السعودية السلفية الوهابية

Saudi Arabia Salafist Wahhabism

A Saudi researcher not only stole anything from the history of Dhi Qar Governorate, but rather stole it all with its ancient land, history and people, and moved it over a distance of 800 km, on the Saudi-Jordanian-Palestinian border in a desert area, to say one thing that the people of Saudi Arabia were the ones who fought in the historic battle of Dhi Qar. While semi-official religious and media institutions in the Gulf publish that the killers of Hussein bin Ali were Iraqi Shiites. The Turks write that the Prophet Abraham was born in Şanlıurfa and not in Ur, and that they have a right to Mosul, Iraq.

In Al-Uqair, Sir Percy Cox, Major Moore, the British Political Agent in Kuwait, and the Iraqi Minister of Transportation and Works, Subaih Bey, representing Iraq, met with Abdul Aziz bin Abdul Rahman Al Saud. The discussion focused on the demarcation of the Najd border with Iraq. The two sides began to harden their positions, as Iraq requested that its borders be 12 miles from Riyadh. In return, Ibn Saud requested all the northern Bedouin areas from Aleppo to the Orontes River, and on the right bank of the Euphrates to Basra, and also demanded tribal borders instead of fixed borders. Under pressure from Cox, Ibn Saud gave up his claim to the Dhafir tribes that live near the Euphrates, but he continued to claim the other tribes.[1] .

The discussions continued for five days. The Iraqi side wanted a border of no less than 200 miles south of the Euphrates, while Abdul Aziz bin Abdul Rahman Al Saud wanted the borders to be determined by the borders for the homes of the tribes loyal to each party instead of demarcation by maps.

On the sixth day of the meetings, Percy Cox drew a red line on the border on a map that was adopted by the three parties, and it was decided to establish two neutral zones, the first between Kuwait and Saudi Arabia, and the second between Iraq and Saudi Arabia.

Since ancient times, Iraq was divided into three regions, extending north from Mosul and including Anatolia, Armenia, Azerbaijan, and Syria, represented mostly by the Assyrian state, then Numayriyah, Hamdaniyah and Aqiliya. Wasta, in short, represents the Babylonian state and its lands until Elam in today’s Iran, and then the Mazyadiyah state. It extends from Basra to Yemen, represented by the state of the southern country or Sheba, which is the origin of the Arab civilization, then the great Emirate of Al-Muntafiq and the Emirate of Bani Lam Al-Tai. Perhaps several regions met in one state, such as the State of Al-Manadhira. In addition to many emirates getting smaller and larger according to the era. These countries were feeling belonging to each other, and then the territories of those countries gradually shrunk. But Basra continued to extend to the borders of Oman until the fall of the Ottoman Empire.

The peoples in the Middle East close to the center of the message were distributed in the form of groups, each group approaching Ali bin Abi Talib’s understanding as much as his approach and his previous understanding of Islam. There was (Rabia) in Iraq, and she is one of the Adnanite Arabs who voluntarily entered Islam early on, and she became the closest to Ali bin Abi Talib.

And there was (Mudar al-Hamra = Khandaf) in southern and central Iraq to Qatar and the depth of the Najd region, and all of this is within historical Iraq, not the present, and it was vacillating in its approach to Islam at the beginning of the call, and so was its relationship with Ali bin Abi Talib, as a result of being affected by the tides between Rabia Iraq and between Qais Aylan Najd.

And there was (Azd Iraq), which entered Islam early as a result of its direct relationship with Azd Medina from (Al-Ansar), as well as its direct and early relationship with Ali bin Abi Talib, unlike Azd on the Gulf coast who resembled the Khandaf tribes in their reluctance.

There is also (Mudar al-Sawda’ = Qais Ailan), which are Arab tribes residing in the Najd region. They did not convert to Islam even after the conquest, and they were aiming to eliminate the Islamic state in cooperation with the Quraysh, had it not been for the Prophet’s victory over them, and a large part of them became in Muawiyah’s army. Or opponents of Ali, and with this Ali and his companions tried to penetrate them intellectually to complete the call to Islam in them.

I also found (Azd Oman and Yemen), and they accepted Islam voluntarily and abandoned their kingdoms without a fight, but their distance from the center of Iraqi civilization created a knowledge gap between them and Ali. Like them (Azd Ghassan) in Levant, when they accepted Islam, but they were brought up in the bosom of the Umayyah ibn Abd Shams, whose first disagreement with Hashem, the grandfather of the Prophet, was a moral dispute, as he envied Umayyah Hashim and his nobility, and he could not actually do the good that Hashem was doing. Although he was funded, he was one of the worldly hypocrites[2] . And they mixed with the emigration of Yemen, and they all knew the Quraish Islam offered by the Umayyads and those who swore to them on the world from the Quraysh or the gay companions, so they were enemies of Ali, and the most difficult task was to penetrate them, but it was a task drawn in the minds of the Iraqis from the followers of the House.

All this is in addition to the human masses of the loyalists, the Nabataeans, and the Copts in Iraq, the Levant, Persia, and Egypt, which differ in their levels of knowledge, so they were close to Islam and then Ali to the extent of their individual and collective civilizational inheritance, and were influenced by the neighboring Arab Muslims, but they accepted Islam in the general .

She was from the most famous tribe of Iraq (Bakr bin Wael) desperately defending the right of Ali bin Abi Talib and his approach. Its homeland is in the south of Dhi Qar, where the present city of Nasiriyah is, and its expression extends to the desert stretching between Iraq and Najd. It is adjoined to the west in Samawah by the Kalb tribe, where Ali used to make them collect their alms together sometimes.[3] To the south are the tribes of Qais Ailan and Amr bin Tamim, to the east are the Nabataeans of loyal Iraq, and to the north are Rabia. Therefore, they had an important role in fighting the Kharijites in the triangle between Diwaniyah, Nasiriyah and Samawah[4] . A large part of them migrated to Mosul, northern Iraq and southern Turkey. Rather, a large part of Rabia was in the northeastern part of the island of northern Iraq before Islam[5] . Bakr bin Wael and her clans (Ajl) and (Shayban) were the cause of the Arabs’ justice against the non-Arabs on the great day of Dhi Qar, in which land and honor were preserved, especially (Ajl).[6] .

And in the historical south of Iraq, from Rabi’a, too, was the tribe (Abdul Qais) – which is the origin of Bahrain, Al-Ahsa, Al-Qatif and a large part of Basra today.[7] – In unparalleled sincerity to Ali. They were surrounded by the tribes of Tamim, Dabba, Azd Oman, and Qais Aylan.

And they were returning the city of the Messenger of God at the beginning of the Islamic call, so they returned it a day after the battle of Uhud and in the battle of Hamra al-Assad[8] And it is unreasonable – and they are with such ease and rational, historical monotheistic mental base and subsequent sincerity – except that they converted to Islam from the beginning in stages. They are the best of the people of the East, and their leader is Abdullah bin Awf Al-Ashbah. He was a bloody man. The Messenger of God, may God bless him and grant him peace, said , “A man only needs the smallest of his heart and his tongue.”  [9] . The King of Bahrain (Al-Mundhir bin Sawi Al-Abdi) read the book of the Messenger of God himself to his people and invited them to Islam[10] .

As for the (Tamim) tribe, its homeland was located in the historical Basra, shared by the Azd, and this is what Utbah bin Ghazwan found when he came to it.[11] , in the current center where the clan of the leader of Tamim Al-Ahnaf bin Qais Bani Saad and they have the tomb of Talha bin Ubaid Allah today, and the Bedouins of Tamim led by Abi Al-Farazdaq Ghalib bin Sasa’ah in Kazma, i.e. present-day Kuwait, and their bedouins from Bani Amr and Bani Hanzala in the north of Najd, and some of them were Its clans are in Kufa.

Muhammad bin Ishaq said: When the delegations of the Arabs came to the Messenger of God, peace be upon him, Mercury bin Hajib bin Zurara bin Adas Al-Tamimi came to him, among the nobles of Banu Tamim, including: Al-Aqra bin Habis, Al-Zabarqan bin Badr Al-Tamimi – one of Banu Saad – Amr bin Al-Atham, and Al-Hahat bin Yazid. And Naim bin Yazid, Qais bin Al-Harith, and Qais bin Asim, the brother of Banu Saad, in a great delegation from Banu Tamim.

Ibn Ishaq said: And with them were Uyaynah ibn Hisn ibn Hudhaifa ibn Badr al-Fazari, and al-Aqra ibn Habis and Uyaynah were witnesses with the Messenger of God, peace be upon him, of the conquest of Mecca, Hunayn and al-Ta’if. Come out to us, O Muhammad, and that hurt the Messenger of God, may God bless him and grant him peace, by their shouting, so he went out to them. They said: O Muhammad, we have come to show you pride in you, so give permission to our poet and orator. He said: I have given permission to your fiancé, so let him say it. So Mercury bin Hajib stood up and said: Praise be to God, who has the grace and favor upon us, and He is his family, who made us kings, and gave us great wealth with which to do good, and made us the dearest of the people of the East, the most numerous, and the easiest in number. Whoever is proud of us, let him enumerate as many as we have, and if we wanted, we would have spoken more, but we are afraid of a great deal of what he has given us, and we know that, I say this because you come with what we say, and something better than our command. Then he sat down. The Messenger of God, peace and blessings be upon him, said to Thabit bin Qais bin Shammas, my brother of Bani Al-Harith bin Al-Khazraj: “Get up and answer the man in his sermon.” Thabit stood up and said: Praise be to God, who created the heavens and the earth, He decreed His affair in them, and His throne expanded his knowledge, and there was never anything except from His grace. He had his book upon him, and entrusted him with his creation, so he was the best of God among the worlds, then he called people to believe in him, so the immigrants from his people believed in the Messenger of God, the people of mercy, the most generous of people in reckoning, the best of people in faces, and the best of people in action, then the first creation was an answer, and he responded to God When the Messenger of God, may God bless him and grant him peace, called him, we, the supporters of God and the ministers of his messenger, fight people until they believe, so whoever believes in God and His Messenger withholds his money and blood, and whoever disbelieves, we strive for the sake of God forever and his killing is easy for us. Al-Zabarqan bin Badr got up and said:

We are the honorable, there is no neighborhood equivalent to us * among us are the kings and in us the sale is focused

And how many of the living have We coerced all of them * at the looting, and the grace of glory follows

And we feed our restaurant when there is drought * from the barbecue if the Qaza’ is not accustomed to it

What do you see people coming to us their navels * from every land Hawiya then we make up

We will slaughter the mound in pride in our vineyards * for the pilgrims, if they descend, they will be full

So you don’t see us in a neighborhood that we are proud of * except that they benefited and their heads were cut off

Whoever is proud of us in that, we know him * So the people will return while the news is listening

We are our father, and no one refused us * I am like that when we are proud

Ibn Ishaq said: Hassan bin Thabit was absent, so the Messenger of God, may God bless him and grant him peace, sent to him. He said: When I came to the Messenger of God, may God bless him and grant him peace, the poet of the people stood up and said: What did he say? Hassan said:

Indeed, the wolves of Fihr and their brethren * they have made clear a way for people to follow

It is acceptable to everyone whose bed is the piety of God and all good is fabricated

A people who, when they fight, harm their enemy, or try to benefit their followers, they benefit

The nature of these among them is not modern * Indeed, the creatures, so know the worst of them are innovations

If there is a race among the people after them * then every previous one that precedes them is followed

People do not lift what they have weakened their palms * when defending, nor do they weaken what they have patched

If they race the people one day, he will beat them * or weigh the people of glory with dew, they are prevented

Chastity I mentioned in the revelation their chastity * they do not covet and do not want them greed

They are not stingy with a neighbor thanks to them * and do not touch them from the coveted nature

If we erect beards, we do not mourn for them * as the savagery erodes

They called when the war reached us with its claws * If the fins from its nails were humbled

They are not proud if they defeat their enemy * and if they are injured, there is no fear or panic

It’s as if they are in strife and death is cloaked * A lion with ornaments in its speed So let

Take from them what they came to pardon, if they are angry

For in their war, then leave their enmity * an evil over which poison and goods will be fought

Honor the people of the Messenger of God, their followers * If the desires and sects are different

I dedicate to them the praises of a heart that supports him * in what I love the tongue of a weaver did

They are the best of all the living * If people are serious in speaking or hearing

Ibn Hisham said: Some of the people of knowledge of poetry from Bani Tamim told me that when he came to the Messenger of God, peace be upon him, in the delegation of Bani Tamim, he stood up and said:

We have come to you so that people may know our preference * If they differ at the dying seasons

We are the branches of people in every country * and that there is no such thing in the land of Hijaz as a dungeon

And I will scold the teachers if they are chosen * and strike the head of the growing hunting

And we have the square in every raid * it changed in Najd or in the land of the foreigners

He said: Hassan got up and answered him and said:

Is glory nothing but glory, the lute and the dew, the prestige of kings, and the endurance of great things?

We gave victory and sheltered the Prophet Muhammad * upon a contented and contented nose

In the Hareed neighborhood, its origin and wealth * in the Jabiyat al-Golan in the middle of the foreigners

We helped him when he came between our homes * with our swords from every oppressor and oppressor

We made our sons and daughters less than him, and we gave him a soul full of spoils

And we beat the people until you followed his religion with the strict, stern ones

We were born from the great Quraysh * We were born a good prophet from the family of Hashim

Banu Darim, do not be proud

You have come upon us to be proud, and you are * we have a choice between a guest and a servant

If you came to inject your blood, your money is to be divided in the partitions

Do not set a rival for God and submit to Islam * and do not wear clothes like the clothes of non-Arabs

Ibn Ishaq said: When Hassan bin Thabit finished his sayings, Al-Aqra’ bin Habis said: My father, this is given to him. He said: When the people finished, they embraced Islam, and the Messenger of God, may God bless him and grant him peace, permitted them and gave them the best rewards. Qais bin Asim said – and he hated Amr bin Al-Ahthem -: O Messenger of God, he was a man among us in our camp, and he was a young boy, and he abused him, so the Messenger of God, peace be upon him, gave him the same as he gave the people.

Amr bin Al-Ahtham said when he heard that Qays said that in satire:

I kept cursing at the messenger, but you didn’t believe it, and you didn’t get hurt

We have saddled you with love, and we will lord it over you

Al-Hafiz Al-Bayhaqi narrated: From the path of Yaqoub bin Sufyan, Suleiman bin Harb told us, Hammad bin Zaid told us on the authority of Muhammad bin Al-Zubair Al-Handhali, he said: He came to the Messenger of God, peace be upon him, Al-Zabarqan bin Badr, Qais bin Asim, and Amr bin Al-Ahthem, and he said to Amr bin Al-Ahthem: Tell me about Al-Zabarkan, as for this one, I will not ask you about him.” I see him as having known Qais. He said: He said: He is obedient in his ears, he is very cross-legged, he refuses what is behind his back. Al-Zabarqan said: He said what he said, and he knows that I am better than what he said. He said: Amr said: By God, I have not taught you anything but virility, narrow mouth, foolish father, mean uncle. Then he said: O Messenger of God, you all believed in it, and it pleased me. He said: The Messenger of God, peace and blessings be upon him, said: “Among the eloquence is magic.” And this is sent from this route. Al-Bayhaqi said: It was narrated from another chain of narrators.

And it was reported to us by Abu Jaafar Kamel bin Ahmad al-Mustamli, told us by Muhammad bin Muhammad bin Muhammad bin Ahmed bin Othman al-Baghdadi, told us by Muhammad bin Abdullah bin al-Hasan al-Allaf in Baghdad, told us by Ali bin Harb al-Tai, told us by Abu Saad bin Al-Haytham bin Mahfouz on the authority of Abu Al-Muqawm Yahya bin Yazid. Al-Ansari, on the authority of Al-Hakam, on the authority of Muqssam, on the authority of Ibn Abbas, he said: Qais bin Asim, Al-Zabarqan bin Badr, and Amr bin Al-Atham Al-Tamimiyoun sat with the Messenger of God, peace be upon him, and Al-Zabarqan was proud and said: O Messenger of God, I am the master of Tamim and the one who is obeyed and the answer is to prevent them from oppression and take them their rights, and this knows that – meaning: Amr bin Al-Ahthem -. Amr bin Al-Ahthem said: He is very cross-legged, prevents his side, and is obeyed in his ears. Zabarkan said: By God, O Messenger of God, he knew from me other than what he said, and nothing prevented him from speaking except envy. Amr bin Al-Atham said: I envy you, by God, you are a mean uncle, talk of money, a fool of the father, wasted in the clan, and by God, O Messenger of God, you were true in what you said first, and you did not lie in what you said last, but I am a man if you agree, I say the best of what I know, and if you get angry I said the ugliest of what I found, and I believed in the first, and the other all. The Messenger of God, peace and blessings be upon him, said: “Verily, from eloquence is magic.” This is a very strange attribution.

Al-Waqidi mentioned the reason for their arrival, which is that they had prepared weapons for Khuza’ah, so the Messenger of God, peace and blessings be upon him, sent Uyaynah bin Badr to them in fifty, neither Ansari nor Muhajiri, and he captured eleven men, eleven women and thirty boys, and presented their chiefs because of their captives.

It is said that ninety – or eighty – men came among them, including: Mercury, Al-Zabarqan, Qais bin Asim, Qais bin Al-Harith, Naim bin Saad, Al-Aqra’ bin Habis, Rabah bin Al-Harith, and Amr bin Al-Ahtham. Allah, may God bless him and grant him peace, to go out to them, so he made these people, so they called him from behind the rooms, and what was revealed was revealed to them.

Then Al-Waqidi mentioned their orator and poet and that he, peace and blessings be upon him, permitted them to each man twelve ounces and starch, except for Amr ibn Al-Ahthem, who was given five ounces for his youth and God knows best.

Ibn Ishaq said: And it was revealed about them from the Qur’an, the Almighty’s saying: {Indeed, those who call you from behind the rooms, most of them do not understand. [Rooms: 4-5].

