🔴 How Has “Biblical Interpretation” Become America’s “War Machine”?

✍️ Mostafa Amiri

🔻 Selective interpretation of the Bible and its transformation into a political project.

▪️ The fusion of ideology, foreign diplomacy, and military strategy in the Middle East.

Four stages:

Biblical Interpretation
⬇️
Ideology
⬇️
Policy
⬇️
Military Strategy

🔻 This process—turning biblical interpretation into military strategy—is one of the most significant phenomena in the field of Western political theology.

✅ If you wish: Support our content production

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🆔 @ASRZOHUR110
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🔴 Is Lionel Messi a Zionist?

✍️ Mostafa Amiri

Although this cannot be stated with certainty, there are indications that Lionel Messi, the Argentine football star, may have an unusual affinity for Zionism.

Among the points cited are his visit to the Western Wall, wearing a Jewish amulet and prayer on his leg, and a red bracelet reportedly given to him by members of the Kabbalah movement, which he has worn for years.

During his famous visit to Israel, Messi was photographed wearing a Jewish religious cap while standing in front of the Western Wall.

But what draws even more attention is the red bracelet that Lionel Messi has reportedly worn for years. The issue goes beyond Netanyahu's support for him.

This bracelet was not created by a fashion designer or a sponsor. Rather, it is said to have roots in Kabbalah, a mystical tradition within Judaism.

The bracelet has seven knots, and according to Kabbalistic beliefs, each knot symbolizes protection and energy.

🔻 P.S.

Watch the video. Although it is in Arabic, you will understand the main points.

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🔴 The Final of Football and Politics / A Global Confrontation over the Palestinian Question

✍️ Guest Commentary

🔻 They say that football and politics should be kept separate. As a statement, this may sound reasonable and appealing. But the reality is that football has, to varying degrees, become intertwined with politics—at the domestic, regional, and international levels.

It can be argued that the final between Argentina and Spain is one of the most political finals in World Cup history. This match goes beyond a sporting competition; it has become a visible symbol of the deep confrontation and division in global politics and public opinion surrounding the Palestine–Israel conflict. The events following October 7 and the Al-Aqsa Flood have, however, shifted the balance of this confrontation in Europe more strongly toward Palestine.

On one side stands Argentina under Javier Milei, who since coming to power has emerged as a staunch and outspoken ally of Israel.

On the other side is Spain, which has become one of the strongest critics of Israel’s policies during the war in Gaza and has consistently maintained its supportive position toward Palestine.

This support has not remained confined to political circles; it has also permeated Spanish society, with Spain repeatedly becoming a focal point for large public demonstrations in support of Palestine and Gaza in recent years.

This attitude has even found expression in Spanish football. The public positions of Pep Guardiola, the renowned Spanish coach, in support of Palestine are one prominent example.

The volume of online content, comments, and media coverage suggests that many people around the world view this match not merely as a sporting contest, but as a symbolic battle over the Palestine–Israel conflict.

Reactions from senior Israeli officials have further intensified this polarization.

Benjamin Netanyahu, Israel’s prime minister, openly expressed his support for the Argentine team and wished for Argentina to win the World Cup.

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🔴 Trump: “Every Time Iran Kills an American Soldier, It Will Pay a Multiple Price.”

▪️ “This order has been communicated to the Secretary of War, Daniel Caine, the Chairman of the Joint Chiefs of Staff, and all military leaders.”

Revenge. “Thārī wa al-Nār.”
Do these keywords sound familiar to you?

🔻 Source: The Independent (link).

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https://t.me/asrzohur110/3250
🆔 @ASRZOHUR110
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#quran

🌸🎧

💠 #page_406

🌐 @rahyafte_en

https://t.me/caronline/69342

🆔 @rahyafte_en

https://t.me/caronline/69354

🆔 @rahyafte_en

🔷 Does Imam al-Mahdi (may Allah hasten his reappearance) Truly Matter to Us?

🔸 We all make plans for work, income, family, education, and dozens of daily responsibilities.

