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6. Barking of Hawa’b's dogs

Tabari in vol.3, pp.490-497 has recorded from Saif that Umm Zemal Salma, a girl prisoner of war, was given to ‘Ayesha (The Prophet's wife) as her share of war spoils. ‘Ayesha gave her freedom, but she stayed in ‘Ayesha's house.

One day the Prophet came home and found women gathered together. The Prophet pointed to them and said, "One of you makes the dogs bark in the land of Haw’ab." After the Prophet passed away Umm Zemal Salma gathered an army to take her revenge upon the Muslims who had killed her relations.

While she was collecting her army from Zafr and Haw’ab the dogs barked at her camel in Haw’ab (fulfilling the Prophet's prophecy). Khalid (The General) learned of Umm Zemal Salma and fought against her. Khalid's soldiers cut off her camel's feet and killed her.

Hamawi in his book Mo‘jamul Boldan has recorded the above story from Saif. Bin Hajar in Esaba vol.2, p.325 has briefly recorded without mentioning the source.

The source of Saif's story

Saif has narrated the above story from Sahl son of Yusuf and Abu Ya‘qub whose identities are not documented. Bin Hajar and Bin Abdul Berr have said, "Neither Sahl nor his father Yusuf is known to anybody." Abu Ya‘qub in Saif's stories is "Sa‘eed Bin Obaid" that Dhahabi says, "He is un- known." Some other biographers say, "There is one Sa‘eed Bin Obaid but not known as Abu Ya‘qub."

At whom did the dogs bark in Haw’ab?

Saif in his story of Haw’ab has combined two events together. First, the event of Umm Qerfa, the second, Haw’ab's dogs.

1) Umm Qerfa.

According to Bin Sa‘d and Bin Hesham a merchant caravan belonging to Muslims on their way to Damascus was looted by the Fazara tribe at Wadilqora. The Muslims in charge of the caravan, Zaid, was badly wounded.

Ya‘qoubi says that the Prophet was going to send an expeditionary army under Zaid's command to discipline the Fazara tribe. Umm Qerfa the wife of the tribal chief on learning of the Prophet's intention sent an army under the command of forty of her own children to meet the Muslim army near Medina. A pitched battle took place and all the men of the Fazara tribe were killed and their women were taken into captivity.

Except for Umm Qerfa and one daughter called Jariah the whole family was killed. These two were captured unhurt. Zaid ordered Umm Qerfa to be executed and took the daughter Jariah to the Prophet who gave her to his own uncle, and son was later born to them and named Abdul Rahman.

This event took place in the year six of Hejrah during the Prophet's life time.

2) Haw’ab's dogs.

Haw’ab is a place near Basrah. According to Bin ‘Abbas the Prophet said to his wives, "One of you will ride a hairy camel, the dogs will bark at her in Haw’ab, many people will be killed at your right side, and at your left death will threaten you, but you will remain safe."

According to Umm Salama (one of the Prophet's wife) the Prophet mentioned the revolt of one of his wives, the mothers of the believers, (as they are called) ‘Ayesha (one of the Prophet's wives) laughed. The Prophet made a remark to her saying, " It seems to me that the dogs bark at you in Haw’ab while you are rioting unjustly against ‘Ali " Then the Prophet look at ‘Ali saying," If ‘Ayesha's affair comes into your hands be tolerant with her." 4

According to Tabari vol.3, p.475 and some other historians the story is as follows:-
‘Orani the man who sold his camel to ‘Ayesha was on a journey riding on his camel. A man approached him, and wanted to buy his camel. " A thousand Dirhams is the price," said Orani. "Are you mad?" said the man, "Who pays a thousand Dirhams for a camel?" ‘Orani said, "This camel is worth a thousand Dirhams because when I race with my rider I overtake him, and no one can catch me when I am riding the camel." The man said, "You will deal better with me if you know for whom I want your camel."

‘Orani : For whom do you want it? Arab : For your mother:

‘Orani : I left my mother an invalid at home.

Arab : I want your camel for the mother of believers, ‘Ayesha.

‘Orani : Then take it as a present from me.

Arab : No, come with me, I will give you a camel and some money as well.

‘Orani : I went with the man, he gave me a she-camel which belonged to ‘Ayesha and her baby camel and four hundred or six hundred Dirhams as well. Then the man asked me if I knew the roads there, and I replied in the affirmative. He asked me to guide them, and I told them the name of every desert and river we passed. We were passing through Haw’ab water when the dogs barked. They asked me "What was the name of that water?" I answered "Haw’ab." Then ‘Ayesha screamed and made her camel sit and said, "By God, I am the one at whom the dogs barked in Haw’ab, take me back." Other people made their camels sit around ‘Ayesha. ‘Ayesha never moved from that place until the next day. Her nephew Ibn Zubair came and told her, "Move on quickly," because ‘Ali was after them, and he would reach them soon. Orani then said, "they left that place and cursed me."

According to Musnad of Hanbal (vol.6, p.97) Ibn Zubair told ‘Ayesha, "This is not the time to let us down, perhaps God wishes you intercede between Muslims to and make peace amongst them.

