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Recently, television and cinematic acting have become part of the religious differences and the fierce sectarian conflict between the Islamic sects and groups. That is due to these instruments’ ability to reach the largest number of viewers from the society’s segments and classes, as a result of its widespread cinematic presentation and the TV – which no home lacks today, and especially after the spread of TV-channels through the satellites. In addition to people’s reaction to physical portraying of a story or event, and the wide space in acting, allowing explanation of the ideas and articulation of intentions, as a result of what the acting requires of scenario and dialogue, aided by sound and visual effects and other tools.

There is nothing wrong with using this or that instrument to deliver your intentions, rather, the problem lies in the absence of impartiality and objectivity, and the covering of the facts when using these tools, to serve the narrow avidity and personal interests. An example of what we pointed out, is what recently had been shown of a historical religious TV-series called, al‑Hasan and al‑Husayn, concerned with a sensitive and dangerous period in the history of the Islamic nation, from year 35 HE to 61 HE, where important affairs and events took place and impacted the present and the future of the nation.

In this period the Muslims revolted against the caliph, Uthman, because of his ill administration of the Islamic state, and because he offered the resources of the nation to his relatives from the tribe of Umayya. The latter was famous for its corruption and oppression. Furthermore, the caliph did not listen to the people demanding that he replaces them or hinder their abusiveness, and it culminated with his killing at the hands of some of the Companions and Followers[1]. This period also contained the Commander of the Faithful’s caliphate and its wars and sorrowful events, ending with his martyrdom which began an era of disorder with the tribe of Umayya’s rise to power, where they committed one of the most horrid crimes the history has recorded. Namely, the tragedy in Karbala, year 61 HE.

Unfortunately, in this TV-series, history is being perverted extensively, and the truth slaughtered for the sake of religious and sectarian fanaticism. A huge capital funded this series. Professional and proficient technical teams participated in its producing, filming, and preparing, and its cast consisted of very talented actors, with different Arabic backgrounds. The series was permitted to be recorded in Jordan, and the Jordanian Syndicate of Artists permitted the production team to film the events of the series in Jordan, while some of its scenes have been filmed in Syria, Morocco, Lebanon, and the UAE.

Al-Azhar, and some scientific and union councils, opposed the series, not because of the perversion of historical facts and the depriving of excellence from Imam Ali and Imam al‑Hasan, and Imam al‑Husayn (PBUT), nor because of what occurred through the series of glorification of Muawiya, Yazid, and Marwan and their likes, rather, because of the existing personification of the characters of the Companions, and Imam al‑Hasan and Imam al‑Husayn (PBUT), nothing more!

The people behind the series presented a list of Sunni scholars who approved the series to be shown, and among them were some Shiites also, to create a smokescreen for the audience and deceive the simple viewer into believing that both parties agree upon what this series presents historically.

In reality, the owners of this production did a good job, except in depicting the historical facts to the viewer, so they presented a twisted, upside-down historical reality in most of the show’s scenes. If we wanted to discuss every instance and deliver a sufficient answer, we might need several volumes. However, we will display the most outstanding general matters which the people behind this show wished to present to the audience.

Thus, we will comment each matter or issue as much as the situation allows, to immunize the Muslim viewer from what the Salafist institutions and others might produce in the future of films and series that might service the Umayyad organizations in order to brainwash the Muslims so that they become in line with the tribe of Umayya’s line, both theologically and in behavior.

Thus, the article will consist of four subjects:

Subject One:
Propagating the Tale of Abdullah Bin Sab’a

Perhaps, among the most important goals and objectives of those behind this project, was to deliver the tale about the Jew, Bin Sab’a, again, and to make him the puppet master of the conflict, and the architect of the coup d’état against the third caliph. This objective becomes more evident through the series, for in the third scene of the first episode, one of the Jewish priests appears with Bin Sab’a while he is assigning him to his mission, and he says to him, “O Bin Sab’a, it is time.” In return, Bin Sab’a is pleased with this nomination and says, “I have waited for this moment for a long time.”

Subsequently, his work begins at a fast pace, and he is successful in gathering the Ansar and the Followers and spinning conspiracies and planting conflicts, causing a great fire at the heart of Islam.

It is apparent that in their advertising of the legend of Bin Sab’a again, they sought to accomplish three important objectives.

The first objective was to cover the public’s revolution against the third caliph – even though it had some realistic justifiers, and was led by a number of the Companions, their sons, and great names from the Followers – and to present it as a conspiracy, planned by a Jew, and implanted among the Muslims. Then, to present this Jew as the one who turned the tides against the caliph to take revenge on Islam and its Prophet (PBUH&HF) who defeated them in battle, and also to stop the spreading of this new religion.

The next objective is to make Ibn Sab’a the fall guy and blame him for every dispute and quarrel occurring between the Companions so that he becomes like the fabled scapegoat who preserves with his blood the polished pictures of others. In this case, the polished pictures of the Companions that they drew in their imagination.

Dr. Ahmad Mahmoud Sobhi, emphasizes this notion, saying:

It appears that the parties’ historians and writers’ exaggeration of the reality of the role Ibn Sab’a played, might be due to something else than what Dr. Taha Husayn suggested. Since great political events occurred in Islam, like the killing of Uthman, then the War of the Camel, in which great Companions participated, in addition to the Prophet’s wife, and they all were divided and fought each other. All these events shock the heart of the Muslim who follows and reads his political history, realizing that the history of Islam was afflicted with these problems and the great Companions were involved in them; those who fought by the Messenger of Allah (PBUT) and participated in establishing the fundaments of Islam. Therefore the responsibility for these grave events had to be placed on someone, and it was unimaginable that those noble Companions who did well with the Messenger of Allah (PBUH) should carry all the responsibility. Hence the responsibility for all this had to be placed on Ibn Sab’a, while ignoring Ali, Talha, and al-Zubair, and therefore he [became] the one that induced the conflict that culminated with the killing of Uthman, and he instigated the two armies at the Day of the Camel to clash.[2]

The third objective was to show that the Shiite sect was created by a Jew that wanted to plot against Islam and hence, the Shiite’s beliefs such as the Imamate and the appointment of Ali (PBUH) would have nothing to do with Islam.