But if we were to put our entire 24-hour schedule down on paper, one serious question would arise:

How much of our daily schedule is actually dedicated to Imam al-Mahdi (aj)? 🤔

🧠 Imagine that, with today’s scientific tools, detailed images of our brain were taken—showing different sections and the activities taking place within them.

Now ask yourself:

If there were to be a specific part of our thoughts and priorities dedicated to our most important responsibility, would there actually be a place in our mind and our life for serving Imam al-Mahdi (aj)?

🔹 A true believer who awaits the Imam should have reached this conviction deep within their heart and mind:

“My duty is to serve my Imam.”

This means that Imam al-Mahdi should not merely be a name mentioned in our prayers;
rather, he should be at the center of our lives and guide our choices.

🔸 Of course, this does not mean abandoning our work and responsibilities.

We must work,
💰 earn lawful income,
👨‍👩‍👧‍👦 care for our families,
💼 have a profession and a respected place in society,
📚 study and learn,
and strive for a better life.

These things, too, can become part of our worship of Allah and our obedience to the teachings of Ahl al-Bayt (peace be upon them).

But here is the real question:

Are these things the ultimate purpose of our lives—or are they means through which we fulfill our greater responsibility?

🎯 If the essential duty of a true follower is to serve Imam al-Mahdi, then there must be a real place for this duty in our daily schedule.

Even if we say:

“My Imam, I truly cannot give more time than this—but I will dedicate one hour every day to you.”

One hour to know our Imam,
one hour to learn about the teachings of Mahdism,
one hour to understand and answer doubts and misconceptions,
one hour to properly introduce the culture of awaiting the reappearance,
one hour to do something that brings about the Imam’s satisfaction...

⏳ If we consciously dedicated just one hour of every day to our Imam, would our lives still be the same?

Perhaps our situation would not be what it is today... if the Imam truly had a place in our daily lives.

🌱 True awaiting is not merely something we say with our tongues; it is something we make time for.

#ImamAlMahdi #AwaitingTheReappearance #TrueAwaiting #Mahdism #Reappearance #AhlulBayt #IslamicTeachings

🔗 https://eitaa.com/Sahebmedia1/2728

🆔 @rahyafte_en

🔷 What Does “Thirty Years of Hadith Prohibition” Mean?
[An Image of a Catastrophe in Islam]

🔸 How severe was the censorship?

Consider a government whose legitimacy was built upon a particular historical event. If the truth of that event were exposed, the very basis of its legitimacy would be called into question.

So how could such a government allow that event to be accurately transmitted to future generations?

The answer was censorship.

For approximately thirty years after the Prophet Muhammad ﷺ, the transmission and recording of his sayings and traditions were subjected to severe restrictions.

Think about what that means.

🌱 Imagine a gardener planting a seed.
He waters it, nourishes it, protects it, and patiently helps it grow until the plant can stand on its own.

Now imagine that instead of nurturing it, someone steps on it and crushes it.

What happens to its growth?

It becomes distorted.
Its development is disrupted.
It no longer grows naturally.

This is how a religious tradition can be damaged when its connection to the words and teachings of its Prophet is deliberately suppressed.

🔹 For thirty years, “The Messenger of Allah said…” was not something that could simply be transmitted freely.

And then we are told:

📖 “We have the Book of Allah; that is sufficient for us.”

But does the Qur’an itself not assign the Prophet ﷺ the responsibility of explaining and clarifying revelation?

The Qur’an speaks of the Prophet teaching people the Book and wisdom.

So what happens when the Prophet’s explanations and teachings are pushed aside?

A gap is created—and someone will eventually fill it.

⚠️ And this is where another danger emerges: the infiltration of foreign narratives and Israeliyyat into Islamic interpretation.

Figures such as Ka'b al-Ahbar gained influence in the field of religious interpretation. Narratives attributed to earlier traditions began entering the process of explaining the Qur’an.

A person could simply enter the Muslim community, declare:

“I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah.”

And then, remarkably, the next day, begin publicly interpreting the Qur’an.

📌 Whoever controls religious interpretation can profoundly influence how a generation understands its religion.

And remember:

When authentic Prophetic teachings are suppressed, the vacuum does not remain empty.

