Book 2

Allamah Seyed Murteza Askari



Translated by:

Jalil Dorrani



Published by:

Nabá Organization




Assalamun alaikum netters


This article is extracted from the book “THE ROLE OF HOLY IMAMS (A.S) IN THE REVIVAL OF RELIGION” the second book of  Allamah Seyed Murteza Askari


Kab al-Ahbar or Abdullah bin Saba? (1)






This man whose name was «Kab-ibn-Matea» and agnomen was «Abu- Ishaaq» (also) possessed the title of «Kab al-Ahbar». Sometimes he was also called as «Kab-ul-Ahabr» but his most famous name was his very title i.e. «Kab ul-Ahbar».


«Ahbar» is the plural of «Habr» [حبر ] and «Habr» [حبر] is a title given to a Jewish scholar although a Christian scholar too is sometimes called as «Habr» [حبر]. He was called as «Kab al-Ahbar» by the Jews because the entire holy books which were supposed to be in the hands of their scholars were all in his hands or that he was reckoned to be the greatest or at least one of the greatest scholars amongst them.


About his life-history, historians have said that he was the most eminent scholar amongst the «Ahl-e-Kitab»249. They have also stated that he was from the Jewish scribes from Yemen and had come to Medina during Omar's reign of government and had accepted Islam during Abu-Bakr's era. 250


From the available traditions it can be judged that «Kab al-Ahbar» had gone to Medina so that en-route he could finally travel to Bait-ul-Muqaddas and settle there. During the period of the Christian might and power, the Jews were harassed and tortured by them. For this reason, the Jews could not live in peace in Bait-ul-Muqaddas which was a holy place for them too. However, with the advent of Islam and the freeing of this land from the hands of the Christian rulers, «Kab al-Ahbar» wished to travel and settle in the promised land of the Jews i.e. Syria and Bait-ul-Muqaddas.


Ibne-Asaker, the writer of the great history of Damascus says: Omar-ibn- Khattab addressed Kab as such: «Now that you have accepted Islam why don't you stay in Medina which is the place of the Holy Prophet's migration and also the place of his shrine?» Kab replied: «I have come across a point in the revealed Book of God that Syria has been named as God's treasure on the earth where His servants are gathered in that treasure.


Kab would always use the title «Book of God» for Torah (in spite of the fact that Torah at that time was a distorted book and there was no other heavenly revealed book existent.) and whenever he would rememorate the divine book he had only the Torah in mind (this matter can be repeatedly found in the traditions narrated by him).


The second Caliph insisted that Kab remains in Medina, Kab too stayed in Medina until Uthman's rulership. Uthman ruled for a period of twelve years. During the first six years, he did not change so much from the line of policy adopted by the previous two governments and so there were no protests. However, during the second half of his Caliphate, conditions changed and that because of permitting the Bani-Umayyids and his own relatives to interfere in the affairs of the government. At this time, Kab left Medina and joined Muawiya in Syria. During this very period he died at the age of 104 years.


Historians have mentioned the year of his death to be 35 A.H. 251


«Kab al-Ahbar» strived hard to spread the Jewish tales amongst the Muslims. Most of the Jewish tales, the praises and eulogies for the «Ahl-e- Kitab» and their «Qibla» (direction faced in prayer) i.e. «Bait-ul- Muqaddas» and especially those things which have come down in the Islamic texts have all been disseminated through him. The proof to this saying is the presence of Kab's narrations in the books of «Tafseer» (exegesis) «Hadith» (tradition), Islamic «Seerah» (biography) and «Tarikh» (history).


Ibne-Asaker in his «Tarish» narrates from Kab al-Ahbar as follows:


أحب البلاد الى الله الشام و أحب الشام الى الله القدس

 "The most beloved land on earth before God is the land of Syria and the most beloved spot in Syria before God is Qods. 252"


Conclusion: Syria and Qods are more beloved and valuable before God than even Mecca and Medina.


Also, he has said:


تسعة أعشار الخير بالشام وجزئه في سائر الأرضين 

"God has placed nine tenth (9/10) of the goodness and blessing in the land of Syria and distributed only a part of the remaining over the entire earth." 253

 Also, he has said:


خمس مدائن من مدن الجنة : بيت المقدس وحمص و دمشق وجبرين وظفار اليمن

 «There are five cities from the cities of Paradise: Bait-ul-Muqaddas, Hums, Damascus, Jabreen (a flourinshing place near Bait-ul-Muqaddas) and Zafaar-ul-Yemen (the place where Kab used to live before migrating to Medina and then Syria).254 Also, he has said:

 اربعة اجبل : جبل الخليل ولبنان و الطور والجودى يكون كل واحد منهم يوم القيامة لولوة بيضاء ما بين السماء واالأرض يرجعن الى بيت المقدس حتى يجعل في زواياة ويضع الجبار جل جلاله عليها كرسيه حتى يقضى بين اهل الجنة والنار وترى الملائكة حافين من حول العرش يسبحون بحمد ربهم و قضي بينهم بالحق و قيل الحمدلله رب العالمين:         


 «On the Day of Judgement, four mountains namely Jabal al-Khalil which is situated near Bait-ul-Muqaddas and on which is placed the grave of Hazrat Ibrahim-e-Khalil, Jabel-e-Lebanon (mountain range of Lebanon), Jabal-e- Tur (mountain range of Tur), and Jabal-e-Judii (mountain range of Judii) will be like sparkling pearls between the heavens and the earth. On that day these four mountains will be moved back to Bait-ul-Muqaddas and will be placed in the four corners of the city. (Then) the Omnipotent God will set His Throne on it and from there, He will pass judgement over the people of Paradise and Hell. Thereafter, he sets forth, at the end of his saying the holy verse of Quran as a proof: «And you shall see the angels going round about the throne glorifying and praising their Lord; and judgement shall be given between them with justice, and it shall be said: All praise is due to Allah, the Lord of the worlds"255, 256. In other words, he wishes to say that the interpretation of this holy verse is something which has come down in his sayings.


Our declaration that such matters has penetrated into the reliable Islamic texts can be judged from this very tradition which is present in the great history of Ibne-Asaker as well as in the famous exegesis of «Durrul- Manthur».


