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Found 58 results

  1. Imam Ali and Um al baneen

    Salam! Did Imam Ali (as) love Um al baneen like he loved Fatima al zahra? Or did he marry her just so that she could take care of Imam Hussein and imam Hassan?
  2. Name: Fatima Title: Al Zahra Born: Friday 20th of Jamadi-ul-Akhar in Mecca Father's Name: Holy Prophet Muhammad Ibn-e-Abdulla pbuh Mother's Name: Khadija bint-e-Khuwailid Died: 13th Jamadi-ul-Awwal at Medina at the age of 18 years (due to injury inflicted upon her through force of a falling door). Buried: The cemetery of Jannatul Baqi at Medina
  3. Source of kindness - latmeya

    latmeya in memory death of sayeda fatima al zahraa - 1438 - Artist s.hani alwedaei - Bahrain
  4. Salam brothers and sisters, As Ayyam e Fatimiyya go by, I thought that I share some information about tasbeeh Fatima Zahra. Origins Imam Ali ibn Talib (as), Fatimah Zahra's husband, once told Ibn Wahid a story about Prophet Muhammad's (pbuh) most beloved daughter. Imam Ali ibn Talib (as) said, Fatimah Zahra's (pbuh) hands were blistered from constant grinding; her neck had become sore from carrying water; her clothes would become dirty from sweeping the floor. When Prophet Muhammad (pbuh) had received an influx of servants from some place, Imam Ali ibn Talib (as) suggested to his wife that she approach her father and ask for a servant. Fatimah Zahra (pbuh) went, but could not speak to Prophet Muhammad (pbuh) because of the people who were surrounding him. Next day, Prophet Muhammad (pbuh) came to their house, and asked Fatimah Zahra (pbuh) as to why she wanted to see him. Imam Ali ibn Talib (as) told the whole story to Prophet Muhammad (pbuh), and said that Fatimah Zahra (pbuh) went to him on his advice. "Fear Allah (SWT), Fatimah," Prophet Muhammad (pbuh) said, "Fulfill your obligations to the Lord, and continue with your housework."Then, Prophet Muhammad (pbuh) said he would give her something that would be better than a helper or anything else she wished in this world, this is when Prophet Muhammad (pbuh) gives Fatimah Zahra (pbuh) the gift of this Tasbih/Tasbeeh and its is known as Tasbih/Tasbeeh of Fatimah Zahra (pbuh). And said when you go to bed at night, read the following: 34 times - Allahu Akbar (Allah is the Greatest) 33 times - Alhamdulillah (Praise be to Allah) 33 times - Subhan Allah (Glory be to Allah) Most of us are well aware of the spiritual benefits of this tasbeeh. We know that reciting this after our wajib prayers is highly recommended, and that it secures our place in the heaven. But, someyhing new I learned in this year's ashra were the medically proven benefits. Well, there's two ways you would recite this tasbeeh, either roll the beads or recite it keeping count on your fingers. When you recite it on your fingers, you're gently pressing the pads of your fingers. This gentle press stimulates the pressure points on your fingers. The pressure points regulate the flow of blood to specific parts of body and keep them well and healthy. This study of pressure points is called "acupuncture". Then, this part of your gums between the front teeth as shown in the picture, is linked to your heart When you recite this tasbeeh, you sah Allah 100 times. SubhanAllah, alhamdullilah, Allahuakbar The emphasis on the "L" you put, between your front teeth, regulates flow to heart. So, along with spiritual benefits, tasbeeh Fatima (a.s) also has physical benefits. Subhanallah. Thankyou for reading. Khudahafiz!
  5. Fatima Al-Zahra In Sunni Books?

    Sallam Alikum, and I sent my condolences to the Muslim Ummah for the tragic death anniversary of the Holy Lady Fatima (AS). I have been looking all over the place to find where Fatima Al-Zahra is mentioned in mainly Sahih Muslim and Bukhari about Omar Ibn Alkhattab attacking the house of Bibi Fatima? Can someone help locate these narration? Also other than the reason of "different translations" what do you say about this? http://www.sunniforum.com/forum/showthread.php?37869-Did-Umar-(R-A-)-tried-burn-the-house-of-Fatima-(R-A-)
  6. Ya Zahra! In order to shed more light on the tragic events that unfolded after the death of the Holy Prophet (pbuh) Safeer TV has made a short video depicting the incident of the door. Please share with your friends and most importantly to our younger generation to ensure the tragedy of Lady Fatema (sa) is never forgotten.
  7. IMI ~ HUSSAINIA - BIRMINGHAM Monday 23rd - Wednesday 25th March 7pm SHARP After Maghribayn Namaaz 3 DAY MAJALIS SHAHADAT SYEDA FATIMA-E-ZAHRA (S.A) Monday : Molana Abid Bilgrami {India} Tuesday : Molana Syed Abbas Abidi {Hidayat TV} Wednesday : Molana Syed Zeeshan Zaidi {India} Packed Niaz on Monday & Wednesday Full Niaz on Tuesday PLEASE ATTEND ON TIME Jazakallah Hussainia Regents Park Rd B10-0QP 0121-773-6212
  8. Objection 6: If rivalry existed, why Ali (a) named his sons Umar, Abu Bakr and Uthman? Pattern of Objection Shia claim that the first and second Caliphs attacked the house of Fatima ® whereas we know that Ali (a) named some of his issues after the Caliphs. This shows that the Caliphs are exonerated from these allegations. Does anyone name his children on his enemies? Logical reply A. Absence of restricting the name to a particular person Names are never related to any particular person. In the same way, names like Umar, Abu Bakr and Uthman were not limited to these persons and numerous other people were also named as such. That is why names like Abu Bakr, Umar and Uthman were common names and numerous persons during the time of the Prophet were known by these names. Thus, overlooking the replies that follow, it cannot be said that selection of these names was due to attachment and friendly relations between His Eminence and the Caliphs, because it is possible that His Eminence had attachment with other people having the same names. VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) FOR MORE B. Naming as Abu Bakr Especially with regard to naming one of the sons of Amirul Momineen (a) on the name of Abu Bakr; if it was as some have claimed, Abu Bakr was an agnomen (Kunniyat) and not a name, His Eminence should have named his son after one of the real names of Abu Bakr: That is Abdul Kaaba, Ateeq, Abdullah or his other names (with attention to differences, which exist with regard to his names) and he would not chosen his Kunniyat. Another point is that: What attention to the fact that Abu Bakr is a Kunniyat and not a name, and Kunniyat is chosen by a person himself according to the circumstances of his life and it is not selected by the father of that person. From this aspect, if we say that Amirul Momineen (a) named one of his sons as Abu Bakr it would be a false and baseless statement. Finally: According to a report the real name of this son, whose Kunniyat was Abu Bakr, was Abdullah and he was martyred at Kerbala aged twenty-five years. Since his real name was Abdullah and from the aspect that he had a son named Bakr they referred to him as Abu Bakr. Abul Faraj Isfahani writes: Abdullah bin Ali was twenty-five years of age when he was martyred in Kerbala.[1] On the basis of this, the birth of Abdullah occurred during the early period of the Caliphate of His Eminence, Ali (a) and the Imam during that period severely condemned the Caliphs preceding him. This is another proof of the absence of relation between these names with that, which is publicized by the objection makers. C. Naming as Umar With regard to naming of a son of Amirul Momineen (a) as Umar: 1- Firstly: One of the habits of Umar was that he used to change the names of people. Thus, according to historians, he changed the names of many people. Balazari has written in Ansabul Ashraf: Umar bin Khattab named the son of Ali after himself.[2] In the same way, Dhahabi has written in Seer Alaamun Nubla: A son was born to Ali (a) during the period of Umar bin Khattab and the latter named the child after his own name.[3] For further emphasis, I would present the example of three other persons, whose names were changed by Umar: A- Ibrahim bin Harith Abdur Rahman bin Harith was named by his father as Ibrahim, whose name Umar changed to Abdur Rahman.[4] B- Ajda Abi Masruq Umar bin Khattab changed the name of Ajda bin Malik to Abdur Rahman.[5] C- Thalaba bin Saad The name of Mualla was Thalaba; Umar changed it to Mualla.[6] 2- Supposing we don’t accept the previous statement as was also mentioned in the beginning, can it be said that this naming was due to the attachment of Amirul Momineen (a) to Umar bin Khattab and only his name was Umar? Ibne Hajar has mentioned in Isabah, ‘Chapter of those named as Umar’, twenty-one persons among companions of the Prophet who were named as Umar.[7] How and according to which evidence was this naming due to the attachment to Umar bin Khattab? [1] Maqatilut Talibiyyin, Vol. 1, Pg. 22, Abul Faraj Ali bin Husain Isfahani (d. 356). [2] Ansabul Ashraf, Vol. 1, Pg. 297, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.). [3] Seer Aalamun Nubla, Vol. 4, Pg. 134, Shamsuddin Muhammad bin Ahmad bin Uthman bin Qaimaz Dhahabi, Abu Abdullah, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [4] Al-Isabah fee Tamizus Sahaba, Vol. 5, Pg. 29, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [5] Al-Isabah fee Tamizus Sahaba, Vol. 1, Pg. 186, No. 425, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [6] Al-Ansab, Vol. 1, Pg. 250, Abul Manzar Salma bin Muslim bin Ibrahim Sahari Autabi (d. 511 A.H.) [7] Al-Isabah fee Tamizus Sahaba, Vol. 4, Pg. 587-597, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei (d. 854), Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.
