Abdullah Ibn Saba’ and Other Myths

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Abdullah Ibn Saba’ and Other Myths

Abdullah Ibn Saba’ and Other Myths

Author:
Publisher: World Organization for Islamic Services (WOFIS)
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Abdullah Ibn Saba’ and Other Myths

In this book, the author begins by describing both the Saba’iyyah legend and its originator (Saif ibn ‘Umar). Further, he throws some light on the narrations and the researchers who relied on such forgery in their historical and ideological research. The opinions of the great scholars of Islam about the inauthenticity and the unreliability of Sayf ibn ‘Umar are also given.

Author(s):Sayyid Murtadha al-'Askari

Translator(s):M.J.Muqaddas

Publisher(s):World Organization for Islamic Services (WOFIS)

Table of Contents

Foreword 6

Introduction by the Translator 9

Truth Behind The Fiction 10

Comments by Doctor Hamid Hafni Dawood, Professor in Arabic Language in Cairo University 10

Comments By Al-Sheikh Jawad Mughniah - A Shi‘ah Scholar 12

Comments By Professor James Robinson - D.Litt., D.D.Glasgow, U.K 13

Introduction: The tale of ‘Abdullah bin Saba’ 16

The Origin of the Story 16

Who is Saif? 17

1. The Army of Osama 17

2. Saqifa, pavilion of Bani Sa‘edah 17

The Story of the Pavilion of Bani Sa‘edah according to authentic sources 18

Preface 20

The Tale of ‘Abdullah bin Saba’ 21

Summary of what is known from the Historians 21

1) Abu Dharr (Jondob Ibn Jonadeh) Ghafary 21

2) ‘Ammar Bin Yasir 22

3) Muhammad Bin Abu Hodhaifa called Abulqasim 22

4) Abdur-Rahman Bin Adis Balavi 22

5) Muhammad Bin Abu Bakr 22

6) Abdi 23

7) Malik Ashtar al-Nakha‘i 23

The Origin of the Tale and of the Story-tellers 24

1) Muhammad Rashid Reza 24

2) Abul Feda (d. 732 H.L. 1331 A.D.) 24

3) Ibn Athir (d. 630 H.L. 1229 A.D.) 24

5) Ibn Khaldoon 25

6) Muhammad Farid Wajdi 25

7) al-Bostani 25

8) Ahmed Amin 25

9) Hassan Ibrahim 27

10) Van Flotten (Volten) (Johannes 1818-1883) 28

11) Nicholson, Reynold Alleyne (1868 1945) 28

12) The Islamic Encyclopedia 28

13) Donaldson, M. Dewight 28

14) Wellhousen Julius (1844 - 1918) 29

15) Mirkhand 30

16) Ghiathud Din (d. 940 H.L. - 1455 A.D.) 30

17) Tabari and his source 30

18) Ibn ‘Asaker (d. 571 H.L. - 1086 A.D.) 30

19) Ibn Badran (d. 1346 H.L. - 1851 A.D.) 31

20) Ibn Abibakr (d.741 H.L. - 1256 A.D.) 31

21) Sa'id Afghani 31

22) Dhahabi (d. 748 H.L. - 1263 A.D.) 31

Investigation concerning Saif and his Narrations 33

Who is Saif? 33

Saif's Books 33

The value of Saif's recordings 33

1. Osama army 35

Story by Saif 35

Story by other than Saif 35

Comparison 36

Some Sahabis Introduced 36

Muhammad's policy on his death bed 37

2. Saqifah 38

Saif and Saqifah 38

An investigation into the truth of the stories concerning Saqifah recorded by Saif 39

The story teller 40

Saqifah and other historians apart from Saif - Saqifah and Abu Bakr 40

The Prophet's Death 43

The candidates before the burial of the Prophet 45

Second candidate for the succession to the Prophet 46

The Successful Candidate 46

Warning 48

The Public Allegiance 49

After the Allegiance 49

The Burial of the Prophet 50

Refuge in the house of Fatimah 51

The end of the Events at the Allegiance 54

Comments made by various people about the Allegiance 55

A - Fadl Bin ‘Abbas 55

B - Abdullah Bin Abbas 55

C - Salman Farsi 56

D - Umm Mestah 56

E - Abu Dhar 56

F - Miqdad 56

G - A Lady From Bani Najjar 56

H - Abu Sufyan 56

I - Mo‘awia 59

J - Khalid bin Sa‘eed 60

K - Sa‘d bin ‘Obadah 60

L - ‘Omar 61

The evaluation of Saif's recording 62

Conclusion 65

3. Reddah (Heresy) 66

Heresy in Islam 66

Heretics in the Prophet's time 66

Heresy in Abu Bakr's time 66

4. Malik Bin Nowaira 70

Malik's story according to Saif 72

The source of Saif's narrations 74

Who are Sa‘b, ‘Atyya and Othman? 74

Why Saif's narrators are fictitious? 74

The Text of Saif's stories 75

Comparison 75

5. ‘Ala΄ Bin Hazrami 77

The origin of Saif's story 78

‘Ala's story by other than Saif 79

Wars against Heretics - Comparison and Conclusion 79

6. Barking of Hawa’b's dogs 80

The source of Saif's story 80

At whom did the dogs bark in Haw’ab? 80

Conclusion 82

7. Ziad's family tree 83

The Origin of Saif's Story 83

The story told by others apart from Saif 84

Conclusion 84

8. Moghairah Bin Sho‘ba 86

Other Historians 86

Origin of Saif's Story 88

Conclusion 88

9. Abu Mhjan's Imprisonment 90

Saif’s Narration 91

Origin of Saif's story 92

Conclusion 92

10. Saif's Days 93

a - The Day of The Cows 93

Origins of Saif's story 93

Conclusion 93

b - The Days of Armath, Aghwath and ‘Emas 93

Origin of Saif's story 94

c - The Day of Jarathim 94

Origin of Saif's story 94

Conclusion 95

11. Consultation and ‘Othman 96

The story of consultation by others apart from Saif 96

Consultation and ‘Omar 97

12. Qummadhban 102

Story told by others apart from Saif 102

Conclusion 103

13. Cities invented by Saif 104

1. Dolouth 104

2. Tawous 104

3. Je‘rana and No‘man 105

4. Qordouda 105

5. River Ott 105

6. Ermath, Aghwath and Emas 105

7. Altheni, Thanyat al-Rekab, Qodais, Maqr, Wayakhord Walaja and Alhawafi 105

14. Saif and the dates of the events 107

Conclusion 108

The End of Translation 111

A Note by the Editor 112

Endnotes 113

Foreword

1. We are pleased to announce, thanks due to the Almighty Allah for his guidance, the publication of a complete English translation of the first volume of the Arabic book entitled ‘Abdullah ibn Saba’ and Other Myths written by the great scholar as-Sayyid Murtadha al-’Askari. Brother Jawad Muqqadas undertook the translation.

2. The research in this book centers around those historical narrations compiled by Sayf ibn ‘Umar al-Tamimi al-Usayyid, who lived in the second century after Hijrah. These narrations are to be found in his books covering the early Islamic events.

The contents of the two volumes of the book ‘Abdullah ibn Saba’ merely represents one part of a series dealing with Sayf ibn ‘Umar's narrations, stories and quotations. The second book in the series “One Hundred and Fifty Fictitious Companions of the Prophet” has also been published in Arabic and also consists of two volumes.

3. In this book, the author begins by describing both the Saba’iyyah legend and its originator (Saif ibn ‘Umar). Further, he throws some light on the narrations and the researchers who relied on such forgery in their historical and ideological research. The opinions of the great scholars of Islam about the in authenticity and the unreliability of Sayf ibn ‘Umar are also given.

4. The author elaborated on the evaluation of Sayf's narrations which cover events that took place between 11 A.H. and 40 A.H. (cf. at-Tabari's History. In his critical evaluation, he plotted the suspicious movements of this strange personality indicating those areas where Sayf fabricated fictitious ahadith (traditions), stories and events. Not only that, but the author points out the role of this character in distorting, deforming and annulment of great Islamic events, such events being of great significance in the structure of the Islamic history. The timing of the events in question coincided with that very critical period of the four Caliphs.

It is not an exaggeration to consider Sayf as being one of the most characters who willfully endeavored to, and succeeded in, distorting the early Islamic history.