Someone else steps in.

Someone else speaks.

Someone else interprets.

Someone else becomes the “source” through which people understand their faith.

🔻 This is why understanding the history of hadith censorship is not a minor historical detail.

It is a key to understanding:

How was the memory of the Prophet preserved?
Who was allowed to transmit his words?
Who was allowed to interpret the Qur’an?
And how did foreign narratives enter Islamic thought?

The Qur’an says that the Prophet ﷺ was sent to teach and explain.

So if for decades people are prevented from saying:

“The Messenger of Allah said…”

we should seriously ask:

❓ What happens to a religion when its divinely appointed teacher is silenced?

🔷 Thirty years is not a small period of time.

Thirty years is enough to shape a generation.

And sometimes, to understand the tragedies that came later,
we must first understand what was prevented from being remembered.

#HadithProhibition #Hadith #SuppressionOfHadith #Saqifah #KaabAlAhbar #IslamicHistory #AhlulBayt #PropheticTradition #MuhammadKhoniferzadeh #SahebMedia

🔗 https://eitaa.com/Sahebmedia1/2729

🆔 @rahyafte_en

🔷 Examples of Historical Fabrication in the Present Day

🔸 The pain of history does not end with the events of Saqifah.

From the Umayyad and Abbasid caliphates to certain modern movements and media, efforts have continued in different forms to conceal, soften, or reinterpret the painful events of early Islamic history—particularly the reported attack on the house of Lady Fatimah al-Zahra (sa) and the loss of her unborn child.

📚 Even today, historical narratives can be presented in ways that leave out essential details.

For example, in some educational materials, the children of the Prophet Muhammad ﷺ are presented merely as children who died at a young age, without adequately addressing the broader historical disputes surrounding the Prophet’s family.

🎬 And in modern television productions, historical figures such as Mu'awiyah may sometimes be portrayed through narratives that significantly differ from the accounts found in classical Islamic sources.

🔻 But why does this matter?

Because controlling the narrative of history can shape how generations understand justice, oppression, and the legacy of the Prophet ﷺ.

History tells us that during the Umayyad period, commanders such as Busr ibn Abi Artat, acting on Mu'awiyah’s orders according to historical reports, carried out brutal campaigns that included the killing of civilians and children.

These are not merely stories from a distant past.

They raise a fundamental question:

❓ What happens when the painful parts of history are systematically forgotten, softened, or removed?

When the suffering of Lady Fatimah al-Zahra (sa) is concealed,
when the events surrounding her home are dismissed or ignored,
when the historical persecution of the Ahlul Bayt (as) is minimized,

then an important part of the history of Islam disappears from public memory.

🌹 Fatimah al-Zahra (sa) was not an ordinary woman.

She was the beloved daughter of the Messenger of Allah ﷺ,
the mother of Imam al-Hasan and Imam al-Husayn (peace be upon them),
and a central figure in the household of revelation.

Yet even today, the location of her grave remains unknown.

🔹 According to traditions within Shi'a Islam, even in the era of the reappearance, the exact location of her grave will remain undisclosed.

Think about the meaning of that.

A woman who was the daughter of the Prophet ﷺ,
the mother of the leaders of the youth of Paradise,
and revered as al-Siddiqah al-Kubra—

her final resting place remains hidden.

💔 Why?

Perhaps the hidden grave itself has become a permanent historical testimony.

A silent question addressed to every generation:

How could the daughter of the Messenger of Allah ﷺ suffer such oppression, while those who came after her claimed to represent his religion?

🔷 The question is not merely what happened in the past.

The deeper question is:

What are we doing with the truth today?

Are we willing to study history honestly—even when it challenges the narratives we inherited?

Are we willing to distinguish between historical evidence and historical propaganda?

And most importantly:

🌱 Will we allow the suffering of the Ahlul Bayt (as) to become merely a forgotten chapter of history—or will we learn from it?