Ibn Jarir said: We were told by Abu Ammar al-Husayn ibn Harith al-Marwazi, al-Fadl ibn Musa told us on the authority of al-Husayn ibn Waqid, on the authority of Abu Ishaq, on the authority of al-Bara, in his saying: {Verily, those who call you from behind the rooms.} He said: A man came to the Messenger of God, may God bless him and grant him peace, and said: O Muhammad, my praise is adorable and my sin is dishonorable. He said: “That is God Almighty.” This is a good connected reference.

It was narrated on the authority of al-Hasan al-Basri and Qatadah in a mursal report from them, and this man was named. Imam Ahmad said: Affan told us, Wahib narrated to us, Musa bin Uqbah narrated to us, on the authority of Abu Salamah, on the authority of Abd al-Rahman, on the authority of al-Aqra’ bin Habis, that he called the Messenger of God, peace and blessings be upon him, and said: “O Muhammad, oh Muhammad.” And in a narration: O Messenger of God, he did not answer him. He said: O Messenger of God, my praise is adorable, and my censure is dishonorable. He said: “That is God Almighty.”[12]

Is it strange that Umar bin Al-Khattab bought Al-Zabarqan bin Badr and his people with the kharaj of Bahrain in order to become close to Omar after that?[13] . Al-Ash’ath bin Qais, the leader of the Kinda tribe, whom Abu Bakr married to his sister, Umm Farwa bint Abi Quhafa, even though they say that he was an apostate, and Abu Bakr killed the men of his tribe, Kinda patiently, and captivated a thousand women among them.[14] Then the putschists put him in charge of Azerbaijan.

It is also interesting that these Tamimi Sheikhs, whom the Holy Qur’an declares that most of them do not understand, achieved what the Companion of their hearts had on the Day of Al-Jara’anah in terms of influence and money during the time of the first three caliphs, in a way that the evacuation of the Companions who repelled harm from the Messenger of God from the Ansar and the early immigrants did not achieve. Abu Sufyan and his son Yazid and Muawiyah were cut off by the three caliphs of Syria, then they became the caliphs with the king biting down on the necks of the Muslims. And Hakim bin Hizam made his birth in the hollow of the Kaaba, and he participated in the burial of Othman bin Affan at night, and he died while he was one of the richest Muslims[15] . And Al-Ala bin Jariyah Al-Thaqafi, his son Al-Aswad and his grandson, Muhammad bin Abi Sufyan bin Al-Alaa, became among the narrators of the nation, trusted by the common people. Al-Harith bin Hisham Al-Makhzoumi – the brother of Abu Jahl – married his daughter, Umm Hakim, and went to the Quraysh of Sham.[16] And he married Muawiyah ibn Abi Sufyan, the daughter of his son Abd al-Rahman, whom Uthman ibn Affan married his daughter to, and also al-Zubayr ibn al-Awwam, daughter of Asmaa’s daughter Abu Bakr, and he went out in the camel with Aisha against Ali.[17] . And Safwan bin Umayyah – who was the masters of the pre-Islamic era also – Omar bin Al-Khattab made him one of the commanders of the Muslim army in Yarmouk, and Muawiyah made him a rupture when he came to him[18] His father Umayyah ibn Khalaf killed an infidel on the day of Badr, and his uncle Ubay ibn Khalaf was killed an infidel on the day of Uhud, and his brother Rabia ibn Umayyah died in the land of the Romans as an apostate, and the son of his son Abdullah was killed with Ibn al-Zubayr.[19] . Sohail bin Amr was also one of the princes of Omar’s army to Yarmouk, and his son Abdullah was one of the princes of Abu Bakr’s army. And Huwaitib bin Abd Al-Uzza bin Abi Qais Omar made him restore the monuments of the Haram during his caliphate, and he was among those who witnessed the burial of Othman bin Affan.[20] . Al-Aqra’ bin Habis Al-Tamimi was cut off by Abu Bakr with Uyaynah, and he was one of the leaders of his army and at the forefront of Khalid bin Al-Walid to Iraq, and over the Khorasan army in the time of Uthman, when Al-Aqraa went and testified with Sharhabeel bin Hasna Dumat Al-Jandal, and witnessed with Khalid the war of the people of Iraq and in which Al-Anbar[21] . And Malik bin Auf Al-Nasri made him Omar with Saad bin Abi Waqqas over the Qadisiyah army[22] And they would not have closed it well had it not been for Banu Asad and An-Nakha, but only these two tribes actually participated in the fighting at that time. And Makhrama bin Nawfal bin Ahib is one of the freedmen, and the Messenger of God used to say about him if he saw him (wretched is the brother of the clan).[23] He married the sister of the public figure Abd al-Rahman ibn Awf, and she gave birth to his son al-Miswar ibn Makhrama, who married the daughter of Sharhabeel ibn Hasna, one of the leaders of the coup leaders, and also married the daughter of al-Zabarqan ibn Badr al-Tamimi, one of Umar ibn al-Khattab’s men, and al-Miswar was one of the most important arms of Abdullah ibn Zubair[24] .

Then the Tamim tribes were divided into three groups, a group that knew the place and right of Ali bin Abi Talib, led by (Malik bin Nuwayra), the martyr, and the leaders of this group were exterminated at the hands of Khalid bin Al-Walid. And a group that knows Ali’s right in the will and did not know his position in the imamate until after a while, such as (Bani Saad) who separated from the people in the battle of the camel and did not participate in any of the two parties, doubting that Talha and al-Zubayr would have a standing in the religion as it would be for Ali, so they would have been victorious over a Muslim. Even (Talha) was buried in their land, but they were the first to answer in two rows even before the shield of Ali Rabia, after the Emir of Tamim (Al-Ahnaf bin Qais) addressed them not to betray the right of the guardian, and their poet (Muawiyah bin Sasa’a) Ibn Akh Al-Ahnaf protested to them what Ali bin Abi Talib from rank and virtues in Islam[25] . And a group of Bedouins living in the north of Najd and present-day western Kuwait from the Bani (Amr ibn Tamim) who were similar to (Bani Dabba) and allied themselves with them. A large section of Banu Tamim were staunch supporters of Ali after the incident of Al-Hakam and the exit of the Kharijites and the raids of the people of Al-Sham began.

Among them were many of the companions of Ali bin Abi Talib from modern-day Iraq, such as Al-Ahnaf bin Qais Sayed Tamim, Al-Asbagh bin Nabata and Ghalib Abi Al-Sha’er Al-Farazdaq.

It is not surprising that we find (Azd al-Basra) – which is even Oman and Yemen – ignorant of the true rank of Ali bin Abi Talib, then they measure the proximity of the Messenger of God to the house and the wife, so they are killed on the day of the camel around Aisha in their ignorance. They were the owners of a religion not the world, but it is a naive religion far from knowledge. Moreover, this ignorance that made them enemies of Ali generated another problem that made them farther from knowing the truth, as Ali bin Abi Talib was forced to kill many of them in the Battle of the Camel, when they revolted against him, which made them resentful. This (Lamazah – Abu Labid – Ibn Ziyad al-Azdi al-Basri al-Jahdami), the hadith of the second class of the people of Basra and the follower, was cursing the Commander of the Faithful (peace be upon him). It was said to him: Do you love me? He said: “How can he love Ali, when six thousand of my people were killed in one morning?” [26] . Almost all the tribes of Qais Ailan in Najd, like Fazara, Ghatafan and Salim, as well as the desert tribes of Mudar Najdiyah, such as Dabba and Amr bin Tamim, have likened and matched them in this matter. When Ali delivered a sermon in Kufa, rousing the people into two rows, only a man from Fazara stood up, in a rough Bedouin style, until al-Ashtar rose up to him and fled.[27] . The reason for this ignorance of the values ​​of Ali bin Abi Talib is the Bedouin, and the fact that these tribes are Bedouin.

These Arab tribes whose lands are located today in the Gulf countries between Kuwait, Saudi Arabia, Qatar and the Emirates are what is meant by Ali bin Abi Talib’s slander against the people of Basra at the time, as evidenced by his saying in the interpretation of the proof (Ali bin Ibrahim: the Almighty’s saying: “And the dead ones are a lover,” he said: the dead ones: Basra, and evidence that the words of Commander of the faithful (peace be upon him): «O people of Basra, O people of Almatvkh, O Soldiers of women, and followers of the beast, ramble then ye answered, and their own Fanahzemtem, Maakm Zaaaq , and Odiankm   wafers ,  and in you seal Hypocrisy, and you cursed on the tongue of seventy prophets. The Messenger of God (may God bless him and his family and grant them peace) told me that Gabriel (peace be upon him) told him that he had folded the earth for him, so he saw Basra, the closest of the two earths to water, and the furthest from the sky, and in it there are nine-tenths of evil and chronic problem, where resident guilt and abroad including [Mtdark ] mercy [from his Lord , and may Aitvict its people twice, and God [fully ] the third, and the third fully in taking back »)[28] . No one fought with the woman – Aisha – except these, as the people of Basra today – and they are the people of the north of Medina at the time – were mostly from Bani Tamim from Bani Sa’d who did not fight in the camel and were on the side of Ali bin Abi Talib in Siffin, as well as a mixture of the Nabataeans and some tribes that did not participate in the victory of the army of Aisha. The Arabs of Tamim extended to the land that includes today’s Kuwait, where their leader Abu al-Sha’er al-Farazdaq was buried, and the rest of the tribes from Mudar that participated in the support of the army of Aisha, Talha and al-Zubayr were to the south of that land. And all of those lands were called Basra and belonged to it until the end of the Ottoman rule and the beginning of the formation of Gulf states and emirates at the hands of the British.

Therefore, it was fabrication that they attributed to the story of the apostasy of Rabi’ah all, from Bakr bin Wael, Abdul Qais, Al Nimr and all those who were in the land of southern Iraq to Qatar, and they created for this ratio strange stories similar to the stories of the Bedouins from Abu Zaid Al-Hilali, and only the Rabab and those around it remained on Islam. from Arabs. It happened that the tribes who attributed apostasy to him were the ones who followed Ali, and she was the one who fought the Persians under the banner of Al-Muthanna bin Haritha Al-Shaibani.[29] And those who proved it in their stories about Islam were the armies of Aisha later. And if Rabia – who broke the Arab tribes on the day of Siffin – had apostatized, Abu Bakr’s brigades would not have dared to harass her. Even from their strangeness in these stories, they made Al-Ala bin Al-Hadhrami seek the help of Al-Muthanna bin Haritha Al-Shaibani for the apostates, even though they narrate the letter of Abu Bakr to Ibn Al-Hadhrami in disparaging Shayban – from which were the princes of Arabic literature, according to the description of Al-Thalabi, Banu Hamdan and Banu Warqa in later ages.[30] – And its threat, and Al-Muthanna is one of the sons of Rabia and the leaders of Bakr bin Wael[31] . But this story reveals one meaning or a hidden truth behind the fabricated text that all of Iraq was rejecting the pledge of allegiance to Abu Bakr and rebelling against his caliphate. The strange thing is that these tribes were Christian, and they came to a Messenger and entered Islam obediently, and more than that, they had recently defeated the army of the Persian Empire, meaning that Ibn al-Hadrami was more like the oppressed among them.

On the authority of Muhammad and Talha, they said: (The dead camel were around ten thousand, half of them were from the companions of Ali and half were from the companions of Aisha.   , from Azdvan , And from the rest of Yemen five hundred , It is harmful to fan , And five hundred of Qais , And five hundred of Tamim , And a thousand of the sons of a dabba , Five hundred of Bakr bin Wael , And it was said that five thousand of the people of Basra were killed in the first battle , Five thousand of the people of Basra were killed in the second battle, so that is ten thousand of the people of Basra , Among the people of Kufa are five thousand , They said: Seventy old men were killed from Bani Uday on that day, all of them had recited the Qur’an except for the young men and those who had not recited the Qur’an.[32] . The shortened one ideologists of the sons of (Abdul Qais) , the whole thing a word addressed to the masses Alqrhien led by Talha, Zubair and mother of believers Aisha , when they come to Basra , asking her parents to take off or fight him, where he said: (O immigrants you first answered the Messenger of Allah r was you so Fadl then people entered Islam as you enter when he died the Messenger of Allah r Baiatm a man of you Frdana and handed over and did not Tstomrona in something and then died and Normans you man did not Chaorona Frdana and handed when he died Gel commanded to six Fajtertm Osman is our advice and then denied the thing of him Afqatltamoh for non – advice Then you pledged allegiance to Ali on the basis of advice from us, so what did you resent against him so we fight him? Did he take possession of a party or act unjustly, or did he do something that you deny, then we will be with you on it?) They understood to kill the man, but his clan prevented him, so when the next day they rose up against him and those with him and killed seventy of them.          [33] .

The main cause in a war like a camel is not hypocrisy and faith, as it was in the Siffin war between Ali and Muawiyah, but between conscious faith and naive faith. She does not speak except with the truth because she is the wife of the Messenger, so the two outsiders, Talha and Al-Zubayr, presented her before them, and they also supported her in the media, strengthened her forehead and created her place. Although the Mother of the Believers, Aisha, really did not like Uthman and his actions and hated him, and she wanted the caliphate for Talha[34] Despite this, they believed her in asking for his blood. She was the one who saw the desirability of getting married in Shawwal, not for a legal reason, but for an emotional motive, which is that the Messenger of God built in them in Shawwal. It is the narration that combined the statement of her affection with the daring of the people to offend the position of the Messenger of God in his marriage to a girl of six or seven years old. One of the ugliness of the Al-Zubayr family is that when they needed an ancient source for the narration, they made Aisha the wife of the Messenger of God from the first year of migration. Although the Abu Bakr family came to Medina after that, according to the narration of the return of Abdullah bin Oriqt. As usual, the people differed about the date of her marriage after this fabrication. Some of them did it in Dhul-Qa’dah and some of them did it in Shawwal. Some of them said that he married her three years before the Hijrah when she was six, and built with her after the Hijrah when she was nine, to avoid some difficulty in believing these narrations.[35] . These narrations to this day are a chapter on slandering the position of the Prophet by the enemies of the East and the West. Rather, Aisha did not see the Messenger of God but a worldly man, like all men, who had no special eminence, as in her answer to him in the hadith of his pain, as she implicitly accused him of having no loyalty to him and that he would marry some of his wives as soon as she left. So how is she with the imam of her time, Ali bin Abi Talib, who is not the Prophet and is not related to him, and is quarreling with her father, and is related to Khadija, whom the Prophet loved and declared this in front of her, and the husband of the only daughter of the Prophet, Fatima, who exposed the coup that brought Abi Aisha to power, for all this we find that Aisha had reached the point of concealing the name of Ali bin Abi Talib from the position of the two men on whom he relied in his illness in which God died, and she only mentioned Al-Abbas bin Abdul Muttalib, but Abdullah bin Abbas revealed what she hid from the truth and indicated that the other man was Ali, but she – according to Ibn Abbas – did not want to remind him of anything good as long as she could  [36] .

Hence, we find (Mas`ar bin Fadaki al-Tamimi), which Ali put it on the reciters of Kufa . Al-Tabari mentioned it in his history and said: Imam Ali (peace be upon him) made it to the reciters of the people of Basra. And Al-Hakim Al-Hassani mentioned him in the evidence of the revelation : that he narrated on the authority of Atiya Al-Awfi on the authority of Jabir bin Abdullah who said: The Messenger of God (may God bless him and his family) said: It is written on the gate of Paradise… There is no god but God, Muhammad is the Messenger of God, I supported him with Ali. This hadith was narrated by Ibn Asaker. The correct one is what historians like Nasr bin Muzahim mentioned in the Battle of Siffin:
 In the hadith of Omar bin Saad, he said: When the people of Syria raised the Qur’an on spears, they called for the ruling of the Qur’an   Said Ali (peace be upon him): I am more deserving of the slaves of God who answered to the book of God, but Sid and Amr ibn al … I know them from you, befriend children and befriend men, were children of evil men and evil, it is the right word intended to void … Suddenly approximately twenty thousand masked in iron Shaqi arms, their swords on the mantle has blackened their foreheads prostrate, led calorimeter bin Vdki and Zaid ibn Husayn and a band of readers who have become the Kharijites of after  [37] . On the authority of Abu Katheer al-Zubaidi al-Kufi al-Ansari, he said: “I was with my master, Ali bin Abi Talib, when the people of Nahrawan were killed, so it was as if the people found in themselves someone who killed them. Ali said: O people, the Messenger of God – may God’s prayers and peace be upon him and his family He told me: “People come out of the debt as an arrow comes out of a shooter, then they never return to it, and the verse of that is that among them there is a black man, with a crippled hand, one of his hands is like a woman’s breast. They found him on the edge of the river under the dead, so he said: God and His Messenger spoke the truth. [38] . Ali bin Abi Talib was afflicted here with two tribulations: the ignorance of the Kharijites of Nahrawan, the mistrust and belief of those with him, and their comparison to the apparent meaning of those who died among the readers of the Kharijites. And from him we know that Ali was his opponent of ignorance in reality, so the job of his sons was to eliminate ignorance before the ignorant.

The Kharijites were a mixture of Arabs[39] Al -Mawali and the people of worship, not knowledge, and their leadership was mostly from Tamim, the tribe that was divided in allegiance between Kufa and Basra, between Madinah and Bedouin. In addition to groups of those who generally believe in religion and do not understand its details. Although they broke Ali’s army through their ignorance, their exit was beneficial in several issues, including opening an internal ideological dialogue on Ali’s front between those who know his position as an imam who is supposed to be obedient and those who respect him as a caliph who is supposed to be obedient, as well as to renounce those unconscious groups. More importantly, these groups were equating Ali with Abu Bakr and Omar, and considered that they were on the same level, so it was necessary to break the connection between their vision and the visions of others. The reality of their behavior and the applications of their thought was something that Ali would not be able to reveal if they were within his army, and he could not prevent the dissemination of their ideology if he had won over Muawiyah and they all returned to Kufa, and then the nation would be divided into two parts, both claiming to be the way to the hereafter, and not as it was. Banu Umayyah treat them as the way to the world. The isolation of the Kharijites and their killing of innocent Muslims on the pretext of the shirk of those who were not with them was sufficient to explain their ignorance to the people.[40] .

