Caliph i.e. Muawiya who had ordered the
people to narrate virtues about the Caliphate school as
against the virtues of the household of Abu-Turab Ali.
However, what could be the reason for narrating those
set of traditions which does not contain any virtue for
the Chiefs of the Caliphate school but at the same time
shatters the personality of the Holy Prophet and his
household?
In this connection, apart from what we had previously
mentioned about the objectives of the Caliphate school,
we shall now mention another damaging objective of
Muawiya - where history has recorded this objective from
the very tongue of Muawiya.
In history, Muawiya's utmost dangerous objective has
been recorded in the words of Muawiya himself which as
follows:-
Zubair-ibn-Bukar386 narrates in his book
«Al-Muwaffaqiyat» from Matraf son of
Mughaira-ibnShu'aba as such: «I accompanied my father in
the journey to Syria. My father would visit Muawiya every
day and would converse with him for long hours, on
returning home he would narrate about Muawiya and his
astuteness and sagacity with astonishment. However one
night when I saw him in an angry state, I paused for a
moment because I felt my father's anger was due to our
action or due to an event which has occured in connection
with our behaviour. When I inquired about his state, he
replied:
'O my son, I have returned from the most wicked and
apostate person!
I said: Behold! For what reason?
He replied: Muawiya's gathering was devoid of any
strangers. I told him: 'O Amir-ul-Mumineen, you have
achieved your objectives and wishes. Now considering your
old age, how good would it be if you embark on justice
and treat others with kindness! If you show grace towards
your kinsmen Bani-Hashim and strengthen your relationship
with them then the future generation will indeed remember
your good name after your departure. I swear by God that
today, they do not possess anything which may cause you
to fear or panic. (i.e. the Bani-Hashim are no more close
to Caliphate). Muawiya replied: It is not so. It is not
what you say! Abu-Bakr came to power, cherished justice
and bore many hardships. I swear by God that when he
died, his name too died along with himself except for one
or two person who in a day might say. Abu Bakr!!
Thereafter, Omar came to power. He strived hard and
during the ten year period of his Caliphate he suffered a
great deal. Not even a few days had passed after his
death that nothing remained from him except that a person
may perhaps now and then say: Omar!
Then, our brother Uthman sat on the seat of Caliphate.
From the view-point of ancestry, there existed no person
like him!! He did whatever he did and the people did with
him whatever they did. However when he got killed, I
swear by God that his name too died and his conduct and
deeds too were forgotten!!
On the other hand, this Hashimi man's name (i.e. the
Holy Prophet) is loudly pronounced five times a day and
remembered in a dignified manner in the entire Islamic
world:
[Arabic text]
What do you think is the person for this name to
have remained alive 'O the wretched one? Nay, I swear by
God that I shall not rest unless I bury this
name...!!! 387
Muawiya's breast was burning in f lames like a
fireplace because of the universal fame of the Holy
Prophet's name - the one who had destroyed Muawiya's
brother, uncle, grandfather and other kinsmen in the
battle of Badr. He wanted to bury this name and for
achieving this aim he had two plans in mind:
Muawiya's first scheme can be summarized in the
following sentence:
«Not even one person should remain alive from
Bani-Hashim»!!
This is not only we who infer this affair but Imam
Amir-ul-Mumineen (A.S.) too stipulated as such: «I swear
by God that Muawiya wishes that not even one person
should remain alive from Bani-Hashim. By this means, he
wishes to extinguish the Divine Light.
However, God will not remain satisfied but with the
completion of His Light even though the infidels may be
averse of His Wish.»
The second scheme was the fabrication of those set of
traditions which we discussed in the past wherein the
Holy Prophet's character was diminished but did not
contain any virtue about the chief of the Caliphate
school like:
The Holy Prophet stood in the adytum of the mosque for
prayers in the state of «Janabat» (major ritual
impurity).
Or that the spell of a Jew had its effect on the
Prophet.
The traditions vilifying Ali too which were discussed
previously belong to the same category.
However that which assisted Muawiya the most in
reaching his objective was these set of traditions where
they have narrated the following fable:
«God revealed Sura Alaq upon His Prophet through
Gibra'eel. The Prophet doubted whether the bearer is a
jinn or Satan! With regards to the verses of Sura Alaq
too, he doubted whether the verses are like the rhyming
prose of the soothsayers who learn them from the jinns or
not! He also doubted about his own self lest he has
himself become a soothsayer. For this reason, he became
very much disturbed and thought of hurling himself down
the mountain so that he would die and not become a
soothsayer. Anyhow, he finally gained certainty with the
help of Warqah-ibn-Nufail, a Christian!!!
To what extent such a letter can help Muawiya and
Yazid who said:
[Arabic text] 388
And the same in the case of the hypocrites where the
holy Quran has informed about them and says:
[Arabic text] 389
386- Zubair-ibn-Bukar was from the
progeny of Abdullah-ibn-Zubair and died in the year 256
A.H. He has written this book in the name of Al-Muwaffaq
Billah, son of Muttawakkil. This book has recently been
printed in Baghdad in the printing-house of «Al-Aani»
in 1392 A.H. and this narration has appeared on page No
576. Mas'oudi has narrated from him in Muruj az-Zaheb. De
same has also appeared in the margin of Tarikh-e-Ibn
Athir (9/49) and in the Commentary of Ibne-Abil Hadeed on
Nahjul-Balagha - first edition (1/463)
388- The Hashamites (the Holy Prophet
and the tribe of Bani-Hashim) played with the wealth and
kingdom. Neither there had come any news nor there was
any revelation.