#HistoricalCensorship #LadyFatimah #FatimahAlZahra #AhlulBayt #IslamicHistory #Umayyads #Muawiyah #Saqifah #HistoricalTruth #MuhammadKhoniferzadeh #SahebMedia

🔗 https://eitaa.com/Sahebmedia1/2730

🆔 @rahyafte_en

🔷 Two Balls in Football and a Rooster Laying Eggs!
[Don’t Even Mention the Evidence of the Burning of the House of Revelation…]

🔸 Explaining historical facts to someone who has replaced thinking with blind partisanship is like arguing with a person who watches a football match for fifteen minutes and then insists:

“Why doesn’t each team have its own ball?” ⚽⚽

You explain the rules.
You explain the game.
You give him one reason after another.

But he keeps inventing new arguments to defend an idea that makes absolutely no sense.

Now imagine trying to discuss one of the most painful controversies in early Islamic history: the reported attack and burning of the house of Lady Fatimah al-Zahra (sa).

You present evidence.
📚 You cite historical sources.
📖 You bring reports from Sunni sources themselves.
🔎 You present chains of transmission and historical accounts.

And yet, some people will still reject everything—not because there is no evidence, but because they have already decided that they do not want to accept the conclusion.

It becomes an endless cycle:

You provide one source →
they demand another.

You provide ten →
they question all ten.

You provide dozens →
they simply move the goalposts again.

At some point, you have to ask:

Are we actually discussing evidence—or are we simply refusing to think?

⚠️ There is an old saying:

“You can give a thousand arguments that a rooster cannot lay eggs, but someone determined to believe otherwise will keep asking for another proof.” 🐓🥚

The problem is not always a lack of evidence.

Sometimes the problem is the refusal to accept evidence.

🔻 Over the centuries, countless books were lost, destroyed, or suppressed. Scholars and historical figures were attacked, marginalized, or discredited simply because they transmitted accounts that challenged powerful narratives.

And yet, despite all of this:

☀️ Truth does not disappear simply because someone refuses to look at it.

The question surrounding the house of Lady Fatimah al-Zahra (sa) is therefore not something that can be dismissed with a simple:

“There is no evidence.”

The serious question is:

📌 Have you actually examined the historical evidence?

Have you looked at the sources?
Have you examined what was transmitted in the earliest records?
Have you compared different accounts?
Have you considered what even prominent historical figures and sources attributed to the events?

Because when evidence is repeatedly presented from sources that you yourself consider authoritative, simply rejecting everything because it conflicts with an inherited narrative is not scholarship.

It is partisanship.

🔷 History deserves investigation—not blind loyalty.

And when it comes to the suffering and oppression of Ahlul Bayt (peace be upon them), we should have the courage to ask uncomfortable questions, examine the evidence, and follow the truth wherever it leads.

Because…

⚽ A football match needs one ball.
🐓 A rooster does not lay eggs.
📚 And historical claims require evidence—not endless excuses.

☀️ Truth may be hidden behind clouds for a time, but it does not cease to be the sun.

#HistoricalTruth #HistoricalCensorship #HouseOfFatimah #FatimahAlZahra #AhlulBayt #IslamicHistory #Saqifah #HistoricalEvidence #MuhammadKhoniferzadeh #SahebMedia

🔗 https://eitaa.com/Sahebmedia1/2731

🆔 @rahyafte_en

🔷 From Self-Censorship to the Destruction of Sunni Hadith Scholars

🔸 Even within major Sunni historical and biographical sources, despite centuries of attempts to suppress uncomfortable accounts, traces of historical reports sometimes emerge from the very sources that sought to discredit them.

One striking example is Ibn Abi Darim, a prominent Kufan hadith scholar and hafiz.

📚 In works such as Siyar A'lam al-Nubala' and Mizan al-I'tidal, al-Dhahabi discusses him and acknowledges his scholarly standing, while criticizing him for what he considered Rafidism and for transmitting reports concerning the alleged faults of certain Companions.

But here is what makes the account particularly significant:

🔎 Al-Dhahabi himself reports that he personally witnessed a narration being read in Ibn Abi Darim’s gathering.

The report stated that:

“Umar struck Fatimah, causing her to miscarry Muhsin.”

Think about the significance of this.

The issue is not merely that someone centuries later claimed such a narration existed.

