The success of the Islamic revolution in Iran exposed the secular nationalists both in Iran and the rest of the Muslim world.
We’ve been trying to do justice to the issue of hadith. This is an area that has not been approached by those who qualify to approach it. In the previous khutbahs we spoke about how the Umawi dynasty contrived hadiths to serve its own purposes and to try to convince people of its legitimacy which it did not have; but this did not stop there. We go from the contrived hadiths of Bani Umayyah to the contrived hadiths of Bani Al Abbas.1
Once King Muawiyah had usurped the Khilafah, the issue of power and authority was gradually removed from Muslim consciousness and Islam reduced to mere rituals. The sorry state of Muslim rulers today is the direct result.
Imam Muhammad al-Baqir [AS] laid emphasis on the following factors – firstly his choice inherited from his father of political quietism, that is to say his refusal openly to contest rule by the Umayyads. And secondly as a corollary to that a growing emphasis upon the transmission of a unique body of knowledge as constituted the essence of the Imamate. Thirdly a clarification of specific details on which the emergent law of the Shi’ah community differentiated itself from the legal precepts of the surrounding Sunni Community, for example in the call to prayer the inclusion of ‘haya ‘ala khair al-‘aml’ ‘Hasten to the best of deeds’ included by Shi’ah Muslims but omitted by Sunni Muslims – it was Shi’ah belief that it was blocked by the second caliph ‘Umar.1