Wahabi’s lying about Islamic history and re-writing their own History

To those viewers reading this article, we are hear to ask some of our wahabi brothers that if they have nothing to hide, then why are they re-creating their own history. The wahabi scholars, especially the scholars in Saudi Arabia are meant to be writing facts about history when writing biography about companions, but instead it seems like that some wahabi scholars seem to throw out the narrations of what the historians have written, and start writing their own history, and then they accuse the shia brothers of being rafidi’s, or even sometimes as kafir (disbelievers).

To prove our point, lets analyse two books on the biography or history of 3rd Khalif, Uthman ibn Affan.

Book 1: English Version, History of Tabari, volume 15, the crisis of the early caliphate

Book 2: Dhun Noorayan (biography of Uthman ibn Affan)

First thing is that we should compare the 2 authors of these books

Book 1: English Version, History of Tabari, volume 15, the crisis of the early caliphate

Author :

Abu Ja'far Muhammad ibn Jarir al-Tabari. Born in 838AD, or 224AH


In his late 20’s, Tabari became an acknowledge scholar (these days known as Ph.D). Tabari initially functioned as a sunni shafi, and later created his own sunni madhab called jariri. One of his teachers Ibn Humayd had studied with Ahmed ibn Hanbal son, Abdallah. Ibn Hanbal had also transmitted traditions and narrations or hadiths to Ibn Humayd. Ahmed ibn Hanbal was the founder of the hanbali madhab.

A place called Hims in Syria was a famous place for special traditions of hadith transmissions. Among Tabari’s narrators in Hims were, Imran b. Bakkar al-Kala’i, Abu al-Jamahir Muhammad b. Abd Al-Rahman, Abu Shurahbil, Salayman b. Muhammad b. Ma’dikarib al-Ru’ayni, Muhmmad b. Hafs al-Wassabi, Sa’id b. Uthman al-Tanukhi, Sa’id b. Amr al-sakuni, Himsi Baqiyyah b. Al-Walid, Abu Utbah Ahmad b. Al-Faraj, and the outstanding representative of hadith school at that time, Muhammad b. Awf al-Ta’i.

In Lebanon, where he got the opportunity to study with al-Abbas b. Al-Walid b. Mazyad al-Udhri al-Bayruti (169-720AH/785-883AD). Al-Abbas increased Tabari knowledge, by educating him more of Tafsir and reading of the Quran, according to the Syrian school, and also taught him law from the teaching of Al-Awzi, who was Syria’s most prominent jurist and had died in Beirut a century early.

So we can see from tabari’s teachers and education were from some of the most top and most educated sunni scholars that have ever lived, way more knowledgeable that any sunni scholar today. Infact, tabari himself is one of the most educated sunni scholars that have ever lived on this earth.

History narrations:

Tabari himself used many narrations from earlier historians then himself, some of these historians were so early, that they were son’s of companions of the Prophet (SAAW), such as Urwar ibn Zubayr, who was the son of the Prophet (SAAW) companion, Zubayr. On top of that, tabari collected many eye witness narrations during the Khilafah of Uthman ibn Affan’s time.

An eye witness narrations can be one of the most valuable narrations to collect, because these are reports coming from people who witnessed certain events with their own eyes.

Book 2: Dhun Noorayan (biography of Uthman ibn Affan)


Dr. Ali Muhammad as-Sallabi


Unfortunately, Dhun Noorayan does not give alot of information about Dr. Ali Muhammad as-Sallabi education, but Dr. Ali Muhammad as-Sallabi sounds like a very respectable scholar of Darussalam, Saudi Arabic.

However, has writing biography on other companions as well, such as the first khilafah, Abu Bakr, and that book name is called, The Biography of Abu Bakr As-Siddeeq.

One main difference with Dr. Ali Muhammad as-Sallabi or any other scholar today, and Abu Ja'far Muhammad ibn Jarir al-Tabari is that Dr. Ali Muhammad as-Sallabi is a modern scholar, a scholar of today, while tabari is a very ancient or classic scholar.

The difference in years between the khilafah of Uthman ibn Affan’s time and tabari’s birth time is around 200 years or slightly more difference.

The difference in years between the khilafah of Uthman ibn Affan’s time and that Dr. Ali Muhammad as-Sallabi birth time is over 1400 years difference.

So from this information, respecting both scholars, we can confirm that tabari’s book (History of Tabari, volume 15, the crisis of the early caliphate) would be more accurate then Dr. Ali Muhammad as-Sallabi book (Dhun Noorayan), because tabari lived way closer time to the events of Uthman ibn Affan’s Khilafah time, which is 200 years difference, while Dr. Ali Muhammad as-Sallabi who is a modern scholar, or a scholar of today’s lives in a very later time to the events of Uthman ibn Affan;s khilafah time.

