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

3. Reddah (Heresy)

The opponents of Abu Bakr, outside the capital, were called ‘Heretics,' and the wars fought against them were camouflaged as holy.

Heresy in Islam



Heresy is Irtidad in Arabic meaning ‘turn.’ The Holy Qur’an says,

"When the errand boy laid Joseph's shirt Jacob's face, his sight returned (Irtadda) to him."

The word ‘Radda’ is also used in the Qur'an to mean ‘turn away from religion' as in the following verse;

"Believers, if you listen to a group of those to whom the Scriptures were given in the past, they will turn you (Yaruddoukom) into unbelievers despite your faith."

Again in this verse : "Believers, if any of you turns away (Yartadda) from his religion, God will bring forth people whom He loves and who love Him. They are lenient towards believers and strict with unbelievers."

We also read in the Qur'an: "They fight with you so as to turn you away (Yaroddukom) from your religion, and if you give up your faith, and then die, your work will come to nothing." But the word ‘Irtadda’ has been associated so often with heresy, that nothing but heresy comes to mind when it is used.

Heretics in the Prophet's time



Some Muslims turned away from Islam during Muhammad's time such as the following: Abdullah Bin Abi Sarh.

Abdullah was one of the scribers of the ‘Inspired' Qur'an, who ran back to Mecca from Medina. He used to tell Quraish, that he wrote different words, to those which Muhammad dictated. For instance when Muhammad said, "God is all knowing and wise," Abdullah asked if he could write - "God is almighty and wise." Muhammad would say "That is just as applicable."

On the day he conquered Mecca, Muhammad said, "The blood of Abdullah is worthless, and if even he sought sanctuary at the Ka‘ba, he must be killed." ‘Othman hid him, and later took him to the Prophet asking pardon, which was granted.

Another heretic was ‘Obaidullah Bin Jahsh the husband of Umm Habiba, who emigrated to Ethiopia. He was converted to Christianity, and died there as a Christian.

Abdullah Bin Khatal was another heretic who was murdered whilst holding the cover of the Holy Shrine of Ka‘ba, seeking sanctuary.

Heresy in Abu Bakr's time



The soul searing news of the death of the Prophet, spread swiftly throughout the Arabian peninsula. Those tribes who,. so far, had not embraced Islam, rejoiced, and continued their activities against Islam. The Muslims tribes also became restless because they had heard that some of the companions of the Prophet, because of party politics, were fighting one another for the position of the Caliphate.

The disapproval of the relatives of the Prophet, Bani Hashim's, and the opposition of Sa‘d, the chief of the Khazraj tribe, to Abu Bakr as Caliph, caused some Muslim tribes to suspect the Caliphate office. They did not renounce their faith, nor did they reject prayer, or object to paying tax, they only refused to pay the due tax to Abu Bakr's government. These opponents were called heretics and they were to be eliminated by wars, camouflaged as holy.

After the destruction of their Muslim opponents, the government fought the pagan tribes and the false prophets and their organizations. Finally, expeditions were sent outside Arabia. All those battles fought in Abu Bakr's time, were called Reddah, (war against heretics). So the Muslim opponents of Abu Bakr outside Medina, were called ‘Mortaddin' (Heretics).

Dr. Hassan Ebrahim supported this idea in his book The History of Islamic Politics page 251 reads - "After the Prophet of God passed away and his death was confirmed, some Muslims hesitated about the truth of Islam, and some were afraid that the Quraish, or indeed any other tribe, could come to power and form a dictator state.

They had realized that only the Prophet of God was infallible, and any other person who succeeded him, would not have the characteristic, which allowed him to treat all men, like the teeth of a comb, as equals. Therefore they suspected, that if the successor of the Prophet favored his own family and tribe, and under- estimated the other tribes, it would destroy Islamic social justice.

We guess this because we see that, after the Prophet, each Arab selfishly supported his own family tribe, and the Arab's old natural way, returned. In Medina the Ansars (Helpers) were afraid that the Muhajirs (Immigrants) and the Quraish tribe would come to power. These two were suspicious of each other. The Ansars wanted a coalition government.

The Muhajirs wanted the chief to be from their tribe, and the assistant chief from the Ansars. The Aws and Khazraj - sub-divisions of the Ansars, betrayed each other during the election of the Caliph.