Dr. Taha Husayn says:

The subject of the Sabai’a[3] and their friend Ibn al‑Sawda’a[4]was forced and forged. Created at a moment when the debate arose between the Shiites and other Islamic sects. The opponents of the Shiites wanted to plant a Jewish factor in the origins of this sect to strengthen the plotting against them and to inflict them harm.[5]

Abdullah Bin Sab’a
– A Story of Repeating and Regurgitating

The melody [of the tale of Abdullah Bin Sab’a] has been played numerously. To the limit of boredom and weariness, and those with the least amount of awareness and apprehension does not listen to these scratched plates anymore. However, those who do not respect their work and profession and seek to reach their objectives by any means do not pay attention to these facts. Rather, their aim is to deceive the simple receiver who do not possess enough understanding and knowledge, otherwise, the subject of Ibn Sab’a has been fed up with research and studies, and it has been proved that [the existence of such] a person, with these characteristics mentioned in some history books, have no ounce of truth to it.

This result has not only been concluded by the Shiite scholars and researchers, rather several Sunni writers and intellectuals agree with the Shiites, and the list of supporters is rather long in this matter. Even voices from inside the Salafi teaching foundations have appeared, proving that Ibn Sab’a is a fictitious imaginary person.

Among those voices is the voice of Professor Abdel-Aziz Saleh al-Halabi, lecturer in the history department at King Saud University, in Riyadh, Saudi Arabia. He has concluded that Ibn Sab’a is a fictitious person, and this can be found in his book, Abdullah Ibn Sab’a – Dirasa lel-Riwayat al-Tarikhiya‘an Dawreh fi al-Fitna.

He says:

What we conclude in our research, is that Ibn Sab’a is a fictitious person that never existed, and if a person were to be found with this name, then surely, he had not played the role that he was accredited for by Saif and the authors of the sect’s books, nor from a political perspective, nor theological.

– When the professor did not find Ibn Sab’a mentioned in the texts of the preceding narrators and historians, he adds:

Failing to notice this man, who had a great role in inducing the conflict and in changing the history of Islam, [by older narrators], proves that this man is a lie. Created in later eras, from the eras of those mentioned historians and others.[6]

Behold the fairness and objectivity. Otherwise, how would an unknown person with no historical record assume Islam, shake the pillars of the Islamic government, and lead a popular opposition with members of different ages, among them the Companions and the Followers – people of religion, piety, and intellect from different places of the Islamic World, then cause the killing of the caliph!

Yes, this tale only exists in the imagination of those wishing to accomplish their sectarian objectives, even at the cost of lacking objectivity and scientific approach, like the people behind this TV-series. Perhaps, what proves their course, is the portraying of Ibn Sab’a in the series with an outfit resembling the outfit of some Shiite scholars. He appears with a black turban that is similar to the turban of those Shiite scholars that descend from the Messenger of Allah (PBUH), to create some association between the two, at least in the subconsciousness of the viewers.

Subject Two: The Harmony and Affinity between the Household (PBUT) and their Enemies

Among the facts that the people behind this show wanted to skip, change, and cover, was the bad relation, rather, the clear enmity between the Household (PBUT) and a number of the Companions at that era of time. The enmity was not due to personal grudges or materialistic or subjective causes [from the Household’s side], rather, it was the legal and ethical obligation which obligated the Household (PBUT) to take the right stances, which displeased some Companions. Thus, their hearts carried hatred, spite, and enmity toward the Progeny of the Prophet (PBUH&HF).

The Islamic history has recorded some of these stances, and the sources of the Muslims have written them down, but the people behind the show intentionally concealed these truths and did not show that which has been recorded in their many sources of endless oppression, and clear hostility, held by the famous Companions toward the Household (PBUT). All that, defies His evident saying, exalted is He:

Say (O Muhammad, unto mankind): “I ask of you no fee therefor, save loving and kindness for the kinsfolk.”[7]

This forced them to cover the enmity up, falsify, and make excuses as they did through the episodes of the series, to create a smokescreen for millions of Muslim viewers from different sects. In order to deceive them into believing that love and harmony flourished between the Companions and Imam Ali, Lady Fatima, Imam al‑Hasan, and Imam al‑Husayn (PBUT), and this is some of [the claims] they presented in their attempts:

1. Muawiya Loves Ali (PBUH) and Makes Supplication to Rescue Him!

In one of the scenes in episode 17, Muawiya appears, slightly after surviving an assassination attempt, fearing for Imam Ali (PBUH) that he might have been assassinated at the hands of the treacherous ones. He says to those among him while he is in his bed, “We wait impatiently for the news to reach us from Kufa and Egypt,” and one of his helpers, sitting next to him, says, “We ask Allah to protect Abu al‑Hasan.” Muawiya adds: “I ask Allah that He does not let them see this through and that He protects Abu al‑Hasan and Abi Abdillah (i.e., Omar Bin al‑’Ass).”

Praised be Allah! Love, harmony, affection, and affinity between Muawiya and Ali! Then why the armies, blood, and wars that occurred between them in history? Rather, in the same show’s episodes?! Is the Muslim viewer that naive? Or do they want him to be that naive so that he can submit to the history according to the Advisers of the Sultans[8]?!

In another scene, also in episode 17, we watch Muawiya, after he hears about the killing of Imam Ali (PBUH) saying while upset, “Oh… excellence, jurisprudence, and knowledge have left with Abu al‑Hasan.” His wife Fakhita then asks him in wonder, “Do you weep over Aba al‑Hasan and you were fighting him?!”, and he says, “I weep over my brother in the eyes of Allah! And over my paternal cousin! And the paternal cousin of the Messenger of Allah (PBUH&HF) and his son-in-law!Do you know O Fakhita, that the closest ones from Quraish to the tribe of Umayya, are Bani Hashim! I will never disagree over his superiority over us all; he is the best of those remaining from the Companions of the Messenger of Allah (PBUH&HF) after the death of Abu Baker, Omar, and Uthman.”

Praise to Allah, over the confession from Fakhita’s mouth, that Muawiya fought Ali directly – not that he fought the killers of Uthman only, as they tried to claim in other places in the show.

We are allowed to ask Muawiya; why do you fight the one who is the best of people by your admission?! What is your excuse to Allah tomorrow, and He has said:

Allah desires to remove all impurity from you, O People of the Household, and to purify you thoroughly.[9]

– Or when you face His prophet (PBUH&HF) that said:

Whomever I was the Master of, Ali is His Master.[10]

–?!

Praise to Allah, who has exposed to the awakened, those behind the show, and has uncovered their forging.

Now listen to Muawiya’s evading and dodging, “I weep over my brother in the eyes of Allah and my paternal cousin and the paternal cousin of the Messenger of Allah”! This statement means that Muawiya has become the paternal cousin of the Messenger of Allah! For as long as he is the paternal cousin of Ali, and Ali is the paternal cousin of the Messenger of Allah, he is then, by definition, the paternal cousin of the Messenger of Allah!