These are examples wherein one can clearly observe the manner in which the matters related to «Ahl-e-Kitab» especially the Jews have become prevalent among the Muslims by means of Kab:


Bait-ul-Muqaddas is respectable. God sets His seat or throne - which are physical too - in that place. The four mountains which are sacred mostly for the Jews and the land of Bait-ul-Muqaddas are the bases and pavillion for God's throne.


Also, he says:257 «On the Day of Judgement the people of Syria will be told that God would take care of them just as a warrior takes care of his arrows kept in his quiver. This is because Syria is the most beloved land before Him and its people are His most beloved creatures


He adds: «Anyone who enters Syria will come under God's mercy and favour and anyone who exits from it will be a loser».


Similarly, he says: «The haven for the Muslims from dangers and calamities is the city of Damascus and the place of deliverance for Dajjal is the river of Abu-Fatras (a place near Rumallah in Palestine) and the place of refuge from God and Magog is the mountain of Tur. 258


In another tradition, Kab says:

 ان الكعبة تسجد لبيت المقدس في كل غداة:

«Every morning, the Ka'aba (the holy House of God) prostrates before Bait -ul-Muqaddas. 259


It is interesting to state that this tradition is read to Imam Baqir (A.S.) and then commented: Kab has spoken the truth, Imam reproached them by saying:


'You have lied and so has Kab.' 260


Yet in another tradition, Kab has said:

 لا تقوم الساعة حتى يزف البيت الحرام الى البيت المقدس :


The Day of Judgement will not be established but after Bait-ul-Haram has been shifted towards Bait-ul-Muqaddas. Thereafter, these two holy houses will be made to enter Paradise along with their residents and the reckoning of the creatures and the presentation of deeds on that day will be conducted at Bait-ul-Muqaddas.


You must have observed that in these expressions, the focal point is this that the sanctities of Islam like the Ka'aba prostrate before the sanctities of the Jews like Bait-ul-Muqaddas or fall in humbleness or advance towards it in order to reach Paradise. Is it not that these words, inculcations or propaganda of such thoughts finally lead to Islam greeting Judaism with humility? It is on the basis of these information that we believe that Kab spread Judaism and its culture amongst the Muslims and presented its fake values as lofty Islamic values.





In addition to his endeavours in spreading his own sayings and the distorted Jewish culture in the Islamic society, Kab also engaged in training students who would assist him in propagating Judaism. Aside from training those students mentally, this double-faced Jew also endeavoured to introduce them as learned men and scholars in the society. Under various pretexts, he would strive to make his students earn fame.


Amongst Kab's students, we may mention the name of Abdullah-ibn-Amro- ibn-Aas. Once Kab asked him a question and Abdullah responded correctly. Kab then said:

انت أفقه العرب :

«You are more learned and knowledgeable than all the Arabs«


In the city of Mecca, Kab was asked a question and he said: «Go and inquire from Abdullah-ibn-Amro Aas. When the question was put before Abdullah and he replied, Kab said:

 صدق الرجل عام و الله


He has spoken the truth. I swear by Allah that he is a learned man.» 262


Amongst Kab's other students was Abu-Huraira, the famous narrator of numerous traditions in the Caliphate school.


Kab strived to give this man who gained importance (only) from Muawiya's era and onwards special type of training and satiate him with Jewish perspicacity.


Tabari, in the three of his traditions reveals how Kab, in the course of his training to Abu-Huraira has taught the latter the Jewish culture. 263


Apart from the numerous traditions which Abu-Huraira has narrated without having mentioned the name of Kab, there are yet numerous other traditions wherein Abu-Huraira has mentioned the real source of his information i.e. Kab. 264 It is for this very reason that religious scholars reckon Abu-Huraira to have been one of Kab's students and trainees. 265


Just as in the case of Abdullah-ibn-Amro Aas, with regards to Abu-Huraira too, Kab al-Ahbar strived to make him earn fame and credibility. Once Kab, after having conversed with Abu-Huraira in length said about him as such:

 مارأيت أحدا لم يقرء التوراة اعلم بمافيها من ابى هريرة

«I have not come across any person who has read the Torah but has understood its meanings better than Abu-Huraira. »266





For achieving his objectives, this Jewish scholar strived hard to penetrate the hearts of the powerful men and the Caliphs. He pursued this path by living a special way of life. Even in this posture, Kab strived contentiously in propagating the Jewish culture i.e. from the one side he was propagating his own culture and from the other side he was concentrating in penetrating in the system of Caliphate and drawing the Caliph's attention.


In one of his meetings with Omar-ibn-Khattab, he said:-


انا لنجدك فى كتاب الله على باب من ابواب جهنم تمنع الناس ان يقعوا فيها فاذامت لم يزالوا يقتحمون فيها الى يوم القيامة :

«We could find your name in the divine Book (of course by divine Book, he meant the Torah) wherein is mentioned that you have been placed near the gates of Hell and you prevent the people from entering it. However, as soon as you die the people will ceaselessly enter Hell and this will continue until the Day of Judgement. 267


Perhaps, the Holy Prophet too did not possess such a virtue; that up to the time he was alive, he could stand near the gates of Hell and have the power to prevent the people from entering it. The same is true for Abu-Bakr and nobody other than Omar too possessed this virtue. It is only Omar who is the barrier for the people - such people who with their evil deeds have to enter Hell - and with his death, there no longer remains any barrier in the way of Hell!


Similarly, when Omar-ibn-Khattab got killed by the hands of Abu-Lualu, Kab said:


[Arabic text]


"If Omar requests Allah to allow him to remain alive, then certainly Allah will grant him a long life." 268


As usual, here too, Kab indirectly referred to the Torah and narrated one story from it.


From the traditions it sometimes appears that the ruling power too wanted Kab to earn fame and credibility amongst the Muslims and that people should show trust and faith in him.


In an authentic book of exegesis of the Caliphate school, Omar-ibn- Khattab inquired from Kab the meaning of [Arabic text] from the following verse:-


[Arabic text] 269


Kab al-Ahbar immediately replied:


[Arabic text]


«(t refers to) golden places and mansions in Paradise which are the places of residents for the Prophet, the truthful ones and the just rulers.