Now let’s compare these two books

a) History criticism

Book 2 Dhun Noorayan seems to have criticize the historians most of the time and therefore rejecting many narrations from the historians, and therefore at some places in his book, Dr. Ali Muhammad as-Sallabi seems to be writing his own history of Uthman ibn Affan without any narrations to prove it.

i) Dhun Noorayan, page 585:

“Some history books have distorted the attitude of the sahabah towards the murder of Uthman ibn Affan”

The brother, Dr. Ali Muhammad as-Sallabi seems to be critisizeing Abu Mikhnaf’s (who is one of tabari’s historians) reports on Uthman ibn Affan’s Khilafah.

The Historians tabari has used for Uthman ibn Affan’s Khilafah are:

- Ibn Ishaq (died 761AD) (His grandfather was born before Hijra)

- Abu Mikhnaf (d. 774AD) (His grandfather was participated in Battel of Jamal on Ali's side)

- Waqidi (d. 823AD) (was the one of the passionate teacher of Ibn Sad Baghdadi)

- Ibn Sad Baghdadi (d. 845AD)

- Sayf ibn Umar (d. 796AD)

- Ibn Awn

- Al-Madaini (d. 850AD)

- Mohammad ibn Maslamah (d. 591 - 666AD)(was a Companion of the Prophet (SAAW))

- Zuhri (d. 742AD) (Ibn Ishaq got alot of information from Zuhri)

- Abdullah ibn Muhammadi

- ibn Humayd (One of Tabari''s teachers)

The viewers should know that Abu Mikhnaf’s is one of the least used narrators of Uthman ibn Affan’s Khilafah, compared with the other historians mentioned above.

On top of that, Abu Mikhnaf’s narrations are very reliable and highly used in History of Tabari. Abu Mikhnaf has given many narrations of the battle of siffeen, battle of karbala, Khilfah of Umar ibn Abdul Aziz, Khilafah of Muawiya ibn Abu Sufyan, Khilafah of Imam Ali ibn Abi Talib and Khilafah of Imam Hassan, and Khilafah of Yazid ibn Muawiya, etc. Similar reports of Abu Mikhnaf have been collected in hadith books including sahih bukhari, sahih muslim, thirmidhi, Ibn Majah, etc. By other narrators, and as well know, Sahih Bukhari, Sahih Muslim, Thirmidhi, Ibn Majah are the most reliable and authentic books for our sunni brothers. Some western scholars have considered Abu Mikhnaf’s narrations as reliable as Ibn Ishaq narrations, which the sunni consider Ibn Ishaq as a reliable historian.Therefore we can conclude alot of Abu Mikhnaf’s reports are reliable.

ii) Dhun Noorayan, page 405:

“May Allah have mercy on the classical historians, for they thought highly of their reports in their books, think that their readers throughout the ages would be able to distinguish the sound reports from the suspected ones.”

This quote above made by Dr. Ali Muhammad as-Sallabi in his book Dhun Noorayan, clearly proves that he criticise the historians that have even collected narrations from eye witnesses. As mentioned before, the historian reports are highly considered valuable because these historians lived during the event of Uthman ibn Affan Khilafah, or first, second or third generations after the events of Uthman ibn Affan Khilafah. And we challenge the viewers to read Book 1 English Version, History of Tabari, volume 15, the crisis of the early caliphate, and you will see hardly any contradictions made by the historians, but just fact details of the events that occurred during Uthman ibn Affan’s time.

iii) Dhun Noorayan, page 404:

“This is a fabrication, an undoubletedly made up story. Because the slaves in 30AH. Could not speak Arabic well, let alone compose poetry”

Here Dr. Ali Muhammad as-Sallabi has criticize a narration about Sa’eed ibn al-Aas, who was part of the government party of Uthman ibn Affan.

The narration that Dr. Ali Muhammad as-Sallabi declared fabricated was this narration or report below:

Dhun Noorayan, page 404:

Some slaves said, “Woe to us! Al-Waleed has been dismissed and Sa’eed, who is going to starve us, has been appointed. He (Sa’eed) will decrease our stipends and not increase them.”

It’s funny how Dr. Ali Muhammad as-Sallabi trying to prove a narration is fabricated, he criticizes a slave of his knowledge of Arabic. How in the world would Dr. Ali Muhammad as-Sallabi even know that that the certain slave knows Arabic or not, as that Dr. Ali Muhammad as-Sallabi does not know anything about that slave’s education at all. For example, if a slave existed today, how would a person know about that slaves education until he hasn’t met him, or known about his educational life. Surely Dr. Ali Muhammad as-Sallabi has just made excuses to declare some narrations as fabricated.