Alhassanain(p) Network for Heritage and Islamic Thought

Investigation concerning Saif and his Narrations

Who is Saif?

According to Tabari, vol.l, p.1749, (Europe) and Lobabul Ansab, vol.1, p.49, Saif's full name was Saif Bin ‘Omar al-Tamimi al-Osayyadi. According to Jamharatul Ansab, p.199 and Ibn Doraid's book, al-Ishtiqaq, pp.201-206, Osayyad's name was ‘Amr Bin Tamimi. Because Saif was a descendent of ‘Amr he has contributed much more about Bani Amr's heroic deeds than others.

It is written "Osady" in Ibn Nadim's book, Fihrest, instead of Osayyad.

It is recorded in Tahzibul Tahzib, al-borjomi wal Sa‘dy or al-Zaby (البُرجُمي والسَّعدي او الضّبي ). If this were true it only reveals that the Borjom tribe and Osayyed had some agreement (peace treaty etc.) between themselves since Borjom and Osayyed were not close relatives even if we believe that both tribes were descendents of Bani Tamim.

It is recorded in Tahzibul Tahzib, Kholas atul Tahzib and Hidayatul ‘Arefin that Saif came from Kufa and resided in Baghdad.

According to Kholasatul Tahzib, Saif died in the year 170 H.L. It is written in al-Tahzib, "I have seen Dhahabi's hand writing saying that Saif died during the rule of Haroon al-Rashid."

Ismail Pasha in his book al-Hidaya, says, "He (Saif) died in Baghdad during the rule of Haroon al-Rashid in the year 200 and al-Rashid died in the year 193." No one else has said so, neither has Ismail Pasha revealed the source of his information.

Saif's Books

According to al-Fihrest and al-Hidaya, Saif wrote two books:-

1) al-Fotooh al-Kabir wal Reddah.

2) al-Jamal wa Masire ‘Aesha wa ‘Ali.

And according to al-Lobab, Tahzib and Kashful- Zonoon, Saif wrote only the book al-Fotooh.

Tabari in his book has recorded from Saif's two books, al-Fotooh and al-Jamal in the order of the names of people playing parts in the events but he has not made reference to Saif's books.

Dhahabi in his history of al-Kabir; and Ibn ‘Asaker in al-Tamhid have recorded from Saif according to the names of people playing parts in the event and they have made references to Saif's books.

The most famous historians who have written about the companions of the Prophet are Ibn Abdul Birr, Ibn Athir, Ibn Hajar and Dhahabi. These historians have recorded the names of the heroes invented by Saif along with the names of the real Sahabis (Companions of the Prophet).

Geographians such as al-Hamawi, in his Mo‘jam; and al-Hemiari in al-Rouz have named non-existent places invented by Saif. Abdul Momin has recorded Saif's places from al-Hamawi.

Last person, we found, who had said that had Saif's book in his possession is Ibn Hajar (d. 852 H.L.). The author of al-Esabah.

The value of Saif's recordings

1) Yahya Bin Ma‘een (d. 233 H.L.), "His narrations are weak and useless."

2) Nesa’i (d. 303 H.L.) in Sahih, "His narrations are weak, they should be disregarded because he was unreliable and not trustworthy."

3) Abu Dawood (d. 316 H.L.), "Of no value - he is a liar."

4) Ibn Abi Hatam (d. 327 H.L.), "They have abandoned his narrations."

5) Ibn al-Sakan (d. 353 H.L.), " I t is weak."

6) Ibn ‘Adei (d. 365 H.L.), "It is weak, some of his narrations are famous yet the majority of his narrations are disgraceful and not followed."

7) Ibn Hebban (d. 354 H.L.) "In the stories he has made, he has mentioned the names of trustful men, but they say he was accused of heresy and forged narrations."

8) Al-Hakem (d. 405 H.L.) "His narrations are abandoned, he was accused of heresy."

9) Khatib al-Baghdadi.........

10) Ibn ‘Abd al-Barr (d. 463 H.L.) narrated from Abi Hayan that "Saif's narrations are abandoned, we mentioned them for knowledge only."

11) Safiod Din (d. 923 H.L.) "Considered weak."

12) Firoozabadi (d. 817 H.L.) in Tawalif mentioned, Saif with the others saying they are weak.