And he was also transferred the mark of the Secretary in his elders Shiites (so knows that the owners of Commander of the Faithful p were four first classes the people of insight dedicated to him in the apparent and subcontractors knowledgeable Ahakh knowledgeable as a trick they are a little like Ashtar and Hajar bin Uday and Amr ibn Hamaq and Kardous Ben Carefree and Lhouden Ben The second warner who are loyal to him in their hearts, but they have been deceived or liked to stay, such as Shaqiq bin Thawr, Harith bin Jaber, and Wafa’ bin Shaddad the third, in whose hearts Ali, peace be upon him, does not have the place that he should have, in addition to the fact that they have been deceived and they are the readers, the people of the black front, and these were and still are in every era More harmful than the immoral people who openly commit immorality. The fourth is the hypocrites who show advice and cover up deceit, such as Al-Ash’ath and Khaled bin Al-Muammar, so how can something be done with these people? And Muawiyah wrote to Ali, peace be upon him, that this matter has taken a long time between us and you, and every one of us sees that he is on the truth, and he has killed many among us, and I am afraid that What remains will be worse than what has gone before, and we ask about that home, and no one else will be held accountable for it, so do you have a matter for us and for you in which you have life, an excuse, righteousness for the nation, bloodshed, affinity for religion, and an end to grudges and strife? And the other of your companions, so they judge by what is in the Book of God between us. So fear God in what you are called to, and be satisfied with the judgment of the Qur’an if you are one of his family, and peace be upon him. Then Ali, peace be upon him, wrote a letter to him, he said at the end of it. Then you have called me to the ruling of the Qur’an, and I knew that you are not from the people of the Qur’an, and I am not one of the people of the Qur’an. We answered the Qur’an to its ruling, and we did not answer you, and whoever is not satisfied with the ruling of the Qur’an has strayed far astray. It is not surprising to know after that that (Abu Al-Awar Al-Sulami), the leader of the army of Muawiyah bin Abi Sufyan in Siffin against Ali bin Abi Talib, is the son of (Sufyan bin Abd Shams), the leader of (Bani Sulaym) allies of the polytheists of Banu Umayyah in the Battle of the Trench against the Messenger of God.
[41] And they are the same – Banu Sulaym – the Bedouins who were pressed by Ali bin Abi Talib to protect the Muslims from their evil, and for the sake of Ali bin Abi Talib’s horses, verses (and the regular ones) were revealed.[42] .

Banu Salim is one of the branches of (Qais Ailan) Adnaniyah that spread towards Najd. And it is the tribe that responded to Aamir bin Tufail Al-Kalabi, the Najdi Bedouin, with seventy of the Ansar, whom the Messenger of God sent to them in the well of Ma’unah, inviting them to Islam. Salim, so they treacherously killed them. Although these seventy were in the vicinity of Aamir bin Malik Al-Asana, the leader of all Banu Amer bin Sasa’ah, who did not enter Islam despite the Prophet’s presentation to him of the advantages of this religion. These Bedouins did not abide by the contract of their master, and the Prophet warned Aamir of the treachery of Najd against his companions, and said: I fear for them the people of Najd[43] .

Qais Aylan was a problem before Islam, as she was a pagan despite the Christianity of most of the surrounding Arab tribes, and she was hostile to the Prophet Muhammad after Islam, despite the belief of most Arab tribes before the conquest of Mecca, but they fought him even after the conquest of Mecca, and after their entry into Islam On the Iraqi tribes loyal to Ali bin Abi Talib, and the leader of Muawiyah’s army was one of the Adnanites among them, then in their country the heresies of Wahhabism spread in the later ages. And the Messenger of God assembled them by returning their captivity to them after their conversion to Islam, when a delegation of Hawazin came to him.[44] , compassion from him, which is what made many of them respect this Prophet’s house. With the majority remaining on its Arabic language.

And the Islam of these Qaisi tribes with Quraysh after the conquest created a new situation in the Islamic state, as before that it was based on the Sabian tribes of Christian religious origin, and of relative civility. Therefore, it was necessary – for the first time – to appoint Ali bin Abi Talib at the head of this state in Medina[45] When the Messenger left for Tabuk, in order to preserve the entity of the nation from the expected Qurayshi Qaisi coup, which actually took place gradually after the death of the Messenger. This is the situation in which the Prophet described Ali as being to him as Aaron was to Moses[46] . A section of the Bedouins of Qais Ailan migrated south towards al-Yamamah during the Abbasid caliphate after the Iraqi tribes had conquered the Abbasid call.[47]

The Qaisi tribes were a problem after Islam, as they were before it, as their Bedouin condition prevented them from understanding the demands of the high Islamic beliefs, let alone the precise meaning of the Imamate doctrine. Therefore, when Muawiyah released Abdullah bin Masada Al-Fazari in a raid on Tayma, many of his people joined him, and then when Al-Musayyab bin Najbah Al-Fazari surrounded him by Ali and defeated him, he plundered the same Fazari Bedouin Najdite camels that were with him, because they measured things with the presence of the world and not the creed. Even Al-Musayyab bin Najba himself filled them during the fighting and made them a way to escape, even though he was loyal to Ali, because he was not deeply understanding of the leaders of Rabia or Hamadan, for example. But the presence of the likes of al-Musayyab bin Najba himself was a good thing and the beginning of an ideological and civilized penetration of some of these Arab Najd tribes. This is one of the members of the Najdi tribes of Qaisi (Shabib bin Bajrah Al-Ashja’i), although his primacy made him leave Ali and join the Kharijites believing in them. However, when Abd al-Rahman bin Muljam spoke to him about the killing of Ali, he shuddered and expressed his annoyance, despite his conviction in the religion of the Kharijites, and he responded to Ibn Muljam that Ali Ibn Abi Talib preceded him and was credited with Islam, but he concealed Ibn Muljam’s intention from the people, due to his limited understanding.

Moreover, these tribes, despite their beginnings, took up the talk about the likes of Aisha, who was ready to disgrace the position of the Messenger of God out of her jealousy and affection, as they did in relaying the story of his marriage to Juwayriyah bint Al-Harith, as she deluded the listener that the Prophet was only fascinated by her beauty.[48]   . Aisha hated her, until Juwayriyah complained about this to the Messenger of God, and she calmed down[49] . So how is she with her father’s opponent, Ali bin Abi Talib, and how is she in her affection towards the offspring of Khadija, the mother of the believers, whom the Prophet loved. Even she did not see that Ali bin Abi Talib deserved the title of Commander of the Faithful, and she considered this title more appropriate for Omar bin Al-Khattab, and she hated the land on which the entirety of Banu Hashim was and liked to leave it.[50] . And the weakening of the Prophet became the merchandise of the Umayyad state as well, to which many of those Qaisi tribes joined. They reported that the Messenger of Zaid bin Arqam lied in his hearing Abdullah bin Abi bin Salul, then the Qur’an belied the Prophet and Zaid believed[51] .

While those who fought al-Husayn between Khariji, Umayyad and Ottoman, were from the Arabs of the Najd region and the Gulf coast, or from the raw primary category of Islam that belonged to the state.[52] .

In the article of Shammar bin Dhi Al-Jushan to Obaid Allah bin Ziyad in Kufa after the receipt of the book of Omar bin Saad, who tends to peace, it was clearly revealed that these people were outspoken Nawasib. Ibn Dhi al-Jushan calling for the killing or arrest of al-Husayn[53] And Shamir himself is the one who wanted to kill another imam, who is Zain al-Abidin Ali bin al-Hussein in Karbala, and only a very slanderous and ignorant nasibi did it by killing two imams in one time and place.[54] .

Ubaidullah bin Ziyad chose Omar bin Saad bin Abi Waqqas as the commander of the armies because he was not exposed to fraud and hostility towards Lal Muhammad as in the case of Shimr bin Dhi al-Jushan. The example of Omar bin Saad was the most suitable for this task, based on his inner envy for the Prophet’s family and his worldliness, as Ibn Ziyad knew that Ibn Saad’s feet would be drawn to blood slowly. Even Ibn Sa`d announced to his companions in Karbala that they were attacking al-Husayn ibn Ali, the master of the youth of Paradise, which is a contradiction.[55] .

Although some of these leaders knew the station of Muhammad, not their doctrinal imamat[56] . The tribes at that time were divided among themselves between a follower of the state and those who had a creed. Those who were led by the state were led to the ideological abyss, and those who were led by the creed were the followers of Shiism later on. As the tribes lived on the land on the basis of a long and wide grazing fever, so in the tribe there were civil clans and bedouin clans, and many tribes had a civil head in Iraq and an Arab tail in Najd. We find an example from the tribe of Bani Asad, Harmala bin Kahil, against Al-Hussein, who killed the infant of Al-Hussain with an arrow[57] , while her sheikh Habib bin Mazahir and her political face Muslim bin Awsaja with Al-Hussein[58] .

And since the armies of Ibn Ziyad were based on Islamic raw materials, we saw some of Ibn Saad’s soldiers rushing to al-Husayn when they saw his condition and his companions on a nice night. And these tribes that are with Ibn Sa`d because they are divided ideologically and are on the creed of the state, their battle with al-Husayn was necessary to understand who the Ahl al-Bayt are and who their opponents are.[59] . Especially since Al-Hussein did not leave a house in Medina until Nineveh in Karbala except to preach to the people and preach to them in keeping with the command of God and Shi’ism, which is his true message at the time. The entirety of these homes that Al-Hussein lodged between Mecca and Karbala were within the region of Najd and the home of the Qais Ailan tribes, which are distributed between the Hijaz Mountains and the desert of Iraq.

Muslim bin Awsaja, the well-known Islamic man, testified that Shimr bin Dhi Al-Jushan is a lecherous one of the mighty men, and that God empowered him.[60] , which reveals clearly that these people were not Shiites. This is what was revealed by the articles of the leaders and soldiers of Omar bin Saad’s army towards Al-Hussein, which were manifested in hatred and great ignorance of his ideological position, starting with Shammar’s article, which heralds the master of the youth of Paradise with fire, passing through ignorant articles from a group of soldiers and then ending with their killing of Hussain and the mutilation of his body.[61] And if they had the remnants of an atom of sects among them, or if they had only come out of fear or greed, they would have killed him silently out of shame. In fact, Shammar bin Dhi al-Jushan did not understand the religious and ideological meaning of Hussein’s words on the day of Karbala before the battle, and he was living to question what Hussein was saying at the time, and Hussein was moving to explain the relative distance to him and his family, understandings of his example.[62] . Hence the meaning of the saying of al-Husayn ibn Namir al-Sakuni al-Kindi about the prayer of al-Husayn ibn Ali and his companions that it (it is not accepted) is that he did not understand anything from al-Husayn’s religious position.[63] .

While we find that the one who insults al-Husayn and hits him with a sword on the head and robs the prince is Malik bin Al-Nisr Al-Kindi, while his wife refuses to bring the robbery of the son of the Messenger of God into her house.[64] Thus, such tribes – such as Kinda – who were subject to hesitant leaders because of the world or Nasabis and were influenced by the Iraqi-Najdi knowledge environment remained between the ebb and flow of their proximity to the Prophet.

This is what made the loyalist of the Nabataeans – non-Arabs – and others divided in Karbala according to the divisions of the tribes they allied with, as knowledge was subject to geographical and tribal influence a lot.[65] .

Al-Hussain clearly stated that those who fight him are (the Shiites of the Abu Sufyan clan), not the Shiites of his father, Ali bin Abi Talib.[66] . And the evidence for this is that a tribe loyal to Ali frankly like the Nakhas came out of it like Zahr bin Badr, who killed Abu Bakr bin Ali[67] And Sinan bin Anas, who struck al-Husayn[68] , which means that the battle of Al-Tuff Al-Karbalai was a separation between two parties and two creeds, not between two social systems only. The tribes were mixed, overlapping, with no distinct creed until then. In one house we find Khawli bin Yazid Al-Asbahi, who came with the head of Al-Hussain to hand it over to Ibn Ziyad, as well as his first wife, Al-Nawaar, who was angry because her husband did not bring gold and silver, but rather came with this sin, while his second wife, Al-Ayouf bint Malik, has been hostile to him since he came with the head of Al-Hussain until the soldiers of Al-Mukhtar showed him they killed him[69] .

It suffices for the statement of this Umayyad army to al-Husayn that it will return (the garrison = fire) after his death as evidence of their ignorance of the status of Ahl al-Bayt.[70] . Hussain was robbed when he testified[71] A verb above the satisfaction of Ibn Ziyad, and therefore it is another evidence of ignorance of the position of al-Husayn, and it is only from the Bedouin. While the loyalists of the Ahl al-Bayt did not prevent them from showing their loyalty, this is a woman from Bakr bin Wael – who in all of the civil tribes of Iraq – who was the wife of one of the members of Omar bin Saad’s army . Her husband replied[72] . And from distributing the heads of the companions of Al-Hussain among the tribes that came with Omar bin Saad[73] We know its size in that army. The competition was between Hawazin and Tamim[74] , despite the difference in the narration that one of them went with twenty heads and the other with seventeen, and they are two Arab tribes, occupying most of the area of ​​present-day Saudi Arabia and the Gulf coast. On the other hand, Kinda, led by Al-Ash’ath, went with thirteen heads, whose habitat stretched from the desert of Iraq into the Saudi region of Al-Jawf. Asad and Madhhaj – jointly – went about thirteen heads, and these two tribes were distinguished by a civilian head in Iraq and a Bedouin tail within the Najd region, as well as the Bakr bin Wael tribe. The rest of the people are less than thirteen heads. While the general title of the army that fought and besieged al-Husayn ibn Ali and afflicted the Muslims with it was made clear in the poetry of al-Fadl ibn al-Abbas ibn Utbah ibn Abi Lahab, where the number of the main tribes participating in one of his verses was mentioned.[75] They are tribes that share a large part of the Bedouin population, or they are not originally Iraqi.

What is striking is that after the succession of centuries on these events and the change of societies and creeds, the Qarmatians in the time of the Abbasids were nothing but groups of non-Arab loyalists and desert Arabs who were chaotic in thought. The Iraqi Shiites fought them from Tai, Taghlib, Shayban, and Bani Hamdan, to the extent that the Qarmatians captured Abu Al-Hija bin Hamdan, the father of Saif Al-Dawla. On his way to Hajj, they killed the pilgrim[76] . Al-Jarrah was one of the princes of the Levant tribes. The Shiites of Iraq lined up behind Ahmed bin Muhammad Al-Ta’i, who was on Kufa to fight the Qarmatians, after they asked for a debate with them, so these Qarmatians were killed and exterminated. Qarmat fled and was only answered by the Janabi Bedouins of the Kalb tribe, which extended from the Samawah desert into the Najd region. The Banu Tha’lab and Banu Aqil were among the Arabs of Bahrain in tide and ebb and flow with the Qarmatians until they exterminated them later and conquered the country. Rather, the Arabs who were on the side of the Qarmatians were defeated in favor of the Fatimid al-Muizz, and broke the Qarmatian army when it besieged Egypt, which reveals that this army was founded on a base of loyalists and a group of Arabs. The strength of the Qarmatians was derived from the Bedouins who were with them, and some of those who had no civilizational pillar, to the extent that the Bedouins of the Bedouins between Basra and Hajar, who were in the Abbasid army that went out to fight the Qarmatians, were defeated in favor of these Qarmatians and broke the Abbasid army, and the Banu Dabbas were those who were around Aisha fighting Ali Ibn Abi Talib in the Battle of the Camel, which proves that they remained without a guide.

The alliance of the Turks and the Qarmatians against the Fatimids proves that the entire issue was a dispute over the king, especially since these Turks were originally from the loyalists of Banu Buwayh, the Imami Shiites who fought against the Qarmatians[77] . The Qarmatians were confined to the narrow borders of Al-Ahsa as a state, because the people rejected their creed despite their sword, just as their Kharijites neighbors were confined to Oman, and they were close to each other, and the Shiites of Bani Buwayh fought them all together.[78] . The Black Stone was returned from the Qarmatians in 323 AH at the hands of the Alawi Sharif Omar bin Yahya, one of the descendants of Zaid the martyr.[79] .

The tribes of Najd and the surrounding desert were a permanent problem in the early days of Islam and in the time of the Umayyads, extending to the present day, from which the infidels of Muslims and the British ally Muhammad ibn Abd al-Wahhab emerged from them, who established the state of Al Saud that fought all Islamic sects . On the authority of the Messenger of God, he said: (Oh God, bless us in our Levant and in our Yemen. He said: They said: And in Najd. He said: He said: There are earthquakes and tribulations, and through them the horn of Satan appears.)[80] .

From everything mentioned above, we know that those who fought alongside Ali bin Abi Talib are the faces of the Companions and their righteous people, the leaders of the major tribes from among the faces of the Arabs, the nobles of the people and their offspring, and that those who supported the revolutionary caliphate and the Umayyads are the Muslim conquest, the Arab leaders and their offspring, the heirs of the infidels and the people of the land.

Despite all these wars and disputes, there was a decisive positive thing in the history of faith, as many Nawasib, weak faith and worldly people left Iraq. As the Ottomans in Kufa and Basra fled, so they landed on the island under the sultan of Muawiyah  [81] . A large part of those who had participated in the Camel against the legitimate Imam Ali bin Abi Talib moved to his side at the Battle of Siffin, especially from Azd Basra under the leadership of Sabra bin Shayman Al-Azdi, and from Tamim and Al-Rabbab. [82] . This allowed them to meet the faces of the Companions and their followers, and to interact with the Kufic thought. It also allowed them to get to know Ali directly, which would be enough to change their convictions and ideas towards the concept of Imamate.

And all this and Persia did not yet know Ali bin Abi Talib[83] While the authors of the sultans attribute Shiism to the people of falsehood. They even went out against his worker, Sahl bin Hanif, before the year 40 AH, and expelled him, so one of the loyalists who knows their ways and their way of life took over them, and he is Ziyad bin Abi, whom Muawiyah pursued after that and brought him close to him, so he mastered the management of their thorny region.

