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  1. Praise and Eulogy for the Lord and Witness of the Unity of Allah and the Prophethood of Muhammad She started her speech by saying: “Praise be to Allah for His bounties (upon us) and thanks be to Him for all that He inspired; and commended is His name for all the bounties He created before our own creation, for all the common bounties that He bestowed (upon us) from His Ownself without even (our) asking for it, and abundant and complete bounties, such plenteous and unlimited bounties whose numbers cannot be computed, and thanks cannot be offered for the duration and commencement (of the bounties), and whose perpetuity is beyond comprehension. He invited (His servants) to offer praise, thus resulting in an increase and perpetuity (in their blessings), and in lieu of this abundance (of bounties), Allah desired that His creatures praise Him. Again, He invited you (to perform good deeds) resulting in bounties of this world as well as for the hereafter. I bear witness that there is no other deity (worthy of worship) except Allah - He is Unique and Unparalleled. Certainly interpretation (and result) of this witness (of monotheism) is sincerity, and it’s comprehension has been placed in the hearts, and the mind is illuminated by its (profound) understanding. He (Allah) cannot be seen with the eyes, nor can He be described with the tongues, and His state cannot be perceived. He is the One Who created all things without any past prototype, and originated them without having any past image and equals. Rather He created them with His Might and dispersed them according to His Will, He did not create them for a need, nor did He shape them for a benefit (for Himself), but rather (He did all of this) to establish His Wisdom and to bring their (the creature’s) attention to His obedience, and manifest His Might and (so that) His creatures may venerate Him, and (He created to) strengthen His invitation by dispatching His Prophets and friends. Thus He provided recompense for His obedience and granted punishment for His disobedience, (He informed) His slaves from performing such acts that invite His wrath, and thus would gather them in His Paradise. And I bear witness that my father Muhammad, is His slave and His Messenger, while Allah the Almighty chose him and selected him before bestowing prophethood upon him, and named him before selecting him, and chose him before sending him (for the mission of Islam), when the whole of creation was concealed in the hidden world, and they were in awe, and were in the extinction of nothingness. Almighty Allah was certainly aware of the consequences of all the tasks, and was acquainted with the occurrences of the ages, and conscious of the position of the destined. Allah sent His Prophet so as to complete His commands, to execute His rulings, and to deliver His decisive ordinances. He saw the nation divided into various religions, addicted to their places of worship, worshipping their idols, denying Allah despite their knowledge of Him. Then Allah illuminated their darkness (misguidance) through the medium of my father Muhammad and lifted the veils of obscurity from their hearts, and removed ignorance from their eyes. He (the Prophet) stood up among them for their guidance; delivered them from misguidance, enlightened their eyes from blindness, guided them towards the ‘Straight Path’ and invited them towards ‘the Right Path’. Then, Allah took away his soul with affection and by his choice, willingness and submission. Thus, Muhammad was relieved of the toils of this world and entered (the world of) comfort. There, he lives in ease among the righteous angels, and in the Paradise of the forgiving Lord, and in the neighborhood of the Mighty King. May Allah’s mercy be upon my father, His messenger and the trustworthy one with regards to His revelation, His friend, the best among His creations, His favorite one; and peace upon him and Allah’s Mercy and Blessings. Focus upon Memorizing the Qurʾan, an Exalted Trust of Allah You are the slaves of Allah and you are the establishers of His commands and prohibitions. You are the possessors of His religion and His revelation, the trustworthy ones with regards to yourselves and you should propagate it (Islam) to other nations, while you deem yourselves worthy of all this? A pledge had been taken from you in advance by Allah and there is among you His remembrance and that is the book of Allah (Qurʾan), the speaking one. It is a book of complete truthfulness and a bright light, the brilliant light. Its imminence is evident, its secrets are revealed, its apparent aspects are clear, its adherents