  9. A Quiet Funeral In the darkness of the jet-black night, when eyes were asleep and voices were silent, a Heavenly procession left Imam Ali's house while carrying the Messenger of Allah's daughter to her final abode. This was on the night of the third of Jamadi Al-Thani (the second), 11 A.H. The heartbreaking procession moved towards an unknown location followed by a small number of devoted ones... They were Ali(A.S.), Hasan(A.S.), Hussain(A.S.), Zainab(A.S.) and Umm Kulthum(A.S.)... Abu Dhar, Ammar, Miqdad, and Salman were following them. Where are the thousands who inhabited Medina?! One asks, and the answer came: Fatima (A.S.) requested that they may not be present at her funeral! The family and their friends hurry to bury Fatima... then they rush back to their own homes so that no one would know where Fatima was buried! In such a matter, the first start from Ahlul-Bayt set after the sun (the Prophet) and left everyone with the only light of Imamate! Here I was asked: "What do you think about the end of the life of Fatima(A.S.)? What will be the position of those who oppresses her in the hereafter!?" I waved my hand to him... So long... with no word...dead silence...So long! But wait..can't you hear the Commander of the faithful...the known hero...Ali...Don't you realize that he is crying? Yet, who would not cry for being separated from the Mistress of women? Listen to him, he is speaking to the Prophet(S.A.W.): "O Prophet of Allah, peace be upon you from me and from your daughter who has come to you and who has hastened to meet you. O Prophet of Allah (S.A.W.)! My patience about your chosen (daughter) has been exhauted and my power of endurance has weakened, except that I have ground for consolation in having endured the great hardship and heart-rending event of your seperation. I laid you down in your grave while your last breath had passed (when your head) between my neck and chest. 'Verily we are Allah's and verily unto Him shall we return.' (2:56) Now the trust has been returned and what had been given has been taken back. My grief knows no bounds, and my nights will remain sleepless till Allah chooses for me the house in which you are now residing. Certainly your daughter would apprise you of the joining together of your Ummah (people) for oppressing her. You ask her in detail and get all the news about the position. This happened when a long time had not elapsed and your remembrance had not disappeared. My salam be on you both, the salam of a grief stricken not of a disgusted or a hateful person; for if I go away, it is not because I am weary (of you); and if I stay, it is not due to lack of belief in what Allah has promised the endurers." At sunrise people gathered to participate in Hadrat Fatima's funeral, but they were informed that the darling of Allah's Messenger (S.A.W.) had been secretly buried during the night. Meanwhile, Ali (A.S.) made the shapes of four fresh graves in Baqi' so as to conceal the location where Fatima was buried. When the people entered the graveyard, they were confused as to which spot was actually Lady Fatima Zahra's grave; the people turned towards each other and with feeling of guilt said: "Our Prophet (S.A.W.) has not left behind but one daughter, yet she has died and was buried without our participation in the funeral or the prayer rituals. We do not even realize the place where she has been buried!" Noticing that a revolt might be ignited because of the emotional atmosphere that event created, the governing party announced: "Select a group of Muslim women and ask them to dig these graves so that we may find Fatima(A.S.) and perform prayers on her. " Yes! They attempted to execute the plan, violating Hadrat Fatima's will and causing Imam Ali's (A.S.) attempts to hide the grave to lay veinly. Have they forgotten Ali's sharp sword and his well-known courage! Did they really think that Imam Ali(A.S.) would remain indifferent to their outrageous actions up to the point of letting them dig Fatima's grave?! Imam Ali (A.S.) did not fight back after the Holy Prophet's (S.A.W.) demise because he considered the Muslim's unity and overall interests. Yet, this did not mean that he would ignore their villainous crimes against Hadrat Fatima(A.S.) even after her death. In other words,Imam Ali(A.S.) was asked by the Holy Prophet (S.A.W.) to have patience, but only to a certain extent; when Imam Ali(A.S.) recieved the news of the about to be executed plot, he put on his fighting gear and rushed towards Baqi'. A man from among the people called out: "This is Ali Ibn Abu Talib(A.S.) leveling his sword and saying: 'If anyone moves even a more stone from these graves, I shall strike even the "back of the last follower of the unjust.' People who realized Imam Ali's seriousness, took his threats with complete belief that he would do just as he said if anyone were to appose him. Yet, a man from the governing ones addressed Imam Ali (A.S.) by saying: "What is the matter, Abu Al-Hasan?! By Allah, we shall dig her grave out and perform prayers on her."Imam Ali (A.S.) then grabbed the man by his clothes, shook him and threw him to the ground and said: "Son of the Sawada! I have abandoned my right to prevent people from forsaking their faith, but as regards Fatima's grave, by Him in whose hand is my soul, if you and your followers attempt to do anything to it, I will irrigate the ground with your blood!" At this, Abu Bakr said: "Abu Al-Hassan, I ask you by the right of Allah's Messenger, and by Him Who is above the Throne: leave him alone and we will not do anything which you would not approve of..." Thus, until this day, the location of Hadrat Fatima Zahra's grave remains a secret. http://www.imamreza.net/eng/imamreza.php?id=269&page=2
  10. 786 This is a beautiful Salam to Lady Fatima az-Zahra (s.a.) by the late Hazrat Pir Sayyid Naseeruddin Naseer Shah Gilana of Golra Sharif: http://www.youtube.com/watch?v=2Sp1ILLn_8k PaRa hoon dar pe tere misl e kaah Ya Zahra Mile faqeer ko khairaat e jaah Ya Zahra I am lying at your door like straw O Zahra Give this beggar some charity Ya Zahra!
  11. Attack on Fatima( s.a) By Umar bin Khattab. Some Sunni ulamas lies their mass, So this video is made from the book Musannaf , Ibn Abi saiba, Vol 13 Bab Kitab Magazi, Every narrator of this chain is siqa. FOR MORE VIDEOS CLICK HERE
  12. RECOGNISE ME , I AM FATIMA !(SA) - NEW BOOK If Lady Zahra (s.a.) would not have been there, perhaps the hypocrites through their dirty conspiracies would have martyred Amirul Momineen (a.s.) and Imam Hasan and Husain and no sign would have remained from the progeny of the Holy Prophet (s.a.w.s.) and till Judgment Day no one would have worshipped the Almighty Allah; and the interpretation of the worship of the Almighty Allah would have become non-existent CLICK BELOW FOR A NEW AND EXCELLENT BOOK ON HAZRAT FATEMAH ZAHRA (SA) RECOGNISE ME I-AM-FATIMA "Fatima is with truth and the truth is with Fatima" (Kitab Sulaym, Vol. 2, Pg. 636)
  13. Salaam Alaikum Can anyone who has hadiths on the actual burning of the door post them on this thread please? Not one's from Tabari- preferably ones that actually state Umar Ibn Al Khattab going into the house and then the rest of the incident. many thanks in advance :)
  14. TERI ZAHRA PE MUSIBAT KI GHADI HAI .. HAI BABA
  15. HISTORY OF OWNERSHIP OF FADAK <p dir="ltr" style="text-align: left;"> On 7th Hijri, the Holy Prophet (s.a.w.a.) had given this place as a gift to his beloved daughter Janabe Fatema (s.a.). She used to administer this place through her appointees. Just ten days after the demise of the Prophet (s.a.w.a.), Fadak was snatched away from her. Inspite of providing proofs and witnesses, it was not returned to her. It was not considered as a parented heritage and property. According to Sahih Bukhari the 2nd Caliph had returned it to the successors. The 3rd Caliph took possession of it by force and gifted it to Marwan. Mu’aviya in his time divided it into three parts. Marwan, during the tenure of his Khilafat took all of it in his possession and gifted away to his sons Abdul Malik and Abdul Aziz. It remained in their possession till the time of Umar Bin Abdul Aziz. Umar Bin Abdul Aziz, got his father’s share as inheritance, he bought the share of Abdul Malik and returned it to the children of Fatema (s.a.). Yazid Bin Malik, in his time, took it back from the children of Fatema (s.a.), and kept it in his possession. The 1st Caliph of Bani Abbas, Sa’fah, consider­ing Imam Hasan (a.s.) as a successor of Fatema (s.a.), gave Fadak to him. Mansoor Dawaniqi, again usurped it. Mahdi, the son of Mansoor returned it to the children of Hazrat Ali (a.s.). Moosa, the son of Mahdi, again usurped it. Fadak that was given by the Holy Prophet (s.a.w.a.) to Janabe Fatema Zahra (s.a.), was chang­ing hands between the Caliphs of Bani Abbas, till the time of Ma’moun. Ma’moun, had a religious discussion with a follower of Hazrat-Ali (a.s.) (Alawi), and reached to the decision that Fadak is the property of Janabe Fatema (s.a.). Hence he returned it to her children. Mutwakkel Abbasi, usurped it and took it in his possession. He gifted it away to Abdulla Bin Umar Baaq. Abdulla Bin Umar Baaq, ordered Bushraan Bin Abi Umaryyi Taqzi to go and cut down all the trees. He went to Medina and cut all the trees. He even cut those eleven trees that were personally planted by the Holy Prophet (s.a.w.a.). When Bushraan returned from Medina to Basrah he was struck by paralysis and died subsequently. We ASK these QUESTIONS If Fadak was not the property of Fatema Zahra (s.a.w.a.), then why the 2nd Caliph, Umar Bin Abdul Aziz, Sa’fah, Mahdi and Mamoon and other Umayyid Caliphs had returned it to Janabe Fatema (s.a.)? If Fadak was the property of Fatema Zahra (s.a.w.a.) why the 3rd Caliph, Mu’aviya, Yazid Bin Abdul Malik, Mansoor Dawaniqi, Moosa Bin Mahdi and Mutewakkel added it in their property? And why they gifted it away to others? If Fadak, was the property of Government Treasury, every Muslim was having a right over it; why only a few favorites were considered for keeping it? Why the 1st Caliph did not do justice by it? And he did not try to earn the pleasure of Janabe Fatema Zahra (s.a.), by giving it to her. This would have resulted in earning the pleasure of Allah as well as of the Prophet (s.a.w.a.).
