Shia Quote:
If one really want to know the reasons how and why 3rd Caliph was killed in Center of Islamic Caliphate in presence of thousands of Sahaba & Tabaeen, then one has to focus on the Detailed and Ordered events of 35 Hijri (year)....In following, we are going to present ALL Tradition about 35 Hijri from "History of Tabari" in Ordered form.
, except for the narrations from Saif Ibn Umar, which are totally lies and reported only and only by him and contradicting all other narrations.
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So this shia wants to establish some thing based on Tareekh tabari, so before we proceed the postmortem of the stupid dajjali claims, let us see that what the author of the book, "history of tabari" himself stated in the introduction of his book, So that lay people may not be deceived so easily by the deceptions of religious deceivers
Tabari says in a disclaimer in the introduction of his book:
I shall likewise mention those (narrators) who came after them, giving additional information about them. I do this so that it can be clarified whose transmission (of traditions) is praised and whose information is transmitted, whose transmission is to be rejected and whose transmission is to be disregarded…The reader should know that with respect to all I have mentioned and made it a condition to set down in this book of mine, I rely upon traditions and reports which have been transmitted and which I attribute to their transmitters. I rely only very rarely upon (my own) rationality and internal thought processes. For no knowledge of the history of men of the past and of recent men and events is attainable by those who were not able to observe them and did not live in their time, except through information and transmission produced by informants and transmitters. This knowledge cannot be brought out by reason or produced by internal thought processes. This book of mine may contain some information mentioned by me on the authority of certain men of the past, which the reader may disapprove of and the listener may find detestable, because he can find nothing sound and no real meaning in it. In such cases, he should know that it is not my fault that such information comes to him, but the fault of someone who transmitted it to me. I have merely reported it as it was reported to me.
(Tareekh at-Tabari, Vol.1, Introduction)
Tareekh at-Tabari was a voluminous text compiled by Imam Ibn Jarir at-Tabari (may Allah be pleased with him). Imam at-Tabari followed the classic methodology of early Islamic historians, a process which differed greatly from modern day historical writers. Islamic historians would simply compile all the known narrations about a certain event, regardless of how authentic or reliable each of those narrations were. They would copy the Isnads (chains of transmitters) into their books, in order that the Muhaditheen (scholars of Hadith) could determine which narration was Sahih/Hasan (authentic/good) and which was Dhaeef (weak) or even Mawdoo (fabricated). In other words, the historians compiled the narrations, and the Muhaditheen authenticated them.
Therefore, based on the above, we find that Tareekh at-Tabari is simply a collection of narrations on certain events; some of these narrations are accurate, whereas others are not. The authenticity of each narration depends on the Isnad (chain of transmitters): if the narration was transmitted by reliable narrators, then it would be accepted as valid, but if it was transmitted by unreliable people, then the narration was to be disregarded. As such, we find that it is ignorant of the enemies of Islam that they assume that we Sunnis accept every narration in Tareekh at-Tabari as valid, when in fact this is not the case nor has any Sunni scholar ever accepted this–not even Imam at-Tabari himself! Imam at-Tabari clearly says in the introduction of his book that the narrations found in his book are only as good as the people who narrate themNOte.
Note:
If the compiler of the book does not view all of the narrations as authentic, then it is indeed absurd for the Shia to assume that we accept each and every single narration in Tareekh at-Tabari.
SO NOW LETS CHECK OUT SOME REPORTS WHICH WERE BROUGHT BY SHIA TO ATTACK USMAN (R.A) AND SAHABA(R.A).
Ironically the dajjali fool himself declares that he will not quote any thing which came from a liar named saif ibn umar, however we will come to know eventually that this dajjali fool while abandoning one liar(sayf), held another liar(waqidi) in order to prove his foolish point. Indeed the shiatu dajjal are shamless deceivers.
1. Shia quote:
Criticism by Mawla Ali (as) upon Uthman and his Governors
First Tradition:
According to al-Waqidi-—'Abdallah b. Muhammad--his father: the year 34 (654-55] certain of the Companions (Sahaba) of the Messenger of God wrote to others [as follows]: "Come, for if you desire the jihad, then the jihad is here with us." The people maligned 'Uthman and censured him in the harshest language ever used against anyone, while the Companions of the Messenger of God were giving their opinions and listening, and among them no one forbade or prevented this save a few individuals: Zayd b. Thabit, Abit Usavd al-Sa'idi, Ka'b b. Malik, and Hassan b. Thabit. The people assembled and spoke to 'Ali b. Abi Talib, and he entered 'Uthman's presence and said, "The people stand behind me, and they have spoken to me about you. By God, I do not know what to say to you. I know nothing of which you are ignorant, nor can I point out to you any affair with which you are not well acquainted. Indeed you know what we know. We have not perceived something before you have, so that we must inform you of it. Nor have we gained sole knowledge of anything so that we must bring it to your attention. In no affair have we been assigned greater distinction than you. You have seen and heard the Messenger of God, you were one of his Companions and became a son-in-law to him. (Abu Bakr) b. Abi Quhafah was not better suited than you to act rightly, nor did (‘Umar) b. al-Khattab enjoy greater merit in any way, and indeed you had a closer blood relationship to the Messenger of God [than either of them]. You obtained a marriage tie to the Messenger of God such as they never did, nor did they have any precedence over you. Remember God! You are not being given your sight after you were blind, by God, nor are you being instructed after you were in ignorance. Verily the path is manifest and clear, and the signposts of true religion are standing upright. "Know, 'Uthman, that the best of God’s servants in His eyes is a just imam, one who has been guided aright and who himself gives right guidance, for he upholds accepted prescriptions and destroys rejected innovations. By God, everything is clear. Sound prescriptions stand I clearly marked, as do blameworthy innovations. The worst of men in God's sight is a tyrannical imam, one who has gone astray himself and by whom others are led astray, for he destroys an accepted prescription and revives a rejected innovation. Verily, I heard the Messenger of God say, .’The Day of Resurrection will be brought by the tyrannical imam, he will have no helper and no advocate, so that he will be cast into Hell, turning about in Hell as the mill turns, and then he will plunge into the fiery flood of Hell.' I tell you to beware of God and His sudden assault and His vengeance, for His punishment is harsh and painful indeed. I tell you to beware lest you be the murdered imam of this Community. Indeed it is said that an imam will be killed in this Community, and that bloody strife will be loosed upon it until the Day of Resurrection, and its affairs will become hopelessly entangled. (God) will leave them as sects, and they will not see the truth due to the great height of falsehood. They will toss therein like waves and wander in confusion."
