FOURTH SECTION:THE COMMANDERS OF THE INFIDEL'S ARMY: - The Role of Imams a.s. in the Revival of Religion (2) [Electronic resources] نسخه متنی

FOURTH SECTION:THE COMMANDERS OF THE INFIDEL'S ARMY:

In addition to creating fictitious companions for the
Holy Prophet (S.A.W.A.) and narrators of hadith (for
narrating biography and Islamic history) and a sect
amongst the companions and disciples by the name of
Sabas, Seef has also created some fictitious commanders
for the army of Iran in the wars which took place at the
outset of Islam like:

FIFTH
SECTION:THE POETS MADE OUT OF SEEF'S IMAGINATION:

Seef the dualist, has fabricated personalities and
names from every class of people where their names and
stories have come down in the authentic books of the
Caliphate school. Amongst them are the poets and their
odes, some of which are mentioned below:

SIXTH
SECTION:THE DISCIPLES FABRICATED BY SEEF:

Seef the dualist, has also fabricated fictitious
figures introducing them as the disciples of the
companions like:

Just as mentioned before, Seef has accounted surprising
stories for each of these names which has thus come down
in the authentic books of the Caliphate school.

So far, we have set forth the list of names of those
fictitious personalities which Seef has fabricated. In
the following discussion, by the Might and Power of God,
we shall introduce the other destructive endeavours of
Seef.

In the previous discussion, we had a brief overview of
the statistics of fictitious personalities created by the
dualist, Seef-ibn-Omar along with reference to their
names and fables which have come down in the reliable
books of the Caliphate school.

In this discussion we shall set forth, by the Might
and Power of Allah, the other destructive endevours of
Seef:

First section: The fictitious lands and cities which
Seef has created.

Second section: The historical days for each of which
he has f abricated separate stories and fables and are
called as [Arabic text] (Yaum) in Arabic and its plural
is [Arabic text] (Aiyaam).

Third section: The wars and armies which he has
fabricated under the title: «Wars against renegades»
and «the Islamic conquests».

Fourth section: The superstitions which Seef has
sought to fabricate like miracle.

Fifth section: The distortions of Seef at the time of
occurence of historical events.

Sixth section: Distortions in the names of well-known
personalities of Islam.

FIRST SECTION:THE PLACES AND CITIES FORGED BY SEEF:

Seef has created some fictitious places in Hejaz
(Saudi Arabia), Iraq, Iran and Yemen whose names are as
follows:

A - NAMES OF PLACES FORGED BY SEEF IN HEJAZ

B - PLACES FORGED BY SEEF IN IRAQ:

C - PLACE FORGED BY SEEF IN SYRIA:

(1) Hamqatan - 1/231

D - PLACES FORGED BY SEEF IN IRAN:

E - PLACES FORGED BY SEEF IN YEMEN:

These and some other places have been fabricated by Seef
and for each of them he has made some stories where they
can be found in the great geographical books of the
Caliphate school like «Mu'ajam al-Baladan», «Marased
al-Atla'a» and «Ar-Rauz-ul-Ma'thar». By relying on
Seef's fabricated traditions, the authors of the
afore-said books have included these cities, places and
rivers amongst the Islamic places and have taken their
specifications too from Seef's traditions.

SECOND
SECTION:THE DAYS FABRICATED BY SEEF:

In Arabic, the important historical events are named
as [Arabic text] (yaum) even though the event may last
for more than one day like [Arabic text] for the battle
of «Jamal» and «Siffeen».

Seef the dualist, has fabricated numerous historical
days which have been recorded in the authentic historical
books of the Caliphate school like: [Arabic text] and
[Arabic text].

Here, we shall narrate a fable of one of the events
fabricated by Seef.

In one of his fabricated traditions, Seef mentions
that in the battle of Qadesiyah Sa'ad-Waqas sent
Aasim-ibn-Amro to the lower part of the river Euphrates
for acquiring the necessary provisions. Aasim began to
search in the meadows and plantations and near one
thicket he came across a man. He asked this man to show
him the grazing places of the cows and sleeps. The man
who was himself a shepherd of a flock and had given them
shelter in that very thicket, pretended ignorance and
said: 'I am not aware of any such place.' At that very
moment, a cow from the meadow cried out in eloquent
Arabic:

[Arabic text]

«I swear by Allah that this man has spoken falsehood.
We are over here.»

By hearing this call, Aasim entered the thicket and
directing the herd of cows ahead of himself he took them
to the army-camp. Sa'ad-Waqas distributed the cows among
the soldiers and the day was marked in history as the day
of cows - [Arabic text].