  16. I look upon the stars ... And I see a head Hussein has been martyred ... And the lands are red Your mother weeps for you ... she looks upon your head Hussein has been martyred ... And the lands are red *** Hussein I am Fatima, and today I come to see you I come now to Karbala, the Sky is Red instead of blue I walk towards your body, I cannot believe this is true I break a Tear, O' Hussein my heart cannot see this view * The Sky cries out for you, and so Does the Land Nothing is left of you, on this Bloody Land My eyes cannot take this … lay on the ground your head Hussein has been martyred ... And the lands are red ** I enter Karbala searching, searching for that shining Star I see many shining lights, which one is yours its so far I see Abbas, your brother, he has no hands and he's afar The death of my son Abbas, O' Hussein has left me a scar * You have left a Deep scar, in my heart you have You are my shining star, and your all I have I cry for your daily ... tears of blood I now shed Hussein has been martyred ... And the lands are red ** On the hot sands you were killed, and on there now you than lay They will all be Judged my Hussein, that day will come and its Doomsday They have no shame O' Hussein, what is this horrid display Even though you're drenched in blood, you still look like a rose Bouquet * And on the ground you lay… Hussein you’re my rose To God I pray and say … they martyred my rose This bouquet I pick up … why is it drenched in red Hussein has been martyred ... And the lands are red ** They raised your head on a spear, O’ Son this display hurts me Here I am on the hot sands, I cannot describe what I see May Allah curse your killers, O’ Allah please here my plea The prayer of a mother, Allah will accept easily * You recite the Qur’an … with every last breath You call out Fatima … with your final breath The nail and the door … O’ Hussain now your head Hussein has been martyred ... And the lands are red Mountather Al-Karbalai, Ottawa – 11/11/2012 * I wrote this for Muhharam 2012, But I have not had time to post it and here it is *
  17. Excellent lecture by Maulana Mirza Athar Sahab on fadak...A Must Watch It is in 8 parts . TO WATCH CLICK HERE http://www.youtube.com/watch?v=Fsik4Vjpbgw
  18. SALAAM PLS CLICK BELOW TO VISIT BLOG ON HAZRAT FATEMAH ZAHRA (SA) IT CONTAINS ARTICLES, BOOKS , MEDIA FILES , TUGHRAS, MAJALIS , MANQABAT ON HAZRAT ZAHRA (SA) PLS VIEW IT AND SEND THE LINK TO OTHERS TOO http://oppressionsuponjanabezahra.blogspot.in/
  19. Continued from part 2 ..... Now let’s pay attention to an argument mentioned in the book of Tabaqaat-e-IbnSa’ad.[1] It is written ÞóÇáó ÌóÇÁóÊú ÝóÇØöãóÉõ Åöáٰì ÃóÈöíú ÈóßúÑò ÊóØúáõÈõ ãöíúÑóÇËóåóÇ æó ÌóÇÁó ÚóÈøóÇÓõ Èúäõ ÚóÈúÏö ÇáúãõØøóáöÈò íóØúáõÈõ ãöíúÑóÇËõåٗ æó ÌóÇÁó ãóÚóåõãóÇ Úóáöíøñ ؑ ÝóÞóÇáó ÇóÈõæú ÈóßúÑò ÞóÇáó ÑóÓõæáõ Çááøóåö ﷺáóÇ äõæúÑöËõ¡ ãóÇ ÊóÑóßúäóÇ ÕóÏóÞóÉð ÝóÞóÇáó Úóáöíøñ: æó æóÑöËó ÓõáóíúãóÇäõ ÏóÇÄõÏó æó ÞóÇáó ÒóßóÑöíøóÇ íóÑöËõäöíú æó íóÑöËõ ãöäú Âáö íóÚúÞõæúÈó ÞóÇáó ÇóÈõæú ÈóßúÑò åõæó åٰßóÐóÇÝóÞóÇáó Úóáöíøñ åٰÐóÇ ßöÊóÇÈõ Çááåö íóäúØöÞõ... “J. Zahra (s.a.), accompanied by Abbas bin Abdul Muttalib& H. Ali (a.s.) went to Abu Bakr to demand her inheritance. Abu Bakr said, ‘Holy Prophet (s.a.w.a.) has said, ‘We do not leave behind any inheritance. Whatever we leave behind is charity” Hearing this, H.Ali(a.s.) presented the following verses of the Holy Quran as his argument. æóæóÑöËóÓõáóíúãóÇäõÏóÇæõæÏó “And H. Sulaiman(a.s.) was the inheritor of H. Dawood(a.s.)[2] íóÑöËõäöíæóíóÑöËõãöäúÂáöíóÚúÞõæÈó When H. Zakariya prayed to his Lord for a son he said “O Lord! Grant me a son who will inherit from me and inherit from the progeny of H. Yaqub” [3] PLEASE CLICK HERE FOR MORE ARTICLES ON HAZRAT ZAHRA (SA)Abu Bakr confessed that what H. Ali (a.s.) had said was the truth. H. Ali (a.s.) said, “The Book of Allah clearly states this fact (that prophets do leave behind inheritance). H. Ali (a.s.) wanted to leave no reservation in the minds of the people about the matter of inheritance. He wanted everyone to know that prophets (a.s.)– in the past - have left behind inheritance that is inherited by their lawful heirs. No tradition of Holy Prophet (s.a.w.a.) can ever be contrary to the Holy Quran. It shows that the tradition put forward by Abu Bakr to deny J. Zahra (s.a.) her lawful right was fabricated and fake. Besides this, J. Zahra (s.a.) is the chief of all women of Paradise. A lady with such a lofty status would certainly not react angrily if Abu Bakr was the “lawful caliph” and successor of Holy Prophet (s.a.w.a.) - specially, when Abu Bakr put forth a tradition of Holy Prophet (s.a.w.a.) to deny her (s.a.) the share of inheritance. (i.e. if her (s.a.) father (s.a.w.a.) had really said such a tradition, then she (s.a.) would be the first one to accept it) In the light of the tradition mentioned by Bukhari, anyone who displeases J. Zahra has in fact displeased Holy Prophet (s.a.w.a.). Then how can a person be called as the “successor” of Holy Prophet (s.a.w.a.) when in reality, he has offended and displeased Holy Prophet (s.a.w.a.) and Allah? Every Muslim, prays at least 10 times a day to Allah ÇöÀۡÏö äóÇ ÇáÕøöÑóÇØó ÇáۡãõÓۡÊóÞöیۡãó ﴿۵﴾ۙ ÕöÑóÇØó ÇáøóÐöیۡäó ÇóäۡÚóãۡÊó ÚóáóیۡÀöãۡ ۬ۙ۬ ÛóیۡÑö ÇáۡãóÛۡÖõæۡÈö ÚóáóیۡÀöãú æó áóÇ ÇáÖøóÇáöøíúäó “ …Guide us on the straight path. The path of those upon whom You have bestowed Your favours and not the path of those upon whom Your wrath has descended and are deviated”[4] So, if the wrath of J. Zahra (s.a.) is the wrath of Holy Prophet (s.a.w.a.) and Allah, then how can a person who is the object of Allah’s wrath stake a claim to Imamateand caliphate?Should we pray to Allah to tread the path of such a doomed person? continued in part 4.... [1] Tabaqaat-e-IbnSaad, vol. 2 p. 315, published by Darrul Beirut 1405 AH [2] Surah Naml, verse 16 [3] Surah Maryam, verse 6 [4] Surah Al-Hamd, verse 6, 7
  20. Why didn’t Imam Ali (as) react when he witnessed his wife being attacked by Umar & Co.? The argument usually put forward: How could Imam Ali (as), the one dubbed the “Lion of Allah” who single-handedly removed the Gate of Khaibar, witness his wife (as) being attacked, and not react? Answer: In order to deny the attack of Umar b. Khattab on Lady Fatima (as) and her household, Sunnis have put forward many baseless arguments. One of the most common arguments they use is something like this: “Will a Muslim who is witnessing his wife being attacked show no reaction and just watch the assailants and allow them to do what they want? Especially someone like Amir al-Mu’minin who was the “lion of Allah” and showed much heroism in the wars he fought! We cannot accept the fact that Umar attacked Lady Fatima because if he had, Ali (as) would have stopped him and confronted him. History shows that such a confrontation never occurred!” Shia scholars throughout history have repeatedly shown that this argument is baseless and Imam Ali (as) had reacted very strongly. The strong reaction of Amir al-Mu’minin Ali (as) against Umar ibn Khattab When Umar and co. attacked the house, Amir al-Mu’minin Ali (as) showed strong reactions and stood up against Umar. He threw him on the floor and punched him in the face and neck. However, since Imam Ali (as) was ordered to be patient, he stopped and chose the path of patience, just as the Messenger of Allah (s) had ordered him. Imam Ali (as) wanted to show them that if he (as) had not been ordered to be patient, and if the order of Allah was other than this, no one could even consider doing such a thing to the Ahl al-Bait (as). Nevertheless, Imam Ali (as), as always, obeyed the divine orders. Regarding this event, Sulaim b. Qays al-Hilali who was one the greatest companions of Amir al-Mu’minin (as) writes the following: “Umar asked for fire and set the door on fire. He then pushed the door and went in. Fatima (as) confronted Umar and shouted: ‘Ya Abata! Ya RasulAllah! (Oh father! Oh messenger of Allah!).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her side. She cried: ‘Ya Aabta! (Oh father).’ Umar raised his whip and hit Fatima’s (as) arm with it. She (as) wailed: ‘Ya RasulAllah! (Oh messenger of Allah!) How evil are Abu-Bakr and Umar (acting) after you have left!’ Ali (as) jumped up and grabbed Umar by the collar while pulling him by force. He then threw him on the floor and hit him on the nose and neck, wanting to kill him. However, He (as) remembered the order of the messenger of Allah (s) and his will and said: ‘O son of Sahhak! I swear by the one who gave Muhammad (s) high stature by assigning him as a Prophet, if it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house!’” [1] 1. Sulaim b. Qays, The book of Sulaim, p.568 Aloosi the famous Sunni interpreter (mufassir) mentions the following from Shia sources: “Umar got angry and set fire to the door of Ali’s (as) House and entered. Fatima (as) confronted Umar and cried: ‘Ya Aabta! Ya RasulAllah! (Oh father, Oh Messenger of Allah).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her blessed side and then raised his whip and struck her arm. She cried again: ‘Ya Abta!’ (By seeing this) Ali (as) grabbed Umar by his collar and forcefully threw him to the floor then hit him on the nose and neck.” [2] 2.Al-Aloosi, Tafsir Rooh al-Ma’ani, vol. 3, p.124 Ali and his Submitting to the will of The Prophet (s) Imam Ali (as) was obedient to the divine orders throughout his life and all of his actions and behaviors were based on divine order. He had never reacted to any situation as a result of prejudice, anger or self-profit. Imam Ali (as) was ordered by Allah and The Messenger (s) to be patient in confronting these great tragedies, therefore, he did what he was ordered and didn’t unleash his sword. Below we will show a few narrations which directly mention the Prophet’s (s) orders to Imam Ali (as) to have patience regarding the events which would happen when he passed away. Sayyid al-Radi (the author of Nahj al-Balagha) narrates in his book Khasa’is al-A’imma from Imam al-Kazim (as), that he asked his father Imam al-Sadiq (as): “What happened after the Prophet (s) gained consciousness?” Imam al-Sadiq (as) had answered: “The women entered while crying and wailing. The Muhajirin and Ansar gathered behind the door and screamed with grief. Suddenly the Prophet (s) asked: ‘Where is Ali?’ Ali (as) came forward and entered. Ali (as) said: ‘I entered and hugged the Prophet (s).’ He said to me: ‘My Brother… these people will leave me and they will be busy with their affairs. The example of you is like the Ka’ba which Allah has made a sign so that people would come to it from deep valleys and faraway places, but the Ka’ba does not go to those places. I swear by Him who has sent me (as a Prophet), I warned them of great punishments after I informed each one of those men about your rights and I committed them to obey you and they all answered (positively)and submitted to you, but I definitely know they will act the opposite of what they have pledged. Once I leave this world and you have acted upon my will and placed my body in the grave, stay in your House until you compile the Holy Quran... Have patience regarding what will befall on you and her (Fatima) (as) until you meet me.’” [3] 3.Al-Radi, Khasa’is al-A’imma, p. 73 Al-Majlesi, Bihar al-Anwar, vol. 22, p. 474 Sulaim b. Qays also narrates: “The Prophet (s) then looked at Fatima (as), her husband and her two sons and said: ‘O Salman! I hold Allah as witness that I am at war with those who are at war with them, and have peace with those who are at peace with them. They will be in heaven with me.’ Then the Prophet (s) turned towards Ali (as) and said: ‘O Ali! Soon after me you will be troubled by the Quraish and their unity and tyranny against you. If you find supporters, then rise in jihad against them and with your followers fight with those who oppose you. If you do not find supporters, then pause and be patient. Do not destroy yourself by your own hands. Your position with respect to me is like that of Aaron (Harun) to Moses (Musa). Aaron (Harun) is a good example for you. He said to his brother Moses: ‘The people considered me weak and nearly killed me (Quran 7:150).’” [4] 4.Sulaim b. Qays, The book of Sulaim, p.569 We also mentioned in the first narration that Imam Ali (as) said to Umar: “If it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house” [5] 5. Sulaim b. Qays, The book of Sulaim, p.568 The narrations regarding this matter are abundant and it is not possible to include them in this short article; therefore we will rely on these few narrations for now. Truly, who but Imam Ali (as) can emerge successful from such a test? The value of his actions can only be understood when we realize that this is the same Imam Ali (as) who bravely fought against the enemies of Islam and the disbelievers like a Lion. One day he was winning over the Arab hero Amr b. Abdu-Wud and another he was splitting the head of the Jewish champion Marhab through his helmet. One day, Allah orders that the Dhulfaqar must be the nightmare of the disbelievers, and another, He orders that the same Dhulfaqar must stay in its sheath to preserve the foundations of Islam from its enemies. The Possibility that Amir al-Mu’minin and Lady Fatima (as) could have been killed if Ali (as) reacted more harshly Although defending ones family from enemies is one of the obligations that all men have, sometimes it is necessary that one controls himself in situations where the enemy is making provocative moves, to prevent the opponent from reaching his objectives. If Imam Ali (as) had used his sword on those who attacked his house, he would have given them a good excuse to kill him. There was the possibility that in between this, Lady Fatima (as) would have also been martyred, causing their enemies to spread rumors that Imam Ali (as) sacrificed his wife in order to reach worldly powers. Then they could have easily labeled Imam Ali (as) as the killer of Lady Fatima (as), the exact plot they used on Ammar, the loyal Companion of Imam Ali (as): When the Prophet (s) was building the Mosque of Medina, Ammar would bring two bricks at a time for building while others would only bring one. When the Prophet (s) saw this, he removed the dust from Ammar’s face with his own hands and said: "Mercies be upon Ammar, he will be killed by a rebellious aggressive group. Ammar will invite them to Heaven and they will invite him to Hell.” [6] 6.Al-Bukhari, Sahih al-Bukhari, vol. 3, p. 1035, no.2657 English translation of Sahih Bukhari, Vol. 4, Book 52, No. 67, Available Online Everyone was aware that the Prophet (s) had said this and when Ammar was killed by Muawiya’s people in the battle of Seffin it was clear for everyone that Muawiya and his people were the “rebellious aggressive group”. Ahmad b. Hanbal narrates the solution Muawiya came up with: “When Ammar b. Yasir was martyred, Amr b. Hazm went to Amr b. al-Aas and said: ‘Ammar has been killed and the Messenger of Allah (s) had said: ‘A rebellious, aggressive group will kill Ammar.’’ Amr b. al-Aas stood up very frightened. He then started saying ‘we belong to Allah and to Him we will return’ until he reached Muawiya. Muawiya asked: ‘What do you want?’ He said: ‘Ammar has been killed.’ Muawiya said: ‘So what that Ammar has been killed!’ Amr replied: ‘I heard the Messenger of Allah (s) say: ‘A rebellious aggressive group will kill Ammar.’ Muawiya said: ‘May you fall in your urine if we killed him! Ali and His men killed Ammar. They brought him here and placed him between our swords and spears!’” [7] 7.Ahmad ibn Hanbal, Musnad Ahmad, vol. 4, p. 199, No. 17813 Al-Bayhaqi, Sunan Al-Bayhaqi Al-Kubra, vol. 8, p. 189 Al-Dhahabi, Tarikh al-Islam, vol. 1, p. 420 & 426 Al-Haakim Al-Nisaburi narrates this narration then says: “This Hadith is authentic based on the criteria of Bukhari and Muslim, but they have not narrated it like this.” [8] 8.Al-Hakim al-Nisaburi, al-Mustadrak, vol. 2, p. 155 Al-Munawi narrates the following regarding the narration about Ammar’s death: “This narration is amongst the strongest and most authentic narrations. Since Muawiya couldn’t deny it, he said: ‘He who had brought Ammar with him has killed him.’ Ali (as) replied like this: ‘(If so) then Hamza was also killed by the Prophet (in the battle of Uhud), because it was he who took Hamza with him.’ Ibn Dahiyya says: ‘This answer of Ali (as) is so strong that it leaves no room for an answer and it is a reasoning that prevents any objection.” [9] 9.Al-Munawi, Faid al-Qadir Sharh al-Jami al-Saghir, vol. 6, p. 366 Imam Ali (as) made the best decision Amir al-Mu’minin (as) had to choose between saving Islam and sacrificing his rights for it; or fighting with that small group and killing them but allowing the enemies of Islam and the hypocrites, to take advantage of the situation and put Islam in danger. Amir al-Mu’minin (as) chose the second option and with this sacrifice he prevented the enemies of Islam from destroying it and shattered their hopes. This was surely the most logical choice. Regarding this matter Imam Ali (as) says himself: “Then I began to wonder whether I should rise against them without supporters or endure the blinding darkness in which the grownups become weak and the young become old and the true believer is tormented till he meets Allah (on his death). I found that enduring these was wiser. So I adopted patience although I felt as if ‘there was dirt in the eye and suffocation in the throat’*. I watched my inheritance being looted...” [10] *Used to show extreme hardship or torment 10. Sayyid al-Radi, Nahj al-Balagha, Sermon No. 3 Furthermore, when Abu-Sufyan – a man who used every opportunity for his own advantage – came to Him and offered his support to fight against Abu Bakr, Imam Ali (as) delivered a sermon and said: “O People! Disrupt the waves of mischief by the ships of deliverance…, Prosperous is he who rises with wings (of power and defeats the enemy) or else he remains peaceful and others enjoy ease…, If I speak out they would call me greedy towards power and if I keep quiet they would say he was afraid of death. It is a pity that after all the ups and downs (I have been through they would say such things). By Allah the son of Abu-Talib (as) is fonder of death than an infant is of the breast of its mother. Verily I have hidden knowledge that if I disclose, you will start trembling like ropes hanging in deep wells.” [11] 11.Sayyid al-Radi, Nahj al-Balagha, Sermon No. 5 Why didn’t the Prophet (s) defend Summaya and the other Women of Islam? The way Imam Ali (as) reacted was exactly like how the Prophet had reacted in the beginnings of Islam when Muslims were weak and had no means of defending themselves. Ibn Hajar al-Asqalani writes: “Summaya the daughter of Khabbat was the Mother of Ammar b. Yasir. She was the seventh person who accepted Islam. Abu-Jahl tortured her andrepeatedly stabbed her below her abdomen until she was martyred. She was the first martyr lady of Islam… The tribe of Bani-Mughayra tortured her because she had become Muslim and was not willing to give it up. The Messenger of Allah would pass by Ammar, his mother and his father (Yasir) while they were being tortured in a place near Mecca and would say to them: ‘O family of Yasir! Be patient for our meeting place is Paradise.’” [12] 12.Ibn Hajar al-Asqalani, Al-Isaaba Fi Tamyeez Al-Sahaba, vol. 7, p. 712 Although the Messenger of Allah (s) witnessed a kafir like Abu-Jahl torturing the women of Islam, he did not show any reactions and only ordered them to be patient. Why didn’t the Prophet (s) who was the bravest and most sympathetic man in the world, not defend Summaya? Why didn’t He unleash his sword and cut off Abu-Jahl’s head? Why didn’t the Prophet (s) interfere and show any reaction when Umar b. Khattab would torture the women of Islam and would beat them up for accepting Islam? Why didn’t he stop him because of these actions: Ibn Hisham in Sirat al-Nabawiyya writes: “Abu-Bakr came across a Muslim slave girl who belonged to Bani-Muammil who were (people) from the tribe of Uday b. Ka’b. Umar was beating her so that she would renounce Islam and it was in those days that Umar was still a polytheist (mushrik). He beat her up until he became tired! and said: ‘I have an excuse for not beating you, it is because I am tired!!!’ The slave said in return: ‘May Allah treat you the same way.’” [13] 13. Al-Humayri, al-Seerat al-Nabawiyya, vol. 2, p. 161 Ahmad ibn Hanbal, Fada’il al-Sahaba, vol. 1, p. 120 Al-Kala’i, al-Iktifa Bima Tadammunahu Min Maghazi Rasool Allah Wal Thalathat al-Khulafa’, vol. 1, p. 238 Al-Ansari al-Tilmisani, al-Juwhara Fi Nasab al-Nabi Wa As’habihi al-Ashara, vol. 1, p. 244 Al-Tabari, Ahmad, al-Riyad al-Nadira Fi Manaqib al-Ashara, vol. 2, p. 24 Al-Nuwayri, Nihayat al-Arb Fi Funoon al-Adab, vol. 16, p. 162 Whatever answer Sunnis have regarding the patience of the Prophet (s) and him doing nothing when the Muslim women were being beaten up or killed, we will use the same answer for the patience of Amir al-Mu’minin (as). The argument usually put forward: How could Imam Ali (as), the one dubbed the “Lion of Allah” who single-handedly removed the Gate of Khaibar, witness his wife (as) being attacked, and not react? Answer: In order to deny the attack of Umar b. Khattab on Lady Fatima (as) and her household, Sunnis have put forward many baseless arguments. One of the most common arguments they use is something like this: “Will a Muslim who is witnessing his wife being attacked show no reaction and just watch the assailants and allow them to do what they want? Especially someone like Amir al-Mu’minin who was the “lion of Allah” and showed much heroism in the wars he fought! We cannot accept the fact that Umar attacked Lady Fatima because if he had, Ali (as) would have stopped him and confronted him. History shows that such a confrontation never occurred!” Shia scholars throughout history have repeatedly shown that this argument is baseless and Imam Ali (as) had reacted very strongly. The strong reaction of Amir al-Mu’minin Ali (as) against Umar ibn Khattab When Umar and co. attacked the house, Amir al-Mu’minin Ali (as) showed strong reactions and stood up against Umar. He threw him on the floor and punched him in the face and neck. However, since Imam Ali (as) was ordered to be patient, he stopped and chose the path of patience, just as the Messenger of Allah (s) had ordered him. Imam Ali (as) wanted to show them that if he (as) had not been ordered to be patient, and if the order of Allah was other than this, no one could even consider doing such a thing to the Ahl al-Bait (as). Nevertheless, Imam Ali (as), as always, obeyed the divine orders. Regarding this event, Sulaim b. Qays al-Hilali who was one the greatest companions of Amir al-Mu’minin (as) writes the following: “Umar asked for fire and set the door on fire. He then pushed the door and went in. Fatima (as) confronted Umar and shouted: ‘Ya Abata! Ya RasulAllah! (Oh father! Oh messenger of Allah!).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her side. She cried: ‘Ya Aabta! (Oh father).’ Umar raised his whip and hit Fatima’s (as) arm with it. She (as) wailed: ‘Ya RasulAllah! (Oh messenger of Allah!) How evil are Abu-Bakr and Umar (acting) after you have left!’ Ali (as) jumped up and grabbed Umar by the collar while pulling him by force. He then threw him on the floor and hit him on the nose and neck, wanting to kill him. However, He (as) remembered the order of the messenger of Allah (s) and his will and said: ‘O son of Sahhak! I swear by the one who gave Muhammad (s) high stature by assigning him as a Prophet, if it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house!’” [1] 1. Sulaim b. Qays, The book of Sulaim, p.568 Aloosi the famous Sunni interpreter (mufassir) mentions the following from Shia sources: “Umar got angry and set fire to the door of Ali’s (as) House and entered. Fatima (as) confronted Umar and cried: ‘Ya Aabta! Ya RasulAllah! (Oh father, Oh Messenger of Allah).