Therefore, he started interpreting the verse [Arabic text] and said: [Arabic text] in this verse refers to chastisement where God protects such people from chastisement. 270


Verily, just as you have realized, the expressions of this Jewish scholar in the form of interpretation of the Holy Quran has found its way in the exegesis of the Caliphate school. For example, it has come down in Tafseer (exegesis) of Suyuti and Qurtabi as the interpretation of verses eight and nine of Sura Ghafir.


In another instance, the second Caliph asks Kab about the source and make of the House of God (Kaaba). Kab too gives a detailed reply and says: Originally, 'Hajar-al-Aswad' was a red ruby which was brought by Hazrat Adam (A.S.). It's center part was hollow and empty and....271


Once, when discussions were held on Arabian poets, Caliph Omar too was present.


He asked Kab: Have you found any poems in the Torah? Kab replied: 'Why not. I have seen in the Torah a group from progeny of Ismaeel who knew their Ingeel by heart and uttering wise words and striking examples which I think were none other than the Arabs. 272


Kab al-Ahbar had so much commemorated the Torah as the Book of God that the Islamic society too in their contact with Kab, would mention the Torah as the Book of God.


One day Muawiya asked him: «Have you found anything on the river Nile in the Torah


Kab replied: 'Yes! I swear by the One who split the sea for Musa (Moses) that I have seen in the Book of God that every year, God reveals twice upon Nile as such: God commands you to flow. So, following this command it flows. Then it is (again) revealed to the Nile to cease flowing and it stops flowing. 273


Ibn-Abbass narrates and says: One day I was in Muawiya's presence when he recited Verse 86 from Sura Kahf in a very special form. I objected to this and Muawiya inquired this matter from Abdullah-ibn-Amro Aas. He in turn substantiated Muawiya's views.


In reply, I said: The Quran has been revealed in our house i.e. we are worthy enough to speak about it and not people like Abdullah-ibn-Amro- Aas. Finally Mmuawiya who at that time had the reign of government in his hand decided to send someone to Kab and solve this difference by relying on his view. 274


In praise of him (i.e. Kab), Muawiya would say:


«Know that Kab al-Ahbar is one of the scholars». 275


It was the significance of this talk that there were only two others whose name would be mentioned along with the name of Kab.


It was on the strength of these preliminaries that Kab al-Ahbar had become a great source of gnosis during Omar-ibn-Khattab's time and much longer after him. With well-thought plans, he would draw the Muslims towards the Jewish culture. Through him, the distorted culture of Judaism would mingle with the pure and clean gnosis of Islam; and would lay its foot in the Islamic texts of exegesis, history, biography and hadith; and would alter the Islamic insight and correct world-view of the Muslims and would taint them with the superstitions present in Judaism.


What is more regretful is this that these Jewish superstitions have entered the authentic books of hadith and most important of all, have filled Tabari's history and exegesis and tafseer (exegesis) of Durrul-Manthur, Ibn-Kathir and the like of them. Worst of all, the Jewish culture of Kab al-Ahbar has also penetrated from the exegesis of the Caliphate school into some of the exegesis of the Ahl-e-bayt schooll and to the extent that it has influenced such sources, it has pushed aside the gnosis of Ahl-e-bayt.


276- Exegesis like «Tafseer Abul-Fotouh Raazi» and «Tafseer-e-Ghazor» have brought some of those traditions of Kab al Ahbar which have not been inconsistent with thc principles of Islam.





- 249Ibne-Sa'ad / Vol. 7, Pg. 156 + Tazherat-ul-Hefaz / Vol. 1, Pg. 52 Indian print.


250- Ibne-Sa'ad / Vol. 7, Pg. 156 + Tahzeeb-ut-Tahzeeb 8/438 + Al- Asabah 2/298.


251- Shazarat ax-Zahab; 1/4 - 2nd edition, Beirut.


252- Ibne-Asaker: History of the city of Damascus Vol. 1 / Pg. 110 - Damascus print.


253- Ibne-Asaker History of the city of Damascus 1/147.


254- Ibne-Asaker Vol. 1/211-212.


255- Zumar /75


256- Ibne-Asaker 2/122 + Durrul - Manthur 5/344


257- History of Ibne-Asaker 1/110


258- Ibne-Asaker 1/232


259- Tafseer Durrul-Manthur 1/136


260- Furu Kafi - Book of Haj; Chapter of virtue of Looking al Ka'aba, Tradition No. 1 Vol. 4 / Pg. 240.


261- Tafseer Durrul-Manthur 1/136-137


262- Tarikh-e-Tabari 1/402, 2nd edition - research of Muhammad Abul- Fazl Ibrahim.


263- Tarikh-e-Tabari 1/265 & 266 + Tafseer-e-Tabari 23/55.


264- For example refer to Tarikh-e-Tabari Vol. 1/115 + Al-Asabah 3/299.


265- Al-Asabah 3/298 and Tahzeeb-ut-Tahzeeb / last volume related to translation of Abu-Huraira's life - history + Al-Bedayah - wah-Niheyeh 8/103.


266- Zahbi: Tazkerat al-Hefaz 1/36 + Al-Asabah 4/206


267- At-Tabaqat-ul-Kubra 3/240; European print and Vol. 3/332 Beirut print.


268- At-Tabaqat-ul-Kubra Vol. 3/257 - European print and Vol. 3/354 - Beirut print.


269- Sura Ghafir /8 & 9.


270- Tafseer al-Qurtabi 15/295 + Tafseer-e-Durrul Manthur 5/347


271- Durrul-Manthur 1/132


272- «Al-Umdat» By Ibne-Rasheeq /25; Egyptian print.


273- An-Nujum az- Zaaherat-Fi-Muluk Mesr-wa-Qahera Vol. 1/33.


274- Tafseer Durrul-Manthur 4/248.


275- At-Tabaqat al-Kubra 2/358; Beirut print.


276- Exegesis like «Tafseer Abul-Fotouh Raazi» and «Tafseer-e-Ghazor» have brought some of those traditions of Kab al Ahbar which have not been inconsistent with thc principles of Islam.






Mohammed Yusuf



To be continued….




