#Mohammed Zubair

[once-in-a-blue-moon2021]

DHFL'S PRESENT OWNER: A FACT-CHECKING INITIATIVE

DHFL’S PRESENT OWNER: A FACT-CHECKING INITIATIVE

Posted on 14/01/2023 Dear Alt News, We are submitting a peculiar case related to financial abuse in India, viz., the biggest financial scam of India. We wish your agency to check the facts related to the Dewan Housing Finance Corporation Limited (DHFL), which was put under the IBC (2016) in December, 2019. The shadow bank was deliberately handed over to Piramal Finance through a transparently…

[artcinemas]

any other creators/writers/newspapers u would rec instead of dhruv? i don’t trust a full time influencer

dhruv rathee did contribute in the mainstream debunking of common right wing bullshit but he's still a softcore sanghi to be honest. for news, i would recommend the wire news, news laundry, alt news, khabar lahariya, sabrang india and mai bhi bharat because they are independent media compared to the PEGASUS controlled mainstream media. for creators i would recommend the ranting gola, mohammed zubair, vimoh, faye de souza and abhishek banerjee - they are quite informative. but once again i would personally say to see through these accounts once and choose what you want, because some of them might be liberal leaning sometimes.

and i forgot, even though it's like a memepage the savala vada's account on instagram i would recommend not only for their satire but for their stories, they post news articles from anti right sources.

[mariacallous]

In 2017, Pratik Sinha and Mohammed Zubair cofounded the fact-checking website AltNews in India. Almost immediately, the pair were targeted with persistent and vicious attacks from the far-right news website OpIndia. Many of the attacks claimed that Zubair was a Rohingya Muslim who illegally migrated to India and that his cousin was a rapist. In several headlines, the site described Zubair as an “Islamist” spreading fake news.

This wasn’t far off from OpIndia’s other coverage: In addition to routinely attacking journalists and news sites critical of the government, OpIndia spreads conspiracies and, at times, outright disinformation, particularly about the country’s minority Muslim population. Founded in 2014, OpIndia is regularly name-checked by leading lawmakers in Prime Minister Narendra Modi’s Hindu-nationalist Bharatiya Janata Party (BJP), and the site admits it is funded in part by ads run by the BJP. As hundreds of millions of Indians vote in elections across the country, critics fear that OpIndia’s election-related disinformation and overt support of the Modi government could further undermine trust in the democratic process. Already, the website has echoed Modi’s widely criticized description of the Muslim vote as “vote jihad.”

Yet despite this, US tech companies, which have rules against hate speech and disinformation, continue to platform OpIndia and, in some cases, allow it to continue to make money through advertising. OpIndia has a robust presence on Facebook, Instagram, and X. Additionally, a new report, shared exclusively with WIRED, has found that Google’s ad platform is being used to partially fund OpIndia’s operation.

“In an increasingly polarized space, they create a vicious narrative against you,” Sinha tells WIRED. “All of this is narrative building. Their job is to defame anyone who's critical of the government, and that's what they do.”

Despite repeated efforts by activists to defund the site—and the fact that publications that have partnered with a Google-supported election fact-checking initiative, Shakti, have fact-checked OpIndia’s articles and found it routinely publishes fake news—OpIndia continues to operate thanks in part to ads that Google’s ad exchange platform places next to its content. In 2019, Poynter’s International Fact Checking Network, which accredits publications as trustworthy arbiters of information, rejected OpIndia’s application.

“Google’s own publisher policies prohibit the monetization of content that incites hatred, incitement of racism, promoting discrimination of an individual or group,” says Sarah Kay Wiley, director of policy and partnerships at Check My Ads, a nonprofit digital advertising watchdog organization and author of the new report. “Google also says that they don't monetize or work with publishers that make claims that are false and could significantly undermine trust in an election or democratic process.”

Ad exchanges allow publishers to sell ad space and advertisers to buy it through an entirely automated process that happens in the split seconds before a website loads. Ad sellers and buyers set limits for price and spending, with Google taking a cut of all transactions. Because of the automated nature of the process, advertisers likely don’t realize that their products are showing up next to hateful and misleading content.

Other ad exchanges such as Magnite have discontinued working with OpIndia. If Google were to stop working with OpIndia, says Wiley, that “would definitely have a material impact.”

On Facebook, OpIndia runs pages in English and Hindi, with 310,000 followers and 431,000 followers in each language, respectively. Both pages list their administrator as Aadhyaasi Media and Content Services Private Limited, which owns OpIndia.

On its Hindi page, OpIndia has shared stories promoting the “love jihad” conspiracy theory, which asserts that Muslim men are trying to marry, seduce, or kidnap Hindus in order to force them to convert and create a demographic shift in Hindu-majority India, and has promoted false claims, including that a new inheritance law would reallocate wealth from Hindus to Muslims. Meta spokesperson Erin McPike did not comment on whether this content violated Meta’s policies, nor on whether Meta takes into account the violations of the Hindi page when assessing the English page.

These narratives then get picked up and spread on other platforms, like X and Telegram, says Siddharth Venkataramakrishnan, an analyst with the Institute for Strategic Dialogue. “In some of these places there’s even more explicit calls for violence against Muslims or for the removal of Muslims,” he says. The site has international appeal as well: WIRED was able to find OpIndia articles shared in non-Indian, right-wing channels on Telegram, including a pro-Kremlin channel with over 1.3 million subscribers and numerous conspiracy channels with hundreds of thousands of followers.

The site is also highly active on the social media platform X with the official OpIndia account, which has 688,000 subscribers. OpIndia appears to pay for X Premium, giving it a blue checkmark, but did not respond to whether it subscribes to the service. WIRED has identified at least half a dozen OpIndia writers, columnists, and editors, including editor in chief Nupur Sharma, who has more than 680,000 followers, who appear to be subscribed to X Premium.

Sharma did not respond to a question about OpIndia monetizing its content via X Premium, and the company itself also failed to respond.

“It’s a hyper-partisan, right-wing outlet that set themselves up by saying that mainstream news media in India have a liberal bias, very similar to what American right-wing outlets say about professional journalism in America,” says Kalyani Chadha, an associate professor at the Medill School of Journalism at Northwestern University who published an in-depth report in 2020 on India’s right-wing media ecosystem that included OpIndia. “They bill themselves as a news outlet, but there's not a lot of original reporting. A lot of it is commentary and opinion.”

