Allah, the Exalted, says in the Holy Quran:
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ
“And who is more unjust than one who invents a lie against Allah, or says, ‘It has been revealed to me,’ when nothing has been revealed to him…”
(Surah An’aam (6): Verse 93)
In a lengthy narration, Imam Ja‘far Sadiq (a.s.) says:
مَنْ كَذَبَ عَلَيْنَا فِي شَيْءٍ، فَقَدْ كَذَبَ عَلَى رَسُولِ اللَّهِ صلى الله عليه و آله، وَ مَنْ كَذَبَ عَلَى رَسُولِ اللَّهِ صلى الله عليه و آله، فَقَدْ كَذَبَ عَلَى اللَّهِ، وَ مَنْ كَذَبَ عَلَى اللَّهِ، عَذَّبَهُ اللَّهُ عَزَّ وَ جَلَّ
“Whoever lies about us in any matter has lied about the Messenger of Allah (s.a.w.a.); and whoever lies about the Messenger of Allah (s.a.w.a.) has lied about Allah; and whoever lies about Allah, Allah – Mighty and Majestic be He – will punish him.”
(Kafi, Volume 4, Chapter 2, Hadees no. 1)
What happens when such warnings are ignored, and fiction replaces fact and when traditions are forged to reshape history?
Throughout Islamic history, rulers and political groups have fabricated traditions to serve their interests. Courage was assigned to those who never fought, knowledge to those who openly admitted their ignorance, and piety to individuals whose lives told a different story. When actual history failed to support their narrative, fabricated reports were used to fill the gap.
The core reason behind these fabrications was opposition to the true successorship of Amirul Momineen (a.s.). Undermining his legitimate leadership required the elevation and justification of those who usurped his right. This could not be achieved without inventing virtues, rewriting history, and reshaping religious authority through fabricated reports.
As a result, both the status of the Prophet (s.a.w.a.) and the pure concept of prophethood were undermined. Revelation was portrayed as uncertain, divine choice as questionable, and leadership as something that could shift based on political convenience. Abased individuals were elevated to positions close to, or even above, the Prophets and angels, gradually weakening the unique status of divine messengers and, in turn, casting doubt on Allah’s Wisdom and His system. These fabricated reports were presented openly even in the presence of the Imams of the Ahlul Bayt (a.s.). Knowing that such distortions could not be left unanswered, the Imams (a.s.) responded using the Holy Quran and clear reasoning that anyone could follow.
In one public gathering, Imam Jawad (a.s.) was confronted with reports that had become common beliefs. One by one, he examined them, exposed their contradictions, and demonstrated how they violated both the Quran and basic reason.
The Incident
It is reported that after Mamun married his daughter Umm Fazl to Imam Jawad (a.s.), he was present in a gathering attended by Imam Jawad (a.s.), Yahya Ibn Aksam, the Judge of Samarra, and a large number of people.
Yahya Ibn Aksam said to him, “O son of Messenger of Allah (s.a.w.a.)! What do you say regarding the report that Angel Jibrail descended to the Messenger of Allah (s.a.w.a.) and said:
‘O Muhammad, Allah Mighty and Exalted conveys His greetings to you and says: Ask Abu Bakr whether he is pleased with Me, for I am pleased with him.’”
Imam Jawad (a.s.) said: “I do not deny the merit of Abu Bakr. However, the one who reports this narration must compare it with what the Messenger of Allah (s.a.w.a.) said during the Farewell Pilgrimage:
‘Many lies have been attributed to me, and they will increase after me. Whoever intentionally attributes a lie to me has prepared his place in the Fire.’ Therefore, when a narration is attributed to me, compare it with the Book of Allah and my Sunnah. Accept what agrees with them and reject what contradicts them. This report does not agree with the Book of Allah. Allah, the Exalted, says: ‘We created the human being, and We know what his soul whispers to him, and We are closer to him than his jugular vein.’ (Surah Qaaf (50): Verse16) Does this mean that Allah was unaware of Abu Bakr’s satisfaction or displeasure, such that He needed to ask about what was hidden in his heart? This is impossible according to reason.”
Yahya Ibn Aksam then said: “It has also been reported that the likeness of Abu Bakr and Umar on the earth is like that of Jibrail and Mikail in the heavens.”
Imam Jawad (a.s.) said: “This too must be examined carefully. Jibrail and Mikail are two angels who are close to Allah. They have never disobeyed Allah, nor have they ever ceased obeying Him even for a single moment. Abu Bakr and Umar, however, associated partners with Allah before accepting Islam, even though they later embraced Islam. Thus, most of their lives were spent in polytheism. Therefore, it is impossible to liken them to these two angels.”