become reasons for others to envy, it leads its adherents to the status of paradise (or the pleasure of Allah), its listeners are guided towards salvation and through it are gained the illuminated evidences of Allah. It determines the ordinances and prohibitions (of Allah), its evidences are illuminated and its proofs are sufficient, it contains the virtues of the recommendable acts (mustahabbat) , freedom with regards to performing the lawful things (mubah) and (informs about the) discouraged (makrūh) acts, and in it are written down other legal laws (of Islam). Concentration upon the Philosophy and Aim of Divine Ordinances Faith has been set so as to cleanse you of polytheism; ṣalat (prayers) are prescribed to keep you away from pride, zakat (charity) has been prescribed to purify ones’ self and results in the increase of sustenance; ṣawm (fasting) has been prescribed so that genuineness may be reinforced; Hajj (pilgrimage to Mecca) has been prescribed to establish the religion; justice is prescribed to establish proper harmony in the hearts; the obligation to obey us (the Ahlul Bayt) has been prescribed to set up order in the community, and our authority (imamah) has been prescribed to save the people from differences. Jihad (struggle) is the honour of Islam and a humiliation for the people of polytheism and hypocrisy; patience has been made a medium for recompense to be bestowed; enjoining good has been prescribed for the general welfare (of the society); righteousness with one’s parents is a safeguard against His (Allah’s) wrath; kindness with one’s relatives is a medium of increasing one’s age and results in an increase of friends and relations; retribution has been prescribed so that people’s lives may be safe-guarded; fulfillment of vows leads to forgiveness; consideration of accuracy in measurement in weighing commodities saves one from loss. Prohibition of intoxicants has been prescribed so that humanity may remain away from filth; the prohibition of defaming (of adultery) has been prescribed so as to keep oneself away from the curse of Allah; robbery has been prohibited so that the hands may be pure; and polytheism has been prohibited so that sincerity may be established in Allah’s Divinity. Thus fear Allah as you should, and (see that) you die not but as Muslims. Obey Allah with regards to His orders and prohibitions for surely only those of His servants are conscious of Allah who are endowed with knowledge. The Decisiveness of the Prophet in Strengthening the Path of Guidance O people! Know that I am Fatima and my father was Muhammad. I say and I will repeat this again and again and I do not utter any falsehood, and whatever I do shall not be wrong. Indeed an Apostle from among yourselves has come to you, grievous to him is your falling into distress, (he is) solicitous regarding your welfare, towards the faithful (he is) compassionate, (and) merciful. If you look and understand, you will find that this Apostle is my father and not the father of any one of your women; he is the brother of my cousin (Imam ʿAli) and not the brother of any one of your men and how fortunate is the one related to him (the Prophet). The Prophet proclaimed the message and prevented the people from ignorance and polytheism and worked at opposing the customs of the polytheists. He broke their backs while their breath was entrapped in their chests. He called to the way of his Lord with wisdom and kind exhortation. He broke the idols and crushed the heads (of rebellion) of the polytheists until they were eradicated and took to flight. Then, the darkness of the night passed and it dawned and the truth became manifest in its true form. When the leader of the religion (the Prophet) spoke, foam gushed forth from the mouths of the polytheists and they became silent; the degraded group of the hypocrites was annihilated and pledges between disbelief and animosity broke. You all started uttering words of sincerity (Monotheism) and you were among a group consisting of illuminated countenances and fasting ones - those whom Allah intended to keep off from them uncleanliness and purify them with a thorough purification. Indeed, you were on the brink of the pit of the hell-fire. You were a community that was (considered just) - a medium who would quench the thirst of others and were a tool in the hands of the avaricious. You were similar to the place were hasty men come to take the fire (for their own benefit) and were being trampled under the feet while at that time, your state was such that you would drink water from the wayside gutter and your food was the unclean hides (of animals) or leaves. You were the humiliated and