In addition to Sinha and Zubair, OpIndia has regularly targeted journalists and outlets it sees as “far left.” In one piece, the site’s staff listed the Indian journalists and publications supposedly associated with billionaire George Soros, who has long been the target of conspiracies from the global far right. In another, they attacked veteran journalist Ravish Kumar, falsely accusing him of harboring sympathies for the perpetrators of a 2019 rape case. OpIndia has also spent years attacking Raqib Hameed Naik, an Indian journalist and the founder of India Hate Lab, which documents instances of hate speech and conspiracies that target India’s minority communities. This, he says, was made all the harder by government officials sharing the articles.

“The goal is to amplify this disinformation, and you have BJP leaders sharing this, so people think it’s authentic,” says Naik. “In the long term, this kind of builds the case against a critic, a journalist, that this person is bad, because there is reporting against them.”

When WIRED contacted OpIndia for comment, Sharma responded to our emailed questions by posting her responses on X.

When asked about hate speech and disinformation on her site, Sharma wrote: “Our critics are mostly Islamists, Jihadis, Terrorists, Leftists and their sympathizers—like yourself. We don't particularly care about any of them.” She then added that “Islamophobia does not exist” and pointed to an OpIndia article that outlines her position. Sharma added that it was “none of your concern” when asked if OpIndia was funded by the BJP. Sharma’s post also tagged one of the authors of this story, who then faced a torrent of abuse from Sharma’s followers.

For years, activists and researchers have tried to highlight the problematic content published by OpIndia. A 2020 campaign from UK-based advocacy group Stop Funding Hate led to a number of advertisers removing their ads from the site. Google, however, says the content published on the site does not appear to breach its own rules.

"All sites in our network, including Opindia, must adhere to our publisher policies, which explicitly prohibit ads from appearing alongside content promoting hate speech, violence, or demonstrably false claims that could undermine trust or participation in an election,” Google spokesperson Michael Aciman says. “Publishers are also subject to regular reviews, and we actively block or remove ads from any violating content."

Despite this, users can find ads for Temu or the Palm Beach Post next to many OpIndia articles promoting conspiracies and Islamophobia, placed with the help of ad-exchange platforms like Google’s Ad Manager, which is the market leader.

Facebook, meanwhile, says Wiley, is more of a “walled garden.” Once a publisher meets the company’s criteria for monetization, including having more than 1,000 followers, it can earn money from ads that run on the page.

While researchers that spoke to WIRED were unable to tell exactly how much the site has made from Google Ads and Facebook monetization, they said it’s likely that OpIndia is not solely reliant on the ad exchange for its revenue. It appears that, as with many news outlets in India, part of that funding comes in the form of more traditional advertising from a major client: the government.

“A large section of India's mainstream press depends on the government ads for their survival,” says Prashanth Bhat, professor of media studies at the University of Houston. “That revenue is critical for the mainstream media survival in a hypercompetitive media environment like in India. We have about 400 round-the-clock television news channels in India in different languages, and we have over 10,000 registered newspapers. For them to survive, they definitely need government patronage.”

Sharma confirmed that OpIndia is reliant in part on ads from the government. “Literally every media house gets advertising from various political parties,” said Sharma. “In fact, a part of your salary could also be funded by such parties and/or their sympathizers. Do get down from your high horse.”

The BJP has, however, also sought to help OpIndia in other ways. In 2019, the BJP reached out to Meta directly, asking the company to allow OpIndia to monetize on Facebook. Meta spokesperson McPike told WIRED that OpIndia’s English page is still able to monetize but that monetization on its Hindi page is currently not allowed “due to violations of our policies.”

“In order to monetize on Facebook, Pages must comply with our community standards, our partner monetization policies, and our content monetization policies,” McPike says.

Google did not respond to questions from WIRED about whether it had ever received a similar request from the Indian government. Google’s Aciman says, “As we do with all publishers, we’ve taken prior page-level enforcement action on this site when we’ve found policy violations. We will of course continue to enforce our policies on violating content across our publisher network.”

X did not respond to questions about whether OpIndia and its staff are able to monetize through X Premium or whether the company has ever received requests from the government to restore content from OpIndia or its staff. The company has complied with several takedown requests from the Indian government to ban accounts or tweets critical of the government.

But Wiley says that without transparency on the part of tech companies as to how they’re deciding which organizations are able to earn money through ads—and how much—outlets like OpIndia will continue to fall through the cracks.

“The business model of the internet at the end of the day is advertising, and what we're seeing over and over again is, that business model is broken,” she says. “Advertisers don't know where their money is going. And the biggest issue is that a lot of that is being funneled to mis- and disinformation online.”

[hindulivesmatter]

Mohammed Zubair is so pathetic. He recently made fun of Hindus who choose to be vegetarian. He can't help but criticize everything detail about Hindus and gets an award for peace after what he did to Nupur Sharma.

Dear God what is this world coming to.

[silicacid]

"There were a lot of files against my organisation, against me as an individual." Mohammed Zubair, co-founder of Alt News, a fact-checking website in India, tells Al Jazeera about the backlash he faced debunking misinformation from pro-Israel accounts

[mad4india1]

4 Gipsies Started My Pahadi Dukan From Zero, Now Funded By OYO Founder Ritesh Agarwal Along With Many Others

The summit is what drives us, but the climb itself is what matters.”  – Conrad Anker.

The mountains possess an enchanting allure that beckons to our souls, murmuring captivating tales of adventure and unexplored possibilities. And this very pull leads some to places where they transform their lives and even impact thousands of others. For one remarkable individual hailing from an average and humble background, the magnetic pull of the Himalayas proved irresistible, leading him on an extraordinary journey and he named it “my Pahadi dukan”.

The story of Himanshu Dua, who happens to be the co-founder and CEO of “My Pahadi  Dukan,” which is a unique e-commerce store, is one of those real stories that have origins in the mountains and have impacted thousands of individuals living in the remotest areas of the Himalayas. It deserves to be told to the world.

 It is the story of Himanshu Dua and his three friends, who were wandering to find motivation, and they found their life goal in the mountains. Today, he and his three friends, Shubham Tandon, Mohammed Anas Zubair, and Rohan Sehgal, have created a platform called ” My Pahadi Dukan” where people from far away in the mountains are able to showcase their products not only to the people living in India but also to an international audience and make a better living.