"Mecca was no better than Medina as the election caused tribal conflict there as well. Banu Hashim's disagreed with Abu Bakr .as Caliph, ‘Ali refused to support Abu Bakr and Abu Sufyan tried to persuade ‘Ali to arrange a coup d'etat.

"Finally the Muhajirs, Ansars and Quraish, who were pioneers in Islam and supporters of Islam, and relatives of the Prophet, could not unite to form a government peacefully. This made other Arab tribes disillusioned, and finally they gave up hope of having any vote, or chance in the government.

Hence most of them objected to Abu Bakr as Caliph and refused to pay him the due alms tax. Some foreign scholars take this as heresy, and as evidence of the advance of Islam by the sword in Arabia. That is not true however, because those people whom Abu Bakr fought as heretics, had remained faithful to Islam. They were of two groups.

1. The group who believed that the alms tax was the Prophet's levy, and after his death no one was entitled to ask for it; so they refused to pay it to Abu Bakr - and for this he fought them. ‘Omar pleaded on behalf of those people saying, "The Prophet used to say, ‘I fight people until they believe in one God, and anybody who believes in God, his blood and belongings will be protected."

2. The group who did not believe in the faith. In fact they were not Muslims. The Islamic state at Abu Bakr's time cared about only carrying out death sentences, and was not concerned about heretics returning to Islam."

Yet, according to Islam, as pointed out by Dr. Hassan Ebrahim, "Any heretic must have three days to discuss his views with the religious authorities. Hence - ‘Let accusations be proved before he perishes, and he who remains safe does so by proof."

To clear up the matter, we refer to some views by Sunnis leaders. "Imam Abu Hanifah says: ‘The shortest time allowed for a person to make up his mind is three days. If the heretic asks for grace, give him three days to discuss points.”

"Imam Malik says: ‘A heretic, be he slave or free, man or woman, give him three days from the day proven to be heretic. He can have food and must not be tortured.”

"Imam Shafe‘i says: ‘Heretic, man or woman, must be respected because he or she was a Muslim sometime. Some say give him or her, three days grace.’

"Imam Hanbal says: ‘Heretics, men or women, adult and if not insane must be invited to Islam for three days.’

"As well as the above views, it is not right to say that a Muslim has renounced his faith just by guess work, unless every Muslim says he is a heretic. Some Muslim scholars have said that if a man is one percent Muslim, it is not right to hold that man as a heretic unless it is proven that he is."

This is the end of Dr. Hassan Ebrahim's saying in the book of History of Islamic Politics.

Ibn Kathir in his book Albedaya Wannehaya, vol.6, p.311 says, "All the narrators, except Ibn Majah have recorded that according to Abi Horayra, ‘Omar objected to Abu Bakr fighting people, saying that the Prophet protected the soul and belongings of anyone who confessed to the oneness of God and the apostleship of Muhammad, unless they were found guilty.

Abu Bakr replied, ‘By God, I will fight those who do not pay me the tax which were paying to the Prophet of God. Let it be a camel or a foot-tether of a camel. By God, I will fight anybody who differs between paying tax and saying prayers. I will fight until they give me the due tax which they gave to the Prophet.' ‘Omar said, ‘When I saw Abu Bakr's determination to fight, I understood that he was right.' "

According to Tabari (vol.2, p.474) heretics called on Abu Bakr in groups, agreeing to the prayers, but against paying tax. Abu Bakr would not accept their views and sent them away. Ibn Kathir in Albedaya Wannehaya (vol.6, p.311) says that groups of Arabs were coming to Medina who accepted the prayers but rejected the tax. There were some who did not want to pay tax to Abu Bakr, some of them were reciting this verse:

When the Prophet was among us we were obedient, But Abu Bakr's reign is a peculiar incident, Which has broken our back. We will rise, Yet, he may make his son Caliph when he dies.

In Tabari (vol.2, p.48) Saif has recorded from Abi Makhnaf that the horsemen of the Tay Tribe made remarks about the horsemen of the Asad and Fazareh tribes, when they passed one another. But there were no clashes between them. Asads and Fazarehs men used to say, "We will not agree with Abul-Fasil" (Nickname of Abu Bakr, meaning the father of the baby camel). The horsemen of the Tay Tribe would reply,

"We are sure you will agree with Abul-Fahl al-Akbar." (Meaning the father of the big camel, the great man).