degraded ones from among the masses, fearing that people may carry you away by force! Thus Allah, the Blessed, the Sublime, delivered you through the medium of my father Muhammad, while you attained this deliverance after he (the Prophet) had to face numerous difficulties and fight with the stubborn polytheists, the beasts among the ʿArabs and after that with the People of the Book (the Christians and the Jews). Role of Imam ʿAli in the Defense of Islam Whenever the polytheists kindled the fire of wars, Allah would put it out; and when the adherents of Satan would manifest themselves or the beastly ones among the polytheists opened their mouths of envy, he (the Prophet) would dispatch his brother (Imam ʿAli) towards them. He (Imam ʿAli) would crush them and extinguish the blaze of their fire with his sword and he (Imam ʿAli) bore extreme brutality in the way of Allah and strove to obey the commands of Allah. He was the nearest to the Prophet of Allah and the master of the friends of Allah. He was always ready to serve the creations (of Allah), looking over the welfare of the people, endeavoring and toiling (in this way) and he was not affected with the censure of any censurer; while you were living a life of pleasure and peace, and were far away from the severity of battle, (you were in) enjoyment and security. Then you waited that we, the Ahlul Bayt, may be engulfed in severity of trails and waited to hear this news and in the heat of the battle, you retreated and fled from the battlefield! Criticism Against the Treachery of Men Thus when Allah the Almighty exalted his Prophet from this perishable world towards the abode of His Prophets and His chosen ones, the thorns of hypocrisy became manifest in you and the mantle of your religion gave, and the astray ones, who were silent until yesterday, suddenly started shrieking; the degraded and mean ones came out of their burrows into the open ground, and the valiant ones of the polytheists of falsehood started roaring. Now, these very people have taken the reins of authority into their hands and Satan has raised his head from the place of his concealment, inviting you towards evil - thus he found you to be among those accepting his invitation and you held him (in esteem) with the intention of securing position or being deceived. Satan invited you to rebel and found you to be (among the) base and meanest of people and he incited your rage and thus you became enraged. Then you started to snatch the rights of others and entered the spring that did not belong to you and you did all of this when not much time had passed since the passing of the Prophet and the wound (of his death) was deep and our hearts had not yet healed, and the corpse of the Prophet was not even laid to rest in the grave! You acted very swiftly dreading the outbreak of an agitation - beware that they themselves have fallen into the pit of agitation. Surely into trial have they already fallen, and verily hell encompasses the infidels. Far be it away from you! What has happened to you? Where are you wandering while the book of Allah (The Qurʾan) is amongst you; whose orders are apparent and judgements are illuminated; its emblems dazzling and whose enjoinments and prohibitions are straightforward. Did you not leave it behind your backs and then turned your faces away from it in disgust and turned to something else for judgement? Evil for the unjust will be the exchange; and whoever seeks a religion other than Islam, it will never be accepted from him, and in the next world he will be among the losers. You did not even wait that the tempest may calm down! Rather, you hastened to take the reins (of the caliphate) into your hands. After having acquired it (the caliphate), you started to ignite the fire of mutiny and you became engrossed in inciting the fire. You responded to the call of Satan, the seducer, and you intended to put out the light of the glorious religion. You started to destroy the practices of the chosen Prophet, then you delighted in suckling the delicacies of the caliphate and opposed the Ahlul Bayt in secret and in the open. We have no choice but to bear the cuts of your daggers and the piercing of your spears into the body. Reasoning of Fatima for Fadak Now you presume that we do not have any inheritance from the Prophet - do you follow the customs of the (age of) ignorance? Is it the judgement of (the days of) ignorance (the Pagan era) that they desire? Who (else) can be better than Allah to judge for the people of assured faith. Indeed, it is as bright as the sun that I am the daughter of the Prophet of Allah. O Muslims! Is it befitting that I am deprived of my inheritance? O