 The Journey of Himanshu Dua from a Student to “My Pahadi Dukan “ Founder

Dua belongs to Bahadurgarh, which is a small town in Haryana. He graduated from the botany field and holds a master’s degree in forensic science from Delhi University. However, since his childhood, he has been exposed to travel. During his school days, he got the opportunity to visit Leh, Ladakh. 

The awe-inspiring landscapes of Leh and Ladakh seemingly whisper their enchantment to him, forever captivating his heart and igniting and seeding an unwavering passion for their tranquil beauty and the simple people living there. 

A Prodigy of our own, Phunsukh Wangdun( AKA “3 Idiots” famous character) institute

Apart from his degrees, he has also done 2 fellowships at the Himalayan Institute of Alternative Ladakh(HIAL), which is famous for its founder, Sonam Wangchuk, the person on whom the fictional character of Phunsukh Wangdun in the 2009 film ‘3 Idiots was conceptualized and played by Mr. Perfectionist Amiri Khan. It seems “Himanshu” took the lesson “Knowledge ke piche bhago, success jak marte huye piche aayegi” (Gain knowledge and success will come automatically) seriously and put his soul and sweat into finding something where he can make a difference in people’s lives.

How did the Idea of My Pahadi Dukan come into existence

So he came up with the idea of opening an e-commerce store dedicated to selling these hidden treasures from remote villages to domestic and international customers. This idea was original and had the power to transform people’s lives by allowing them to earn money simultaneously.

 Himanshu and his co-founders felt it was a great opportunity to create something sustainable and profitable. Naturally, their first motivation was to create something to help people living in these regions. And boy, have they delivered? Today, their startup has the backing of IIT Mandi Catalyst, Mr. Ritesh Agarwal from Oyo Rooms at IIM Kashipur, and they have secured financing from the Ministry of Agriculture and Farmer Welfare.

What products do they sell, and where are they sourced from?

The platform has a customer satisfaction rate of almost 98%, and they are able to dispatch their products all over the world, including India, because of their unique style of working, where they take preorders as well as deliver fruits and other products in good shape by using vacuum -free packing.

 What is” My Pahadi Dukan “  aiming for in the future?

He concedes that there are challenges, and maintaining a business is not a small task. However, he thinks his ideas are noble, his efforts are honest, and he will accomplish his targets in the future. And he has no reason not to think in this manner and aim for the sky. Because his passion is pure and his purpose is noble, and with the knowledge and support of partners and co-workers, “My Pahadi Dukan” will undoubtedly fly high.

[partisan-by-default]

On Oct. 17, 2023, amid reports of a deadly explosion at the Ahli al-Arabi hospital in Gaza, users on X claimed that a day-old post from Israel's Prime Minister Benjamin Netanyahu had been deleted.

The Oct. 16 post from @IsraeliPM, the official government account of the prime minister's office, had read, "This is a struggle between the children of light and the children of darkness, between humanity and the law of the jungle."

It's true that this post was removed from the account.

An archived version of the deleted post was flagged by Mohammed Zubair, a journalist who co-founded the Indian fact-checking publisher Alt News[.]

Zubair's post said that Netanyahu's "children of darkness" post was removed after the explosion at the hospital. By reviewing the time of day when the blast was reported to have occurred and cross-referencing that timing with a timestamp of when the post was archived (as well as a little bit of time zone math), we were able to confirm that the post truly was deleted in the hours after the explosion.

We reached out to the prime minister's office to ask why the post was deleted and also inquired about if the explosion at the hospital influenced the decision to remove it. This story will be updated if we receive a response.

[tracknews1]

I want divorce, a refund of the N100,000 I lent my husband —Wife

***I borrowed the money for my friend whose business has finally folded up —Husband An Upper Area Court in Kubwa, Abuja, Federal Capital Territory (FCT), has dissolved a 10-year-old marriage between Rukaya Shuaibu and her husband, Shehu Zubair, for lack of love. The judge, Mohammed Wakili, dissolved their marriage according to Islamic Law, following Rukaya’s prayer for divorce on the ground that…

[legalattorneyblog]

Ibadan Magistrate Court Remands Two Over Alleged Murder.

In a significant development, the Iyaganku Magistrates’ Court in Ibadan has remanded Shamsun Mohammed, 25, and Ya’u Yinusa, 25, at the Ibadan correctional facility for their alleged involvement in a murder case. The defendants are facing charges of conspiracy and murder, according to information obtained by Naija News. During the court proceedings, Magistrate S. Zubair declined to hear the…

[loverandservantoftheahlulbayt]

🍃🕊🍃 The Battle of Basra part 2

(the battle of Camel)

The Second Civil War in Islam

Standing in front of the enemy host at close range, Muslim ibn Abdullah opened the Qur’an, and said: “I will read a passage from the Book of God so that you will know what are His commandments and Prohibitions.” His speech, however, was interrupted by the archers of the enemy who shot arrows at the copy of the Qur’an he was reading. While he was trying to protect the copy of the Qur’an, one of the slaves of Ayesha crept up toward him, attacked him and killed him.

The body of Muslim ibn Abdullah was brought before Ali, and was placed on the ground. Ali was lamenting his death when another body, that of one of his warriors who was shot and killed with arrows by the army of Basra, was brought before him. He tried to remove the arrows from the corpse but he had not removed many when more bodies of his soldiers, riddled with arrows, arrived and were stacked before him in full view of the two armies. The rebels were practicing archery at Ali's army.

Tabari says in his History, (vol. III, p. 522) that when Ali saw these bodies in front of him, he said:

“Now it is lawful to fight against them.”

Then Ali lifted his hands toward heaven, and prayed:

“O Lord! Be Thou a Witness that I have left nothing undone to preserve peace among Muslims. Now there is no choice left for me but to allow my army to defend itself from unprovoked attacks. We are Thy humble slaves. Bestow Thy Grace and Thy Mercy upon us. Grant us victory over the enemy but if it is Thy pleasure to grant it to him, then grant us the crown of martyrdom.”

Ali concluded his prayer, and then turning toward his troops, addressed them thus just before giving them the signal to fight:

“O Muslims! do not be the first to strike at your adversary; let your adversary be the first to strike at you. Once he does, then you have to defend yourselves. If God gives you victory over your enemies, then remember that they are also Muslims. Therefore, do not kill the wounded among them. If they run from the field, do not pursue them, and let them save their lives. If you capture prisoners, do not kill them. Do not mutilate the dead, and do not rob them of their armor or weapons or other valuables which you may find on their persons. Do not plunder their camp, and do not molest their women even if they use foul and abusive language against you or your leaders. But above all things, do not be unmindful, at any time, of the presence of your Creator in your life. You are in His sight every moment.”