From the above story it is understood that the heresy in Abu Bakr's time was not rejecting the faith, but in abstaining from paying tax to Abu Bakr.

Since the defeated parties were Badouins and Nomads, they had no chance to rule; but their opponents, the then rulers, had power in their hands for a long time, including the period in which the history of this time was written.

Also the history of the events which has reached us are recorded by their authority. It is up to us to investigate the truth of those stories written about the defeated people.

Tabari in his book (vol.6, p.461) has recorded from Saif that Arabs rejected their faith after Abu Bakr became Caliph. Heresy was the general trend of the day, but there were tribes where only a part became heretical. Only the tribes of Quraish and Thaqif remained faithful.

Saif has surpassed ‘Antara Bin Shaddad and other fiction writers in imagination. The heroes of Saif's stories walk on the waters without wetting their feet. They converse with wild animals - angels communicate with them - they bring forth fountains from stones in the desert. Moreover, Saif has told his stories in such a way as to please the then rulers, and to conceal the fact they were unpopular.

To show in what manner Saif has written his stories, we shall reproduce some of them from his book al-Fotouh Wal- Reddah recorded in Tabari’s book.

4. Malik Bin Nowaira

This man was a member of the Yarbou‘ tribe of the Tamim clan. He was known as Abu Hanzalah and his nickname was Jafoul.

Marzobani has recorded that Malik bin Nowaira was a learned poet, and an outstanding horseman in his tribe. After he embraced Islam, the Prophet appointed him as the tax collector for the family group. When the Prophet passed away Malik did not give his collection to the Government, but distributed it among his own family saying: “The money you gave me I shall return. Tomorrow's problem is not our concern, if someone, someday, tries to reinstate Islam, we will be loyal to that state.”

Tabari, in vol.2, p.503 has recorded the story from Abdul Rahman Bin Abu Bakr as follows:

"When Khalid's army reached Botah, he sent a group of soldiers, under the command of Zerar Bin Azwar, to attack Malik's tribe overnight. Abu Qatada, a member of that army said later, ‘When we took Malik's tribe by surprise overnight we frightened them. They put their amour on hurriedly, and declared that they were Muslims. Our commander asked them why they were armed, and they asked him the same question. We asked them to put down their arms, if they were Muslims, and they did so. We then said our prayers, and they did likewise."

Ibn Abilhadid in his book says, "When they relinquished their arms, the soldiers handcuffed them, and took them to Khalid."

In Kanzul Ommal, vol.3, p.132 and in Ya‘qoubi, vol.2, p.110, the above story is recorded as follows: "Malik Bin Nowaira with his wife came to Khalid. Khalid on seeing the lady fell in love with her, and said to her husband, ‘You shall never return home, by God, I will kill you."

In Kanzul Ommal, vol.3, p.132, is written that Khalid accused Malik of heresy, which Malik denied and both Abdullah Bin ‘Omar and Abu Qatada interposed on his be- half. But Khalid ordered Zerar Bin Azwar to behead him. Then Khalid took his wife Umm Tamim and slept with her.

In Abdulfada, page 158 and in Alwafayat it is recorded Abdullah Bin ‘Omar talked unsuccessfully to Khalid concerning Malik, and Malik pleaded to be sent to Abu Bakr for his decision. Khalid said, "God will not forgive me, if I forgive you," and he ordered Zerar to behead him. Malik looked at his wife saying, "You are the cause of my being killed." Khalid said, "God has caused your death because of your heresy." Malik said, "By God I am a Muslim and my faith is Islam." But Khalid ordered Zerar to behead him.

It is recorded in al-Esaba, vol.3, p.337 that Thabet Bin Qasim has written in al-Dalael that Khalid fell in love with Malik's wife at first sight, as she was very beautiful. Malik said to his wife, "You have killed me."

It is also written in al-Esaba that Zubair Bin Bakkar recorded from Bin Shahab that Khalid ordered Malik's head to be used as fuel for the cooking fire. But before the fire reached the skin of Malik's head, the food was cooked, Malik had abundant hair. Khalid, that very night, married the wife of the murdered Malik.