In Ibn Kathir (vol.7, p.230) is written that Shaykhain have not recorded this narration in their books although it has all the necessary conditions to be accepted as authentic to them.

In Tabari (vol.3, p.485) is recorded from Zohri that when ‘Ayesha heard the dogs barking she asked, "What is the name of that place?" After they told her ‘Haw’ab' she regretted and said, "We belong to God and we return to Him." Then she continued saying, "I am surely the one the Prophet spoke of to his wives saying he wished to know at whom the dogs would bark in Haw’ab." ‘Ayesha wanted to return from that place, but Ibn Zubair persuaded her to march forward.

In another place Ibn Kathir (vol.7, p.230) and Abulfaraj (p.173), it is written that ‘Ayesha regretted saying, "I am that woman," but Ibn Zubair betrayed her saying that the place was not Haw’ab.

In Morujudh-Dhahab (vol.2, p.248), it is written that Ibn Zubair and Talha swore by God that the place was not Haw’ab, and brought fifty Arabs to swear the same and that was the first lie sworn in Islam.

In Yaqubi (vol.2, p.1 57) and Kanzol-‘ummal (vol.6, pp. 83-84) it is written that ‘Ayesha said, "Let me go back. This is the same water that the Prophet spoke of, warning me about the barking dogs." They brought forty Arabs to swear by God that the place was not Haw’ab. In al-Imamah wal-Siasa (vol.l, pp.59-60), it is written that when ‘Ayesha heard the dogs barking she asked Muhammad Bin Talha about the place and so on. Muhammad told her "Blessed be your soul. Forget about these tales." Abdullah Bin Zubair witnessed falsely, and they brought lying witnesses. That was the first false witness in Islam.

Other historians have also narrated the above story from the Prophet of God such as Ibn Athir in al-Nehaya, Hamawi in Mo‘jamul-Boldan, Zamakhshari in al-Fa’eq, Ibn Taqtaqi in al-Fakhri (p.71) Cairo volumes, Zobaidi (vol.l, p.195) under the word Haw’ab, Musnad Ahmad (vol.6, pp. 52,97), A‘tham (pp.168-169), Sam‘ani in al-Ansab, Sira Halabiyya (vol.3, pp.320-321) and Muntakhab Kanz (vol.5, pp.444-445).

Conclusion

The historians unanimously have recorded that (the wife of the Prophet) ‘Ayesha was the only person at whom the dogs barked in Haw’ab, as prophesied by the Prophet and have taken the event as one of the signs of the apostleship of the Prophet Muhammad.

Only Saif has attributed the event of the dogs to Umm Zemal Salma, a fictitious woman to please those, who for one reason or other, loved Saif's fictions.

Tabari in this case fortunately, has recorded the story by other narrators as well as Saif. Therefore, the intention of Saif to subvert stories is disclosed. By recording the stories of Orani, the previous owner of the camel rode by the mother of the believers, and Zohri's saying about the dogs, Tabari has

shown the true face of Saif to his readers, despite other occasions when Tabari has recorded from Saif only and has hidden the truth.

So far we have written some stories told by Saif in the time of Abu Bakr, now follows some of his stories in the time of ‘Omar.

7. Ziad's family tree

Abu Moghaira Ziad was the son of a slave girl called Somayya belonging to a Persian farmer, who gave her to a physician called Harith Thaghafi, in return for his medical service. Somayya gave birth to two sons Nafeea and Naafe while her master was a physician Harith.

Later Harith arranged a marriage between Somayya and his Roman slave ‘Obaid. They lived in Taif. Abu Sufyan went to Taif and asked a barman to procure a prostitute for him. The barman Abimaryam Selluli introduced Somayya to Abu Sufyan and she became pregnant that night, and later gave birth to Ziad in the first year of Hejri, while she was wife of Obaid.

When the Prophet of God besieged Taif one of the sons of Harith (the physician) whose name was Nufay‘ ran to the Prophet who set him free and called him Ababakra. Harith told Nafe‘ that he was his father and so prevented him from running to the Prophet as his brother had.

The three brothers, Ababakra, Nafe‘ and Ziad later were in turn called ‘the slaves who were freed by the Prophet,' Ibn Harith, and Ibn ‘Obaid respectively. Mo'awiah favored and accepted Ziad to be his brother, and named him Ziad Bin Abu Sufyan.

But after Mo'awiah and the down-fall of the Amawi Dynasty, Ziad was called, Ziad son of His Father (meaning illegitimate) and sometimes he was called Ziad Son of Somayya after his mother. Historians have recorded the story of Mo'awiah offering his brotherhood to Ziad and criticized Mo'awiah for his act.

Saif, intending to clear Mo'awiah from blame and to take the stain from Ziad's robe, invented a story which Tabari has recorded in his book (vol.3, p.259) among the events of the year 23 Hejri as follows:-

An Arab called Ganzi complained to ‘Omar that his Governor Abu Musa referred his case to his secretary Ziad Bin Abu Sufyan, and the story continues. ‘Omar asked Ziad how he had spent the first present given to him. Ziad said that he bought his mother's freedom and set her free. Concerning his second present he said that he bought his guardian Obaid's freedom.