We have pointed out some of the days of Seef's making
in the book 'Abdullah-ibn-Saba' Vol. 1/295-310 ²⁸⁸
especially the fable of 'the day of cows' which Seef has
narrated from his own fabricated narrators and the hero
of the fable i.e. Aasim too is included amongst the
fictitious companions (of the Holy Prophet) fabricated by
Seef where we have discussed his fiction in the first
section of the book «One hundred and fifty fictitious
companions».

THIRD
SECTION:

THE FICTITIOUS NARRATIONS MADE ON WARS AND MILITARY
ENTOURAGE - WARS AGAINST RENEGADES AND THE ISLAMIC
CONQUESTS - CREATED BY SEEF:

Another example of Seef's fabrications is the
narration of wars which had never occured in the history
of Islam. By creating such fictitious to have taken place
which he called as «the wars against the renegades» and
«the wars related to Islamic conquests», he has tried
to show that Islam has spread through the sword and
barbarous killings. In hundreds of fables, Seef has
depicted merciless bloodsheds by means of which he has
virtually handed over the biggest weapon to the enemies
of Islam - who have introduced themselves under the title
of Islamicists and orientalists.

A BRIEF ACCOUNT OF THESE FABLES:

In order to pave the ground for the preparation of
people for the acceptance of his fictitious wars of
renegation after the departure of the Holy Prophet from
this world, Seef has said:

«After the demise of the Holy Prophet, the people of
Hejaz inclined towards blasphemy and apostasy. The entire
tribes and clans - including the common and special ones
amongst them - became renegades and turned their backs on
Islam with the exception of the tribe of Quraish and
Thaqif.» Therefore, Seef narrates fabricated wars and
military expeditions to have taken place for the
renegades of which we may mention the following!:-

(1) The battle of Abraq.

(2) Military expedition to Zil-Qasse.

(3) Renegation and battle of the tribe of Tayy.

(4) Renegation and battle of Umm-Zumal.

(5) Renegation of the people of Mehrah.

(6) Renegation of the people of Amman.

(7) The first battle of Yemen.

(8) Renegation and battle of Akhabeth.

(9) The second battle of Yemen.

Some of the wars which he has fabricated under the
title: «Islamic conquests» are as follows:-

(1) The battle of Salasel or the conquest of Ablah.

(2) The battle of Madar.

(3) The victory of Waljah.

(4) The victory of Al-Yes.

(5) The victory of Amghaishiya.

(6) The victory of Furat Badeqali.

(7) The battle of Haseed.

(8) The battle of Maseekh.

(9) The battle of Thana.

(10) The battle of Zumail.

(11) The battle of Faraaz.

A brief account of one of the fictitious narration of
a war: (battle of Akhabeth) created by Seef's
Imagination:

Now, we shall cast a glance over to one of the
fictitious wars (battle of Akhabeth) created by Seef:-

In the traditions fabricated about the wars of
renegation, Seef says:-

«The first insurgence which took place from the side
of the renegades after the Holy Prophet's demise was the
rebellion of the renegades belonging to the two tribes of
«Ak» and «Asharbeen» in the land called «A'alaab».
They gathered on the coast-side. Taher-ibn-Abi Haleh who
held the reigns of the government of that region right
from the Holy Prophet's time advanced with the help of
the Muslim army against the renegades of the same tribe
and fought fiercely against them. The renegades of that
tribe suffered defeat.

Taher made all of them to believe the bitter taste of
his sword and killed so many of them that the desert was
littered with their corpses as a result of which their
putrefaction spread all over the religion. For this
reason, they named this region as Akhabeth.²⁸⁹
In this connection, Taher recited a poem and wrote a
letter to «Abu-Bakr».

This was a summary of the battle of Akhabeth. Seef has
introduced Taher- ibn-Abi Haleh as the son of
Ummul-Mumineen Khadija and the step-son of the Messenger
of Allah and as one of the governors appointed by the
Holy Prophet.

Thus, biographers have reckoned Taher to be amongst
the companions (of the Holy Prophet) and have even
written down his life-history. The geographers have
regarded the land of «Akhabeth» amongst the Islamic
lands and the Islamic historians like Tabari and
Ibne-Athir have recorded «Akhabeth» and this battle to
be included amongst the battle of renegation. However,
the reality is that neither Taheribn-Abi Haleh was the
step-son of the Prophet nor there existed any land by the
name of «Akhabeth».

Neither there was any renegation nor a war by the name
of «Akhabeth». Moreover there never existed any such
narrator from whom Seef has quoted the information about
Taher.

