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The Role of Holy Imams (A.S) in the Revival of Religion

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The Role of Holy Imams (A.S) in the Revival of Religion The Role Of Holy Imams (a.s) In The Revival Of Religion Table of Contents Chapter One: Description of the Holy Prophet in the School of Sunnis Agreement of Omar With his Lord The Number of Agreements Rise! Quran! Following the Words of Omar Agreement of Quran with the Caliph's views Noteworthy conclusion Tradition Concerning "Virtues" Traditions Undermining the Position of the Holy Prophet An Impudent Claim Another Shameless Conjecture Conclusion of this Tradition Analysis of the Tradition Undermining the Image of the Holy Prophet's Forefathers Analysis Examination of Omar's Agreement A - Agreement about the Standing place of Ibrahim Analysing this Agreement B- Agreement about the Prophet's wives Analysing this Agreement C- Agreement on the sentence: "Blessed be Allah" Analysing this Agreement Examining Omar's Agreement in the light of Traditions A. About the veil of the Prophet(s) Wives Analysing this agreement Occasion of Revelation of the verse "veil" Another Tradition From Ayesha B. About Envy amongst the Prophet's Wives C. About the Commandment of Prohibition of wine Tradition on the Shameless claims about Prophet's behaviour Eating Meat Sacrificed for Idols The Evil Consequences of such Traditions Tradition on the Holy Prophet Cursing the Muslims The Holy Prophet's Confession Forgetfulness of the Holy Prophet in Performing Prayers The Holy Prophet & Performing Prayers: A shameless claim Conclusion These Traditions Create Special Insight in the Caliphate School The Reasons Behind Dissemination of such Traditions in the Caliphate School of Thought The Effect of Such Traditions on Muslims The Worst Effects Left Behind It is for this Reason that They have Said: The Effect and Result of Such Traditions It was for this Reason that They said: An Example of Practice of the Muslims With Regards to Omar's Independent Judgement Conclusion for the Previous Discussions What did they do to the Holy Prophet's Shrine Treatment of the People of Medina The Killing Of the Prophet's Household and Taking as Captive His Daughters On the Path of Obedience to the Caliph The Second Factor in the Alteration of Islamic Precepts The Effect of Forsaking the Imams of Ahl-E-Bait (A.S) Description of the Holy Prophet (S.A.W.A) in the School of Ahl-e- Bait (A.S.) His Style of Speaking His Behaviour at Home His Behaviour outside home His Conduct and Behaviour in Social Gatherings Chapter Two: Factors which Attributed to the Alteration of Religions Fabrication of Traditions Why did they fabricate Traditions? Official Command for forging Traditions The Command gains Severity The Issue of the Third Command Tradition of "Yaum- ud-Dar" A Contradictor to this Tradition 1. From the words of Ayesha 2. From the words of Abu-Huraira 3. Tradition of 'Muslim' 4. Tradition of A'MASH Quoted from Ibn-Abbas 5. to 10. Tradition of Tabari and Syuti Two Reminders One Corneous lie Over the Mountain of 'SAFA' What is the Real Story? Looking into the chain of transmission of the traditions Examining the Text of the Traditions The Period when these Traditions were forged Two other Fabricated Traditions Conclusion Producing An Untrue Tradition Concerning Amir -ul-Mumineen (AS.) First Tradition Second Tradition Third Tradition Assessing the Previous Tradition Fourth Tradition Assessing the Fourth Tradition Fabrication of Tradition by Samur -Ibn-Jundab The Idols Should be Broken Verses of "Tayammum" Race between the Holy Prophet and his wife Hadith About "Tayammum" A probe into this Tradition The Reality of this Matter The Consequence of Propagating such forgeries in the Islamic Texts The Period of Forgery of such Traditions The Consequence of these traditions on the thoughts of those believing in them Presence of sunni Scholars in the Context of Fabrication of Traditions Story Tellers Tamin AD-DARI, The Christian Scholar, The Spokesman of the Islamic world His record before Islam During the Second Caliph's era His Peneteration into the Caliphate school Hadith of 'JASSASEH' And 'DAJJAL' Review of this tradition Western Islamicists and the Hadith of 'Jassaseh' On the Path of Greater Recognition of Tamim Dari Summary Kab Al-Ahbar, the Jewish Scholar, the Exposition of Quran The Students of KAB KAB's INFLUENCE While in official POSITIONS The Guardians of Islam: Opposition to Kab-al-Ahbar Why Kab-Al-Ahbar was given attention? Summary Chapter Three: First Section: Enumerating the Companions (of the holy Prophet) forged by Seef: Second Section: Abdullah-Ibn- Saba And the Sabas Third Section: Narrators of Hadith created out of Seef's imagination Fourth Section: The Commanders of the infidel's army Fifth Section: The Poet's made out of Seef's Imagination Sixth Scction: The Disciples Fabricated by Seef First part: An Account of the Lofty Books of the Caliphate school in Second Part: The Reason behind the dissemination of Seef's lies into the Reliable Books of the caliphate school The condition for referring to the Primary sources of Islam The Condition for referring to the Holy Quran A few Traditions forbidding interpretation by personal opinion Analysing These Exegesis An other Painful Aspect Preface Concealment of the Holy Prophet's Hadith and Seerah In Explanation of the Second Medium The Gharaniq Fable In Explanation of the third Medium The issue of the third command A few examples of such Traditions Traditions about Ayesha's Virtues The destructive Activities of the infiltrating agents in the traditions Another dangerous infiltrating Agent Conclusion Notes CHAPTER ONE: DESCRIPTION OF THE HOLY PROPHET IN THE SCHOOL OF SUNNIS: Here, we shall set forth some traditions which would create a tarnished image of the Prophet (S.A.W.A.) in the mind of those who are to believe in those traditions. In some of these traditions, the character of some other people have been preferred over the character of the Holy Prophet such that if any one accepts them, he would choose the opinion and views of those people rather than the view of the Holy Prophet (specially when they are contrary to each other) and would readily forsake the sayings of his holiship. A prominent example amongst them is a chain of traditions well known as «Omar's Agreement». These traditions can be found in the book of traditions belonging to the Caliphate school of thought such as in the Shiahs, Musnads and Sunans. Here, we shall narrate some of them from Sahih Bukhari and some other reliable books of the Caliphate School. 1 AGREEMEN T OF CALIPH OMAR WITH HIS LORD: It has been narrated that Caliph Omar said: «I came to an agreement with my Lord on three matters:' 'Firstly that I told the Messenger of Allah as such: «O' Messenger of Allah! What is the harm if we establish the standing-place of Ibrahim as the place of prayer?»' Following my suggestion, this verse was revealed: [Arabic text] 2 'Appoint for yourselves a place of prayer on the standing - place of Ibrahim! The second matter was related to 'Hijab' (veil): I proposed as such: 'O Messenger of Allah! You must order the females to cover themselves up because at present, everyone from the good and evil mingles with them. It was after this suggestion that the verse pertaining 'veil' was revealed.3' The third matter too was related to the Prophet's wives: Due to jealousy and envy, the Holy Prophet's wives reached an alliance against him. I told them as such: If the Prophet overlooks your treason it maybe that Allah will provide him with much better wives than you. Moments later, a verse with similar contents was revealed:» [Arabic text] 4 Tayalesi in his 'Musnad' narrates Caliph Omar as saying: 'I came to an understanding with my Lord on four matters. Then, after mentioning the afore-said three agreements, he says: When the verse; [Arabic text] 5 Was revealed and thereby portrayed man in his complete sense, I said: [Arabic text] (Blessed be Allah, the best of the Creators).] Later on, there came a revelation and this expression was added to the afore-said verse. [Arabic text] 6 The expositors of Sahih Bukhari - Ibn-Hajar (died in 852 A.H.) in 'Fathul-Baari' and Aini (died in 855 A.H.) in 'Omdatul-Qaari' have explained and interpreted the afore-mentioned traditions as follows:- [Arabic text] 7 The word [Arabic text] bas been derived from the infinitive [Arabic text] and this infinitive belongs to the mode of [Arabic text] which denotes cooperation and reciprocity of two persons in one affair. Of course, the action is attributed to one of the two who is also affiliated to the other and the other in reality is called [Arabic text] Actually, the narrated sentence of the Caliph implies as such: «My Lord has come to an agreement with me with regards to my view and has revealed His Quran as per my opinion.» The commentator says: "'For the sake of observing politeness and courtesy, the Caliph has attributed agreement to himself and not to his Lord. In other words, he has said: "I came to an agreement with my Lord and did not say: "Lord came to an agreement with me.'" THE NUMBER OF AGREEMENTS RISE! The number of consents which Omar-ibn-Khattab himself has narrated are not more than four. However, throughout the eras the number of such consents have apparently undergone changes. For example, Abu Bakr-ibn-Arabi a jurist of the sixth century (died in 543 A.H.) has mentioned eleven such consents. 8 After him, Ibn-Hajar an eminent commentator of Sahih Bukhari has gone a step further and writes in his book 'Fathul-Baari' as such: The maximum number of consents which we have collected in an explicit and evident manner are fifteen in number.
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