The part of Islamic history which pertains to the essence of religion are the periods in which the leaders and guides of Islam lived. Thus, the historical periods an Islamic scholar must concentrate on are: the age of ignorance which proceeds the rise of Islam, the life of the Holy Prophet (s.a.w) in Mecca and Medina and after that the period in which the Holy Imams (a.s) lived up untill the end of the minor occultation. The political, economic, moral and intellectual conditions of these periods require minute research so the reasons for the social, and individual behaviour of these leaders may be discovered. As such, with a comparison of these findings with the situations during the age of the leader and his reactions to them, he will arrive at Islamic lines to thought and actions under various conditions. It is necessary to say here that the biographies of the Holy Prophet (s.a.w) and the Imams (a.s) are an undiscovered treasure for the inference of Islamic social and individual plans, and shows their insight on vital matters of international law, world and local politics and social leadership. The vast spread a researcher must inevitable refer to for perception into the matters of this section consist of: General Islamic histories, 11 the Holy Prophets biography with its innumerable sources, 12 the history of Islamic learning, 13 heresiography and the metamorphosis of religions and thoughts in Islamic society, 14 the numerous widespread traditions related to the lives of the Holy Imams (a.s),15 the lives of the companions of the Prophet and Imams and the history of the official caliphate with all of its highs and lows. 16
This arrangement shows but a small picture of an enormous vista and we believe and here repeat that only a very few will ever reach the elated distinction of Islamic expert in its comprehensive, vast sense. These are the persons who have researched and gained expertise in each of these subjects. Of course, there are numerous experts on various Islamic learnings; law, jurisprudence, speculative theology, history, the traditions and exegisis etc. However, if these persons are not possessed of all of the aforementioned learnings they are not Islamic experts and may not and should not speak on the whole of Islam.
The series of lectures of which you now have the first volume in hand, were delivered by Allamah Sayyed Morteza Askary in a class for a group of religious scholars in a period of more than two years. The subject for these lectures being a discussion of the principle matters concerning veracious Islam which until this time had not been studied or researched as such; 17 «An Introduction to the Role of the Holy Imams (a.s) in the Revival of Religion»
We all know that the principle subject of disagreement propounded among the Shiite and Sunni schools of thought 18 is the subject of «Leadership and Rule». This point, being of course one of the major points of difference, has been under inquiry and consideration for many long years. This is while Shiite scholars, based on their sense of responsibility, have been very precise on the many opinions and researches regarding this point 19
However, the great deal of attention (paid) to this matter has sometimes kept persons from many other fundamental matters, and slowly we have come to the point where most of us think that this is the only difference between these two schools of thought. As such, if someone should create difficulty saying that this dispute pertains only to the first centuries of Islamic history, its time passed having nothing to do with our day and age, and as such should be forgotten to strive towards complete unity between the two schools, we are thus disarmed and will remain without a reply. However, while strictly restraining ourselves from unscientific and hate-inspiring attacks and believing only in discussion on the scientific and deductive level, and having seen these as sufficient throughout our lifetime, we believe that the differences between the two schools, are fundamental differences in all of Islams aspects: from the matters pertaining to God and His attributes and continuing on the level of beliefs pertaining to the Prophethood, Imamate and Resurrection. From this point on, and based on the very beliefs mentioned above it penetrates all aspects of practical and legal matters to the point that the question becomes that of true veracious Islam as opposed to an altered Islam. In the event that the reader is successful, and is able to carefully study all of these lectures, he will be able to fundamentally recognize the two principal Islamic school of thought Shiite and Sunni. He will also arrive at the depth and hidden aspects of the occurances in the first part of Islamic history. Here it must be reminded that this sort of subject matter since it is related to many sides and aspects of Islam and Shiite belief, brings up for discussion and study many of Islams structural, practical and ethical matters and as such is a sort of Islamology in itself with all of its importance and necessity in our time. In addition, because it looks at Islam in an analogistic study it puts forth a new aspect and dimension of Islam that has been very seldom brought to light in the past.
Since Allamah Askarys 20 lectures contain all of the characteristics of a lecture, were re-written after being extracted from cassette-tape, and after the sources and documentation were researched, being checked by the speaker and once again re-written, it was ready for publication. Repetitions that occured during the original delivery of the lectures were to an extent eliminated, but not always because of their frequent aid in the better understanding of the subject-matter.
The only benefit for the writer of these lines was the hope that as a result of-it even just one person would be able to take one step closer to Islam in its pure form, and/or the veil of ignorance and bigotry be torn away. His hope is also that the Compassionate Lord by His All-Encompassing Greatness keep all new generations from spiritual and external errors, and look upon this insignificant writing favourably.
1) One of the most important orientalist writings on Islam, with all of the lies, mistakes and fictions included in it is the Encyclopedia of Islam and as far as we know it has been published in English, French, German, Arabic, Turkish, Persian and Urdu.