The two armies then charged at each other. The rebels had already lost Zubayr, one of their two generals, through desertion. The other general, Talha, was also destined to meet a fate similar to Zubayr's. Abul Fida, the historian, says that Marwan asked his slave to cover him so that he would not be seen. When the slave covered him, he strung an arrow to his bow, aimed it at Talha, and said to his slave:

“I saw this man (Talha) during the days when Uthman was besieged in his house. He was inciting and urging the crowd to enter the house, and to kill him. But today he wants vengeance for his blood. How touching! He truly loved Uthman. Here, I will give him a reward for that love. He richly deserves a reward. After all, such love must not go unrewarded.”

Marwan released the arrow. It was a fatal shot that caught Talha in the thigh, and he limped to his death in the rear of the army.

Ibn Saad

In the battle of the Camel, Talha was on his horse beside Ayesha when Marwan shot an arrow at him which transfixed his leg. Then Marwan said: “By God, now I will not have to search for the man who murdered Uthman.” (Tabaqat, vol. III, p. 223)

Hakim

Ibrahim ibn Muhammad ibn Talha said that Marwan bin al-Hakam killed his grandfather (Talha) with an arrow in the battle of the Camel. Mustadrak)

Sir John Glubb

Zubair was a first cousin of the Prophet. His mother had been the sister of Mohammed's father. Zubair and Ali had known one another and worked together all their lives. When they now met between the lines of their respective armies, Ali asked Zubair if he remembered this and that occasion when they had both been young, and when both were filled with passionate religious zeal and personal devotion to Mohammed; how the Apostle of God had said this and Ali or Zubair had said that. What wonderful times those had been. Zubair was moved to tears and swore that he would never oppose Ali with force. Ali had the reputation of being a persuasive speaker.

When the fighting was joined, Zubair, in compliance with his oath, withdrew from the battlefield. Wandering in a desert valley, a little way from the battle-field, he was apparently encountered and killed by some passing straggler.

Thus futilely and ignominiously died one of the great early heroes of Islam. Meanwhile, Talha had been wounded by an arrow and was carried back to Basra where he died soon after. (The Great Arab Conquests, p. 320, 1967)

Zubayr and Talha perished for the most dubious of causes. It appears that they were aware that the cause for which they were going to fight, was not theirs, and it was not just. Both of them had been among the leading heroes of the early days of Islam but in the battle of Basra, their heroism abandoned them. They showed no heroism, and they died like sheep. The only explanation for this can be that their morale had collapsed, and they were defeated even before the battle began. Theirs was a moral defeat.

Actually, Talha and Zubayr had walked into an impasse. At one time, they were very eager to get rid of Uthman. They cast the die and they lost. After the death of Uthman, sojourn in Medina would, in fact, be very perilous for them. They could find no exit from the impasse except by shouting that they were seeking vengeance for the blood of Uthman.

Arresting the murderer(s) of Uthman was the duty of the lawfully constituted authority which was existing, and which had declared that it was going to investigate the case. But this is precisely what Talha and Zubayr were afraid of. They did not want any investigation. Their only chance of saving their own necks was to throw the state into turmoil, and to keep it in turmoil.

In this attempt they were successful. They “succeeded” in the sense that they did not allow Ali to investigate the murder of Uthman, and instead, they compelled him to grapple with their rebellion.

It's amazing that Talha and Zubayr, early converts to Islam and companions of the Prophet that they were, could break their solemn pledge so casually as they did. If they really believed that Ali was implicated in the murder of Uthman, they ought to have said so in the Prophet's Mosque in the assembly of all Muhajireen and Ansar instead of taking the oath of loyalty to him.

But they did not, and they took the oath of loyalty. As long as they had hope that Ali would appoint them governors, they kept quiet. But as soon as they lost that hope, they broke their pledge, and rose in rebellion. A rebellion was the only way in which they could prevent Ali from investigating the murder of Uthman.

If Talha and Zubayr had been sincere in seeking vengeance for the murder of Uthman, there is one thing they could have done. They could have told Ali that they were going to set a deadline for him to investigate the case of Uthman, and he had to apprehend the criminals before that deadline. But they didn't set such a deadline; instead, they rose in rebellion behind the screen of seeking vengeance for the murder of Uthman.

Some historians say that Ali lamented the death of both Zubayr and Talha. If he did, recollection must have come to him of the glorious beginning and the inglorious end of these two heroes of primitive Islam. Talha and Zubayr paid a rather high price for their unprincipled ambition, and as the modern Arabic expression goes, they “choked on their own frustration.”

With Talha and Zubayr thus eliminated, the camel on which Ayesha rode, became the rallying point of the army of Basra. Her soldiers fought fiercely and with determined bravery, and they made themselves a living rampart around her camel. One warrior held its reins in his hand. Ali's famous captain, Malik ibn Ashter, cut his arm at the elbow. Immediately, another warrior took the place of the first, and held the reins of the camel in his hand. Malik cut his arm also. A third champion stepped in, and he too lost his arm. This went on until the severed arms were piled high in front of the camel.

All around Ayesha's camel, men were attacking each other, and were dying. Ayesha, sitting in the litter on top of the camel, was urging her warriors to defend her, and to attack and kill the enemy who had killed their innocent khalifa, Uthman. Each time, they heard her voice, they were inspired to make a greater effort. They were striking deadly blows at the enemy not only to defend the Mother of the Faithful but also to avenge the death of Uthman.

Malik was still playing his little game of cutting the arms of all those men who held the reins of Ayesha's camel. Presently he spotted Abdullah bin Zubayr, the fire-eater of the Makkan army, and the darling of Ayesha, brandishing his sword. He was the “prime mover” of the battle of Basra in which thousands of Muslims were killed. If it were not for his incendiaries, the battle of Basra might never have been fought.

Malik forgot Ayesha's camel, and lunged viciously at Abdullah bin Zubayr, knocking him down on the ground. As he pointed his sword toward his throat, an anguished cry escaped from Ayesha who thought that he (Malik) was going to kill him (her nephew). In panic, she screamed: “O save Abdullah or else Malik will kill him.”