What a crime! Is Muawiya not among the treacherous Emancipated Ones[11] that led the disobeying ones and fought Ali, the Imam of the Pious (PBUH), and killed the benevolent and righteous ones, and forcefully imposed his son, Yazid, as caliph?! Is he not the cause of the devastation and calamities suffered by the Shiites, particularly the Kufans?!

He used Ziyad Ibn Abih to rule them after the death of al‑Mughira Bin Shu’aba, where the latter one engulfed in annihilating and executing them. Ziyad Ibn Abih killed them wherever they were, and cut off their arms and legs, tore out their eyes, crucified them on palm tree logs, and made them fugitives and chased them.

He also exiled them from their land and homes, and issued a directive to all his operators:

Behold those, whom the love of Ali and his household, has been proven, then erase them from the books and nullify their income.

– Then he attached another letter with the text:

Those whom you accuse of following these people [i.e., Ali and his household], make an example out of them and demolish their homes.[12]

How is it then possible that Muawiya, in a fabricated scene, became the paternal cousin of the Seal of the Messengers (PBUH&HF) and among the lovers of the Master of the Monotheists (PBUH)?!

2. Aisha and the Household (PBUT)

In a scene from episode 17, Imam al‑Hasan (PBUH) says to Muhammad Bin Talha, “Tell me about my mother, Aisha.”

A fabricated scene, to denounce the Shiites proclaim today, of Aisha hating Imam Ali, Imam al‑Hasan, and Imam al‑Husayn (PBUT), and that she waged war to destroy and annihilate them.

Here we have Musnad Ahmad which reports:

A man came and began with Ali and Ammar – i.e., cursing them – in front of Aisha. Then she said, “Regarding Ali, I will not say anything, however about Ammar, I have heard the Prophet say about him, that if he [i.e., Ammar] were to choose between two matters, he would always choose the best[13].”[14]

Dear reader. Read what occurred of tragedy at Imam al‑Hasan’s burial, for after we saw the stances of Aisha toward the progeny of Muhammad (PBUH&HF) in their lifetime, we now witness her stance when they died. More precisely, at the burial of Imam al‑Hasan son of Imam Ali (PBUT), the grandson of the Messenger of Allah (PBUH&HF) and his dearand the Master of Paradise’s Youth as mentioned in different sources.[15]

It has been mentioned in the history books and biographies:

When al‑Husayn, son of Ali (peace be upon them both) took him to the grave of his grandfather, the Messenger of Allah (PBUH&HF), to renew the oath^{^[16]}, they approached their gathering, and Aisha was following them on a mule, and she was saying, “What is it with you?! You want the one, whom I dislike, to enter my house?” And Marwan began saying, “Some wars are better than peace, is Uthman to be buried in the outskirts and al‑Hasan with the Prophet?! That will never happen while I carry a sword,” and a conflict almost occurred between Bani Hashim and the tribe of Umayya. Thus Ibn Abbas approached Marwan and said to him, “Go back, O Marwan, from where you came, for (we do not want to bury our man) beside the Messenger of Allah (PBUH&HF). Rather, we want to renew his oath by taking him to visit him, and then we will return him to his grandmother Fatima^{^[17]} in al‑Baqi’, and bury him there as he has asked in his will. However, if he had asked to be buried next to the Prophet (PBUH&HF), you would have learned that you are weaker than being able to stop us. But he (PBUH) knew Allah and His messenger best and knew the inviolability of his [i.e., the Messengers] grave, that it must not be demolished, as the one did and entered his home without his permission.” Then he approached Aisha and said to her, “What a disgrace! A day on a mule, and a day on a camel. Do you want to extinguish the light of Allah and fight the Guardians of Allah? Go back, for you have been avoided what you feared, and achieved that which you wanted, and Allah, exalted is He, will make this Household victorious, now or later.”[18]

Subject Three: Glorifying the Heroes and Justifying the Actions

This is the third objective, which the series was produced for, namely, to pour as much paint as possible to cover the faults of those that had enmity towards the Household (PBUT) and to beautify their portraits, in the hope of creating ranks and positions that can challenge the Household’s ranks (PBUT). Here are some examples:

A.) Justifying the Travel of the Mother of the Believers, Aisha, to Basra

Of the most embarrassing matters that faced the Advisers of the Sultans – while dealing with the Islamic History – was the matter of the wife of the Prophet, Aisha’s stance against the legal caliph and Imam, appointed by Allah, exalted is He, and His Messenger (PBUH&HF), Ali Bin Abi Taleb (PBUH). He whom the nation unanimously chose after it had tried the predecessors who held the responsibility of the caliphate.

Thus, the Advisers tried relentlessly to erase some of Aisha’s stances, and twist others, and alter that which cannot be erased, or its occurrence denied of scandals in the history. Therefore, they changed some content and claimed that the occurring events were for noble causes and conducted with pure intentions, and this cheap method to fabricate the truths surfaced through the show’s episodes, and here are some examples:

· In episode seven, one of the Companions says, “The corrupters have spread the rumor that with the Mother of the Believers’ travel from Medina to Basra, she has opposed His saying, exalted is He, ‘And settle in your homes.’[19] However, the divine command that women should settle in their home do not contradict with the Hajj pilgrimage travel, or contradict that they travel accompanied by a male family member, thus, what problem is there with our Mother’s travel to Basra?”

This is a fallacy deceiving the nation. Traveling for the Hajj pilgrimage is obligatory for women, and if it happens while the husband is opposing the wife’s travel, she must toss her husband’s approval out the window and travel to her Lord’s house and perform the Hajj regardless of him, as the narrations have expressed[20]. However, as to her travel, it is also not prohibited if she is not married, and if she is married and her husband allowed her, then it is permissible, and if her husband is dead, then she is in charge of herself.

Therefore, the issue of a women’s travel has nothing to do with the great crime that Aisha committed by leaving her preserved shelter in Holy Medina and traveling with thousands of men to Basra in Iraq. In addition to her encouraging, of whom she could of the Shahaba, mercenaries, and hypocrites, and others to fight Ali (PBUH), the Commander of the Faithful, and the Caliph of the Muslims.