The author started his research and critical evaluation by considering the very first narration of Sayf, namely the event of the sickness and death of the Holy Prophet (peace be upon him and his family) and the events that took place at Saqifah (during which Abu Bakr was chosen as the Caliph). The events that took place between Saqifah and the eventful assassination of Imam ‘Ali are very well documented and critically analyzed. The last narration by Sayf as documented by at-Tabari is in fact the martyrdom of Imam ‘Ali (peace be upon him).

5. This is a brief resume of the researches in the two volumes of the book. The first volume covered the majority of the researches in question. The second volume, yet to be translated, completes the researches and additionally, has conclusive remarks and some afterthoughts pertaining to many of the researches in the first volume. In the second volume, the author elaborates a great deal on the Saba'iyyah legend.

6. The Saba'iyyah legend - as explained in the introduction of the book - can be summarized thus:

A Yemenite Jew from San‘a declared his Islam at the time of ‘Uthman. He willfully associated himself with Muslims and travelled in their cities and towns: Sham (Damascus), Kufa, Basrah, Egypt, propagating among Muslims that Prophet Muhammad (p.b.u.h.a.h.f.) will be resurrected like Jesus (p.b.u.h.). (It is the origin of the idea of resurrection in Islam?!) He further taught that ‘Ali (p.b.u.h.) is Muhammad's vicegerent since every prophet had a vicegerent.

Moreover, ‘Ali is the last vicegerent in the same way that Muhammad (p.b.u.h.a.h.f.) was the last prophet. (This is how the belief in Imamah or vicegerency has started?!) Moreover, he taught that ‘Uthman assumed the caliphate illegally and thus violated ‘Ali's rights and hence ‘Uthman should be revolted against in order to restore the rights of Imam ‘Ali (and this is the basis for the concept of the violation of Khilafah?

The fictitious ‘Abdullah ibn Saba was also given a nickname: the son of the negro slave. It was claimed that the historical events stretching from ‘Uthman's time till the assassination of Imam ‘Ali (p.b.u.h.) were influenced directly or indirectly by this Jew - as you will read in the text of this book.

7. Naturally then, the book has been entitled ‘Abdullah ibn Saba’ and Other Legendary Figures or Myths, since this heresy - a fabrication and forgery by Sayf - has been used destructively more so than any other heresy. Besides the willful exploitation of such a heresy, some people could have used it with good faith but without bothering to authenticate the narrators.

Ideological studies indicate that a lot of people opposing the Shi‘ah School of Thought - a lot of whom being enemies of Islam anyway - justify their enmity on this obvious heresy which they would exploit rather excessively to back-up their attack on the Shi‘ahs, which approach resembles very much the approach adopted by Sayf ibn ‘Umar himself.

8. We will refrain from introducing either the author or the translator. Suffice it to say that the reader himself would be able to appreciate the great analytical ability of the author from the contents of the book itself. Comparison of the English and Arabic versions of the introduction would undoubtedly reveal the competency of the translator.

9. As far as our involvement is concerned, we have been able through Allah's grace and conciliation, to contribute towards the propagation of Islam. We have published a number of books and pamphlets dealing with the true, original ideological and judicial aspect of Islam. Through the literature published by our organization we have managed to rectify some false notions about Islam.

This book is yet another publication that conforms with our basic aims and concepts. It is no wonder then that we have endeavored to translate it and print the English version accordingly.

Again the aim of such endeavor is merely to seek Allah's blessings, His forgiveness, His bounties and His pleasure in this World and in the World to come.

World Organization For Islamic Services

(Board of Writing, Translation and Publication)

1st November, 1977

18th Dhil qa‘da, 1397

Tehran - Iran.

Introduction by the Translator

"Believers conduct yourselves with justice and bear true witness before God even against yourselves,….." (The Holy Qur’an, Surah An-Nisa’, (4): Verse 135).

It is difficult to admit that one is in the wrongs, but conscience and religion tell us to tell the truth even against ourselves.

We Muslims for centuries treated our history books as gospel truth until recently. The very Reverend al-Saved Murtada al-’Askari in his book ‘Abdullah Bin Saba΄, first published in 1955 A.D., revealed that the Muslim history books contain some false information; and tales against Shi‘ah sect are forged and Shi‘ahs are not the alleged followers of ‘Abdullah Bin Saba΄.

The author has also systematically analyzed the relative events recorded in the history books and proved that ‘Abdullah Bin Saba΄, the alleged founder of the Shi‘ah sect in Islam was a fictitious character invented by Saif.

Saif was a well-known agnostic story teller who lived in the second century of the Muslim era and purposely wrote an illogical history of Islam.

In this translation I shall use the Arabic Text, third and fourth Editions 1968 - 1973 and the First Edition Persian Translation, Tehran 1384.

The dates are in Arabic Era (Hejir Lunar) today is 19.7.1391 (7.6.1351 Hejir Solar) 29.8.1972 A.D.

The translation of the book of ‘Abdullah Bin Saba΄, has been delayed for some years until I met Jean Moynihan in Rugby, whom I found to have a gift for helping in general and especially a desire to disperse the clouds hiding the truth. She corrected most of my English.

Many thanks also to my colleague Peter Patterson who went through all the manuscripts and corrected my errors. Thanks to other persons who rendered help to me in this work. Last but not least many thanks to my daughter, Fereshteh who typed this translation (Twice) which reveals “The Truth Behind the Fiction” of ‘Abdullah Bin Saba΄.

May God help all those who help man. Amen.

J. Muqaddas

29/8/1972

Truth Behind The Fiction

Comments by Doctor Hamid Hafni Dawood, Professor in Arabic Language in Cairo University.



The above article was written by a learned Sunni man, who has broken the barrier of fanaticism and quarrelling for the sake of quarrelling.

The 1300th Birthday of Islam has been celebrated. During this time some of our learned writers have accused Shi‘ahs of not having Islamic views. Those writers influenced public opinion against Shi‘ahs and created deep gaps between Muslims. In spite of wisdom and learning, the enemies of the Shi‘ah followed their self chosen beliefs and partiality, covering the truth, and accusing Shi‘ahs of being superstitious etc. Hence Islamic Science suffered much, as Shi‘ah views were suppressed.

As a result of these accusations, the loss to Islamic Science was greater than the loss suffered by the Shi‘ah themselves because the source of this jurisprudence, though rich and fruitful, was neglected, resulting in limited knowledge.

Alas, in the past our learned men were prejudiced, otherwise we would have benefited from many Shi‘ah views. Anyone who wishes to do research in Islamic Jurisprudence must consider Shi‘ah sources an s well as those of Sunni.

Was not the Shi‘ah's leader. al-Imam Ja‘far as-Sadiq (d.148 H.L.), the teacher of two Sunni Imams? i.e. Abu Hanifah al-No'man Bin al-Thabet (d. 150 H.L.) and-Abu ‘ Abdullah Malik Bin Anas (d. 179 H.L.).

Abu Hanifah said, "Except for the two years No‘man would have starved," referring to the two years he had benefited from the knowledge of al-Imam Ja‘far as-Sadiq.

Malik also confessed straight forwardly, that he had not met anyone learned in Islamic Jurisprudence than al-Imam Ja‘far as-Sadiq.

Yet so called learned men, unfortunately disregard t h e rules for research to suit their own ends. Hence knowledge is not fully disclosed to them, and they create a wider gap between Muslims. Ahmed Ameen was one of those deprived of the light of knowledge, remaining in darkness, even though the candle of Shi‘ah was always shining and there was no other light.

History has recorded this stain on the robe of Ahmed Ameen and his friends, who blindly followed one special sect- Madhhab. Of the many mistakes made by him, the biggest is told in the story of ‘Abdullah Bin Saba΄. This is one of the tales told in order to accuse Shi‘ahs of heresy and foregoing events.

The great contemporary researcher, the Reverend al- Sayyid Murtada al-‘Askari, in his book ‘Abdullah Bin Saba΄, has proved with substantial evidence, that ‘Abdullah Bin Saba΄ was fictitious, and it is therefore a greater lie to say he was the founder of Shi‘ism.

Al-Sayyid Murtada al-‘Askari has been deeply involved in history and has proved from Sunni sources that the enemies of Shi‘ah are false.

From the early days of Islam up to the present, stories like those about ‘Abdullah Bin Saba΄ told by Saif Bin ‘Omar, were believed as being from reliable sources, but in this book extensive research has been made concerning these stories. in order to facilitate the finding of the truth about them.

