لطفا منتظر باشید ...
CHAPTER THREE
If they do not bear any grudge (which they did in the
past) they will not be able to attribute to Islam such
fallacies. Rather, they will acquire something opposite
to Islam - a distorted and ruined Islam. What will the
results achieved by us be if in the recognition of our
own religion, custom and way of life, we refer to the
European and Western sources? Will we achieve anything
other than the results of the thoughts and remarks of Kab
and the like of him? Certainly not! Of course, we thank
God that through His Grace and Favour, we have been able
to find the way towards the two basic and fundamental
sources of guidance i.e. the Holy Quran and Ahl-e-bayt
(Household of the Prophet). In the previous discussions,
we examined the one-class traditions from the influential
and insinious agents in the Caliphate school where the
one-class traditions belonged to the «Ahl-e-Kitab» -
the Jews and Christians who had accepted Islam outwardly
but had left a condign impression in the Caliphate
school.
Now, we shall examine yet another set of traditions
springing from influential and canny agents which are the
sabotage of the dualists in the books of the Caliphate
school. A manifest example amongst them is
Abdul-Karim-ibn- Abil-Auja. The debates of Imam Sadeq
(A.S.) and his manner of confrontation with Ibn-Abil-Auja283
has perfectly introduced and disgraced the latter before
his companions and Shi'ites preventing him from marring
the true stand of the Ahl-e-bayt school of thought.
However, his speech at the time of issue of his
death-sentence reveals his concurrence with the Caliphate
school. In his address to the governor of Kufa (who was
appointed the Caliph) he said:
«You are sentencing me to death while I have
registered four thousand traditions in your books of
hadith.»
Of course this address was directed at the
representative of the Caliphate school who passed the
death-sentence upon him and hence ended his evil
activities against Islam. 284
In the preface of the first volume of the book - «One
hundred and fifty false companions» reference has been
made to some of this dualist's friends in the Caliphate
school and their destructive activities.
Another corrupted figure which we may mention amongst
the dualists is a person by the name of Seef-ibn-Omar
Tamimi. From him a great number of traditions has come
down in the books of the Caliphate school and they are
connected to the events during the final stages of the
Holy Prophet's (S.A.W.A.) era, the event of Saqifa, the
wars against apostasy and the Islamic conquests in Persia
and Rome up to the battle of Jamal.
Examples of his destructive activities consists of:
Fabrication of the status of hundreds of companions, or
disciples of companions285, wars, lands, odes
and poems, letters and such traditions which never
existed at all. By the Might and Power of God, we shall
set forth in the future discussions, the false and
made-up statistics of Seefin order. We shall mention
below in five sections the first enumerations of Seef's
fabricated personalities which have been envisaged right
from the Islamic history until today.
First section: The companions of the Holy Prophet
(S.A.W.A.) - forged by Seef, the dualist.
Second section: Abdullah-ibn-Saba and the Sabas -
forged by Seef.
Third section: The narrators of traditions - forged by
Seef.
Fourth section: The commanders of the infidel's army
forged by Seef.
Fifth section: The poets - forged by Seef.
FIRST SECTION:
ENUMERATING THE COMPANIONS(OF THE HOLY PROPHET) FORGED BY SEEF:-In this section, we shall first of all set forth the
list of those fictitious companions which Seef has forged
from his own tribe i.e. the tribe of Tamim:
(1) Oa'qa'a-ibn-Amro-ibn-Malik Tamim. Seef has
introduced him as
one of the Shias of Imam Amir-ulMumineen
Ali-ibn-Abi-Talib (A.S.)
(2) Aasim-ibn-Amro-ibn-Malik Tamim.
(3) Aswad-ibn-Qutbat-ibn-Malik.
(4) Abu Mufazzar Tamimi.
(5) Nafeh-ibn-Aswad Tamimi.
(6) Afif-ibn-Munzar Tamimi.
(7) Ziyad-ibn-Hanzalah Tamimi - as one of the Shias of
Imam Amir-ul-Mumineen (A.S.)
(8) Hurmala-ibn-Maritha Tamimi.
(9) Hurmala-ibn-Salami Tamimi.
(10) Rabii-ibn-Matar-ibn-Thalja Tamimi.
(11) Rabii-ibn-Efkan Tamimi.
(12) Otta-ibn-Abi Otta Tamimi.
(13) Sa'eer-ibn-Khefaf Tamimi.
(14) Auf-ibn-Alla Joshami Tamimi.