Then ‘Uthman replied, "By God, I knew that (people) would be saying what you have said. But by God, if you were in my place I would not have berated you nor left you in the lurch nor shamed you nor behaved foully. If I have favored kinsmen, filled a need, sheltered an impoverished wretch, and appointed as governors men like those whom 'Umar used to appoint, then what have I done-wrong? I adjure you by God, O 'Ali, do you know that al- Mughirah b. Shu‘bah is not there?" "Yes," he answered. (Uthman) said, "Do you know that 'Umar made him a governor?"’ "Yes," he answered. Then ('Uthman said, "So why do you blame me for having appointed Ibn 'Amir, simply because of his close kinship [with me]?" [Note:This is the biggest Lame Excuse by Nasibies that 'Umar also made them Governors. But they totally conceal how 'Ali rejected this lame excuse by 'Uthman]'Ali said, "I will tell you that everyone appointed by 'Umar b. al- Khattab was kept under close scrutiny by him.253 If (Umar) heard a single word concerning him he would flog him, then punish him with the utmost severity. But you do not do (that). You have been weak and easygoing with your relatives." "They are your relatives as well," answered Uthman. 'Ali said, "By my life, they are closely related to me indeed, but merit is found in others." Uthman said, "Do you know that Umar kept Mu'awiyah in office throughout his entire caliphate, and I have only done the same." 'Ali answered, "I adjure you by God, do you know that Mu'awiyah was more afraid of Umar than was Umar's own slave Yarfa’?" "Yes," said (Uthman). 'Ali went on, "In fact Mu'awiyah makes decisions on issues without (consulting) you, and you know it. Thus, he says to the people. ’This is Uthman's command.' You hear of this, but do not censure him." Then 'Ali left him, and Uthman went out on his heels. Then (Uthman) took his seat upon the pulpit and said, "To proceed: For everything there is some bane and in every situation there is some defect. The bane of this Community (ummah) and the defect in this (divinely bestowed) beneficence are the maligners and slanderers who let you see what is pleasing to you and conceal what is hateful to you. They talk and talk to you. Men who resemble ostriches follow the first one to make a noise. Their favorite watering place is the one far away, they fail to quench their thirst and they get only the sediment. No leader arises, affairs have worn them out, and they possess no means of gain." "By God, you have surely blamed me for things like those which you accepted from Ibn al-Khattab. But he trampled you underfoot, smote you with his hand, and subdued you by his tongue, and so you submitted to him whether you liked it or not. I have been lenient with you. I let you tread on my shoulders while I restrained my hand and tongue, and therefore you have been insolent toward me. By God, I am stronger [than he] in kinsmen, I have allies closer at hand, I possess more supporters. It is more fitting for me [than for him] to say 'Come!’ and have [men] come to me. I have appointed over you your peers. I have cheerfully lavished benefits upon you. But you have attributed to me a nature that I do not possess and statements that I have not uttered. Restrain your tongues and your slandering and maligning of your rulers, for I have kept from you a man who would satisfy you with less than these words of mine were he the one [now] speaking to you. Nay, but which of your rights are you deprived of? By God, I have achieved no less than did my predecessors or those about whose [standing in the Community] you have not disagreed. There is a surplus of wealth, so why should I not do as I wish with the surplus? Why otherwise did I become imam?"
Reference: History of Tabari, Vol.15, Page 140,State University of New York Press
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One of the narrator of this report is waqidi, whom i highlighted in red.
Muhammad bin Umar al-Waaqidi is “Severely weak” according to the Jumhoor.
1- Imaam ash-Shaafi’ee said: “The books of al-Waaqidi are (filled with) Lies”
[Al-Jarh wat Ta’deel: 8/21, Chain Saheeh]
2- Imaam Yahya ibn Ma’een said about him: “He is Da’eef”
[Al-Kaamil by Ibn Adee: 6/241, Chain Saheeh]
3- Imaam Ahmed bin Hanbal said: “He is a Kadh-dhaab (Liar)”
[Ad-Du’afa al-Kabeer by al-Ukaylee: 4/108, Chain Saheeh]
4- Imaam Abu Zur’ah ar-Raazi said: “He is Da’eef”. (Imaam Ibn Abi Haatim asked) “Is his hadeeth written (in Mutaabi’aat and Shawaahid)?” He replied: “I do not like his hadeeth except if it were in I’tibaar (Mutaabi’aat and Shawaahid); people have abandoned his hadeeth”
[Al-Jarh wat Ta’deel by Ibn Abi Haatim: 8/21]
5- Imaam Abu Haatim ar-Raazi said: “He is Matrook ul-Hadeeth”
[Al-Jarh wat Ta’deel by Ibn Abi Haatim: 8/21]
6- Imaam Hushaym bin Bushayr said: “If he was a Liar then there is no one in the world like him, and if he was Truthful then there is no one in the world like him”
[Al-Jarh wat Ta’deel: 8/21, Chain Hasan –Sayeed bin Dawood is Thiqah according to the Jumhoor, and whoever weakened him has erred]
7- Imaam Bukhaari said: “He is Matrook in Hadeeth; Ahmed, Ibn Numayr, Ibn al-Mubaarak, and Ismaa’eel bin Zakariyyah have abandoned him”
[Ad-Du’afa al-Kabeer lil Ukaylee: 4/107, Chain Saheeh]
8- Imaam Muslim said: “He is Matrook in Hadeeth”
[Al-Kuna wal Asmaa by Imaam Muslim: 1952]
9- Imaam Nasaa’ee said: “He is Matrook in Hadeeth”
[Ad-Du’afa by an-Nasaa’ee: 557]
10- Imaam ad-Daaraqutni said: “He is Da’eef”
[Sunan ad-Daaraqutni: 2/164]
11- Haafidh Bayhaqi said: “Evidence is not taken from him”
[Al-Sunan al-Kubra lil Bayhaqi: 1/38]
12- Imaam Abu Ahmed al-Haakim said: “He is Dhaahib ul-Hadeeth (Wasted in hadeeth)”
[Tahdheeb al-Kamaal lil Mizzi: 17/100]
13- Imaam Khateeb Baghdaadi said: “Al-Waaqidi is Dhaahib ul-Hadeeth according to the Aimmah of Naql”
[Taareekh Baghdaad: 1/37]
14- Haafidh Dhahabi said: “And it is established that he is weak”
[Siyar A’laam al-Nabula: 9/454]
15- Haafidh Ibn al-Mulaqqin said: “Certainly the Jumhoor has weakened him”
[Al-Badar al-Muneer by Ibn al-Mulaqqin: 5/324]
16- Haafidh Ibn Hajar said: “He is Matrook despite his vast knowledge”
[Taqreeb at-Tahdheeb: 6175]
17- Al-Busayri declared him “Da’eef” and also a “Kadh-dhaab (Liar)” in another place.