It was clear the intentional mixing of the papers of history, which later resulted in ignorance of it, to make a distorted picture, intentionally or out of ignorance. We find, for example, that the narrators who narrated the battle of Al-Qadisiyah entered Al-Yamaniyya, who are from the people of Iraq, among the people of Yemen. In fact, Omar Ibn Al-Khattab gave the best of the armies that participated in the battle of Yarmouk between Iraq and the Levant, after they refused to comply with his order in the Nafrah all to Iraq, so he chose the Yemeni people of Iraq from Nakha and Madhhaj Al-Qadisiyah, while the people of Yemen chose the donkeys of Levant, and this was clear from the context of events . Umar then went to the Nakhas and glorified them by saying (The honor is among you, O people of the Nakhas, for a square one), so he divided them into two parts, a division that he kept in the Levant and a division of his journey to Iraq. He was very strong towards them, for he knows the reality of their Shi’ism – their leader is Malik bin Al-Harith Al-Ashtar – and it was not easy for him to praise Ali bin Abi Talib from the Shi’ites. Al-Nakha frightened her offspring and women, a matter that remained with them until the later ages before the Ottoman Empire settled them in order to make it easy for them to break their determination.

The Yamani people of Iraq were three-quarters of the army that Omar led from Medina to Al-Qadisiyah, and the rest of the people were a quarter. So that their number combined with the number of Rabi’a and Asad, whose tribes extended between Iraq and Najd, and to them the tribes were terrified, so they were all armed with the Islamic army in Qadisiyah. Bani Asad, where the camp of Saad bin Abi Waqas. The narrations also mention some of those who emerged as being from Aqil. And it is clear that the Shiite tribes are explicit. Even the Daylam – who are the ancestors of the Buyids – had participated in this battle against the Persians, which proves their Sumerian affiliation, so the Persians participated in the judiciary of the Daylam state later with the Turkish army sent by Banu Abbas[84] . These tribes were the pillar of the Qadisiyah army against the Persians, and Saraya from the Kinda tribe joined them later.

At a time when Khalid ibn al-Walid, the emir of Abu Bakr, was distributing positions and wealth in Iraq to men and tribal names that came with him that no one had heard of during the time of the Prophet, al-Muthanna ibn Haritha was on the frontier behind the cities facing the Persians alone.[85] . Likewise, the history of men like Abu Obaid bin Masoud Al-Thaqafi has been lost to us. Their children (Al-Mukhtar) had an important role in supporting Shiism, as Abu Obeid Al-Thaqafi was martyred while leading the Muslim army in the Battle of Al-Jisr against the Persians in the battles for the liberation of Iraq during the era of Omar.[86] . The efforts of these leaders were mostly individual and sincere. Caliph Umar used to provoke tribal leaders against each other to scatter loyalties, as he did in provoking tribal animosity between Jarir bin Abdullah Al-Bajali and Arfajah bin Harthama on the day they marched to Iraq to extend Muthanna bin Haritha, had it not been for Arfajah’s wisdom and rejection Omar asked to be stubborn[87] . The oddities of Omar Ibn Al-Khattab did not end with his dismissal of Al-Muthanna Ibn Haritha Al-Shaibani, as he argued that he does not give him authority over the Companions of the Messenger of God, while he argued in a previous position against those who objected to him for the authority of other than the Companions over them that the merit of the Companions was due to their courage in jihad and preceded them to it, despite the opposition And the heroism and sincerity of Al-Muthanna in jihad in the most dangerous gap, and the absence of Muthanna having adequate companionship, which is a strange contradiction, resolved by the smell of Shi’ism in Shayban led by Al-Muthanna, and the awareness of the leaders of the armies of the people of Iraq, which made them revolt against the allegiance of Abu Bakr and his caliphate[88] . And Iraq at that time stretched from Armenia to the south of the Gulf and from Ahwaz and Kerman to Siffin in Shaam today, inhabited by the tribes of Rabi’ah, Asad, Tiger, Taghlib, Arameans and other of its people.[89] . And these tribes were the ones who came to Al-Muthanna before Al-Qadisiyah to confront the Persians, as those who were in southern Iraq close to Medina came to where Omar Ibn Al-Khattab camp and mourned the people.[90] .

There was also the Tamim tribe, which was joined by some of the Arab tribes in Najd, such as the Rabab and Qais Aylan, but with a very limited number. These harmful tribes wanted to protect Iraq and refused Omar’s order to move to the Levant, despite Omar’s attempt to lure them through tribal provocation, in an attempt to change the demographics that he was unable to implement in Iraq and the Ottomans succeeded in it later. It is strange that this desire to change the face of And the map of Iraq for centuries between the authorities. However, the entire effort was focused on the Rabi’a tribe, which the Arabs called at that time (the Lion), in contrast to the title of the Persian Empire as well. For this reason, Umar did not assign any of the leaders of these tribes to the companies, banners and wizards of the Qadisiyah army, even though among them were the sons of honor, protection and Islam like Uday bin Hatim al-Ta’i, because he accused them of plotting against the forces of the coup that brought Abu Bakr and him, and although the axis of the Qadisiyah army is based on these tribes . However, he was obliged to appoint Salman Al-Farsi over the religion of the people only, because Omar knew the dialectic of the Iraqi religious mind, and that only a man like Salman who was of high rank in religious knowledge would be right for him. So Umar enlisted those whom he had sent with Saad bin Abi Waqqas from outside Iraq. They were Arabs whose lives were based on looting and looting, to the extent that Saad released them to the south of the Euphrates to Maysan, so they unlawfully plundered the people’s cows and bulls and terrified them, and this is one of the main reasons for the fear of the people of black from the forces of the coup.

The matter in (Iraq) was not the same as in other countries, in which the Christian seminary was in Al-Hira, and its people had sought the right of Ali in the caliphate, after they knew his position from the Messenger of God, when the Prophet met the leaders of (Shayban) and (Ajl) the day before. (Dhi Qar), after which he said that they were victorious in him, which proves that they believed in his religion, and that they raised it as a slogan in their battle, after he promised them good. Likewise, the people of Iraq were a mixture of Nabataeans and Arabs, united by Christianity and kinship, which is what Omar Ibn Al-Khattab was alienated from, in keeping with the custom of the pre-Islamic era. and Arameans. Therefore, the people of Iraq disbelieved in totality under the caliphate of Abu Bakr, and his successor was Umar, and the matter was getting more and more complicated, and the narrators were lying and distorted. And what made the matter worse was that Abu Bakr sent to them (Khalid ibn al-Walid), that pagan of bad character. Therefore, Omar bin Al-Khattab was asking (Al-Muthanna bin Haritha Al-Shaibani) by saying: “As for after, get out of my back the non-Arabs…), and he was pushed to (Carry the Arabs to the grandfather if the non-Arabs find their feet).

The Iraqi Christian army that embraced Islam, from Shayban, Rabi’a, Ajl, Bakr, the Nabataeans and Azd, was the decisive factor in the liberation of Iraq, to ​​the extent that Muthanna reached (Baghdad), and set up a permanent camp for him in (Al-Anbar), led by (Furat bin Hayyan), after forcing the people of Iraq to liberate Iraq. Anbar from the Christians garrison the Persians on seclusion.

In the battle of (Al-Buwaib) in the thirteenth year of the Hijrah, the Persian army came under the leadership of (Mahran), so the Arab Christian tribes coalesced – with their Nabatean loyalists – led by (Al-Muthanna bin Haritha Al-Shaibani), supported by the Christians (Nimr) led by (Anas bin Hilal Al-Nimri), and Christians (Taqlib) led by (Ibn Mardi Al-Fihri Al-Taghlibi). In the battle of (Al-Jisr), a Christian fought (Abu Zubaid Al-Tai), the poet, and he was a Christian. In the conquest of (Tikrit), (Taghlib), (Ayad) and (Nimer) attended. They are the same tribes that the plaintiffs claim that Khalid bin Al-Walid fought when he entered Iraq[91] And the two narrations are not consistent. It was these tribes that impersonated Ali bin Abi Talib’s Shi’ism doctrine, and they themselves were the ones who conquered Iraq, away from the false narratives of Saif bin Omar, who did not forget to give his people from Bani Tamim a large share of the conquest of Iraq. He even made the Muslim armies amnesty for the Kalb tribe in wars The conquest of Iraq because of its pre-Islamic alliance with Bani Tamim[92]   , as the lands of Tamim were from Basra to Qatar, and the lands of Kalb from Samawah towards Najd, they are two neighboring tribes, and the lands of Asad were from Najaf and Karbala towards the desert to Najd facing the one coming from the Arabian Peninsula[93] . And at the head of the armies of Al-Fath Al-Muthanna bin Haritha Al-Shaibani and Uday bin Hatim Al-Tai, in the tribes of southern Iraq[94] . And Persia was the most hated face of the Arabs and the heaviest to them at the time of the conquests, and the people did not respond to the call of the mandate from the Caliphate due to the severity of the Persians’ sultan, their pride, and their subjugation of nations. before[95] Omar Ibn Al-Khattab directed the faces of the Shiites from the people of Iraq who were residing in their peace, or those who were cut off from the Levant Army and returned to their land with Hashim Al-Marqal like Al-Ashtar.[96] . As in the battle of the bridge, those who were dispatched by Omar fled from Medina and sided with Omar, and only the Shiites of Iraq remained, as the army was from Rabi’a, and Thaqif, led by the martyr Abi Obaid bin Masoud, father of Al-Mukhtar Al-Thaqafi[97] , who seems to have been on a high level of sacrifice and sincerity, one especially Thaqif and not the common people, as he was assigned alone to fight a Persian in Iraq after the princes and supporters of Omar refrained from calling them for four days, fearing the power of the Persians, and decided to catch up with Al-Muthanna bin Haritha Al-Shaibani. He was on a high moral and religious discipline, as when some pointed out to him to kill Jaban the Persian, claiming that he was the king, he refused and said that I fear God if I killed him and a Muslim man believed him. They said that he was the king. From the Nabataeans of Iraq they cultivated and possessed them, and he refused every gift to him alone, including the owner of all the soldiers. Then Omar Ibn Al-Khattab, after all this, and after the people of Iraq were the ones who conquered the Levant, and the response of Persia sends to Ubaid Al-Thaqafi a message in which he slanders a land and describes it as evil, and what is that from him except that he remembers their revolt against the pledge of allegiance to Abu Bakr and their Shi’ism to the right of Ali bin Abi Talib to the caliphate. Despite the steadfastness of Al-Muthanna bin Haritha Al-Shaibani in the battle of the bridge against the masses of the Persians, unlike the escape of Khalid bin Al-Walid, one of the most important coup princes mentioned in history[98] .

I do not know the truth that one of his famous qualities would become the greatest legislator of Islam, and the one with the longest period of succession to the Prophet! . Also, this remarkable presence of Omar excites me in every temptation! . On the day of Hawazin, its consequences revealed a strange phenomenon, as Muslims for the first time began accusing the Messenger of God of money, so they attacked him with harshness and blasphemy.[99] , which reveals – if we combine it with what preceded it from the nearby events and the absence of this phenomenon before the conquest of Mecca – that the Muslim conquest – like Abu Sufyan and his strike and his allies from the Bedouins of Najd – are the ones who began to stir up these worldly phenomena.

It was clear from all the narratives of history that the leader of the popular revolution against what resulted from the coup of the shed from the state of Banu Umayyah in the days of Othman bin Affan was the companion (Ammar bin Yasir). To whom was attributed the Sabaeans of the supporters of Ali and his followers. This is clear from what Muawiyah bin Abi Sufyan said to some of the peace delegations in Siffin (By God, if I could have your friend from Ibn Sumayyah, I would not have killed him with Uthman, but I would have killed him with Na’el, the freed slave of Uthman!)[100] . He is of his pure worldliness. He does not recognize Ammar bin Yasir as the companion of the Messenger, and he does not equal him with Othman, even the one against whom the nation revolted after he took over the affairs of the likes of the Umayyads among the people of the world.

The same was true of those who hesitated in Ali’s army from the direction of the Basra desert, such as (Khalid bin Al-Muammar Al-Sadosi) who wanted to break Ali’s army on the day of Siffin by discouraging Rabia’s determination, and this was not done for him because of the loyalty of this tribe without him. As for those who supported his non-Umayyad opponents, they were from Najd and the Basra Valley. Historical also, from Azd Amman and Qais Aylan. The religious message of the people of Kufa required the ideological rehabilitation of this region.

Amr ibn al-Aas said to Muawiyah on the day of Siffin: “You want to fight with the people of Syria a man who has from Muhammad (may God’s prayers and peace be upon him and his family and peace) a close kinship, a great womb, and an advance in Islam that no one can count on like him, and his help in war was not for anyone.” One of the companions of Muhammad (may God bless him and his family and grant them peace) and that he has prevailed to you with the numbered companions of Muhammad (may God bless him and his family and grant them peace) , and their knights, their readers, their nobles and their predecessors in Islam, and they have awe in the souls, so hurry with the people of the Levant The treacherous fears, and the straitjackets of the anger, and carry them on the striving, and accuse them out of greed, before you comfort them, so that the length of the stay will cause them to become bored, so the gloom of betrayal appears in them, and no matter how much you forget, do not forget that you are on falsehood..      [101] .

The general title of the sedition was (Quraysh), Khandaf and Qais Ailan, because it started in terms of the Quraish’s hostility to the Prophet, and ended with the rule of the non-Alawite Quraysh, and it later derived its cognitive entity from the official and authoritarian inputs of the Quraysh. He relied a lot on the Arab tribes in (Najd), as well as the tribes of the Levant, their immigrant and resident. In the battle of the trench, the Quraysh and those who followed them came, and they came down with the community of Al-Asayel, and Ghatafan and those who followed them from the people of Najd came down to the side of Uhud.[102] And these were the two divisions of the war against Islam and the Messenger of God. This region has remained – because of its initiation – hostile to the truth in terms of whether it is felt or not, except for those who had a heart or listened while he was a martyr. In the last two centuries, it was the starting point of most calamity for the nation.

So that Saad bin Abi Waqqas was one of the seven fugitives from the company of Abdullah bin Jahsh who were sent by the Messenger of God to the belly of Nakhla between Makkah and Taif to inquire about the Quraysh matter and the Najdi extended it, not as the historians indicated, because this region was the military tributary of Quraysh, so that Satan did not appear Quraysh in Dar al-Nadwa in their meeting to kill the Prophet and they attributed him told them that he was a man from Najd, so they reassured him directly, so it was very dangerous and far from Medina, so the commander of the company recalled when he read the book of the Messenger of God to walk to it before the incident of Badr, and the Prophet ordered him not to read it except in A specific area, and it was a clear test for the likes of Saad and those with him, as only the Muhajirun, among them Ammar bin Yasir, who was steadfast, patient and fought, escaped in secret by the Prophet’s order, while Saad bin Abi Waqqas and Utbah bin Ghazwan fled. The people found an excuse for them, as usual, because they were left behind in search of a lost camel.[103] ! .

The Prophet Muhammad wanted to write a book for the Muslims, while he was in the bed of illness, that they would never go astray after him, but (Umar ibn Al-Khattab) – in a first step to the revolution – said (that a man will be abandoned), meaning that he (speaks without awareness of the severity of the disease), so the confusion increased. About the feasibility of the book, so Omar (Omar) hastened to them again (We count the book of God), knowing that they will differ in its interpretation, and we do not know how he was satisfied with the book of God and has not yet been collected – according to the people’s narration -! . So the Prophet ordered them to leave him, as it is not permissible for the Prophet to dispute. He did not write that book to them, but he bequeathed it in the doctrine of the evacuation of the Companions. And Ibn Abbas used to say about that day after that: Verily the wrath is all the wretchedness that prevented the Messenger of God from writing for them.[104] .

Someone may ask: Why did the Prophet refrain from writing because of the words (Umar), and why did he not write his book despite his objection? And the answer to that is that (Umar) and his group with this saying have dropped the legitimacy of the book, by claiming that the Prophet was not conscious, so the book is no longer useful in a general sense. The Prophet also feared something more dangerous than that. He feared that this hadith of (Umar) would apply to include the provisions of Islam and the verses of the Qur’an, and the people would not hesitate to accuse it.

Then the second stage began in the conspiracy of the people of Omariya against Islam, as they had fallen behind (Usama’s army), in which the Prophet expelled them in order to avoid their evil and to ward off the danger of their conspiracy, and cursed those who failed that army. It is nice that the Messenger of God did not order Osama bin Zaid to fight anyone, but rather ordered that horses tread the borders of Palestine and Balqa.[105] And this is striking in an army in which this number of companions has no point from the people, but rather from the land, in contrast to the defensive battles of the Messenger of God or his militias that rescued a group of Muslims or his armies that crushed the strength of the aggressors Quraysh, and then cursed those who left him. And this is the matter that Abu Bakr and his party later noticed after the success of their coup, so they made this secret in their expulsion from Medina a reason for the conquest of the Levant, in order to achieve by this another justification for the departure of this army, and to preoccupy the people as well. The forces of the coup all left this army, including Abu Bakr, Umar and their companions, after they doubted the authority of Osama bin Zaid over them, as they had previously doubted about the rulership of the Prophet to his father Zaid bin Haritha.

As for the curse of the Messenger of God for the one who left this secret?[106] It was distorted by the likes of Saif bin Omar in order to save this category, so the curse was deleted once without any addition in the novel[107] Then in another narration they used the substitution when they mentioned the curse, but for another matter that has no proper connection with the juvenile and with the anger of the Prophet and his insistence on carrying out the mission, they fled.[108] . And the sentences of the hadiths of this difficult period in the history of Muslims were received by the liar (Saif bin Omar), whose hadiths were rejected by the people in jurisprudence and accepted his hadiths in biographies! . It is as if jurisprudence without knowledge of history and its men, and knowledge of the truthful and liar among them deserves to be a religion. His stories were very useful for them to cover up the real events of the coup. Except that the Messenger of God had foretold the people at that time the advent of tribulation, like the interruption of the dark night, as narrated by Abu Muwaibah, his master.[109] . And if he knew that what comes after him is better, he would not have said that. Even Saif’s narration on the authority of Abu Damrah on the authority of al-Hasan al-Basri is a strange mixture of a group of stories that made Abu Bakr the caliph and Omar with Osama’s army outside the city with the group of Muslims[110] .