But who was there in the rebel army who could save Ayesha's nephew from Malik? Whoever came close to save him, was himself killed. There was only one man who could save Abdullah, and that was Malik himself. When he heard Ayesha's agonized cry, he said to Abdullah: “I am tempted to run you through with my sword but I give you your life because of your kinship with the Apostle of God.”

Malik spared the life of Abdullah bin Zubayr more in contempt than in pity. The latter stood up from the dust, and unnerved as he was by this brush with death, rapidly put himself out of the range of Malik's sword, with the resolution of never to be caught by him again.

Malik returned to the sport of severing the arms of the rebels. But they were not dismayed by the fear of losing their arms to him. Ayesha was encouraging them as she kept shouting: “Be blessed, my sons! glory to you for defending your mother so gallantly.”

Eventually Malik got tired of cutting the arms of men, and he decided to put an end to the game which had lasted much too long. He planted his feet at the bodies of the dead, aimed a blow of his irresistible sword, and killed Ayesha's camel.

The camel fell bespattering all around it with its blood, and Ayesha's howdah fell to the ground with it. But she was not hurt. Ali immediately sent Ayesha's brother, Muhammad ibn Abu Bakr, and Ammar ibn Yasir, to put the howdah on the ground, and told him to escort his sister to the house of the widow of a certain noble of Basra.

Ayesha's camel was the visible emblem for which the army of Basra was fighting. When it was killed, the “emblem” disappeared. Suddenly the army of Basra had nothing for which to fight, and it began to come apart – visibly. Everyone in it began to flee every which way.

In their flight, the soldiers forgot even Ayesha for whom they were fighting so heroically only a little earlier. Soon nothing was left on the battlefield except the dead and the wounded. Since Ali had forbidden his army to pursue the fugitives, most of the rebels were able to escape, and the battle was practically over.

Ali promulgated once again the orders he had issued before the battle that the dead were not to be robbed or mutilated; the enemy camp was not to be plundered; and those combatants who had surrendered, were not to be killed. He maintained that his own army must set an example of gentleness, restraint, decency and uprightness as the basic values underpinning a genuinely Islamic military organization.

Sir John Glubb

The battle of the Camel was fought in December 656. As soon as the enemy withdrew, Ali gave orders that there should be no pursuit and that killing should immediately cease. When Ali entered Basra, he endeavored to conciliate all parties. The defeated army was treated with generosity. Ali urged that bygones be bygones, for he was of a mild and generous, perhaps an easy-going nature and wished to reunite the empire rather than revenge himself upon his enemies.” (The Great Arab Conquests, p. 322, 1963)

Ali was generous, and he wanted to reunite the empire and the umma (people) of his master, Muhammad; but he was not “easy-going” as Sir John Glubb imagines. The reason he did not chastise the rebels was that he had an extreme hatred of bloodshed in general, and of intra-Muslim bloodshed in particular.

He also forbore from destroying the rebel city of Basra for the same reason, viz., his belief in the sanctity of the Muslim blood. Incidentally, no one else among his contemporaries shared this belief with him. They were not squeamish like him about shedding Muslim blood; they shed it, and torrents of it.

Ayesha interceded with Ali for her nephew and adopted son, Abdullah bin Zubayr, and begged him to pardon him. Ali said: “Pardon Abdullah bin Zubayr alone? There is pardon for everyone.”

Ali released not only Abdullah bin Zubayr but also such unconscionable enemies as Marwan bin al-Hakam, Walid bin Aqaba, Abdullah bin Aamir, and all the other Umayyads.

Nowhere in the entire history of the world has a conqueror treated his defeated enemy as generously as Ali, before or since. In granting amnesty to the rebels, he was, once again, imitating his late friend and master, Muhammad, the blessed Apostle of God, who had also pardoned the polytheists of Makkah, among them his most rabid enemies, when he conquered that city. Ali walked in the footsteps of Muhammad, and he lived in imitation of his sainted life.

A few days later, Ayesha was ready to travel. Upon her request, Ali sent her to Makkah. Her brother, Muhammad, went with her. In Makkah, she performed Umra, and then she went to Medina.

Ayesha has the reputation of being highly knowledgeable in matters of religion, and she was also a muhadittha, i.e., a narrator of the traditions of the Prophet. Being so knowledgeable, is it possible that she did not know that she had no right to seek vengeance for Uthman's blood?

Vengeance-seeking is the business of the injured party, and imposing penalty upon the offender(s) is the duty of the government. Ayesha was neither related to Uthman in any way nor she was a representative of the government of the Muslims. And yet she challenged the lawful government in the name of vengeance, and pushed an immense number of Muslims into the flames of war. Her obsession with war made thousands of children orphans, and thousands of women widows.

A certain woman, one Umm Aufa al-Abdiyya, once asked Ayesha: “O mother of believers, what is your opinion about a woman who kills her own child?” Ayesha said that such a woman would be thrown into hell. Umm Aufa further asked: “What will happen to a woman who killed more than 20,000 of her children at one time and one place?” Ayesha was incensed at the insinuation, and yelled scram at Umm Aufa. (Iqd-ul-Farid, vol. III, p. 108).

Some members of Ayesha's own family wished she had never led armies and fought battles. On one occasion, she sent a messenger to her nephew, Ibn Abil-Ateeq, asking him to send his mule to her for riding. When her nephew received the message, he said to the messenger:

“Tell the mother of believers that by God, we have not washed the stains of the blood shed in the battle of the camel yet. Does she now want to start a battle of the mule?” (Baladhuri in Ansab al-Ashraf, vol. I, page 431)

Ibn Abil Ateeq's remark was prompted in jest. But in 669 the day actually came when Ayesha rode a mule in another “campaign.” When the coffin of Imam Hasan was brought to the mausoleum of his grandfather, Muhammad Mustafa, for burial, Marwan bin al-Hakam and other members of the Banu Ummaya appeared on the scene, in battledores. They were going to prevent the Banu Hashim from burying Imam Hasan beside his grandfather. The Umayyads were not alone; Ayesha, the mother of believers, came with them, riding a mule!

Ayesha may have lost the battle in Basra but she “won” the “battle” in Medina. Hasan could not be buried with his grandfather because of her and Umayyad opposition, and he was buried in the cemetery of Jannat-ul-Baqi.