By saying “the Commander of the Faithful, and the Caliph of the Muslims,” we are merely using their standards in the series. We believe that he is infallible and is the first sucessor of the Messenger of Allah and that Allah appointed him in a great ceremony of swearing the oath of allegiance at the Day of Ghadeer. We believe that he was the effective caliph at the time of Aisha, and the people chose him with complete content, and even the supporters of Aisha swore the oath of allegiance to him, like Talha and al-Zubair.

Hence he has every right to receive the same privileges that the previous caliphs received, and the future ones that would come after him would receive. Such as the Muslim’s obligation to obey him, as the Sunni scholars believe is the right for the one accessioning the position of caliph.

Also, in their opinion, the mere deserting of paying allegiance to the caliph – even though this caliph is someone like Yazid – is considered a crime in which the perpetrator deserves to have his blood spilled, then how about those who travel to fight the legal caliph?! Like Aisha did with Ali (PBUH), and she was the main reason that the blood of thousands of Muslims was spilled from both camps, without justification.

Women traveling to Hajj and Lady Aisha traveling to spill blood are two very different matters! It has been mentioned in a narration which Aisha herself narrated when she heard the Messenger of Allah (PBUH&HF) talk while his wives were with him:

I wish I knew, whom among you that the dogs of Hawaeb will bark at![21]

And she traveled East with a legion where the dogs of Hawaeb barked at her, as the Messenger of the Heavens (PBUH&HF) foretold.

· Also, in episode seven, one of the defenders of Lady Aisha’s travel says, “The Mother of the Believers only traveled because people were attached to her, and demanded her blessings in the reformation, and the ascending of her status.”

What blessings are these?! And what alleged reformation? Lady Aisha came out to cluster people against two of the caliphs, the first one Uthman. The one she encouraged people to kill, by saying:

Kill Na’athal for he has become an infidel.[22]

– And the second one being Imam Ali (PBUH), whom she also encouraged people to kill, by claiming that he killed Uthman!

Let us look into the history books and learn exactly who Lady Aisha was. Does the person fit with the reports in the history books about the event of the Battle of the Camel, regarding strange stances against Imam Ali (PBUH), or was she a calm and composed person while the reports about her are slander and in discordance with her true person?

Sunni sources report:

Aisha was born in the fourth year after the Prophet’s call to Prophethood. Her father was Abu Baker, and her mother was Um Ruman, daughter of Amer Bin Uwaimir. The Prophet married her after the Battle of Badr and died when she was 18 years old. She died year 58 or 59 HE. Her life was filled with disagreements with others, and al-Bukhari reports in his Sahih that the wives of the Prophet were [divided] into two parties, a party with Aisha, Hafsa, Safiyya, and Sawda, and the other party with Um Salama and the rest of the Prophet’s wives.[23]

Aisha herself has talked about her envy toward Khadija – even though she was dead – and toward Um Salama and Zaynab Bint Jahsh. Al-Bukhari narrates with a narrator-chain going back to Aisha, her saying:

I envied those women that offered [to marry] the Prophet, peace be upon him, and I would say, “Does a woman offer herself?!” And when Allah, exalted is He, sent [His verse]: “You may defer any of them you wish, and receive any of them you wish. Should you wish any of those you had deferred, there is no blame on you,” I said: “It appears to me that your Lord hastens in [pleasing] your desires.”[24]

Moreover, after the demise of the Prophet (PBUH&HF), Aisha disagreed several times with caliph Uthman Bin Affan. It has been reported that Uthman addressed a group of Kufans that sought refuge in Aisha’s house”

”Does the apostates and corrupt ones from Iraq find no other shelter than Aisha’s house?!” and she heard him, and raised the sandals of the Prophet, peace be upon him, and said, “You have left the tradition of theProphet peace be upon him. The owner of these sandals!” Then word spread between people [about the incident]. Thus they came and filled the mosque, where some were saying, “Well done,” and some saying, “This is not suitable for women,” and they started to throw rocks at each other and hit each other with their sandals.[25]

Furthermore, Aisha was the first one to name caliph Uthman Na’athal who was a Jew in Medina that looked like Uthman, and she said bluntly:

Kill Na’athal for he has become an infidel.[26]

After Uthman was killed, and one of his ribbons was broken, no one saw his body – while he was the one foretold to enter paradise, by the Advisers of the Feasts – except for Marwan Bin al-Hakam, three of his servants, and his daughter!

Aisha then returned to demand justice for the spilling of Uthman's blood, saying that he was killed while being oppressed. History tells us that Aisha was in Holy Mecca when Uthman was killed, and when she received the news, she said:

May Allah remove him. This is the result of his deeds.^{^[27]}

And she hurried to Medina while having no doubt that her cousin, Talha, had been sworn the oath of allegiance to as the caliph because she knew he was the main cause of Uthman’s killing. However, when she saw that people were swearing the oath to Ali and choosing him as the caliph, willingly, without being forced to do so, she raised her voice demanding justice for the spilling of Uthman’s blood, and she encouraged people to fight Ali (PBUH) which made Um Abi Kilab say:

From you came the initiation, and from you comes the shifts

From you, we saw rain and wind

And you ordered the Leader to be killed

And you told us that he had become an infidel.[28]

Aisha fought Imam Ali (PBUH) at the famous Event of the Camel, and perhaps, the most adequate description of that event, is what has been reported from Ibn Qutaiba.

He reports:

When Um Awfa al-‘Abdiya came to Aisha after the Event of the Camel, she said to her, “O Mother of the Believers, what do you say about a woman that killed her little child?” She said, “Hellfire will then be obligatory for her.” Then Um Awfa said, “Then what do you say about a woman that killed 20.000 of her grownup children on one plateau?!” And she said, “Take Allah’s enemy away!”[29]

Lastly, Lady Aisha said regretfully:

I wish that I was disremembered and forgotten.[30]

It has also been said, that when she was on her deathbed, she was frightened, and it was said to her:

Do you become frightened, O Mother of the Believers, and daughter of Abu Baker?!

– And she said:

The Day of the Camel keeps appearing in front of me, I wish that I had died before it![31]

Therefore, she asked not to be buried with the Messenger of Allah (PBUH&HF):

I havedone somethingafter the Prophet, peace be upon him, so bury me with the Prophet’s wives.[32]

B.) Talha and Al-Zubair are Men of Reformation!

In some of the scenes of episode eight, we see Ammar Bin Yaser saying to Imam al‑Hasan (PBUH), “The Commander of the Faithful, Talha, and al-Zubair are among the most concerned ones about ending this conflict,” and Imam al‑Hasan (PBUH) answers him agreeing, “Truly, O Ammar.”