son of Abū Quhafah (Abu Bakr)! Is it contained in the Glorious Qurʾan that one should inherit from their father; while in your opinion, I should not inherit from my father? Indeed you have come with an unusual thing (attributed) upon Allah and His Prophet. Did you then intentionally forsake the Book of Allah and leave it behind your backs? Allah says: And Sulayman inherited Dawūd; in regards to the life of Zakariyyah, He says: So grant me from Yourself an heir who shall inherit from me and inherit from the family of Yaʿqūb; ‘Allah also says: And the blood relations are nearer to each other in the Book of Allah; Allah says: Allah enjoins upon you about your children - the male shall have the equal of the shares of two females; and He also says, If he (the believer) leaves behind any goods that he makes a bequest for parents and (the nearest) kinsmen in goodness (this is) a duty upon the pious ones. You assume that I do not have a share and allowance (in the inheritance) and that I should not inherit from my father and that there is no relation between us? Has Allah in His verses (of the Qurʾan) not taken into consideration everyone in general and are not all (of the) classes of men included in these verses? Is my father discharged from the applicability of this verse or do you say that two people of the same community do not inherit from one another? Are my father and I not a part and parcel of one community? Then, are you more cognizant of understanding the general and particular verses of the Qurʾan than my father and my cousin (Imam ʿAli)? Then take it (Fadak) until we meet you on the Day of Judgement - where Allah will be the Best Judge, and Muhammad will be the claimant on that day, and our destined time of meeting will be the Resurrection and on that promised day, the fallacious ones will be engulfed in deep loss and their regret (on that day) will be of no use to them! For every prophesy, there is a (prefixed) time and you will soon realize upon whom a torment (of tribulations) will descend which will disgrace him, and on who falls this lasting punishment.” Intense Criticism of the Ansar Then Sayyidah Fatima turned towards the Anṣar and said, “O group of valorous men! The aides of the nation! The helpers of Islam! What is this slackness (that you display) in regards to me while you are witnessing the oppression being meted upon me, but you still lie in a deep sleep! Did my father not say that the rights of a father for his children must be considered? How soon have you changed tracks, even though you possess the strength to stand up for my rights and are capable of supporting me regarding my claim! Do you then say that Muhammad has passed away and there remains no responsibility upon us? His loss is great and the crack that has appeared (in Islam) is severe and the division is immense. Unity has been shattered, the Earth is engulfed in darkness due to his concealment, the sun and the moon are eclipsed, and the stars have scattered away! Hopes have broken, mountains have crumbled, the family of the Prophet has been lost and their sanctity has been dishonored after his death! This is, by Allah, a great calamity and a grand adversity, while this calamity is incomparable and there is no other greater calamity than the death of the Prophet! This (the death of the Prophet) had already been conveyed to you in the Book of Allah, may He be glorified. You were reading the Qurʾan day and night in a loud voice, lamentingly, in a normal tone and in a pleasant voice. As for what happened in the past to Allah’s Prophets and apostles - the command is decisive and destiny enjoined: And Muhammad is not but an apostle, (other) apostles have already passed away prior to him, therefore if he dies or is killed, will you turn upon your heels? And he who turns upon his heels will by no means do harm to Allah in the least, and soon shall We reward the grateful ones. Be aware! I have said what I wanted to say, even though I know that you will not assist me as this slackness of yours to assist us has become a part of your heart (your practice). But all of this complaint is the result of the grief of the heart and the internal rage (that I feel) and (I know that) it is of no use, but I have said this to manifest my internal sorrow and to complete my proof upon you. Thus usurp it (Fadak) and fasten it firmly, for it is weak and feeble, while its shame and disgrace will always remain over you. The sign of the rage of the Supreme Allah has been cast upon it, and it will be an everlasting disgrace upon you and it will lead you to the fire of Allah which will engulf the heart. Thus Allah sees whatever you do, ‘And soon shall those who deal unjustly know what an (evil) turning they will be turned into.’ I am the daughter of that Prophet who was sent to warn you against the severe wrath of Allah, Act (you) whatever you can, and verily we (too) act, and wait, indeed we too are waiting.” https://www.al-Islam.org/fatimiyyah-ashura-lutfullah-safi-al-gulpaygani/historic-Fadak-sermon-Fatima