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her blessed side and then raised his whip and struck her arm. She cried again: ‘Ya Abta!’ (By seeing this) Ali (as) grabbed Umar by his collar and forcefully threw him to the floor then hit him on the nose and neck.” [2] 2.Al-Aloosi, Tafsir Rooh al-Ma’ani, vol. 3, p.124 Ali and his Submitting to the will of The Prophet (s) Imam Ali (as) was obedient to the divine orders throughout his life and all of his actions and behaviors were based on divine order. He had never reacted to any situation as a result of prejudice, anger or self-profit. Imam Ali (as) was ordered by Allah and The Messenger (s) to be patient in confronting these great tragedies, therefore, he did what he was ordered and didn’t unleash his sword. Below we will show a few narrations which directly mention the Prophet’s (s) orders to Imam Ali (as) to have patience regarding the events which would happen when he passed away. Sayyid al-Radi (the author of Nahj al-Balagha) narrates in his book Khasa’is al-A’imma from Imam al-Kazim (as), that he asked his father Imam al-Sadiq (as): “What happened after the Prophet (s) gained consciousness?” Imam al-Sadiq (as) had answered: “The women entered while crying and wailing. The Muhajirin and Ansar gathered behind the door and screamed with grief. Suddenly the Prophet (s) asked: ‘Where is Ali?’ Ali (as) came forward and entered. Ali (as) said: ‘I entered and hugged the Prophet (s).’ He said to me: ‘My Brother… these people will leave me and they will be busy with their affairs. The example of you is like the Ka’ba which Allah has made a sign so that people would come to it from deep valleys and faraway places, but the Ka’ba does not go to those places. I swear by Him who has sent me (as a Prophet), I warned them of great punishments after I informed each one of those men about your rights and I committed them to obey you and they all answered (positively)and submitted to you, but I definitely know they will act the opposite of what they have pledged. Once I leave this world and you have acted upon my will and placed my body in the grave, stay in your House until you compile the Holy Quran... Have patience regarding what will befall on you and her (Fatima) (as) until you meet me.’” [3] 3.Al-Radi, Khasa’is al-A’imma, p. 73 Al-Majlesi, Bihar al-Anwar, vol. 22, p. 474 Sulaim b. Qays also narrates: “The Prophet (s) then looked at Fatima (as), her husband and her two sons and said: ‘O Salman! I hold Allah as witness that I am at war with those who are at war with them, and have peace with those who are at peace with them. They will be in heaven with me.’ Then the Prophet (s) turned towards Ali (as) and said: ‘O Ali! Soon after me you will be troubled by the Quraish and their unity and tyranny against you. If you find supporters, then rise in jihad against them and with your followers fight with those who oppose you. If you do not find supporters, then pause and be patient. Do not destroy yourself by your own hands. Your position with respect to me is like that of Aaron (Harun) to Moses (Musa). Aaron (Harun) is a good example for you. He said to his brother Moses: ‘The people considered me weak and nearly killed me (Quran 7:150).’” [4] 4.Sulaim b. Qays, The book of Sulaim, p.569 We also mentioned in the first narration that Imam Ali (as) said to Umar: “If it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house” [5] 5. Sulaim b. Qays, The book of Sulaim, p.568 The narrations regarding this matter are abundant and it is not possible to include them in this short article; therefore we will rely on these few narrations for now. Truly, who but Imam Ali (as) can emerge successful from such a test? The value of his actions can only be understood when we realize that this is the same Imam Ali (as) who bravely fought against the enemies of Islam and the disbelievers like a Lion. One day he was winning over the Arab hero Amr b. Abdu-Wud and another he was splitting the head of the Jewish champion Marhab through his helmet. One day, Allah orders that the Dhulfaqar must be the nightmare of the disbelievers, and another, He orders that the same Dhulfaqar must stay in its sheath to preserve the foundations of Islam from its enemies. The Possibility that Amir al-Mu’minin and Lady Fatima (as) could have been killed if Ali (as) reacted more harshly Although defending ones family from enemies is one of the obligations that all men have, sometimes it is necessary that one controls himself in situations where the enemy is making provocative moves, to prevent the opponent from reaching his objectives. If Imam Ali (as) had used his sword on those who attacked his house, he would have given them a good excuse to kill him. There was the possibility that in between this, Lady Fatima (as) would have also been martyred, causing their enemies to spread rumors that Imam Ali (as) sacrificed his wife in order to reach worldly powers. Then they could have easily labeled Imam Ali (as) as the killer of Lady Fatima (as), the exact plot they used on Ammar, the loyal Companion of Imam Ali (as): When the Prophet (s) was building the Mosque of Medina, Ammar would bring two bricks at a time for building while others would only bring one. When the Prophet (s) saw this, he removed the dust from Ammar’s face with his own hands and said: "Mercies be upon Ammar, he will be killed by a rebellious aggressive group. Ammar will invite them to Heaven and they will invite him to Hell.” [6] 6.Al-Bukhari, Sahih al-Bukhari, vol. 3, p. 1035, no.2657 English translation of Sahih Bukhari, Vol. 4, Book 52, No. 67, Available Online Everyone was aware that the Prophet (s) had said this and when Ammar was killed by Muawiya’s people in the battle of Seffin it was clear for everyone that Muawiya and his people were the “rebellious aggressive group”. Ahmad b. Hanbal narrates the solution Muawiya came up with: “When Ammar b. Yasir was martyred, Amr b. Hazm went to Amr b. al-Aas and said: ‘Ammar has been killed and the Messenger of Allah (s) had said: ‘A rebellious, aggressive group will kill Ammar.’’ Amr b. al-Aas stood up very frightened. He then started saying ‘we belong to Allah and to Him we will return’ until he reached Muawiya. Muawiya asked: ‘What do you want?’ He said: ‘Ammar has been killed.’ Muawiya said: ‘So what that Ammar has been killed!’ Amr replied: ‘I heard the Messenger of Allah (s) say: ‘A rebellious aggressive group will kill Ammar.’ Muawiya said: ‘May you fall in your urine if we killed him! Ali and His men killed Ammar. They brought him here and placed him between our swords and spears!’” [7] 7.Ahmad ibn Hanbal, Musnad Ahmad, vol. 4, p. 199, No. 17813 Al-Bayhaqi, Sunan Al-Bayhaqi Al-Kubra, vol. 8, p. 189 Al-Dhahabi, Tarikh al-Islam, vol. 1, p. 420 & 426 Al-Haakim Al-Nisaburi narrates this narration then says: “This Hadith is authentic based on the criteria of Bukhari and Muslim, but they have not narrated it like this.” [8] 8.Al-Hakim al-Nisaburi, al-Mustadrak, vol. 2, p. 155 Al-Munawi narrates the following regarding the narration about Ammar’s death: “This narration is amongst the strongest and most authentic narrations. Since Muawiya couldn’t deny it, he said: ‘He who had brought Ammar with him has killed him.’ Ali (as) replied like this: ‘(If so) then Hamza was also killed by the Prophet (in the battle of Uhud), because it was he who took Hamza with him.’ Ibn Dahiyya says: ‘This answer of Ali (as) is so strong that it leaves no room for an answer and it is a reasoning that prevents any objection.” [9] 9.Al-Munawi, Faid al-Qadir Sharh al-Jami al-Saghir, vol. 6, p. 366 Imam Ali (as) made the best decision Amir al-Mu’minin (as) had to choose between saving Islam and sacrificing his rights for it; or fighting with that small group and killing them but allowing the enemies of Islam and the hypocrites, to take advantage of the situation and put Islam in danger. Amir al-Mu’minin (as) chose the second option and with this sacrifice he prevented the enemies of Islam from destroying it and shattered their hopes. This was surely the most logical choice. Regarding this matter Imam Ali (as) says himself: “Then I began to wonder whether I should rise against them without supporters or endure the blinding darkness in which the grownups become weak and the young become old and the true believer is tormented till he meets Allah (on his death). I found that enduring these was wiser. So I adopted patience although I felt as if ‘there was dirt in the eye and suffocation in the throat’*. I watched my inheritance being looted...” [10] *Used to show extreme hardship or torment 10. Sayyid al-Radi, Nahj al-Balagha, Sermon No. 3 Furthermore, when Abu-Sufyan – a man who used every opportunity for his own advantage – came to Him and offered his support to fight against Abu Bakr, Imam Ali (as) delivered a sermon and said: “O People! Disrupt the waves of mischief by the ships of deliverance…, Prosperous is he who rises with wings (of power and defeats the enemy) or else he remains peaceful and others enjoy ease…, If I speak out they would call me greedy towards power and if I keep quiet they would say he was afraid of death. It is a pity that after all the ups and downs (I have been through they would say such things). By Allah the son of Abu-Talib (as) is fonder of death than an infant is of the breast of its mother. Verily I have hidden knowledge that if I disclose, you will start trembling like ropes hanging in deep wells.” [11] 11.Sayyid al-Radi, Nahj al-Balagha, Sermon No. 5 Why didn’t the Prophet (s) defend Summaya and the other Women of Islam? The way Imam Ali (as) reacted was exactly like how the Prophet had reacted in the beginnings of Islam when Muslims were weak and had no means of defending themselves. Ibn Hajar al-Asqalani writes: “Summaya the daughter of Khabbat was the Mother of Ammar b. Yasir. She was the seventh person who accepted Islam. Abu-Jahl tortured her andrepeatedly stabbed her below her abdomen until she was martyred. She was the first martyr lady of Islam… The tribe of Bani-Mughayra tortured her because she had become Muslim and was not willing to give it up. The Messenger of Allah would pass by Ammar, his mother and his father (Yasir) while they were being tortured in a place near Mecca and would say to them: ‘O family of Yasir! Be patient for our meeting place is Paradise.’” [12] 12.Ibn Hajar al-Asqalani, Al-Isaaba Fi Tamyeez Al-Sahaba, vol. 7, p. 712 Although the Messenger of Allah (s) witnessed a kafir like Abu-Jahl torturing the women of Islam, he did not show any reactions and only ordered them to be patient. Why didn’t the Prophet (s) who was the bravest and most sympathetic man in the world, not defend Summaya? Why didn’t He unleash his sword and cut off Abu-Jahl’s head? Why didn’t the Prophet (s) interfere and show any reaction when Umar b. Khattab would torture the women of Islam and would beat them up for accepting Islam? Why didn’t he stop him because of these actions: Ibn Hisham in Sirat al-Nabawiyya writes: “Abu-Bakr came across a Muslim slave girl who belonged to Bani-Muammil who were (people) from the tribe of Uday b. Ka’b. Umar was beating her so that she would renounce Islam and it was in those days that Umar was still a polytheist (mushrik). He beat her up until he became tired! and said: ‘I have an excuse for not beating you, it is because I am tired!!!’ The slave said in return: ‘May Allah treat you the same way.’” [13] 13. Al-Humayri, al-Seerat al-Nabawiyya, vol. 2, p. 161 Ahmad ibn Hanbal, Fada’il al-Sahaba, vol. 1, p. 120 Al-Kala’i, al-Iktifa Bima Tadammunahu Min Maghazi Rasool Allah Wal Thalathat al-Khulafa’, vol. 1, p. 238 Al-Ansari al-Tilmisani, al-Juwhara Fi Nasab al-Nabi Wa As’habihi al-Ashara, vol. 1, p. 244 Al-Tabari, Ahmad, al-Riyad al-Nadira Fi Manaqib al-Ashara, vol. 2, p. 24 Al-Nuwayri, Nihayat al-Arb Fi Funoon al-Adab, vol. 16, p. 162 Whatever answer Sunnis have regarding the patience of the Prophet (s) and him doing nothing when the Muslim women were being beaten up or killed, we will use the same answer for the patience of Amir al-Mu’minin (as).
