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It is widely documented that the killer of Ali b. Abi Talib (a.s.) – Abdul Rahman b. Muljam is the most wretched of all mankind. However, some Muslims find no fault with him and believe he was a great worshipper. Reply The following tradition clearly establishes that Ibn Muljam was the most accursed of all people: It is narrated from Jabir b. Samurah that he said: The Prophet (s.a.w.a.) informed Ali (a.s.): Who is the most wretched of all from the first and the last? Ameerul Momineen Ali (a.s.) replied: Allah and His Messenger know better. The Prophet (s.a.w.s.) said: Your killer, O Ali. Musnad-e-Ahmed vol. 1 p. 130 – Imam Ahmed b. Hanbal is among the four Imams of Sunni schools. The Hanbali sect, which he founded, is the preferred school of jurisprudence for the Salafis Khasaais-o-Aale Abi Talib (a.s.) by Imam Nesaai p. 39 – Imam Nesaai’s Sunan is among the six reliable books of the Ahle Sunnah called as the Sihaah-e-Sittah. His book Khasaais is dedicated to the virtues of Ameerul Momineen Ali b. Abi Talib (a.s.) due to which he was killed by supporters of Muawiyah in Syria Al-Manaaqib of Ibn Maghaazeli p. 204 After such a clear tradition backed by first-rate references, Ibn Muljam still finds supporters among the Muslims. Sample this – Ibne Taymiyyah (the so-called Shaikh al-Islam) has this to say about Kharijis of which Ibn Muljim was a member: ‘…they (Kharijis) are not of those who lie purposely, they are known as truthful ones, it has even been said that their traditions (hadith) are amongst the most reliable traditions.’ Minhaaj al-Sunnah, vol. 1 p. 68 He further stated: ‘His killer (i.e. the killer of Imam Ali) was one of them (the Khawaarij). He was Ibn Muljam…. He was one of the best of Allah’s slaves.’ Minhaaj al-Sunnah vol. 5 p. 47 When the Holy Prophet (s.a.w.a.) has disgraced Ibn Muljam despite his worship and devotion as the most wretched of Allah’s creatures, what right does Ibne Taymiyyah or his ilk have to refer to him as among the best of Allah’s worshippers? Do we refer to Iblis as the best of Allah’s worshippers enjoying the rank of angels or as the accursed rebel? Also, by branding Ibn Muljam as the most wretched of Allah’s creatures, the Holy Prophet (s.a.w.a.) has underlined the superiority of Ameerul Momineen Ali b. Abi Talib (a.s.) over others. There is no tradition that says Umar b. Khattab’s killer is the worst of mankind or Usman’s murderers are Allah’s most wretched creatures. Also Ibn Muljam is accursed and cursing him is permissible. No one says that one cannot curse him since cursing is prohibited in Islam. Or no one says that one cannot curse him since it’s possible that he sought forgiveness at the time of death. But these arguments are used to defend the wretched Yazid b. Muawiyah (may Allah curse him). This is only because he was the caliph. Like Ibn Muljam, Yazid is also accursed and wretched, but some Muslims prefer to cast him in a positive light to safeguard the honour of the caliphs and Bani Umayyah who put him in that position.
Some Muslims have misconceptions about the Holy Prophet (s.a.w.a.) and his successor. While there are many incidents during the Noble Prophet’s (s.a.w.a.) lifetime that serve to dispel these misconceptions and have clarified the matter for the Muslims, we would like to draw attention to the Holy Prophet’s (s.a.w.a.) demise and his funeral that have many lessons for his nation. First let us round up some of the misconceptions of these ostensible Muslims regarding the Noble Prophet(s.a.w.a.) and his successor. The Noble Prophet (s.a.w.a.) was an ordinary mortal like any other Muslim. Being an ordinary mortal, he (s.a.w.a.) did not possess any special powers and gifts, so he (s.a.w.a.) lacked the Knowledge of the Unseen (Ilm al-Ghaib) and to claim this for the Noble Prophet (s.a.w.a.) is polytheism (Shirk) as all knowledge is only for Allah. Undertaking a journey solely for the visitation (ziyaarat) of the Holy Prophet’s (s.a.w.a.) grave is a sin and one should not undertake such journeys, else prayers must be shortened (qasr). The Shias raised the status of Ali b. Abi Taalib (a.s.) and lowered the position of the Prophet (s.a.w.a.). The Prophet (s.a.w.a.) did not appoint