  2. Commiserations to the Muslims ummah on the death anniversary of Bibi Fatima (sa). Bibi Fatima (sa) was a lady like no other in Islam. She was a lady of many virtues. Through a deep study of the life of Bibi Fatima Zehra (sa), one can slightly understand her exalted human personality. She is similar to her father, Prophet Muhammad (pbuh) in terms of her divine and humane character. Her similarity to her father is a truth that can be easily understood through her father's sayings about her. As the narrator quotes, Holy Prophet Muhammad (pbuh) came out while holding the hand of Lady Fatimah Zahra (pbuh) in his hand. He said: "(For) him, who does not know her, she is Fatimah, the daughter of Muhammad, she is a part of me, she is my soul, which is (located) between my two sides. Certainly, him who harms her has harmed me; and him who harms me has indeed harmed Allah." It is no denying that the Prophet loved Bibi Fatima (sa) and she held a very special place for him. The behavior of Prophet Muhammad (pbuh) toward his daughter Bibi Fatima Al-Zahra (sa) was special. Prophet Muhammad (pbuh) showed unique respect to his dear daughter; whenever Fatima Al-Zahra (sa) came to see him. For instance, there is a famous hadith from Aisha which reads: “I didn’t see a person more similar to the Prophet (pbuh) than Fatima (as) who looked like him in appearance, face, brightness, behavior and manners. When Fatima (as) came to see the Prophet (pbuh), he got to his feet and advanced toward her enthusiastically.” In some hadiths from the same narrator [Aisha] we read: “He kissed Hazrat Fatima (as), took her hand, and invited her to sit in his place.” This reveals the high status of Hazrat Fatima (as). The treatment of Bibi Fatima (sa) by the first 2 caliphs is a very shameful event in the history of Islam. Now, let us see how the Muslim caliphs treated her just days after the death of the Prophet (pbuh). 1st Caliph: Fadak which was in Bibi Fatima Zehra's (sa) possession was taken away from her and she had to fight for her right which again was denied to her. When she went to ask for Fadak which was rightfully hers to be returned to her; she had to wait among-st the people to be heard and when heard, she was insulted. Compare this to the respect she had during the time of the Prophet makes you wonder if these so called protectors of Islam really had been following the sunnah of the Prophet (pbuh). What should surprise any Muslim the most is the following statement by Abu Bakr: “After the death (of Rasulullah), Fatima raised the issue of Fadak that he (the Prophet) had granted it to her, Abu Bakr said: ‘…I don’t know if you are telling the truth, and I can’t judge according to it (your claim).’ Then Umm Ayman and a male servant testified for her. Abu Bakr said: ‘bring forth another witness whose word is acceptable’. Tafseer Kabeer, Volume 10 page 506 Abdullah bin Zubair narrated from his father that whenever Ayesha mentioned Fatima the daughter of the Prophet, she used to say: ‘I never saw someone more truthful than her apart from the one that produced her (her father).’ Al-Mustadrak al-Hakim, Vol. 3, page 160 & 161 [Imam Al-HakIm said: ‘Sahih according to Muslim’s condition’ while Imam Dhahabi stated: ‘According to Muslim’s condition’.] Given that the lady, whose truthfulness is being vouched for in the Quran and hadith, was told that her words were not credible and she was asked to produce witnesses. It is safe to conclude that doubting Bibi Zehra's (sa) words is no less than doubting the Quran. What becomes of a person who doubts the Quran? 2nd Caliph: Now let's look at how Umar treated Bibi Zehra after the death of Prophet (pbuh). Umar went to Bibi Fatimah's house and said: "O’ daughter of the Prophet! I didn’t love anyone as much as I loved your father, nor anyone after him is more loving to me as you are. But I swear by Allah that if these people assemble here with you, then this love of mine would not prevent me from setting your house on fire." Sunni references: - History of Tabari, in the events of the year 11 AH - al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book, and pp 19-20 - Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362 - Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah Also it is reported that: Umar said to Fatimah (who was