There is no way to rationalize the roles Ayesha, Talha and Zubayr played after the death of Uthman. The fact that they were famous personalities in the history of the Muslims, does not change or affect the roles they played. An error does not become less reprehensible because some important person committed it. An error remains an error regardless of who committed it.

The wives of the Prophet were especially expected to be discreet in everything they said or did. After all, they had to be models before the umma of exemplary deportment and decorum. A lapse from excellence may be condoned in the wives of the commoners but not in them. Addressing them, Qur’an says:

O consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the punishment would be doubled to her, and that is easy for God. (Chapter 33; verse 30)

Some historians have made an attempt to cushion the trauma of these events for the future generations, by claiming that the deeds of the “Companions of the Camel” were merely a minor “error of judgment.” Tens of thousands of Muslims perished in the battle of Basra for no reason other than a minor error of judgment on the part of the “Companions of the Camel!”

Reference has already been made, in an earlier chapter, to the mysterious and mythical “Abdullah bin Saba,” who was, according to many Sunni historians, the real “catalyst” in the assassination of Uthman. The same historians found it necessary to explain some other perplexing and uncomfortable events by “recycling” him. This is perhaps the earliest extant example in history of recycling.

According to these historians, Abdullah bin Saba and his followers looked at peace as their nemesis. They were convinced that if Ali's overtures for peace were successful, then they would become its first casualties. Therefore, the only guarantee that they could find for their own safety, was in the civil war of the Muslims.

It was with this understanding, so say the Sunni historians, that Abdullah bin Saba and his party, attacked at night, the two armies, simultaneously. In the darkness, neither side could see or recognize the real agents provocateurs, and each side was convinced that the other had started the battle.

The invention of Abdullah bin Saba was dictated by the pragmatic necessity for the window-dressing of some embarrassing passages in history. An ingenious invention indeed but unfortunately for the window-dressers of history, and for the apologists of the “Companions of the Camel,” Abdullah bin Saba does not answer all the questions on their conduct.

For example, was it Abdullah bin Saba who violated the truce with Uthman ibn Hunaif, and who attacked Basra at night, captured it, seized its treasury, and killed more than 600 Muslims in the city? And was it Abdullah ibn Saba who threatened to kill Uthman ibn Hunaif, brutalized him, drove him out of his home, and banished him from Basra?

And how is it that when Ali sent Abdullah ibn Muslim with a copy of Qur’an to warn the rebels that they would merit the displeasure of God if they chose war in preference to peace, they shot arrows at the Book, and they killed him (Abdullah ibn Muslim, the carrier of Qur’an)? Was it Abdullah bin Saba who killed him?

And who was it who was practicing archery at Ali's army? The archers in the rebel army had killed more than twenty young men in his army before he allowed them to fight. Were these archers killing Ali's soldiers without the knowledge of Ayesha, Talha and Zubayr? If they were, did the “triumvirs” do anything to restrain them?

Ayesha lived for many years after the battle of Basra but she never referred to Abdullah bin Saba and his role as the catalyst of war. She often said that she wished that she had died long before that battle in which many thousands of Muslims were killed. If Abdullah bin Saba had been a historical figure, she would have scourged him for the carnage in the battle of Basra. Abdullah bin Saba was created a long time after the battle of Basra, and the death of Ayesha.

If Abdullah bin Saba had been a historical character, he would have been, very much, in the center of the events and the news of the times, after playing such an “outstanding” role in the early history of Islam. Was he not present in the battles of Siffin and Nehrwan? Didn't he trigger those two battles also after he had had such success in Basra? And didn't Muawiya and the Kharjis also become victims of his intrigues? Whatever happened to such an important, if sinister, character in the history of the Muslims?

Abdullah bin Saba was an entirely synthetic and an ad hoc character. He was designed especially by the admirers and partisans of some important personages in the early history of the Muslims. Their aim was to protect the reputation, and also, if possible, to mask the identity, of these personages.

These latter were actually responsible, first, for the assassination of Uthman, the third khalifa; and then, for the outbreak of the Second Civil War in Islam – the battle of Basra or the battle of the Camel. They hoped that the reputation of the personages in question would become safe from the judgment of history if they could foist the blame for these events upon Abdullah bin Saba.

Abdullah bin Saba, it appears, was a most remarkable man in the history of the Muslims. He succeeded, first, in dragging to Basra, such “unwilling” leaders as Ayesha, and such “peace-loving” generals as Talha, Zubayr, Abdullah bin Zubayr, and Marwan, with their whole army, all the way across the vast Arabian desert, and then, in coaxing them to launch an attack on Ali's army. Muslims were not only eager to obey him; they were also eager to die for him, and many did, in the battle of Basra. He must have been highly charismatic. One cannot help admiring his gumption and his amazing powers.

But notwithstanding all his charisma, and his abilities and capacities, Abdullah bin Saba appears to have been a shy man. This is proven by the fact that he was “allergic” to publicity. Immediately after the battle of Basra, he plunged into obscurity, and never surfaced again. He perhaps died unsung and un-mourned. It is even possible that the “midwives” who were present at his birth, were also present at his “funeral,” and they were of the opinion that his mission was accomplished, and that they could give him a burial, never to exhume him again.

The battle of Basra or the battle of the Camel is one of the greatest tragedies in the history of Islam. It struck the death blow to the unity of the Muslim umma, and Islam never recovered from its trauma. Many Muslim historians tell the story of the battle of Basra but when doing so they try to soft-pedal some vital issues, and they try to obfuscate the reader. Their reason for doing so is that the rebel leaders in the battle of Basra, were “Companions” of the Prophet, and therefore, they must be exonerated of all guilt or crime. After all, their “special status,” they say, entitles them to such treatment.

But the loyalty of a historian must be to truth, and not to persons, even if they are “Companions” of the Prophet. The duty of a historian is to state facts. He may analyze facts, interpret them, and establish generalizations resting on them but he must never tamper with them. He must enable the reader to judge for himself the merits of a companion of the Prophet on the basis of his “track record” instead of trying to put up a smoke-screen of slick words to hide the “warts” on his face. The failure of a historian to do this means that he is suppressing Truth which is the same thing as broadcasting Falsehood!

If the battle of Basra had not been fought, then the battles of Siffin and Nehrwan also would not have been fought. The seeds of dissension in Islam were sown and they burgeoned in the battle of Basra. If Ayesha, Talha and Zubayr had not challenged the lawful sovereign of the Muslims, the doors of schism in Islam would never have been opened.