Every time the people behind this show wanted to let through a belief or a specific conclusion, or a different opinion, or a deformed idea, they would intentionally let Imam al‑Hasan or Imam al‑Husayn (PBUT) present it. Alternatively, let it come from some prominent Companions, and here we have the great Companion, Ammar Bin Yaser saying, “Talha and al‑Zubair are concerned about Islam, and they care for the unity of the Muslims, exactly as Imam Ali cares”!

It is appropriate to shed light upon Talha and al-Zubair, who is very concerned about putting the fire of conflicts out!

Talha Bin Abdullah al-Taymi, a relative of the first caliph, Abu Baker, and al-Zubair Bin al-Awwam Bin Khuwayled Bin Asad, the son of the paternal aunt of the Prophet (PBUH&HF), Safiyya Bint Abdul-Muttalib, and his wife is Asma Bint Abu Baker, Aisha’s sister.

Talha and al-Zubair were among the people who swore the oath of allegiance to Imam Ali (PBUH), then they asked him to let them share the governing with him, and to appoint one of them as the governor of Basra, and the other as the governor of Kufa, but Imam Ali (PBUH) refused. When Imam Ali (PBUH) distributed the incomes, he gave them and the foreigners an equal amount, three Dinars, which made Talha say:

We have not gained anything from this, but the lick of a dog.[33]

The disagreement began when Talha and al-Zubair came to Imam Ali (PBUH) and said to him:

”O Commander of the Faithful, you have seen what we endured of alienation in all of Uthman’s reign, and you know what Uthman thought of the tribe of Umayya, and Allah has appointed you as a caliph after him, so entrust us with some of your duties.” Then he said to them, “Accept what Allah has chosen for you until I decide, and know that I only share my responsibility with those among my friends whose religion and trust I accept, and those whose heart I know.” Then they forsook the matter with him while filled with despair. Then they acquired for his approval to travel for the Umra pilgrimage, and they left him while being angry and they conspired to leave and break their oath to him. In that difficult situation, a letter from Muawiya reached them, in which he asked them to break their oath of allegiance, and that the people of the Levant have sworn allegiance to them sequentially, and they were lured by this letter and seriously decided to break the allegiance. Then they came to Ali and asked for permission to leave for an Umra pilgrimage, and he said, “You do not seek Umra,” then they swore to him by Allah that they do not seek anything other than an Umra. Then he said to them, “You do not seek Umra, rather you want to betray and break your oath,” and they swore by Allah, that they did not want to oppose him, nor break their oath of allegiance to him, and that they did not have anything else in mind, other than Umra. And he said to them, “Swear the oath of allegiance to me again then,” and they repeated their oath most intensely with certainty and proofs, then he allowed them. When they left him, he said to those who were attendant, “By Allah, you will only see them in a conflict in which they fight,” and the people said, “O Commander of the Faithful, order us to bring them back,” and he (peace be upon him said), “Allah may conclude a predetermined matter.”[34]

After Talha and al-Zubair asked Imam Ali (PBUH) for permission, they left Medina and settled in Mecca, where they had strong bonds with Aisha. Here they began to conspire against Imam Ali (PBUH), and when Imam Ali (PBUH) was informed of al-Zubair and Talha’s conspiracy, and that they had broken their oaths, some of the Imam’s companions suggested that he should not apprehend them. But he (PBUH) answered:

By Allah, I will not be like the hyena, deceived by the appropriate sounduntil its seeker reaches it, and the observer traps it, rather I will strike the abandoner of righteousness with the seeker of it, and the suspicious disobedient with the receptive obedient forever, until I meet my day.[35]

History records regarding the financing of these oath-breakers:

Uthman’s operator in Yemen, Ya’ala Bin Maniya, left Yemen and came to Mecca. There he met Aisha, Talha, al-Zubair, and Marwan Bin al-Hakam with others from the tribe of Umayya. He was among those, who encouraged people to avenge the blood of Uthman, and he gave Aisha, Talha, and al-Zubair 400.000 silver coins, horses, mules, donkeys, and arms. He sent Aisha the camel named “Askar,” which cost him 200 gold coins in Yemen. Thus, they sought the Levant, but Ibn ‘Amer (Abdullah Bin ‘Amer, Uthman's previous Governor in Basra) stopped them and said, “Muawiya is there, and he will not join you, nor obey you. However, this is Basra, where I have swords, arrows, and equipment in it.” Thus he equipped them with a thousand, thousand silver coins, and a hundred camels and so on.[36]

It is obvious that this was the money of the Muslims, which Uthman’s operators played with, even after his death!

Ibn al-Atheer says:

Al-Zubair and Talha swore the oath of allegiance to the Imam, and after four months they broke their vow, and they escaped to Mecca four months after the killing of Uthman.[37]

He also said:

When the parties met – at the Battle of the Camel – al‑Zubair rode out with an armed horse, and Talha rode out, then Ali rode out to them, till their horses met. Ali then said, “By my life, you have prepared arms, horses and men. If you have prepared an excuse for Allah, then fear Allah, and do not be like, ‘And do not be like her who unravels her yarn, breaking it into pieces, after she has spun it strongly.’[38] Was I not your brother in your religion, and you prohibited spilling my blood, and I prohibited spilling your blood?! Is there something that has permitted you to spill my blood?!” Talha said, “You turned people against Uthman,” then Ali said, “‘On that Day, Allah will pay them their account in full.’[39] O Talha, you demand justice for the blood of Uthman?! May Allah curse the killers of Uthman! O Talha, have you brought the wife of the Prophet (PBUH) to use her in the fight while hiding your wife in your house?! Did you not swear the oath of allegiance to me?!” Talha said, “I swore the oath of allegiance to you while the sword was on my neck.”[40] Ali then said to al-Zubair, “O Zubair, what has made you revolt?” He said, “You. I do not see you eligible for this[41], nor more entitled to it than us!”[42]

C.) Muawiya is Among the Greatest Islamic Personalities!

In episode 17, Ibn Qays al-Dhahak, the most prominent adviser of Muawiya, addresses the elites of the Levant, saying, “After the death of Ali, there is no one eligible for governing the Muslims other than Muawiya, for the Prophet trusted him! And Abu Baker would rely upon him, and such is the case with Omar Bin al-Khattab and Uthman Bin Affan. He is the one who learned about governing since he was a young man, and we in the Levant also rely upon him, and what can be said about him. He has stayed the Governor of the Levant since the time of Omar Bin al-Khattab, and he is no less eligible than al‑Hasan in the matters of governing. Thus we, the people of the Levant, must take the initiative and swear the oath of allegiance to him.”