Saif in the above invented story intended to prove that Ziad was called ‘Ziad the son of Abu Sufyan' even at the time of Caliph ‘Omar, and Caliph ‘Omar did not object to calling Ziad ‘the son of Abu Sufyan,' hence it was Mo'awiah, the son of Abu Sufyan, who offered Ziad his brotherhood (as explained above Mo'awiah has been criticized by historians for this act).

Furthermore, Saif tries in this story to cover-up for Ziad as well, when Ziad refers to Obaid as his guardian. What is more, Saif tells the story from the time of Caliph ‘Omar, in order to make it more acceptable to Muslims.
(al-Kamel of Ibn Athir - Events of the year 44 Hejri; al-Esti‘ab vol.1, pp.548-555; al-Esabah, vol.1, p.563.)

The Origin of Saif's Story

Saif has recorded the above story from Muhammad, Talha and Mohallab. Saif has recorded 216 stories which are recorded in Tabari from Saif, who in turn recorded from Muhammad Bin Abdullah Bin Sawad Bin Malik Bin Nowaira, who is unknown in all history books except in Ekmal whose writer has also recorded from Saif.

There are two Talhas. One is Abu Sufyan Talha Bin Abdur Rahman of whom no trace can be found. The second, Talha Bin A'lam who lived in Juan near Ray (Tehran) and Saif has not specified him in his story. Saif has recorded sixty seven stories from Mohallab Bin Oqba al-Asadi, which also appears in Tabari, but no trace of him can be found in any biography.

The story told by others apart from Saif

al-Daynawari in his book The Long Stories, page 14 says: "Abu Musa considered Ziad Bin ‘Obaid, a slave of Thaqif tribe, a surprisingly ambitious and clever man, and employed him as his secretary. Ziad was with Moghaira before that." Ibn Abdulbarr in his book al-Esti‘ab, (vol.1, p.548) says: "Before Mo'awiah offered Ziad his brotherhood he was called Ziad Bin Obaid Thaqafi." It is also written there, that Ziad bought his father Obaid and set him free which was a very good deed.

In al-Esti‘ab, page 549 from Ibn Abdulbarr it reads: "Ziad was known as Ziad Ibn ‘Obaid before joining Mo'awiah," then continues; "Ziad delivered a speech in the presence of ‘Omar the Caliph, at a party and his speech surprised every-body." One of the guests Amr'as said, "By God, if this boy (the speaker) was from the Quraish tribe he could have been the ruler." Abu Sufyan then said, " I know his origin." ‘Ali said, "Who is his father?" Abu Sufyan said, "I am." ‘Ali then said, "Stop Abu Sufyan (telling your association with Ziad's mother)." Then Abu Sufyan composed the following verse:

If I was not afraid of someone (‘Omar) I should say, By God, Sakhr Bin Harb would betray, And, you ‘Ali, would certainly decide, For yourself Ziad's speech talent is from whose side.

The following historians have recorded the story of the brotherhood of Ziad and Mo'awiah:

Ibn Athir in the events of the year 44 Hejri. Ibn Abdulbarr in Esti‘ab in Ziad's biography. Ya‘qoubi, vol.2, page 195.

Mas‘oudi in Morooj al-Dhahabi, vol.2, p.54. Soyouti in the events of the year 41

Hejri. Ibn Kathir, vol.8, p.28.

Abul Fada, page 194.

Tabari in vol.4, p.259, and in the events of the year 44

Hejri, also in the events of the year 160, pp.334-335.

Sahih Muslim, vol.l, p.57.

Osdul Ghaba wal Esaba, under Ziad biography. Ibn ‘Asaker, vol.5, pp.409-421

Ya‘qubi, vol.4, p.160.

Other historians have referred to it, but we decided here to cut the story short.

Conclusion

All historians have recorded that:-

a) Ziad was born in ‘Obaid's household by his immoral wife Somayya who was made pregnant by Abu Sufyan on the night she was introduced to him by a man called Abimaryam Selluli.

b) Abu Sufyan betrayed Ziad in ‘Omar's presence.

c) Mo'awiah accepted Ziad as his brother.

d) Muslims have criticized Mo'awiah who disregarded the Prophet's order, ‘The child belongs to the household,' where a husband and wife live together, a child born will be the son of those couple even if the wife was pregnant by a stranger.

e) After the downfall of Amawi Dynasty, Ziad some- times was called ‘Son of His Father' and other times ‘Son of Somayya (his mother).'

Saif wanted to take the responsibility away from Mo'awiah, who offered his brotherhood to Ziad, and invented a story in which Ziad was called, ‘Son of Abu Sufyan' in ‘Omar's time, long before Mo'awiah, and in that time Obaid was called Ziad's guardian, yet we know that Ziad in one of his speeches confessed to be the son of Obaid as recorded in Ya‘qoubi, vol.2, p.195.