God has decreed that some learned men disclose the truth regardless of the blame they may get. The pioneer in this field is the honorable author of this book, who has made the Sunni learned men of research revise the history book of Tabari, (History of Nations and Kings) and to sift out the authentic stories from the false. The stories which remained unchanged and unaltered for centuries like God's Revelations.

The honorable writer, with much evidence, has stripped the veil or ambiguity from those historical events. and in the best way disclosed the truth, to such an extent that some facts seem frightful. Of course some of. them appear to be incredible, for they contradict the beliefs of a lifetime, and our religious legacy - centuries old. But we have to obey the truth no matter how difficult they appear. "The truth is the best to be followed."

To know what it is all about, one has to read this book and scrutinize the events of which there are different opinions; such as:

"The Army of Osama."

"The death of the honored Prophet."

"The story of Saqifa."

All of which have been examined by the author.

When the messenger of God was on his deathbed, some men left the Army of Osama without permission, and went back to Medina with the hope of gaining some privileged office. The author introduces these people to us. On his deathbed the Prophet wanted to make a will, but some people ignored this wish, and called it the ravings of a dying man. Perhaps they were afraid of the possibility of his introducing al-Imam ‘Ali as his successor.

The author discloses the truth about these events. What ‘Omar had in his mind to deny the death of the Holy Prophet? Why was he threatening to put to death, those who were spreading the news of the Prophet's death?

During the time when al-Imam ‘Ali and the cousins of the Prophet, his uncle ‘Abbas and the elders were washing the corpse of the Prophet, ‘Omar and Abu ‘Obeydah hurriedly came to Saqifa (a room with a roofed veranda) and demanded the people to give their allegiance to Abu Bakr. Yet if they had waited until the burial of the Prophet was over, ‘Ali was the only candidate for the successor of the Prophet, and Bani-Hashim knew not anyone else.

The author, under the three titles previously mentioned, has sifted truth from falsehood, good from bad, until he has reached the obvious reality; and because of his research, the doors of deception and fraud are closed for ever-more to the plotters.

Other subjects in this book show the truth so clearly, that in the very near future, a vast reform in the history of Islam will come about.

I would like to put three questions to the readers before ending my article.

1. Can a close companion of the Prophet make a mistake?

2. Can we criticize his work?

3. Can we say that the respected companion of the

Prophet is a hypocrite or an unbeliever?

The answers to the first two are positive, but the answer to the third is in the negative - not because I am biased and am saying something against logic - no I have a rational reason and a logical one, for unbelief and hypocrisy are from the heart, and no one except God, knows the contents of our hearts and the secrets of people. I am pleased to pay great respect to this book and its honorable author, the very learned researcher Sayyid Murtada Askari. I am also pleased with Mr. Murtada Rizvi Kashmiri (The publisher) who has produced this book in a pleasing form. He has fulfilled his duty, a service to Islam. This responsibility will carry much weight in the revival of true Islamic history.

12th October, 1961

Cairo - Egypt

Dr. Hamid Hafni Dawood

Comments By Al-Sheikh Jawad Mughniah - A Shi‘ah Scholar



"Everything in this world is changing, except the writings against Shi‘ah. To every beginning there is an end, except the accusations against Shi‘ah. Every verdict is supported by evidence, except the one against Shi‘ah. Why? Are Shi‘ahs trouble makers or violent agitators, who only want to disturb people?"

Here is the answer.

In the second century of the Islamic Era (H.L.) lived a man called Saif Bin ‘Omar al-Tamimi.

He wrote two books:-

1. al-Fatooh Wal Reddah.

2. al-Jamal Wa Maseeri ‘Ayeshah Wa ‘Ali.

He served two purposes in his two books:-

1. Inventing stories without foundation.

2. Recording events in such a way that truth appeared to be false, and false appeared to be truth.

He invented Companions (Sahabi) for the Prophet such as So‘eer, Hazhaz, Ott, Homaiza, etc. He recorded his stories in such a way that they appeared to have been told by the people who met these Sahabies.

Among his fictional heroes is ‘Abdullah Bin Saba΄, who was supposed to have related tales about Shi‘ah; all stories against Shi‘ahs, recorded by all historians originate from Saif.

After Saif, the historians accepted his books as the gospel truth. Tabari was the first historian who relied upon Saif.

Other historians, Ibn Athir and Ibn ‘Asaker, among them, followed Tabari blindly.

Saif invented stories and muddled authentic events but the only source of all his stories is his own books ‘al-Fatooh' and 'al-Jamal.'

The book ‘Abdullah Bin Saba΄ proves that the above statement is true and its knowledgeable author's task, is to show the truth as it was, without gilding the lily. Not a single learned man can deny, or doubt, anything which Sayyid Murtada al-’Askari has written because the book is based on logical proofs and no one can deny logic and axioms.

I have discussed ‘Abdullah Bin Saba΄ with many people, but I answered them as previous learned men have done, except that I made it easier for them to understand, that I believed in the existence of ‘Abdullah Bin Saba΄. Now, the very learned al-Sayyid Murtada al-’Askari, has changed the story completely, and proved that ‘Abdullah Bin Saba΄ is fictitious. I may say that this is the first Arabic book to have examined history scientifically.

The author has done a great service not only for religion, knowledge and Shi‘ahs but for Islam. He has closed the door to those who wanted to disturb Muslim unity, and to those Sunnis who get courage from their false stories. Today their first and only evidence, the stories of Bin Saba and Bin Sauda invented by Saif, have been proved to be false.

Finally, may I point out that this book is to be published

and sold at a low price, in order that all Muslims can know the story. It is to be translated into many languages.

Lebanon,

Muhammad Jawad Mughniah

Comments By Professor James Robinson - D.Litt., D.D.Glasgow, U.K.



Dear Sayyid Murtada al-‘Askari,

It was in the middle of last August that I received from you the copies of your two works, ‘Abdullah Bin Saba΄ wa- Asatir ukhra ,and Khamsun wa-mi'at Sahabi mukhtalq, al- Qism al-awwal. At the time I wrote to you to say that I am now aged and not in perfect health, therefore I would need time to study these books.

It has taken me even longer than I had imagined; but I have read the books twice with great interest, and although I should have like to write at some length, I feel I must write to express my admiration of the methods adopted and the careful scholarship shown in the two books. At my age I cannot look forward with confidence to being able to write and so I feel I must delay no longer in case I find I am unable to write.

In the first book I liked the detailed account of the conventional story of ‘Abdullah Bin Saba΄ and the Sabaiyya, followed by a valuable discussion of writers (ancient and modern) in East and West and the sources on which they depended. The table on p.57 is very helpful in showing the main sources of information about Saif and his traditions and how later writers depended on one or other of these.

Then comes a list of a number of authorities who expressed opinions on the worth of Saif's traditions, from Abu Dawud (d. 275 - the text wrongly says 316) to Ibn Hajar (d. 852). As they all speak critically, using such words and "weak," "his traditions are abandoned," "Worthless," "liar," "suspected of being Zindiq," etc., they agree in asserting the unreliability, or even falseness of the traditions.

This is an overwhelming argument. In studying the opinions of authorities on different traditionists, I have noted that all do not agree. But here there is no disagreement which makes one wonder why later writers have been so ready to accept Saif's material.

But I should like to make a remark about Tabari who has no hesitation in quoting Saif. His history is not a historical work in the manner of modern writing, for his main purpose seems to have been to record all the information in his possession without necessarily expressing an opinion on its value.

One is, therefore, prepared to find that some of his material is less reliable than others. So, perhaps we can excuse him for using a method not approved nowadays. He has at least provided a mass of information. It remains for acute scholars like yourself to distinguish between the genuine and the false.

In discussing a number of topics mentioned by Saif, the argument is conducted in a very effective manner, first giving Saif's account and then comparing it with accounts given by others. This careful comparison deals both with the material and the sanad, and it is shown that Saif often quotes men who are unknown.

This raises the question why none of them should have been quoted by other transmitters, and leads one further to suggest that Saif has invented them. This serious accusation is a reasonable assumption by comparing Saif with others.

It is pointed out that Saif has stories miraculous of happenings which are difficult to believe, such as desert sands becoming water for Muslim armies, seas becoming sand, cattle speaking and informing the Muslim army where they were hidden, etc.

In Saif's time it was possible for him to succeed in passing off such stories as history, but nowadays the critical student naturally finds such stories quite impossible. Effective arguments are also used to show how Saif's information about Ibn Saba and the Saba'iyya is quite unreliable.