The mistake that the second caliph committed when relying upon Muawiya, caused [and will keep causing] calamities for the nation of Muhammad (PBUH&HF) from that day till now, rather, till the Day of Judgment. That mistake has turned into a quality and proof for boasting, used by the Advisers to confront those that say that Muawiya was a deviated man.

Dr. Shaykh Ahmad al-Kubaysi, a prominent Sunni scholar, whom the satellite TV-channels race toward to get an interview from or to spread the ideas of, says:

The calamities of our nation are all due to Muawiya, for he was the one that ripped the nation apart, and he was the one that disunited the Muslims.[43]

Thus, what are these qualities that the producers of the series brought through Ibn al-Dhahak, which, if true, would still not justify that Muawiya appointed himself as successor of the Messenger of Allah (PBUH&HF)? At the same time, the nationhad somebody like Imam al‑Hasan and Imam al‑Husayn (PBUT). Or, while there existed tens of Companions in the nation – in Mecca, Medina, Kufa, and Basra – who were not among the Emancipated Ones?! Moreover, as long as Imam Ali (PBUH) was not pleased with Muawiya, then the satisfaction of three, or a hundred persons with him does not benefit him. Praise be to Allah who made Imam Ali (PBUH) the scale of all deeds and made the righteousness surround him wherever he is.

We also ask: what are the accomplishments of Muawiya? And what experience did he have from when he was young? Was it not battling the Prophet (PBUH&HF) in Badr, Uhud, and al-Ahzab, and the indulging in beers, adultery, and idol-worshipping?! These are the early years of Muawiya when he used to live with his father, the archenemy of the Prophet, and with his mother, Hind, the cannibal.

Among the greatest atrocities this series committed, was that it did not suffice with altering the authentic record of thousands of pages in history, which recorded his despotism, rigidity, and tyranny, but that it tried to plant [the notion] in the mind of the new generations that Muawiya was a great man. So great that Ibn al-Dhahak was speechless when he was describing him and said, “and what can be said about him”!

It is our right to ask them; if Muawiya, in your opinion, deserved all this sanctification, because the three caliphs and the people of the Levant used to rely upon him, then what can we say about our Imam al‑Hasan (PBUH)? Whom the Prophet (PBUH&HF) said about with his brother:

Al‑Hasan and al‑Husayn, are the masters of the Paradises youth.[44]

– ?!

I wonder who this Muawiya was, that made the tv-series praise him through Ibn al-Dhahak, “And he is no less eligible than al-Hassan in the matters of governing”?! And did the Prophet (PBUH&HF) truly trust Muawiya?! When did this happen and where?! Did it happen when the Messenger of Allah (PBUH&HF) asked for him, and they told him that Muawiya was eating, then the Prophet (PBUH&HF) said:

May Allah not let his stomach be sated with food.[45]

– ?

Or when he described him as being detestable[46]? Or when he cursed him and said:

If you witness him on my dais, then kill him.[47]

– !?

Astonishingly, you might find some scholars insisting on changing the faults and curses of Muawiya into qualities and merits! For the narration of “May Allah not let his stomach be sated with food” is clearly a dispraise of Muawiya, and a curse on him from the Master of the Creations (PBUH&HF), he who do not speak out of desire, but the Advisers of the Sultans changed it into appraisal and a merit distinguishing Muawiya from others!

After having mentioned this narration, al‑Dhahabi said:

Perhaps, this is a quality for Muawiya, due to the narration of the Prophet (PBUH&HF), “O Allah, whomever I curse, then let that be a mercy for him, and let it purify him.”[48]

It is our right to say: do you believe, O Muslim that the Messenger of Allah (PBUH&HF) is dispraising someone, or cursing him without reason to do so, but with the sole purpose of purifying him and raise his status?! What kind of perversion and alteration of the religion and logical standards is this?!

While Ibn Katheer – the author of al-Tafseer al-‘Adheem, did not suffice with easing the Prophet’s curse of Muawiya, rather, he said after reporting the narration:

Muawiya benefited from this supplication in his worldly life and his afterlife. For in his worldly life: when he became the emir in the Levant, he used to eat seven times a day. They would bring him a bowl with a lot of meat and onions, then Muawiya would eat from it. Additionally, he would eat seven meals a day with meat in it, and also a lot of sweets and fruits. He would say, “By Allah, I do not become sated, rather, I become tired, and this is a blessing and a stomach which all kings wish for!”[49]

Is this a quality when the Holy Quran explicitly states:

And eat and drink, but do not be excessive. He does not love the excessive.[50]

– ?

Rather, this exposed them as the supplication of the Prophet (PBUH&HF) against him; “May Allah not let his stomach be sated with food” had been heard.

Ibn Arabi, who is well known for his enmity toward the Household and their Shiites, mentions in his book, al-‘Awasem min al-Qawasem, that he entered Baghdad, and resided there in the period of the Abbasids. It is well known how the tribes of Umayya and al-Abbas felt about each other. Thus, he found that the mosques of Baghdad had written on its doors:

The best of people after the Messenger of Allah, peace be upon him, was Abu Baker, then Omar, then Uthman, then Ali, then Muawiya, the maternal uncle of the believers, may Allah be satisfied with them all.[51]

In recent years the likes of these Advisers have increased, such as Muhib al-Deen al-Khateeb (1886-1969) who was at enmity with the Household, and who fought Dar al-Taqreeb, that the Shiite scholars established in Egypt to bring the sects together, and he called it, Dar al-Takhreeb, [i.e., The House of Destruction]. He said, while in Cairo:

One time a young Muslim who trusts my knowledge in Rijal[52] asked me what I thought about Muawiya, and I told him, “and whom am I to be asked about a great man of this nation, and one of the best Companions of Muhammad, peace be upon him?! He is a torch from Islam’s torches, but this torch shined next to four suns that filled the world with their light. Thus, their light outshined his light”[53]!