This was one example of the fabricated narration of
wars of renegation created by Seef. We shall now
introduce another example of Seef's fabrication of
conquests:

The battle of Alees and the victory of Amghaishiya:
Seef narrates that in the battle of Aless, Khalid vowed
before his Lord that if he came out victorious, he would
not spare even one enemy and would make rivers f low of
their blood. After gaining victory, he ordered his
soldiers not to kill the enemy but to take them as
captives. The Islamic army took the army of the infidels
into custody in groups. Khalid altered the path of the
river-water of that area and assigned a group of Islamic
soldiers to behead the captives besides the waterless
river so as to make their rivers flow with blood and
hence fulfil his pledge. The Islamic soldiers would bring
the people from all directions towards the river where
their heads would be beheaded and this act continued for
three days. However the river would not flow with blood.
Q'aqa'a and his followers said: 'O Khalid, if you behead
the entire people of the land, the river will not flow
with their blood and (instead) their blood will get
dried. Allow the river-water to flow its own course so
that their rivers flow with their blood. They did this
and for three days, blood-water ran down the river and
Khalid's pledge was fulfilled.

In this conflict, those who were killed were mostly
from the 'people of Amghaishiya' and the number of people
killed amounted to seventy- thousand in number.
Thereafter, Khalid attacked and destroyed the city of
Amghaishiya. Seef says: Amghaishiya was a big city where
Alees and Heerah were on its outskirt.

This fable-like story has been narrated by Seef and
has come down in the dignified historical books of the
Caliphate school. However, there was neither any city by
the name of Amghaishiya nor a companion by the name of
Q'aqa'a nor the pledge of Khalid and nor the merciless
killings by the soldiers of Islam. ²⁹⁰

All these have been fabricated by Seef and by the help
of these fictitious works, he has displayed Islam as a
religion founded on merciless killings. Amongst the
narration of killings fabricated by him in these wars are
the following:-

(1) Thirty-thousand dead in the battle of As-Thana.

(2) Seventy-thousand dead in the battle of Alees.

(3) One-hundred thousand in the battle of Faraz excluding
those drowned.

(4) Seventy-thousand dead in the battle of Fahl.

(5) One-hundred thousand dead in the battle of Jalula'a.

(6) One-hundred thousand dead in the battle of Nahavand.

Likewise, he has spoken about hundreds of thousand of
killings in other wars which is absolutely baseless and
ridiculous. We have discussed in brief some of these wars
in section 1, Vol. 2 of «Abdullahibn-Sabah» (Persian
translation).

FOURTH
SECTION:

THE SUPERSTITIONS FABRICATED BY

SEEF THE LIKE OF THE MIRACLE:-

Of Seef's fictitious works are the superstitions made
by him under the name of miracles and wonders which have
entered the Islamic history. For example, about the
victory of Shush, he says:

«The Muslims besieged the city of Shush and battled
to gain control over it several times. Whenever its
citizens would inflict a blow upon the Muslims, the monks
and priests would climb the tower and cry out loudly as
such: 'O Arabs, we learn from our scholars that the city
of Shush will be conquered only by Dajjal. The Muslims
did not believe in their saying. Once more, they attacked
and suffered defeat. Again the priests and monks reminded
them about Dajjal. Finally, Saaf-ibn-Saiyad²⁹¹
from amongst the rank of the Muslim army took measures
until he reached near the gates of the city and kicking
it he cursed and said: [Arabic text] 'O lock and fetters
of this door open up. Suddenly the fetters tore apart and
the locks too broke down and fell. The door opened and
the people of the city surrendered. ²⁹²

In the victory of «Hamas», the city collapsed and
got ruined due to the chanting of «Allahu-Akbar» (God
is the Greatest) by the Muslims. In this manner, the
Muslims gained control of the city.

In the victory of «Hairah», Khalid drank poison but
nothing happened to him.

In the victory of «Dara Bejurd» Caliph Omar cried
out to «Sariayah», the commander of the Muslim army
from Medina as such: «Seek shelter in the mountains».
They heard the Caliph's call and sought shelter in the
mountains as a result of which were freed from the foe's
encirclement.

In the battle of «Qadesiyya», a cow spoke to A'asim
in eloquent Arabic!

And other fables a part of which we have brought in
the second volume of the book «Abdullah-ibn-Sabah»
(Persian translation) in the section: «Stories on
superstition fabricated by Seef.»

By the help of these stories, Seef has mingled the
Islamic beliefs with superstitions.

291- Saaf-ibn-Saiyad has been introduced
as the Dajjal in the books of hadith of the Caliphate
school.

FIFTH
SECTION:

SEEF'S DISTORTION OF THE TIME OF

OCCURENCE OF THE HISTORICAL EVENTS

Another set of destructive acts of Seef are his
distortions in the period of occurence of historical
events like:

A: The time of victory of «Aballah» which was
achieved during Omar's caliphate but Seef has mentioned
it to have been achieved during Abu-Bakr's period.

B: The time of the battle of «Yarmuk» which had
taken place in the year 15 A.H. and Seef has mentioned
its period of occurence to have been in the year 13 A.H.
.