Yahya Ibn Aksam said: “It has also been reported that they are the leaders of the elderly among the people of Paradise. What do you say about this?”
Imam Jawad (a.s.) replied: “This report is also impossible because all the people of Paradise will be young, and there will be no elderly person among them. This report was fabricated by the Umayyads to counter the statement of the Messenger of Allah (s.a.w.a.) concerning Hasan and Husain (a.s.), when he said that they are the leaders of the youth of Paradise.”
Yahya Ibn Aksam said: “It has been reported that Umar Ibn Khattab is the lamp of the people of Paradise.”
Imam Jawad (a.s.) said: “This too is impossible. Paradise contains the angels who are close to Allah, Adam (a.s.), Muhammad (s.a.w.a.), and all the Prophets and Messengers (a.s.). Is Paradise illuminated by their light, or by the light of Umar?”
Yahya Ibn Aksam said: “It has been reported that tranquility speaks through the tongue of Umar.”
Imam Jawad (a.s.) said: “I do not deny the merits of Umar. However, Abu Bakr was superior to him, yet he stood on the pulpit and said that he had a devil who overcame him, and that if he deviated from the right path, the people should correct him.”
Yahya Ibn Aksam said: “It has been reported that the Prophet said: ‘Had I not been sent as a prophet, Umar would have been sent.’”
Imam Jawad (a.s.) said: “The Book of Allah is more truthful than this report. Allah says: ‘When We took the covenant from the prophets, and from you, and from Noah…’ (Surah Ahzab (33) Verse:7) Allah has already taken the covenant from the prophets. How, then, could He change His covenant?
None of the Prophets ever associated partners with Allah, even for an instant. How could prophethood be granted to someone who associated partners with Allah and spent most of his life in polytheism? The Messenger of Allah (s.a.w.a.) said, ‘I was a Prophet while Adam was still between spirit and body.’”
Yahya Ibn Aksam said: “It has also been reported that whenever revelation was delayed, the Prophet thought it had descended upon the family of Khattab.”
Imam Jawad (a.s.) said, “This is also impossible, because a prophet cannot doubt his own prophethood. Allah says, ‘Allah chooses messengers from among the angels and from among mankind.’ (Surah Hajj (22): Verse 75) How could prophethood pass from one whom Allah has chosen to someone who associated partners with Him?”
Yahya Ibn Aksam said: “It has been reported that if divine punishment were to descend, no one would be saved from it except Umar.”
Imam Jawad (a.s.) said, “This too is impossible. Allah says, ‘Allah will not punish them while you are among them, nor will He punish them while they seek forgiveness.’ (Surah Anfaal (8): Verse 33) Allah has made it clear that He does not punish the people so long as the Messenger of Allah is among them and they seek forgiveness.”
(Al-Ihtijaj by Abu Mansur Ahmad Ibn Ali Tabrisi, Vol. 2, p. 446)
Conclusion
As Imam Jawad(a.s.) quoted, the Messenger of Allah (s.a.w.a.) prophesied that lies attributed to him would increase, creating confusion and distorting the truth. However, the Messenger of Allah (s.a.w.a.) also provided the solution: holding fast to the Saqalayn viz. the Noble Quran and the Ahlul Bayt (a.s.), the two guides that will never lead us astray.
The Quran commands:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ
“O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.”
(Surah Hujuraat (49): Verse 6)
The Ahlul Bayt serve as the standard by which truth is recognized. Turning to them protects one from these fabrications and prevents falling into their trap. These fabricated reports will continue to circulate until the reappearance of Imam Mahdi (a.t.f.s.), through whom Allah will restore the truth. Until that blessed day, we pray with the words taught to us by Imam Sadiq (a.s.) in Dua al-Ahad:
اللَّهُمَ اكْشِفْ هَذِهِ الْغُمَّةَ عَنْ هَذِهِ الْأُمَّةِ بِحُضُورِهِ وَ عَجِّلِ اللَّهُمَّ ظُهُورَهُ إِنَّهُمْ يَرَوْنَهُ بَعِيداً وَ نَرَاهُ قَرِيباً بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِين
“O Allah, relieve this community from the (current) grief through presenting him, and expedite his advent for us. Surely, they think it to be far off, and We see it nigh. [Do all that] in the name of Your mercy; O most merciful of all those who show mercy.”
(Behar al-Anwaar, vol. 83, p. 285, Hadees No. 47)