The people had made an agreement between them and the tribe (Aslam) to impose martial laws, upon the departure of the Prophet immediately, and the Muslims were busy preparing him. The role of (Umar) was a rumor that the Prophet did not die, and he threatened those who say that, while the role of (Abu Bakr bin Abi Quhafa) – who is the scapegoat at this stage – is to ensure that the close companions and leaders of the people are busy preparing the Prophet, to announce his death while claiming his succession At the same moment . And upon objection – which is a natural thing towards these two unknown elements – the role of the Aslam tribe comes to take up arms and occupy the city.

And when the legitimate Caliph (Ali bin Abi Talib) – who knows that his values ​​will not let him leave his brother and master of creation, Muhammad without preparation – was busy with the Messenger of God, the two men came to the shed of Banu Sa’idah to demand the caliphate (Qurayshites), but the Ansar, who saw it as a right imposed on Ali, forbade them, but they They insisted on taking it on the pretext that it belongs to the Quraish, and that was the opinion of the Ansar as well, but the Ansar refused, so the people quarrelled, so some of the Ansar decided to keep its place until Ali came. What his son – Al-Nu’man bin Bashir – took from the world in the future, in a historical mistake, his people will pay the price for it brutally. Al-Numan bin Bashir – who was the second of the two Ansar with Muawiyah – inherited his father’s misdeed on the day of Saqeefa, so he became a slave to the whims of Banu Umayyah, after God honored his people, and in their name he changed corruption over the Muslim cities in Iraq, which are under the rule of the successor of the Messenger of God and his guardian Ali bin Abi Talib Like his raid on the spring of dates, then he turned away defeated in front of only one hundred and fifty men, after a few of his family were fighting a lot and winning, because they fought for the afterlife, and he fought for the world.

But the matter was not settled for the people despite that, as most of the Ansar insisted on refusing (Abu Bakr), despite taking the pledge of allegiance to him from some, without the presence of the faces of the Companions and tribal leaders, until the masses of the tribe (Aslam) arrived with their weapons, and they occupied the city, and then hopes revived ( Omar), and the Ansar became confused by the fighting. Apparently, Abu Bakr used armed Arab tribes around Medina.

And when Ali bin Abi Talib came, and even though he protested against them by saying to Abu Bakr: If you are a relative, then you must plead with their opponent, then someone else is closer to the Prophet and closer, and if you are by consultation, you control their affairs, so how is this while the counselors are hidden?! But it was constrained by the strife of the people and the breaking of the entire religion contract.

Ali – as we are – was aware that the Omarites did not conclude their agreement with the Arab tribe (Aslam) alone, but rather that the matter must be greater than that, and that the Quraish knew, and perhaps the Romans and the Jews had a hand in that, as it became clear later evidence. Ali, the Ansar and the sheikhs of the Emigrants were between two matters: standing up to the strife, and thus obtaining a divided state, ruled by several (caliphs), or submitting to the rule of (Abu Bakr), so that the reality would be changed in the future, so the second of them was the least harmful. Therefore, we find Ali bin Abi Talib responding to Abu Sufyan when he came to him inciting him to reject the pledge of allegiance to Abu Bakr, or as he called him (Abu Faseel), when Ali learned from Abu Sufyan hypocrisy. Indeed, Abu Bakr bought Abu Sufyan’s custody of his son Yazid over the Levant. To start from here the story of the biting king. This feudalism of the Levant by the revolutionary faction of Banu Umayyah did not come spontaneously, but rather through negotiations, for sure, and that Abu Sufyan’s submission to Ali was a pressure card on the forces of the coup to raise the ceiling of gains. And in fact, Omar Ibn Al-Khattab ordered Yazid Ibn Abi Sufyan to take over Damascus immediately upon its conquest, and Yazid made his brother Muawiyah over the Levant without referring to Omar before his departure, so Omar Ibn Al-Khattab approved this state.[111] . That is why it is not logical what was narrated from Omar’s saying to Abu Sufyan on the day of the conquest of Makkah (If I had not found anything but ashes, I would have fought you). without Omar or Abu Bakr, then they made it on the tongue of Abu Sufyan the kind of people, then he is deceitful with what they narrated, while they made Omar the most hostile of the people to the Umayyads on the tongue of Abu Sufyan[112] . Perhaps this Yazid is the son of Abu Sufyan who was with him an infidel on the day of the conquest of Makkah when he was looking for tricks to escape the wrath of the Muslims to God at that time[113] . Ali bin Abi Talib was brought to pledge allegiance to Abu Bakr under duress[114] And they would not have been able to do it without what we have mentioned of his belief in the necessity of maintaining order.

The new authorities that emerged from this coup did not forget the Aslam tribe’s standing, so its writers wrote in praise of it, they attributed it – as usual – to the Messenger of God, to achieve two things: thanking this tribe, and legitimizing its action. On the authority of Yahya bin Saeed, Ya`qub bin Khalid told me on the authority of Abu Salih al-Samman, Yahya said, and I do not know him except that he said on the authority of Zaid bin Khalid on the authority of the Messenger of God, he said: (Quraysh and the Ansar, the Muslim and Ghaffar – or Ghaffar and the safest – and whoever was one of the bravest and most courageous and Juhayna – or Juhayna and the bravest – loyal allies They have no guardian besides God nor His Messenger.[115] . It seems that Umar then brought about a great and dangerous demographic change during his caliphate by transferring the Bedouins to Medina, the capital of the caliphate, and surrounding it with their masses as an extension of the phenomenon of their help in the accident of the overturning of the shed that had been orchestrated before[116] .

The Aqeel tribe’s commonness – including Ubadah – was an explicit penetration of Shiite thought into the Najd tribes, where Aqeel belonged to Amer bin Sasa’ah of the Hawazen tribe of Qais Ailan Al-Madhariya.[117] Which was a problem previously. Which reveals the strength and expansion of the Shiite faith at the time. And had it not been for this Shi’ism, the tribes of Abd al-Qais and Bakr ibn Wael who had these lands would not have accepted it in their migration from Najd to the land of Bahrain. The reason for the migration of this tribe from the deserts of Najd may be the avoidance of Arabization. Those tribes were common in the general sense. Since the time of Imam Jaafar bin Muhammad al-Sadiq, the imams have not found the necessary obedience to the creed except what is less than what is required, as in Abu Abdullah’s saying that only Abdullah bin Abi Yafour obeyed him.[118] .

Saudi Wahhabi Salafism

Most of the cities of Najd around the area of ​​Al-Arid were under the influence of Bani Hanifa from Bakr bin Wael, who constituted the geographical extension of the Iraqi Emirate of Rabi’ah, which begins from Wasit (Al-Kut) to the outskirts of Al-Bataeh (Dhi Qar), where Shayban is from Bani Bakr bin Wael, then extends their Bedouin and semi-Arabian tribes In the land, to the depths of Najd, and among them are Banu Hanifa and Anza . Hanifa was a semi-agricultural and semi-settlement tribe. Including Musaylimah the liar came out, according to Arab publications. Among them was Abu al-Aswad al-Du’ali or the setter of the rules of Arabic grammar by order of Ali bin Abi Talib. And it claims Al Saud today affiliation. It was surrounded by outspoken Arab tribes, including the Anza, Tamim, and the Qais Ailan tribes of Ghatafan, Hawazin, and others. The Banu Kilab of Qais Ailan, Rahat Shammar bin Dhi al-Jushan, used to live in al-Yamamah in Najd.[119] It is located within the Riyadh region today beside Bani Hanifa.

The Najd region, with its bedouin surroundings, was the last of those who believed in the Prophet Muhammad, and the last of those who fought him. It was against Ali bin Abi Talib in Al-Jamal and Nahrawan, where the Anza tribe was the first to raise the sword against him after the Battle of Siffin. Most of them participated in the killing of his son Hussein in Karbala. She was mostly loyal to the Umayyads. Hawthrah bin Suhail bin Al-Ajlan Al-Bahili, who was killed along with Yazid bin Omar bin Hubairah Al-Fazari, nicknamed Abu Khaled, was one of the knights supporting the Umayyads, and took over several emirates of the Umayyad state during their rule. Abu Al-Abbas Al-Saffah Al-Abbasid killed them  He was one of the last who defended the Umayyad dynasty after its fall.

And the Gulf coasts were different from the environment of Najd, as they were not pagan in most of them, but were Christian and Abrahamic religions, and its people were the kings of their country, they entered Islam voluntarily, and most of them were from the tribe of Abdul Qais from Rabia in a natural extension of the geography of its extension in southern Iraq to Oman And its people were Shiites to Ali bin Abi Talib. Until the Tamimi and Ataba tribes and their alliances and some of the Qaisi tribes such as Aqil from Najd came out and took over the coasts of the Emirates, Qatar, Bahrain and Kuwait. The Banu Khalid were Bedouins who went to an area of ​​Anak in the Shiite Qatif and left in the winter, but they took over its rule in line with the general Sunni atmosphere created by the strong sectarian Ottoman rule. They were changing and harming the people of Qatif, as well as some of the tribes of Subai’ al-Qaysiyah.

And their hearts were reconciled with money by the Messenger of God Muhammad in the Hijaz, Najd province and the Gulf coast from the tribes of Mudar and Qais Ailan: Abu Sufyan Sakhr ibn Harb ibn Umayyah al-Qurashi al-Mudhari, Huwaitib ibn Abd al-Uzza al-Amiri al-Qurashi al-Mudhari, al-Harith ibn Hisham al-Makhzumi al-Qurashi al-Mudhari, Safwan ibn Umayyah. Al-Jamahi Al-Qurashi Al-Mudhari, Saeed bin Yarbu’ Al-Makhzumi Al-Qurashi Al-Mudhari, Suhail bin Amr Al-Amri Al-Qurashi Al-Mudhari, Ya’la bin Umayyah Al-Hanzali Al-Tamimi Al-Mudhari, Uyayna bin Hisn Al-Fazari Al-Fazari Al-Qaisi Al-Mudhari, Alqamah bin Al-Atha Al-Kalabi Al-Qaisi Al-Madhari, Al-Ala bin Haritha Al-Thaqafi Al-Qaisi Al-Mudhari, Al-Abbas bin Merdas Al-Qaisi Al-Mudhari, Malik bin Awf Al-Nasri Al-Qaisi Al-Mudhari (the leader of the polytheists on the day of Hunayn).

It was before the Najd Qais tribes of Bani Hilal and Bani Salim, as it was today the tribes of Najd from looting and looting. The Umayyads used them to strike their opponents. The Banu al-Abbas were fed up with them because their state was more civil than the state of the Umayyads. The two tribes participated in the victory of the Qarmatians. And it was changing and looting on Iraq and the Levant. Then it crossed to Africa, after the Fatimids were fed up with their presence and chaos in Upper Egypt and what Ibn Badis Al-Sinhaji had done of treachery, so it overcame its people, and made its architecture a ruin, and its city a desert. It is from them that contemporary extremists in North Africa derive their identity[120] . Among the contemporaries of Bani Hilal was Abd al-Qadir Shaybah al-Hamad al-Masri, imam of the Prophet’s Mosque and a professor at the Saudi universities of Najd, and his son Muhammad, head of the Court of Appeals in the Saudi Board of Grievances and in Mecca. .

Al-Diriyah, including Uyaynah, in which Muhammad bin Abd al-Wahhab was born, was in the time of the Umayyads a base for the Kharijites, led by Najda bin Amer al-Hanafi from the father’s side, al-Tamimi on the mother’s side, and in Jubaila from it, Musaylimah the liar and his group were killed.

The ancestors of Al Saud – who revived the religion of Wahhabism – were bloody sons killing his father for the sake of power. Ibn Bishr, their historian, says about the grandfather of the family, Rabi’a bin Mani’ al-Muradi: And he defrauded the killing of his father, Rabia, so he wounded him with many injuries, and fled to Hamad bin Hassan Ibn Touq, the chief of the ‘Uyaynah, so he rented him and honored him for a favor that he had previously known.[121] .

According to what Ibn Bishr had planned, the fathers of Al Saud had betrayed all the villages that once hosted them and all the princes surrounding them, and they annihilated entire neighboring villages like Al Yazid and took over their land and money and killed more than eighty men from them in one morning.

While the sons of Rabi’ah and Muqrin, the sons of Markhan al-Muraydi, fought for power within the year 1655 AD, Watban bin Rabi’a killed his cousin, Markhan bin Muqrin al-Muraydi, then Muhammad bin Muqrin killed his cousin Watban in retaliation and took over the emirate. .Then the emirate reached Idris bin Watban Al-Muradi, but he was weak-willed, so he could not control his brothers and restrain them, so his rule was weak, and chaos spread in the country and the greedy greed for him. Idris bin Watban was unable to overcome the corruption and discord of his brothers, so his rule was weak and weak. .Sultan bin Hamad al-Qabas, who was also assassinated, killed him, and his brother Abdullah bin Hamad al-Qabas ruled after him. Then it returned to the Muridi family after the killing of Abdullah Al-Qabas in 1709AD . While it is not known to which branch of the Markhan or the Muqrin family, Nasser bin Muhammad al-Muradi, the ninth ruler of Diriyah until now, who was killed around 1672 AD, belongs. .And the one who took over after him was Muhammad bin Muqrin Al-Muraydi, who took over after killing his cousin Watban bin Rabi`ah, and then took over again after Nasir Al-Muraydi. And Muhammad bin Muqrin is the grandfather of Muhammad bin Saud, the founder of the Saudi state. After him, Musa bin Rabi’a al-Muradi, who was revolted against by Saud bin Muhammad bin Muqrin and the people of Diriyah, took over and exiled him because he abused them until he killed his brother, Markhan bin Rabi’ah for fear of his rival, then he was assassinated in Al-Uyaynah. Zaid bin Markhan bin Watban, who tried to kill Muqrin bin Muhammad bin Muqrin, the brother of Saud, and took over the emirate in Diriyah after he secured him and gave him the covenant and bail and betrayed them all. The first Saudi state with the Saudi Wahhabi Charter of Diriyah after the emergence and alliance of Muhammad ibn Abd al-Wahhab al-Tamimi with Muhammad ibn Saud al-Muradi in 1744 AD .

Muhammad bin Saud accepted the Wahhabi invitation with the advice of his blind brother, Thunayan bin Saud, and his wife, Mudhi al-Kathiri, who was one of the curious people who lived in Najd, and who lived like the rest of the people of Najd on looting and looting. Bani Lam Al-Taya in Iraq, the stable civilian. Those tribes migrated to Iraq and settled in its valleys and the outskirts of the fertile lands. It is strange that the sheikhs of the Fudul tribe are among the very few who extended their hand to the American occupier in southern Iraq in the second millennium AD. .

While the majority of those objecting to this innovated call were from Muhammad bin Abd al-Wahhab, his older brother, the broadest in knowledge and social acceptability, the judge of Huraymila Suleiman ibn Abd al-Wahhab. His objection to it reached the point of urging people to reject this invitation with the sword. After he wrote a book (The Divine Lightning in Refutation of Wahhabism), in which he revealed that his father and his sheikhs speculated that he would be among the people of deviation and misguidance. And that this book revealed the religious weakness of the people of Najd, as they were attracted to Muhammad ibn Abd al-Wahhab something at first, and then retracted from it after the publication of the letters of his brother Suleiman collected in this book, as Mashhour Hassan reports (This book had a great negative impact, as Because of it, the people of Huraymila retracted from following the Salafist call, and the matter did not stop at this point, but the traces of the book went to Al-Uyaynah, so he became suspicious, and some of those claiming knowledge in Al-Uyaynah doubted the sincerity and authenticity of this call. .

Most of those who fought against the Saud family and the Wahhabi call in its appearance were the Emir of Riyadh and its founder Daham bin Dawas Al-Shaalan, who is from the Al-Jalalil tribe from the Yazid family of the Banu Hanifa, the Bakri Al-Waili tribe. He fought them for about 27 years, refusing that the family of Ibn Muqrin (Al Saud) bears the keys to heaven and hell. .

The first Saudi state included Al-Uyaynah, whose emir Othman bin Hamad bin Muammar Al-Tamimi first adopted the Wahhabi call, but he expelled Sheikh Muhammad bin Abdul Wahhab due to pressure from the ruler of Al-Ahsa Suleiman bin Muhammad Al Hamid. The Emir of Al-Uyaynah participated in the wars of Diriyah and was killed in the year 1163 AH/1750 after Friday prayers. He was killed by supporters of the emerging Saudi state..His grandson, Hamad bin Muammar Al-Tamimi, took over the Diriyah district by order of Saud Al-Kabeer. In the year 1221 AH, he appointed him as the chief judge of Makkah Al-Mukarramah, and he became the scholar supervising the judiciary of Makkah and its dependencies. In the year 1225 AH, he was the headmaster of the imams of the sanctuary during the era of supervision on behalf of the advocates of Wahhabism .

Hejailan bin Hamad Al-Anqari Al-Tamimi Al-Mudari, the Emir of Al-Qassim region from the Emirate of Abu Alyan, pledged allegiance to the Emirate of Diriyah at the beginning of his assumption of the Emirate of Al-Qassim region and contributed to spreading the call of Muhammad bin Abdul-Wahhab and fought for it until it fell at the hands of the Ottoman forces in 1233 AH. .

The most important leader of the first Saudi state and the reason for its expansion was Ibrahim bin Afisan Al-Aydhi. And A’idh differs in her lineage between Qais Aylan and Qahtan, and the most likely logical reason is that she is from her homes and the way she lives, that she is from Amer bin Sa’sa’ah from Qais Aylan Al-Madhariya. This Bedouin is the one who occupied Al-Ahsa, Qatar, Bahrain and the Emirates, and made the Al Khalifa princes of Bahrain from the Qatari Zubarah under his administration, and the Banu Yas entered from Al Nahyan and Al Maktoum under his obedience and the obedience of the Saudi state . Except for the Qawasim in Oman and the Emirates, they did not enter into obedience to the Saud family, despite their likely origin as Al-Qaisi from Abs from Ghatfan, or Al-Madari in general from Banu Ghafir from Banu Fihr, perhaps because of their presence in Iraq for a period where some of them see that they are Hussainiya masters who came from Samarra, as Iraq has an influence He is old on the creed and behavior of his residents, as the tribes of Anza and Shammar changed when they moved to him Then they agreed with the state of Al Saud under the influence of time and politics.