Ali b. Abi Talib (a.s.) as his successor. Abu Bakr was the caliph of the Holy Prophet (s.a.w.a.). Abu Bakr’s caliphate was based on the consensus (ijma) of all Muslims. The companions (Sahaabah) were always with the Prophet (s.a.w.a.). In the spirit of companionship they never abandoned him (s.a.w.a.). VISIT SERATONLINE.COM Many misconceptions like these can be answered through just one incident – the death and burial of the Messenger of Allah (s.a.w.a.). While there are many reports about the Holy Prophet’s (s.a.w.a.) death, we will focus on a few to highlight some important points for Muslims. There are many other reports that reinforce these points. Tradition 1 Jabir b. Abdullah Ansari and Abdullah b. Abbas narrate – When the first verse of Surah Nasr (110) was revealed – “When there comes the help of Allah and the victory…” till the end, Ali b. Abi Talib (a.s.) asked the Holy Prophet (s.a.w.a.) – O Prophet (s.a.w.a.) when you die who will give you the ceremonial bath (Ghusl), shroud you and recite prayers on you and who will lower you in the grave? The Holy Prophet (s.a.w.a.) replied, “O Ali! As for the ceremonial bath, you will bathe me and Ibn Abbas will pour water for you and Jibraeel will be the third (one to bathe me).” When you are done with the ritual bath, shroud me with 3 new garments. Jibraeel will get the camphor from Paradise. Then when you lower me on the bed, place me in the Mosque (of the Prophet (s.a.w.a.)) and leave me. The first to offer prayers (salawaat) on me will be Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Then you all enter the mosque and align yourself in rows (for prayers). None shall come in my presence but he will exclaim (as condolence) – Surely the Prophet (s.a.w.a.) has died. Then (as instructed by the Prophet (s.a.w.a.)), Ali gave the ritual bath to the Holy Prophet (s.a.w.a.) and Ibn Abbas poured the water while Jibraeel was with them. His (s.a.w.a.) shroud was 3 new garments. He (s.a.w.a.) was carried on the bed. Thereafter, they entered the Mosque, placed him (s.a.w.a.) inside it and left him (s.a.w.a.) alone (as ordered by the Prophet (s.a.w.a.)). The first one to offer prayers (Salawaat) on the Prophet (s.a.w.a.) was Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Ali (a.s.) narrates – We heard humming in the Mosque but we did not see anyone. We heard a caller announce – Enter – may Allah have mercy on you and offer prayers on your Prophet (s.a.w.a.). Then we entered and formed rows like the Prophet (s.a.w.a.) ordered us. Then Jibraeel recited the takbeer (Allah-o-Akbar), we offered prayers on the Prophet (s.a.w.a.) with Jibraeel and none took precedence over us in praying for the Prophet (s.a.w.a.). And finally Ali (a.s.) lowered the Prophet (s.a.w.a.) in his grave… Hilyah al-Awliyaa wa Tabaqaat al-Asfiyaa (vol. 4 p. 77) by Abu Noaim Isfahani Ithaaf al-Saadah al-Muttaqeen (vol. 10 p. 291) by Murtaza al-ZubaidiTradition 2 Abdullah b. Masood narrates – It was heavy for us when we asked the Holy Prophet (s.a.w.a.) – Who will pray over you, O Prophet of Allah? He (s.a.w.a.) wept and we also wept with him (s.a.w.a.). He (s.a.w.a.) informed us, “May Allah forgive you and reward you with the best reward with respect to your (love of the) Prophet. When you have bathed me, applied camphor on me and shrouded me, then placed me at the edge of the grave and leave me alone for some time. Then the first one to offer prayers on me will be my friend, my companion – Jibraeel followed by Mikaaeel, Israafeel, Izraaeel (the Angel of Death) along with an army of angels. Then, the men from my Ahle Bait (a.s.) will pray over me, then their women and then you all will enter in groups and individually…” Mustadrak alaa al-Sahihain vol. 3 p. 60 Al-Bedaayah wa Al-Nehaayah vol. 5 p. 253 by Ibn Kathir – amongst the foremost students of Ibn Taymiyyah Dalael al-Nobuwwah vol. 7 p. 232 by Al-Baihaqi Ithaaf al-Saadah al-Muttaqeen vol. 10 p. 290 by Murtaza al-ZubaidiTradition 3 Abdullah b. Umar narrates that the Holy Prophet (s.a.w.a.) informed: One who visits me while he has no desire except my visitation (i.e. ziyaarat), then I am duty-bound to intercede for him on the Day of Resurrection. Majma al-Zawaaed vol. 3 p. 2 Mo’jam al-Kabeer vol. 12 p. 291 Al-Durr