Al-Dhahabi says that he himself witnessed the report being recited in the gathering of a respected hadith scholar.

And yet, rather than treating the existence of the report as the central issue, the scholar who transmitted it becomes the target of criticism.

❓ Why?

Because the problem was not necessarily that the narration did not exist.

The problem was that it was being transmitted.

🔻 This reveals something deeper about historical censorship:

You do not always need a government to announce:

“You are forbidden from saying this.”

Sometimes generations of religious and political pressure create something even more powerful:

Self-censorship.

A scholar learns which reports are “acceptable” and which reports should not be repeated.

He knows what he can transmit.

He knows what he should not transmit.

And eventually, the censor no longer needs to stand outside the door.

The censor lives inside the mind of the transmitter.

📖 Consider the case of Ibn Abi Darim.

According to al-Dhahabi's account, he was described with terms reflecting significant scholarly credentials—such as imam, hafiz, al-fadil, and someone possessing knowledge of hadith and its transmitters.

Yet because he transmitted reports that were considered offensive toward certain Companions, his reputation was attacked.

That creates a remarkable historical question:

If a hadith scholar is condemned not for inventing a report, but for transmitting an uncomfortable report, what does that tell us about the environment in which historical memory was preserved?

⚠️ And this is precisely why the study of historical sources matters.

We should not simply ask:

“Do you accept this narration?”

We should first ask:

“Was this narration known?”
“Who transmitted it?”
“Who witnessed it?”
“Why was the transmitter criticized?”
“And what does the criticism itself reveal?”

🌹 The history of Lady Fatimah al-Zahra (sa) and the tragedy surrounding her is too important to be reduced to slogans.

If reports concerning the attack on her house and the miscarriage of Muhsin (as) appear in historical literature, they deserve to be examined seriously—not simply erased because they are uncomfortable.

🔷 This is the phenomenon of self-censorship:

No ruler needs to arrive and say:

“Do not narrate this.”

If the culture has already taught the scholar that certain truths must not be spoken, the scholar may censor himself.

And then, centuries later, another generation is told:

“There is no evidence.”

But sometimes the evidence is sitting inside the very books used to deny it.

📌 History is not only what was written.

It is also the story of what people were prevented from writing, transmitting, or even mentioning.

☀️ And when a suppressed report survives despite all those pressures, perhaps the first question should not be:

“Why are you bringing this up?”

Perhaps the better question is:

“Why was this report so dangerous that transmitting it became a crime?”

#HistoricalTestimony #SelfCensorship #IbnAbiDarim #AlDhahabi #FatimahAlZahra #Muhsin #AhlulBayt #Hadith #IslamicHistory #HistoricalCensorship #MuhammadKhoniferzadeh #SahebMedia

🔗 https://eitaa.com/Sahebmedia1/2732

🆔 @rahyafte_en

🔷 THE WRITING OF THE PROPHET’S SĪRAH:
DELETION, EDITING & CENSORSHIP

━━━━━━━━━━━━━━━━━━

🔸 Was the history of the Prophet ﷺ simply preserved — or selectively transmitted?

The censorship of Islamic history did not necessarily stop at the restriction of hadith.

It also affected the writing and transmission of Sīrah literature — the biographies and historical accounts of the Prophet Muhammad ﷺ.

And one of the most important names in this discussion is:

📜 Muhammad ibn Isḥāq (d. c. 150 AH)

He is widely regarded as one of the earliest major authors of the Prophet’s biography.

But here is the crucial problem:

❗ The original Sīrah of Ibn Isḥāq has not survived as an independent complete book.

What we possess today is largely known through later transmissions and adaptations, most famously through Ibn Hishām.

━━━━━━━━━━━━━━━━━━

🔻 So what happened to Ibn Isḥāq’s Sīrah?

Ibn Hishām explicitly states in the introduction to his work that he omitted certain material from Ibn Isḥāq.

Why?

Among the reasons he gives are that some reports were offensive or unpleasant to certain people, and that he did not consider them appropriate to include.

⚠️ This is an extremely important admission for historians.