As for the second leader, Mana’a Abu Raqleen al-Zu’bi, from Bani Salim from Qais Ailan, and because of his conquests and looting of Kuwaiti property and livestock, her people built the first wall around Kuwait. .

While Saud bin Abdulaziz made the pirate and bandit Rahma bin Jaber Al-Jalahma from the Utub – pirates of the desert and the sea – the emir of the Dammam region, and he was the first to wear a piece of pirates over his eye because of being harmed, so a stereotype of them went .

The commander of Ibn Saud’s army from Al-Ghafriya (Al-Qawasim and Al-Na’im) to Oman was Mutlaq bin Muhammad Al-Mutairi Al-Qaisi Al-Mudhari Al-Najdi

Despite all the heroic intimidation of the leaders of the State of Saud, they did not withstand a limited force that did not exceed 2,000 men and 300 knights from Banu Malik from Bandar Taheri, who came to support the alliances of Al Khalifa and some tribes of Oman against the Utub Jalahmah and the Najd army. When the Saudis occupied Bahrain, the Utub of Bahrain contacted Sheikh Jabara Al-Nasuri, the ruler of Bandar Taheri, and sent with them the tribe of Bani Malik. This force was able to drive the Saudis out of Bahrain, and the Saudi leaders captured the sons of Afaisan there. This force attacked the Saudi strongholds in Qatar, burning the port of Al-Huwailah, killing the Saudi prince there, called Aba Hussein, and destroying the port of Khor Hassan, the stronghold of the Saudi Prince Rahma bin Jaber Al-Jalhami, and also destroying the port of Al-Zubarah. As a result, the Saudis withdrew from Qatar to Qatif, and the Saudi leaders settled Rahma bin Jaber Al-Jalahma and Ibrahim bin Afaisan in the Dammam Citadel, and many wars raged between the Saudis and Utb Bahrain, which ended with the killing of Rahma bin Jaber Al-Jalahma in Ras Tanura. Which reveals that these Arab Najd forces did not find a real confrontation before .

As for the most contributors to the establishment of the third Saudi state, and to supplying King Abdul Aziz with money, weapons and soldiers, they are Banu Tamim, as they were the first destination that King Abdul Aziz went to after the conquest of Riyadh, because of an invitation received by his father Abdul Rahman Al Faisal while he was in Kuwait with Ibn Sabah from Banu Tamim. In that period on Ibn Rashid. Because of his knowledge of their loyalty to the Salafist call and to the ruling Al Saud family, which supported this movement since its inception with the alliance of Muhammad bin Saud and Muhammad bin Abd al-Wahhab al-Tamimi. He has victory in the first confrontation between him and his opponent Ibn Rashid in the battle of Salamiyah, or Umm Salam, as the people of Al-Houta call it. After this decisive and historic battle, he joined most of the villages south of Najd.

The tribes of Mutair, Subay, Al-Awazim, Otaiba, Al-Sahoul and Al-Rashaida, which were the most important forces of the Brotherhood and the Saudi state, are all Qaisias. . Among the aggression of Al-Qaisiya was Othman bin Al-Rahman Al-Madhaifi, the Sharif Minister of Makkah, who betrayed him and declared obedience to the Saudi Wahhabi state and was the reason for the collapse of the Al-Ashrafah state. Fahm, the sister of the aggression of the Saudi state, has also pledged allegiance and joined its army . While the Muzaina tribe of Al-Madhariya Al-Khandafiya separated from the alliance of the war tribes of various origins in the Hijaz and supported the Saudi Wahhabi family . The Arabs of the Al-Dawasir alliance led by Abdullah bin Nasser Al-Haqbani were the most important alliance of the Saud family at the beginning of their call, and they enjoyed power after that under the shadow of the Saud family, as was the custom of pre-Islamic families. .

The Unayzah region in Al-Qassim, in the middle of Najd, was an important extension of the Wahhabi school from the military and religious aspects, because it was immersed in the administration and control of the Subai’ Al-Qaisin tribe, as well as the Bani Tamim Al-Mudharyen. Abdul Rahman Nasser Al-Saadi Al-Tamimi, Muhammad bin Saleh Al-Uthaymeen Al-Tamimi, and Abdullah bin Abdulaziz Al-Aqeel, as well as some of the most prominent diplomats, officers and administrators in the Saudi state .

That is why the most prominent leaders of the Wahhabi Salafist Bedouin (Brothers of those who obey God) who invaded Muslim countries after accusing them of polytheism were among those Arab tribes of Qaisia ​​in most of them or coexisted with them, and they are: Faisal Al-Duweish, the prince of the Mutair tribe of Al-Qaisiya Al-Madhari, Sultan bin Bejad, the prince of the Otaiba Al-Qaysiyah Al-Madhari tribe. Hijab bin Nahit, the emir of the Muzaina Al-Khandafieh Al-Madhariya tribe, Didan bin Hathleen, the emir of the Yemeni Yami tribe Al-Ajman.

As well as the most prominent muftis and religious leaders of the armed group (Brothers of God’s Obedience) the Arab Wahhabi Such as: Issa bin Akkas Al-Subai’i Al-Qaisi Al-Mudhari, Muhammad bin Abdul-Latif Al-Sheikh (Mohammed bin Abdul-Wahhab) Al-Tamimi Al-Mudhari.

While their other mufti, Abd al-Karim al-Mughrabi, was at one time the chief scholar of Faleh Pasha al-Saadoun, the sheikh of the Union of al-Muntafiq, and after that he became a scholar with Mizal Pasha al-Saadoun. After Sheikh Abd al-Karim al-Maghribi left the service with Mezal Pasha, he went to Najd, and hid himself there in the form of a reformer and religious teacher, in the city of Artawiyah, which was one of the centers of Wahhabism.

On January 21, 1929, the Wahhabi brothers (Brothers of those who obey God) from Ajman under the leadership of Dhaidan bin Hathleen with a group of Mutair surprised Bani Malik in Al-Rawdatain in Iraq, killing the men and plundering their property and sheep.

While we find Qahtaniyah Bedouin tribes such as Al-Ajman and Al-Dhafir, they fought many wars against the Qaisi tribes of the Saudi state, despite their cooperation with them at other times. The tribes of Dhafir, Shammar, Sarhan, and Sakhr were from the Banu Lam al-Taiyeh in the desert between Iraq, Najd and Jordan. And in Al-Ahsa Khalid, according to some sayings, most of them spent many years resisting the Saud family, until he emigrated or surrendered. Al-Ajman fought them for a long time, then under British pressure they surrendered and adopted the Saudi Wahhabi approach in aggression against others, because they were similar to Arabs. Also from Qahtan were many branches of the allied Harb tribe, which used to protect the road to Medina, and many of its people were Shiites. .

While the members of the Saudi Council of Senior Scholars – the highest official religious authority in the Kingdom and its head is the Grand Mufti of Saudi Arabia – throughout its history since its establishment in 1971 AD until 2021 AD, which included about 50 personalities, from these harmful tribes of Al-Qaisi Al-Arabiya, especially from (Al-Sheikh). And most of its men were from the Bedouins of Tamim or Qais Ailan or the Bedouins of the outskirts of the Qahtaniyah tribes, such as :

Ibrahim bin Muhammad Al-Sheikh Muhammad bin Abdul-Wahhab Al-Tamimi Al-Mudhari, President of the Supreme Judicial Council and supervisor of Wahhabi preachers in the Kingdom and the world, Head of the Departments of Scholarly Research, Ifta, Call and Guidance, and Minister of Justice. and Abdul Aziz bin Abdullah Al Sheikh Muhammad bin Abdul Wahhab Al Tamimi Al Mudhari, the Grand Mufti of the Kingdom of Saudi Arabia and Chairman of the Council of Senior Scholars, Scholarly Research and Ifta. and Abdullah bin Muhammad Al Sheikh Muhammad bin Abdul Wahhab Al-Tamimi Al-Mudhari, Chairman of the Shura Council and Deputy Head of the Executive Office of the Council of Arab Ministers of Justice. and Muhammad bin Hassan Al Sheikh Muhammad bin Abdul Wahhab Al Tamimi Al Mudari, head of the Custodian of the Two Holy Mosques Complex for the Prophet’s Hadith. and Muhammad bin Saleh Al-Uthaymeen Al-Tamimi Al-Madhari , who is one of the most important figures who supervised the graduation of the preachers of the Wahhabi call locally and internationally.  Abdullah bin Abdul Rahman Al-Ghadyan Al-Tamimi Al-Madhari on the father’s side and Al-Otaibi Al-Qaisi Al-Madhari on the mother’s side . And Yaqoub Al-Bahasin Al-Tamimi Al-Mudhari. And Qais Al Sheikh Mubarak Al-Tamimi Al-Mudhari. And Suleiman bin Obaid bin Abdullah Al Obaid Al-Salami Al-Tamimi Al-Mudhari. and Abd al-Salam bin Abdullah Muhammad al-Sulaiman al-Tamimi al-Madhari from both sides of the parents together, Dean of the Higher Institute of the Judiciary. And Abdul Aziz bin Abdullah bin Baz, who himself is ignorant of his ancestry, but his family grew up in Hotat Tamim in the Najd desert. Abdullah bin Hassan bin Qaoud, and the Qaoud family is also different in lineage, except that the family of this sheikh grew up in the town of Al-Hariq among the Tamim tribes. Saleh bin Ali bin Ghosun al-Humaydan, and al-Humaydan are also different in their lineage, except that the family of this sheikh grew up in the homes of Bani Tamim. Muhammad bin Abdul-Karim Al-Issa, Minister of Justice, Chairman of the Supreme Judicial Council, Secretary General of the Muslim World League, President of the League of Islamic Universities, General Supervisor of the Intellectual War Center in the Saudi Ministry of Defense and Head of the Executive Office of the Council of Arab Justice Ministers, the family grew up in the homes of Bani Tamim in Najd And perhaps she is a descendant of Al-Issa, cousins ​​of Al Saud. And Muhammad bin Ibrahim bin Jubayr Al-Matrafi Al-Hudhali Al-Mudhari, and from this desert family whose origins lived on wars, many Saudi statesmen were politicians such as Foreign Minister Adel Al-Jubeir. And Saleh bin Muhammad Al-Luhaidan Al-Areni Al-Subai’i Al-Qaisi Al-Madhari, President of the Supreme Judicial Council. and Abdul Karim bin Abdullah Al-Khudair Al-Areni Al-Subaie Al-Qaisi Al-Mudhari . and Muhammad bin Ali Al-Harkan Al-Subai’i Al-Qaisi Al-Madhari, Minister of Justice and Secretary of the Muslim World League and Vice-President of the Fiqh Academy in it. And Saad bin Turki al-Khathlan al-Subai’i al-Qaisi al-Mudhari . And Saleh bin Abdullah bin Hamad Al-Osaimi Al-Otaibi Al-Qaisi Al-Mudhari. And Saleh bin Abdul Rahman Al-Atram Al-Otaibi Al-Qaisi Al-Mudhari . Saad bin Nasser Al-Shathri Al-Qaisi Al-Madhari. And Abdul Wahhab Abu Suleiman Al-Zoghbi Al-Qaisi Al-Madhari. Abdullah bin Abdul Mohsen Al-Turki Al-Dosari (former Secretary-General of the Muslim World League), and Al-Dawasir is a multi-ethnic alliance in southern Najd, some of whom are Rabi’a Bedouins and others are Al-Azd. And Abdullah bin Muhammad bin Abdul Rahman Al-Mutlaq Al-Dosari Al-Najdi . and Saud bin Abdullah bin Mubarak Al-Mujeb Al-Dosari, the Saudi Public Prosecutor. And Abdullah bin Suleiman invincible Zaidi Al-Hamiri Al-Najdi. And Muhammad bin Abdullah Al-Sabeel Al-Zaidi Al-Hamiri Al-Najdi. Bakr bin Abdullah Abu Zayd al-Zaidi al-Hamiri al-Najdi, a former president of the International Islamic Fiqh Academy of the Organization of Islamic Cooperation, and the sons of Zaid in Najd are different in their lineage. And Abdullah bin Ali Al-Rukban Al-Bahili Al-Qaisi Al-Mudhari . And Abdullah bin Humaid Al-Baridi Al-Najdi, originally from Bani Khalid, the opponents of the Saud family in their beginnings and the rulers of Al-Ahsa. . And Saleh bin Abdullah bin Humaid Al-Najdi, from Bani Khalid, imam and preacher of the Grand Mosque. And Abd al-Aziz ibn Salih al-Salih al-Najdi, from the Bedouins of a goat . And Abd al-Rahman ibn Abd al-Aziz al-Kawla al-Najdi, the president of the Supreme Court in Saudi Arabia, is from the Bedouins of a goat . And Suleiman bin Abdullah bin Hammoud Aba Al-Khail Al-Najdi (former director of Imam Muhammad bin Saud Islamic University, member of the teaching staff at the Higher Institute of Judiciary and Minister of Islamic Affairs, Endowments, Call and Guidance) from the Arabs of Anza . And Ahmed bin Ali bin Ahmed Sir Al-Mubaraki Al-Aki Al-Najdi originally, Al-Jazani allied, and the army of Banu Umayyah . And Abdullah bin Hassan bin Qaoud, from the remains of the Bedouins of Tai in Najd . and Jibril bin Muhammad bin Hassan Al-Busaili Al-Ghufaili, from the Bedouins of Shammar Tai in Najd. Rashid bin Salih bin Muhammad bin Khanin Al-A’a’i Al-Najdi, and A’idh differs in her lineage between Qais Aylan and Qahtan, and the most likely logical reasoning from her home and living system is that she is from Amer bin Sasa’ah from Qais Aylan Al-Madhariya. And Abdullah bin Muhammad Al-Khanin Al-Aa’di Al-Najdi. Ali bin Abbas Hakami Al-Madhaji, Jizan, Civil Environmental Configuration. And Abdullah Abd al-Ghani is a Khayyat, and he differs in the origins of the Meccan al-Khayat family’s lineage. Perhaps she is a non-Arab Indian, and perhaps she is one of the wretched donkeys of the Umayyad army. Mihdhar bin Abdullah Aqeel, one of the nobles of Mecca and the judge of the Great Court there, was used to chair the first meeting of the Council of Senior Scholars to impart an aura of legitimacy and historical sanctity. . Bandar Abdul Aziz Balila, the imam of the Great Mosque of Mecca, and Balila is the name of a family that may be a non-Arab immigrant or a Himyarite . Abd al-Majid ibn Hasan al-Jabarti, imam of al-Haram al-Madani, from the Adkabri tribe of the Jammah district in Abyssinia. And Abd al-Razzaq Afifi, an Egyptian, was used by his compatriot and the son of his village Shanshour and his student, the judge Sheikh Manna Khalil al-Qattan, in organizing scientific and research curricula that the Arabs of Najd are not able to manage, and the latter’s sons occupy medical research positions in the Kingdom . And Muhammad al-Amin al-Shanqiti, a Mauritanian, a judge, was chosen by the Saud family to arrange their organizational path, which the Arabs of Najd are not good at. They also chose Abd al-Razzaq Afifi al-Masri, but the first was from a desert environment similar to the composition of the tribes of Najd . And Muhammad al-Mukhtar bin Muhammad al-Amin al-Shanqiti, the first Mauritanian son of al-Shanqiti . And Muhammad ibn Muhammad al-Mukhtar al-Shanqiti, the first grandson of a Mauritanian .

While the president of the Islamic University of Madinah, Abd al-Muhsin al-Abbad, is a Bedouin of the Najdian goat . And the assistant mufti of Saudi Arabia and who has the right to give fatwas, Abd al-Rahman al-Barrak, is from Subay’ al-Qaysiyah al-Madhari.

Therefore, Juhayman Al-Otaibi – who occupied the Great Mosque of Mecca on the pretext of the appearance of the Mahdi, his son-in-law Muhammad bin Abdullah Al-Qahtani – was not a heresy among the Bedouins who used to make religion according to their simple Bedouin vision. Bin Bijad, and the latter was a friend of Juhayman’s father, and those who saw the coming of a new man every hundred years, and the time of this hadith did not stop at the Saud family like other Bedouins, and although he did not exceed the fourth primary school, he worked for eighteen years as a soldier in the Saudi army itself. His son even remained an officer in it, and he had a close relationship with the Islamic University in Medina and Ibn Baz, while his son-in-law, the poet of the homeland Khalaf bin Hazal Al-Otaibi, was very close to the kings of Al Saud, and they raised him from a soldier to the rank of officer after they sent him to Britain until he retired. He holds the rank of major general and has six sons, all of whom are senior officers in the Saudi army, like the rest of the Otaiba Al-Arabiya tribe. Al-Qahtani himself was one of the students of the Grand Mufti of the Kingdom, Ibn Baz, who established with his blessing the extremist Salafist Al-Muhtasaba group that supported Juhayman and Al-Qahtani. .

The Wahhabi religion of the Saud family has spread in stages :

The first: by the sword completely, and without it, he would not have been mentioned at all .

The second: with oil, as Saudi money flowed to most countries of the world, especially the poor, political, religious and media institutions, and official and semi-official individuals.

The third: through the media, where they founded, controlled and financed most of the modern Arabic-speaking, religious and lewd media.

The book (Al-Tawhid) by Muhammad ibn Abd al-Wahhab, the advocate of this religion, was nothing but a transfer of a group of Qur’anic verses and prophetic hadiths, and there was nothing new or intellectual innovation in it before him, and it did not include anything relevant that he wrote. But it was a sufficient excuse to kill people and control their property by the Saud family. All of the Najd tribes were Arabs whose life was based on plunder and plunder, and this religion gave them the same life with Paradise. Even the first piece of the pirate’s eye to wear in the sea was from the Najdi Jalahma. While the army of Al Saud attacked an Iraqi convoy heading to the Hejaz and looted it instead of carrying out its duty to fight the Emirate of Jabal Shammar .