(15) Awas-ibn-Juzaima Tamimi.
(16) Sahl-ibn-Manajab Tamimi.
(17) Waqi'a-ibn-Malik Tamimi.
(18) Husain-ibn-Niyar Hanzali Tamimi.
(19) Harith-ibn-Abi Haleh Tamimi - as the stepson of the
Messenger
of Allah (S.A.W.A.) and son of Umm-ul-Mumineen, Khadija.
(20) Zubair-ibn-Abi Haleh Tamimi - as the stepson of the
Messenger
of Allah (S.A.W.A.) and son of Umm-ul-Mumineen, Khadija.
(21) Taher-ibn-Abi Haleh Tamimi - as the setpson of the
Messenger
of Allah (S.A.W.A.) and son of Umm-ul-Mumineen, Khadija.
(22) Zarr-ibn-Abdullah Fuqaimi Tamimi.
(23) Aswad-ibn-Rabi'ah Tamimi.
Up to this Juncture, Seef with utmost honour, has
forged all these companions from his own tribe i.e.
«Tamim» where their life-history has been examined in
the first volume of the Arabic book: «Khamsuna-Wa-
Ma'ata Sahabi-Mukhtalaq».
With regards to the remaining ones which begins from
No. 24, he has forged from other Arab tribes and has
predominantly set them below the above-mentioned Tamimis.
Their names, whose life-history has come down in the
second volume are as follows:
(A) The representatives of the Arabian tribes who had
come to see the Holy Prophet (S.A.W.A.)
(24) Abdata-ibn-Qarata Tamimi Anbari.
(25) Abdulla-ibn-Hakim Zabbi.
(26) Harith-ibn-Hakim Zabbi.
(27) Halis-ibn-Zaid Zabbi
(28) Hurr-ibn-Khazrama or Harith-ibn-Khazrama Zabbi.
(29) Kabis-ibn-Hauza Sadusi.
(B) The Governor-Generals and officials who were
appointed by the Holy Prophet (S.A.W.A.) or Abu-Bakr.
(30) Ubaid-ibn-Sakhr-ibn-Lauzan Ansari.
(31) Sakhr-ibn-Lauzan Ansari.
(32) Akasha-ibn-Thur Gauthi.
(33) Abdullah-ibn-Thur Gauthi.
(34) Obaidullah-ibn-Thur Gauthi.
(C) The messengers on behalf of the Holy Prophet
(S.A.W.A.) or Abu-Bakr:
(35) Wabra-ibn-Yahnasa Khuza'ee.
(36) Aqrah-ibn-Abdullah Hemyari.
(37) Jareer-ibn-Abdullah Hemyari.
(38) Salsal-ibn-Sharhabil.
(39) Amro-ibn-Mahjub Aameri.
(40) Amro-ibn-al-Khaqaji al-Aameri.
(41) Amro-ibn-Khaqaji al-Aameri.
(42) Auf-Warkani.
(43) Uwaif-Zarqani
(44) Quhaif-ibn-Salik Haleki.
(45) Amro-ibn-Hakam Quza'ee Qaini.
(46) Amro-l-Qais - from Bani-Abdullah.
(D) Companions with similar names:
Seef has given certain names to some of his made-up
personalities which are similar to the names of some of
the real companions of the Holy Prophet:
(47) Khuzaima-ibn-Thabit Ansari - other than
Khuzaima-ibn-Thabit Ansari Zul-Shahadatain.
(48) Samak-ibn-Kharsha Ansari - other than Abu Dajanah
Ansari.
(E) Companions from the Ansars:
(49) Abu Baseer Ansari
(50) Hajeb-ibn-Zaid or Yazid Ansari Ash'ali.
(51) Sahl-ibn-Malik the brother of Kab-ibn-Malik Ansari
Khazraji.
(52) Asa'd-ibn-Yarbu'a Ansari.
(F) Companions from various tribes:
(53) Abdullah-ibn-Hafs-ibn-Ghanem Qurashi.
(54) Abu Hubaish-ibn-Zulehya A'meri Kelabi.
(55) Harith-ibn-Murrah Jahni.
(56) Salmi the daughter of Huzaifa Fazariya.
(G) The Commanders of the Islamic army:
(57) Behsr-ibn-Abdullah Helali.
(58) Malik-ibn-Rabi' ah-ibn-Khalid Taiyami-Taiyam Rubab.
(59) Hazhaz-ibn-Amro Ajali.