behind the door of her house): "I know that the Prophet of God did not love any one more than you, but this will not stop me to carry out my decision. If these people stay in your house, I will burn the door in front of you." Sunni reference: Kanz al-Ummal, v3, p140 In fact Shibli Numani himself testifies the above event in the following words: "From Umar’s irritable and peevish temperament such an action on his part was not improbable." Sunni reference: al-Faruq, by Shibli Numani, p44 It is also reported that: Abu Bakr said (on his death bed): "I wish I had not searched for Fatimah’s house, and had not sent men to harass her, though it would have caused a war if her house would have continued to be used as a shelter." Sunni references: - History of Ya’qubi, v2, pp 115-116 - Ansab Ashraf, by al-Baladhuri, v1, pp 582,586 The revered Sunni scholar, Abu Muhammad Abdullah Ibn Muslim Ibn Qutaybah Daynuri in his history of Caliphs known as "al-Imamah wa al- Siyasah”reported: Umar asked for wood, and told those people inside the house: "I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house.” Someone told Umar that Fatimah was inside the house. Umar said: "So what! It doesn’t matter to me who is in the house.” Sunni reference: al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20 Another Sunni historian, al-Baladhuri, reported that: Abu Bakr asked ‘Ali to support him, but ‘Ali refused, then Umar went toward the ‘Ali’s house with a burning torch. At the door he met Fatimah who said to him: "Do you intend to burn the door of my house?”Umar said: "Yes, because this act will strengthen the faith brought to us by your father." Sunni reference: al-Ansab Ashraf, by al-Baladhuri, v1, pp 582,586 Also Jouhari in his book said: "Umar and a few Muslims went to the house of Fatimah to burn it down and to burn those who were in opposition.” Ibn Shahna said the same statement adding "to burn the house and inhabitants". Conclusion: Remember, the famous hadith of the Prophet about whoever hurts Bibi Fatima (sa): "Fatimah is a part of me. Whoever makes her angry, makes me angry." Sunni references: - Sahih al-Bukhari, Arabic-English, v5, Traditions #61 and #111 - Sahih Muslim, section of virtues of Fatimah, v4, pp 1904-5 Ibn Qutaybah in al Imamah wa al Siyasa page 14 records that: “Fatima said ‘When I meet my father the Prophet (s), then I shall complain about the both of you (Abu Bakr and Umar), and said to Abu Bakr ‘By Allah I shall curse you after every Salat”. Al-Imamah wa al-Siyasa, Vol. 1, Page 14 So logical conclusion from the above traditions is that Bibi Fatima (sa) was treated unjustly, and that she was angry at Abu Bakr and Umar, which follows Allah and His prophet are angry at them according the above tradition in Sahih al-Bukhari.
  3. SalamAlaykum Brothers and sisters A question that came in my mind was, Do we have any narrations of the Caliphs attacking the Daughter of the Prophet in our Books? And if yes are they Authentic. I'm not doubting the event but one must look through subjective lenses. Would really appreciate if brothers/sisters share Hadiths on this platform.
  4. The speech, given in Fadak, after Bibi Fatima(sa) heard the news of the usurpation of Fadak, in three languages: Arabic, Persian and English. Words fail to express the pain in her words...
  5. وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا [ISRA-36] And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned. حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، قَالَ أَخْبَرَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي مَنْصُورٌ، قَالَ سَمِعْتُ رِبْعِيَّ بْنَ حِرَاشٍ، يَقُولُ سَمِعْتُ عَلِيًّا، يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم"‏ لاَ تَكْذِبُوا عَلَىَّ، فَإِنَّهُ مَنْ كَذَبَ عَلَىَّ فَلْيَلِجِ النَّارَ ‏"‏‏ Narrated Ali: The Prophet (ﷺ) said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire." Bukhari #106, Muslim #1 The basis or foundation of most of the twelver shia beliefs including Ghadir, Saqifa, Imamat or Khilafat, Fadak, Attack on Sayeda, Compilation of Quran and many more, is only one book, namely Book of Sulaym Bin Qais (2BH-76AH) https://www.hubeali.com/kitab-e-sulaym/. Which is the first compilation of ideological historical narrations of twelver shias. Before this book such concepts were not present anywhere in the way as they are described and interpreted in the book. They all were written/scripted in secrecy. And according to its sole narrator, witness and care taker Abban Bin Abi Ayash Feroz, this book was given to him by Sulaym before his death. Then Abban showed this book to some other people including the famous Umar bin Uzaina. All prominent shia scholars including