The author suggests that some orientalists have based their studies on Saif's information, matters such as the huge number of people killed in the early Muslim wars, the idea that an unknown Jew, Ibn Saba΄, could have been the influence to lead astray companions of the Prophet from their faith, and have been the leading influence in stirring up the people to revolt against ‘Uthman and cause his murder, and stir up the fighting engaged in by ‘Ali with Talha and al- Zubayr.

This may be true of some, but it has not been true of all. This is apparent from the articles on ‘Abdullah Bin Saba΄ in the first and second editions of the Encyclopedia of Islam. Saif spends much time manufacturing heroes from Tamim, the tribe to which Saif traced his genealogy, but Sir William Muir long ago told how Tamim had to submit to the forces of the early Caliphate at the time of what is called the Apostasy.

Sir Thomas Arnold may also be noted as drawing attention to the fact that the early conquests were not so much for the purpose of spreading the faith as for extending the sphere of Muslim rule.

In the second book attention is drawn to the fact that Saif who lived in the first quarter of the second century belonged to Tamim, one of the Mudar tribes who live in Kufa. This helps one to study his tendencies and the influences leading to these legends. There is discussion of Zindiq and of Manichaeanism. Party spirit is said to have continued from the Prophet's time, till that of the ‘Abbasids.'

Saif upholds the northern tribes, inventing heroes, poets praising the tribe's heroes, companions of the Prophet from Tamim, wars and battles which had no reality, millions killed and large numbers of prisoners with the purpose glorifying the heroes he invented. Poems attributed to imaginary heroes were in praise of Mudar, then Tamim, then B. ‘Amr, the subtribe to which Saif traced his origin.

Saif mentioned men of Mudar as leaders of battles which were led by men of other tribes, his fictitious leaders some-times being real people, sometimes names produced by his imagination. It is argued that the falseness of his information was partly to upset the faith of many and partly to give non-Muslims a wrong conception. He was so skilful in his forgeries that they were accepted as genuine history.

This is a brief summary of some of the wrongs of which Saif was guilty. The aim part of the book goes into details about twenty three men, giving examples of Saif's material and showing how he differed from genuine authorities not only in material but also in sanad by using names of non- existing people.

The work is done with great detail presenting overwhelming argument against Saif's reliability in spite of the notable writers who include information in their writings. Two of Saif's books are discussed showing that they are as unreliable as other material later authors have quoted from him.

This is a most penetrating study undertaken with keen perception and a high quality of criticism. I am very grateful for having had the opportunity of spending quite a considerable time in studying the arguments which appeal to me as fully convincing, and I am sure that all who study these books with an open mind will readily appreciate the force of the arguments.

With many thanks for sending me these books, and

apologize for having, on account of age and other infirmities, been so long in replying.

Yours sincerely,

James Robinson

Introduction: The tale of ‘Abdullah bin Saba’

In His Glorious Name

The historians say that a Jew called ‘Abdullah Bin Saba΄ was converted to Islam at the time of ‘Othman the Caliph, in order to fulfill his aims at peace by making enemies within the Muslim community.

This ‘Abdullah Bin Saba΄ spread the following ideas among Muslims.

a) The resurrection of the Prophet.

b) All Prophets have had successors - the successor of the Prophet Muhammad is ‘Ali, his cousin and son-in-law. He has been deprived of his divine office by ‘Othman the Caliph, and therefore it is necessary to revolt against ‘Othman in favor of ‘Ali.

‘Abdullah Bin Saba΄ formed a party called Saba΄ia, and this party rioted and killed ‘Othman, the third Caliph. They also made mischief between the armies of ‘Ali and Talha, his enemy, during the time when peace negotiations were expected at the battle of Jamal near Basra.

The Sabaia who were enrolled in both armies, fired shots one early morning, without waiting for any order from the commandants, and thus they started the war. Therefore, this Jew was the real cause of all these mischief's and wars among Muslims, and he is the man who spread the idea of resurrection of the Prophet Muhammad, and the idea of ‘Ali being the successor of the Prophet among the Muslims.

The Origin of the Story



The tale of ‘Abdullah Bin Saba΄ is over twelve centuries old. Historians and writers, one after the other recorded it, adding more and more to it.

All historians agree that the story was told first of all by Saif.

The following historians recorded directly from Saif:-

1) Tabari.

2) Dhahabi - He has also cited from Tabari.

3) Ibn Abi Baker - He has also recorded from Ibn Athir 15, who has recorded from Tabari.

4) Ibn ‘Asaker.

The following have recorded indirectly from Saif:-

5) Nicholson from Tabari 2.

6) Encyclopedia of Islam from Tabari 2.

7) Van Floton from Tabari 2.

8) Wellhauzen from Tabari 2.

9) Mirkhand from Tabari 2.

10) Ahmad Amin from Tabari 2, and from Wellhauzen.

11) Farid Wajdi from Tabari 2.

12) Hasan Ibrahim from Tabari 2.

13) Sa‘eed Afghani from Tabari 2, and from Ibn Abi Baker 3, Ibn ‘Asaker 4, and Ibn Badran 21.

14) Ibn Khaldoun from Tabari 2.

15) Ibn Athir from Tabari 2.

16) Ibn Kathir from Tabari 2.

17) Donaldson from Nicholson 5 and Encyclopedia 6.

18) Ghiathud Din from Mirkhand 9.

19) Abulfeda΄ from Ibn Athir 15.

20) Rashid Reza from Ibn Athir 15.

21) Ibn Badran from Ibn ‘Asaker 4.

22) Bostani from Ibn Kathir 16.

The above list gives evidence to the fact that the story of ‘Abdullah Bin Saba΄ has been started by Saif and cited primarily from Tabari. Therefore, Saif's character and history should be studied and analyzed with great care.

Who is Saif?



(Short Biography)

Saif Bin ‘Omar Tamimi lived in the second century of the Muslim era (8th century A.D.) and died after the year 170

H.L. (750 A.D.). He wrote two books.

1. al-Fotouh wal Reddah which is the history of the period before the death of the Prophet until the third Caliph ‘Othman resumed office as the ruler of Muslim world.

2. al-Jamal wa Maseer ‘Ayesha wa ‘Ali which is the history from the murder of ‘Othman to the battle of Jamal. These two books contain more fiction than truth; some forged stories, and some true event which, intentionally, have been recorded in a ridiculing manner.

Since Saif spoke of some of the companions of the Prophet, and also invented some, his stories have affected the history of early Islam. Some biographers such as the authors of Osdulghabah, Esti‘ab and Esabah and geographers such as the authors of Mo‘jamul Boldan and Alrowzolme‘tar have written the lives of some companions of the Prophet, and named places which exist only in the books written by Saif. Because of this, the life and character of Saif must be investigated thoroughly and carefully.

The result of the investigation into Saif's life shows that Saif was an agnostic and an unreliable story teller. Stories told by him are dubious and are entirely or partly forged.

The following are some stories told by him.

1. The Army of Osama



The Prophet prepared an army to be sent to Syria. The commander of this army was Osama. Before the last column of the army left the moat (city limits) of Medina, the Prophet died. Osama sear ‘Omar to get the approval of Abu Bakr the successor of the Prophet. ‘Omar also carried a message from some of the helpers (Ansar) suggesting that commandant Osama be changed. Abu Bakr heard the message, jumped up, and grabbed ‘Omar by his beard, insulted him by saying, "The Prophet made Osama the commandant. I will not change him." He ordered the immediate dispatch , of the army and cursed saying, " A plague on you."

Other historians of the time have recorded this event differently.

2. Saqifa, pavilion of Bani Sa‘edah



On the very day that the Prophet died, says Saif, all the Mohajerin supported Abu Bakr as being the successor to the Prophet, except those who renounced Islam. The news of the election of Abu Bakr so excited ‘Ali that he came in, wearing his shirt only. He shook hands in friendship with Abu Bakr and later on when his clothes were brought and he had put them on, he sat down beside Abu Bakr. Saif continues, saying that Abu Bakr claimed to have a devil in his soul and

that Muslims must watch him, and prevent his doing injustice.

Saif told seven stories about Saqifa. There were three heroes in these stories, included among the companions of the Prophet. Their names are not mentioned anywhere except in Saif's stories. This peculiarity makes one think, and suspect

the truth of the stories. When reliable books, accepted by Sunni leaders are consulted, the deviation from the truth by Saif, in recording the events of Saqifa, can be readily detected.