Because it means that the text known today as Sīrat Ibn Hishām is not simply a word-for-word preservation of Ibn Isḥāq’s original work.

It is a transmitted and edited version.

━━━━━━━━━━━━━━━━━━

🔍 And what was left out?

Ibn Hishām says that he omitted material concerning subjects that he considered unsuitable for his book, including reports that could cause discomfort among people.

That raises an obvious historical question:

What exactly disappeared between Ibn Isḥāq and the version that later generations received?

And even more importantly:

👉 Could politically, socially, or sectarian sensitive material have been among the omitted reports?

This is where historical investigation becomes essential.

━━━━━━━━━━━━━━━━━━

🟠 The problem becomes even more significant when discussing the Prophet’s family.

Early Islamic history contains competing narratives concerning:

• The Prophet’s final illness and death
• The events immediately following his death
• The political dispute over succession
• Fāṭimah al-Zahrāʾ سلام الله عليها
• Her dispute with Abū Bakr
• ʿAlī ibn Abī Ṭālib عليه السلام
• The early caliphate

These subjects became deeply sensitive in later Muslim historiography.

Therefore, historians must distinguish between:

what an early source originally contained,

what a later editor preserved,

and

what later manuscript traditions transmitted.

━━━━━━━━━━━━━━━━━━

🔷 Ibn Hishām himself gives us the key to this methodological problem.

His work is immensely valuable.

But it should not automatically be treated as identical to the original Sīrah of Ibn Isḥāq.

📌 Ibn Isḥāq → transmission → Ibn Hishām → later manuscripts → modern editions

At every stage, material could potentially be lost, abbreviated, rearranged, or excluded.

That does not prove that every omitted report was true.

But it does prove something very important:

❗ The surviving text is not necessarily the entirety of the earliest historical record.

━━━━━━━━━━━━━━━━━━

⚫ And this is precisely where historical criticism begins.

When someone says:

“This report is not in the famous Sīrah, therefore it never existed.”

The historian must ask:

Was the original source preserved?

If the answer is no, then the argument becomes much more complicated.

Likewise, when someone says:

“An early report existed, therefore it must be authentic.”

That also requires investigation.

📖 Every report must be examined through its chain, manuscript history, chronology, corroboration, and historical context.

━━━━━━━━━━━━━━━━━━

🟢 The lesson is simple:

History is not merely what survived.

Sometimes history is also found in:

what was omitted,

what was edited,

what was transmitted through later authors,

and even what an editor explicitly tells us he chose not to include.

🔎 The missing pages may sometimes be as important as the surviving ones.

━━━━━━━━━━━━━━━━━━

🔷 So before declaring a historical narrative “settled,” ask one question:

WHO DECIDED WHAT WE WERE ALLOWED TO READ?

#Sīrah
#IbnIshaq
#IbnHisham
#IslamicHistory
#HistoricalCriticism
#HadithStudies
#HistoryOfIslam
#AhlulBayt
#FāṭimahAlZahrā
#PropheticBiography

https://eitaa.com/Sahebmedia1/2740

🆔 @rahyafte_en

🔷 ANOTHER CASE OF DELETION & CENSORSHIP:
THE EVENTS OF SAQĪFA

━━━━━━━━━━━━━━━━━━

🔸 What happens when the sources themselves disappear?

The problem of early Islamic historiography is not limited to the transmission of hadith.

A much bigger question concerns the loss of early historical books — especially works dealing with the political events immediately following the Prophet’s ﷺ death.

One important example is Muḥammad ibn al-Sāʾib al-Kalbī.

📚 He was known for his work in:

• Tafsīr
• History
• Genealogy (Nasab)

Later scholars, including al-Dhahabī, discuss his scholarly importance, while material attributed to him survived indirectly through quotations by later writers.

But there is a striking fact:

❗ His original books did not survive as complete works.

━━━━━━━━━━━━━━━━━━

🔻 One of the most significant titles attributed to the Kalbī tradition was al-Saqīfah.

Just think about the subject.

📖 Al-Saqīfah.

A book devoted to the events surrounding the political gathering that took place immediately after the Prophet’s ﷺ death.