8. Moghairah Bin Sho‘ba

Moghaira was of the Immigrant party. ‘Omar made him Governor of Basra and dismissed him after he was accused of adultery. He was the Governor of Kufa when he died. Saif in the following story intended to show that the charge of adultery was unfounded.

Tabari in vol.3, pp.170-171 has recorded from Saif that the reason that Moghaira was accused of adultery was some differences between him and Abu Bakra 5 , one of the witnesses against him. Abu Bakra and Moghaira lived in two rooms opposite each other.

One day the wind blew open the window of Abu Bakra's room, he was closing it when he saw, through the opposite window Moghaira with a strange woman. Abu Bakra had some visitors and called them to see what was going on between Moghaira and that woman.

Abu Bakra said to his visitors that she was Umm-Jamil, a maid of the officials and civil servants. Abu Bakra's visitors saw something, but waited until they saw the woman clearly before making up their minds about the scene.

Saif then referring to the proceedings of the case in the court says that Moghaira pleaded to ‘Omar to cross examine these four witnesses who were slaves, and said to them, "What have you seen of me, either I had no privacy or you had peeped in my house without permission.

Yet I was with my wife who looks like Umm-Jamil." Two witnesses told the same story, the third different to those two, and the fourth, Ziad, said he had seen something different altogether. The three witnesses were flogged for bearing false witness.

‘Omar (the Caliph) said to Moghaira, "By God, if you had been guilty, I would have stoned you to death."

Other Historians

The story told by others apart from Saif as is recorded in Fotoohol-Boldan by Baladhori page 423, Kitabul Ahkam by Mawardi page 280, Ya‘qoubi vol.2, p.124. Tabari and Ibn Athir amongst the events of the year 17 Hejri was that Moghaira had an association with a woman called Umma- Jamil, the daughter of Afqam Bin Mehjan Bin Abi ‘Amr Bin Sho‘ba. She was the wife of Hajaj Bin Atik of the Thaqif tribe. Now the rest of the story according to al-Aghani by Abulfaraj, vol.14, pp.139-142.

Moghaira the Governor of Basra at the time of ‘Omar, used to visit Raqta, a woman of the Thaqif tribe, secretly in her house. Her husband was Hajaj Bin ‘Atik from the Thaqif tribe. One day Abu Bakra met Moghaira in the street and asked his destination. Moghaira said that he was going to see someone. Abu Bakra said, "The Governor has to stay at home and people have to visit him." Abu Bakra often said to Moghaira when he saw him outside during the day. The historians have said that the woman Moghaira used to visit was Abu Bakra's neighbor.

One day, Abu Bakra, his two brothers Naafe and Ziad and another person named Shebl Bin Ma‘bad met together to talk, suddenly the wind blew and opened the window and the men saw Moghaira in the room opposite with a woman. Abu Bakra asked his visitors to confirm this. Abu Bakra waited until Moghaira left the woman's house and told him,

"You cannot be our Governor anymore, we saw you." 6 At mid-day Abu Bakra wanted to prevent Moghaira from leading the prayer but the people intervened and told Abu Bakra to write to ‘Omar (the Caliph) about Moghaira. They wrote to ‘Omar who ordered Moghaira and the witnesses to go to Medina. Moghaira prepared for departure, and sent an Arab slave girl with her maid as present to Abu Musa (‘Omar's representative).

At the court ‘Omar asked Abu Bakra if he has seen Moghaira making love to the woman and Abu Bakra gave details. Moghaira said, "You have been spying on me." Abu Bakra said, " I did not miss that with which God will humiliate you." ‘Omar wanted more details, so Abu Bakra described what he had seen.

When the second witness explained the same as the first, ‘Omar said, "Moghaira half of you is gone." The third witness made the same as the other two, then, ‘Omar said "Moghaira, three quarter of you is gone." (Moghaira was desperate and sought help from everybody).

Moghaira met the Immigrants and the mothers of the faithful (The Prophet's wives) and pleaded with them for help, they sympathized with him. ‘Omar ordered the three witnesses to be isolated, until the fourth witness Ziad arrived from Basra.

The heads of the Immigrants and the companions parties gathered in the mosque when Ziad arrived there. Moghaira had prepared a defense. When ‘Omar saw Ziad coming he said, " I see a man who will not let a member of the Immigrant party down, and God has decreed." He also said, " I see a lad who will not witness anything but the truth," according to Montakhab, vol.2, p.413. According to Abulfada, vol.1, p.171, ‘Omar said to Ziad, " I see a man who, I expect, will not disgrace any companion of the Prophet of God."

In al-Aghani it is written that ‘Othman al-Nahdi said that ‘Omar's face changed color after the first witness and his face was as long as a fiddle after the second witness, and his face was ashen after the third witness, and when ‘Omar saw Ziad was coming dressed in white cloth he shouted at him "What do you know O, eagle's shed." Abu ‘Othman shouted so loudly to imitate ‘Omar that the narrator was extremely frightened.