[Ittihaaf al-Khayrah: 611, 3592 respectively]
18- Ibn Rajab al-Hanbali said: “He is Matrook”
[Al-Takhweef fi al-Naar by Ibn Rajab: 1/183]
19- Ibn Abi al-Izz al-Hanafi said: “His saying is not taken as evidence”
[Al-Tanbeeh Ala Mushkilaat al-Hidaayah: 3/54]
2. Shia quote:
| bn Jarir recorded next traditions from al-Waqidi. Ibn Jarir Tabari writes:As for al-Waqidi, he has recounted many things conceming the reasons why the Egyptians went to Uthm an and made camp at Dhu Khushub. Among these are things that I have already men-tioned, and there are others that I have refused to mention because I find them offensive. Among his various accounts, (al-Waqidi) mentions that it was related to him by 'Abdallah b. Jafar——Abu 'Awn, the client of al-Miswar: ‘Amr b. al-'As had been Uthman’s governor (‘ami1) in Egypt. Then he stripped him of authority over the tax revenues (kharaj) and put him in charge of the public prayers. (Uthman) assigned authority over the tax revenues to 'Abdallah b. S'ad, and then combined both offices under 'Abdallah. When 'Amr b. al-As arrived in Medina, he launched vitriolic attacks upon Uthman. One day Uthman sent for him and met with him alone. He said, "Ibn al-Nabighah, how quickly the neckhole of your gown has become louse-ridden! You faithfully carried out your duties as govemor for a year previous [to this). Do you attack me, bearing one countenance in my presence and another in my absence? By God, were it not for a morsel of food [proffered you by my enemies), you would not do that. 'Amr replied, "Indeed much of what the people say and communicate to their rulers is falsehood. So fear God, O Commander of the Faithful, in regard to your subjects." Uthman said, "By God, I appointed you as governor inspite of your faults and all the talk about you." 'Amr responded, "I was governor on behalf of Umar b. al-Khattab, and at the time of his passing he was well satisfied with me." Uthman said, "If I had controlled you as stringently as Umar did, by God, you would act rightly. But I have been lenient with you and so you have been insolent with me. By God, I possess greater glory than you through my next of kin in the Time of Ignorance and before I acquired my present authority." 'Amr replied, "Stop this! Praise be to God, who honored and guided us by Muhammad. I saw {my father] al-'Asi b. Wa’il and I saw your father 'Affan, and by God al-'As was nobler than your father!" Uthman was caught short and said, "Why should we be referring to the Time of Ignorance?" ‘Amr departed, and Marwan entered and said, "O Commander of the Faithful, you have come to a state of things where 'Amr b. al-'As can talk about your father!" Uthman replied, "Leave off! If a man mentions [other] men's fathers, they will mention his father." Thus, ‘Amr departed from Uthman filled with hatred for him. At one point he came to ‘Ali to incite him against Uthman. Then he approached al-Zubayr and Talhah in succession to incite them. He confronted the Pilgrimage caravan to inform them of Uthman’s wrongful innovations. When 'Uthman was besieged for the first time, (‘Amr) went from Medina until he reached a property that he owned in Palestine called al-Sab', and took up residence , in a castle of his named al-'Ajlan. He would say, "It is wonderful what we hear about Ibn 'Affan." While he was seated in that castle of his, with Salamah b. Rawh al-Judhami and his two sons Muhammad and 'Abdallah, a rider passed by them. 'Amr called out to him. "Where have you come from? " "Prom Medina," he answered. ('Amr) said, "What has that man done? ’»'-that is, Uthman. (The rider) said, "I left him tightly besieged." ‘Amr said, "I am Abu ‘Abdallah. Perhaps the jackass is breaking wind and the flatiron is in the fire." ('Amr) had not left his seat before a second rider passed by. ‘ Amr called out to him, "What has that man done? "that is, Uthman."He has been killed," he replied. ('Amr) said, "I am Abu 'Abdallah. When I rub a scab, I scrape it off?") I have been inciting [people] against him, even the shepherd on the mountaintop with his flock." Then Salamah b. Rawh said to him, "O leaders of Quraysh, verily there was a strong gate between you and the Arabs and you have broken it down. Whatever led you to do that?" ('Amr) said, "We wanted to draw the truth out of the pit of falsehood and to have the people be on an equal footing as regards the truth." ‘Uthman’s half—sister on his mother's side, Umm Kulthum bt. Uqbah b. Abi Mu'ayt, used to dwell with 'Amr, then he separated from her when Uthman deposed him. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
3. Shia quote:
| According to Muhammad b. Umar (al-Waqidi)—'Abdallah b. Muhammad-his father: ... " When the dissidents established their camp at Dhu Khushub, the news spread that they intended to kill 'Uthman if he did not abdicate. At night their envoy came to 'Ali, Talhah, and 'Ammar b. Yasir successively. Muhammad b. Abi Hudhayfah had joined them in writing a letter to 'Ali, they brought this to 'Ali, but he did not examine its contents. When 'Uthman perceived all this, he came to 'Ali. He entered his house and said, "O cousin, nothing owed to me can be neglected, my kinship [with you] is close, and I have a strong claim upon your support. You see the trouble caused by this band of dissidents when they came to me today. I know that you enjoy prestige among the people and that they will listen to you. I want you to ride out to them and send them away from me. I do not wish them to come before me, for that would be an insolent act toward me on their part. Let others hear of this as well." 'Ali said, "On what grounds shall I send them away?" ('Uthman) replied, "On the grounds that I shall carry out what you have counseled me to do and thought right, and that I will not deviate from your direction." Then 'Ali said, "In fact I have spoken to you time after time, and you and I have discussed such matters at length. All this is the doing of Marwan b. al-Hakam, Sa'id b. al'As, Ibn 'Amir, and Mu'awiyah. You have heeded them and defied me." 'Uthman said, "Then I shall defy them and heed you." ('Ali) thus issued orders to the people, and both Emigrants and Helpers rode forth with him [to meet with the dissidents]. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
4. Shia quote:
| According to Muhammad bin Umar---Muhammad bin Salih---Asim bin Umar---Mahmud bin Labid---Muhammad bin Maslamah: " We did not leave Dhu Khushub until they had set out on their journey back to Egypt. They began to say their farewells to me, and I (namely, Muhammad b. Maslamah] shall not forget the statement of 'Abd al-Rahman b. 'Udays: "O Abu ‘Abd al-Rahman, do you enjoin anything upon us?" I responded, "You I should fear God alone, Who has no partner and you should send those around you away from their imam, for he has promised us that he will return (to what is good] and desist (from what is evil]." Ibn 'Udays said, "I shall, God willing." Thus, the delegation (qawm) returned to Medina. |