389- (Tauba - 101) «And from among the
people of Medina, they are stubborn in hypocrisy; you do
not know then; We know them.
THE DESTRUCTIVE ACTIVITIES OF THE
INFILTRATING AGENTS IN THE TRADITIONS
Well, so far we reviewed briefly the destructiveactivities of the internal agents in the traditions of
the Caliphate school. Now we shall discuss the
destructive activities of the infiltrating agents in
Islam:
During the period of ignorancy and in the pre-Islamic
era the thinking of the people of Mecca and Medina and
the Arab tribes dwelling in the desert (who in their
gatherings during the Haj period and in the markets of
«Akkaz» and «Zil-Mujaz» would converse with each
other) were entirely concentrated on boasting of tribes,
wars and plunders, camels, horses, sword, spear and
sometimes about their beloved ones and their territories.
They used to worship idols and seek knowledge from the
soothsayers. However, things completely changed in the
Islamic society. The holy Quran persuaded them to ponder
over the commencement of creation (Genesis) and its
philosophy, the heavens, stars, admonitory stories of the
past nations and thousands of other realities. The
recitation of Quran would make their souls thirsty for
acquiring such type of knowledge. On the other hand, as a
result of the victories and eminence of nations like
Rome, Persia and Egypt and with all their different type
of reflections, thousands of questions would arise for
them and questions would be asked from them especially if
we take into account the fact that the Caliphate had shut
the mouth of those who had acquired such type of
knowledge from the Holy Prophet (S.A.W.A.) and had
strictly forbidden the propagation of the Holy Prophet's
traditions and the fact that the Caliphs too were unable
to answer such questions just as we saw in the case of
Subaigh Tamimi who in reply to his query about the
meaning of: [Arabic text] the Caliph whipped him,
sentenced him to imprisonment and exiled him until
Amir-ul-Mumineen (A.S.) replied this query during his
period of Caliphate. Under these circumstances, the
Caliphate school was supposed to find a remedy for this
distress.
The Caliphate school cured this distress and what a
strange cure!! For the treatment of this distress, it
employed the services of some of the scholars of
«Ahl-e-Kitab» (people of the Book) - the same ones who
had apparently accepted Islam like Tamim-Dari who in
reality was a Christian monk and because of the theft
which he had committed, had accepted Islam so that he
would be safe from receving punishment for his crime.
During the period of the second Caliph, he was
appointed as the Caliph's official speaker before the
Friday-prayer sermons in the mosque and during Uthman's
era, one more day was added to it. A specimen of his
reflection in the books of «Sihah» belonging to the
Caliphate school is the fable of Jassaseh (a hairy beast
- Jajjal).
Another scholar from «Ahl-e-Kitab» who was
befittingly utilized by the Caliphate school was Kab
al-Ahbar, a Jew. He accepted Islam during the period of
the second Caliph and stayed in Medina on insistence of
the Caliph. He remained the official speaker of the
Caliphate court right to the period of Uthman's Caliphate
and queries were always asked from him. Amongst the
traditions which he has left behind is this saying: «The
Ka'aba prostrates before Bait-ul-Muqaddas every day in
the morning.»
The second Caliph inquired from him: Where was God
before creating His «Arsh» (Throne)? From what matter
He has created water upon which He later placed His
Throne? Kab al-Ahbar said: «I have found in the source
of wisdom i.e. the Torah that God was on top of the rock
of Bait-ul- Muqaddas and the rock was hanging in the air.
God spitted as a result of which oceans came into
existence. He created His Throne from a part of the rock
of Bait-ul-Muqaddas and then sat upon it and made the
Bait-ul- Muqaddas from the remaining portion of the
rock.» Hazrat Ali (A.S.) who was present at that moment
disclosed his lies.
This scholar trained students like the companion
Abu-Huraira, (who has narrated abundant traditions)
Abdullah-ibn-Omar and Amro-Aas amongst the companions and
disciples of companions. In this manner, the traditions
belonging to the Ahl-e-Kitab astonishingly found their
way into the reliable books of the Caliphate school.
ANOTHER DANGEROUS INFILTRATING AGENT
During the end of the first century A.H. and beginning
of the second century, the Caliph of the time gave
permission for the Holy Prophet's traditions to be put
into writing. At that time, another dangerous
infiltrating agent by the name of «Zanadeqa» (dualists)
embarked on a wide-scale sabotage of all kinds of Islamic
reflections where the most important of all was the
fabrication of traditions. We have already discussed the
destructive activities of one of them by the name of
Seef-ibn-Omar Tamimi and mentioned for you the names of
twenty-eight fictitious lands and cities in Iraq, Yemen,
Hejaz, Syria and Iran which were fabricated by him.
We also discussed nine fables with regards to the
apostasy which had never ever taken place;
eleven Islamic conquests in wars which had never
occured and the figure of hundreds of thousands of deaths
in the Islamic wars which had never occured and which
consequently exhibited the progress of Islam through
force, sword and bloodshed.
And hundreds of other destructive acts such as
introducing the virtuous companions like Abu-Zar and
Ammar as seditious persons.
And he has reversed tens of historical events and
hundreds of superstitious fables in the name of miracle
and we have seen in our discussion that these destructive
activities have found their way in seventy-two reliable
books on hadith, history, biography and geography
belonging to the Caliphate school.