Abu Namir Sa‘di has composed the following poems:- Do the horsemen who attacked us at night, know that we will never see the morning bright? Khalid had to get rid of Malik obviously, To possess the woman whom he loved previously, Khalid had not the will power to shun his desires, And to avoid the sin, he had not the piety required. In the morning of the night that poor husband vanished, his wife in Khalid's hand.

It is written in Esaba that Minhal saw the headless corpse of Malik and covered it.

That was the story of Malik. Let us now find out what was the reactions of the government towards its General.

Ya‘qoubi has recorded that Abu Qatada reported the event to the Caliph Abu Bakr and said, “By God I will never go anywhere under Khalid's command. He has killed Malik, although he was a Muslim.”

Tabari recorded from Ibn Abibakr that Abu Qatada swore that he would never fight under Khalid. Yaqubi has recorded that ‘Omar Bin Khattab said to Abu Bakr, “ O successor of the Prophet of God, Khalid fell in love with Malik's wife, and on the same day killed Malik who was a Muslim." Abu Bakr wrote to Khalid for an explanation, and Khalid came to Abu Bakr saying, “ O successor of the Prophet of God, in killing Malik I made a rightful decision, but I also made a mistake."

Motammim Bin Nowaira, brother of Malik, composed a number of poems lamenting the murder of his brother. He went to Medina and joined in the congregational prayers lead by Abu Bakr. After the prayer Motammim leaned back on his bow, and addressing Abu Bakr he recited:-

O Bin Azwar, you threw the body of a noble man on the floor, Whilst the gentle morning breeze was caressing our door. You deceived him using the name of the Almighty God.

But faithful Malik had always honored his word. Abulfada has recorded that when the news of Malik reached Abu Bakr and ‘Omar, ‘Omar said to Abu Bakr, "Khalid has undoubtedly committed adultery; you should have him stoned." Abu Bakr replied, "I will not do that." ‘Omar then said that Khalid had murdered a Muslim, and therefore should be sentenced to death. Abu Bakr said that Khalid had carried out his duties and he understood them - but he had also made a mistake. ‘Omar asked Abu Bakr to dismiss Khalid. But Abu Bakr said, "I will never sheath the sword which God has taken from its scabbard."

Tabari has recorded from Ibn Abibakr that Khalid made an excuse to Abu Bakr saying that Malik had said to him, "I do not think that your companion (The Prophet) has said this and that." Khalid had replied, "Was not he (The Prophet) your companion?" and he had ordered him to be beheaded and all the men who were with Malik, to be beheaded also.

When the news came to ‘Omar he discussed it with Abu Bakr saying, "The enemy of God has killed a Muslim and, like and animal, has immediately molested his wife."

Khalid returned home, then went to the Mosque wearing a robe marked with rust from his armor, and a feather in his helmet like a Muslim soldier. He passed ‘Omar who furiously rushed at him, pulling the feather from his helmet saying, "Like a hypocrite you have killed a Muslim, and like an animal rushed at his wife, by God I will stone you to death. That is what you deserve."

Khalid kept quite thinking that Caliph Abu Bakr would also say that he was guilty. But when Khalid reported his successful expedition and confessed his mistake, Abu Bakr forgave him. On his 'way back from seeing the Caliph, Khalid passed ‘Omar again and shouted at him. " O son of Umm Shamlah - now tell me that which you wanted to say." ‘Omar understood that Abu Bakr had forgiven Khalid, and he left the Mosque and went home quietly.

This is the end of Khalid and Malik's story according to authentic sources. But Saif has told that story in seven events, each one complementary to the other, and Tabari has recorded it with the events of the year eleven Hijri as follows:-

Malik's story according to Saif



1) Tabari when recording Saif's saying about Bani Tamim and Sajah says, "When the Prophet of God passed away, his representatives in Bani Tamim disagreed with one another as to whom they must pay the tax they had collected. In fact the people of the land of Bani Tamim were divided, some remaining faithful, and arguing with those who did not submit to Abu Bakr. Malik was one of the opposition and did not pay the tax, which he had collected, to Abu Bakr."

Sajah, who claimed to be the prophet after the Prophet of God, wrote a letter to Malik requesting a meeting. Malik, Sajah and Waki‘ met and made a pact of non- aggression and mutual defense.