(60) Humaizah-ibn-Nu'aman-ibn-Humaizah Bareqi.
(61) Jabir Asadi.
(62) Uthman-ibn-Rabi'ah Thaqafi.
(63) Sawad-ibn-Malik Tamimi.
(64) Amro-ibn-Wabara, the leader of the tribe of Quza'eh.
(65) Hammal-ibn-Malik-ibn-Hammal Asadi.
(66) Rabbeal-ibn-Amro-ibn-Rabi'ah Asadi Ribal-ibn-Amro.
(67) Tulaiha-ibn-Bilal Qurashi Abdari.
(68) Khulid-ibn-Munzer-ibn-Saavi Abdi Tamimi.
(H) The Companions who lived during the Holy Prophet's
time:
(69) Qarqarah or Qarfah-ibn-Zaher Taimi Wa'eli.
(70) Abu-Nabatah-Nahel-ibn-Juasham Tamimi A'raji.
(71) Saeed-ibn-Ameelah Fazaari.
(I) The Commanders of the Iraqi army:
(72) Qarib-ibn-Zafar Abdi.
(73) Aamer-ibn-Abdul Asad or Abdul Asood.
(74) Harith-ibn-Yazid Aameri-Another one -.
(J) The Commanders of the army of Islam in the battles
against the infidels:
(75) Abdur-Rahman-ibn-Abi Aas Thaqafi.
(76) Ubaidah-ibn-Sa'ad.
(77) Khasafa Taimi.
(78) Yazid-ibn-Qainan from
Bani-Malik-ibn-Sa'ad-ibn-Zaid-Manat-ibn-Tamjm.
(79) Saihan-ibn-Suhan Abdi.
(80) Ebad an-Naji.
(81) Shakhriyat from Bani-Shakharat.
(K) Those who were called Companions either because of
their meeting with
Abu-Bakr or their correspondence with them:
(82) Sharik Fazaari - who had approached Abu-Bakr on
behalf of his own tribe.
(83) Meswar-ibn-Amro - because of bearing witness in
response to Abu-Bakr's letter.
(84) Muawiya Uzri - because Abu-Bakr had written a letter
to him.
(85) Zu-Yanaq or the city of Zu-Yanaq - because of
Abu-Bakr's correspondence with him.
(86) Muawiya Thaqafi - According to Seef, he was one of
the comrades and commanders of the army.
(L) Those who were called companions because of their
participation in the battles during Abu-Bakr's era:
(87) Saif-ibn-Nu'man Lakhmi.
(88) Thamamah Aus-ibn-Thabit-ibn-Lam Tahi.
(89) Muhalhal-ibn-Zaid Khail Tahi.
(90) Gazaal Hamadani.
(91) Muawiiya-ibn-Anas Salmi.
(92) Jarad-ibn-Malik-ibn-Nuwira Tamimi.
(M) Those who were called companions because of their
assistance to Abu-Bakr's army:
(93) Abd-ibn-Gaus Hemyari.
Up to here, the life-history of these ninety-three
fictitious figures created by Seef has been discussed in
the two volumes of the Arabic book «Khamsuna
-Wa-Ma'ata-Sahabi-Mukhtalaq» and the fables which Seef
has forgedly attributed to each of them has been examined
and recorded in their respective biographies. This book,
written in Arabic, has been printed in Baghdad and Beirut
and Vol. 1 and 2 of it has already been translated and
printed into Persian while Vol. 3 is still under print.
Discussion about the fictitious personalities of Seef's
creation does not end here. It rather continues and
God-Willing the rest should be issued in the next
volumes.
It is more than one thousand years since these names
have been recorded and registered as the companions of
the Holy Prophet (S.A.W.A.) in the reliable books of the
Caliphate school like: Tarikh-eTabari, Tarikh-e-Ibne
Athir, Tarikh-e-Ibne Khaldun and translators of
companions like: Estia'b and Asabah. From them,
conquests, miracles, poems and hadiths have been recorded
in the dignified books of the Caliphate school where all
of these have been the fictitious work of
«Seef-ibn-Omar», the mendacious dualist. The reason for
this matter has been discussed in the chapter [Arabic
text] of Vol. 2 of «Khamsunawa-Ma'
ata-Sahabi-Mukhtalaq286 and the
biography of each one of them has been separately
recorded in the book. It is worthy for a researcher to
first see the discussion and then read each of their
biographies separately.