The Story of the Pavilion of Bani Sa‘edah according to authentic sources



On his deathbed, the Prophet Muhammad wished to make a will. ‘Omar opposed this, and later he made threats against the people if they dared to spread the news of the Prophet's death until Abu Bakr arrived. Then suddenly ‘Omar

became quiet. While the family of the Prophet were busy with funeral rites, Ansar party gathered in a pavilion to elect Sa‘d Bin ‘Obada as the Prophet's successor. ‘Omar, Abu Bakr and their friends rushed to the pavilion joining in the meeting.

Finally the election was won in favor of Abu Bakr. The crowd then went to the mosque to swear the allegiance of all Muslims to Abu Bakr. All this time the body of the Prophet was laid in his house and only the family of the Prophet and one member of Ansar party were present.

After the allegiance to Abu Bakr, at the pavilion and the mosque, was over the people went to the house of the Prophet and joined the funeral prayers. The body of the Prophet lay on his deathbed from Monday midday until Tuesday midnight when his burial took place.

Only the family of the Prophet attended the funeral. al- Imam ‘Ali and Bani Hashim (the cousins of Muhammad) did not give their consent to the election of Abu Bakr as the Prophet's successor, and sought refuge in the house of Fatimah, daughter of the Prophet.

‘Omar went to the house to take them to the mosque to give allegiance to Abu Bakr. But they refused to support Abu Bakr in Fatimah's life time. After

six months ‘Ali and Bani Hashim finally gave their con-sent, and their allegiance after Fatimah died.

All the above events, judgment on them by Bin ‘Abbas, Abu Dharr, Megdad, Abu Sufyan, Mo‘awiah and ‘Omar Bin Khattab, a summary of the life of Sa‘d Bin ‘Obada in his old age, and a comparison between the recording of Saif and those from reliable sources, are collected in this present book.

It shows how Saif wrote the biographies of the companions of the Prophet to please the government of the day and to suit the sentiments of the common people. Saif forged to evidence support and safeguard his views, in order to ridicule Islamic history. For many centuries Saif's stories have been regarded as the history of Islam.

It is time to disclose the sources of these untrue stories by Saif and his kind, in order to show Islam as it really is, by studying true stories about Muhammad, his family and companions. We should not defend Saif and his tales, or protect them in the name of Islamic tradition. Otherwise we will harm Islam by opposing the publicity of Islamic truth.

Preface

How and why this book came about.

In 1949 (1369 H.L.) I came across some dubious Muslim stories in Islamic History books. These I collected from different sources. After careful study I was convinced that some of them were forged for special purposes. Then I felt a moral obligation to publicize them. I arranged my notes so as to make a book to be called the stories of Saif.

A most learned, eminent brother Sheikh Razi Aale Yasin, author of the book Solhol Hasan encouraged me to continue the work, and suggested I call the book ‘Abdullah Bin Saba΄, and I gladly agreed. The notes were kept for about seven years and except for a few of my learned brothers, no one knew of them.

I was afraid that I may arouse the feelings of Eastern People, for they were about the events in the Prophet's time up to the year 36 H.L. History books of those years were accepted as gospel truth, and undoubtedly people had faith in them, and learned from them of our early

Muslim ancestors. This discussion destroys the historical foundations upon which the historians based their books. It shows how unreliable are some Islamic stories, and disproves the authenticity of some sources. The reader will see that the discussion is not restricted to the stories of ‘Abdullah Bin Saba΄, but through this discourse it will be found that there are many other unreliable sources.

For this reason I was afraid until I learned that two other writers had discussed some part of it. Then I began to publish my book. I have mentioned only the sources which were written before the year 500 H.L.

Murtadha al-’Askari

Baghdad 1955 A.D

15th Ramadhan 1375

The Tale of ‘Abdullah bin Saba’

In the Name of the Most Merciful God

For one thousand years historians have been recording astonishing stories about ‘Abdullah Bin Saba΄, and his followers - Sabaian.

a) Who was Abdullah and who were Sabaian, his followers?

b) What did Abdullah say, and what has he done?

Summary of what is known from the Historians



A Jew from Sana in Yemen posed as convert to Islam in the time of ‘Othman the third Caliph, and plotted against Islam and Muslims. He travelled abroad to large cities such as Kufa, Basra, Damascus and Egypt, preaching a belief in the resurrection of the Prophet Muhammad as being like the return again of Jesus to this world, before Doomsday.

He also preached the idea of apostleship, and claimed that al-Imam ‘Ali was the true successor of the Prophet Muhammad - accusing ‘Othman of unjustly usurping al-Imam ‘Ali's place. He strongly urged the people to murder Caliph ‘Othman, who was later assassinated.

The historians named this Jew, ‘Abdullah bin Saba΄ as the hero of the stories. He was known as Ibn Amatus-Sawda, meaning son of a negro slave. Abdullah sent his missions to many cities pretending to preach true Islamic faith - enjoining good, and denouncing bad, encouraging the people to revolt against their governors and even to kill them. On the list of the followers of ‘Abdullah Bin Saba΄ are some good S ah abis (companions of the Prophet) - for example Abu Dharr also some Tabe'in such as Malik Ashtar.

In the time of al-Imam ‘Ali, two men Talha and Zubair, revolted against al-Imam ‘Ali demanding the persecution of the murderers of ‘Othman. Because of this the battle of Jamal was planned. al-Imam ‘Ali and his two opponents agreed to a settlement, but some Sabaian, namely those who were guilty of murdering ‘Othman, did not want the quarrel to be settled because their names had been disclosed.

So, those Sabaians secretly enrolled in both armies - the army of al- Imam ‘Ali and the rebellious army. During the night while everyone was dreaming of the peace treaty to be agreed upon the next day, the plotters started shooting at both sides. As a result of this the Battle of Jamal started without the permission or knowledge of the commanders of either side.

Before discussing the story of Ibn Saba in detail, it is worthwhile examining those personalities whose names are on the lists of Sabaian.

1) Abu Dharr.

2) ‘Ammar Bin Yasir.

3) Abdur-Rahman Adis.

4) Sa‘sa‘a Bin Souhan.

5) Muhammad Bin Abi Hodhaifah.

6) Muhammad Bin Abibakr, son of the first Caliph.

7) Malik Ashtar.

1) Abu Dharr (Jondob Ibn Jonadeh) Ghafary



He is the third person in the list of the four pioneers who first embraced Islam. He was a monotheist even before his con-version. He declared his faith in Islam at Mecca in the Holy Mosque Beitul Haram. The Quraishite beat him almost to death but he survived, and on the instruction of the Prophet Muhammad he returned to his tribe.

After the Battles of Badr and Uhud he came to Medina and stayed there until the death of the Prophet. Then Abu Dharr was sent to Sham (Damascus) where he could not agree with Mo'awiah. Later Mo'awiah complained about Abu Dharr to ‘Othman, the third Caliph, and he sent Abu Dharr into exile at Rabaza where he later died.

Many narratives have been recorded about Abu Dharr from the Prophet. He once said: "Under the blue sky, and on the earth, there is none more straight forward than Abu Dharr."

2) ‘Ammar Bin Yasir



He was known as Abuyaqzan. He was one of the Bani Tha'laba tribe and was allied with Bani Makhzoom. His mother's name was Somayyah. He and his parents were pioneers in embracing Islam, and he was the seventh to declare his faith. His parents were executed after the torture of the Quraish Tribe, because of the conversion to Islam. There are authentic narrations told by the Prophet about ‘Ammar, such as "‘Ammar is full of faith." He fought on al-Imam ‘Ali's side at wars of Jamal and Siffin and was killed on the battle-field at the age of ninety-three.

3) Muhammad Bin Abu Hodhaifa called Abulqasim



His father was ‘Otba Bin Rabi‘a al-Abshami and his mother was Sahlah - the daughter of Sohail Bin ‘‘Amr Ameryyah. He was born in Ethiopia in the Prophet's time.

His father was martyred at Yamama, so, ‘Othman adopted him. ‘Othman, during his rule, gave him permission to go to Egypt where he revolted against Oqba Bin Amer, the deputy of Medina Abdullah Bin Abi Sarh (10th Man's Governor to Egypt) who had gone to Medina, and was not allowed to re- enter Egypt. Muhammad Ibn Hodhaifa succeeded and became the new Governor, then he mobilized six hundred troops under Abdur-Rahman Bin Adis, to fight ‘Othman in Medina. After al-Imam ‘Ali became Caliph he allowed Muhammad to remain as Governor of Egypt. When Mo'awiah, on his way to Siffin went .to Egypt, Muhammad stopped him from entering Fostat. But Mo'awiah made a treaty with Muhammad. Under this treaty Muhammad Bin Hodhaifa and Abdur-Rahman Bin Adis with twenty-nine men left Cairo in order to be safe from Mo'awiah, but later Mo'awiah captured and imprisoned them. Muhammad was murdered in prison at Damascus by Mo‘awia's own slave Roshdain. Muhammad had met the Prophet.

4) Abdur-Rahman Bin Adis Balavi



He was one of the men who attended the treaty of Shajara. He took part in the conquest of Egypt, and some lands in Egypt were under his protection. He was the commander of the army sent from Egypt to fight ‘Othman. He was captured by Mo'awiah, and imprisoned in Palestine. After managing to escape he was recaptured and executed. He had the privilege of meeting the prophet.

5) Muhammad Bin Abu Bakr



His mother was Asma, the daughter of Omais Khathamyiah, the wife of Ja‘far Bin Abi Talib. After Ja‘far was martyred Asma married Abu Bakr and Muhammad was born to her. al-Imam ‘Ali adopted him after Abu Bakr died. Muhammad was the commander of the infantry in the battle of Jamal. He was also present at the battle of Siffin.

al-Imam ‘Ali appointed him the Governor of Egypt, and he took his office 15.9.37 H.L. Mo'awiah sent an army under the leadership of ‘Amr Bin ‘As to Egypt in the year of 38, who fought and captured Muhammad then killed him. His body was placed in the belly of a dead donkey and burnt.

6) Abdi



This man was a good speaker and was converted to Islam in the Prophet's time. He attended the Battle of Siffin when Mo'awiah captured Kufa. Mo'awiah exiled Sa'Sa'a to Bahrain where he died.

7) Malik Ashtar al-Nakha‘i



He met the Prophet and was one of the trustworthy Tabe'in (The Followers). He was the chief of his tribe, and after receiving an injury to one of his eyes at the Battle of Yarmook he became known as Ashtar. In the Battles of Jamal and Siffin he was with ‘Ali and won great victories. At the age of thirty eight he was appointed Governor of Egypt, but on his way there, near the Red Sea, he died after eating honey mixed with poison which had been planned by Mo'awiah.

The above are short biographies of some of the eminent Muslims. It is regrettable that some historians allege that they followed an unknown Jew. Having known this, we should now try to analyze the motives for ‘Abdullah Bin Saba΄s stories.

The Origin of the Tale and of the Story-tellers

It is twelve centuries ago since historians first wrote about ‘Abdullah Bin Saba΄. One can rarely find a writer who does not talk about him if he is writing about Sahabis, Muslims who met the Prophet.

The difference between the writings of the old and recent Islam historians while talking about ‘Abdullah Bin Saba΄ tales is that the latter has chosen the modern analytical method of writing, while the old ones told the story in the language of Hadith (record of the sayings of the Prophet). To study and examine this story properly we have to find the narrators who have spoken and, or written about it.

1) Muhammad Rashid Reza



Among recent writers is Muhammad Rashid Reza, who in his book al-Sunna wal Shi‘a (pp.4-6) says: "Shi‘ism was invented by ‘Abdullah Bin Saba΄. He claimed that he had renounced his Jewish faith and had been converted to a Muslim. He exaggerated grossly about ‘Ali, the fourth successor of the Prophet Muhammad and invented Shi‘ism in ‘Ali's name.

The invention of Shi‘ism was the beginning of the corruption in the religious and worldly affairs of Muhammad's nation, by creating differences between Muslims." Then Reza twisted the story to suit him-self, and if one wishes to know the beginning of the story Muhammad Rashid Reza confesses saying,

"Anyone referring to the stories concerning the Battle of Jamal in the history book of Ibn Athir for example, will discover the extent of the evil influence of Sabaian in the armies of both sides, when the settlement was expected (refer vol.3, pp.96,103)." Hence al-Sayyid Rashid's source of information was the history book of Ibn Athir.

2) Abul Feda (d. 732 H.L. 1331 A.D.)



Abul Feda in his book Al-Mukhtasar says: " I have summarized in my book that which Sheikh Ezzed Din ‘Ali, known as Ibn Athir Jazari, has written in his complete book." Hence the sources of the above two writers was Ibn Athir.

3) Ibn Athir (d. 630 H.L. 1229 A.D.)



He has mentioned the story among the events which took place' during the years 30-36 H.L. He does not state the sources of these stories except in the preface of his book Tarikh al-Kamel (printed in Egypt, 1348 H.L.) saying: " I have found these stories in the book of Abu Ja‘far, al-Tabari." The complete history book of Tabari (17) is the Muslims historical Bible - the only reliable book amongst Muslims who refer to it when any disputable subject is to be examined.

Tabari has written many hadiths (traditions) in different parts of his book, regarding one event; but I have rearranged these stories under a proper title and have chosen the most complete story for each event. With regard to the S ah abis I have quoted their stories exactly as Tabari (17) has written them in his book, and except for the explanatory notes not interfering with the quotations.

This is Ibn Athir ( 3 ) from whom Muhammad Rashid ( 1 ) and Abul Feda (2) have borrowed their stories. This Ibn Athir (3) had recorded exactly what al-Tabari (17) had written.

4) Ibn Kathir (d. 774 H.L. 1289 A.D.)

Ibn Kathir in his book 'Al Bedaia wal Nehaia vol.7, citing Tabari says: "Saif Bin ‘Omar has said that the cause of the revolt against ‘Othman was ‘Abdullah Bin Saba΄ who pretended to be a Muslim and went to Egypt spreading false stories."

Then Ibn Kathir writes the complete story of ‘Abdullah Bin Saba΄, including the Battle of Jamal. He says on p.246 "This is the summary of what Abu Ja‘far Bin Jarir Tabari (17) may God bless him, has written."

5) Ibn Khaldoon



The philosopher of the historians in his book 'al-Mobtada wal Khabar has mentioned Sabaian in the Events of House (martyrdom of ‘Othman) and Jamal. Then on p.425 vol.2 of his book he says: "This is the summary of the events of Jamal from the book of Abu Ja‘far Tabari (17) because he is more reliable and more trust-worthy than other historians including Ibn Qotaybah."

Also on p.457 he says: "This is the last word about Islamic succession, and of heretics conquerors and fights. After this there will be agreement and Assembly (al-Jamaat) amongst Muslims. I have taken these extracts from the book of Muhammad Bin Jarir al-Tabari (17) as it is the most reliable, and does not criticize Sahabis and Tabe ‘in."

6) Muhammad Farid Wajdi



Farid Wajdi in his book Encyclopedia' under the word Atham and under Jamal fight, also in the biography of ‘Ali Bin Abi Talib has mentioned ‘Abdullah Bin Saba΄s story and on pp.160, 168 and 169 tells us that his source of information is from Tabari (17).

7) al-Bostani



In his Encyclopedia under the name ‘Abdullah Bin Saba΄ says: "‘Abdullah Bin Saba΄ says Ibn

Kathir. . ."

8) Ahmed Amin



One of today's historians who has used the analytical method of recording the stories is Ahmed Amin. In his book Fajrol Is lam concerning Persians* and their effect on Islam he writes, "The main difference between the Mazdak's religion and other religions was its socialistic idea. Mazdak believed in the equality of man by birth and stated that they must, therefore, have equal opportunities for their livelihood.

He saw the most important issues in the equality of man as being wealth and women, these being the cause of all disagreements. Hence he said women and wealth were equally for all. Men of lower classes took advantage of Mazdak's teaching and caused much trouble. His followers broke into houses, sharing amongst themselves the women and the goods.

This went on for so long that children did not know who had fathered them, and fathers could not recognize their sons." Ahmed Amin continues saying "This way of life was adopted by some, even after the advent of Islam. There were villages in Kerman (Southern Persia) where this religion was still practiced in the reign of Amawys Dynasty."

"From this" says Ahmed Amin, "we see the similarity of the ideas of Abu Dharr and Mazdak as far as the distribution of wealth is concerned." "Abu Dharr," says Tabari "rose up in Damascus (Shaam) saying " O men of wealth, share your money with the poor people," and he recited this verse of the Holy Qur’an:

"Proclaim a woeful punishment to those that hoard up gold and silver and do not spend it in God's cause. The day surely comes when their treasures shall be heated in the fire of Hell, and their foreheads, sides and backs, branded with them." (The Holy Qur’an, Surah At-Tawbah (9): Verse 34).