13) Ibn Hajar (d. 852 H.L.) after one of his narrations mentioned, that it is narrated by weak narrators, weakest of them all is Saif.

These are the biographers views about Saif and his narrations. Now let us consider the narrations themselves. And to do so we have to refer to the history of al-Tabari among others because it is dated earlier than others and more referred to in history books. al-Tabari had narrated, too many of Saif's narrations quoting from his two books, al-Fotooh wal-Radah and al-Jamal.

Also he narrated from his narrations about al-Saqifa and the death of ‘Othman. Thus making Saif stories an important reference, referred to all Islamic histories up to day.

We shall consider al-Tabari's history first and then other narrators who depended on Saif's in their narrations and we shall compare and contrast his narrations with others to find out the methods he used in forging them and the value of his stories.

1. Osama army

Tabari (vol.3, p.212; vol.l, pp.1849-1850 EUR), and Ibn ‘Asaker ( v o l l , p.427), with regard to the events of year eleven of Hijra, the recorded history of Osama's Army told by Saif is as follows:-

Story by Saif

"The Prophet of God, before his death, gathered together an army under the command of Osama. ‘Omar Bin Khattab was in that army. Before the army was even clear of the moat of Medina, the Prophet of God died. Osama sent

‘Omar to the successor of the Prophet (the Caliph) to obtain permission for the return of the army to Medina. The companions of the Prophet, who were in that army, told

‘Omar to ask Abu Bakr to dismiss Osama and appoint another commander." Abu Bakr jumped forward and grasped ‘Omar by his beard saying, “ O Bin Khattab let your mother weep at your death bed. It was the Prophet who appointed Osama to be the commander, yet you want me to dismiss him and appoint someone else in his place."

Abu Bakr then ordered the army to proceed and he saw them leave, bidding them farewell saying, "March on, May God destroy you by murder and plague."

The foregoing was related by Saif concerning Osama's army. But others have said that the story is as follows:-

Story by other than Saif

In the year 11 Hijra, on a Monday, when four days remained in the month of Safar, the Prophet ordered the people to be prepared for the war with the Romans. Next day he ordered Osama to command the army saying to him, "Go to the place where your father was martyred, and attack them." On the Wednesday the Prophet developed a temperature and a headache. The next day, the Thursday, the Prophet himself made the Battle standard and handed it to Osama. Osama took the flag and left Medina, choosing Jorf as the camp site.

The senior members of the Muhajir and Ansar parties, Abu Bakr, ‘Omar Bin Khattab, Abu ‘Obaydah Jarrah, Sa‘d Waqqas, Sa‘eed Bin Zaid and others were ordered to form an army under the leadership of Osama. As Osama was a very young man, there were objections to his being made the army commander in preference to those elder Immigrant Muslims.

The Prophet of God heard these objections and came from his house, his head covered with a handkerchief, and a towel over his shoulder, as he was ill. Mounting the pulpit he addressed the people saying, "What are these reports I have heard concerning Osama, who has been appointed commander.

You objected to his father - now you object to him. By God Osama is capable of holding this position, as his father was." The Prophet then came down from the pulpit, and the Muslims who were going to the camp site at Jorf said good-bye.

The Prophet's health deteriorated, and Osama visited him when the Prophet was unable to speak - he could only kiss Osama good-bye. The next Monday the Prophet was better, and he received Osama saying, "Go, good luck to you." Osama returned to the camp and ordered the march. Just as he was going to mount his horse, a message came from his mother saying that the Prophet was critically ill.

Osama, ‘Omar and Abu ‘Obaydah returned to Medina, and that same day the Prophet passed away. After the death of the Prophet, when Abu Bakr became Caliph, he ordered Osama to undertake the same mission as ordered by the Prophet, (Ibn ‘Asaker vol.l, p.433). On page 438 Ibn ‘Asaker also says, “Abu Bakr told Osama that the Prophet had given all necessary instructions, and he was not adding anything to them. Abu Bakr did not listen to those who advised him that expedition be postponed.”

Comparison

Comparison between the above two ways of recording. There are some points worth mentioning about Saif's recording. He says:

1) The army was crossing the moat of Medina when the Prophet died. Saif included this sentence in his book to conceal the fact that there were delays which prevented the army from setting out; and there were no disruptions by the trouble makers who caused the delays. Yet in his more lucid moments Muhammad was annoyed that the army was delayed, and repeated his original order, "Osama's army must march."