  21. Janabe Fatima Zahra (s.a.) - The Criterion of Truth Part 1 Imam Bukhari has narrated a famous tradition from Holy Prophet (s.a.w.a.) in his Sahih, vol. 5, p. 96. Holy Prophet (s.a.w.a.) said, ÝóÇØöãóÉõ ÓóíøöÏóÉõ äöÓóÇÁö Ãóåúáö ÇáúÌóäøóÉö “Janabe Fatima Zahra (s.a.) is the chief of all women of Paradise” This tradition leaves no doubt that J. Zahra (s.a.) is the foremost woman of the universe. This is because the women of Paradise are special and chosen ones and J. Zahra (s.a.) is their chief and leader. Hence she excels all the women of the universe without exception. J. Aasiya, J. Khadija, J. Maryam ….. All of them are the women of Paradise. J. Zahra (s.a.) is superior to all of them since she (s.a.)is their leader in Paradise. TO READ MORE PLEASE CLICK ON THIS LINK Allah says about J. Maryam in the Holy Quran æó ÇöÐú ÞóÇáóÊö ÇáúãóáٰٓÆö˜óۃõیٰãóÑúیóãõ Çöäøó ÇááÀó ÇÕúØóÝٰ˜ö æóØóÀøóÑó˜ö æóÇÕúØóÝٰ˜ö Úóáٰی äöÓóÂÁö ÇáúÚٰáóãöیۡäó. “And when the angels said, “O Maryam! Allah has chosen you and purified you and selected you from all the women of the worlds” [1] J. Zahra (s.a.) is the leader of a pious, chaste and virtuous lady like J. Maryam (s.a.). This shows the exalted and lofty status of J. Zahra (s.a.). The famous research scholar of the AhleSunnah, J. Aaloosi mentions in his book “Tafseer-e-RoohulMa’na” on pg. 155 of, vol. 20 that, “J. Zahra (s.a.) is superior to J. Maryam (s.a.). According to the Holy Quran, J. Maryam (s.a.) is the chief of the women of the universe while J. Zahra (s.a.) is her leader.” The tradition of Sahih Bukhari too underlines this point. Imam Bukhari has mentioned one more tradition that emphases the prominence of J. Zahra (s.a.). He says that Holy Prophet (s.a.w.a.) said ÝóÇØöãóÉõ ÈóÖúÚóÉñ ãöäøöíú Ýóãóäú ÃóÛúÖóÈóåóÇ ÃóÛúÖóÈóäöíú “Fatima is a part of me. The one who offends her has offended me” <a href="http://www.blogger.com/post-create.g?blogID=7152126183321118029#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title="">[2] The above tradition clearly states that J. Zahra (s.a.)is a part of Holy Prophet (s.a.w.a.). Anyone who dares to anger her has in fact angered the illustrious personality of Holy Prophet (s.a.w.a.). It is important to note that the anger of J. Zahra (s.a.) cannot be ignored and dismissed considering it as the emotional outburst of an ordinary woman. Rather her displeasure is rooted in intellect and divine revelation. Thus her anger reflects the wrath and anger of Allah. Anything that angers Holy Prophet (s.a.w.a.) will certainly infuriate Allah. And if anyone angers Allah then it will result in his destruction and annihilation. Allah says in the Holy Quran æó ãóäۡ یøóÍúáöáú ÚóáóیۡÀö ÛóÖóÈöیۡ ÝóÞóÏú Àóæٰی “The one on whom My anger descends will be destroyed” [3] Hence, the anger of J. Zahra (s.a.) will result in the anger of Holy Prophet (s.a.w.a.) and the anger of Holy Prophet (s.a.w.a.) will lead to the wrath of Allah. And anyone who angers Allah will be obliterated. TO BE CONTINUED IN PART 2......... [1] Surah Aale Imran; verse 42 [2] SahihBukhari, vol. 5 p. 96 [3] Surah Taha; verse 81
  22. Setting fire to the house of Hazrat Fatemah (s.a.) is an evident truth narrated by the scholars of the Shiah sect. All Shiah scholars, compilers, traditionalists and historians are united on this point. One who denies the incident (regardless of his stature) or creates doubts in the minds of others is not even a Shiah, let alone a Shiah scholar. This incident has been narrated by the Sunnis in their books. We have narrated the incident and traditions from the Sunnis sources so as to leave no doubt in the minds of unbiased readers. Our primary objective is to dispel the doubts and confusions that are apparent in some of the books of the Sunnis. Another objective is to expose the conspiracy of the leading personalities of the time to grievously harm the Prophet’s (s.a.w.a.) household, if not eliminate them completely. What we have not narrated, what has not been clearly highlighted in the books or has been omitted knowingly by the compilers is an independent discussion by itself. pls visit http://oppressionsuponjanabezahra.blogspot.in/ We have presented only what has been narrated unambiguously in the books of the Sunnis. 1. Threatening to set the house on fire According to some traditions: Umar Ibn Khattaab threatened to set the house (of Hazrat Faatemah) on fire. We will first narrate from Ibn Abi Shaybah’s book Al-Musannif. It should be noted that Ibn Abi Shaybah was among the teachers of Bukhari. He passed away in 235 AH. Ibne Abi Shaybah has recorded this incident with the chain of narrators on the authority of Zaid Ibn Aslam who narrates from his father Aslam. Aslam (Umar’s slave) relates: حین بویع لابی بکر بعد رسول اللہ، کان علی والزبیر یدخلان علیٰ فاطمۃ بنت رسول اللہ، فیشاورونھا و یرتجعون فی امرھم. فلما بلغ ذلک عمر بن خطاب، خرج حتّیٰ دخل علیٰ فاطمۃ فقال: یا بنت رسول اللہ! واللہ! ما أحد أحب الینا من ابیک، وما من احد أحب الینا بعد ابیک منک، وأیم اللہ ما ذاک بما نعی ان اجتمع ھؤلاء النفر عند ک أن أمر تھم أن یحرّق علیھم البیت ‘When the people paid allegiance to Abu Bakr after the Prophet’s demise, Ali and Zubair used to visit Fatemaah’s house and consult with her in the matter. When Umar learnt of this, he proceeded to Fatemaaah’s house and said – O daughter of the Prophet, by Allah there is none more beloved to me than your father. And after your father there is none more beloved to me than you. By Allah (despite this) if these people gather at your house nothing will stop me from burning your house down. [1] The same incident is narrated in Taarikh-e-Tabari with a different chain of narrators. اتٰی عمر ابن خطاب منزل علیؑ و فیہ طلحہ و زبیر و رجال من المھاجرین فقال: واللہ ! لأحرقنّ علیکم اولتخرجنّ الی البیعۃ. فخرج علیہ الزبیر مصلتاً سیفہ، فعثر فسقط السیف من یدہ، فوثبوا علیہ فأخذوہ ‘Umar came to Hazrat Ali’s (a.s.) house. At the time Talhah, Zubair[2] and some muhaajir were gathered with Ali. Umar warned – by Allah if you all do not come out to pay allegiance, I will burn the house down with all its inmates. At the moment Zubair came out of the house with a drawn sword. He tripped and the sword slipped out of his hand. People fell upon him and apprehended him.[3] We will suffice with these two references. Others scholars of the Sunnis haven’t even recorded this much. Rather they have focused more on trying to conceal this incident or downplaying its importance. In Al-Isteeaab, Ibn Abd al-Birr has recorded this narration from Abu Bakr Bazzaar from Ibn Abi Shaybah’s chain of narrators: ان العمر قال لھا: ما احداحب الینا بعدہ منک، ثم قال : ولقد بلغنی.انّ ھؤلاء النفر یدخلون علیک ولأن یبلغنی لأفعلنّ لافعلنّ ‘Umar told Hazrat Faatemah (s.a.) there is none more beloved to me than you after your father. Then he said I have been informed that these men are consulting you. If they do not come out of the house I will do such and such thing.’[4] It is surprising how the same narration with the same chain of narrators on the authority of the same person is distorted to such a large extent. When the level of distortion is so high how does one expect to read a narration with the words – He set the house on fire? 2. Bringing Firewood and a Smouldering Rope In this incident, there is mention of firewood and a smoldering rope being brought to the house of Hazrat Faatemah (s.a.). For e.g. Balaazari (exp. 225 AH) in his book Al-Ansaab al-Ashraaf narrates with his chain of narrators: ان ابا بکر ارسل الیٰ علی یرید البیعۃ، فلم یبایع، فجاء عمر و معہ فتیلہ. فتلقتہ فاطمۃ علیٰ الباب، فقالت فاطمۃ: یابن الخطّاب! اتراک محرّقاً علیّ بابی؟! قال نعم : وذٰلک اقویٰ فیما جاء بہ ابوک ‘Abu Bakr sent word for Ali to pay allegiance but Ali refused. On this, Umar with the smoldering rope reached Hazrat Faatemah’s (s.a.) house. Hazrat Faatemah (s.a.) was standing behind the door. She protested – O son of Khattaab, do you want to see my house burning. Umar replied – Yes and this is more firm and better then what your father brought (i.e. Islam).’[5] Ibn Abd-e-Rabbeh (exp. 325 AH) writes in his book. و اما علی و العباس و الزبیر، فقعدوا فی بیت فاطمہ حتّیٰ بعث الیھم ابو بکر لیخرجوا من بیت فاطمۃ و قال لہ:انْ ابوا فقاتلھم. فأقبل بقبس من نار علیٰ أن یضرم علیھم الدار، فلقیتہ فاطمۃ فقالت: یابن الخطاب، اجئت لتحرق دارنا؟ قال: نعم، أو تدخلوا ما دخلت فیہ الامّۃ ‘Hazrat Ali, Abbas and Zubair were seated in Hazrat Faatemah’s house. Abu Bakr sent someone[6] to them with the order to come out of the house to pay allegiance. Abu Bakr commanded – if they don’t accept, engage them in a battle. Then Umar came with a flame so as to burn the house down along with its imamates. Hazrat Faatemah (s.a.) on seeing Umar protested – O son of Khattaab, have you come to burn my house down. Umar replied – Yes. You all must submit to what the nation has submitted.[7] Abul Fida (exp. 732 AH) a Sunni historian has documented this incident in his book, at the end of which, he writes: و ان ابو ا فقاتلھم، ثم قال : فاقبل عمر بشئی من نار علیٰ ان یضرم الدار ‘If they do not accept, engage them in a battle; so Umar approached the house with fire to burn it down.’[8] 3. Gathering firewood to burn the house Mas’oodi records in his book: Urwah Ibn Zubair interprets the action of his brother Abdullah Ibn Zubair. Abdullah Ibn Zubair was the one who had laid siege to the valley of Abu Talib (a.s.) and had gathered wood to set Hazrat Faatemah’s (s.a.) house on fire if its inmates refused to pay allegiance. Urwah narrates – Umar also gathered wood along with the others to burn the house to punish those who refused to pay allegiance to Abu Bakr.