al-Manthoor vol. 1 p. 237There are several other traditions of this nature, but we have sufficed with the aforementioned reports documented by the most respected of Ahle Tasannun scholars. Collectively, such traditions have important messages for the Muslims: The Noble Prophet (s.a.w.a.) had knowledge of the unseen (Ilme Ghaib) which some Muslims deny. He (s.a.w.a.) was aware of the minutest details of his death as also other matters. The Holy Prophet (s.a.w.a.) enjoyed a far more honourable position in front of Allah than any mortal can ever conceive. He was not an ordinary person like some so-called Muslims claim and he was certainly not a mere postman delivering a letter as the Salafis claim! (We seek refuge in Allah)! The Noble Prophet (s.a.w.a.) enjoyed a high position in his lifetime as also in his death and even after his death. Some so-called Muslims concede that the Prophet (s.a.w.a.) had a high status but it was limited to his life time. “After death, he was like any other dead person and elevating his status is wrong and an innovation (bid’ah).”This view is rejected by the army of angels led by Allah who recited salawaat over him (a.s.) on his death. Clearly, it is erroneous and misleading to consider the Prophet (s.a.w.a.) an ordinary person in his lifetime, and to regard him as lifeless and worthless (God forbid) after his death. Undertaking a journey solely for ziyaarat or visitation of the Holy Prophet (s.a.w.a.) has tremendous rewards. Such a journey pleases Allah and His angels. Allah and His Chosen Angels themselves perform the ziyarat. Prohibiting Muslims from such journeys is an innovation and a grave sin. Even earlier Muslims reprimanded Salafis like Ibn Taymiyyah and Ibn Qayyim al-Jauziyyah for suggesting that ziyaarat of the Holy Prophet (s.a.w.a.) should be avoided. These Salafis were even imprisoned and paraded on donkeys for their beliefs. The Shias are accused of elevating the position of the Ahle Bait (a.s.) in general and that of Ali b. Abi Talib (a.s.) in particular, and lowering the status of the Holy Prophet (s.a.w.a.). But it is clear that Shias hold the Prophet (s.a.w.a.) in far higher respect than other Muslims. The aforementioned traditions in Ahle Tasannun books are among the most basic traditions recorded in honour of the Noble Prophet (s.a.w.a.) in the books of Shias. Despite such traditions in their own books, some Muslims lower the position of the Holy Prophet (s.a.w.a.) to that of an ordinary Muslim and prevent Muslims from his (s.a.w.a.) ziyaarat. These so-called Muslims are guilty of debasing the position of Holy Prophet (s.a.w.a.), not the Shias. The Shias seek refuge in Allah from such actions. Muslims in general claim that the Noble Prophet (s.a.w.a.) did not leave behind a successor nor did the Muslims make any inquiries in this regard. This view collapses in the face of such traditions wherein Muslims asked the Holy Prophet (s.a.w.a.) about who would bathe him, shroud him, bury him and offer prayers over him. The Noble Prophet (s.a.w.a.) did not hesitate from giving a detailed response. Therefore, it is impossible that the Holy Prophet (s.a.w.a.) forgot to mention more important details like who would succeed him in caliphate. Ali was the sole person to give the ritual bath with Ibn Abbas and Jibraeel (a.s.) assisting him. This further reinforces the argument of Ali’s caliphate as traditions report that only the Holy Prophet’s (s.a.w.a.) successor can give him the ceremonial bath. This was the Sunnah of all past Prophets (a.s.) and all Imams (a.s.) right from Ali b. Abi Talib till his eleventh descendant, Imam Hasan b. Ali al-Askari (a.s.). Even if we toe the argument of these so-called Muslims that the Noble Prophet (s.a.w.a.) did not appoint a successor, Ali b. Abi Talib (a.s.) was the only person qualified for the position by virtue of giving the ceremonial bath to the Holy Prophet (s.a.w.a.). The companions were not present in the funeral. In fact, they left the dead body of the Holy Prophet (s.a.w.a.) and were busy fighting in Saqeefah to grab power, thus belying their claim of true companionship. True companionship as shown by Ali b. Abi Talib (a.s.) is not limited to the lifetime, that too for a limited time. It involves being