2) Saif says, "When Osama heard that the Prophet had passed away he sent ‘Omar to the successor of the Prophet of God to obtain his permission for the return of the army to Medina." Other instructions say, "Osama heard that the Prophet's condition was serious, so he went to Medina with ‘Omar, Abu Bakr and Abu ‘Obaydah. (Some say that Abu ‘Obaydah was not with them.) After the death of the Prophet, and after Abu Bakr's nomination at Saqifa, and his final election at the Mosque, he dealt with Osama's army.

Here again Saif back dates the successorship of Abu Bakr, making it appear that he was appointed Caliph (successor) before the death of the Prophet.

3) Saif says, "Ansar (helpers) asked Abu Bakr to dismiss Osama and appoint another commander to the army. Ibn ‘Asaker (vol.I, p.438) and other historians say: Early Muhajirs (Immigrants) asked the Prophet to change Osama.

Here again Saif altered the name of proposers from Muhajirs to Ansar to please the then Government who were of Muhajirs (Immigrants) party.

Saif says: "Abu Bakr gave Osama ten instructions." Other historians say: "Abu Bakr said that the Prophet had given the necessary instructions and he did not need to add anything to them." Saif says: "Abu Bakr held ‘Omar by his beard because he brought the message of the Helpers," though a messenger cannot be blamed. Saif says, "Abu Bakr cursed the army and hoped they would be destroyed by plague." Saif being a heretic wanted to make a mockery of Islam as a religion, as well as to please the Caliph of his time. The stories invented by Saif have no foundation, and the heroes mentioned in them never existed for they were but figments of his imagination. We will explain more clearly later.

Some Sahabis Introduced

The time is now ripe for us to briefly introduce the Sahabis we have mentioned so far 1 and 2. There is, of course, no need to say anything about Abu Bakr and ‘Omar, the well-known first and second Caliphs.

3) Abu ‘Obaydah Jarrah Amer, son of Abdullah Bin Jarrah and Omaymah, a daughter of Ghonm Bin Jabir. Abu ‘Obaydah was one of the pioneer converts to Islam from the Quraish tribe, and he emigrated twice from Mecca. Abu Bakr made him the commander of an army sent to Syria. He died of the plague and was buried in Jordan.

4) Sa‘d Waqqas, Abu Eshaq, son of Malik, from the Zuhra family of the Quraish tribe. He was the seventh man to embrace Islam. He attended the Battle of Badr and all later battles launched by the Prophet. He was the first Muslim to fire at the enemy, the chief commander of the armies which conquered Iraq. ‘Omar appointed him Governor of Kufa.

Sa‘d was one of the six nominated committee members to be Caliph after ‘Omar. (It was ‘Omar who ordered that the committee to be established directly after he was fatally stabbed by Abu Lobo). Sa‘d retired to his residence Aqiq - near Medina, after ‘Othman was murdered. He died during the reign of Mo'awiah and was buried in Baqi - the cemetery of Medina.

5) Sa‘eed Bin Zaid. He is from the ‘Adi family of the Quraish tribe, and a cousin of ‘Omar Bin Khattab. ‘Omar married Atekah, the sister of Sa‘eed, and Sa‘eed married Fatima, the sister of ‘Omar. Sa‘eed and Fatima embraced Islam before ‘Omar.

When ‘Omar heard that his sister had become a Muslim, he went to her house, and slapped her face so hard that it began to bleed. ‘Omar felt very sorry for his hasty action, and on the spot he himself accepted Islam. Sa‘eed died in the year 50 or 51 H.L. and he was buried in Medina.

6) Osama. The father of Osama was Harethah, a slave freed by Muhammad. His mother was Umm Ayman, a servant o£ Muhammad who had been freed by him. Osama was born at the dawn of Islam, and died in the reign of Mo'awiah.

Muhammad's policy on his death bed

In the last moments of his life the Prophet acted very strangely, he sent away all the elders and kept only ‘Ali in Medina. He insisted on sending the Party Leaders to Syria - far from the heart of Islam, and he put a man whose parents were slaves, in charge of the elders.

(This will be discussed after examining the events which took place when the Prophet of God passed away).