Assalamun alaikum netters


Kab al-Ahbar or Abdullah bin Saba? (2)






Here, it is necessary to verify the stance adopted by the guardians of Islam like Amir-ul-Mumineen (A.S.) vis-a-vis Kab and the manner in which they used to confront this man who was the propagator of Jewish culture amongst the Muslims. The incident which we shall narrate below reveals Imam's position and the manner of his encounter and confrontation with the distortions made by Kab al-Ahbar:-


During Omar-ibn-Khattab's reign of government a meeting was once held in the Caliph's presence. Imam Amir-ul-Mumineen (A.S.) too was present. Kab was also one of the attendants. The Caliph asked: 'O Kab! Do you know the entire Torah by heart?


Kab replied: No, but I know most of it by heart! A person told the Caliph as such:


'O Amir-ul-Mumineen, ask him about God's whereabouts before the creation of His Throne. Also, from what He created water on which He placed His Throne?


Omar said: 'O Kab, can you answer these questions?


Kab replied: 'Yes 'O Amir-ul-Mumineen. I have found in the «source of wisdom»277 that before the creation of the throne, God had been everlasting and eternal and was on top of the rocky structure of Bait-ul- Muqaddas and this rocky structure too was placed in the air. When God decided to create the Throne, He spitted as a result of which deep seas and roaring waves came into existence. At that very moment, God created His Throne from some portion of the rocky structure of Bait-ul-Muqaddas which was beneath Him and then He sat on it. From the remaining portion of the rocky structure too, He created the dome of Bait-ul-Muqaddas....


Imam Amir-ul-Mumineen (A.S.) while shaking the dust off his clothes and uttering words which signalled the Greatness of God like [Arabic text] (Glory be to His Creation) or [Arabic text] (Greatness or Glory be to Allah) or [Arabic text] (Allah is the Greatest) stood up from his place so as to leave the gathering in the manner of protest. It is an Arab custom that whenever they want to express their disgust towards some matter they shake the dust off their clothes as if to say that such talks cannot hold good for me. 278


When Omar-ibn-Khattab observed this scene he requested Imam to take his seat and deliberate over the matter of discussion. Imam sat back in his place and turning towards Kab said:


«Your companions took the wrong path, distorted the Divine Book and attributed falsehood to God. 'O Kab, woe be to you if you consider the rocky structure and air to be with God and thus consider them to be everlasting and eternal too. As a result, we will be having three eternal beings. Aside from this, the Almighty God is far higher than having a place for Himself and He is not what the pagans say and the ignorants imagine. Woe to you 'O Kab. The One who creates these magnificent seas by spitting as you say, is far greater than taking position on the rocky structures of Bait-ul-Muqaddas279 and ....


The hadith is lengthy and indicates the confrontation of Imam vis-a-vis these deviated and distorted events and the heresies. However, the incident of Imam planting date-trees was because of the fact that if he had lived among people and his presence felt by the Muslims, his life would have been endangered and there existed the possibility of his murder with no benefit to Islam.



277- By «source of wisdom», he means the Torah. This quality is from the

qualities of the Holy Quran where Kab has utilized it for the distorted Torah.





Now it is necessary to examine the reason behind the endeavours of the Caliphs (like Muawiya) in bringing up Kab al-Ahbar in the Islamic society and placing him at a high level of knowledge in the Islamic society.


The first person who devoted attention to Kab al-Ahbar and compelled him to stay in Medina and referred to him as one eminent scholar and leading authority was the second Caliph. The reason behind his move is not clearly known. However, by examining his life-history, it appears that he had had a past acquaintance and familiarity with Judaism and Torah and that this amazing book often excited him.


Jabir narrates that one day Omar-ibn-Khattab approached the Holy Prophet (S.A.W.A.) with a small book which contained some portions of the Torah. The Holy Prophet was then seated and Omar said: 'O the Messenger of Allah, this booklet is from the Torah and I have brought this for you from the Torah. The Holy Prophet kept silent. Omar continued his talk and wished to recite the Torah. He was glad that he had attained knowledge and under such an amazing and joyful state, he wished to recite it before the Holy Prophet. As a matter of fact he wanted approval and encouragement from the Holy Prophet. However, the Holy Prophet on the contrary became angry and every moment his anger increased. But Omar was unaware. He had the Torah in hand and unaware of his uncontrollable state, he wished to recite it for the Holy Prophet. Abu-Bakr was present there and was aware of the situation. He feared lest a verse in rebuke or chastisement would be revealed. Thus he came down harshly upon Omar and said:



«May you perish. Don't you see how the colour of the Holy Prophet's face has changed due to severity of his anger and discomfort»?!?


It was only at that very moment that Omar lifted his head and looked at the Prophet. Observing the severity of anger on his blessed face he became terrified and said:



«I seek refuge in Allah from His wrath and His Messenger's wrath».!


The Holy Prophet said: 'O the son of Khattab. Do you have doubt, uncertainty and confusion in your religion? Then, he added:

 «I swear by the One in whose Hand is my soul that I have brought a «Shariat» (religious law) pure and lucid. Then, he said: Do not ask anything from the «Ahl-e-Kitab» (i.e. do not ask your religious affairs from them). They can never guide you because they are themselves misguided. If Musa (Moses) (A.S.) was now alive and living amongst you, nothing was lawful other than his obedience towards me. 280


What conclusion can we draw from this tradition which has come down in the authentic books through various channels? Does it reveal anything other than this matter that the Caliph had an interest in the Torah and was looking at it as a marvel? Thus it is not irrelevant that during his own ruling, he refers to the Jewish scholars and the gnosis of Torah.


As far as this humble servant of God is aware, this reality is one of the most vital factors in magnifying Kab al-Ahbar and bringing him up in status in the Islamic society. But the matter does not end here. In this regard, other reasons too had been at work.


Amongst them, those involved in ruling the government after the Holy Prophet were not possessing much knowledge and insight in the recognition of the world and its origin and end. The one well-acquainted with these matters i.e. the gate of the city of Holy Prophet's knowledge - Amir-ul- Mumineen (A.S.) too was compelled to engage in date-palms and keep himself aloof from the society. The solution lay in this that people such as Tamim Dari and Kab al-Ahbar whose heart and soul were quenched with Christianity and Judaism and could at least answer from their distorted know-how, the demands of the seekers of knowledge and also considering that their upliftment did not pose any danger to the ruling Caliphs, should be raised and accepted in the society as one element amongst the various elements of the ruling power.


