The consequence of propagating such forgeries in the Islamic texts and sources has been that in the views of those believing in the authenticity of such traditions, the supreme personality of the Holy Prophet (S.A.W.A.) is diminished to the level of an ordinary man in addition to disallowing anyone from objecting and complaining against the lustful and voluptuous rulers and Caliphs such as Yazid-ibn-Muawiya. In reality, two aims and objectives for forging such traditions have come to hand: Firstly, the Holy Prophet has been brought down even lower than the level of an ordinary person and secondly, the actions of the slipshod rulers and the irreligious Caliphs has been justified.
History recalls such incidences from the lives of the (so called) Islamic rulers - the very divulgence of which is itself shameful. The historians have said:
«When Muawiya wanted to take allegiance from the Muslims for his son Yazid, he wrote a letter in this regard to Ziad-ibn-Abih, the Governor of Basra.', Ziad replied: 'What will the people say in the face of this recommendation while we know that Yazid plays with dogs and monkeys, wears multicoloured dresses, always drinks wine and dances in tune to tambourine?» On the other hand, there exists such personalities like Hussein -ibn-Ali, Abdullah-ibn-Abbass, Abdullah-ibn-Zubair and Abdullah-ibn- Omar. Thus, you order him to simulate his ways for one or two years so that we might succeed in deluding the people in this regard.
Following this letter, Muawiya commanded his son Yazid to accompany the Muslim warriors in the summer battle 208 with the Romans. But Yazid pretended to be sick and on the way went to the Cloister of Marran209 under the pretext of taking rest. But once there, he resorted to drinking wine with his beloved one. In this battle, the Islamic soldiers got affected by smallpox and when this unpleasant news reached Yazid, he recited the following two-line poem:
When at Cloister of Marran I lean on soft sacks and
Umm Kulsum besides me
and I drink the morning wine
I no longer care if the soldiers are affected by sickness and smallpox 210.
If such an event and other such incidents is committed by Yazid and his father amongst the Muslims, then Muawiya's plan and ambition with regards to taking allegiance for Yazid will be confronted with defeat and the Umayyids will no longer remain in the Islamic history.
Can a remedy be found for the advancement of Muawiya's objectives? Does a way exist for Yazid and his like to attain rulership as the Caliphate of the Holy Prophet?
Muawiya had found the way.
If Yazid was taking his beloved one with himself in the battle-journey and making merry with her at the cloister of Marran, the same too could be reported in the case of the Holy Prophet. Verily, in a made-up tradition, the Holy Prophet too takes his wife along with himself in one of the battle- journeys and on the way, asks his soldiers to move ahead so that he could enjoy and run a race with his wife or orders his soldiers to remain in an arid land for the sake of finding his beloved's necklace and himself thoughtlessly rests on her lap and sleeps. Not only God refrains from reproaching him but instead reveals the verse of «Tayammum» in due consideration of his manifestation of love and affection towards his beloved wife!!
Then, assuming these traditions to be authentic, there no more remains any place for objecting to this (so called) Caliph of the Holy Prophet i.e. Yazid - that he too has left the Islamic army and has himself thoughtlessly resided at the Cloister of Marran busy making merry with his beloved one.
208- For many years, the Muslim army was attacking the Romans during the summer season and so these soldiers came to be called as «Sayefah» [Arabic text]
209- The Cloister of Christian settlers surrounding the Islamic cities which had been the centre of the worst and ugliest kind of debauchery, libertinism and wine-drinking when most of the heads of the Caliphate during the Umayyid and Abbassid period used to take resort to these places for sport and play (which in fact had been places initially meant for worship). For this reason, Yazid too had taken shelter in the Cloister of Marran which was a luxuriant and prosperous place for indecent acts. Refer to «Dayarat-Shabashti» and «Muajam al-Baladan» - Yaqut Hamavi.