According to later Shiʿi bibliographical and historical reports, material from the lost works of the Kalbī tradition survived in fragments and quotations.

Among the reports attributed to this tradition are accounts concerning:

the confrontation at the house of Fāṭimah al-Zahrāʾ سلام الله عليها.

One later source quotes material attributed to the lost writings with the phrase:

هجوم القوم دار فاطمة

— referring to the people attacking the house of Fāṭimah.

⚠️ The original work is lost.

So the historical problem becomes:

How much of the original account disappeared with the book itself?

━━━━━━━━━━━━━━━━━━

🟠 And the story does not end with Muḥammad ibn al-Sāʾib al-Kalbī.

Another important figure is:

Hishām ibn Muḥammad al-Kalbī

A prolific historian and genealogist who is traditionally credited with an enormous body of written material.

Later bibliographical sources attribute dozens — and in some reports around 150 — works to him.

Yet his writings have largely disappeared as independent surviving books.

What remains?

📜 Fragments.
📜 Quotations.
📜 References in later authors.

This distinction is crucial.

A lost book does not mean that everything in it was false.

And the survival of a quotation does not automatically make that quotation authentic.

But it does mean that the surviving historical record is incomplete.

━━━━━━━━━━━━━━━━━━

🔎 Then we encounter another fascinating name: Abān ibn ʿUthmān al-Aḥmar al-Bajalī.

He lived in the early Islamic scholarly period and is associated in the sources with the transmission of historical material.

Later reports describe him as having compiled accounts concerning early Islamic history — including material related to the events surrounding Saqīfah and Fāṭimah سلام الله عليها.

And once again, the disturbing question appears:

Where is the original book?

It is no longer available to us as a complete surviving work.

What we have are transmitted fragments and reports preserved by later authors.

━━━━━━━━━━━━━━━━━━

⚫ Now consider the larger historical pattern.

Imagine an early historian writes about:

➡️ Saqīfah
➡️ The succession after the Prophet ﷺ
➡️ Fāṭimah al-Zahrāʾ سلام الله عليها
➡️ ʿAlī ibn Abī Ṭālib عليه السلام
➡️ The disputes immediately after the Prophet’s death
➡️ The fate of those who refused the new political order

Then centuries later, the original book is gone.

What remains?

A quotation here.
A fragment there.
A reference in another historian.

And suddenly, someone says:

“There is no early source for this.”

But wait…

What if the early source itself has disappeared?

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🔷 The “Ridda” Question

There is another issue that deserves serious examination.

After the Prophet ﷺ, various groups and individuals were classified in the historical sources under the category of Ridda — apostasy.

But the political and historical circumstances behind these classifications were complex.

Some reports connect the Ridda conflicts not simply with rejection of Islam, but with refusal to accept the political authority established after the Prophet’s death, refusal to pay certain obligations, or disputes over allegiance.

Therefore, historians must ask:

❓ Who was actually considered a “rebel”?

❓ Who was called an “apostate”?

❓ Was every such designation purely theological — or could political considerations also have played a role?

These are not questions to be answered by slogans.

They require source criticism.

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🟢 The real lesson is methodological.

When early books disappear, we should not automatically conclude:

❌ “The event never happened.”

But neither should we conclude:

❌ “Every surviving quotation must be authentic.”
Instead:

✅ Examine the earliest surviving references.
✅ Trace quotations back to their alleged sources.
✅ Compare Sunni and Shiʿi transmissions.
✅ Study the isnāds.
✅ Examine the political context.
✅ Distinguish lost sources from fabricated reports.
✅ Ask why certain narratives survived while others disappeared.

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🔷 History is not only about the books we possess.

It is also about the books we lost.

And sometimes, the most important historical question is not:

“Where is the evidence?”

but:

“What happened to the evidence that once existed?”

📌 When the original books disappear, fragments become witnesses.

#Saqifah #IslamicHistory #HistoricalCriticism #FāṭimahAlZahrā #ImamAli #IbnAlKalbi #HishamAlKalbi #AbanIbnUthman #Ridda #HistoryOfIslam #LostBooks #AhlulBayt

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🆔 @rahyafte_en