C: The time of conquest of «Juzairah» which had
occured in the year 19 A.H., but Seef has mentioned the
year 17 A.H. .

D: The time of the battle of «Khurasan» which had
taken place in the year 22 A.H. but Seef has mentioned
its occurence to have been in the year 18 A.H. .

And other events a part of which we have mentioned in
Vol. 1 Pg. 319 of the book «Abdullah-ibn-Sabah» in the
section «Meddlings of Seef in the period of the
occurence of historical events». Moreover, this wretched
act was not due to misreading or miswriting of the dates
of the historical events. Rather, it was deliberately
done with the intention of destruction. For example, in
the story of victory of «Abalah», not only has he
distorted the date of its occurence but has also
distorted the story itself. He says:

«The polytheists had set their camps near a water
pond in Abalah and the army of Khalid came down upon an
arid area. God sent a cloud and it rained over Khalid's
army. After gaining victory, Khalid sent the «Khums»
(one-fifth levy) on war-booty which amongst other things
included an elephant along with a letter to Abu-Bakr who
was in Medina. When the women of Medina witnessed this
elephant, they expressed their astonishment and said: 'Is
this the creation of God.»

Such has Seef narrated while the conquest of Aballah
had been achieved during Omar's era and the commander of
the army at that time was Utbah- ibn-Ghazvan. Whatever
made up stories Seef has narrated in this regard are
absolutely falsificated.

SIXTH
SECTION:

DISTORTIONS MADE IN NAMES

We shall discuss this under four sub-parts:

First sub part: Amongst the destructive acts of Seef
is the alteration of names of famous personalities in the
history of Islam. For example:

(A) He has changed the name of Abdul-Rahman-ibnMuljim
the murderer of Hazrat Amir, into Khalid-ibn-Muljim.

(B) He has changed the name of Muawiya-ibn-Sufyan into
Muawiya-ibn- Raf'eh.

(C) He has changed the name of Amro-ibn-Aas into
Amro-ibn-Refa'ah.

This distortion too was not the result of a mistake.
Rather, it was deliberately done considering the fact
that the names of Muawiya-ibn-Abu Sufyan and Amro-ibn-Aas
had come down in a tradition and the Holy Prophet had
cursed both of them. In that tradition, Seef changed the
name of Muawiya-ibn-Sufyan and Amro-ibn-Aas into
«Muawiya-ibn-Raf'eh» and «Amroibn-Refa'ah»
respectively so that the Holy Prophet's curse would not
be directed toward Muawiya-ibn-Sufyan and Amro-ibn-Aas
and instead would involve Muawiya-ibn-Raf'eh and
Amro-ibn-Refa'ah who have never basically existed in
history and whose names have never been witnessed in any
other tradition.

Second sub part: Another kind of Seef's fictitious
works was the creation of fictitious personalities in
mind and then calling them with such name which were
synonymous with the names of famous personalities. For
example:

A: He made up another Khuzaima-ibn-Thabit character
different from the real Khuzaima-ibn-Thabit who is
endowed with the title of «Zul- Shahadatain».

B: He made up another Samak-ibn-Kharsha synonymous
with the real Samak-ibn-Kharsha - famous as Abu-Dajanah.

C: He made up Wabrah-ibn-Yahnas Khuza'ee synonymous
with Wabrah- ibn-Yahnas Kalbi.

Moreover, he has made up stories for each of false
personalities which we have already examined and
discussed. ²⁹³

Third sub part: Another type of Seef's distortion is
the reversal of positions like changing the position of
father to the son and vice versa. For example:

A: He has named Abdul-Maseeh-ibn-Amro as
Amroibn-Abdul-Maseeh.

B: He has called Bazaan-ibn-Shar as Shar-ibn-Bazaan.

* note: «Ibn» in Arabic means, «the son of » or
«born to».

Fourth sub part: Sometimes too, he has created a
fictitious son, brother or relative for a well-known
personality in Islam. For example:

He has created three sons for Umm-ul-Mumineen Khadija
and has introduced them to be the Holy Prophet's
step-sons by such names as:

- Taher-ibn-Abi Haleh

- Zubair-ibn-Abi Haleh and

- Harith-ibn-Abi Haleh

Where recognizing and distinguishing them is itself a
difficult task.

So far, whatever we have mentioned of the destructive
acts of Seef serves as an example of his widespread
destructive acts. In the future discussions, we shall
examine the extent of these falsifications being spread
by this saboteur dualist and how unfortunately they have
found their way into the books of the Caliphate school.

In the first part of this discussion, we shall set
forth, before anything else the list of the dignified
books of the Caliphate school wherein the traditions of
Seef, the dualist, have found their way. Thereafter, in
the second part of our discussion, we shall examine the
reason for dissemination of such traditions in the books
of the Caliphate school.