It is for the sake of all these reasons that we reckon the matter of forgery and propagation of such traditions to be befitting the era of Muawiya. Besides, we had seen in the past that Muawiya had vowed to bury the blessed name of the Holy Prophet. Thus, his enmity with Bani-Hashim and the Holy Prophet himself on the one hand and his evil plots and plans for the continuation of the Umayyid government and the Caliphate of Yazid on the other hand were the main factors instigating him to forge such lies through his agents.
The Jewish and Christian Islamicists and Orientalists too were searching for their anti-Islamic aims in these very traditions (which unfortunately are many in the references of the Caliphate school). Thus, they have brought these traditions along with its analysis in their books and researches as an introduction to the Holy Prophet and have presented them to be the identity of Islam; the Holy Prophet and his decrees and commandments. Of course we have to state with utmost regret that they have to a certain extent achieved their objective too.
One of the eminent English Islamicists and Orientalists confesses as such: «Basically, the Western writers were susceptible and ready to have the worst beliefs about the Holy Prophet and whenever they came across an explanation and exegesis which was objectionable in some way or the other, they would pounce on the opportunity and regard it to be true and authentic. 211
Since the European Islamicists could not find the like of these traditions in the references of the Ahl-e-bayt school, they acquired Islam only and only from the sources and references of the Caliphate school. 212 Their eastern followers too, either knowingly or unknowingly have traversed the same path and followed in their foot-steps.
212- In writing the biography of the Holy Prophet, this same English scholar has only referred to Tarikh-e-Tabari, Seerah Ibne-Hisham, Mughazi, Aqdi, «Tabaqat» of Ibne-Sa'ad, Sahih-e-Bukhari, Musnad Ahmad, Asad-ul-Ghaba and Al-Asabah i.e. the references of the Caliphate school only and has not referred to even one single reference from the Ahl-e-bayt school.
In the end, we once more emphasize that such traditions gives a special kind of insight to those believing in their correctness and authenticity. Thus they open the way for the propagation of such deviated school of thoughts like «Wahabism» and worse still, all the anti-Islamic groups like the Bahai's and the like of them seek their (evil) purposes in these very sources and references. Thus we see them introducing Islam with the help of those traditions and texts which exists in the Caliphate school. 213
Aside from these two groups, the university - going intellectuals and the eastern Islamicists too who traverse the same path as the Western professors and pioneers drink water from the same spring. With the motive of research in its entirety, they have in their recognition of Islam, relied mostly or rather wholely on the sources and references of the Caliphate school and have not paid attention to the pure fountain-head of the Ahl-e- bayt school. In their recognition and presentation of Islam, they have not reaped the benefits of the traditions of the Imams (A.S.) - the household of the Holy Prophet (S.A.W.A.) whereas the Holy Prophet had repeatedly stated that those who are the well-whishers of Islam should hold on fast to his household members after his departure.
On the day of «Ghadeer-e-Khum» he said:
[Arabic text] 214
In the farewell Haj Ceremony, while delivering a sermon on the day of Arafat, the Holy Prophet said:
[Arabic text] 215
And, as per the narration of Abu Saeed Khudri the Prophet said:
[Arabic text] 216
From the historical references, exegesis and traditions of the Ahl-e-bayt school, the eastern Islamicists refer and pay attention to only those parts which the westerners have referred and paid attention to. For example, amongst the history books of Islam written by the Shi'ite scholars; that which is studied by the Europeans is the same as what is considered in the scholarly gatherings of the Islamic east like «Tarikh-e-Yaqubi» and «Waqat Siffeen» and it is quite obvious that with such meagre texts, one cannot recognize and present all the aspects of Islam extracted from the Ahl-e-bayt school. As the source of recognition of Islam, «Tarikh» (history) and refer much less to the historical books and texts and traditions written by Shaikh Mufeed, Sayyid Murtaza, Shaikh Tusi and their likes in spite of the fact that all of them were the most knowledgeable men of their time. Besides, their writings are approximately ten centuries old. Thus, due to their adherence to the Ahl-e-bayt school, they have been neglected by western orientalism and because of the inattention of the European, they have still remained unrecognized in the Islamic east - outside the domains of religious knowledge.
In short, keeping aloof from the knowledge of the Imams (Ahl-e-bayt) and their followers has become the most important factor in the distortion of Islam in the writings of all the western and eastern Islamicists.
[Arabic text]
In analysing and describing the factors which were responsible for the distoration of Islam by the hands of the powerful ones of past history, we came across some significant and fundamental factors like:
(1) Prevention from writing and propagating the traditions of the Holy Prophet.
(2) Shattering the Holy Prophet's image as the one bespeaking the Quran.
(3) Fabrication of traditions in the various dimensions of Islam.
The third factor i.e. fabrication of traditions which was reckoned to be the last portion and in reality the strongest factor in distortion, appeared in different forms. In the past, we saw that a few amongst the companions of the Holy Prophet embarked in the fabrication of traditions during the beginning of the Umayyid era and the apparently Islamic government of the Umayyid too was the initiator and the main instigator of this event.
We shall now engage in some other portion of this factor of distortion and that is the presence of Sunni scholars in the context of fabrication of traditions and their efforts in analysing and explaining Islam with the help of the distorted culture loaded with lies and forgeries of Judaism and Christianity.
In the Arabian - peninsula i.e. the society where the Holy Prophet was appointed, the level of culture, knowledge and learning was at a very low ebb. The explanation which the Holy Quran gives about this society is an indication of this matter. In one place, the Quran describes the Arab society during the period of ignorancy as the manifest deviation 217 and at some other place says: The dwellers of the desert (Arabs) are very hard in paganism and hypocrisy 218. The entire culture and knowledge present in this society was nothing other than poetry, speech and knowledge about genealogies and a history of wars, bloodshed, killings, plunder which they took a sickly pride in.
Once, in the Holy Prophet's mosque people had gathered around certain man. When the Prophet entered the mosque and witnessed this gathering, he inquired: «Who is this man around whom the people have gathered?» It was replied: «He is an «Allama» i.e. (the most learned scholar)!» The Holy Prophet asked: «What is an «Allama»?» They said:
[Arabic text]
'He is most learned of all men in the genealogies of the Arabs and their historical events, the wars during the period of ignorancy and the poems of its poets!» The Holy Prophet (S.A.W.A.) said: «This is the kind of knowledge which will neither harm a person if he is ignorant of it nor benefit a person if he possesses it. 219»
Whatever has come in this tradition reveals the real set of knowledge of the Arabs: knowledge of genealogies, knowledge about historical events and wars, poems and literature. As far as knowledge of genealogies is concerned, attention was paid even to the genealogy of animals and in particular the genealogy of horses. Later, books were written in this regard such as «Ansab-ul-Khail» of Hashim Kalbi. With regards to poems, attention too was paid to its various kinds such as lyrics, odes, epics and feastly poems and those pertaining to self-glorification and dispraise. With the advent of Islam and the connection it established with the most advanced civilizations of that time i.e. the Romans - Christians, Iranians and later the Indian civilization, the social atmosphere changed. Medina, which in the past, represented an Arab city or at the most the capital of Arabian peninsula transformed into one of the world's most important cities of that time. The learned men and political representatives from various important cities of the world would come and visit this city. The governor, ruler and judge would travel from this city to the farthest reaches of Iran, Syria and Africa.
Association and sociability had come into existence between the Arabs and Romans and the Arabs and Iranians. Even marriages would take place amongst these tribes. In reality, the Arab tribe which was once far away from the world's common history and was sitting aside from the cultural events prevailing upon the universal civilization of all, at once set foot into history and gained supremacy over the world's civilized tribes. However, the level of cultural differences between the Arabs and the Romans and the Iranians was a fact which could not be neglected under any circumstances. As such, the questions which would arise for the city - dwellers would not arise so much for the desert - dwellers. Basically, the entire thoughts of Arab named revolved around keeping different names for his camels or giving various titles to his sword or recitation of poems about wars or the ruins of his lover's place. This was the ultimate limit of his mental scope and development. However, the city - dwellers, in particular the Syrian and Iranians of that time had other thoughts in their mind which basically was never mooted in the unenlightened culture of the Arabs and no solution was thought for them. The city - dwellers would ask: «'How has this sky been established'? 'How has this earth been created?' 'Does this world have a beginning or an end?' 'What will happen to us after death?' And 'What shall we see?'» If such a person would turn into a Muslim he would still ask other questions about Quran and Islam. For example: «What is the meaning of this verse? What was Noah's Ark? Where was it? and finally where did it go?» Who are the tribe of Aad? Who are Ibrahim, Musa and Isa?
How was their condition and form of life? And hundreds of other questions and matters.
This exigency was severely felt and the everincreasing impact of questions and problems became more than before. This was under the circumstances when the Holy Prophet was not present in the society and nothing was being narrated from him. The distinguished and Islamic - trained companions like Salman, Abu Zar, Ammar, Miqdad and Ibne-Masoud had withdrawn themselves aside. The Holy Prophet's household too were far from official responsibility and Ali, who was the gate of the Holy Prophet knowledge and about whom the Prophet said:
[Arabic text] 220
Was now robbed of his Imamate and confined to the house or engaged in planting date-palms or farming in the desert. A person like Abu-Huraira (who did not fear forging traditions and would say: From my own bag! when asked about the sura he narrated a tradition 221) was not enlightened enough to solve the problems in a respectable manner. For example he has said: (and this saying has also been narrated in the most authentic books) If a fly drops into food and consequently the food becomes contaminated with one of its wings then, dip the fly into the food because one of its wing is an ailment while the other is a cure! 222
In another tradition he says: 'God sent Gabriel to the Holy Prophet commanding him to approach Abu-Bakr and inform him that: We are pleased with him. Is he (too) pleased with Us? 223
Such sayings cannot satisfy the enlightened men. The problems remain unsolved. The government which has remained helpless in replying to the problems mooted by the opposition or friends will not be able to last long. Thus a way of solution was reflected upon and a new gate was opened which unfortunately is still open till today. That is to say, the scholars and learned men of Jews and Christians were officially employed for solving the scientific problems, explaining the Quran and relating the commandments. The Christian and Jewish scholars who were now newly-converted Muslims became leaders in scientific works in the Islamic society and sat on the seat for pronouncing decrees or were commissioned to deliver general speeches before the Friday-prayer sermons or engaged themselves in interpreting the Quran, training the students, etc...
The term [Arabic text] (= storyteller) is a term related to [Arabic text] i.e. science of traditions - carrying a special scientific meaning. In order to have an authentic narration, it is necessary for the one narrating a tradition to mention accurately and lucidly the narrator of the tradition and the successive chain of its transmitters. For example, he says:
[Arabic text]
Or says:
[Arabic text]
Or says:
[Arabic text]
i.e. so and so a person narrated to me from so and so a person and he from Ali-ibn-Abi Talib (A.S.) and he from the Messenger of Allah (S.A.W.A.). This course and method is customary in the 'Science of traditions' [Arabic text]. For distinguishing the truth from the falsehood, in addition to the examination of the text the chain of transmission which the narrator and transmitter uses is also examined. However, with regards to the past events which have been narrated in the Holy Quran, it is needless to narrate their chain of transmitters. The Quran itself is the chain of transmitters of these events. The holy Quran says:
(Yusuf /3) [Arabic text]
(Al-Imran /62) [Arabic text]
For this reason, those who have spoken about the past events, the history of the Prophets, creation and other such matters without setting forth the chain of transmitters linked to the Holy Prophet and apparently their words resembled the stories of the Quran were called as [Arabic text] (storytellers). Of course in our times the meaning of a «storyteller» is similar to a «fairy-tale teller» and this is not a good title. However, in those times a «storyteller» was meant to be a person who like the Holy Quran, talked about the history of the Prophets and other such matters without narrating the chain of transmission.