As for his book (The Four Bases), it was not different from his book of monotheism in terms of epistemological simplicity, except that he devoted it to reach the conclusion that getting closer, interceding, and beseeching God through the righteous imams and guardians is polytheism, and that the blood of all Muslims is permissible, and that these Muslims – polytheists in the eyes of his book – are greater. polytheism from the first polytheists whom the Messenger of God Muhammad fought, and we do not know how that could be, except God, a victory for his predecessors who remained on polytheism until the last year of the life of the Messenger of God .

As for the leaders of Salafist societies in the world :

After the establishment of the Saudi Hand Message in Jordan and Lebanon, one of them was the “modernizer of the age” according to Wahhabism, and those who supported them from among the Salafis, Muhammad Nasir al-Din al-Albani al-Ashqudari al-Arna’outi. From a country whose European people have moved away from the Islamic religion a lot, after they were the soldiers of the Ottoman Empire and the leaders of its army. The modernist of Levant was Shuaib Al-Arna’outi Al-Albani. As for the reference of Salafism in the Levant after Nasir al-Din al-Albani was Abd al-Qadir al-Arna`ut (Qadri Soukal). . Ali bin Hassan bin Ali bin Abdul Hamid, Abu Al-Harith and Abu Al-Hasan, the archaeological Salafi, the Palestinian Jaffa in origin and origin, the Jordanian by birth, the Al-Halabi lineage, and he is one of the students of Al-Albani . In Syria, Adnan bin Muhammad al-Aroor traces his family’s lineage back to the Mazari’ clan of the Anza al-Arabiya tribe, which migrated from Najd to the Levant and had an important role in promoting the interests of the French. .

Muqbil bin Hadi Al-Wadi’i, an advocate of Wahhabi Salafism in Yemen, was born in the village of Dammaj in the Saada governorate in Yemen and grew up in an illiterate environment. He was raised an orphan, his father died when he was young, and his mother died before he reached puberty, so his financial condition was not suitable for his travels to Saudi Arabia, the United States and Germany. And the establishment of the Dar Al-Hadith Institute in a village like Dammaj in Saada, to which thousands of people from several countries were affiliated, according to what was reported. However, it is most likely that Saudi money was involved in all of this, and he was deported to his country after he was imprisoned for three months in Saudi Arabia on charges of correspondence with Juhayman Al-Otaibi, who occupied the Great Mosque of Mecca. And the successor of Al-Wadi’i Yahya bin Ali Al-Hajouri to the Dammaj Institute and School and the guardian of the Wahhabi Salafi heritage in Yemen had no educational qualifications other than sitting with the Saudi reciters and then Al-Wadi’i, after which he led his multi-ethnic and multinational students in the armed attack on the people of Saada from the Shiite Houthis . Likewise, his other student, Muhammad ibn Abd al-Wahhab al-Wasabi, had no qualifications other than attending these reading schools . As for his student Muhammad bin Abdullah, Imam al-Rimi, he built in the Yemeni city of Maabar Dar al-Hadith with an area of ​​100 meters in length and 40 meters in width, other than its service facilities, where it can accommodate more than ten thousand according to his publication, and the number of his students reaches (1500), of whom are approximately Half with their families .

Like Al-Wadi’i, his Egyptian student, Mustafa Al-Adawy, was from an Egyptian village in the Dakahlia Governorate. As soon as he returned, he established a mosque, as was the custom of the Salafi sheikhs who return to their villages and cities and suddenly start building and establishing religious projects in their poor communities. . On the other hand, the other famous Egyptian, Muhammad Hassan, is reported to have taken his bachelor’s degree from the Faculty of Mass Communication at Cairo University and then worked as a teacher of hadith and modern curricula in the faculties of Sharia and Fundamentals of Religion at Imam Muhammad Ibn Saud University, Qassim branch, before obtaining a scientific qualification, except to sit with Ibn Uthaymeen, and this contradiction between His testimony and his work are no less than the dispute in the lawsuit that he later obtained a doctorate, which he wrote to the American University in London under the title (The Prophet’s Approach to the Call of the Other), but he obtained it at Al-Azhar University, while the American University in London is an institution that is not legally recognized in the first place, so he returned to Egypt financed After he was born in the villages of Dakahlia to a humble poor family . And Abu Ishaq al-Huwaini, Hijazi Muhammad Yusuf Sharif, who studied with Muhammad Najib al-Mutai’i, who resided at the end of his life in Saudi Arabia, and the latter has a license from another Mauritanian professor, Muhammad Habib Allah al-Shanqiti. He was a reason for fueling sectarian hatred against other non-Salafist Muslim sects, especially the Shiites, despite his ignorance of what was going on around him and the simplicity of his political knowledge. Based on classic perceptions of ancient religious books, and that only cities such as Najaf and Karbala include the Shiites, and he does not know that the bombings take place in the Shiite cities of Sadr, Shula and Kadhimiya from Baghdad, as well as in the Shiite Turkmen areas in the cities with a Sunni majority, and that the city of Basra is Shiite in its identity Contemporary after the separation of the Gulf Coast and find it . While the branches of the Ansar al-Sunna al-Muhammadiyah Society, which is linked to Saudi Arabia, reached about 150 branches and its mosques are about 2,000 mosques. . Among them is Muhammad Husayn Yaqoub, who also has no religious qualification other than sitting in Saudi mosques on intermittent visits .

In Kuwait , Osman Thursday , Tamimi Almdhara of the most radical intellectual in Kuwait and pupil chieftains find, from the descendants of slaves ibn al – Husayn Abi Jhim of the notables of Basra historic (including Kuwait) and the Basra police , Crown days Abdullah bin Zubair was Musab bin Zubair army commanders days killed Al-Mukhtar Al-Thaqafi was with Omar bin Ubaid Allah bin Muammar, who married the murderer of Al-Hussein, grandson of the Prophet, the Emir of Banu Umayyah, Ubaid Allah bin Ziyad, his daughter Umm Othman. Al-Khamis Al-Maswar bin Abbad was found to be one of the people who fueled the civil war in the historic province of Basra when he betrayed some of the Umayyads for the sake of others, so Al-Azd and Rabi’a entered the war against Qais Ailan from Tamim and those who followed it .

In Pakistan, Abu al-Tahir was Zubair Ali, the Pashtun scholar, who spoke to the Salafis in it. After spending some years in the Kingdom of Saudi Arabia as an investigator and arranger of the books of the Sunnah issued by the Dar al-Salaam Press, he returned and established a library called al-Zubayri Library, in which he studies the beliefs of the Salafis.

While their Abyssinian preacher, Muhammad bin Aman al-Jami, was the most important source of sanctifying the unjust ruler, his obedience, and the humiliation of all those who rebel against him, and he was the one who produced his likeness, Rabi’ al-Madkhali, until this sect of Salafis was known as Jamiya and Madkhali. The Salafi trend is characterized by many characteristics, the most important of which is hostility to any political orientation that contradicts the authority, based on what they believe is the approach of the Salaf in hearing and obedience and the prohibition of revolting against the ruler, even though al-Madkhali used to provoke people against rulers in countries other than Saudi Arabia.

And all those who became influential and community leaders – perhaps with money and sectarian mobilization – in their countries, their image in Saudi Arabia and the countries of Najd was nothing but scattered groups of students of knowledge and supporters of the Salafist call, and they have no significant weight there. They were courting every Saudi sheikh, who in turn viewed them as followers of whatever size in the Saudi religious establishment. The Wahhabi belief is organically linked to the Saudi and Najdi identity.

It is not surprising when we know that Ibn Taymiyyah (Taqi al-Din Abu al-Abbas Ahmad ibn Abd al-Haleem ibn Abd al-Salam al-Numeiri al-Harani) also migrated from the present-day Najid Harani tribes of southern Turkey to the Najad tribes of Turkey. Also, Muhammad ibn Abd al-Wahhab, who became a caller to the religion of Ibn Taymiyyah in the modern era, was from Tamim Najd.

The family of Sheikh Muhammad bin Abd al-Wahhab traces its origins back to the family of Musharraf or the overachievers of al-Wahbah, and they all go back to Banu Tamim. And the Sheikh’s family have been in charge of Saudi Arabia since the establishment of the first state in 1157 AH / 1744 AD with religious functions, customary or official, such as issuing fatwas, teaching, enjoining good and forbidding evil, and heading Islamic institutes and colleges. Many of its members have emerged from patriarchal kinship since the life of its founder in science, Islamic politics, Sharia judiciary, Hanbali jurisprudence, charitable and voluntary work, inside or outside the Saudi government.

As for the second princes of Qatar, the members of the Al-Thani family belong to Thani bin Muhammad bin Thamer bin Ali bin Saif bin Mohammed bin Rashid bin Ali bin Sultan bin Bareed bin Saad bin Salem bin Amr bin Muadhad bin Rayes bin Zakher bin Muhammad bin Alawi bin Wahib bin Qasim bin Musa bin Masoud bin Uqba bin Suna’i bin Nahshal bin Shaddad bin Zuhair bin Shihab bin Rabi’ah bin Abi Soud bin Malik bin Hanzala bin Malik bin Zaid Manat bin Tamim.

The Al Khalifa is the ruling family in Bahrain; Its origin goes back to the Utub, and the Utub had migrated from their homeland in the Hadar region located in the Aflaj south of Najd, and moved on their march towards the coast of the Arabian Gulf in the second half of the eleventh century AH, the second half of the seventeenth century CE approximately.

The Utub are an alliance that included many branches belonging to several tribes that migrated from their first places in Najd and settled on the shores of the Gulf, where they allied themselves with each other and intermarried among themselves. The Bani Utbah have different lineages, but they converged, so they related to each other.” Despite the difference in lineage among them, they trace their first origins to Anza. While it was mentioned about Utub in the book Features of Omani History , page 283, by Suleiman bin Khalaf Al Kharusi as follows: Utub: The Adnaniyah tribe Its lineage is related to Utbah bin Rabah bin Hilal bin Amer bin Sasa’ah bin Muawiyah bin Bakr bin Hawazen bin Mansour bin Ikrimah bin Khasfah bin Qais Ailan bin Mudar.[122] .

Al Nahyan and Maktoum are, according to the publication, descended from the Kalb Al-Qudaiya tribe, which was predominantly Bedouin, especially in the part that extended within the Najd region, where Al Nahyan and Maktoum belonged. And if their lineage is cut off, not written to the true grandfather, and they are most likely not from the explicit Arab tribes.

Al Saud The establishment of Saudi Arabia goes back to the beginnings of the founding of Diriyah and its ancient extension. Muhammad bin Saud, the founder of the first Saudi state, traces his lineage – according to the publications of their state – to Banu Hanifa, who established their first state since before Islam in Wadi Hanifa, in relation to the tribe of Hanifa bin Lujaim bin Saab bin Ali bin Bakr bin Wael, and he was known since the pre-Islamic era; to Wadi Hanifa. The traveler Ibn Battuta mentions when he visited Al-Yamamah that it was ruled by Tufail bin Ghanem of Banu Hanifa and that he performed Hajj with him in a gathering and that was in the year 732 AH, and in the year 850 AH corresponding to 1446 AD, the grandfather of Al Saud, Mani’ Al-Muraydi, moved his family from eastern Arabia to Al-Arid in Najd. At the invitation of his cousin Ibn Deraa, the owner of Hajar and Al Jaza’a, who gave them the locations of Al Mulaybid and Ghusaiba, where Mana’ and his family settled in, and they became areas full of people and agriculture. In these two places, Mana established a powerful town called Diriyah, in reference to the shields, and it took its place in the heart of the Arabian Peninsula until it became a well-known emirate. The family of Rabia bin Manea continued in the Emirate of Diriyah since that year until Saud bin Muhammad bin Muqrin took over in 1132 AH. Later on the imam in 1139 AH corresponding to 1725 AD and led the country to a new stage in the history of the region, where he succeeded in establishing a powerful state. In a short period, Muhammad bin Saud was able to lay the seeds for the establishment of the state through the extension of his influence in the region and his relations with neighboring tribes and his spread of stability and security in Diriyah until it enjoyed independent influence and power and relations with the surrounding cities and tribes, and with this political, economic and social aspect complemented with the support of Muhammad bin Saud Saud for the invitation initiated by Sheikh Mohammed bin Abdul Wahhab.

The Wahhabis attacked the holy city of Karbala in 1216 AH / 1801 AD, and destroyed the honorable dome of the grandson of the Messenger of God, Hussein bin Ali, the martyr of Tuff, and looted the treasures of the noble shrine, and plundered all the wealth and property of the people of the city, while the men were visiting the neighboring city of Najaf. On the anniversary of Eid al-Ghadir, sacred to the Shiites, according to the Prophet’s will to Ali bin Abi Talib for the caliphate. Thousands of women, children and the elderly were killed. With the cooperation of the Ottoman military administration, Mirza Abu Talib Khan says: (On the eighteenth of Dhul-Hijjah of the year 1216 AH, which is the day of Eid Ghadir Khum, most of Karbala’s residents had gone to visit Imam Ali, peace be upon him, when 25,000 thousand Wahhabi horsemen on Arabian horses attacked them. Before this date, they had sent a group of them to the outskirts of Karbala, disguised as pilgrims, and they contacted the governor of Karbala at the time, called Omar Agha, and made a secret agreement with him. Its members withdrew to the village of Hindiya near Karbala under the aforementioned agreement .[123] .

The relationship between nomadism and extremism

The statement of the Messenger of God, Ali’s station in Ghadir Khum, and his assumption of the Prophet’s guardianship over the believing men and women after declaring himself to them, is sufficient for any sane person to accept Ali’s right to political and religious authority. And Omar Ibn Al-Khattab’s congratulations to Ali on that day[124] It does not leave any confusion in people’s understanding of the concept of this guardianship. However, the sword of Ali in jihad against the people of polytheism stirred souls against him, and made the Arab tribes await any emergency in his case, which is what the revolution provided. And after the forced Islam of Quraysh, and the conversion of the Bedouins from Qais Ailan, and as it is clear from the necessity of the Prophet for the first time in all his scenes to appoint Ali as successor to the city, and he was the bearer of his banner in all the battles, in the Battle of Tabuk, the first battle after the entry of all Quraysh and Qais Ailan in Islam For political reasons related to the security of the Islamic state, the Prophet was undoubtedly keen to get rid of all the tremors in the matter of Ali, so he executed them in the company of Osama bin Zaid, including Abu Bakr, Omar bin Al-Khattab, Abu Ubaidah bin Al-Jarrah, Saad bin Abi Waqqas and others. And this was the second time that the Prophet sent those who did not trust him from among the immigrants in a distant secret, as he sent Abu Ubaidah bin Al-Jarrah and Saad bin Abi Waqqas in the company of Abdullah bin Jahsh to the depth of the Najdi-Qurashi alliance in the belly of Nakhla between Makkah and Taif, and he did not tell them the mission directly. So, Abu Ubaidah cried before the company moved, so the Prophet left him, and he was weeping frightened no doubt, and Saad bin Abi Waqqas stayed behind after knowing the danger of the task, and that the people had found for Abu Ubaidah an excuse that he cried for the Messenger of God, and that Saad and Utbah bin Ghazwan had lagged behind looking for a she-camel. got lost[125] .

At that time, the tribes were not aware of the ideological dimension of Shi’ism or the Sunnah, rather they were aware of the political dimension of the dispute between the House of Prophethood and the Umayyads in most cases. people’s homes. As a result of the political dimension, there were tribes that focused on hostility to the Prophet’s house because of the sword of Ali bin Abi Talib in their tribesmen in his battles over revelation against infidelity or in his battles in Islam over interpretation against hypocrisy, and from here these tribes chose their ideological format later. And then the Arab and desert areas were more hated by Lal Ali, because of the battles of Qais Ailan and Al-Jamal. As well as the areas of the Levant because of the culture spread by the rulers of Omar bin Al-Khattab, such as Yazid bin Abi Sufyan, Muawiyah and Abdul Rahman bin Khalid bin Al-Walid. Large tribes in a city such as Basra – historical until Oman – remained Nazis until the time of Imam Jaafar bin Muhammad Al-Sadiq, the grandson of Al-Hussein’s grandson.[126] .

While some of the Bedouin tribes of Qais Ailan, from Fazara and others, as well as the Bedouins from Bajila, occupied the north of the island to the south of Iraq, and they were Ottoman haters of Hussein and his father.[127] . This weakened the enthusiasm of the people on the way to join Hussein, who revolted for the sake of reforming the nation of his grandfather for sure. However, this Husseini march was necessary close to these tribes in order to penetrate them intellectually, and the result was the joining of like Zuhair bin al-Qain al-Bajali with the revolutionary Husseini escort, even though he was not an Alawi of passion after his wife Dilham bint Amr influenced him in principle. Zuhair bin al-Qain was not an ordinary person, but rather a social figure who participated in the conquest of the country of the Khazars and was influenced by the presence of Salman al-Farisi with him.[128] .