If we look into the actual history, we will find that the Sunni sources depict Muawiya’s faults and abasement. Al-Ameli said in al-Intisar:

Al-Nisa’ie said, “I do not know one quality of Muawiya.” [Source:] Seer ‘Alam al-Nubala. Vol. 14, p. 132. Al‑Shoukani said, “No narration is true regarding Muawiya’s qualities.” Tarikh al-Tabari, Al‑Ahadeeth al‑Mawdo’a, Year 51. [Also in their history books:] Ibn al‑Atheer, Narration 2023 and 209, and Ibn Asaker, 2/379.[54]

Dear reader, let us present to you some of the qualities of the so-called “Maternal Uncle of the Believers” and“Transcriber of the Spirit,” Muawiya, as reported in the Sunni sources. Al‑Ameli states in al-Intisar:

1. Muawiya abandons the tradition of the Prophet!

(Sunnan al-Nisa’ie. Vol. 5, p. 253. Al-Bayhaqi. Al‑Sunan al-Kubra. Vol. 5, p. 113. Musnad Ahmad. Vol. 1, p. 217).

2. Muawiya forbids the Talbiya[55]!

(Al-Muhalla. Vol. 7, p. 136).

3. Muawiya allowed men to marry two sisters at the same time!

(Al-Dur al-Manthoor. Vol. 2, p. 137).

4.Muawiya used to wear gold and silk!

(Sunan al-Nisai. Vol. 2, p. 186).

5. When Ali was martyred, Muawiya said, “Praise to Allah who took the life of Ali”!

(Al-Bidaya wa al-Nihaya. Vol. 8, p.331).

6. Muawiya poisons al‑Hasan!

(Al-Isti’ab. Vol. 1, p. 141. Ibn Asaker. Tarikh Demashq. Vol. 4, p. 229. And others).

7. Muawiya falls to the ground in prostration to Allah when he hears about the death of al‑Hasan!

(Al-‘Aqed al-Fareed. Vol. 2, p. 298).

8. Muawiya kills Omar Bin al-Hamaq al-Khuza’ei, and Hijr Bin Uday, and Malik al-Ashtar[56]!;

(‘Uyoon al-Akhbar. Vol. 1, p. 201. Tarikh al-Tabari. Vol. 6, p. 54).

9. Muawiya kills Muhammad, son of Abu Baker, and throws him into the cadaver of a donkey and burns him!

(Tarikh al-Tabari. Vol. 6, p. 58 and 61. Al-Kamel. Vol. 4, p. 351. Ibn Katheer. Al-Bidaya wal Nihaya. Vol. 7, p. 313).

10. Muawiya himself curses Ali!

(Sahih Muslim. Vol. 7, p. 120).

11. Muawiya orders the preachers to curse Ali on the daises!

(Tarikh al-Khulafa. P. 190. Ibn Asaker. Tarikh Demashq. Vol. 2, p. 47),

– And so on.[57]

Subject Four: The Defamation of Some of the Prominent Shiites of the Commander of the Faithful (PBUH)

One of the pitiful attempts of the people behind this series is to slander the Shiites of the Household (PBUT), and to defame them as much as possible. An example of this is what Malik al‑Ashtar al-Naka’ie experienced of defaming.

In episode eight, we witness Malik al-Ashtar displeased with any treaty or negotiations with the commanders of the Camel because he wants to annihilate Aisha’s army in any way possible. Therefore, he looks at Imam al-Hasan (PBUH) while being very nervous about the arrival of the Qa’a-qaa’a, sent by Aisha to the Commander of the Faithful (PBUH) to negotiate peace, and he says, “What is the news that the Qa’a-qaa’a carries from Basra to the Commander of the Faithful?” But al‑Hasan (PBUH) does not answer him, because he knows his intention and hatred, and he tells him coldly, “Ask the Commander of the Faithful.”

Who is Malik, I wonder? He is Malik al-Ashtar al‑Nakha’ie. The right hand of Imam Ali (PBUH) and his cutting sword. He was nicknamed “al-Ashtar” [i.e., the one with a cut eye] because one of his eyes was cut in the Battle of Yarmouk. His birth was estimated between year 25-30 before the Holy Prophetic Migration [i.e., HE]. Malik al-Ashtar was contemporaneous with the Prophet (PBUH&HF), but he never saw him, nor heard him utter a narration.

He was once mentioned to the Prophet (PBUH&HF), and the Prophet said about him:

He is the true believer.[58]

– And he was also mentioned to the Prophet (PBUH&HF) as one of the brave warriors that fought in the Battle of Yarmouk, the battle that occurred between the Muslims and Rome year 13 HE. Ibn Hajar said:

He is a trustworthy Follower, and Ibn Habban has mentioned him among those trustworthy[59], he said, “He was at Yarmouk and lost his eye there, and he was the chief of his people.”[60]

Also, Ibn Abi al-Hadeed al-Mu’etazili said:

By my life, al-Ashtar was . . . a brave man. Benevolent, a merciful commander and well-spoken poet, and he used to balance between lenience and rigidness, thus dominate when domination was needed, and be gentle when gentleness was needed.[61]

Imam Ali (PBUH) wrote a decree to Malik after he had appointed him as the Governor of Egypt, in which he addressed the people of Egypt:

Forward, I have sent you, a servant among Allah’s servants, who forsakes sleep at times of danger, and who do not desist [fighting] the enemies at times of dreadfulness, severer with the debauchees than the burn of fire. He is Malik Bin al-Hareth, al-Madhhaji, thus listen to him and obey his orders in what is in accordance with righteousness, for he is a sword of Allah’s swords, not a blunt sword, nor one with an affectless strike. So, if he orders you to rise, then rise, and if he orders you to settle, then settle, for he does not initiate, nor refrain, nor belate, nor let precede, except with my orders.[62]

Furthermore, he (PBUH) wrote to him one day:

You are among the most assured of my companions, and the most entrusted with myself, and the most benevolent and the one with the best opinions and estimations.[63]

Malik al-Ashtar was well-known for his strict adherence to both righteousness and the successor of the Messenger of Allah (PBUH&HF), Imam Ali (PBUH). An example of that faithfulness and adherence, was when he used to threaten the hesitant ones and those halting in swearing the oath of allegiance to the Imam (PBUH).

Because of this and other stances, Muawiya, Ibn al-‘Ass, and the Advisers of the Sultans who support the TV-series despised Malik al-Ashtar, the devoted Imamite, and Alawite[64], who possessed different qualities, such as proven bravery, and noble politics. He was well-versed in poetry and speeches. Determined, intelligent, and possessor of good management. He had leniency, religiosity, benevolence, leadership, and humbleness.

[1] [The Followers, “al-Tabi’oun” in Arabic: The title for those who did not accompany, nor meet the Prophet (PBUH&HF), but accompanied one of his companions. They came after, i.e., followed the era of the Prophet (PBUH&HF) or were contemporaneous, yet did not meet him.]