The rebel leaders were free agents. Their choice was determined by their own personal blend of ambition, hatred, guilt and jealousy. It was not principle that prompted them but chagrin, self-interest and the lust for power posing as altruism. Their bellicosity proved counter-productive not only for the Muslims but also for themselves.

Did Muslim historians ever pause to reflect what might have happened if the “triumvirs” of Basra had been victorious in their battle against Ali? Two things would have happened in the event of their victory, viz.,

(1) seething with hatred as they were, they would have done in A.D. 656 in Basra what Yazid the son of Muawiya did in A.D. 680 in Kerbala, i.e., they would have massacred all members of the family of Muhammad Mustafa, the Messenger of God; and

(2) after their victory over Ali, they would have confronted Muawiya bin Abu Sufyan, the governor of Syria, in a new alignment of forces.

In this new alignment, Ayesha, Talha and Zubayr would have been on one side, and Muawiya and Amr bin Aas, on the other. The Muslim world would have been divided into these two hostile camps, and in the following struggle for hegemony, the two sides would have decimated each other.

It should be borne in mind by the reader that none of the antagonists in this new and theoretical equation, was “handicapped” such as Ali was, by his humanity and restraint, and also by his extreme aversion to bloodshed. Therefore, war between them would have been savage and ruthless, and untrammeled by any “inhibitions” for the sanctity of the Muslim blood. The Muslim world would have been deluged in blood leaving a vast power vacuum. Into this vacuum would have marched the emperor of the Byzantines with his army, and would have snuffed the light of Islam out!

The “triumvirs” had deliberately and recklessly courted war that could escalate into a major catastrophe for the Muslim umma. From this possible catastrophe, it was the skill, the vision, the humanity and the statesmanship of Ali that saved the umma of Muhammad. May God bless him and all other members of the Ahlul-Bayt of Muhammad.

It is also claimed by some historians that the “Companions of the Camel” regretted what they had done, and they had sincerely “repented;” therefore, they are innocent of all guilt. It is entirely possible that the Companions of the Camel needed catharsis – the ritual of “repentance”– to purge them of their sense of guilt. But no proof of their “repentance” has come down to us. Ali had offered redemption to them, not once but repeatedly, and they had turned it down.

If the Companions of the Camel repented, then it is for God alone to accept their repentance. God will accept their repentance if they were sincere. But acceptance by God of their repentance will not become known to us until the Day of Judgment.

The historian's job, as stated earlier, is only to isolate Truth from the mass of falsehood in which it may be hidden, and then to state it, with clarity and precision. He should interpret facts but he must not suppress them or invent them or distort them out of his fear lest they reflect an unflattering image of his favorite character(s) in the history of Islam.

After the battle, Ali said prayers for the dead of the two armies, and ordered his men to bury all the corpses lying on the battle-field. His orders to them were to show respect to the dead Muslims whether they were friends or foes. It was only when all dead Muslims were given a burial, that he could turn his attention to other matters.

Ali Enters Basra

The historian, Masudi, “the Herodotus of the Arabs,” has appended, in his book, The Golden Meadows, the following vignette of Ali's army when it was entering Basra. It is also a sidelight on his military organization, and the place of the Ansar in it.

A distinguished citizen of Basra told me that when he heard that the conquering army was approaching the main gate of the city, he climbed on top of the ramparts to see it, and this is what he saw:

There were many formations of cavalry and infantry in the army of Medina though the army itself was rather small. Marching at the head of a contingent of cavalry, the first one that entered Basra, was an elderly horseman. A sword was hanging by his side, and he was carrying the standard of the unit he was leading. I inquired from the people around me who he was and they told me that he was Abu Ayub Ansari, the friend and one-time host in Medina, of Muhammad Mustafa, the Messenger of God. His contingent of 1000 cavaliers comprised the warriors of the Ansar.

Behind them, there was another rider. He was wearing a pale yellow turban and a white robe. He carried a bow on his right shoulder, and the standard of his unit was in his left hand. He too rode at the head of 1000 cavaliers, and they too were the Ansar. He was, I learned, Khuzaima ibn Thabit Ansari.

The third officer was riding a powerful bay. He wore a white turban, carried a sword and a bow, and led a contingent of 1000 horsemen. He was Abu Qatada ibn Rabi'i Ansari.

The fourth officer rode a beautiful white charger. His dress was white and his turban was black. He appeared to be a man of great dignity and distinction, and he inspired respect and reverence among all beholders. He was very old but he had a military bearing. He was reading Qur’an as he rode toward the city. A sword was suspended by his side, and a bow hung from his right shoulder. Behind him there were 1000 horsemen. They were mostly elderly men, and they all carried long spears in their hands.

When I inquired who he was, I was told that he was Ammar ibn Yasir, the friend and beloved of Muhammad Mustafa and Ali ibn Abi Talib. Riding behind him were both the Muhajireen and the Ansar, and many of them were the veterans of Badr.

My eye was next caught by a most handsome man. He was riding a spirited roan. His dress was white and his turban was black. He was Abdullah ibn Abbas, the first cousin of Muhammad Mustafa and Ali ibn Abi Talib. With him were his brothers and his nephews.

By this time, most of the cavalry had entered Basra, and it appeared to me that the last two detachments were approaching the city gate. Presently, the first of them came up. At its head rode a horseman of powerful build. He was in full battle-dress, and he struck terror into the hearts of all those who saw him. He was carrying a black banner in his right hand, and a spear in his left.

He appeared to be the standard-bearer of the army or some other high-ranking officer. My guess was right. He was Malik ibn Ashter, the Chief of Staff of the army of Medina, and the greatest swordsman that the Arabs ever produced. No adversary who ever faced him, escaped him. He led four thousand warriors of both cavalry and infantry.

The last man to pass in review was a cavalier who was radiant like the sun. On his right and left, there were two young men, each radiant like the full moon. All three were dressed in black. The proud and prancing horses they were riding, were also black. Another young man carrying a lance, rode ahead of them.

The man in the center, I learned, was the general of this army - Ali ibn Abi Talib. The two young men on his right and left, were his sons, Hasan and Husain - the apples of the eyes of Muhammad, the Apostle of God. The young man who was riding ahead of them, was also his son, Muhammad ibn Hanafiyyah.