Moghaira said, “ O Ziad, remember God and the day of Judgment. God, His Prophet, His book and the prince of Believers (‘Omar the Caliph) have saved my soul. Do not waste it by describing what you have not seen." Ziad said, "I have not seen what they have described. O prince of believers, but I have seen a disgraceful scene, and I saw that Moghaira was breathless after associating with the woman." Ziad denied what the other three witnesses described.

‘Omar then said, "God is Great. Arise Moghaira and flog them." Moghaira gave Abu Bakra and the other two eighty lashes each. Hakim in Mostadrak and Dhahabi, vol.3, p.448 say, "‘Omar said God is Great, and he greatly rejoiced and flogged the three witnesses, but not Ziad." It is recorded in Fotoohol-Boldan that Shebl the third said, "The honest witness gets lashes despite God's order."

Abu Bakra after he was flogged, said again, " I bear witness that Moghaira has committed adultery." ‘Omar ordered him to be punished again for bearing false witness. ‘Ali objected saying to ‘Omar, "If you flog him, I will stone your companion (Moghaira) to death." ‘Ali meant that if Abu Bakra's second statement was allowed, then the four statements would prove Moghaira's guilt.

Hence he must be stoned to death. ‘Omar asked Abu Bakra to repent. Abu Bakra asked if he wanted to take the responsibility of false testimony from him so as to purify him, for his next statement, ‘Omar replied in the affirmative. Abu Bakra said that he did not want to give any more evidence. When the punishment was over Moghaira said to the witnesses, "Praise God who has humiliated .you."

‘Omar said to Moghaira, "Silence. May God make the place unclean where they saw you."

Abu Bakra left the place saying, "By God, I cannot forget the scene." The other two witnesses repented so their evidence was accepted later. Abu Bakra was asked to give his testimony for some other incident and he said, "Ask someone else. Abu Moghaira has ruined my reputation."

It is recorded in al-Aghani and commentary of Nahj that Ratqa, the woman in Moghaira's case in Basra used to visit him in Kufa as well. ‘Omar once saw Raqta during a pilgrimage in Mecca. Moghaira was also there. ‘Omar asked Moghaira if he knew the woman. Moghaira said that she was Umm Kulthoom, (The wife of ‘Omar). ‘Omar said to Moghaira, "Woe to you, you are fooling me. By God I am sure Abu Bakra was right. I am afraid when I see you, a stone falls on me from heaven." Hassan Bin Thabet has composed the following verse:-

Talking of meanness, I have a strong belief, That real meanness comes from the tribe Thaqif That one-eyed man who gave up Islam and fell, One morning, in to the trope of a veiled damsel. He thought that he was in the prime of manhood. Playing with slave girls in courting mood.

Baladhori in Fotooul-Boldan, page 343 has recorded that when ‘Omar wanted to make Moghaira the Governor of Kufa he asked him if he would repeat that which was said about him. Moghaira said "No." Hamawi in vol.1, p.642, Mostadrak, vol.3, p.449, Wafaiat, vol.2, p.455 and vol.5, p.406 and Bin Kathir, vol.7, p.281 have mentioned Moghaira's adultery.

Origin of Saif's Story

Saif has recorded from Muhammad, Talha, Mohallab and Amr. We have discussed the unreality of the first three in the previous story. Saif has narrated six stories from ‘Amr Bin Zian or ‘Amr Bin Rayyan who was a Saif made fictitious character according to Mizanol-E‘tedal.

Conclusion

Saif wanted to free Moghaira from the blame of adultery because he was the appointed Governor of the Caliph. He then manipulated the true event of adultery which is recorded by so many other historians. He says Abu Bakra lived in a room opposite to Moghaira's and he saw through- the window

Ummal-Jamil under Moghaira then he asked his visitors to witness it. They decided to accuse Moghaira but Moghaira and ‘Omar crossed examined the witnesses and proved that their evidence differed. Saif also says that ‘Omar said to Moghaira ‘"If your guilt was proved I would stone you to death." Historians other than Saif have recorded the story differently as we have written. To manipulate the story in favor of Moghaira the Governor, Saif has created the narrators and Tabari has recorded from Saif.

9. Abu Mhjan's Imprisonment

Abu Mehjan son of Habib Bin ‘Amr Bin ‘Omair was from the Thaqif tribe. He was a poet and a brave man. He embraced Islam when his tribe accepted Islam, he was a drunkard and ‘Omar flogged him seven or nine times for drunkenness. According to al-Aghani, vol.21, p.142 a few people were found drunk and were arrested. ‘Omar said to them, "You drank wine and you know God and His Prophet have forbidden it." They said that God had not forbidden it, and it is written in the Qur'an that believers who are pious and do good works cannot be guilty of eating or drinking anything. ‘Omar asked his companions of their opinion.

They could not come to any decision. He sent someone to ‘Ali Bin Abi Talib to ask for his comments. ‘Ali said that according to the defendants interpretation to the Qur'an, then neither is blood, dead beast nor pork forbidden. ‘Omar asked ‘Ali what he should do with them? ‘Ali said that if they say wine is not forbidden, they must be killed. But if they say that wine is forbidden and they have drunk it, they must be flogged. The defendants agreed that wine is forbidden, so they were flogged.