And when the Abbasids found that the uprightness of their king can only be achieved by abandoning the Alawite call and renouncing their slogans in the contentment of the family of Muhammad, meaning that they will not restore the truth to its people as they deluded the resentful people against the Umayyads, what is expected of them is what is expected of them from every unjust sultan who abandoned values. Where he seeks the help of the rulers of injustice who were aides to those before him and do not pose a threat to his property, as these worship money and serve every falsehood. So Al-Ma’mun made one of the caliphs of Banu Al-Abbas the governor of Yemen for the grandson of Ziyad bin Abih[129] To rid those countries of the callers of the Taliban. So they gave the matter to Muhammad bin Ziyad bin Ubaid Allah bin Ziyad bin Abih, then he continued with his son. They were collecting money for Banu al-Abbas, which the Arab countries did not see at the time. The Ziyads left Iraq after the killing of Hussein, even though they were from the loyal Nabataeans and not from the Arabs, and that their country was between Iraq and Persia, because civilized Iraq pronounced them as other opponents of the Alawites pronounced them. Until the masters overpowered them at the end of their state, as happened with the Abbasids and the Fatimids, then the state of Al-Ziyad collapsed at the hands of the advocates of the Fatimids. He invited the Fatimids Banu Yam from Hamadan, Yemen, so they turned the matter on the Banu Tarf rulers of Tihama, and crossed the city of Sanaa, the capital of Yemen today, and collected the matter for the Fatimids, and dropped the invitation of Banu al-Abbas, and their rule reached Aden. Al-Ziyad fought them with the Abyssinians, as they brought more than twenty thousand of them to Yemen, as the Arabs were either with the Fatimid Yamidis or with the Zaidis, meaning that they were inclined to Shi’ism in general. Banu Najah, loyalists of the Ziyad clan, used to follow the example of the Umayyads in beheading and terrorizing women with it[130] . Among the offspring of the Ziyad family appeared in Yemen the preacher Ali bin Mahdi al-Himyari, and he is the true predecessor of Wahhabism, the Salafi Najdiyya, not Ahmed bin Hanbal. Where he was sponsored by Umm Al-Najah, one of the women of success from the supporters of Al-Ziyad, until he turned against their state and those around them, he went out to the Bedouins of Hawazin from Qais Aylan and spread his call to them, and Qais Aylan herself was the focus of the modern Wahhabi journey, then he took the opinion of the Kharijites in the excommunication of Ali and Othman and the blasphemy All the Muslims were taken, and the tribute was taken from them, and the drinker of alcohol was killed, the one who neglected the prayer, and even the one who delayed it or left his sermon. So he gathered due to his ignorance of the correct beliefs Aslan Hamyar and Qais Aylan.

The king was at the beginning of the call of Islam in Yemen to the subordinate Himyarites before moving most of them to the land of the Levant in the support of Muawiyah bin Abi Sufyan under the leadership of Dhi al-Kalaa al-Himyari. And the capital of their king was the capital of Yemen today, Sana’a, so its palaces and its age were mixed with the Zaidi Shiites and made it an important urban center in the Abbasid era. And after the expulsion of donkeys to the Levant, Hamedan overcame the absolute of Yemen and southern Hijaz, including today Bakil and Hashid, and they were dominated at that time by Shi’ism, and the pillar of Hamedan in Yemen alone remained clear after its title was divided in Muslim countries. Adjacent to it is Madhhaj, whose pillar in Iraq was clearly standing, except for the Harb tribe, which has settled in the Hijaz to this day, and Shiism is spread among its sons.

Shi’ism dominated the entirety of South Yemen at the time, just as it dominated the Hijaz, but in a less profound way than the Shi’ism of the people of Iraq with a historical civilizational focus. It is not surprising that the country of Hadhramaut was closer to Arabization than to urbanization, as the inhabitants of Mahra had a savage nature because of the brutality of the natural conditions of those countries, so they were according to the opinion of the Ibadhi Kharijites. And from it we know that every increase in Bedouinism and Arabization and moving away from the Iraqi cultural center means an increase in ignorance of the correct rules and beliefs of Islam, the most important of which is knowing the right of Ali bin Abi Talib. That is, those distant countries were of the third category, not yet formed ideologically in Muslim countries[131] .

(Abraham said: Lord, make this a safe country and Ajnebena and built to worship idols (35) Lord, they Odilln a lot of people, it followed me it from me and whoever disobeys you Forgiving, Merciful. (36) Our Lord, I housed Dhiriti valley is a Muharram planting at home praying God to live so make the hearts of people come down to them and Arozkhm of the fruits they might give thanks (37) Our Lord You know what we hide and what we and what is hidden from Allah nothing in the earth or in heaven (38) Praise be to God who gave me old age, Ishmael and Isaac that my Lord listens and supplication (39 ) Lord, make me the one who establishes prayer and from my offspring. Our Lord and accept Abraham’s supplication (40)

When the verses were revealed, at that time, there was no state called (Saudi Arabia) located in the Arabian Peninsula, nor was it from a single people of origin or a common culture, there were the Saba’i Qahtans, the Arameans and other peoples, and therefore Abraham’s intention in this call for security was only (Mecca). stand – alone, in terms of verses collocated (but ordered to worship the Lord of this town , which deprived it has everything and ordered to be Muslims (91) (ants) and (this country Secretary (3) (fig), which spoke to the Messenger of Allah Muhammad and his family peace Or that Ibrahim intended with his supplication all the country to which Mecca or the people belonged as a metaphor, as in the honorable verse (And ask the town in which we were and the caravan in which we came) and it is mentioned in the following verse (Issan, 82). (Mecca) at all.

Hence, no one familiar with history can be surprised that the Saudis and the Arabs of the Gulf coast and the Levant – who arrived there from Najd – blew up the cities of the Iraqis, in conjunction with the Turks draining the course of the Tigris and Euphrates rivers feeding Iraq.

[1] Wikipédia

[2] Histoire des nations et des rois / Al-Tabari / Fondation Al-Alami / Partie 2 / pg 13

[3] Compagnons de l’Imam, le Commandeur des Croyants, et les narrateurs sous son autorité / Al-Amini / Partie 2 / Pg 416

[4] Notables chiites / partie 1 / p. 525

[5] Histoire de la civilisation islamique 2 / Jerji Zaidan / pg 47

[6] Histoire des nations et des rois / Al-Tabari / Dar Kitab / Partie 2 / pages 208-209

[7] Notables chiites / partie 1 / p. 197

[8] Histoire des Nations et des Rois / Al-Tabari / Fondation Al-Alami / Partie 2 / p.217

[9] Notables chiites / partie 1 / p.242

[dix] Notables chiites / partie 1 / p.245

[11] Histoire d’al-Tabari / Fondation al-Alami / c 3 / p.90

[1 2] Le début et la fin – Cinquième partie

La lettre des délégations venant au Messager de Dieu, que Dieu le bénisse et lui accorde la paix

Ibn Kathir

[13] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / pg 500

[14] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / page 548

[15e] Biographie des Médias des Nobles / Fondement du Message / Partie 3 / Pg. 144 – 151

[16] Biographie des médias des nobles / Fondation Al-Resala / Partie 4 / pp. 420 – 421

[17] Al-Taqabat Al-Kubra / Dar Al-Kutub Al-Ilmia / Partie 5 / pg 4

[18] Biographie des Médias des Nobles / Fondement du Message / Partie 2 / Pg. 563 – 567

[19] Compréhension dans la connaissance des compagnons / Ibn Abd al-Bar / Safwan bin Umayyah

[20] Le commencement et la fin / Ibn Kathir / 8e partie

[21] La blessure en distinguant les compagnons / Ibn Hajar Al-Asqalani / Dar Al-Kutub Al-Ilmia / Partie 1

[22] Le Grand Dictionnaire / al-Tabarani / c 19 / dont le nom est Malik

[23] Biographie des médias des nobles / Fondation Al-Resala / Partie 2 / Pg. 543

[24] Al-Tabaqat Al-Kubra / Ibn Saad / Partie 6 / Al-Miswar Ibn Makhrama

[25] Notables chiites / partie 1 / pg 466

[26] Tahdheeb al-Tahdheeb / Ibn Hajar al-Asqalani / Dar al-Kutub al-Ilmiyya / Partie 5 / pg 427

[27] La bataille de Siffin / Al-Manqari / p.94

[28] La preuve dans l’interprétation du Coran / Hachem Al-Bahrani / Partie 5 / Interprétation de la sourate Al-Najm

[29] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / pp. 647-648

[30] Notables chiites \ Dar al-Ta’rif \ Partie 1 \ Pg. 188

[31] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / pages 519-528

[32] Histoire d’al-Tabari / Dar al-Kutub al-Ilmiyya / c 3 / p.58

[33] Al-Kamel fi Al-Tarikh / Ibn Al-Atheer / Dar Al-Kitab Al-Arabi / Partie 2 / Pg. 578-579

[34] Encyclopédie des médias des califes / Ali Salman / Al-Manhal / p.89 /

[35] L’histoire d’al-Tabari / partie 2 / les événements de la première année de migration

[36] Histoire d’al-Tabari / Dar al-Fikr / Partie 2 / pg 246

[37] Les chapitres importants dans la connaissance des imams / Ibn Al-Sabbagh Al-Maliki / enquête : Sami Al-Ghurairi / Dar Al-Hadith / Part 1 / pg 455 Marge

[38] Collection de mosquées / Jalal al-Din al-Suyuti / Dar al-Kutub al-Ilmiyya / c13 / p.104

[39] Sous l’autorité d’Ali bin Ibrahim, sous l’autorité de son père, sous l’autorité d’Ibn Abi Umair, sous l’autorité d’Abd al-Rahman bin al-Hajjaj, sous l’autorité d’Ubaid, sous l’autorité de Zurara, il a dit : J’ai demandé à Abu Abdullah (que la paix soit sur lui) sur les péchés majeurs ? Il a dit : (Ils sont dans le livre d’Ali (que la paix soit sur lui) sept : incrédulité en Dieu, se tuer, désobéir à ses parents, consommer l’usure après preuve, manger injustement l’argent d’un orphelin, fuir le crawl, et arabisation après l’émigration ). \ La preuve dans l’interprétation du Coran \ Hachem Al-Bahrani \ Partie 5 \ Interprétation de la sourate Al-Najm

[40] Notables chiites / partie 1 / pp. 521-525

[41] Le Régulier dans l’histoire des rois et des nations / Abu Al-Faraj bin Al-Jawzi / Partie 3 / La bataille d’Al-Ahzab

[42] Conseils pour connaître les arguments de Dieu contre Ses serviteurs / Al-Mufid / Partie 1 / Pg 165

[43] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p.222 – 223

[44] Profiter de l’écoute / Taqi Al-Din Al-Maqrizi / Dar Al-Kutub Al-Ilmiyya / Partie 2 / Pg 32

[45] Biographie du Prophète / Ibn Ishaq / Maison des livres scientifiques / page 598

[46] L’histoire d’al-Tabari / partie 3 / il a mentionné les nouvelles de la bataille de Tabuk

[47] Histoire d’Ibn Khaldoun / c 4 / p.287

[48] Explication des significations des antiquités / Abu Jaafar Al-Tahawi / Le Monde des Livres / Partie 3 / p.21

[49] Al-Mustadrak sur les deux Sahihs / Maison du savoir / Partie 4 / Pg 26

[50] Rijal al-Kashi / Islamic Publishing Corporation / i 1 / pp. 61-63 / volume 7

[51] Les conseils d’Al-Sari pour l’explication de Sahih Al-Bukhari / Shihab Al-Din Al-Qastalani / Dar Al-Kutub Al-Ilmia / Part 11 / p. 144

[52] notables chiites \ partie 1 \ pg 598

[53] notables chiites \ partie 1 \ pg 600

[54] Notables des chiites \ Partie 1 \ page 636

[55] notables chiites \ partie 1 \ pg 600

[56] notables chiites \ partie 1 \ pg 600

[57] Les notables chiites \ partie 1 \ page 609

[58] Notables chiites \ partie 1 \ page 601

[59] Notables chiites \ partie 1 \ page 601

[60] notables chiites \ partie 1 \ pg 602

[61] notables chiites \ partie 1 \ pg 602

[62] notables chiites \ partie 1 \ pg 602

[63] Les notables chiites \ partie 1 \ p.606

[64] Les notables chiites \ partie 1 \ page 609

[65] Les notables chiites \ partie 1 \ p.606

[66] Les notables chiites \ partie 1 \ page 609

[67] Notables des chiites \ Partie 1 \ page 608

[68] Notables chiites \ partie 1 \ p. 610

[69] Les notables chiites \ partie 1 \ p. 612

[70] Notables chiites \ partie 1 \ p. 610

[71] Les notables chiites \ partie 1 \ p. 612

[72] Les notables chiites \ partie 1 \ p. 612

[73] Notables chiites \ Partie 1 \ Pg. 612 – 613

[74] Les tribus du Najd et du désert environnant étaient un problème permanent aux premiers jours de l’Islam et à l’époque des Omeyyades, s’étendant jusqu’à nos jours, d’où sont sortis les infidèles des musulmans et l’allié britannique Muhammad ibn Abd al-Wahhab. eux, qui ont établi l’état d’Al Saud qui a combattu toutes les sectes islamiques. Sur l’autorité du Messager de Dieu, il a dit : (Oh Dieu, bénis-nous dans notre Levant et dans notre Yémen. Il a dit : Ils ont dit : Et dans notre Najd. Il a dit : Il a dit : Il y a des tremblements de terre et des tribulations, et à travers eux apparaîtra la corne de Satan). – C 3 p. 62 h 1037

[75] Les notables chiites \ partie 1 \ p. 622

[76] Histoire d’Ibn Khaldoun / Dar Al-Fikr / Partie 4 / Pg 128

[77] Histoire d’Ibn Khaldoun / Dar al-Fikr / Partie 4 / p.110 – 118

[78] L’histoire d’Ibn Khaldoun / Dar Al-Fikr / Partie 4 / Pg 120

[79] Les notables chiites \ partie 1 \ page 537

[80] Irshad al-Sari fi Sharh Sahih al-Bukhari / Shihab al-Din al-Qastalani -. Dar al-Kutub al-Ilmiyya / volume 3 p 62 h 1037

[81] L’histoire d’Al-Maqrizi Al-Kabeer (Al-Muqfi Al-Kabir) / Taqi Al-Din Al-Maqrizi / Dar Al-Kutub Al-Ilmiyya / Partie 4 / Pg 428

[82] La bataille de Siffin / Nasr bin Muzahim Al-Manqari / p.117

[83] Le chiisme s’est répandu dans les pays qui ont suivi la Perse à l’est, à tel point que les habitants de la région de Kaboul en Afghanistan avaient l’habitude d’écrire à l’Imam Al-Hujjah à l’époque de l’Occultation Mineure en écrivant à ses adjoints / choisissant de connaître les hommes – Al-Kashi – page 443 H 1

[84] Histoire d’Ibn Khaldoun / Dar Al-Fikr / Partie 4 / Pg. 443 – 444

[85] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / page 574

[86] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p. 628

[87] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p. 654

[88] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p. 654

[89] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p. 657

[90] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / page 660

[91] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p.582

[92] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p. 579

[93] Histoire d’al-Tabari / Fondation al-Alami / partie 3 / pg 7

[94] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p.551 – 557

[95] Histoire d’Ibn Khaldoun 4 / Dar Al-Fikr / pages 415 – 425

[96] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p. 631

[97] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / pg 640

[98] Histoire d’al-Tabari / Fondation al-Alami / partie 2 / p.633-635

[99] Histoire d’al-Tabari / Dar al-Fikr / Partie 2 / pg 190

[100] Explication de Nahj al-Balagha / Ibn Abi al-Hadid / Maison de la renaissance des livres arabes / Partie 4 / Pg 22

[101] Les compagnons de l’Imam, le Commandeur des Croyants, et ses narrateurs / Al-Amini / Partie 1 / Pg 287-288

[102] Chemins de vue dans les royaumes des villes / Ibn Fadlallah Al-Omari / Dar Al-Kutub Al-Ilmiyya / Part 23 / pg 417

[103] Histoire d’al-Tabari / partie 2 / le secret d’Abdullah bin Jahsh

[104] Notables chiites / partie 1 / pg 424

[105] Histoire d’al-Tabari / Dar al-Fikr / Partie 2 / P. 244

[106] La série des hadiths faibles et fabriqués / Muhammad Nasir Al-Din Al-Albani / Knowledge Library / Volume Ten – Section One / I 1 / Pg 718

[107] Trésor des travailleurs dans le Sunan des mots et des actions / Al-Muttaqi Al-Hindi / Dar Al-Kutub Al-Ilmiyya / Partie 5 / pg 256.

[108] Histoire d’al-Tabari / Dar al-Fikr / Partie 2 / page 245

[109] Histoire d’al-Tabari / Dar al-Fikr / Partie 2 / pg 246

[110] Histoire d’al-Tabari / Dar al-Fikr / partie 2 / p.268

[111] Histoire de l’Islam / Al-Dhahabi / Partie 3 / p.180

[112] Jardins et jardins dans le raffinement de la biographie du meilleur de la création / Al-Khazen Al-Baghdadi / Dar Al-Kutub Al-Ilmia / Partie 3 / p. 108

[113] Histoire d’al-Tabari / Dar al-Fikr / Partie 2 / p.168

[114] Rijal al-Kashi / Islamic Publishing Corporation / i 1 / p. 19 / v 5

[115] Al – Musnad / Ahmad bin Hanbal / Explication:. Ahmed Muhammad Shakir / 2018 AD / 16 Partie / p 62 / H 21584

[116] Cheikhan \ p.76

[117] Le ton de Bani Aqil/d. Adel Muhammad Abdul Rahman / Université de Bagdad – Collège d’administration et d’économie / p.2

[118] choisir de connaître les hommes \ Kishi \ r 215 h 12

[119] Histoire d’Ibn Khaldoun / c 6 / p.12

[120] Histoire d’Ibn Khaldoun / c 6 / p.13-16

[121] Le titre de gloire dans l’histoire du Najd / c 2 / p.297

[122] Wikipédia

[1 2 3] Le voyage d’Abou Talib Khan

[124] Al-Hawi pour les fatwas / Jalal Al-Din Al-Suyuti / Dar Al-Fikr / p.91

[125] Histoire d’al-Tabari / partie 2 / le secret d’Abdullah bin Jahsh

[126] Les notables chiites \ partie 1 \ page 586

[127] notables chiites \ partie 1 \ pg 595

[128] notables chiites \ partie 1 \ pg 595

[129] Cela contredit l’hypothèse d’al-Ma’mun, l’Imam al-Ridha, en tant que gardien de l’alliance, qui révèle que ce mandat était d’affronter les révolutions des talibans dans chaque endroit de l’État, et c’est ce qu’a admis Ibn Khaldoun dans son Tarikh page 38

[130] Histoire d’Ibn Khaldoun / Dar Al-Fikr / Partie 4 / Pg 272 – 279

[131] Histoire d’Ibn Khaldoun / Dar Al-Fikr / Partie 4 / Pg 281 – 288