[9] Urwah Ibn Zubair says – Wood was brought; another person says fire was brought. Obviously fire was brought as the firewood had already been gathered. Even if there is no narration that says that firewood was ignited, does that mean that the house was not set on fire and this is a fictitious incident? This is a reality which is accepted by the Shiahs based on narrations of the infallible Imams (a.s.). 4. Proceeding to burn down the house One statement that is very evident in books where this incident has been recorded is – Umar proceeded to Hazrat Ali’s (a.s.) house to set it on fire. This statement is present in books like Rawzah al-Manaazir fi Akhbaar al-Awaail wa al-Awaakhir.[10] Or like Ibne Shahnah (exp. 882 AH) writes: انّ عمر جاء الی بیت علی لیحرّقہ علی من فیہ، فلقیتہ فاطمہؑ فقال: ادخلوا فیما دخلت فیہ الٔامّۃ ‘Umar proceeded to Hazrat Faatemah’s house to set it on fire along with its inmates. When Hazrat Faatemah (s.a.) met him. Umar said – you all must submit to what the nation has submitted. The author of Al-Ghaarraat – Ibrahim Ibn Muhammad Thaqafi while narrating the incident of Saqifa narrates on the authority of Ahmad Ibn Amr Bajali from Ahmad Ibn Habeeb Aameri from Homraan Ibn A’yan and he from Imam Jafar Sadiq (a.s.): واللّٰہ ما بایع علی حتیٰ رأی الدخان قد دخل بیتہ ‘By Allah Hazrat Ali (a.s.) did not pay allegiance until he saw the house was filled with smoke.[11]’ It should be clear that the book compiled by a great traditionalist is not available at present; the narration with these words has been recorded by Sayyed Murtaza (r.a.) in his book Al Shaafi fi al-Imaamah[12] on the authority of this book. On reading the biography of the great traditionalist Ibrahim Ibn Muhammad Thaqafi (exp. 280 or 283 AH), it is clear that he compiled two books Al-Saqifa and Al-Mathaalib. However both the books are unavailable for reasons unknown. Even the scholars of the Sunnis have written about him without any objection or criticism and the only thing they have said is that he was a Raafezi (derogatory term for Shiah, means a denier of the caliphs). Certainly, he was a Raafezi who compiled books like Al-Saqifah and Al-Mathaalib and narrated traditions in them on the authority of Imam Jafar Sadiq (a.s.). This great traditionalist was endorsed by Haafiz Ibn Hajar Asqalaani which proves the correctness and the authenticity of the tradition and the chain of narrators:[13] لما صنّف کتا ب المناقب و المثالب اشار علیہ اہل الکوفۃ ان یخفیہ و لا یظھرہ ، فقال : ای البلاد ابعد عن التشیّع، فقالوا لہ : اصفھان، فحلف أن یخفیہ ولا یحدث بہ الا فی اصفہان ثقۃً منہ بصحۃ ما أخرجہ فیہ، فتحوّل الیٰ اصفہان و حدّث بہ فیھا When Thaqafi compiled Al-Saqifah and Al-Mathaalib the people of Kufa instructed him – Hide these books and do not expose them, He said which city is farthest from the belief of Shiaism. People said – Isfahaan.[14] He reassured them that he would not reveal the books to anyone and would not narrate any tradition from it except in Ishfahaan. Whatever is narrated in the book is reliable, all the narrators are reliable and all the traditions are authentic. He went to Ishfahaan and narrated all the incidents. Abu Noaim Isfahaani has also narrated this incident in Akhbaaro Isfahaan. It is clear from the tradition of Imam Sadiq (a.s.) that واللہ مابایع علی حتیٰ رأی الدخان قد دخل بیتہ “By Allah! Ali did not pay allegiance till he saw smoke had indeed entered in his house.” However, not all narrators and historians had been this explicit and faithful in their narration of the incident. Either out of prejudice or fear for their lives, they chose not to record the incident explicitly. Those who did not record the incident in vivid detail perhaps hoped that the people in the subsequent eras would unearth the details with their intelligence and research and arrive at the truth on their own. To demand that the incident be reproduced in all its detail is nothing but a sign of ignorance and immaturity. Worse than this is to create doubt about the incident in the minds of others on the basis of one’s own doubt and prejudice. References: [1] Al-Musannaf, vol. 7, pg. 432 [2] It is worth noting that at the time Talhah was also in the house and Zubair was close to the Ahle Bait. Talhah, however, was from the same tribe as Abu Bakr i.e. Bani Taim. [3] Taarikhe Tabari, vol. 3, pg. 202 [4] Al-Isteeaab fi Maarefah Al-As’haab, vol. 3, pg. 975 [5] Al-Ansaab al-Ashraaf, vol. 1, pg. 586 [6] The person to proceed was someone other than Umar. Abu Bakr then sent Umar. [7] Al-Iqd al-Fareed, vol. 5, pg. 13 [8] Al-Mukhtasar fi Akhbaar al-Bashar, vol. 1, pg. 156 [9] Muruj al-Zahab, vol. 3, pg. 86; Ibn Abil Hadeed has documented it in Sharh-o-Nahj al-Balaaghah from Al-Mas’oodi (author of Muruj al-Zahab). [10] This book has been published as an addendum in certain editions of Al-Kaamil of Ibne Athir. Al-Kaamil is one of the most definite books on Islamic history. [11] Behaar al-Anwaar, vol. 28, p. 390 [12] Al-Shaafi fi Al-Imaamah, vol. 3, pg. 241 [13] Lisaan al-Mizaan, vol. 1, pg. 102 [14] Present day Isfahaan
  23. Why were the Quraysh hostile to Ameerul Momineen (a.s.) and Hazrat Faatemah (s.a.) Animosity in the hearts of the people Abu Ya’laa and Bazzaar have narrated on the authority of narrators considered correct by Haakim, Zahabi, Ibne Habbaan and others that Hazrat Ali (a.s.) informed بینا رسول اللّٰہ ﷺ آخذ بیدی ونحن نمشی فی بعض سکک المدینہ، اذ أتینا علیٰ حدیقۃ، فقلت: یا رسول اللّٰہ !ماأحسنھا من حدیقۃ ! فقال: انّ لک فی الجنۃ أحسن منھا. ثم مررنا بأُخری، فقلت :یا رسول اللّٰہ !ما احسنھا من حدیقۃ ! قال: انّ لک فی الجنۃ أحسن منھا. حتیٰ مررنا بسبع حدائق، کل ذالک أقول ما احسنھا ویقول : لک فی الجنۃ أحسن منھا، فلما خلا لی الطریق اعتنقنی، ثم أجھش باکیاً. قلت: یا رسول اللّٰہ !ما یبکیک؟ قال: ضغائن فی صدور أقوام لا یبدونھا لک الا من بعدی. قال: قلت : یارسول اللّٰہ !فی سلامۃ من دینی؟ قال: فی سلامۃ من دینک “One day Holy Prophet took my hand in his hand and we both started walking slowly in one of the lanes of Madinah. We reached near a garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ After this we reached another garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ We came across seven gardens and after each garden I said, ‘what a beautiful garden!’ and Holy Prophet (s.a.w.a.) replied, ‘You have a more beautiful garden than this in paradise.’ When the road was deserted, Holy Prophet embraced me and began weeping. I asked, ‘O Prophet of Allah! What makes you weep?’ Holy Prophet (s.a.w.a.) informed, ‘This nation bears animosity towards you in their hearts which they will reveal after I am gone.’ I asked, ‘O Prophet of Allah! Will I be steadfast on my religion at the time?’ Holy Prophet (s.a.w.a.) replied, ‘Yes, you will be steadfast.’ This tradition has been recorded with the same meaning and text in Majma al-Zawaaed on the authority of Abu Noaimi[1] and Bazzaar and in Mustadrak[2] with the same chain of narrators. Haakim and Zahabi[3] both consider this tradition to be correct. Based on this it is an accepted fact that the chain of narrators of this tradition is correct. However the text is summarized in Mustadrak. Only Allah knows whether this has been done by Haakim himself or was done in the subsequent editions (by the editor) or was done by the publisher. On examining it is evident that the chain of narrators of this tradition is the same as the one taken by Abu Ya’laa and Bazzaar which Haakim and Zahabi consider as correct. However the only difference in the two references is that Haakim has recorded this in an incomplete manner i.e. he has concluded the narration at ‘you have a more beautiful garden than this in paradise.’ Similarly it is evident from other traditions that the ‘nation’ referred to in this tradition is the Quraysh which has been elaborated in the forthcoming topics. FOR MORE ARTICLES VISIT SERATONLINE.COM Who was responsible for misguiding the people after Holy Prophet (s.a.w.a.)? Another fact that is evident is it was the Quraysh who were responsible for the deviation and destruction of the people after the Holy Prophet’s (s.a.w.a.) demise. In one tradition Abu Huraira relates: Holy Prophet (s.a.w.a.) informed: یھلک امتی ھٰذا الحی من قریش ‘Some people from the Quraysh are dragging my nation towards destruction.’ People asked, ‘What should we do at that time?’ Holy Prophet (s.a.w.a.): لوان الناس اعتزلوھم ‘The people should distance themselves from them (the corrupt ones from the Quraysh).’ In another tradition Abu Huraira says, I have heard from the truthful Prophet (s.a.w.a.), ھلاک امتی علیٰ یدی غلمۃ من قریش ‘The destruction of my nation will be at the hands of those from the Quraysh with lust for power.’ The people asked, ‘Is Marwan among them?’ Abu Huraira declares, ‘If I want I can name each one of them and I can even inform you of their tribes.’ Both these traditions are considered correct.[4] The Enmity of the Quraysh and Bani Umayyah toward Holy Prophet (s.a.w.a.) and his progeny In the preceding pages we have recorded traditions wherein the Holy Prophet (s.a.w.a.) had exposed the treachery and animosity of the people. Now we shall examine some narrations about the enmity of the Quraysh with special reference to Bani Umayyah. Some of these people bore enmity from the time of the Holy Prophet (s.a.w.a.), which was evident. However, since they could not settle scores with the Holy Prophet (s.a.w.a.) they rose against the Ahle Bait (s.a.) in order to get back at Holy Prophet (s.a.w.a.). Ameerul Momineen (a.s.) relates, اللّٰھمّ انی أستعدیک علیٰ قریش، فانھم أضمروالرسولک ضروباً من الشر والغدر، فعجزوا عنھا، و حُلت بینھم و بینھا، فکانت الوجبۃ بی والدائرۃ علیّ. اللّٰھمّ احفظ حسناً وحسیناً، ولا تمکّن فجرۃ قریش منھما ما دمت حیاً، فاذا توفّیتنی فانت الرقیب علیھم وانت علیٰ کل شيء شہید ‘O Allah, I seek help from You against the Quraysh. They concealed their hatred and animosity towards the Holy Prophet (s.a.w.a.) because they could not reveal it. O Allah You protected him (s.a.w.a.) from them. Now they are targeting me with their hatred. O Allah, protect Hasan and Husain till the time I am alive. Do not allow the transgressors of the Quraysh to dominate them. And after I depart from the world then You alone are a Custodian. And You are a Witness over everything.’