2) Saif recording the heresy of the inhabitants of Bahrain, says, "‘Ala΄ Bin Hazrami was sent to deal with the heretics at Yamama. They were divided into two parties - heretics and faithful, arguing with one another. The faithful- joined ‘Ala΄ Bin Hazrami. Malik and his companions were at Botah, and they had an argument with ‘Ala΄ Bin Hazrami."

3) Saif also, in relation to the above events, says, "When Sajah returned home, Malik was doubtful and a bit worried. Waki‘ and Sama‘a admitted that they were wrong, so they repented sincerely, and gave the delayed tax at once to Khalid. There was nothing disorderly in the province of Bath Hanzala except for the behavior of Malik and those who were with him at Botah. Malik was not stable - one day he was normal, and the next day he acted strangely."

4) Saif again narrates that when Khalid cleared the districts of Asad and Gatafan of heretics, he set off for Botah where Malik lived. The Ansars were not sure about Malik, and did not accompany Khalid, saying that they had had an order from Caliph to remain at Bozakha. Khalid said it was his business to communicate with the Caliph, as he was the army commander.

He also said that he would never force anyone to accompany him on his mission to deal with Malik. Then off he went. The Ansars realized their mistake and following Khalid, they eventually caught up with him. Khalid continued until he reached Botah, and found no one was there.

5) Saif also narrated that Malik addressed his people as follows - " O Bani Yarbou‘ tribesmen, we opposed the officials and commandants, but we lost our campaign against them. I advise you not to stand in their way. Go to your cities and your homes. These rulers came to power without the people's consent." After this speech people scattered and Malik too went home.

So when Khalid arrived at Botah, he found no one was there. Khalid then sent his men as Islamic missionaries, to arrest those who did not accept their views, and to kill anyone who resisted. In fact Abu Bakr's order stated: "Say the call for prayers wherever you go.

If people do not join the call for prayer, attack them suddenly, and destroy them - by fire, or any other means. If they join the call to prayer put them to the test. If they agree to pay their tax, accept their Islamic faith, otherwise their reward is destruction."

Khalid's soldiers brought back Malik, his cousins, and some of his tribesmen, from their expedition. Abu Qatada and some other soldiers bore witness that Malik and his people had joined the call prayer, and had said prayer with them.

But because of the difference in the soldier's stories about Malik, he was imprisoned overnight with his people. But it was a very cold night, and Khalid ordered that the prisoners be kept warm. The words used by Khalid in giving this order, also means ‘Killing’ in the language of some tribesmen adfe’ouosara’akom' - so they killed Malik and his companions.

The executioner of Malik was Zerar Bin Azwar. The screams of the dying brought Khalid out of his house, where he learned of the execution. He said, "What God has decreed, has been done."

After this event Abu Qatada argued with Khalid, and went to Medina to report to Caliph. Abu Bakr heard the story but showed dissatisfaction to Abu Qatada. ‘Omar inter-ceded, so Abu Bakr forgave Abu Qatada, and sent him back to join Khalid on the battlefield. Khalid married Umm Minhal, the wife of the murdered Malik, but did not live with her until the end of the mourning period of her former husband.

‘Omar said to Abu Bakr - "There is some kind of disobedience in Khalid's sword - at least in the case of Malik." Abu Bakr did not take any notice as he never rebuked his men for their mistakes. So he ordered ‘Omar to stop slandering Khalid and said, "Khalid might have misinterpreted his mission." Abu Bakr then paid Malik's blood money, and wrote to Khalid telling him to come to Medina. Khalid reported this event to Abu Bakr who forgave Khalid's mistake, but reproached him for the marriage as it was against Arabic custom.

6) Saif, in another place, says that some soldiers witnessed Malik's prayers, but others denied this and justified his execution. Malik's brother composed some mourning poems, and asked for his brother's blood money, and the return of the prisoners. Abu Bakr granted the release of the captives. ‘Omar insisted on the dismissal of Khalid as he could not control his sword. But Abu Bakr said that he would not ,put the sword of God, which was against unbelievers, back in its sheath.