Muhammad bin Umar is waqidi, Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
5. Shia Quote:
| ccording to Muhammad b.'Umar (al-Waqidi)—'Abdallah b. Muhammad——his father: When 'Ali retumed to ‘Uthman, he informed him that they had gone and said to him some things which were on his mind. He said to him, "Know that I am saying more about you than I have said previously." Then he went home.'Uthman remained at home that day, until Marwan came to him the next day and said, "Speak and inform the people that the Egyptians have gone back, and that what they had heard about their imam was false. Your sermon (khutbah) will spread throughout the lands before the people can gather against you from their garrison towns [in such numbers] that you are unable to fend them off." 'Uthman refused to go out, but Marwan kept after him until he went forth and took his seat upon the pulpit. ('Uthman) praised and extolled God, and then said: "To proceed: As to this band of Egyptians, a certain matter concerning their imam had come to their attention. But when they were certain that what they had heard about was false they retumed to their own land." Then from one side of the mosque ‘Amr b. al'As called out to him: "Fear God, O 'Uthman, for you have borne great dangers, as we have done along with you. Turn to God, and we shall turn to Him!" 'Uthman shouted back, "So you are over there, Ibn al-Nabighah. By God, your robe has become louse-ridden since I removed you from office." From another direction someone else shouted, "Turn to God and show repentance. Then t the people will restrain themselves from you." 'Uthman stretched out his hands and turned to face the qiblah, saying, "O God, verily I am the first to repent." Then he went back to his house, while 'Amr b. al-'As proceeded to his residence in Palestine. ('Amr) used to say, "By God, if I were to run across a shepherd I would incite him against (Uthman)." |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
6. Shia quote:
| According to Muhammad b. 'Umar (al-Waqidi)-—'Ali b. ‘Umar—-his father: 'Ali came to ‘Uthman after the Egyptians had gone and said to him: "Make a statement which the people will testify that they have heard from you, and God will be witness as to whether or not you desire to repent in your heart. The provinces are in turmoil against you, and I fear another company of riders may come from Kufah. You will say, ''Ali, ride out to meet them, but I cannot go out and get [them] to listen to any excuse. Still other riders will come from Basrah, and you will say, 'O 'Ali, ride out to meet them.' If I do not do that, you will think I have betrayed our bonds of kinship and belittled your claims [on me]." Thus, Uthman went out and preached the sermon in which he laid before the people his heartfelt desire to repent. He arose, praising and extolling God as He merits, and then said: "To proceed: By God, O people, if any one of you has censured [me], he has not done so for anything that is unknown to me. I have done nothing unknowingly. But my soul has raised vain hopes within me and lied to me, and my rectitude has slipped away from me. I heard the Messenger of God say, 'Let him who slips repent, and let him who errs turn back and not persist in his own ruin. Verily he who persists in tyranny is very far from the true path.' Now I am the first to take warning. I ask God's forgiveness for what I have done and I turn to Him. A man like me yearns to repent. When I step down [from the pulpit], let your notables (ashraf) come to me and inform me of their opinion. By God, if the truth turns me into a slave, then I shall tread the slave’s path, I shall humble myself like a slave, and I shall be like the bondsman. If he is held in servitude, `he shows patience, if he is set free, he is grateful. There is no escape from God save by returning to Him. The best men among you will not fail to draw near me. If my right hand refuses, then my left hand will surely obey me." Then the people had pity on him, and some among them wept. Sa‘id b. Zayd stood up before him and said, "O Commander of the Faithful, no one comes to you who does not support you. Fear God, in your soul fear God, and fulfill what you have said!" When 'Uthman descended [from the pulpit], he found Marwan (b. al-Hakam), Sa'id (b. al-'As), and a few of the Banu Umayyah at his home. They had not been present at the sermon, and when ('Uthman) took his seat, Marwan said, "O Commander of the Faithful, shall I speak or remain silent?" Then Na'ilah bt. al-Farafisah, 'Uthman’s wife from the Kalb tribe, said, "Nay, be silent, for they will kill him and accuse him of sin , he has made a public statement from which he cannot rightfully withdraw." Then Marwan came up to her and said, "What does this have to do with you? By God, your father died without knowing how to perform the ablutions correctly." "Go easy, Marwan," she re-sponded, "in mentioning our fathers. You speak lies about my absent father. Indeed your father cannot defend himself [against similar charges]. By God, were (your father) not ('Uthman's) uncle and would (the caliph) not be distressed, I would tell no lies in informing you about (your father)." Then Marwan turned away from her and said, "O Commander of the Faithful, shall I speak or be silent?" (‘Uthman) answered, "No, speak." Marwan said, "You are as dear to me as my father and my mother! By God, I wish that you had made this statement [before the people] while you were still strong and invincible, and that I had been the first to be satisfied by it and to aid [you] in fulfilling it. However, you have said these things when the girth has reached the two teats and the torrent has overflowed the hill tops and when a humiliated man has submitted to humiliation. By God, to persist in an error for which you must seek God’s forgiveness is better than to repent because you are afraid. If you so will, you may seek repentance without acknowledging error. The people have piled up at the gate against you like a mountain." 