The historical event which set forth below is a proof of our reasoning:


A person by the name of Subaigh Tamimi set out towards the «Aajdan» of the Muslims i.e. the centres of provinces which was also the army base of Islam and knocked at every door for putting forth some questions. His questions were related to the Holy Quran. This man wandered about in Syria, Alexandria or Kufa searching for people who had lived in Medina and had seen the Holy Prophet. This was in order to receive replies from them for his queries. He goes to Egypt, Subaigh has neither seen the Prophet nor has he heard his talks. Now, in pursuit of recognition of the Holy Quran and for hearing the exegesis of the holy Quran, he travels city to city until he gets to Egypt. His story is reported to Amro-ibn-Aas the ruler and governor of Egypt. Amro-ibn-Aas sends him to the Islamic capital i.e. Medina and reports his intentions in a letter to Caliph Omar-ibn- Khattab. Subaigh reaches Medina. The messenger too approaches Omar along with Amro's letter and hands him the letter. After becoming aware of its contents Omar says: 'Where is this man? The messenger replies: He is on the camel's saddle. Omar says: 'If he flees you will be punished severely.' According to another tradition, a person approaches the Caliph and says: 'I met a person who was inquiring about the Holy Quran.' Omar says: 'O God, make me overvome him.


Anyhow, Subaigh Tamimi comes before the Caliph. When he comes in the Caliph's presence he has the Holy Quran in hand. When he sees the Caliph of the Muslims and indispensibly thinks him to be the centre of Islamic knowledge and heedless of what has occured he asks: 'O Amir-ul- Mumineen, what is [Arabic text] (swear by the wind that scatters far and wide)?


Omar says: 'Who are you?'


The man replies: 'I am Subiagh, the servant of God.' Omar says: I too am God's servant. Then he folds his sleeves and begins to beat the man with a stick which was prepared on his commands. He beats him to such extent that his head stained with blood or, as per some other tradition, he whipped his back with twig so much so that Subaigh's back was cut deeply and his skin was torn apart. Thereafter, he let him go. The injured and blood- stained man was set free until he was healed of his wounds. Once again, Omar summons him and repeats the same event. When for the third time he was brought before the Caliph in order to be punished, he said: 'If you intend to kill me, then do that once and for all so that I get relieved. And if you wish to rectify me, I swear by God that Ii have been rectified and I will no more discuss such matters.


The Caliph ordered that he be mounted on a camel without any litter or cover and then be exiled to Basra near Abu Musa Ashari. In a letter, he also commanded Abu Musa the governor of Basra to forbid any person from coming into contact with this man. Similarly, they stopped giving him the yearly privileges and provisions which was shared amongst all the Muslims.


Abu Uthman Nahdi says: «Whenever this man would approach us, even if we were hundred in number we would move from our places and run away out of fear of being punished on Omar's command».


At last, things became worse for this man and life became miserable for him, Helplessly one day, he approached Abu Musa and appealed him for help.


Abu Musa reported in a letter to Caliph Omar that this man has repented and his repentence too is a very sincere one. Omar in reply wrote as such: So you may now allow the people to come in contact with him.


It is noted down in history that this man who was an eminent personality amongst his own tribe was now despised and had lost his prestige and creditability. 281


An incident exactly opposite to the one above exists in the history of Islam. This incident is related to the era of Imam Amir-ul-Mumineen's reign of government. One day Imam goes on the pulpit and while reciting a sermon says:



«Ask me question. I swear by Allah that you will not ask me anything of the events that are to occur till the Day of Judgement except that I will answer them to you. Also, ask me about the Quran, the Book of Allah. I swear by Allah that there is not a single verse but that I am aware whether it has been revealed at night or during the day; whether it has been revealed in the mountains or in the desert and....


The narrator says: «Ibne al-Kawwa was sitting behind me. He stood up and said:


'O Amir-ul-Mumineen, what is [Arabic text]? This man i.e. Ibne al-Kawwa was a leading figure amongst the Khawarij and an enemy of Amir-ul- Mumineen (A.S.)


Ibne-Abbass who was also present in the gathering says: «Ibne al-Kawwa wished to ask the same thing which Subaigh had once asked Omar-ibn- Khattab. This man was under the impression that by setting forth this question he would be able to discredit Imam Amir-ul-Mumineen.


Imam (A.S.) said: «Woe be to you. Ask questions with the aim of acquiring knowledge and not for causing trouble and inconvenience or out of pride and haughtiness. [Arabic text] are winds which blow at the time of harvest of wheat and barley.» Immediately, Ibne al-Kawwa asked: 'What is [Arabic text]? Imam replied: «They are ships sailing over the water.» Again he asked: What is [Arabic text]? Hazrat said: «They are Angels 282«....


When Amir-ul-Mumineen Ali (A.S.) who was well-acquainted with the content of Quran was not to be in the society and instead planted date trees in a farm outside Medina and make the date-palms flourish or dig the subterranean canals; and the companions of the Holy Prophet too were banned from narrating traditions; and when the ruling powers and rulers were themselves not firm in knowledge, then there was no alternative but for such people like Kab al-Ahbar, Tamim Dari and Wahab-ibn-Manbah to come into the scene.





The factors which were responsible in raising the status of the Jewish and Christian scholars and the «Ahl-e-Kitab» in the Islamic society which consequently made them earn fame are as follows:


First - Those responsible for bringing up Kab and his likes were familiar and acquainted with the culture of Ahl-e-Kitab and were looking at it with wonder and surprise. As a matter of fact, in the pre-Islamic era the Arabs used to look upon the Jews and Christians with respect and honour and would reckon them to be people of the Book, civilization and culture. Such a state of mentality remaining alive in some of the rulers became a factor which caused Tamim - Dari and Kab al-Ahbar to be looked upon with the same honour and respect and be paid attention as scholars and leading authorities and figures of knowledge.


Second - It was to the interest of the ruling power not to propound the sciences of the Holy Prophet (SAW.A.) which was left behind in the hands of his companions and/or personalities like Imam Amir-ul-Mumineen (A.S.) who possessed the entire sciences. This was so that they could carry on with their rule and power.


Third: The ruling powers were themselves devoid of adequate knowledge and were incapable of the problems which were propounded after the Holy Prophet's departure.