7) Saif in his last narration, says that Malik had an abundance of hair. When the heads of the executed were used as fuel for the cooking fire, the fire had reached the skin except in the case of Malik's head, because of his plentiful hair. Motammim had composed a poem, and had expressed admiration for the empty stomach of Malik as an example to all his warriors. ‘Omar who had seen Malik in the presence of the holy Prophet also admired Malik.

This is the last of the records which have been found in Saif's writings regarding Malik.

The source of Saif's narrations



According to Saif, the first three of the seven above quotations, were from Sa'ab, son of ‘Atyya, who in turn learned of them from his father. ‘Atyya son of Bilal. The fifth and the seventh quotations were passed on by ‘Othman, son of Sowaid, son of Math'abah.

Who are Sa‘b, ‘Atyya and Othman?



There is no trace of Sa‘b, ‘Atyya or ‘Othman, the three original story tellers; whom Saif has quoted, in any history book.

We can therefore say that these three are among the one hundred and fifty Sahabis (companions of the Prophet) invented by Saif.

Saif has in some cases in his stories, substituted imaginary characters, as in the case of ‘Othman, from whom he has recorded. There is no trace of ‘Othman in any book except in Saif's book. Sowaid the father, and Math'abah (Sho'bah) the grand-father of ‘Othman were living persons.

In the stories of the dogs at Haw’ab, the real woman Umm Qerfa is the mother of a fictitious character, Umm Zamal, and a real man, Hormozah, is the father of Qomaze- ban, also an imaginary character invented by Saif.

Why Saif's narrators are fictitious?



The biographers have compiled lists of all and each narrator who lived from the time of the Prophet, as far forward as the ‘Abbasid dynasty, who ruled after Amawid dynasty. Those narrators who met the Prophet are the first group, are called Sahabis.

The second group are those who met Sahabis, and have obtained stories from them, these are called Followers, and lived till the year 126. The last group of followers have only collected facts from the early followers, and they lived until the year 132. These are fourteen groups in all, and the last is during the time of Mansoor the second ‘Abbasid Caliph.

Other biographers have listed the narrators, who passed away in each ten years as one category. So accordingly, the first group are those narrators who died in the first decade, and the second are those who died in the second decade, and so on. The narrators were called ‘Learned’ and those who passed the stories to them were called ‘Sheikh’.

The life of each and every Sheikh, and ‘Learned’ is recorded in detail, where they resided, and whether they were Shi‘ah or Sunni, whether they were extremists in favor or against ‘Ali, whether they were pro or anti-government.

The books compiled are differently catalogued - some in alphabetical order as Tarikh-Kabir, etc. Others according to time, as Ibn Athir, etc. Some biographers have arranged the names of the narrators according to their residence, Mecca, Medina, etc.

The science of narration was the most interesting and popular subject of the day, and different biographers have classified the names of the narrators in different ways, and have given their utmost care to record the particulars. Even so there are books written correcting the mistakes of biographers, such as al-Mukhtalif, etc., so there is not a single doubtful point as to the identity of the narrators.

Since the number of the narrators were limited at the time of Umayeds, and Saif has written his two books to please the then rulers, Umayeds, when we cannot find the names of the persons from whore Saif has recorded, on the basis of the above explanation, we can say that Saif has invented his narrators, and quoted from these fictitious characters.

The Text of Saif's stories



In some cases Saif has used the names of some real narrators in his fictitious stories, such as in the fifth and seventh episodes, we have mentioned previously. Careful and systematic study, according to the rules of the science of the narration, reveals the invalidity of those quotations.

Comparison



Comparison between Saif's sayings and other narrators saying about Khalid shows that Saif has manipulated the event to clear Khalid of accusation, of his aggression against Malik, and the assault on Malik's wife. He prepares the background by; firstly accusing Malik of having doubts about Islam; secondly the arguments of the faithful with him and thirdly the return of Sajah, and the hesitation of Malik. Then because other sources have reported that Malik was alone, Saif suggests that Malik had troops with him, but he dismissed not because he repented but because of his fear. Saif thus declares that Malik was a heretic.

In other narrations Saif has suggested Malik's heresy without mentioning Khalid's name to distract readers' attention from Khalid's order of killing Malik and his association with Malik's wife.