Kulayni, Sadooq, Toosi, Numani, Majlisi etc etc etc had narrated from this book narrations concerning alomost all their core beliefs and collected other reports making the Book of Sulaym their nucleus and basis. In every era majority of shia scholars made this book their foundation for all major beliefs and propagated the book and its concepts to the people of their time. This is the book that made them “RAWAFIDH”, i.e enemies and haters of many true companions of Prophet s.a.w.w which are highly praised by Prophet s.a.w.w in many authentic and mutawatir ahadith. Ibn Abi Zaynab al-Nu’mani (d. 360AH) has said regarding the book of Sulaym bin Qais: “There is no conflict among the entire Shiites who were learned and who transmitted (Shiite learning) from the Imams, that the book of Sulaym bin Qais al-Hilali, is one of the fundamental and oldest source books reported by scholars and transmitters of the traditions of Ahl al-Bayt. It was one of the most important reference books the Shiites refer to and depend on”. [Al-Ghabah by Shaikh Numani, Died 360AH] https://www.al-islam.org/kitab-al-ghayba-book-occultation-sheikh-an-numani/preface-verifier#about-author AUTHENTICITY OF BOOK OF SULAYM BIN QAIS (2BH-76AH) WHICH IS THE FIRST COMPILATION OF IDEOLOGICAL HISTORICAL NARRATIONS OF TWELVER SHIAS. About Sulaym Bin Qais whatever information is available comes from Abban bin abi Ayash, the sole narrator and the witness of the book. While Abban himself is an extremely weak narrator. And it is one of those lucky persons about which there is consensus b/w both shia and sunni rijal scholars that he is weak and liar. But twelver shias have accepted from this weak/liar narrator not just few narrations but an entire book, which is sadly the foundation of all their major core beliefs. Status of Abban bin Abi Ayash Feroz in Shia Rijal. ZAEEF (WEAK) AND KAZAB (LIAR). And there is ijma among shia rijal scholars about his weakness and on being his fabricator, teller of untruths. 1. Rijal Al-Khoi No.22 , Abban bin Abi Ayash is weak according to Shaikh Toosi and Ibn Ghadairi. 2. See Rijal Tusi 3. See Rijal Ibn Gadairi Other shia rijal books, confirming the same. 4. See Rijal Ibn Dawud 5. See Jami‘ Al-Ruwat 6. See Al-Mufid min Mujam Rijal Al-Hadith 7. See Mustadrakat Ilm Al-Rijal Abban bin Abi Ayyash in Sunni Rijal is also WEAK (ZAEEF), LIAR (KAZAB) http://www.al-milani.com/library/lib-pg.php?booid=4&mid=3&pgid=186 https://ar.wikipedia.org/wiki/%D8%A3%D8%A8%D8%A7%D9%86_%D8%A8%D9%86_%D8%A3%D8%A8%D9%8A_%D8%B9%D9%8A%D8%A7%D8%B4 REMINDER يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَنْ تَعْدِلُوا ۚ وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا O you who have believed, be persistently standing firm in justice, witnesses for Allah , even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted. Surah Nisa – 135 يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ O you who have believed, be persistently standing firm for Allah , witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah ; indeed, Allah is Acquainted with what you do. Surah Maida - 8
  6. So-called Muslims like Ibn Taymiyyah claim that – Allah forbid – Fatima Zahra (s.a.) was wrong in her claim over Fadak. At any rate, she should not have severed all communication from Abu Bakr and Umar. They were the rulers (haakim) of the time and she should have been cordial with them. Reply There is an interesting incident on the subject. At the end, readers can easily conclude whether Fatima Zahra (s.a.) was right or wrong and the message she sent across generations of Muslims by refusing to communicate with Abu Bakr and Umar. Being an infallible, there was complete wisdom in her stand that frustrates Muslims till date when they are called upon to answer the question – FOR MORE ARTICLES CLICK HERE Who is the Imam of Fatima Zahra (s.a.)? Allamah Amini (r.a.) corners Muslim scholars Some Saudi Salafi scholars invited Allamah Amini (r.a.) – the author of the Al-Ghadeer, arguably the most decisive book on the event of Ghadeer – for dinner. However Allamah Amini (r.a.) turned down their invitation. They insisted that Allmah Amini (r.a.) accompany them. On insistence, Allmah Amini (r.a.) acceded to their request. However, he put a condition that there would be no discussion or debate over dinner. They agreed. After dinner, a Salafi scholar in the assembly (there were around 70-80 of them) attempted to initiate a discussion. However, Allamah Amini (r.a.) refused to be drawn into a debate. Some of them suggested that in order to increase divine blessings, every scholar in the gathering should narrate a tradition from the Holy Prophet (s.a.w.a.) so that the gathering is