It was because of these reasons and factors that Kab, Tamim, Wahab and their likes laid foot into the arena of Islamic society and their presence proved to be one of the misfortunate factors in the distortion of Islam. These people succeeded in distorting (in various dimensions) the true Islam and presenting a religion defective with distortions and superstitions. Such people who in the Islamic history have become famous as [Arabic text] (story tellers) are a part of the unknown factors in the distortion of Islam. I have referred to tens of volumes of books on history exegesis, biography and 'Rijal' before I could succeed in laying open a few of their destructive deeds and affairs. The Islamic history and exegesis have become defective mainly due to the consequence of Kab al-Ahbar's affairs. He has spoken on every subject: God, Day of Judgement, «Hashr» (revivification), «Nashr» (resurrection), creation, skies, the earth, «Arsh» (Celestial throne) Ka'aba, Bait-ul-Muqaddas, Sulaiman, Dawoud, Prophets and Angels and such talks have come out in the form of exegesis, history and biographies in Islam.


Thus, the Islam which was supposed to be taken from the house of the Holy Prophet's Ahl-e-bayt, has been drawn from such sources and origins. In present times too, the Jewish, Christian and Marxist, Islamicists have engaged and still engage in recognizing Islam through these sources.






Mohammed Yusuf



To be continued….





Assalamun alaikum netters


Kab al-Ahbar or Abdullah bin Saba? (3)








If they do not bear any grudge (which they did in the past) they will not be able to attribute to Islam such fallacies. Rather, they will acquire something opposite to Islam - a distorted and ruined Islam. What will the results achieved by us be if in the recognition of our own religion, custom and way of life, we refer to the European and Western sources? Will we achieve anything other than the results of the thoughts and remarks of Kab and the like of him? Certainly not! Of course, we thank God that through His Grace and Favour, we have been able to find the way towards the two basic and fundamental sources of guidance i.e. the Holy Quran and Ahl-e-bayt (Household of the Prophet). In the previous discussions, we examined the one-class traditions from the influential and insinious agents in the Caliphate school where the one-class traditions belonged to the «Ahl-e-Kitab» - the Jews and Christians who had accepted Islam outwardly but had left a condign impression in the Caliphate school.


Now, we shall examine yet another set of traditions springing from influential and canny agents which are the sabotage of the dualists in the books of the Caliphate school. A manifest example amongst them is Abdul-Karim-ibn- Abil-Auja. The debates of Imam Sadeq (A.S.) and his manner of confrontation with Ibn-Abil-Auja283 has perfectly introduced and disgraced the latter before his companions and Shi'ites preventing him from marring the true stand of the Ahl-e-bayt school of thought. However, his speech at the time of issue of his death-sentence reveals his concurrence with the Caliphate school. In his address to the governor of Kufa (who was appointed the Caliph) he said:


»You are sentencing me to death while I have registered four thousand traditions in your books of hadith. «


Of course this address was directed at the representative of the Caliphate school who passed the death-sentence upon him and hence ended his evil activities against Islam. 284


In the preface of the first volume of the book - «One hundred and fifty false companions» reference has been made to some of this dualist's friends in the Caliphate school and their destructive activities.


Another corrupted figure which we may mention amongst the dualists is a person by the name of Seef-ibn-Omar Tamimi. From him a great number of traditions has come down in the books of the Caliphate school and they are connected to the events during the final stages of the Holy Prophet's (S.A.W.A.) era, the event of Saqifa, the wars against apostasy and the Islamic conquests in Persia and Rome up to the battle of Jamal.


Examples of his destructive activities consists of: Fabrication of the status of hundreds of companions, or disciples of companions285, wars, lands, odes and poems, letters and such traditions which never existed at all. By the Might and Power of God, we shall set forth in the future discussions, the false and made-up statistics of Seefin order. We shall mention below in five sections the first enumerations of Seef's fabricated personalities which have been envisaged right from the Islamic history until today.


First section: The companions of the Holy Prophet (S.A.W.A.) - forged by Seef, the dualist.


Second section: Abdullah-ibn-Saba and the Sabas - forged by Seef.


Third section: The narrators of traditions - forged by Seef.


Fourth section: The commanders of the infidel's army forged by Seef.


Fifth section: The poets - forged by Seef.





In this section, we shall first of all set forth the list of those fictitious companions which Seef has forged from his own tribe i.e. the tribe of Tamim:


(1)  Oa'qa'a-ibn-Amro-ibn-Malik Tamim. Seef has introduced him as one of the Shias of Imam Amir-ulMumineen Ali-ibn-Abi-Talib (A.S).

(2)  Aasim-ibn-Amro-ibn-Malik Tamim.

 (3) Aswad-ibn-Qutbat-ibn-Malik.

 (4) Abu Mufazzar Tamimi.

 (5) Nafeh-ibn-Aswad Tamimi.

 (6) Afif-ibn-Munzar Tamimi.

 (7) Ziyad-ibn-Hanzalah Tamimi - as one of the Shias of Imam Amir-ul-Mumineen (A.S).

 (8) Hurmala-ibn-Maritha Tamimi.

 (9) Hurmala-ibn-Salami Tamimi.

 (10) Rabii-ibn-Matar-ibn-Thalja Tamimi.

 (11) Rabii-ibn-Efkan Tamimi.

 (12) Otta-ibn-Abi Otta Tamimi.

 (13) Sa'eer-ibn-Khefaf Tamimi.

 (14) Auf-ibn-Alla Joshami Tamimi.

 (15) Awas-ibn-Juzaima Tamimi.

 (16) Sahl-ibn-Manajab Tamimi.

 (17) Waqi'a-ibn-Malik Tamimi.

 (18) Husain-ibn-Niyar Hanzali Tamimi.

 (19) Harith-ibn-Abi Haleh Tamimi - as the stepson of the Messenger of Allah (S.A.W.A.) and son of Umm-ul-Mumineen, Khadija.

 (20) Zubair-ibn-Abi Haleh Tamimi - as the stepson of the Messenger of Allah (S.A.W.A.) and son of Umm-ul-Mumineen, Khadija.

 (21) Taher-ibn-Abi Haleh Tamimi - as the setpson of the Messenger of Allah (S.A.W.A.) and son of Umm-ul-Mumineen, Khadija.

 (22) Zarr-ibn-Abdullah Fuqaimi Tamimi.