When Abu Mehjan was beaten he composed the following verse:-

In this uncertain world man cannot fight, crying over spilt milk will not put things right. I have patiently borne the loss of brothers of mine, But even for a day I cannot bear to lose the wine. By banning the wine, the prince of believers has made us depressed. We gather and cry in the room where the grape is pressed.

When Abu Mehjan said that even for a day he could not bear to give up wine, ‘Omar said, "You have revealed your secret. I will punish you more because you are so eager to drink wine." ‘Ali said that one must not be punished for something one has not committed,' and recited the following passage of Qur'an: "They (poets) admit to something they have not done." ‘Omar recited the rest of the verse, "Except those who believe and do good works." ‘Ali said to ‘Omar, "Do you think they are believers, yet the Prophet of God has said that while one drinks he is not a believer."

According to al-Esaba, once ‘Omar thought Abu Mehjan was drunk, and demanded to be allowe4, to smell his breath. Abu Mehjan said, "Spying is forbidden" and ‘Omar left him. Tabari in vol.4, p.152 among the events of the year 14 Hejri says that ‘Omar punished some of his companions, his son and Abu Mehjan because they had drunk wine.

Ibn Kathir in vol.7, p.48 says, "Abu Mehjan Thaqafi. was lashed seven times for drinking." It is written in Eqdolfarid that among the upper class people who are punished for drinking was Abu Mehjan, a real drunkard. According to al-Esaba and al-Aghani, Abu Mehjan loved a lady called Shamous. He tried unsuccessfully to see her. A neighbor of that lady had a builder in his house, Abu Mehjan found employment with the builder then saw the lady from the top of a wall. Then he composed the following verse:-

I looked at Shamous though God had forbidden, Looking at a lady who wanted to be hidden. Like a farmer who comes to town for a holiday, After selling his produce, I was cheerful and gay.

Shamous's husband complained to ‘Omar. ‘Omar sent Abu Mehjan to exile in Hazouzi 7 , under the care of Jahra al- Nasri and another man. ‘Omar told the guards not to allow Abu Mehjan to take his sword with him. Abu Mehjan hid his sword in a bag of flour, and on the shore before he boarded the ship he bought a sheep and made a feast for his guards.

Before the meal, Abu Mehjan pretended that he was taking flour to make bread. He drew his sword from the bag, Jahra saw it and ran to his camel, mounted it and went to Caliph ‘Omar to tell his story.

According to al-Esaba and Esti‘ab after the exile Abu Mehjan went to the Persian frontier under the custody of Sa‘d Bin Waqqas. It was the Battle of Qadesyya Muhammad the son of Sa‘d said that his father put Abu Mehjan in chains because he was drunk. Sa‘d was not well that day and Khalid Bin ‘Orfota commanded the army, and Sa‘d was standing on a hill to watch the battle-field. Abu Mehjan who was fettered composed the following verse:-

What a sorrow to be locked in chains. And see men use their spears again and again. He then asked Salma, the wife of commander Sa‘d, to free him and promised if he was spared, to come back and be chained again, and if he was killed they would be rid of him. Salma took the chains off Abu Mehjan's hands and feet. He then jumped on the back of Bala the horse of Sa‘d with a spear in his hand. He attacked the enemy. Soldiers thought that he was an angel.

Sa‘d saw the attacks by a horseman and said, "The jumps is similar to the jumps (my stead) Balga and the attack by spear is similar to the attack of Abu Mehjan, except that Abu Mehjan is locked up." When the enemy was defeated, Abu Mehjan came back. They put the chains on his hands and feet. Sa‘d's wife told Sa‘d the story of Abu Mehjan. Then Sa‘d said, "By God I will not punish the man for drinking while he brought victory to Muslims." He then ordered Abu Mehjan to be freed. Abu Mehjan said, "I used to take the punishment as a penance, now that you do not punish me I will drink no more.

Saif’s Narration

Tabari in vol.3, p.43 says that Sa‘d imprisoned those men who drank wine and caused trouble. Sa‘d insulted them by saying, "If we were not in the battle-field I would teach you a lesson that others might learn from it." Abu Mehjan was one of them whose hands and feet were chained. Tabari in vol.3, pp.55-57 says that after Sa‘d's wife set Abu Mehjan free and he fought the enemy he came back to the prison, and they chained him.

Sa‘d's wife asked Abu Mehjan why he was in prison? He said, "I used to drink wine before I embraced Islam. Now I compose verses admiring wine. Sa‘d does not like it so he imprisons me." Salma told her husband Sa‘d what Abu Mehjan had said, so Sa‘d freed him from prison, and said to him, "I will not punish you for just talking about a crime." Abu Mehjan swore that he would not say things that were not good.

Abulfaraj in al-Aghani, vol.21, has recorded this story narrated by Saif from Tabari.