'Uthman said, "Go out and speak to them, for I am ashamed to do so." So Marwan went to the gate, where the people were clambering on top of one another. He said, "Why have you gathered here like looters? Your faces are deformed, and every man is holding the ear of his confederate! Whom are you after? You have come to snatch our power from us. Go! By God, if you mean us [any harm], you will encounter something distasteful from us, and you will not praise the result of your opinions. Return to your homes, for by God we are not men to be robbed of our possessions." The people retreated, and one of them went to see 'Ali and informed him of the news. Then 'Ali came in a rage to 'Uthman and said, "Surely you have satisfied Marwan, but he is satisfied with you only if you deviate from your religion and reason, like a camel carrying a litter that is led around at will. By God, Marwan is devoid of sense in regard to his religion and his soul. I swear by God, I think he will bring you in and then not send you out again. After this visit I will not come again to chide you. You have destroyed your own honor and you have been robbed of your authority." When 'Ali departed, ('Uthman’s) wife Na'ilah bt. al—Farafisah entered and said, "Shall I speak or remain silent?" "Speak, " he replied. She said, "I have heard what 'Ali said to you, that he will not retum to you, and that you have obeyed Marwan, who leads you wherever he wishes." ('Uthman] said, "What shall I do?" She responded, "You should fear God alone, Who has no partner, and you should adhere to the practice of your two predecessors [namely, Abu Bakr and 'Umar]. For if you obey Marwan he will kill you. Marwan enjoys no prestige among the people and inspires neither awe nor love. The people have only abandoned you due to Marwan’s place [in your councils]. Send to 'Ali, then, and trust in his honesty and uprightness. He is related to you, and he is not a man whom people disobey." So Uthman sent to 'Ali, but he refused to come, saying, "I told him I would not retum." Having learned of Na’ilah’s comments about him, Marwan came to 'Uthman and took a seat before him. He said, "Shall I speak or remain silent?" "Speak," replied (Uthman). (Marwan) began, "The daughter of al-Farafisah .... " Uthman said, "You are not to say a thing about her! How evil is your countenance! By God, she is a better adviser to me than you are." With this Marwan desisted. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
7. Shia quote:
| According to Muhammad b. Umar (al-Waqid‘i]—-Shurahbil b. Abi 'Awn—-his father: I heard 'Abd al-Rahman b. al—Aswad b. 'Abd Yaghuth mention Marwan b. al-Hakam. He said: May God disfigure Marwan! Uthman went out to the people and gave them satisfaction. He wept as he stood on the pulpit, and the people wept also, until I saw his beard soaked with tears. He was saying, "O God, I tum to Thee in repentance. O God, I repent, I repent! By God, if it is right for me to become a mere slave, I will be content with that. When I enter my house, all of you come before me, and by God I will not seclude myself from you. On the contrary, I will give you satisfaction in full measure and more, and I will send Marwan and his kin away." When (Uthman] entered [his house], he commanded that the gate be thrown open. When he went into his house, Marwan came to him and worked ceaselessly to delude him, until at last he beguiled him from his better judgment and eradicated his original intentions. For three days Uthman stayed inside and would not go out, for he was ashamed to face the people. Then Marwan went out to the people and said, "May your faces be deformed! Whom are you after? Go back to your homes. If the Commander of the Faithful needs any of you, he will send for him. Otherwise, he will remain in his house." 'Abd al-Rahman continues: So I came to 'Ali, and found him [in the mosque] between the Prophet’s grave and the pulpit. With him were 'Ammar b. Yasir and Muhammad b. Abi Bakr, and they were saying, "Marwan has acted badly toward the people." 'Ali came over to me and asked, "Were you present at 'Uthman's sermon?" "Yes," I said. 'Ali went on, "And were you present when Marwan spoke to the people?" "Yes," I answered. 'Ali said, "God forbid, O Muslims, that if I remain in my house, he should accuse me of abandoning him in spite of his kinship [with me] and his rights. And God forbid that if I speak [to him] and things turn out as he desires, Marwan would trick him3 and he would become like a captured beast driven by al-Marwan at will [all this] despite his advanced age and his having been a Companion of the Messenger of God." 'Abd al-Rahman b. al-Aswad continues: ,('Ali) kept on until 'Uthman's envoy arrived and said, "Come with me." 'Ali responded in a loud, angry voice, " Tell him that I will not come before him again." The messenger departed. I tried without success to meet with 'Uthman two nights later. I asked his servant where the Commander of the Faithful had been, and he said, "He was with 'Ali." ‘Abd al-Rahman b. al-Aswad continues: So I took my leave and paid a visit to 'Ali. He said to me, "'Uthman came to me yesterday and began to accuse me of refusing to see him again and of working [against him]. So I said to him, ’After what you said on the pulpit of the Messenger of God, and after [the promises] you gave of your own free will, you entered your house, and Marwan went out before the people, reviling and insulting them at your gate.('Uthman) responded, saying, ’You have severed the bonds of kinship with me. You have abandoned me and emboldened the people against me.' I [that is, 'Ali] replied, 'By God, I am your strongest defender against the people. But whenever `I have brought to you any matter that I think you will find agreeable, (Marwan) brings another. You have heard Marwan speak against me and have invited him to enter your presence.' " Then he left and went home.'Abd al-Rahman b. al-Aswad continues: I constantly saw 'Ali avoiding ('Uthman) and not acting as he formerly had. However, I know that he spoke with Talhah when ('Uthman) was under siege, to the effect that water skins should be taken to him. ('Ali) was extremely upset about that, until at last water skins were brought in to "Uthman. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
8. Shia quote:
| According) to Muhammad b. 'Umar (al—Waqidi)-'Abdallah b. ]a'far - Ismail b. Muhammad: 'Uthman stood upon the pulpit on Friday, and praised and extolled God. Then a man stood up and said, "Carry out the Book of God." 'Uthman said, "Sit down." He did so. Three times he stood up, 'Uthman ordered him to sit down, and he did so. Then they began throwing pebbles until the sky could not be seen. ('Uthman) fell from the pulpit and was carried off unconscious to his house. One of 'Uthman’s chamberlains went out carrying a copy of the Qur’an and crying out, "Those who have made divisions in their religion and become sects, I am not of them in anything, their affair is unto God." Then 'Ali b. Abi Talib entered 'Uthman’s presence while he was still unconscious and the Banu Umayyah were around him. ('Ali) said, "Why, O Commander of the Faithful, have the Banu Umayyah drawn round you like a belt?" They responded, "O 'Ali, you have destroyed us and have brought ill to the Commander of the Faithful. Yea, by God, if you achieve your aims, [then this world will surely become a bitter place for you." Then 'Ali rose up full of anger and went back. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
9. Shia Quote:
| According to Muhammad b. 'Umar al-Waqidi – 'Abdullah b. Ja'ffar – Umm Bakr bt. Al-Miswar b. Makhramah – her father: Some camels were brought to Uthman as legal alms (sadaqah), and he made a gift of them to one of the Banu al-Hakam (his relative). Having leamed of this, 'Abd al-Rahman b. 'Awf sent to al—Miswar b. Makhramah and ‘Abd al-Rahman b. al-Aswad b.‘Abd Yaghiith. They took the camels, and 'Abd al-Rahman (b.'Awf) then distributed them among the people while 'Uthman stayed at home. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