Saif has invented the dispute of the soldiers regarding Abu Bakr's command, to destroy Malik, in the presence of Khalid so he clears the Abu Bakr as well as Khalid. Saif wanted to show that Khalid was unwilling to kill Malik - he just gave an order to keep the prisoners warm, but the soldiers thought he meant ‘Kill’ because of misunderstanding due to dialect difficulties, yet the one who gave the order, and the executors had the same dialect (Quraish and Bani Asad). The fact remains that assuming a misunderstanding caused the execution, then why were the heads used as fuel on a cooking fire.

Tabari has recorded Malik's story from Saif and Ibn Athir, Ibn Kathir, Mirkhand have quoted the ‘facts’ written by Tabari. If other historians documents, by other authors, who have mentioned Malik's story from other sources than Saif are examined, then discrepancies between Saif's ‘Facts' and the truth emerges. Those other sources which state that Khalid gave an explicit order to kill Malik as follows:-

Fotoohol Boldan By Baladhori Page 105Tahzib By Bin ‘Asaker, Vol.5

Page 105, 112

Alkhamis By Diyar Bakri, Vol.2 Page 333 al-Nihaya By Bin Athir, Vol.3 Page 257 al-Sawa‘eq almohreqa By Bin H ajar Makki Page 21 (Egypt edition)

Taj al-‘Aroos By Zabidi, Vol.8 Page 75

The above was one of the wars under the title of Heresy (Fought by Abu Bakr). This war may be taken as an example.

5. ‘Ala΄ Bin Hazrami

‘Ala΄ Bin Hazrami son of Abdullah son of ‘Ebad son of Akbar son of Rabi‘a son of Malik son of ‘Owaif Hazrami. His father Abdullah was a citizen of Mecca and very close friend of Harb Bin Umayya. The Prophet appointed him as Governor of Bahrain. Abu Bakr and ‘Omar allowed him to hold his position until he died in the year 14 or 21 Hejir. (al-Esti‘ab, 3rd Edition, pp.146-148 and al-Esaba, 2nd Edition, p.491).

Saif tells us about ‘Ala΄ Bin Hazrami.

In Tabari 2 - 522, 528 Saif records from Menjab Bin Rashed that Abu Bakr ordered ‘Ala΄ to fight the heretics of Bahrain. Menjab was of that army. He says, "We arrived at the plain of Dahna, where God had decided to show us a miracle. ‘Ala΄ and we were all dismounted from our mounts. Suddenly our camels took fright and ran away with all our provisions, and left us with nothing in the middle of that stony desert.

Also before we had had time to put up our tents. We were most distressed and bewildered, and made our will to one another. A call came from ‘Ala΄ to go to him - all of us. So we joined him. He asked the reason for our dismay and we replied: "What do you expect of a group of whom nothing will be left tomorrow, except their place in history." He consoled us saying, "Muslims put their trust in God, surely God will not forsake those who are in a position like ours." The next day after dawn prayer, ‘Ala΄ knelt down and we did the same and we prayed to God for water, ‘Ala΄ then noticed some ripples. He sent a man to see if it was water, but it was only a mirage. The same mirage was observed later.

The third time the messenger returned with the news that there was water, so the troops drunk and washed, then suddenly our camels were sighted, and they had returned of their own accord with our provisions intact just the same as when they disappeared.

After we left that place my friend Abu Horayra asked me if I would know the place again, where the water was found. I replied that I knew the place better than anybody else. He asked me to take him to the water again. I did so; but there was no water, no pond, yet we found a jug filled with water. Abu Horayra said that it was his jug which he had left by the pond purposely to find out whether there was a pond there or whether a miracle had occurred.

Menjab swore that he had not seen water there before and Abu Horayra thanked God for this miracle. Then Saif says ‘Ala΄ won the war (against heretics) during a night when they all (heretics) were drunk.

After ‘Ala΄ was certain of the destruction of the heretics he set out with his troops for Darin; but before his departure he delivered a sermon to his soldiers. He said that God manifested a miracle in the land to encourage them with the water. (in their next assault on the heretics). He then ordered the attack saying, "Let us advance and cross the sea, God has encompassed the enemy in one place for you." The soldiers shouted, "By God we will never be afraid again since we saw the miracle in the desert of Dahna." ‘Ala΄ mounted and with his soldiers arrived at the sea.