 (23) Aswad-ibn-Rabi'ah Tamimi.


Up to this Juncture, Seef with utmost honour, has forged all these companions from his own tribe i.e. «Tamim» where their life-history has been examined in the first volume of the Arabic book: «Khamsuna-Wa- Ma'ata Sahabi-Mukhtalaq».


With regards to the remaining ones which begins from No. 24, he has forged from other Arab tribes and has predominantly set them below the above-mentioned Tamimis. Their names, whose life-history has come down in the second volume are as follows:


(A) The representatives of the Arabian tribes who had come to see the Holy Prophet (S.A.W.A).


(24)  Abdata-ibn-Qarata Tamimi Anbari.

(25)  Abdulla-ibn-Hakim Zabbi.

(26)  Harith-ibn-Hakim Zabbi.

(27)  Halis-ibn-Zaid Zabbi

(28)  Hurr-ibn-Khazrama or Harith-ibn-Khazrama Zabbi.

(29)  Kabis-ibn-Hauza Sadusi.


(B) The Governor-Generals and officials who were appointed by the Holy Prophet (S.A.W.A.) or Abu-Bakr.


(30)  Ubaid-ibn-Sakhr-ibn-Lauzan Ansari.

 (31) Sakhr-ibn-Lauzan Ansari.

 (32) Akasha-ibn-Thur Gauthi.

 (33) Abdullah-ibn-Thur Gauthi.

 (34) Obaidullah-ibn-Thur Gauthi.


(C) The messengers on behalf of the Holy Prophet (S.A.W.A.) or Abu-Bakr:


 (35) Wabra-ibn-Yahnasa Khuza'ee.

 (36) Aqrah-ibn-Abdullah Hemyari.

 (37) Jareer-ibn-Abdullah Hemyari.

 (38) Salsal-ibn-Sharhabil.

 (39) Amro-ibn-Mahjub Aameri.

 (40) Amro-ibn-al-Khaqaji al-Aameri.

 (41) Amro-ibn-Khaqaji al-Aameri.

 (42) Auf-Warkani.

 (43) Uwaif-Zarqani

 (44) Quhaif-ibn-Salik Haleki.

 (45) Amro-ibn-Hakam Quza'ee Qaini.

 (46) Amro-l-Qais - from Bani-Abdullah.


(D) Companions with similar names:


Seef has given certain names to some of his made-up personalities which are similar to the names of some of the real companions of the Holy Prophet:


 (47) Khuzaima-ibn-Thabit Ansari - other than Khuzaima-ibn-Thabit Ansari Zul-Shahadatain.

 (48) Samak-ibn-Kharsha Ansari - other than Abu Dajanah Ansari.


(E) Companions from the Ansars:


 (49) Abu Baseer Ansari

 (50) Hajeb-ibn-Zaid or Yazid Ansari Ash'ali.

 (51) Sahl-ibn-Malik the brother of Kab-ibn-Malik Ansari Khazraji.

 (52) Asa'd-ibn-Yarbu'a Ansari.


(F) Companions from various tribes:


 (53) Abdullah-ibn-Hafs-ibn-Ghanem Qurashi.

 (54) Abu Hubaish-ibn-Zulehya A'meri Kelabi.

 (55) Harith-ibn-Murrah Jahni.

 (56) Salmi the daughter of Huzaifa Fazariya.


(G) The Commanders of the Islamic army:


 (57) Behsr-ibn-Abdullah Helali.

 (58) Malik-ibn-Rabi' ah-ibn-Khalid Taiyami-Taiyam Rubab.

 (59) Hazhaz-ibn-Amro Ajali.

 (60) Humaizah-ibn-Nu'aman-ibn-Humaizah Bareqi.

 (61) Jabir Asadi.

 (62) Uthman-ibn-Rabi'ah Thaqafi.

 (63) Sawad-ibn-Malik Tamimi.

 (64) Amro-ibn-Wabara, the leader of the tribe of Quza'eh.

 (65) Hammal-ibn-Malik-ibn-Hammal Asadi.

 (66) Rabbeal-ibn-Amro-ibn-Rabi'ah Asadi Ribal-ibn-Amro.

 (67) Tulaiha-ibn-Bilal Qurashi Abdari.

 (68) Khulid-ibn-Munzer-ibn-Saavi Abdi Tamimi.


(H) The Companions who lived during the Holy Prophet's time:


 (69) Qarqarah or Qarfah-ibn-Zaher Taimi Wa'eli.

  (70) Abu-Nabatah-Nahel-ibn-Juasham Tamimi A'raji.

(71)  Saeed-ibn-Ameelah Fazaari.


(I) The Commanders of the Iraqi army:


(72)  Qarib-ibn-Zafar Abdi.

(73)  Aamer-ibn-Abdul Asad or Abdul Asood.

(74)  Harith-ibn-Yazid Aameri-Another one -.


(J) The Commanders of the army of Islam in the battles against the infidels:


(75)  Abdur-Rahman-ibn-Abi Aas Thaqafi.

(76)  Ubaidah-ibn-Sa'ad.

(77)  Khasafa Taimi.

(78)  Yazid-ibn-Qainan from Bani-Malik-ibn-Sa'ad-ibn-Zaid-Manat-ibn-Tamjm.

(79)  Saihan-ibn-Suhan Abdi.

(80)  Ebad an-Naji.

(81)  Shakhriyat from Bani-Shakharat.


(K) Those who were called Companions either because of their meeting with Abu-Bakr or their correspondence with them:


(82)  Sharik Fazaari - who had approached Abu-Bakr on behalf of his own tribe.

(83)  Meswar-ibn-Amro - because of bearing witness in response to Abu-Bakr's letter.

(84)  Muawiya Uzri - because Abu-Bakr had written a letter to him.

(85)  Zu-Yanaq or the city of Zu-Yanaq - because of Abu-Bakr's correspondence with him.

(86)  Muawiya Thaqafi - According to Seef, he was one of the comrades and commanders of the army.


(L) Those who were called companions because of their participation in the battles during Abu-Bakr's era:


(87)  Saif-ibn-Nu'man Lakhmi.

(88)  Thamamah Aus-ibn-Thabit-ibn-Lam Tahi.

(89)  Muhalhal-ibn-Zaid Khail Tahi.

(90)  Gazaal Hamadani.