with the Holy Prophet (s.a.w.a.) during the lifetime, being busy in the funeral arrangements after his demise and acting on his Sunnah thereafter. Selecting a caliph in Saqifah of Bani Saaedah can never be given priority over burying the Noble Prophet (s.a.w.a.) of the nation who rescued the nation from certain misguidance and apostasy and whose funeral was attended by Jibraeel, Mikaaeel, Israafeel and Allah Himself. Succession of the Holy Prophet (s.a.w.a.) is not more important than the Noble Prophet (s.a.w.a.) himself. If indeed it is, then the matter ought to have been settled in the Holy Prophet’s (s.a.w.a.) lifetime. Ali b. Abi Talib (a.s.) was already selected as Caliph by Allah and His Prophet (s.a.w.a.). Even if there were differences over his selection, they could wait till after the funeral. In any case, since the Bani Hashim were busy in the funeral, selecting the so-called caliph of Muslims without consulting them makes the selection of Abu Bakr void as there was no consensus at the time of selection. Consensus cannot be claimed after selection, especially since there are reports that even many Ansaar in Saqifah were rooting for Ali b. Abi Talib as the Caliph, nullifying the entire argument of consensus for Abu Bakr as it lacked the consent of two major groups, viz. the Ansaar and the Bani Hashim.
Doubt: The tenth day of Muharram is âAashuraâ. The Jews of Madinah fasted on this day, the day on which Prophet Moses (a.s.) and his followers crossed the Red Sea miraculously. So the Holy Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura. Reply: The report is inaccurate. The real report is: The Prophet (s.a.w.a) on migrating to Madinah found the Jews fasting on the 10th of Muharram. On enquiry, he was told: It is an auspicious day; it is the day when Allah delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day. The Prophet (s.a.w.a) said, âI am worthier of Moses than you.â Thereupon, he fasted on that day and ordered (the Muslims) to fast. Saheeh-e-Bukhaari vol. 3 Egypt ed.pg 54, Mishkaat al-Masaabih Delhi ed. 1,307 A.H. pg l72 It is noted by the commentator of Mishkaat al-Masaabih that âit was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived in Madinah after Aashura, in Rabi al-Awwal. It should be noted that the Jews had their own calendar and monthly cycles. There is no logic in saying that they fasted on the 10th of Muharram unless it could be proved that this date always coincided with a Jewish day of fast. The first month of the Jews (Abib, later named Nisan) coincided with Rajab of the Arabs. W.O.E. Oesterley and Theodore H. Robinson have written that in Arabia the most important of all the new-moon festivals was that which fell in the month of Rajab, equivalent to the Hebrew month Abib, for this was the time when the ancient Arabs celebrated the Spring festival. (Hebrew Religion S.P.C.K., London 1955pg128) Probably, in ancient times the two branches of Hazrat Ibrahimâs (a.s.) household followed the same system of intercalating an additional month. And in this way the 7th Jewish month, Tishri I, coincided with Muharram. And the Aashura of Muharram synchronized with 10th of Tishri I, the Jewish Day of Atonement â” a day of fast. The two calendars lost their synchronization when Islam, in the 9th year of Hijrah, disallowed intercalation. But on deeper consideration it transpired that this parity was lost long before the advent of Islam, because the Arabs did not follow any mathematical calculation in their intercalation. That was why Muharram of the 2nd year of Hijrah began on 5th July, 623 C.E. (Al-Munjid, 21st ed.), months before Tishri I (which always coincides with September-October). Clearly, Aashura of Muharram in that year (or, for that matter, during the Prophetâs (s.a.w.a.) whole life at Madinah) had no significance whatsoever for the Jews. Â Doubt: In the beginning, fasting on this day was obligatory but later, the fasts of Ramadan were made obligatory and the fast on the day of Aashura was made optional. The sanctity of Aashura cannot be ascribed to this event for the simple reason that the sanctity ofÂ Muharram and the day of Aashura was established during the days of the Holy Prophet (s.a.w.a.), much before the birth of Husain (a.s.). VISIT SERATONLINE.COM FOR MORE ARTICLES Reply: The question is: Why did they fast on that day? The Jewish Midrashic literature relates the 10th day of the 7th month (Yom Hakippurim â” Day of Atonement) to the event of bringing the tablets of the Covenant from Mount Sinai, as Dr. Mishael Maswari-Caspi has written in his letter. The question is: If the Jews had wanted to keep the long-lost synchronization of Tishri I and Muharram in view, how was it that they forgot to narrate this tradition to the Prophet (s.a.w.a.)