Abu Dharr repeated this quotation so often that poor men took it as an obligation for wealthy men to distribute their money, and pestered rich people so much that they complained about Abu Dharr to Mo'awiah, the governor.

Before Ahmed Amin, Rashid Reza has written the story in his book al-Sunna wal Shi‘a of Syria, and he sent Abu Dharr to Medina to the Caliph ‘Othman.

"Citizen of Damascus, why does your tongue make much complain?" Said ‘Othman. "The wealthy people are not supposed to keep their money entirely for themselves," said Abu Dharr.

"We see from the above," says Ahmed Amin, "that Abu Dharr's idea was very close to that of Mazdak concerning wealth." But where did Abu Dharr get this view? Tabari answers: "Ibn al-Souda met Abu Dharr and suggested this socialistic idea, at the meeting with Abu Darda 1 and ‘Obada Bin Samet, but the latter men were not deceived and they took Ibn al-Souda to Mo'awiah and said this was the man who had prompted Abu Dharr to make you so tiresome.” 2

Ahmed Amin continues: "We also know that Ibn al- Souda was known as ‘Abdullah Bin Saba΄ who was a Jew from San‘a’ (Yemen). He pretended to be a Muslim in ‘Othman's time, and tried to ruin the religion of the Muslims by spreading harmful ideas." This, we will discuss later.

"‘Abdullah Bin Saba΄," continues Ahmed Amin, "travelled to many cities in Arabia, Basra, Kufa, Damascus and to Egypt. He may have got this socialistic idea from the followers of Mazdak in Iraq or Yemen. So, Abu Dharr learned it from him."

Ahmed Amin wrote in the margin of his book: "Refer to Tabari vol.5, p.66 onwards." On p.112 Ahmed concludes that: "The Shi‘a regarded ‘Ali and his sons divine, as did their Persian ancestors and the Pagans regard their Kings of the Sasanid dynasty.”

Ahmed Amin was faithful to his promise when he said, "we will discuss the harmful ideas of ‘Abdullah Bin Saba΄ later."

Ahmed Amin on p.254, talking about different de- nominations says; "At the end of ‘Othman's reign, some secret groups, scattered far and wide, rioted against ‘Othman, trying to rob him of power and give it to someone else. Amongst these groups some were soliciting support for ‘Ali, the strongest force behind this movement in Basra, Kufa and Damascus was ‘Abdullah Bin Saba΄. He said; "Every prophet has a successor. ‘Ali is the successor of Muhammad who is more unjust than the man who unjustly has usurped the place of ‘Ali?" He insisted on this until ‘Othman was killed.

"We are bound," says Ahmed Amin, "to discuss this story as three Muslim denominations came into being as a result of it. They are Shia, etc.

In the chapter concerning Shi‘a on pp.266-278 he says that the idea of a second coming of the Prophet Elijah belongs to the Jews. ‘Abdullah Bin Saba΄ learned of it from the Jews. Shias adopted it from ‘Abdullah Bin Saba΄ to agree with their ideas concerning Mandi who was supposed to come and fill the world with justice.

Shiaism is a refuge to shelter those who wish to destroy Islam under the camouflage of love of the Prophet's family. Any Jew or Christian can state his views about Islam through Shiaism, like the Jewish idea concerning the second coming of Elijah.l On p.277 he says: "According to Wellhouzen, Shi‘a derives more from Jewish than from Persian beliefs, 'because ‘Abdullah Bin Saba΄ was Jewish." In other words, Ahmed Amin that Shias derived their belief in the successor- ship of ‘Ali, and the second coming of the Saints and Mahdi, from Ibn Saba, that is, from Jews.

It is unfortunate that Ahmed Amin's book Fajrol Islam and the Islamic Political History by Hassan E. Hassan are the only books about Shi‘a thought at Western universities.

Abu Dharr got his communistic notions from Ibn Saba, Ibn Saba learned communism from Mazdaki people who lived in the time of the Amawid Dynasty. Mazdak was Persian, and Persians revere their Kings. So do Shias revere their Imams. Shiaism is a cloak for those who wish to des-troy Islam by hatred and jealousy.

It is also a shelter for any who wish to introduce Judaism, Christianity or the Zoroaster faith to Islam. We note that all these ideas come from ‘Abdullah Bin Saba΄, which Ahmed Amin took from Tabari and Wellhouzen. We shall see that Wellhouzen too, has recorded it from Tabari (17).

9) Hassan Ibrahim.



Another contemporary historian who has adopted the analytical method in his book Islamic Political History, is Dr. Hasan Ibrahim. After considering the Muslim situation at the end of ‘Othman's Caliphate he says, "The atmosphere was ready to accept the Sabaians movements.

One of the companions of the Prophet well known for his piety and righteousness, was one of the narrators' leaders, called Abu Dharr Ghafari. It was this man who caused trouble, as he was affected by ‘Abdullah Bin Saba΄s rousing propaganda, and he opposed ‘Othman and his Governor in Syria, Mo'awiah.

‘Abdullah Bin Saba΄ was a Jew who pretended to be a Muslim and travelled to Hijaz, Kufa, Syria and Egypt.

Dr. Hassan Ibrahim has taken this story from vol.1, p.2859 Tabari (17). On p.349 he says,"' Abdullah Bin Saba΄ was the first person to lead people against ‘Othman, causing him to be overthrown.

In the margin of his book he has referred to Tabari four times concerning the story of ‘Abdullah Bin Saba΄. He also refers to Tabari twelve times about this story in his book. Yet he has refrained from quoting what Tabari has written in his book concerning Sabaians, even though the hero in both stories is the same - ‘Abdullah Bin Saba΄.

Up to now we have seen how Muslim historians have quoted from the history book of Tabari (17) concerning Sabaian.

10) Van Flotten (Volten) (Johannes 1818-1883).



In his book Arabian rule and Shi‘a and Israilyat in Amawid Time, translated by Dr. Hassan Ibrahim and Muhammad Zaki Ibrahim (1st edition Egypt, p.79) says concerning Shia: "The Sabaians, the followers of ‘Abdullah Bin Saba΄ regarded ‘Ali as the rightful person for the successorship of the Prophet during the time of ‘Othman." Then he refers to Tabari (17) on the margin of p.80 in his book.

11) Nicholson, Reynold Alleyne (1868 1945).



In his book The History of Arabian Literature (Cam- bridge, p.215) he says, "‘Abdullah Bin Saba΄ founded the Sabaian's Society. He was from San‘a in Yemen. It is said that he was a Jew who, in ‘Othman's time, embraced Islam.

He was in fact a wicked, travelling missionary, who tried to lead Muslims astray. He started from Hijaz, and went to Basra, Kufa and Syria. Finally he lived in Egypt. He believed in the second coming of the Prophet." He said, "People believed in the second coming of Jesus, but denied the second

coming of the Prophet Muhammad, even though this is mentioned in the Qur'an. Moreover, God has sent over one thousand messengers, and each of them had a deputy - a successor. ‘Ali is the successor of the Prophet Muhammad - the last one." Then in the margin of his book he refers to Tabari (17) and indicates the page.

12) The Islamic Encyclopedia



In this Encyclopedia, written by some orientalists, the story is written as follows:-

"If we want to consider only what Tabari and Maghrizi have recorded, we say that one of the subjects Bin Saba was preaching was the second coming of Muhammad. This was the theory - that to every Prophet there is a successor, and ‘Ali is the successor of Muhammad. So, every Muslim, therefore, must help ‘Ali by his words and deeds. It is said that ‘Abdullah Bin Saba΄ sent missionaries all over the country to propagate his theory. He himself was among those who set off from Egypt towards Medina in Shawwal 35 H.L., April, 656 A.D." The Encyclopedia refers to Tabari and Maghrizi,

Tabari lived 300 years after the story, and Maghrizi 800 years. Tabari mentions the names of those he has quoted but Maghrizi does not. Hence the writings of Maghrizi are not thought to be as reliable as those of Tabari, who lived 500 years before Maghrizi. We will write about Maghrizi later.

13) Donaldson, M. Dewight.



In his book The Shi‘ah Articles of Faith Arabic translation p.85 he says: "The earliest references show us that the claim of the followers of ‘Ali, regarding his succession was not just political, but they believed that the succession of ‘Ali was divinely inspired. Yet a mysterious man can be held greatly responsible for that belief. During the time of the succession of ‘Othman, ‘Abdullah Bin Saba΄ started a movement to bring Muslims to ruin, as is said by Tabari."

Donaldson has not quoted directly from Tabari, but according to the margin of p.59 in his book, he has quoted from the Islamic Encyclopedia previously mentioned and from the book History of Arabian Literature. We have stated earlier that they themselves have quoted from Tabari (17).

14) Wellhousen Julius (1844 - 1918).



On p.56-57 in his book Sabaian and the Spirit of Prophethood, he says : " A party was formed in Kufa, called Sabaian, and this party made many drastic changes in Islam. Despite the teaching of the Qur'an, they preached the divinity of the Prophet Muhammad. Sabaians believe that Muhammad died bodily but not spiritually, that his spirit is a divine one, and is alive for all eternity."

As in the, theory of incarnation, they say that the spirit of God has been incarnated in his Messengers and passed through all the prophets, one to the other, and that after Muhammad, it was passed on to ‘Ali and then to his descendents.

They did not consider that ‘Ali was equal to the Caliphs who preceded him and were the successors of Muhammad, but they regarded those Caliphs as illegal. They proclaimed ‘Ali as the sole, divine, legal successor of the Prophet Muhammad, and obedience to him was to be regarded as obedience to God.

Wellhousen also said that it is understood that the Sabaians derive their name from Bin Saba - a Yemenese Jew, and under a title ‘Sabaian extremist and Believers of Reincarnation.' He says: "The extremists have different names not worthy of mention, but all the names proved that they had gone astray." Saif Bin ‘Omar Tamimi says, "Sabaian right from the start were trouble makers, killing ‘Othman, and starting Civil war ……Most of them were non- Arabic slaves.

They believed in the passing of the soul from one person to another, especially the spirit of Muhammad incarnated in ‘Ali, Then the descendants of ‘Ali, by Fatima, the daughter of the Prophet, rejected the Sabaians, so they followed Muhammad al-Hanafiyah, a son of ‘Ali but not by Fatimah. The 'Sabaian followed Aba Hashim the son of Muhammad al-Hanafiyah, an unworthy man like his father. Aba Hashim nominated his son Muhammad Bin ‘Ali ‘Abbasy. Hence the successorship of ‘Ali went from him to ‘Abbassids dynasty. ‘Abbassids, like the Sabaians, originated in Kufa. Both parties rioted against Arabian Muslims and their supporters were Iranian 46 slaves."

Wellhouzen refers to Saif twice in this story in the margin of his book. Hence it is clear to us that he has taken the story from Tabari (17) - the first historian to mention Saif.

So, we have written about historians who have mentioned Tabari, directly or otherwise, when writing the story of Bin Saba. There are other writers who have not mentioned the original writer of the story of Bin Saba. But in other places in their books they have named Tabari or the books which have quoted from Tabari such as:-

15) Mirkhand



In-his book Rawzatus-Safa.

16) Ghiathud Din (d. 940 H.L. - 1455 A.D.)



The son of Mir Khand, in his book Habibus Siyar, has quoted from his father as is mentioned in the preface of his book. All the above historians have quoted from Tabari (17).

17) Tabari and his source



Abu Ja‘far Muhammad Bin Jarir Tabari Amoli, (d. 310 H.L. - 825 A.D.). In his book Tarikhol Omam wal Mulook (The History of Nations and Kings), Tabari has quoted the story of the Sabaians exclusively from Saif Bin ‘Omar Tamimi. He refers only to some of the events of the year 30 H.L. as follows:-

In the same year (i.e. year 30 H.L.) the events concerning Abu Dharr took place. Mo'awiah sent Abu Dharr from (Damascus) Shaam to Medina. Many things are told of that event, but I do not like to record them.

Sari has written to me about the stories told by those who find excuses for Mo'awiah, regarding the incidents concerning Abu Dharr. Shoaib has told Sari that Saif said, "When Bin Sawda reached (Damascus) Shaam he met Abu Dharr and reported to him the things which Mo'awiah was doing. And Tabari narrates the story of Sabaians as told by Saif, and finishes the story of Abu Dharr with the following sentence, "Others have said much concerning this story (the exile of Abu Dharr), but I am reluctant to relate them."

Regarding the events of the years (30-36 ,H.L.), Tabari records the story of Bin Saba and the Sabaians, the murder of ‘Othman (The third Caliph) and the Battle of Jamal from Saif - Saif being the only one from whom he could quote.

Tabari narrates his story from Saif through two persons, 1) ‘Obaidullah Bin Said Zohari from his uncle Ya'qub Bin Ibrahim and then from Saif. From this channel the stories begin "narrated to me" or "narrated to us." 2) Sari Bin Yahya from Shoaib Bin Ibrahim from Saif. Tabari recording from two books, al-Fotuh and al-Jamal from Saif, has begun with "He wrote to me," "He narrated to me," and "In his letter to me." So far we have dealt with Tabari's source.

18) Ibn ‘Asaker (d. 571 H.L. - 1086 A.D.)



'Ibn ‘Asaker records from another source. In his book The History of Damascus whilst writing the biographies of Talha and ‘Abdullah Bin Saba΄, he has recorded parts of the story of Sabaians, through Abul Qasim Samarqand from Abul Husain Naqqoor from Abu Taher Mokhallas from Abu Bakr Bin Saif from Sari from Shoaib Bin Ibrahim from Saif.

Therefore, the origin is Sari, one of the two channels from which Tabari has recorded.

19) Ibn Badran (d. 1346 H.L. - 1851 A.D.)



Ibn Badran, has recorded stories in his book Tahzib without mentioning the names of the persons from whom he has quoted. He has written some of the story of Ibn Saba in his book without naming the originators. But in the biography of Ziad Bin Abih he has mentioned Tabari in connection with Saif's stories (vol.5, p.406).

20) Ibn Abibakr (d.741 H.L. - 1256 A.D.)



Ibn Abibakr has a book called al-Tamhid, from which some writers have quoted. The book concerns the killing of Caliph ‘Othman and in its preface the name of al-Fotuh, the book of Saif is mentioned, as is also the name of Ibn Athir. Ibn Athir has quoted from Tabari and Tabari from Saif. So far the tales of Saif have three principles sources:-

1) Tabari (d. 310 H.L. - 825 A.D.);

2) Ibn ‘Asaker (d. 571 H.L. - 1086 A.D.);

3) Ibn Abibakr (d. 741 H.L. - 1256 A.D.).

Some writers have quoted from one source, some from two, and some from all three.

21) Sa'id Afghani



In his book Aisha and Politics, Sa'id Afghani has written some of the stories of the Sabaians under the following titles.

"Prophet against ‘Othman And The Consequence."
"Bin Saba The Secret Dreadful Hero."
"Observation of the Reconciliation," and "The Plot."

He also mentions the Sabaians in other chapter of his book. His principle source is Tabari, followed by Ibn’Asaker, then Tamhid of Ibn Abibakr. He relies on Tabari more than anyone else, giving as his reason the trust he has in Tabari, saying that Tabari is more dependable, and that all previous historians have trusted him. He then says "As far as I could, I have quoted from Tabari's book exactly as it was."

22) Dhahabi (d. 748 H.L. - 1263 A.D.)



There is another channel for the tale of Ibn Saba namely Dhahabi's recording. He has written some parts of the story in his book The History of Islam (vol.2, pp.122-128) where he has recorded the killing of ‘Othman among the events of the year 35 H.L. He begins as follows:-

"And Saif Bin ‘Omar said that ‘Atyya said, that Yazid al-Faq'asi said when Bin Sawda went to Egypt..........." Dhahabi has also written another story told by Saif in more detail than Tabari. Later he has recorded a summary of what Tabari has written. The original of the stories written by Dhahabi concerning Sabaians and others, can be found in the preface to his book.

1) Books such as al-Fotuh by Saif, from which Dhahabi has obtained the most important material for his book.

2) Books from which he has obtained that which he has recorded as the summary.

3) Books he refers to frequently to, such as Tabari.

Since Dhahabi has mentioned the book al-Fotuh by Saif and he lived in 8th Century of Muslim era then the book al-Fotuh must have been available until then.

In summary we can say that all these historians referred to have taken their stories and tale of ‘Abdullah Bin Saba΄ from Saif. Four of these historians: Tabari, Ibn ‘Asaker, Ibn Abibakr and Dhahabi have taken their stories directly from Saif, while others have got their stories indirectly from Saif.

The chart on the next page indicates the channels through which the Sabaians tale has been recorded from its original story teller Saif.


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