10. Shia of dajjal quoted:
According to al-Waqidi-Yahya b. 'Abd al-'Aziz- Ja'far b. Mahmud - Muhammad b. Maslamah: I set out with a band of my fellow tribesmen to meet the Egyptians. They were led by four chiefs: 'Abd al-Rahman b. 'Udays a al-Balawi, Sudan b. Humran al—Muradi, 'Amr b. al-Hamiq al-Khuza'i — whose name became so dominant that (the force) was called "the army of Ibn al-Hamiq — and Ibn al-Niba'. I entered their presence as the four of them were in a tent, and I saw that the people were following them. I stressed ‘Uthman’s rights and the oath of allegiance that lay upon their necks. I filled them with a dread of civil war (fitnah), and informed them that ('Uthman's) murder was a grave matter, concerning which there was much dissension. "Do not be the first to open the gate of discord. He will turn away from those practices for which you have criticized him, and I will be the guarantor of that." The dissidents said, "And what if he does not desist?" I answered, "Then the matter is up to you." They went away satisfied, and I retumed to 'Uthman and said, "Grant me a private audience." He did so. I said, "Fear God, ‘Uthman, fear God for your life! Verily these people have only come seeking your blood, and you see how your associates have abandoned you. Worse, they are going over to your enemy." He expressed his consent and asked God to requite me. Then I departed from him, but remained [in Medina] so long as God willed. 'Uthman had spoken [to me] about the Egyptians' retum [to Dhu Khushub], he mentioned that they had come for one thing but had obtained something else and then departed. I wanted to come and rebuke him, but I kept silent. Suddenly someone said, "The Egyptians have arrived and are in al-Suwayda’." I said, "Is it true, what you say?" "Yes," he replied.‘Uthman sent to me, for the news had reached him, and the dissidents (qawm) had made camp in Dhu Khushub at that very mo-ment. (Uthman) said, "Abu 'Abd al-Rahman, these dissidents have returned. What should be done about them?" I responded, "By God, I do not know, but I do not think they have come back for any good purpose." (Uthman) said, "Go out to them and send them away." "No, by God, I will not," I said. "Why?" he asked. I said, "Because I assured them that you would desist from certain matters, and you have not desisted from a single letter of them." He said, "God is the one whose aid we seek." I went out, while the dissidents came and established themselves in al-Aswaf and laid siege to 'Uthman. 'Abd al-Rahman b. Udays came to me, accompanied by Sudan b. Humran and his two comrades. They said, "Abu 'Abd al-Rahman, do you not know that you spoke to us and sent us away? And you claimed that our companion (that is, 'Uthman] would cease his reprehensible acts?" "Yes indeed," I said. Then they showed a short letter to me, there was a lead tube, and they were saying, "We found one of the alms-tax camels being ridden by Uthman's slave. We seized his belongings and searched him, and we found this letter on him. It contains the following: 'In the name of Cod, the Merciful, the Compassionate. To proceed: If 'Abd al-Rahman b. Udays comes to you, give him a hundred lashes. Shave his head and beard, and keep him in confinement until my orders reach you. Do the same with ‘Amr b. al-Hamiq, Sudan b. Humran, and Urwah b. al·Niba' al-Laythi.’ " I said, "How do you know that Uthman wrote this?" They responded, "Suppose Marwan has done this without Uthman's knowledge. That would be worse, and he must remove himself from office." They added, "Hurry to him with us. We have spoken to ‘Ali, and he has promised us that he will speak with him at the noon prayer." We came to Sa'd b. Abi Waqqas, but he said, "I will not intervene in your affair." We came to Sa'id b. Zayd b. ‘Amr b. Nufayl, and he said the same thing. Muhammad (b. Maslamah) asked, "Where did ‘Ali promise you (he would act]?" "He promised us that he would go and see (Uthman) at the noon prayer," they answered. ( According to Muhammad (b. Maslamah): I performed the prayer with ‘Ali, then he and I entered (Uthman's) presence and said, "These Egyptians are at the door, so give them leave (to come in]." Now Marwan was sitting with him, and he said, "May I be thy ransom. Permit me to speak to them." Uthman responded, "May God leave you open mouthed! Get away from me. You have nothing to say about this matter." So Marwan went out, and ‘Ali came in to see him. The Egyptians had told him what they had told me, and 'Ali began to inform ('Uthman) what they had discovered in the letter. (Uthman) started to swear by God that he had not written or known about or sought advice conceming (this letter). Muhammad b. Maslamah [that is, the narrator of this incident] said, "By God he is telling the truth. This is Mar-wan’s doing.'? 'Ali said, "Then have them come in and hear your excuse." ‘Uthman went up to ‘Ali and said, "We are kinsmen through the female lineage. ” By God, if you were in this situation I would extricate you from it. Go out and speak to them, for they will listen to you." But 'Ali replied, "I will not do it. Rather, have them enter so that you may present your excuses to them." (Uthman) said, "Have them come in." According to Muhammad b. Maslamah: (So at that point they entered, but they did not give him the greeting appropriate to a caliph. Then I knew that this was evil itself. We exchanged the usual greetings, rand then Ibn Udays stepped forward as spokesman for the dissidents. He mentioned what Ibn Sa‘d had done in Egypt, recalling his unjust treatment of the Muslims and the protected peoples, and noting his appropriation of the Mus-lims' booty for himself alone. And when he was told about that, he said, "These are the written orders of the Commander of the Faithful." Then they mentioned innovations which (Uthman) had instituted in Medina——things opposed by his two predecessors. · (Ibn Udays) said, "We journeyed from Egypt seeking nothing but your blood or an end [to these abuses], but ‘Ali and Muhammad b. Maslamah sent us back, and Muhammad assured us that everything we had complained about would be ended." Then they turned toward Muhammad b. Maslamah and asked, "Did you tell us that?" According to Muhammad, "I said that I had." [Ibn ,Udays continued "Then we returned to our country, calling upon Almighty God for help against you, because we had over-whelming proof [for our claims]. Then when we were in al-Buwayb, we apprehended your slave and seized the letter under your seal to 'Abdallah b. Sa'd, in which you order him to flog us, to disfigure us by cutting off our hair, and to imprison us for long terms. Here is your letter." 'Uthman praised and extolled God. Then he said, "By God I did not write it, I did not order it [to be written], I did not take counsel about it, I did not_know about it. According to Muhammad (b. Maslamah): 'Ali and I both said, "He is telling the truth." 'Uthman was relieved at this. The Egyptians asked, "So who wrote it?" ('Uthman) responded, "I don't know." (Ibn 'Udays) continued, ”Can anyone treat you so audaciously that your slave is sent on a camel paid by the Muslims as alms tax, your seal is forged, and your govemor is written to concerning these grave matters, while you know nothing?" "Yes," he replied. They said, "A man like you should not govern. Remove yourself from this office (amr), as God has removed you from it." ('Uthman] replied, "I shall not remove a shirt that Al-mighty God has placed upon me." The shouting and noise grew louder, and I [that is, the narrator, Muhammad b. Maslamah] thought that they would not leave without attacking him. Then 'Ali arose and went out, and when he stood up I did the same. He told the Egyptians to go and they did so. 'Ali and I each retumed to our own homes, but they broke off their siege of ('Uthman) only when they had killed him. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
