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.