[5] Note how Ameerul Momineen (a.s.) describes the hatred and animosity in the hearts of the Quraysh. Until the Holy Prophet (s.a.w.a.) was alive Allah did not allow them to expressly show their animosity. However once the Holy Prophet (s.a.w.a.) passed away Ameerul Momineen (s.a.) had to bear the brunt of their hostility. Likewise, it is evident from Ameerul Momineen’s (a.s.) statement that the Quraysh would target Hasan (a.s.) and Husain (a.s.) with their hatred for the Holy Prophet (s.a.w.a.) and would finally kill them. In another sermon Hazrat Ali (a.s.) declares, وقال قائل انک یابن ابی طالب !علیٰ ھٰذا الامر لحریص. فقلت: بل انتم. واللہ. أحرص و أبعد، و أنا اخص و أقرب و انما طلبت حقاً لی و انتم تحولون بینی و بینہ، و تضربون وجھی دونہ، فلما قرّعتہ بالحجۃ فی الملأ الحاضرین ھبّ کانہ بہت لا یدری ما یجیبنی بہ. One person told me, ‘O son of Abu Talib you are greedy for leadership.’[6] I replied, ‘By Allah, you people are greedier for leadership while you have nothing to do with it. On the other hand I am more deserving of it and I am (only) demanding my right. You are obstructing my path and preventing me from acquiring leadership.’ ‘When I convinced him with firm arguments and proofs in the midst of the people, he realised he was wrong and was so stunned that he could not respond.’ ‘O Allah, I seek help from You against the Quraysh and their helpers. Surely they have severed relations with me. They have belittled my high status and they have gathered to contend with me regarding the matter that was exclusively for me.’ Then the people said, ‘sometime you should demandyour right and sometime you should abandon them.’ Hazrat Ali (a.s.) wrote a letter to his brother Aqeel.. فدع عنک قریشاً و ترکاضھم فی الضلال، و تجوالھم فی الشقاق، وجما حھم فی التیہ، فانھم قد اجمعوا علیٰ حربی اجماعھم علیٰ حرب رسول اللہ ﷺ قبلی، فجزت قریشاً عنی الجوازی، فقد قطعوا رحمی وسلبونی سلطان ابن أُمّی ‘Leave the discussion about Quraysh and their deviation and their dissent and their stubbornness as these people have already decided to fight me like they had decided to fight the Prophet of Allah (s.a.w.a.). Now only Allah will punish the Quraysh for severing relations with me and usurping the leadership of my cousin (Holy Prophet (s.a.w.a.)) from me.’[7] Ibne Adi in his book Al-Kaamil narrates: Once Abu Sufyan said, ‘the example of Muhammed (s.a.w.a.) in the Bani Hashim is like the example of a flower with sweet fragrance in the midst of foul odour.[8] Someone informed the Holy Prophet (s.a.w.a.) about Abu Sufyan’s statement. On hearing this, the Holy Prophet (s.a.w.a.) rose while his face showed signs of anger. (He said) مابال اقوام تبلغنی عن اقوام … ‘What kind of senseless talks am I hearing from the people?’[9] Ibne Adi in Al-Kaamil has clearly mentioned Abu Sufyan’s name while recording this narration. In some other books the same statement has been documented but instead of Abu Sufyan it is attributed to an anonymous person. For example refer to Majma al-Zawaaed.[10] In another tradition Abdul Muttalib Ibn Rab’ee Ibn Harith Ibn Abdul Muttalib narrates, ‘Some of the Ansaar approached the Holy Prophet (s.a.w.a.) and said: We are hearing senseless talks from people related to your tribe to the extent that one person said – Muhammed (s.a.w.a.) is like a date tree growing in the midst of rubbish!’[11] Even this narration has been recorded with some changes (to conceal the truth). The Cause of the Enmity Take away prejudice and stubbornness of the historians and traditionalists and it will become clear that the animosity and snide comments were a result of the close proximity between Holy Prophet (s.a.w.a.) and Hazrat Ali (a.s.). These people were challenging Hazrat Ali (a.s.) so that they could exact vengeance from the Holy Prophet (s.a.w.a.). In addition to this Hazrat Ali’s (a.s.) role in slaying the senior members of Quraysh in various battles was another factor which cannot be ignored as a cause for animosity. Especially when one considers that Uthmaan himself had pointed this out to Hazrat Ali (a.s.). Aabi in his book Nathr al-Dorar[12] records that Ibne Abbas narrates that in one of the discussions with Hazrat Ali (a.s.), Uthmaan said ما اصنع ان کانت قریش لا تحبکم، و قد قتلتم منھم یوم بدر سبعین کانّ وجوھھم شنوف الذھب ‘What do I do if the Quraysh do not love you? In the battle of Badr you had killed seventy of their members of which each one was like shining gold.’ Obviously, the Quraysh could not express their resentment over this humiliation in front of the Holy Prophet (s.a.w.a.). So they turned against the Ahle Bait (s.a.) to exact revenge just as the Holy Prophet (s.a.w.a.) had prophesied. This led to a chain of events wherein they turned against Hazrat Faatemah (s.a.) and Hazrat Ali (a.s.). After them they opposed Imam Hasan (a.s.) and Imam Husain (a.s.). The opposition to Ahle Bait (a.s.) and by extension to their lovers is evident till date. Enmity with Hazrat Ali (a.s.) and Hazrat Faatemah (s.a.) What is evident from history is that every effort was made to restrict the propagation of the traditions of the infallibles (a.s.). On the other hand the traditionalists and narrators of Sunnis were relentlessly forging traditions and narrations. The caliphs prohibited the narration of important traditions which had the potential to embarrass them. Books that recorded such narrations were either burnt or destroyed. Under such circumstances, it is not possible for one to demand that the incidents related to oppression and injustice on Hazrat Faatemah (s.a.) be presented in a precise and unambiguous manner. Rather, we can narrate these incidents in the briefest manner possible given that the traditionalists and historians who were conscious of their duty to present the truth narrated the events with great difficulty and at great risk. These events were concealed and transmitted secretly so as not to alert the government who wanted to put an end to its propagation. The Holy Prophet (s.a.w.a.) had already informed the Ahle Bait (a.s.) that the nation would behave treacherously with them and take revenge from them. The Quraysh sought to take revenge from the Holy Prophet (s.a.w.a.) by tormenting Hazrat Faatemah (s.a.) who was a part of him. Since the Holy Prophet (s.a.w.a.) had already mentioned that Faatemah (s.a.) is a part of me, the Quraysh sought to spite the Holy Prophet (s.a.w.a.) by turning against Hazrat Faatemah (s.a.). Hazrat Faatemah (s.a.) was present in the nation as a part of the Holy Prophet (s.a.w.a.) so that the nation could be examined and those who bore enmity towards the Holy Prophet (s.a.w.a.) would be exposed through their enmity of Hazrat Faatemah (s.a.). And this examination came very quickly after the Holy Prophet’s (s.a.w.a.) demise so much so that Hazrat Faatemah (s.a.) passed away to meet her father just like he had prophesied. We do not expect to compile all the incidents and narrations right down to the minutest detail. However, if we can compile even 50% of the narrations and incidents then it is reasonable to say that we can conclude from the remaining incidents to a large extent. We have seen the level of distortion that these narrations have been exposed to so much so that the narration of Abu Sufyan, Islam’s biggest enemy, insulting the Holy Prophet (s.a.w.a.) has been recorded by attributing it to an anonymous person. Therefore, it is unreasonable to expect that we record all the incidents that transpired after the Holy Prophet’s (s.a.w.a.) demise when many of these incidents and narrations involve such explosive comments and reputed personalities. However, Allah’s Grace and Bounties on His servants have ensured that despite the most trying of circumstances, some faithful historians and narrators were always present to document these incidents and narrations so that the truth would be evident to the seekers of truth across all eras. Our endeavour at all times has been to narrate from the reputed books of Sunnis. We have not taken the help of Shiah references in this matter. Even with the Sunnis references we have taken care to narrate from ancient texts as opposed to those that were compiled in the subsequent centuries. [1] Majma al-Zawaaed, vol. 9, pg. 118 [2] Mustadrak, vol. 3, pg. 139 [3] Mizaan al-Etedaal, vol. 3, pg. 355 [4] Musnad-e-Ahmad, vol. 2, pg. 288, 301, 324, 328 [5] Sharho Nahj al-Balaaghah, vol. 20, pg. 298 [6] Nahj al-Balaaghah, vol. 2, pg. 84; Nahj al-Balaaghah of Faiz al-Islam Sermon 171 [7] Sharho Nahj al-Balaaghah, vol. 16, pg. 151 [8] We have taken great care to translate critical sentences from Sunnis sources. [9] Al-Kaamil fi al-Zo’faaee, vol. 3, pg. 28 [10] Majma al-Zawaaed, vol. 8, pg. 215 [11] Ibid [12] This book has been published and now available in the market. For more details refer to Sharho Nahj al-Balaaghah, vol. 9, pg. 23
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