11. Shia quote:
| In next tradition Ibn Jarir Tabari writes: According to Muhammad b.'Umar [al-Waqidi] — Muhammad b. Muslim - Musa b. 'Uqbah —— Abu Habibah: On the day 'Uthman was killed, I saw Sa'd b. Abi Waqqas go in to him. Then he came out, saying "To God we belong and to Him we shall retum," on account of what he saw at (‘Uthman’s) door. Marwan said to him, "Now you are sorry, but you have slain him." I [that is, the narrator Abu Habibah] heard Sa'd say, "I beg God’s forgiveness. I did not imagine that the people would dare to demand his blood. I came before him just now, and he made a statement that neither you nor your comrades heard. He renounced all his reprehensible actions and manifested repentance. He said, ’I will not keep on toward ruin, for he who persists in tyranny is very far from the [true] path. I shall repent and desist from evil.' " Marwan said, "If you mean to defend (Uthman), you must get Ibn Abi Talib, but he has secluded himself and will not be spoken to." Sa'd left and went to ‘Ali, who was [in the mosque] between the [Prophet's] tomb and the pulpit. He said, "Get up, Abu Hasan. May my father and mother be your ransom. By God, I bring you the best news anyone has ever received. Take care of your cousin, deal kindly with him, spare his blood, and the situation will again be as we desire. Your caliph has given [us] satisfaction of his own free will." 'Ali responded, "May God hear him, Abu Ishaq. By God, I have persisted in defending him until I am filled with shame. But Marwan, Mu'awiyah, 'Abdallah b. 'Amir, and Sa'id b. al-'As have dealt with him as you see. When I gave him sincere counsel and directed him to send them away, he became suspicious of me, until what you now see has happened." While (Sa'd and 'Ali) were thus engaged, Muhammad b. Abi Bakr came and whispered to 'Ali. Then 'Ali took my hand and arose, saying, "What good is his repentance now?" And by God, I [that is, the narrator Abu Habibah] no sooner reached my house than I heard the cry that 'Uthman had been killed. |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
12.Shia quote:
| n next tradition Ibn Jariri Tabari writes: According to Muhammad (b. Umar al-Waqidi)—Ibrahim b. Sa-lim—his father—Busr b. Sa'id———‘Abdallah b. 'Ayyash b. Abi Rabi‘ah: I entered 'Uthman’s presence and talked with him for an hour. He said, "Come, Ibn 'Ayyash," and he took me by the hand and had me listen to what the people at his door were saying. We heard some say, "What are you waiting for," while others were saying, "Wait, perhaps he will repent." While the two of us were standing there, Talhah b. Ubaydallah passed by, he stopped and said, "Where is Ibn Udays? " He was told, "He is over there." Ibn Udays came over to (Talhah) and whispered some-thing to him, then he went back to his comrades and said, "Do not let anyone go in to see this man or leave his house." Uthman said to me, "These are Talhab b. Ubaydallab’s orders." He continued: "O God, protect me from Talhah b. Ubaydallah, for he has incited all these people against me. By God, I hope nothing will come of it and that his blood will be shed. He has abused me unlawfully. I heard the Messenger of God say, ’The blood of a Muslim is lawful only in three cases: a man who disbelieves after having professed Islam is put to death, a man who commits adultery is stoned, a man who kills except in legitimate retaliation for another is put to death. So why should I be killed?" Then 'Uthman went back [into the house]. According to Ibn 'Ayyash: I wanted to leave, but they blocked my path until Muhammad b. Abi Bakr passed by and said, "Let him go." They did so. In next tradition again Ibn Jarir Tabari is writing about Talha that: According to Muhammad (b. 'Umar al-Waqidi]-Ya'qub b. 'Abdallah al-Ash‘ari—-]a'far b. Abi al-Mughirah—-Sa'id b. 'Abd al-Rahman b. Abzay-his father: I witnessed the day they went in against 'Uthman. They entered the house through an opening in the residence of 'Amr b. Hazm. There was some skirmishing and then they got in. By God, I have not forgotten that Sudan b. Humran came out and I heard him say, "Where is Talhah b. 'Ubaydallah? We have killed Ibn 'Affan!" |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
13. Shia quote:
| In next tradition Ibn Jarir Tabari records: According to Muhammad b. ‘Umar (al-Waqidi)-Shurahbil b. Abi ‘Awn-his father-—Abu Hafsah al-Yamani: I used to belong to a Bedouin. Marwan liked me and purchased me along with my wife and son, and then freed us all. I used to accompany him. When ‘Uthman was put under siege, the Banu Umayyah prepared to defend him, and Marwan entered the ]caliph’s] residence [and stayed] with him. I too was there. By God, I initiated the fighting among the people by throwing [a stone] from the roof of the house at a man of [the tribe of] Aslam named Niyar and killed him. Then fighting broke out and I descended. The people battled at A the door, and Marwan fought until he fell down. I carried him off and brought him into the house of an old woman and locked him in. ... |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
14. Shia of dajjal quoted:
| n next tradition, Ibn Jarir Tabari records: According to Muhammad b. ‘Umar (al-Waqidi)-—al-Hakam b. al·Qasim-Abu 'Awn, the client of al-Miswar b. Makhramah: the Egyptians steadfastly abstained from shedding (‘Uthman's) blood and from fighting until [‘Uthman’s] reinforcements from Basrah and Kufah in Iraq and from Syria approached. Their coming encouraged the rebels (a1—qawm) to attack. They learned that detachments had departed from Iraq and from Egypt and the latter sent by Ibn Sa‘d. Previously Ibn Sa'd had not been in Egypt, having fled to Syria. They said, "We must deal quickly with (Uthman), before the reinforcements arrive (after that 'Uthman's supporters killed the Sahabi Niyaar Aslami and thus war started). |
Again same problem as above reports, waqidi was a liar and Da'eef according to the Jumoor
15. Shia quote:
And that was the reason that 'Aisha didn't stay in Madina, but went to Basra in order to fight with 'Ali Ibn Abi Talib while people of Basra sided with Talha.