Ibn Hajar in al-Esaba, vol.4, p.175 says that Ibn Fathoun had criticized Abu ‘Amr who had written in Esti‘ab (as mentioned before) that Abu Mehjan was always drunk. It was enough to say that he was punished for drinking. It would be better to say that which Saif has recorded. Ibn Hajar then continues saying, "Saif is weak (not reliable) but what we have written is stronger and well known." Ibn Fathoun denies that Sa‘d neglected to punish any drunkard, and he changed what Sa‘d said, "I will not punish Abu Mehjan for drinking," to "Abu Mehjan will not drink anymore to be punished." Mas‘oudi in vol.2, pp.422-424 Morouj al-dhahab has quoted what Saif has narrated without mentioning Saif's name. But we know Mas‘oudi has recorded from Tabari as he greatly praised Tabari at the beginning of his book.

Origin of Saif's story

Saif has recorded this story from Muhammad, Talha, Ziad and Bin Mihraq. The first two are the same fictitious men we mentioned in preceding stories. Saif has narrated 53 times in Tabari from Ziad who is unknown to biographers as is Ibn Mihraq.

Conclusion

Saif wanted to free Sa’d the companion and governor of Caliph from neglecting the religious punishment of a drunkard. He then has invented the conversation between Abu Mehjan the drunkard and Sa‘d's wife who freed him from prison. Saif says that Sa‘d's wife asked Abu Mihjan why Sa‘d put him in prison.

Abu Mehjan replied because he talked nonsense, and not because he has drunk wine. Yet Muhammad, son of Sa‘d, has recorded that Abu Mehjan told his mother, when she freed him that if he was killed in the battle they would be rid of him. Apparently the wife of the commander Sa‘d, knew Abu Mehjan's past record, and of course the punishments of her husband inflicted on Abu Mehjan for his drunkenness.

But Saif said that Sa‘d freed Abu Mehjan saying he would not punish him for something he had not done, only talked of it. Then Abu Mehjan says, "I will not speak nonsense anymore." Ibn Fathoun also favoring on the Caliphs preferred the story of Abu Mehjan told by Saif. Mas‘oudi the trustworthy learned historian following Tabari has recorded what Saif has narrated. "Man may make mistakes." Yet Saif and those who recorded from him are not able to hide the truth.

10. Saif's Days

Arabs call a day of an event such as the day of Jamal, the day of Siffin, and the day of Hodaybia, for one day or more than one day according to the number of days that an event lasted. Therefore, the day of Jamal means the event of the Battle of Jamal. Saif has invented some events which he has recorded as “The Day of so and so,” such the "Day of the Cows," The Day of Armath, The Day of Jarathim.

a - The Day of The Cows

Tabari in vol.3, pp.12-14, has recorded from Saif that Sa‘d, when fighting the Persians, reached a place called ‘Ozaibol Hejanat, near the river Forat (Euphrates). He sent ‘Asem Bin ‘Amr to buy a sheep or a cow near Maysan by the river. ‘Asem did not find one because the people had hidden their cattle. But he met a man near a wood and asked him about a sheep or a cow.

The man swore that he did not know where to get them, although he was a shepherd. Suddenly a cow mooed, "By God, he lies, we are here." Then ‘Asem entered the wood, saw the cows and brought them to the camp. Sa‘d shared the cows among the troops and they feasted. Hajjaj later learnt of that event and sent for someone who was present at the time and at the place.

Nazir Bin ‘Abdshams and Zaher said to Hajjaj that they were present when the event took place. Hajjaj at first did not believe them. They said that they would not have believed either if they had not seen it.

Then Hajjaj was convinced that they were telling the truth and asked them what the people then said? They said that the people took it as a sign from God, meaning the pleasure of God and victory over the enemy. Hajjaj then said, "This kind of event only happens for the righteous people." Saif then says, "This was The Day of the Cows." The only other historian other than Saif who refers to this occasion is Baladhori who in Fotoohol Boldan, page 314 states that, when Sa‘d's army wanted provisions he sent an expedition by the river to loot, other supplies came from the Caliph ‘Omar who sent them sheep and cows from Medina.

Origins of Saif's story

Saif has recorded the story from Abdullah Bin Muslim al- ‘Okli and Karb Bin Abi Karb al-‘Okli whose names are not in any biography book.

Conclusion

Saif has invented the story of the cows confirming it by Hajjaj's investigation, and inventing a name calling it the Day of the Cows. Saif did not want to lose the opportunity of inventing Days similar to real event days.

b - The Days of Armath, Aghwath and ‘Emas

There was a pitched battle in Qadesyya between Muslims and Persians for three days. Saif has called the first day, The Day of Armath, the second, The Day of Aghwath and third day, The Day of ‘Emas. He has invented heroes of his own tribe Tamim, such as two brothers Qa‘qa‘ and ‘Asem. Tabari has recorded Saif's stories and the historian Ibn Athir and Ibn Kathir from Tabari.