2) In fact most of the orientalists were the enemies of Islam and hated it, such as «Lamans» or like «Louis Masinionn were the servants of Western Imperialism. «Refer to the books by Dr. Mohammad Albahy: Al-Fikr-ul-Isla mi-al-hadees wa Sillatuhu bil Istemaar al-Garbi, Dr. Omar Foroukh and Dr. Mustafa Khaledy: Al-tabsheer wal Istemaar, Anvar al-Jundy: Al-Islam fi wajhel tafreeb, Professhor Khorshid Ahmad: Islam wa Garb, Malek ibn Naby: Entaaj-ul-Mostashreqeen wa asarahu fil fikr al-Islami-al-hadees
3) In the Islamic discussions of Orientalists we may find numerous examples to prove this point (such as The Encyclopedia of Islam by A. B. Lamans and so forth.
4) This condition is that which is present in our own traditions; when they deal with interpretationit is insisted that the interpreter completely refrain from interpreting the Quran the way he believes it should be (refer to: Tafseer al-Ayashee 1/12-18 and Tafseer al-Safy 1/21)
5) The Holy Imams Traditions are taken from the Holy Prophet (s.a.w) (refer to: Usul al-Kafi vol. 1 p.58, tradition 21; vol. 1 p.62, tradition 10; Basaer ad-darajaat chapter 14 and 15 part 6 p. 299-302)
6) In this course. it becomes necessary to know the grammer, rhethoric, figures of speech and history of this science.
7) Example of these types of reports may be seen in Tafseer Tabary and Tafseer al-Durrul Mansoor in events pertaining to the beginning of creation and matters regarding Mabda (generatrix) and Maad (resurrection). In future discussions we will run in to similar traditions.
8) As a result of the hostile plots and deeds of Manavian, «certain intellectuals of the second century after the Hejrat» some of our historical texts such as Tabary, Ibn Asir, Ibn Kasir and Ibn Khaldoon have filled with lies meant to drive the people away from Islam.(See the Book: One Hundred and Fifty False Companions and Abdullah bin Sabah vol. 1 & 2)
9) In the commentary Al-Mizan close to five thousand traditions are mentioned and researched.
10) The most superb and firmest store of Shiite prayers with reference to documentation and content is Sahifeh-e-Sajjadieh, which is the commentator of the peak of Islamic thought on this matter. Islamic scholars have written numerous epositions on this book. We may name several other creditable renowned books on this subject among them: Al-Mesbah al-Motajed by Shaikh Tusi and Al-Eqbal bes-Saleh al-Amal by Sayyed Ibn Tawoos and Al-Balad al-Amin wal-darol Haseen by Shaikh Kafami.
11) Like the history of Yaqubi, History of Ibn Khayat and Ensab al-Ashraf Belladhari, Tabary, Ibn Aseer, and Ibn Kaseer etc.
12) Such as: Ibn Hesham, and Ibn Sayed Ainass, and Shaikh Mofids Al-Ershad.
13) Such as Oyun al-Anbia fi-tabaqat al-atbiya and Akhbar ul-Hukama and Al-fehrest and Tabaqat al-Mufsereen. Tadhkerat ul-Hefaz. Tabaqat al-Atbia and Al-Hukama etc.
14) Al-Melal wan-nahl Shahrestani, Wal fasl-fil-Melal, Al-Ahwa-e-wan-nahl, Al-Maniyato wal-Melal men ketab al-Melal-e-wan-nahl, and Maqalat-ul-Islamiyyeen wal-farqo bain-al-feraq
15) You may find a nearly complete series of these types of traditions in Majlisis Behar-ul-Anwar
16) Such as Suyutis History of the Caliphs [English translation by: Major H. S. Jarrett] and Al-Fakhri fil-Adab al-Sultaniyeh, Ad-dowalol Islamiyeh wama-aserol enafeh, and Morooj az-zahab and their like
17) During the Holy Imams lifetime and their immediate students lifetimes these types of discussion had numerous examples and parallels but gradually were forgotten after the time of the major occultation.
18) Or by a more accurate, correct interpretation, Islam of Ahlul Bait of Prophet (s.a.w) and Islam of the Caliphs.
19) Three prominent examples of these researches are: Allamah Hillis Al-Alfain, Mir Hamed Husseins, Abaqat ul-Anwar, and Allamah Aminis Al-Ghadeer.
20) He in addition to possessing the lofty distinction of a virtuous religious scholar and unparalleled research and accuracy in assessments of history and traditions was the founder of Baghdads College of Religious Jurisprudence, and was a former professor of this high ranking establishment for knowledge.
IN THE NAME OF ALLAH, THE COMPASSIONATE, THE ALL MERCIFUL