Behind them, there were several other formations of men in arms. They were bringing up the rear-guard of the army. Among them were the sons of Jaafer Tayyar, the sons of Aqeel ibn Abi Talib, and the other young men of Banu Hashim. They were the last horsemen to enter Basra.

Ali dismounted from his horse at the gate of the great Mosque of Basra. He went into the mosque, offered his prayers, and thanked God for His bounties, and for the gift of victory.

The citizens of Basra had gathered in the court of the mosque awaiting Ali's arrival. Presently he came out of the mosque to address them. He reproved them for their mindless conduct throughout the campaign, and said to them:

“You were the followers of a beast. When it bellowed you obeyed it; when it was killed, you all fled, and were scattered.”

Then Ali took the pledge of loyalty from the citizens of Basra. He advised them to obey God and His Messenger at all times, and never again to act like dumb sheep.

From the Mosque, Ali went to the treasury. The treasury had been plundered. He ordered all stolen property to be returned to the treasury immediately. When he paid a second visit to the treasury a little later, he noticed pieces of gold and silver piled high on the ground. He looked at these little hills of gold and silver, and said: “Try to tempt someone else.” He then ordered the treasurer to distribute everything to the troops. The treasurer distributed everything, and nothing was left in the treasury.

For some mysterious reason, Ali and the Ansar were en rapport from the beginning. And for reasons just as mysterious, the Ansar could never cotton to the Quraysh. There was little, if any, cordiality between the Quraysh and the Ansar.

It was not until Ali became caliph that the Ansar could play, for the first time since the death of their friend, Muhammad, a meaningful role in the government of the Muslims. Ali appointed them to the highest positions in the empire – both as generals in the army and as governors of the provinces. In both spheres, the Ansar distinguished themselves by their ability and integrity.

Ali offset the “provincial” character of the caliphate by “de-Qurayshisizing” the administration when he restored the rights of the Ansar to them. In his government, a man did not have to be a Qurayshi to rise to high position. Any man – whether or not he was a Qurayshi - could rise to the highest positions during Ali's caliphate, if he could present two “credentials” – character and ability.

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By • Olalekan Fagbade President Tinubu’s Daughter, other Nigerians receive Achievers Awards Folasade Tinubu-Ojo, the Iyaloja-General of Lagos and daughter of President Bola Tinubu and other Nigerians drawn from different backgrounds, have received the 2023 Peace Achievers International Awards. The News Agency of Nigeria (NAN) reports that the award ceremony of the 12th edition of the prestigious annual event took place on Saturday night at the Abuja Continental Hotel in the Federal Capital Territory (FCT). Tinubu-Ojo receive an award of Excellence in Peace and Community Developement and was also named the Best Business Person of the Year. Other recipients of the Excellence in Peace and Community Development award included Eze Boniface Ariekpere Ajuzie of Isiala Ngwa, Abia State, Dr Gideon Osi, and Rt Hon. Ahmed Mohammed and Dr Ubon Udoh. Other Nigerians who made this year’s Peace Achievers ‘roll-call’ are Dr Jim Chimezie, Hon. Dubem Oguegbu, Fatima Suleman, Asiwe Emeke, Dr Amina Mohammed, PR expert Alex Nwankwo and popular comic comedian Obinna Simon, among others. Awardees of the Excellence in Peace and Community include Abdurazaq Zubair, Ummusalma Rabiu, Maj-Gen Solomon Bitrus and Stephanie Onusiriuka, who was named the Sports Personality of the Year. Amb. Kingsley Amafibe, Project Director and chairman of the Planning Committee, who congratulated the recipients, said the award recognises individuals who have contributed immensely to nation-building, through peace-driven initiatives, education and youth empowerment. According to him, the 12th edition of the annual awards, with the theme “Sustainable Peace and Economic Growth in Africa”, is geared towards bringing to the fore the importance of peace in driving economic prosperity. He, therefore, urged the awardees to see the honour as a ‘higher calling’ towards deeper commitment to peace building in Nigeria, Africa and the world at large. “I want to congratulate all the 2023 recipients of the 12th Peace Achievers International Awards and the Honorary Doctorate Degrees. “The Peace Achievers International Awards is a private initiative of peace Ambassador Agency to recognize individuals and organisations in Africa who have demonstrated strong commitment in serving their communities. “We are building a movement involving all sectors of the society that promote peace and unity in Africa. “There is no better time than this to honour outstanding personalities like you, so together we can build a global partnership for peace,” he said Amafibe explained that although there were a lot of patriotic men and women who have contributed meaningfully in the peace building project in Nigeria, it was imperative to honour the ‘outstanding’ ones. NAN reports that the American Management University conferred Honorary Doctorate Degree in Leadership and Management on Tinubu-Ojo and other Nigerians at the event. Dr Samuel Ojong, African Representative of the University, who conducted the conferment rites, urged the recipients of the honour to be good ambassadors of the university. In her remark, Tinubu-Ojo expressed delight for the recognition and commended the organisers of the Peace Achievers International Awards and the American Management University for the initiative and honour. (NAN) #Tinubu’sDaughterotherNigeriansreceiveAchieversAwards

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          Data Mining in Healthcare Name: Mohammed Abdul Zubair Institution: Federation University (ATMC)                                     Data Mining in Healthcare Data mining in healthcare is a very significant tool especially in the examination of various data sets in the medical field. Data mining helps in the collection of raw data and its integration to the information system of the…

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Data Mining in Healthcare

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          Data Mining in Healthcare Name: Mohammed Abdul Zubair Institution: Federation University (ATMC)                                     Data Mining in Healthcare Data mining in healthcare is a very significant tool especially in the examination of various data sets in the medical field. Data mining helps in the collection of raw data and its integration to the information system of the…

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Data Mining in Healthcare

Data Mining in Healthcare

          Data Mining in Healthcare Name: Mohammed Abdul Zubair Institution: Federation University (ATMC)                                     Data Mining in Healthcare Data mining in healthcare is a very significant tool especially in the examination of various data sets in the medical field. Data mining helps in the collection of raw data and its integration to the information system of the…

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Data Mining in Healthcare

Data Mining in Healthcare

          Data Mining in Healthcare Name: Mohammed Abdul Zubair Institution: Federation University (ATMC)                                     Data Mining in Healthcare Data mining in healthcare is a very significant tool especially in the examination of various data sets in the medical field. Data mining helps in the collection of raw data and its integration to the information system of the…