^[2] Sobhi, Ahmad Mahmoud. Nadhariyat al-Imamah. P. 39.

^[3] [A sect seemingly established by Abdullah Ibn Sab’a.]

^[4][Means: son of the black woman. Refers to Abdullah Ibn Sab’a who apparently had a black mother.]

^[5] Taha Husayn. Al-Fitna al-Kubra Ali wa Banooh. Vol. 2, p. 90.

^[6]Al-Helabi, Abdel-Aziz Saleh. Abdullah Ibn Sab’a – Dirasa lel-Riwayat al‑Tarikhiya’an Dawreh fi al-Fitna. P. 73.

^[7] The Holy Quran. Sura Al-Shura, Verse 23.

^[8] [The Advisers of the Sultans: A derogatory title for those so-called advisers and preachers who only seek to please their superiors, with no regard to righteousness or even Islamic law. Also mentioned as “The Advisers” in this article.]

^[9] The Holy Quran. Sura al-Ahzab, Verse 33.

^[10] Ahmad Bin Hanbal. Musnad Ahmad. Vol. 1, p. 84.

^[11] [The Emancipated Ones, “al-Tulaqa” in Arabic: people from the Tribe of Quraish, who only entered Islam, either when taken captives in a battle with the Prophet (PBUH&HF) whereafter the Prophet (PBUH&HF) emancipated them, or when the Prophet (PBUH&HF) conquered an area and released the people within. They are divided into three categories, with Muawiya being of the third one, among those whom the Prophet (PBUH&HF) did not trust that the belief had entered their hearts. See: Al‑Maliki. Al-Suhba wa al-Sahaba. P. 191.]

^[12] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 11, p. 45.

^[13] [I.e., always take the right decision.]

^[14] Ahmad Bin Hanbal. Musnad Ahmad. Vol. 6, p. 113.

^[15] See: Al-Mufeed, Muhammad Bin Muhammad. Al-Irshad. Vol. 2, p. 18. And: Ibn Shahar Aashoub, Muhammad Bin Ali. Manaqeb Aal Abi Taleb. Vol. 3, p. 204. Also: Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 16, p. 50.

^[16] [I.e., visit him again.]

^[17] [Fatima Bint Asad, Imam Ali’s mother.]

^[18] Al-Fatal al-Nisabouri. Rawdhat al-Wa’edheen. P. 168. See: Al-Isfahani, Abu al-Faraj. Maqatel al-Talebiyeen. P. 49. And other sources.

^[19] The Holy Quran. Sura al-Ahzab, Verse 33.

^[20] See: Al-Sadooq, Muhammad Bin Ali. Man la Yahdharahu al-Faqeeh. Vol. 2, p. 438.

^[21] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 485.

^[22] Ibid. P. 477.

^[23] See: Al-Bukhari. Sahih al-Bukhari. Vol. 3, p. 132.

^[24] Ibid. Vol. 6, p. 24.

^[25] Al-Isfahani, Abu al-Faraj. Al-Aghani. Vol. 5, p. 89. See: Al-Dhahabi. Mourooj al-Dhahab. Vol. 1, p. 435.

^[26] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 477.

^[27] Al-Mu’etazili, Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 6, p. 216.

^[28] See: Al-Khalili, Jawad Jafar. Men Hayat al-Khalifa Uthman Bin Affan. P. 236.

^[29] Al-Dinawari, Ibn Qutayba. Uyoon al-Akhbar. Vol. 1, p. 300.

^[30] Al-Bukhari. Sahih al-Bukhari. Vol. 6, p. 10.

^[31] Ibn Tayfoor. Balaghat al-Nis’a. P. 8-9.

^[32] Ibn Sa’ad. Al-Tabaqat al-Kubra. Vol. 8, p. 74.

^[33] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 452.

^[34] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 1, p. 231.

^[35] Nahj al-Balagha. Sermon 6.

^[36] Al-Mas’oudi. Mourooj al-Dhahab wa Ma’aden al-Jawhar. Vol. 2, p. 357.

^[37] See: Ibn Atheer. Al-Kamel fi al-Tarikh. Vol. 3, p. 191.

^[38] The Holy Quran. Sura al-Nahl, verse 92.

^[39] Ibid. Sura al-Noor, verse 25.

^[40] [I.e., forced to do so.]

^[41] [I.e., the caliphate.]

^[42] See: Ibn al-Atheer. Al-Kamel fi al-Tarikh. Vol. 3, p. 239.

^[43] https://www.youtube.com/watch?v=pi0mtwMjhic, [accessed 15 June 2020].

^[44] Ahmad Bin Hanbal. Musnad Ahmad. Vol. 3, p. 3.

^[45] Al-Nisabouri, Muslim. Sahih Muslim. Vol. 8, p. 27.

^[46] See: Ibid. Vol. 4, p. 195.

^[47]The terms and pronunciations have been mentioned by al-Amini in: Al‑Ghadeer. Vol. 10, p. 142-148.

^[48] Al-Dhahabi. Tadhkirat al-Hufadh. Vol. 2, p. 699.

^[49] Ibn Katheer. Al-Bidaya wal Nihaya. Vol. 8, p. 128.

^[50] The Holy Quran. Sura al-‘Araf, Verse 31.

^[51] Ibn Arabi. Al-Awasem min al-Qawasem. P. 213.

^[52] [Scientific field concerned with the study of the narrators in Islam.]

^[53]Ibn Arabi. Al-Awasem min al-Qawasem, with commentary of Muhib al‑Deen al-Khateeb. P. 96.

^[54] Al-Ameli. Al-Intisar. Vol. 8, p. 119.

^[55] [An obligatory accedence, said when at Hajj or Umra Pilgrimage.]

^[56] [The two first were Companions, and the last one, a Follower.]

^[57] See: Al-Ameli. Al-Intisar. Vol. 8, p. 119.

^[58] Al-Ameen. A’ayan al-Shia. Vol. 9, p. 41.

^[59] [I.e., trustworthy to report narrations from.]

^[60] Ibn Hajar. Tahdheeb al-Tahdheeb. Vol. 10, p. 11.

^[61] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 15, p. 101-102.

^[62] Najh al-Balagha. Imam Ali’s Sermons. Vol. 3, p. 64.

^[63] Al-Kufi, Ibrahim Bin Muhammad al-Thaqafi. Al-Gharat. Vol. 1, p. 73.

^[64] [I.e., a lover of Imam Ali, and not a follower of the contemporary Alawite sect.]

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Preface

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Preface

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PrefacePreface

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