Hamawi has also quoted Tabari's text to explain the words Armath, Aghwath and ‘Emas. Bin ‘Abdoun in his poem, "Bin Badroon" in his commentary of these poems and Qalqashandi in his book. The Days of Islam has used Saif's invention of the above three days. In my book Hundred and Fifty Imaginary Companions (of the Prophet) I have given more details of those three days under the names ‘Asem and Qa‘qa‘.

Origin of Saif's story

Saif has recorded these Days from Muhammad, Talha, Ziad, Bin Mehraq narrating from a man of the tribe Tay and Ghosn narrating from a man of the tribe Kenana. We said previously that Muhammad, Talha, Mehraq and Ziad were Saif's fictitious narrators. Saif has recorded thirteen stories from Ghosn of whom we could not find a trace in the books of biography, and we do not know who is the un-named man from the Kenana tribe.

c - The Day of Jarathim

Tabari has recorded fifteen stories from Saif regarding crossing Tigris by Sa‘d. This is the story recorded by Saif in brief:- After the battle of Qadesyya, the Muslim army intended to capture Madaen (Persian capital). Sa‘d the commander delivered a sermon at the camp near the river Tigris (Dejla) and warned Muslims of the enemy's attack from the sea. He told them that he had decided to cross the river. He asked, "Who is ready to command the attack?" ‘Asem Bin ‘Amr said that he would attack first. ‘Asem with sixty men swam the river, and fought the enemy and captured the other side of the river. Then the whole Muslim army crossed the river.

The sea was very rough, yet the soldiers were talking to one another as though they were marching on the land. Whenever a horse was tired, the sea bed rose up under its feet, so the horse stood on it to regain his breath. There is nothing stranger than this on the day of the battle of Madaen. The day of water which is called the Day of Jarathim, meaning the day of the small hill.

It was called Jarathim because no one was tired, and because a small hill rose up under its feet from the sea- bed in order that he could have a rest. Saif narrated from another source that a soldier said, “We swam in the river and the deepest water was up to the horse's belly whenever a horseman stopped for a rest.”

In other places Saif says that all crossed the river, with the exception of a man called Gharqadah (meaning drowned) who fell off his horse. The narrator says that it seems that he saw his horse shaking water off his mane and the man floating. Qa‘qa‘ pulled him to the shore and saved him. After he was saved Qa‘qa‘'s mother said to Qa‘qa‘, “No sister has given birth to a hero like you.”

Abu Na‘eem has mentioned some parts of the above history in his book The Signs of the Apostleship, and counted them as evidence of the prophethood of the Prophet of Islam.

Origin of Saif's story

Saif has recorded from Muhammad, Talha, Mohallab, Nazr Bin Rofail, and an unknown man. Some of these narrators we have mentioned before. Tabari has recorded sixty-seven stories of Saif from Mohallab, Ibn ‘Oqbah Asadi, and twenty-four stories of Saif from Bin Rofail. No trace of these narrators can be found in any biography book. Saif's stories by un-named men are obvious that are unreal.

Battle of Madaen according to others apart from Saif. Hamawi in vol.4, p.333, Mo‘jamol-Boldan says: "The Persian Farmers helped the Muslim army by showing them the Persian weak points, giving them presents and provisions. Khalid Bin ‘Arfata attacked Persians unsuccessfully. Later Khalid conquered Madaen. The Muslim army was guided to shallow parts of the river so they crossed there."

In Fotoohol-Boldan, page 323 says: "Persian army fired arrows at the Muslims, but not one was killed except a soldier from the Tay tribe called Salil Bin Yazid Bin Malik Sinbesy."

Conclusion

Saif made ‘Asem from his own tribe, though fictitious, the hero of the story. He also said, "Any horse that tired, a hill appeared under its feet." But a man fell off his horse, and the seabed did not rise up under his feet, because Qa‘qa‘ the brother of ‘Asem was in the vicinity to save him. The soldiers crossed the river by a miracle, according to Saif. But according to others a guide showed them a fording place, a shallow strip or a strip of land.

The biggest damage done by Saif to the history of Islam is his invention of Sahabis (companions of the Prophet). He has mentioned their names in fictitious and real events, distorted in one way or another.

The historians have recorded the names of Saif's invented Sahabis and stories in their books, and Muslims have taken it seriously, and believed that these fictitious characters were actually the companions of the Prophet. Bin Abdolberr in. his book al-Esti‘ab has written the names of these men and says: "These are the companions of the Prophet some have met the Prophet others have written to him or have sent their tax to him.

Any person whose name is written in any event concerning the Prophet is listed. Here even those whose names and family trees have not been known and no one knew them except through their distant relatives." Saif has invented many men and has changed the names or attributes of some well-known people, in order to distort the facts, the teachings of the Prophet, and deceive the researchers and scholars in their efforts to record the real events.

After many years of hard work and through research in almost all the history books which have recorded the events in the early days of Islam, I have been able to come-up with fictitious stories and names made-up by Saif, the most damaging being the invention of Sahabis. The names of one hundred and fifty of fictitious names of Sahabis (companions of the Prophet) invented by Saif are listed in the book Hundred and fifty invented Companions.