(91)  Muawiiya-ibn-Anas Salmi.

(92)  Jarad-ibn-Malik-ibn-Nuwira Tamimi.


(M) Those who were called companions because of their assistance to Abu-Bakr's army:


(93)  Abd-ibn-Gaus Hemyari.


Up to here, the life-history of these ninety-three fictitious figures created by Seef has been discussed in the two volumes of the Arabic book «Khamsuna -Wa-Ma'ata-Sahabi-Mukhtalaq» and the fables which Seef has forgedly attributed to each of them has been examined and recorded in their respective biographies. This book, written in Arabic, has been printed in Baghdad and Beirut and Vol. 1 and 2 of it has already been translated and printed into Persian while Vol. 3 is still under print. Discussion about the fictitious personalities of Seef's creation does not end here. It rather continues and God-Willing the rest should be issued in the next volumes.


It is more than one thousand years since these names have been recorded and registered as the companions of the Holy Prophet (S.A.W.A.) in the reliable books of the Caliphate school like: Tarikh-eTabari, Tarikh-e-Ibne Athir, Tarikh-e-Ibne Khaldun and translators of companions like: Estia'b and Asabah. From them, conquests, miracles, poems and hadiths have been recorded in the dignified books of the Caliphate school where all of these have been the fictitious work of «Seef-ibn-Omar», the mendacious dualist. The reason for this matter has been discussed in the chapter [Arabic text] of Vol. 2 of «Khamsunawa-Ma' ata-Sahabi-Mukhtalaq"286 and the biography of each one of them has been separately recorded in the book. It is worthy for a researcher to first see the discussion and then read each of their biographies separately.





Other than the previously-mentioned class of people who according to Seef were the companions (of the Holy Prophet) and the biographers have written life-histories for them, Seef has forged many other figures and fabricated fables for them. One of them is the fable of Abdullah-ibn-Saba and the Sabas. Not only has Seef made up a fabricated Abdullah-ibn-Saba in his mind but has also forged followers for him. Moreover, he has made up stories for him as well as his followers which have been recorded and registered in the books of culture and Islamic history for a period of more than one thousand years. Seef's brief sayings about Abdullah-ibn-Saba and the Sabas is as follows:-


«Abdulla-ibn-Saba» was a Jew from Yemen. During Uthman's era, he apparently accepted Islam but in secret, used to resort to tricks and deceit against the Muslims. He used to travel in the big Islamic cities like Syria, Kufa, Basra and Egypt and propagate amongst the people that there would be a «Rij'at» (return to life) for Muhammad (S.A.W.A.) the Prophet of Islam too just as there would be one in the case of Isa-ibn-Maryam (A.S.); and just as all the Prophets had legatees, the legatee of the Holy Prophet too is Ali; that he is the last of the legatees just as Muhammad (S.A.W.A.) is the last of the Prophets; that Uthman has usurped the right of this legatee and hence committed oppression against him. So, there should be a revolt and the right returned back to its owner.


Seef says: The consequence of this propagation was that a group of Muslims got provoked by these instigations and headed towards Medina. There, they besieged Uthman's house and consequently killed him. All these acts took place under the guidance and supervision of the «Sabas» - the followers of Abdullahibn-Saba.


Also, he says: After the Muslims gave allegiance to Ali (A.S.), Talha and Zubair went to Basra for avenging Uthman's death. Ali (A.S.) and these two who were the commanders of the army of the battle of Jamal began to reach an agreement outside Basra.


The «Sabas» imagined that if an agreement was reached, then the killers of Uthman who were the Sabas themselves would be identified and hence trapped. Thus overnight they plotted to kindle the flames of war. Following this decision, a group amongst them were supposed to secretly enter Ali's army while another group amongst them were supposed to infiltrate Talha and Zubair's army. During the night, by taking advantage of the darkness, they were supposed to make the two armies revolt against each other without letting anybody know about this secret.


Seef says: They fulfilled this dangerous plot with great success. In the dead of the night, when the two armies were sleep with hopes of a peace the group which had infiltrated Ali's army shot arrows at the opposite army and the other group who were on the opposite side began to backfire. Consequently, fear and pessimism gripped both armies and a full-scale battle broke out.


Moreover, he says: In this manner the battle of Basrah which is famous as the battle of 'Jamal' took place even though none of the commanders of the two armies had any intention of a conflict and did not even realize the real cause behind this war.


This fabulist ends here the story of the Sabas and does not say anything about their fate. The names of some of the eminent personalities which Seef the liar has reckoned to be amongst the Sabas are as follows:-


(a) Abu-Zar

(b) Ammar-ibn-Yasir

(c) Abdur-Rahman-ibn-Udais

(d) S'asa'at-ibn-Suhan.

(e) Muhammad-ibn-Abi Huzaifa.

(f) Muhammad-ibn-Abi Bakr, son of the first Caliph.

(g) Malik Ashtar


Seef believes that these eminent personalities and others like them all acquired their belief in the caliphate of Imam Ali (A.S.) from Ibne-Saba. Also, these eminent figures did not inquire from Ali whether Ibne-Saba who believed such and such about him and invited them towards those beliefs was right in his invitation or not. Seef says: Hundreds and rather thousands of Muslims at that time accepted Ibne-Saba's invitation and in this manner a sect by the name of "Saba'eeya"287 came into existence in Islam.



In the examination of this fable so far two volumes of a book entitled «Abdullah-ibn-Saba and Asateer Okhri» have been written in Arabic and the same has also been translated and printed in the Persian, Urdu, Turkish and English languages.


However, the discussion has not yet come to a close. It is worthy for those reading this book to refer to the volumes of the books written on Abdullah- ibn-Saba (which is an analysis of this fairy tale like story in order to comprehend the reality of Seef's forgery in bringing Ibne-Saba and the sect of Saba'eeya into existence.



287- Ali (A.S.) himself was completely unaware of this matter.





Mohammed Yusuf



To be continued….



وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness


  Shia in the light of Quran
Term Shia in Quran and Hadith
 The Spiritual Message of Shi'ism
 Sunni Scholars says about Shia
 Divne Copyright Laws


   ASFA Discussion Ibn Saba
   Kaab or Saba 1
 Kaab or Saba 2
 Debate about Ibn Saba

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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم