In the traditions of the Caliphate School we find the following narrations:
A - It has been narrated that the Messenger of Allah, (S.A.W.A.) before his appointment had once invited Zaid-ibn-Amro-ibn-Nufail to accompany him in eating. On the table-cloth, meat could be found. Zaid refused to eat and said:]
'I do not eat that which you sacrifice for the idols. I only eat that meat (of animals) which has been slaughtered in the name of Allah'.
B - It has been narrated that the Holy Prophet (S.A.W.A.) after his appointment had told someone as such: 'My father and your father will be in the fire of hell.'
C - It has been narrated that the Holy Prophet while urinating in a standing position called Huzaifa who came and stood behind Hazrat until he finished passing urine.
D - It has been narrated that Hazrat being caught under the spell of the magicians was thinking that the work which he had not (yet) performed has been performed by him.
E - It has been narrated that on the day of 'Eid' two little girls were singing in the presence of the Holy Prophet, then Abu Bakr entered and said: 'Song and music of Satan!? Song and music of Satan!?'
The Holy Prophet said: Leave them, O Abu Bakr. Every nation has some festival and today is our festival. (Eid-e-Fitr or Qurban)
F - It has been narrated that on the day of 'Eid', the Holy Prophet carried Ayesha over his back such that her head rested on the Prophet's shoulders and her cheek touched the Prophet's cheek in order that she could see the Habashis (Ethiopians) performing in the mosque of the Holy Prophet.
Omar entered the mosque and prevented the Habashis from their act. The Holy Prophet said: Leave them alone O' Omar and then he told the Habashis as such:
'O Habashis, be free and in peace.
G - It has been narrated that when the people who were witnessing the Habashis singing and dancing saw Omar approaching, they began to disperse. The Holy Prophet said: I am seeing the Satans of Jinn and men fleeing from Omar'.
H - It has been narrated that Baridah was playing on a tambourine in the presence of the Holy Prophet. As soon as Omar entered, he took away the tambourine and sat over it. The Holy Prophet said: 'O Omar, Satan fears you!'
Traditions which reveal the Messenger of Allah cursing the Muslims are numerous.
In reply to those who would ask him about this very matter, he would say:
«I have made a pledge and covenant with my Lord that I am one human-being - I become happy just one ordinary human-being becomes happy and (at times) I become angry just as they become angry (due to various material factors). So, O my Lord, whomsoever I have cursed from my nation and he was not worthy of that curse, make him gain the favour and closeness on the Day of Judgement!»
In another tradition he has said: 'O Lord whomsoever I have harmed or used indecent words or cursed or lashed (with a whip) turn this deed of mine into a source of mercy and purity for him and a means of proximity in thee.
Traditions of the Caliphate School of Thought:
Hazrat had forbidden the insemination (i.e. pollination of the female date- palms) of the date palms. In that year, the palms did not bear useful dates. Hazrat asked: Why have those date-palms become fruitless?
They replied: It was because of your so and so instruction.
He said: You are more acquainted than me in the worldly affairs.
Traditions say. Once, the Holy Prophet had not finished more than two rak'ats (units) of his night prayers that he arose from his place and leaned himself over some wooden piece in the mosque. The people said: Have you forgotten the remaining portion of the prayers or is it that the rak'ats (units) of prayers have been reduced? He re plied: No, I have forgotten and it is not that the prayers have been shortened.
However, when all reminded him together about the recitation of two units of prayers, he returned back to the prayer - niche and finished the remaining prayers in congregation with them!
Traditions say: One morning, when rows were formed for the congregational prayers, the Messenger of Allah took his position at the prayer-niche in order to lead the people in prayers. All of a sudden he remembered that he had forgotten the major ritual ablution. He turned towards the people and said: 'Remain in your places until I return. Thereafter he went to his house, took the major ritual ablution and then came back to the mosque while drops of water of ablution were still dripping from his head. Moments later, he recited the 'Takbeer' (inaugural phrase - God is Greatest -) and commenced his prayers.
Whatever mentioned so far concerns the ethical personality of the Messenger of Allah (S.A.W.A.). There are (yet) other traditions which are related to his prophetic mission, the divine revelation and the propaganda of the same to the people which is the foundation of Hazrat's missionary character.
A - Traditions say: As he had forgotten some verses of so and so chapter, he would omit them at the time of recitation of the same. One day when he heard a Muslim man reciting the same forgotten verses in the mosque he said: 'May Allah bestow His Mercy on him. He has reminded me of what I was omitting from the Quran.']
B - Traditions mention that when the Holy Prophet was receiving revelation for the first time at Mount Hira, he doubted in the Angel carrying the revelation least he may be a Satan or Jinn wanting to beguile him. In that very matter of revelation too, he fell into doubt - least the words of revelation are like the cadence of the soothsayers which the Satan or Jinn inspires them and he too has become a soothsayer. Thus the Messenger of Allah (S.A.W.A.) doubted as such in the heavenly revelation and in the divine emissary until a Christian scholar delivered him from the state of wandering and perplexity and made him steadfast in his affairs.
C - Moreover, there are much greater tradicements than these, such as the myths level led against the Holy Prophet that the Satan was able to beguile him and make him utter some words of honour in praise of the idols such that the Prophet failed to distinguish the truthfulness of revelation from Satan and the true (divine) words from the cadence of Satan. As such, he would recite the Satanic words thinking them to be a part of heavenly revelation.
The calamity in some of the traditions can be seen reaching to such pinnacle where God commands His Prophet to follow others in the matter of legislation of laws. In traditions it has come down that Quran is dependent on the views and opinions of some of the common people. For example:
D - The Messenger of Allah was about to recite 'Namaz' (prayers) over the dead body of Abdullah-ibn Abi Munafiq when Omar prevented him from doing so and said:
'Has not Allah prohibited you from reciting Namaz over the hypocrites?'
The Messenger of Allah said: I have the option between two affairs that Allah says:
[Arabic text]
Whether you seek forgiveness for them or not (is the same); even if for seventy times you seek forgiveness for them, God will never forgive them.
In spite of this, the Prophet prayed over the dead body of Abdullah.
Thereafter, this verse was revealed:
[Arabic text]
'And never offer prayer for any one of them who dies and do not stand by his grave!
E - Similarly, their narration that a divine revelation commanded the Muslims to appoint for themselves a place of prayer on the standing-place of Ibrahim. This revelation came as per the suggestion of Omar.
F - Likewise, the divine command ordering the Prophet's wives to cover themselves in veil was in the same manner.
Besides, there are yet many more other examples which have been narrated in books of hadith, exegesis (of Quran) and Manaqib (eulogistic biographies) for the sake of brevity, we will avoid mentioning them.
As per the afore-said traditions, the Holy Prophet's forefathers and ancestors were unbelievers and idol worshippers while the others were following the upright religion of Ibrahim. Likewise, the Holy Prophet too was the same as he used to eat meat which was sacrificed for the idols while those following the upright religion abstained from consuming such meat.
As such, during the days of ignorancy, there were people who were more superior (God forbid) than the Holy Prophet.
Later on, when the Prophet was appointed to the post of Messengership, one Christian man was more discerning than the Prophet in the matter of Messengership and if it was not for this Christian scholar, the Prophet would have failed to perceive his own mission. Thus, this Christian man possessed greater insight and clear-sightedness than the Prophet and that too after the latter's appointment to the position of Messengership!!!
The Holy Prophet's behaviour after appointment was such that he used to urinate in public in a standing position and like the other he would become influenced by sorcery as a result of which his common sense would be affected. In some cases, others were better off than him like on the occasion when he forgot one or two units of prayers and others reminded him of his forgetfulness.
The Holy Prophet forgets his 'janabat' (unwashed from having had sexual intercourse) and leads the people in prayers. At that moment he remembers that he is in the state of 'janabat'.
The Holy Prophet curses, abuses and uses indecent words against the believers whereas most of his followers are innocent of these affairs.
Out of blunder the Holy Prophet prohibits the people of Medina from insemination of the date-palms and the dates in that year get spoiled. The Prophet makes such a prohibition while (even) the children residing in palm- lands are aware of this matter. As such, these children are more clear-sighted than the Holy Prophet in worldly affairs.!!
The Holy Prophet carries his wife on his back in such manner that her cheek rests on his cheek so that she can see the dance and play of the Habashis (Ethiopians) in the mosque. This occurs at the time when majority of Hazrat's followers refrain themselves from such an indecent act. Thus, the common Muslims are more preferable to the Prophet.!!?
The Holy Prophet listens to music and in fact approves it. However his companions like Abu Bakr and Omar abstain from it! Thus, these two are more superior than the Prophet.!!?
The Holy Prophet drops some verses of Quran at the time of recitation as he forgets them.!!.? He remembers them only when other reciters (of Quran) recite them. Thus, they are better and more preferable than the Prophet.?!!
The materialistic life of the Caliphs which was full of sport and foul play, debauchery, fornication and corruption and their plunge into the sea of pleasures and passions was fully incompatible and inconsistent with the position of Caliphate which they claimed: i.e. the succession to the immaculate prophethood and pureness from such acts.
It is obvious that this contradiction has been instrumental in impairing their dynastic rule.
Thus, it was necessary in this school of thought to attribute traditions to the Holy Prophet and present his (wrong) deeds to be lawful in order to justify the deeds of the Caliphs.
The story of these Caliphs is similar to the story of the Governor-General of Baghdad who never used to accept bribe.
This story which was famous amongst the people of Iraq goes as follows:
One of the Governor-Generals of the Uthmani Kingdom who was nominated in Baghdad was a simple and kind-hearted man. As such, he used to refuse to accept bribes. For this reason, the officials and near ones became deprived of accepting bribes and those who could fulfil their aspirations through bribes were deprived of the same and they were bought at bay.
One amongst them believed that if all acted upon his plan then they could once again have access to bribes. Thus, as per his plans all agreed to meet the Governor the next morning and prejust him as a sick person and pray to God for his fast recovery. The next morning, when they implemented their plan their sayings had its effect on the Governor and he was led to error. He felt uneasy until he fell in bed.
At that moment, the main person who was behind this plan called cone of the government officials and gave him some amount of money and instructions to buy some sheep and then sacrifice them and give them in charity for the fast recovery of the Governor.
After this, each of those who had designed this plan were taking precedence over each other in paying the Governor a visit. They were complimenting him for the disappearance of the signs of his illness and were every now and then saying: Praised be God; mediation is very near; for God has accepted our charity. In this way, the Governor arose from the bed and returned back to the seat of governorship.
The next day, the designer of this plan brought a bag full of money for the Governor and said: This bag has been given by so and so a person to the Governor as a gift or bribe in order to win votes. The Governor refused to accept the money. That man said: Didn't you see how God accepted bribe from us and as a result saved you from this terrible sickness!?
With this reasoning, the Governor fell into vain greed and accepted the bribe. In this way, the door for bribe-taking was opened for one and all....
The story of the Caliphs too was just the same. They wanted to have sittings of joy, play tambourine, sing and make all the unlawful acts (just as the same can be seen in the historical books like Al-Aagani Abul Faraj Esfahani) permissible for themselves. The enigency of rulership called for fabrication of traditions for the admissibility of the deeds and actions of the Caliphs (by propagating that the Holy Prophet of Islam was himself involved in such deeds).
Therefore it is quite obvious as to what was the basis and need for such type of traditions. Unfortunately, the European orientalists and Islamologists have relied more on such traditions and have clunged to them in order to justify their personal motives.
Why do the orentalists set such types of traditions as a pretext!?
The Christian evangelists and the Jewish rabbis have strived in their Eastern and Islamic research to present the Quran as the outcome of human mind (negating the revelation) and Islam as a terrestrial phenomenon.
For achieving this aim, what was better than presenting proofs from Islamic documents.
However, as they could not find their aim and motive in the authentic references and sources of Ahl-e-bayt, they forsook them altogether and referred to the Caliphate school. Of course in this school too, they relied (only) on those traditions by means of which they could attain their objectives and did not pay attention to those correct traditions which could be seen here and there in this school which was found to be contradictory to their motives.
For example, the orientalists disregard the following incident which has been narrated from Amir-ul-Mumineen. In that tradition, Hazrat Ali declares his presence at the outset of descension of revelation and says: I heard at that moment a sound of shimpers and the Prophet said: This is Satan who is groaning as he has become dejected with his worship.
They have turned their face away from such types of traditions which can be abundantly found in the school of Ahl-e-bayt and have instead referred to the Caliphate school. Moreover they have relied on those traditions which help in fulfilling their sinister objectives and that too such traditions whose narrators were not at all present so that they could have a correct narration from them.
By relying on these traditions, the biased orientalists have narrated that the Messenger of Allah became doubtful in the matter of revelation and thought that whatever was being revealed upon him was in fact the soothing words of the soothsayers which Satan has inspired to him. In this manner, the Holy Prophet too is a soothsayer like the other soothsayers.
However, they have not narrated the good and authentic traditions which can he seen in the Caliphate school and if at all they have narrated them, they have expressed their doubt. For example, the tradition that the Christian scholars and Jewish rabbis have years before the Holy Prophet's appointment, informed his near ones that he was the same Prophet about whom the past Prophets have given glad-tidings....
* * *
The orientalists have disregarded tens of other such traditions and halve referred to traditions which portray an abominable and ugly picture of the Holy Prophet so that under the light of these traditions, they could wishfully create a blot on his heavenly visage.
Likewise, they have made an uproar out of the 'Charaniq' fable narratives and set them as documents and have psychologically and sociologically analysed them. However, they have never referred to what the student of Imam Sadeq (A.S.) i.e. Hashim-ibn-Hakam al-Kalbi has narrated and have never accepted his narrations which happen to be a contradiction to the traditions belonging to the Caliphate school so that they would realize that it was the Quraishite polytheists (and not the Prophet) who used to utter these sentences in praise for the idols and Sura Najm has been revealed to rebuff them.
That which was befitting their personal desires was mentioning the following:
In the worldly affairs of the people, the Holy Prophet has given commands contrary too science and knowledge like the command for non-insemination of date-palms as a result of which he inflicted a heavy economic loss upon the farmers of Medina. And when he realized his mistake he said:
«You (all) are more aware and well-acquainted than me in the worldly affairs.»
This attitude is in agreement with the insight of Christianity and the like of them who say: Leave (alone) the affairs of Casear to Casear himself and whatever is related to God leave it to Him!
Consequently, if the Muslims wish so, they can take from the East and West the matters related to economical and social regulations. (This case too is spawned by their material reflection. They say: 'Religion appoints a person and regulates his relationship with God. However his social connection should be defined by Eastern or Western systems and regulations).'