They went in the sea some mounted and some on foot. They were reciting, " O Merciful, the Benevolent, the Patient, the Eternal, the Living, the Giver of Life, the Self-Supported, there is no God but You. O, our Lord." The water appeared to them to be shallow, to the depth only of a camel's ankle, although the distance of that island was one ,day's journey by boat from the shore. They reached the island and a pitched battle took place there (between

‘Ala's soldiers and the heretics) and the enemy was entirely destroyed.

None of the heretics were left behind to take their news back. Their wealth and families were captured and distributed. A mounted man received six thousand and a foot soldier had two thousand. ‘Afif Bin Mondher composed the following verse on that occasion:

God the almighty brought the sea under our control - An event more miraculous than the role Played by Moses on Red Sea and Nile River. The Divine wrath fell upon each unbeliever A spring gushed forth from beneath the pebbles, And we again, heard the ringing of our camel bells.

A monk was travelling with ‘Ala's army who embraced Islam after the troops returned victoriously to Bahrain and the land cleared of heretics. People asked the monk why he had converted. He said he had observed three Divine Signs, and he was afraid of being changed to an animal if he did not convert to Islam. He was asked about the three signs and he named them thus:-

1) The Spring which appeared from beneath the pebbles,

2) The turning of the rough sea.

3) The prayer recited by the soldiers, as follows, “O God you are the most Merciful. No one is God except You, Self-created; nothing was prior to You, Eternal, Conscious, Living who never dies, the Creator of the Invisible and the visible. You are in constant control. You know without learning."

The monk said that those soldiers were in the right so the angels were on their side. The story of the monk has been repeated often afterwards. ‘Ala΄ wrote a letter to Abu Bakr telling him that after experiencing some difficulties God has helped them by causing a spring to gush from beneath the pebbles.

‘Ala΄ in his letter asked Abu Bakr to pray for the Muslims troops fighting in the cause of God, and Abu Bakr did so, and said that the Bedouins used to say, "Loqman, the wise, stopped people digging a water well in the desert of Dahna, because no rope was long enough to reach the water which would be so far below the ground." Abu Bakr then said that the appearance of water was one of the biggest signs of God and he had never been heard before by any nation, and he added “ O God do not take the bliss of Muhammad away from us.

Ibn Kathir in his book (vol.6, pp.328-329) has recorded the above story from Saif. Abulfaraj in his book al-Aghani has quoted from Tabari who has in turn recorded from Saif. Other scholars have recorded that story from Saif.

The origin of Saif's story



Saif has narrated ‘Ala's story from Sa‘b son of ‘Atyya son of Bilal, that is, passed down from grandfather to father and to son. We have shown when discussing the story of Malik that the above family line of narrators has been invented by Saif.

‘Ala's story by other than Saif



Baladhori in Fotoohol Boldan (pp.92-93) says that during ‘Omar's rule ‘Ala΄ was sent to Zara and Darain. He made a treaty with the people of Zara to take one third of the gold, silver and other wealth of the town plus half of the wealth from outside of the town. Akhnas Bin ‘Amery the representative of the town said to ‘Ala΄ that the treaty applied only to the people of the town of Zara and did not apply to their relations who live in the neighboring town of Darin.

‘Ala΄ took Karaz al-Nokri as his guide, and crossed the sea on a strip of land to Darin. There he attacked the inhabitants, killed their fighting men and captured their families.

Wars against Heretics - Comparison and Conclusion



Saif writes that:-

1) A miraculous fountain appeared where even Luqman, the wise, did not expect water.

2) The camels returned of their own accord.

3) The soldiers walked in the sea, as in the land, even more miraculous than the miracle of Moses. He then supported the truth of these miracles, by telling of a monk embracing Islam seeing those signs. He emphasizes that his miracles occurred by the letter of ‘Ala΄ to Abu Bakr asking for blessing.

Tabari, Hamawi, Ibn Athir, Ibn Kathir and some other writers repeat Saif's saying in their books, and Muslims have accepted it as an Islamic History. Yet there was no miracle, the city had access to the mainland by a strip across which the soldiers marched. Also the event did not happen in Abu Bakr's time, but during ‘Omar's rule.

Saif is alone responsible for the inventing of these stories as he is alone presenting them, just as he is alone saying that none of the enemy was spared to take the news home.

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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