? The month in which God delivered the Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly states: Observe the month of Abib, and keep the pass-over unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. (Deut. 16:1) The question is: How could the Jews transfer an event of Abib (originally coinciding with Rajab) to Muharram, in open defiance of their Torah? Here is a point to ponder for the Muslims: The Prophet (s.a.w.a.) was sent with a religion to abrogate all previous religions and Shariah. How was it that he deigned to imitate the custom of the Jews? It is clear from above-mentioned facts that the Jews had no reason at all to fast on Aashura of Muharram at that period; and this story, built on that premise, is just that â” a fiction. Obviously, it was invented by a narrator who only knew that once upon a time Muharram coincided with the Jewsâ Tishri I, but was totally unaware of contemporary Jewish religion and culture. One feels constrained to mention here that this and other such traditions were forged by camp-followers of the Umayyads, after the martyrdom of Imam Husain (a.s.), as a part of their campaign to turn the 10th of Muharram into a day of rejoicing. These traditions are of the same genre as those which say that it was on the 10th of Muharram that Nuhâs (a.s.) ark rested on the mount, the fire became cool and safe for Hazrat Ibrahim (a.s.) and Hazrat Isa (a.s.) ascended to the heavens. In the same category came the traditions exhorting the Muslims to treat Aashura as a festival of joy, and to store oneâs food-grains on this very day, as it would increase oneâs sustenance and bring the blessings of Allah to the household. Doubt: In fact, it is one of the merits of Husain (a.s.) that his martyrdom took place on this day. Another misconception is that it is an inauspicious month since Husain was killed during Muharram. Hence people avoid conducting marriages during this period. This is baseless. If the death of an eminent person on a particular day renders that day unlucky for all times to come, no day of the year would be free from bad luck. The Holy Quran and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us from such superstitious beliefs. Reply: This is nothing but blind prejudice since there are no traditions which state that it is haraam (unlawful) to conduct weddings on Aashura or in the month ofÂ Muharram and Safar. But what needs answering is whether a Muslim will choose to get married on the day his father or mother has passed away or on the day the Prophet (s.a.w.a.) has passed away? Or will he exercise discretion and postpone the marriage by a few days as a mark of respect?
Hazrat Faatemah’s (s.a.) standing in light of traditions There are innumerable traditions highlighting the eminent position of Hazrat Faatemah (s.a.). These traditions are reliable and documented by scholars of both schools – Sunnis and Shiah. In fact, entire books have been devoted to her status in Islam. Before proceeding with the discussion on the oppressions faced by Hazrat Faatemah (s.a.), it is worth noting some traditions that underline her stature in religion. These traditions have also been recorded by respected scholars of the Sunnis. Hazrat Faatemah (s.a.) is the Chief of the Women of Paradise The Holy Prophet (s.a.w.a.) informed: ÝÇØãۃ ÓیÏۃ äÓÇÁ Çªá ÇáÌäۃ ‘Faatemah is the chief of the women of Paradise.’ This tradition has been recorded varyingly – The Prophet (s.a.w.a.) informed: ÝÇØãۃ ÓیÏۃ äÓÇÁ ªÐÀ ÇáÇãۃ ‘Faatemah is the chief of the women of this nation.’ ÝÇØãۃ ÓیÏۃ äÓÇÁ Çáãæãäیä ‘Faatemah is the chief of all the believing women.’ ÝÇØãÀ ÓیÏۃ äÓÇÁ ÇáÚÇáãیä ‘Faatemah is the chief of all the women of the world.’ This tradition with variations has been recorded by Saheeh-e-Bukhari, Musnad-e-Ahmad Ibn Hanbal, Al-Khasaais of Nesaai, Musnad of Abu Dawood al-Tayaalesi, Saheeh-e-Muslim (Chapter of Virtues of Hazrat Faatemah (s.a.)), Mustadrak of Haakim, Sunan-e-Tirmidhi, Sunan-e-Ibne Maajah and other reliable books of the Sunnis. Based on the narration of the Prophet (s.a.w.a.), who only speaks on the authority of revelation, Hazrat Faatemah (s.a.) is the chief of all women from the beginning of the world till the end. Hazrat Faatemah (s.a.) is a part of the Prophet (s.a.w.a.) Reputed scholars of both the sects have recorded the following: ÝÇØãۃ ÈÖÚۃ ãäی ãóä ÇÛÖÈªÇ ÃÛÖÈäی ‘Faatemah is a part of me, one who displeases her has displeased me.’ This tradition has been documented with the very words in Saheeh-e-Bukhari and other books of the Sunnis. Other traditions with similar purport have also been recorded, for example: ÝÇØãۃ ÈÖÚۃ ãäی یÑیÈäی ãÇÃÑÇÈªÇ æ یÄÐیäی ãÇ ÂÐÇªÇ ‘Faatemah is a part of me, that which grieves her grieves me and whatever troubles her, troubles me.’ This tradition has been documented in Saheeh-e-Bukhari, Musnad-e-Ahmad, Sunan-e-Ibne Dawood, Saheeh-e-Muslim and other reference books of the Sunnis. This tradition has been documented in Saheeh-e-Muslim in this manner – Holy Prophet (s.a.w.a.) said: Surely, Faatemah is a part of me, it pains me what pains her. Ahmad Ibn Hanbal records in his Musnad that the Holy Prophet (s.a.w.a.) informed: ÇäøãÇ ÝÇØãۃ ÈÖÚۃ ãäøی یÄ Ðیäی ãÇÂÐÇªÇ¡ ‘Surely Faatemah is a part of me, that pains me what pains her, that troubles me what troubles her.’ This tradition has also been recorded by Tirmidhi in his Sunan. After recording this tradition, Haakim informs: This tradition is correct (Saheeh) according to the criteria used by Bukhari and Muslim. In another place in his Musnad, Ahmad records the following tradition of the Prophet (s.a.w.a.): ÇäøãÇ ÝÇØãۃ ÈÖÚۃ ãäøی یæ Ðیäی ãÇÇÐÇªÇ æ یäÕÈäی ãÇ ÇäÕÈªÇ ‘Faatemah is a part of me it grieves me what grieves her and it pleases me what pleases her.’ This tradition is also narrated in Mustadrak and other reference books of the Sunnis. With regards to this tradition, Haakim says that the chain of narrators is correct. FOR MORE ARTICLES GO TO SERATONLINE.COM In Faatemah’s pleasure and displeasure is Allah’s pleasure and displeasure In one notable tradition, the Prophet (s.a.w.a.) informs about his daughter: Çä ÇááøٰÀ یÛÖÈ áÛÖÈ ÝÇØãۃ æ یÑÖی áÑÖÇªÇ ‘Surely Allah is angry with what makes Faatemah angry, and is pleased with what pleases her.’ This tradition is narrated in Mustadrak, Isaabah and Tahzeeb al-Tahzeeb. Muttaqi Hind, author of Kanz al-Ummaal has recorded it from Abu Ya’laa, Tabari and Abu Noaim. In addition to these sources, this tradition can be traced in other reference books of the Sunnis. The First Person to Meet the Holy Prophet (s.a.w.a.) When the Holy Prophet (s.a.w.a.)was on his deathbed, he called for his daughter Faatemah (s.a.). He told her something in a hushed tone. This left Faatemah (s.a.) in tears. He then called for her again and whispered something to her. This time Faatemah was pleased and smiled.<a href="http://www.seratonline.com/2012/04/06/22209/excellence-of-hazrat-faatemah-zahra-s-a-in-the-sunnah/#_ftn11" title=""> When the Prophet (s.a.w.a.) passed away, Ayesha coaxed Faatemah (s.a.) to reveal what her father (s.a.w.a.) had told her. Hazrat Faatemah (s.a.) informed – ÓÇÑäی ÑÓæá ÇááøٰÀ (Çæ:ÓÇÑäی ÇáäÈی) ÝÇÎÈÑäی یÞÈÖ Ýی æÌÚÀٖ ªٰÐÇÝÈ˜یÊ¡ Ëã ÓÇÑäی ÝÇÎÈÑäی Çäøی Çæá Çªá ÈیÊÀ ÇÊÈÚÀ ÝÖÍ˜ ‘The Prophet (s.a.w.a.) first whispered to me that he would pass away from the sickness and this made me weep. Then he whispered that I would be the first among the Ahle Bait to meet him which made me happy.’ This tradition has been recorded in many reliable books of the Sunnis. The Most Truthful Person after the Holy Prophet (s.a.w.a.) Hazrat Faatemah (s.a.) enjoys an elevated status in religion in beliefs and ethics. Ayesha narrates: ãÇÑÃیÊ ÇÍÏÇð ˜Çä ÇÕÏÞ áªÌۃ ãäªÇ ÛیÑ ÇÈیªÇ ‘After the Prophet (s.a.w.a.) I did not see anyone more honest in speech than her (Faatemah (s.a.)).’ Haakim after recording this tradition in Mustadrak writes: This tradition is correct according to the criteria employed by Bukhari and Muslim (for assessment of traditions). Even Zahabi has acknowledged the tradition to be correct. The tradition is also recorded in al-Isteeaab and Hilyah al-Awliyaa. The Prophet (s.a.w.a.) would rise in reverence for Faatemah (s.a.) Ayesha narrates: ˜ÇäÊ ÇÐÇ ÏÎáÊ ÚáیÀ. Úáیٰ ÑÓæá ÇááÀ ﷺ. ÞÇã ÇáیªÇ ÝÊÞÈáªÇ æ ÑÍÈ ÈªÇæ ÇÎÐ ÈیÏªÇ ÝÇÌáÓªÇ Ýی ãÌáÓÀ ‘When Faatemah used to come in the presence of the Prophet (s.a.w.a.), he (s.a.w.a.) would rise to greet her, kiss her, welcome her, take her by the hand and make her sit in his place.’ Haakim after recording this tradition writes: This tradition is correct according to the criteria laid down by Bukhari and Muslim. Zahabi also considers it to be correct. Faatemah is the most beloved Tabarani has recorded a tradition wherein the Prophet (s.a.w.a.) informed Hazrat Ali (a.s.): ÝÇØãۃ ÇÍÈ Çáیø ãä˜ æ ÇäÊ ÇÚÒø Úáی ãäªÇ ‘Faatemah is more beloved to me than you and you are more honourable to me than her.’ After recording this tradition Haithami writes: All the narrators of this tradition are reliable. A glance at the narrations of the Sunnis What has been narrated so far is a preface to what will be discussed in the succeeding pages. When we analyse the events narrated then, we will refer to the traditions on the status of Hazrat Faatemah (s.a.) and Hazrat Ali (a.s.). These traditions have been recorded by the Sunnis in their books after testifying to their correctness and veracity regarding the text and chain of narrators. Among the undeniable inferences of these traditions is Hazrat Faatemah’s (s.a.) infallibility. This is further reinforced by Ayat-e-Tatheer (Surah Ahzaab (33): Verse 33) and other narrations. Moreover, many traditionalists (Muhadditheen), memorisers of Quran (Huffaaz) and reputed scholars have confessed that Faatemah is superior to the first and second caliphs. As a matter of fact, some scholars based on the aforementioned traditions, particularly – ÝÇØãۃ ÈÖÚۃ ãäی – (Faatemah (s.a.) is a part of me), have concluded that Faatemah (s.a.) is superior to all four caliphs. It is appropriate to mention Manaavi’s statement over here which is based on the views of reputed scholars of the Sunnis: In his book Faiz al-Qadeer, under the tradition ÇÓÊÏáø ÈÀ ÇáÓªیáی Úáیٰ ãä ÓÈªÇ ˜ÝÑ¡ áÃäÀ یÛÖÈÀ æÇäªÇ ÇÝÖá ãä ÇáÔیÎیä he has documented the view of Saheeli – an illustrious scholar of the Sunnis, who had committed the Quran to memory (Haafiz) and who has written commentaries on various books including Seerah of Ibne Hishaam: ‘Based on the tradition (Faatemah (s.a.) is a part of me), Saheeli writes – áÇäÀ یÛÖÈÀ It establishes the apostasy of the person who abuses Faatemah (s.a.). And one who abuses Faatemah (s.a.) has angered the Prophet and Faatemah (s.a.) is superior to Abu Bakr and Umar.’ Thus, he considers Hazrat Faatemah (s.a.) as a benchmark for apostasy and faith and relates her anger to the Prophet’s (s.a.w.a.) anger. If one takes the Laam in áÇäÀ یÛÖÈÀ as Laam of cause (Laam-e-Ellat) then this could denote a specific cause of her anger or a general cause. It is more likely that it denotes a general cause of anger which establishes the apostasy of the person who enrages her. Hence, whatever causes Hazrat Faatemah (s.a.) to be angry also causes the apostasy of the one who makes her angry. Thus, to annoy Faatemah (s.a.) becomes a cause of the offending party’s apostasy because by annoying Faatemah (s.a.) he has angered the Prophet (s.a.w.a.). Manaavi writes further: Ibne Hajar comments – It is clear from this tradition that it is prohibited to offend a person which results in offending the Prophet (s.a.w.a.). Hence any action aimed at offending Faatemah (s.a.) inevitably offends the Prophet (s.a.w.a.). And Faatemah (s.a.) is not offended at anything more than a matter involving her sons. Therefore one who does such a thing will taste the ignominy of his actions in this world and the chastisement of the hereafter is far more humiliating. Therefore this tradition prohibits one from doing anything to infuriate Faatemah (s.a.) as she is a part of the Prophet (s.a.w.a.) and it has been already established that it proves the apostasy of the offending party. Mannaavi writes further: ÞÇá ÇáÓõÈ˜ی: ÇáÐی äÎÊÇÑÀ æäÏیä ÇááÀ ÈÀ Çä ÝÇØãÀ ÇÝÖá ãä ÎÏیÌۃ Ëã ÚÇÆÔÀ ÞÇá ÔªÇÈ ÇáÏیä ÇÈä ÍÌÑ :æáæÖæÍ ãÇ ÞÇáÀ ÇáÓÈ˜ی ÊÈÚÀ ÚáیÀ ÇáãÍÞÞæä¡ æ Ð˜Ñ ÇáÚóáóã ÇáÚÑÇÞی: Çä ÝÇØãۃ æ ÇÎÇªÇ ÇÈÑÇÀیã ÇÝÖá ãä ÇáÎáÝÇÁ ÇáÇÑÈÚۃ ÈÇÊÝÇÞ. Al-Sobki states – What I am choosing (to conclude) and pledging near Allah is that Faatemah is superior to Ayesha and Khadijah. Shahaab al-Deen Ibne Hajar says – Al-Sobki’s point being the evident truth, researchers after him have supported his point and adopted the same stand. Alam al-Deen Iraaqi comments – Hazrat Faatemah (s.a.) is superior to all four caliphs (based on the consensus of the scholars). Based on this confession, there exists no difference between the Shiah and the Sunnis – both the sects believe that Faatemah (s.a.) is superior to Abu Bakr and Umar and that annoying Faatemah (s.a.) is a cause for being relegated to hellfire. It is apparent from these traditions that there is no condition or restriction and it applies to everyone and under all circumstances. At least there is no restriction evident when the Prophet (s.a.w.a.) says – Faatemah’s (s.a.) displeasure leads to Allah’s displeasure. There is no rider in this statement that if she is displeased in such and such circumstance or with such and such criterion or if she is displeased for such and such reason. Rather, the tradition is categorical that if Faatemah (s.a.) is displeased for whatever reason, it leads to Allah’s displeasure. It does not matter why she is displeased, who displeases her, in which era she is displeased. The Prophet’s (s.a.w.a.) tradition does not impose any condition or restriction whatsoever. It is unconditional in every aspect. Likewise, there is no condition or criterion evident in the tradition – One who torments her has tormented me. It does not state, who torments Faatemah (s.a.), when and under what condition. It is unconditional. The aforementioned traditions also establish Faatemah’s (s.a.) truthfulness and it is forbidden to falsify her regardless of the matter or claim. It is forbidden to reject her claims because as Ayesha asserts in truthfulness she was next only to the Prophet (s.a.w.a.) himself. It is obvious that the Prophet (s.a.w.a.) was aware of what was to transpire after him. He narrated numerous traditions of such nature so as to make the people aware of these issues and forewarn them.  Saheeh-e-Bukhari, vol. 4, pg. 209 Book of Initiation of Creation, Chapter of Virtues of the Prophet’s Relatives; Al-Khasaais, pg. 34; Musnad of Abu Dawood Tayaalasi, pg. 187; Saheeh-e-Muslim, vol. 7, pg. 143; al-Tabaqaat, vol. 2, pg. 40; Musnad-e-Ahmad, vol. 6, pg. 282; Hilyah al-Awliyaa, vol. 2, pg. 39; Mustadrak, vol. 3, pg. 151; Sunan-e-Ibne Maajah, vol. 1, pg. 518; Sunan-e-Tirmidhi, vol. 5, pg. 326  Saheeh-e-Bukhari, vol. 4, pg. 210 Book of Initiation of Creation, Chapter of Virtues of the Prophet’s Relatives, Chapter of Faatemah’s (s.a.) Virtues  Saheeh-e-Bukhari, vol. 6, pg. 158; Musnad-e-Ahmad, vol. 4, pg. 324; Saheeh-e-Muslim, vol. 7, pg. 141 Book of the Companions’ Virtues, Chapter of Faatemah binte Muhammad’s Virtues; Sunan-e-Abi Dawood, vol. 1, pg. 460  Saheeh-e-Muslim, vol. 7, pg. 141 Chapter of Faatemah’s Virtues  Musnad-e-Ahmad, vol. 4, pg. 5  Sunan-e-Tirmidhi, vol. 5, pg. 360  Mustadrak, vol. 5, pg. 153  Musnad-e-Ahmad, vol. 4, pg. 323  Mustadrak, vol. 5, pg. 153; Kanz al-Ummaal, vol. 12, pg. 111, vol. 13, pg. 674  Mustadrak, vol. 3, pg. 158; Isaabah, vol. 8, pg. 266; Tahzeeb al-Tahzeeb, vol. 12, pg. 392; Kanz al-Ummaal, vol. 12, pg. 111, vol. 13, pg. 674  According to certain versions of the tradition, Ayesha found it hard to accept the secret discussions between Holy Prophet (s.a.w.a.) and Hazrat Faatemah (s.a.).  The salutation on the Prophet (s.a.w.a.) in the books of the Sunnis from where we have derived our references is incomplete. We have mentioned the salutation as per the Prophet’s (s.a.w.a.) tradition.  Saheeh-e-Bukhari, vol. 4, pg. 183; Saheeh-e-Muslim, vol. 7, pg. 142; Mustadrak, vol. 4, pg. 272; Musnad-e-Ahmad, vol. 6, pg. 282. The tradition has been summarised in Sunan-e-Tirmidhi, vol. 5, pg. 369.  Mustadrak, vol. 3, pg. 160; Hilyah al-Awliyaa, vol. 2, pg. 41; al-Isteeaab, vol. 4, pg. 1896  Mustadrak, vol. 3, pg. 154  Majma al-Zawaaed, vol. 9, pg. 202  Faiz al-Qadeer fi Sharh al-Jaam’e al-Sagheer, vol. 4, pg. 42
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