Ibn-e-Jareer Tabari narrates from Ahmed bin Zubair, who narrates from his father, who narrates from Wahan bin Jarer, who narrates from Zahri :
After 4 months of death of 'Uthman, Talha and Zubair reached Macca. Abdallah ibn Amir had gathered a lot of people. All these people gathered in the presence of Ayesha and some suggested that they should go to Madina and fight against Ali while some said that they did not possess enough strength to fight Madinese. Eventually they all decided that they should go to Kufa or Basra while they were supporters of Talha and Zubair.
Reference: History of Tabari english edition vol:14 P; 43
|
It is a mursal narration of Al Zuhri and the authorities beyond al Zuhri are undisclosed, since he didn't witness this incident
16. Shia quote:
| In next tradition Ibn Jarir Tabari writes that it was related to me by ]a'far—‘Amr and ‘Ali—— Husayn—his father—Muhammad b. Sa'ib a1—Kalbi: The Egyptians returned to 'Uthman after having departed from him because a slave of his, riding one of his camels, overtook them carrying a letter to the governor of Egypt [with orders] to kill some of them and crucify others. When they came back to 'Uthman they said, "This is your slave." He said, "My slave went without my knowledge." They said, "[It is] your camel." He responded, "He took it from the house without my orders." They said, "[This is] your seal." "It was forged," he said. . » When the Egyptians arrived, 'Abd al-Rahman b. 'Udays al-Tujibi and said: They came from Bilbays and Upper Egypt, long-necked, their eyes squinting like bows, Their flanks covered in chain mail. They demand God’s due from al-Walid, from 'Uthman and from Sa'id. O Lord, send us back with what we seek! When 'Uthman saw what had happened to him and how many of the people had been sent against him, he wrote Mu'awiyah b. Abi Sufyan in Syria: "In the name of God, the Merciful, the Compassionate. To proceed: The Medinese have become unbelievers , they have abandoned obedience and renounced their oath of allegiance. Therefore send to me the Syrian soldiers who are at your disposal, on every camel you have, whether docile or stubborn." When Mu'awiyah got the letter, he delayed action on it, for he did not wish to differ openly with the Companions of the Messenger of God, since he knew that they concurred [on this matter]. When 'Uthman became aware of the delay, he wrote to seek aid from other provinces... (The armies came from other provinces but when the people made camp at al-Rabadhah—the vanguard having located in a district of Medina named Sirar—they learned of ‘Uthman’s murder and thus they returned form there) |
Kalbi, Muhammad ibn Saib was liar is full name is Abu Nadr Muhammad ibn Saib al-Kalbi al-Kufi.
Imam Dhahabi said in “Mizan al-I'tidal” (vol 3, p 556 – >):
Bukhari said:Abu Nadr al-Kalbi was abandoned by Yahya and (Abdurrahman) ibn Mahdi. Then Bukhari said: “Ali said: Narated Yahya from Sufyan: al-Kalbi said to me: “EVERYTHING WHAT I HAVE NARRATED TO YOU FROM ABU SALIH IS LIE”.Yazid ibn Zaria said: “Narrated to me al-Kalbi – AND HE WAS SABAYI”.Ahmad ibn Zuhayr: I asked Ahmad ibn Hanbal: “Is it permitted to look into commentary of al-Kalbi?” He said: “No”.Abu Awanah said: “I heard Al-Kalbi saying: “Jibril use to dictate revelation to messenger (sallalahu alaihi wa sallam), and when he went to toilet, he (Jibril) start dictating it to Ali’”.Ibn Hibban said: Al-Kalbi was sabayi, from those who said that Ali didn’t die, and he would come back to this world.Juzajani said: al-Kalbi was liar, Daraqutni said he was abandoned, ibn Maeen said he wasn’t thiqat!
CONCLUSION:
From this analysis we found that almost all of the arguments against Usman(ra) and his martydom which were raised by Shia, came from a narrator named Waqidi, who was a notorious liar. Like we said earlier that, the shia of dajjal aren't ready to accept what Sayf ibn umar(another abandoned narrator) narrated in regards to these issues in the same book of history, because those reports shatter the arguments of Shias. But like the double faced people shias are, they want to rely on another liar such as waqidi to attack beloved companions of Prophet(Saw), Is this justice? Judge yourselves respected readers.
Note: This exposition might not go down the throat of dajjalis, they may come up with some deceptive material which is present in deceptive shia websites like Answering-ansar.org(which has been proved as deeiving-ansar.org), where they deceptively tried to portray that Waqidi was acceptable in history, though this stupdity have been refuted long before, but to save the effort of dajjali fools, let us remind them that, the thorn in their eyes,(sayf ibn umar) was also considered acceptable in history by Imam ibn Hajar, since he said regarding him, Umdah fi tareekh(acceptable in history).
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