SECOND
SECTION:ABDULLAH-IBN-SABA AND THE SABASOther than the previously-mentioned class of people
who according to Seef were the companions (of the Holy
Prophet) and the biographers have written life-histories
for them, Seef has forged many other figures and
fabricated fables for them. One of them is the fable of
Abdullah-ibn-Saba and the Sabas. Not only has Seef made
up a fabricated Abdullah-ibn-Saba in his mind but has
also forged followers for him. Moreover, he has made up
stories for him as well as his followers which have been
recorded and registered in the books of culture and
Islamic history for a period of more than one thousand
years. Seef's brief sayings about Abdullah-ibn-Saba and
the Sabas is as follows:-
«Abdulla-ibn-Saba» was a Jew from Yemen. During
Uthman's era, he apparently accepted Islam but in secret,
used to resort to tricks and deceit against the Muslims.
He used to travel in the big Islamic cities like Syria,
Kufa, Basra and Egypt and propagate amongst the people
that there would be a «Rij'at» (return to life) for
Muhammad (S.A.W.A.) the Prophet of Islam too just as
there would be one in the case of Isa-ibn-Maryam (A.S.);
and just as all the Prophets had legatees, the legatee of
the Holy Prophet too is Ali; that he is the last of the
legatees just as Muhammad (S.A.W.A.) is the last of the
Prophets; that Uthman has usurped the right of this
legatee and hence committed oppression against him. So,
there should be a revolt and the right returned back to
its owner.
Seef says: The consequence of this propagation was
that a group of Muslims got provoked by these
instigations and headed towards Medina. There, they
besieged Uthman's house and consequently killed him. All
these acts took place under the guidance and supervision
of the «Sabas» - the followers of Abdullahibn-Saba.
Also, he says: After the Muslims gave allegiance to
Ali (A.S.), Talha and Zubair went to Basra for avenging
Uthman's death. Ali (A.S.) and these two who were the
commanders of the army of the battle of Jamal began to
reach an agreement outside Basra.
The «Sabas» imagined that if an agreement was
reached, then the killers of Uthman who were the Sabas
themselves would be identified and hence trapped. Thus
overnight they plotted to kindle the flames of war.
Following this decision, a group amongst them were
supposed to secretly enter Ali's army while another group
amongst them were supposed to infiltrate Talha and
Zubair's army. During the night, by taking advantage of
the darkness, they were supposed to make the two armies
revolt against each other without letting anybody know
about this secret.
Seef says: They fulfilled this dangerous plot with
great success. In the dead of the night, when the two
armies were sleep with hopes of a peace the group which
had infiltrated Ali's army shot arrows at the opposite
army and the other group who were on the opposite side
began to backfire. Consequently, fear and pessimism
gripped both armies and a full-scale battle broke out.
Moreover, he says: In this manner the battle of Basrah
which is famous as the battle of 'Jamal' took place even
though none of the commanders of the two armies had any
intention of a conflict and did not even realize the real
cause behind this war.
This fabulist ends here the story of the Sabas and
does not say anything about their fate. The names of some
of the eminent personalities which Seef the liar has
reckoned to be amongst the Sabas are as follows:-
(a) Abu-Zar
(b) Ammar-ibn-Yasir
(c) Abdur-Rahman-ibn-Udais
(d) S'asa'at-ibn-Suhan.
(e) Muhammad-ibn-Abi Huzaifa.
(f) Muhammad-ibn-Abi Bakr, son of the first Caliph.
(g) Malik Ashtar
Seef believes that these eminent personalities and
others like them all acquired their belief in the
caliphate of Imam Ali (A.S.) from Ibne-Saba. Also, these
eminent figures did not inquire from Ali whether
Ibne-Saba who believed such and such about him and
invited them towards those beliefs was right in his
invitation or not. Seef says: Hundreds and rather
thousands of Muslims at that time accepted Ibne-Saba's
invitation and in this manner a sect by the name of
Saba'eeya287 came into existence
in Islam.
In the examination of this fable so far two volumes of
a book entitled «Abdullah-ibn-Saba and Asateer Okhri»
have been written in Arabic and the same has also been
translated and printed in the Persian, Urdu, Turkish and
English languages.
However, the discussion has not yet come to a close.
It is worthy for those reading this book to refer to the
volumes of the books written on Abdullah- ibn-Saba (which
is an analysis of this fairy tale like story in order to
comprehend the reality of Seef's forgery in bringing
Ibne-Saba and the sect of Saba'eeya into existence.
287- Ali (A.S.) himself was completely
unaware of this matter.