illuminated through it. Those present there were are renowned traditionalists (Haafiz-e-hadees), a title conferred on those who have memorized at least a hundred thousand traditions. They started narrating traditions one by one until it was Allamah Amini’s (r.a.) turn. Allamah Amini (r.a.) said – My condition for narrating the tradition is that when I have narrated the same, each one should confirm whether he considers this tradition authentic or not. All those present agreed. Thus Allamah Amini (r.a.) narrated the famous tradition of the Holy Prophet of Islam (s.a.w.a.): قال رسول الله (صلوات الله علیه و آله ) : من مات و لم یعرف امام زمانه مات میته جاهلیه ‘One who dies without recognising the Imam of his time dies the death of ignorance.’ Thereafter he asked each and every person to testify the authenticity of the tradition. Everyone testified that the tradition was indeed authentic. Then Allamah Amini (r.a.) said: Now that you all accept this tradition, I have a question for each one of you: Did Fatima Zahra (s.a.) recognise the Imam of her time or not? And if she did, who was the Imam of Fatima Zahra (s.a.)? All the scholars present fell silent for a long time, with their heads bowed down. And since they didn’t have any reply, they began leaving the assembly one by one. Clearly they were in a fix. If they claim – she didn’t recognize (her Imam), then they are saying Fatima Zahra (s.a.) left the world in a state of disbelief (Allah forbid), and it is impossible that the Chief of all Women of the Worlds dies a disbeliever (Allah forbid)! If they say she did recognize (her Imam), then they have to find another Imam for her in place of Abu Bakr, since Bukhari (the most prominent scholar of Ahle Tasannun) says: ماتت و هي ساخته عليهما Fatima (s.a.) left the world in a state of intense anger at Abu Bakr (and Umar – as the narration says علیهما i.e. both of them) Since the Ahle Tasannun scholars were cornered and had no option but to testify to the legitimacy and leadership Ali b. Abi Talib (a.s.), they left the assembly with their heads hanging in shame.
  7. قال أمير المؤمنين عليه السلام يا أبا بكر تقرء كتاب الله؟ قال: نعم. قال: أخبرني عن قول الله عز وجل:" إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا " فيمن زلت فينا أم في غيرنا؟ قال: بل فيكم، قال: فلو أن شهودا شهدوا على فاطمة بنت رسول الله صلى الله عليه وآله بفاحشة ما كنت صانعا بها؟ قال كنت أقيم عليها الحد، كما أقيمه على نساء المسلمين، قال: إذن كنت عند الله من الكافرين، قال: ولم قال: لأنك رددت شهادة الله لها بالطهارة، وقبلت شهادة الناس عليها، كما رددت حكم الله وحكم رسوله Imam Ali(as): O' Abu Bakr. Have you read the book of Allah(swt)? Abu Bakr(la): Yes. Imam Ali(as): The verse " God desires to keep only the uncleanness away from you O'People of the Family and purifies you a thorough purification" has been send down in our praise or in the praise of others? Abu Bakr(la): Yes, in Your praise. Imam Ali(as): If a witness, witnesses against Janabe Fatima(sa) regarding a bad thing, what will you do in that case? Abu Bakr(la): I will apply the Islamic Had on her(sa) just like its done for other muslim women. Imam Ali(as): In that case you will be among the Kaafir in the sight of Allah(swt). Abu Bakr(la): No. Imam Ali(as): Because in this case you rejected the declaration of Allah(swt) regarding the Purity of Janabe Fatima(sa) , accepting the declaration of the common people which is like rejecting the order of Allah ÓÈÍÇäå æÊÚÇáì and order of Messenger of Allah (saww). [source: Ihtijaaj-e-Tabarisi Vol 1 , Pg: 122-123] VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) BLOGSPOT
  8. The Conclusion Read here: http://www.revisitingthesalaf.org/2014/07/the-oppression-of-sayeda-faatima-sa_2.html
  9. Prophet Zakariyya(a.s.) prayed for a son in his old age in the following words: قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا . وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا. يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ۖ وَاجْعَلْهُ رَبِّ رَضِيًّاHe said: My Lord! surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee:And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir, Who should inherit me and inherit from the children of Yaqoub, and make him, my Lord, one in whom Thou art well pleased. (Surah Maryam (19): Verse4-6) Visit Oppressionsupojanabezahra.blogspot.com When the Holy Prophet(s.a.w.a.) passed away and Abu Bakr was made caliph to rule over the Muslim community he dispossessed the Holy Prophet’s daughter Fatimah(s.a.) of the agricultural land or estate known as Fadak which had been gifted to her by the Holy Prophet(s.a.w.a.) during his life time and given in her possession. When Janabe Fatimah(s.a.) asked Abu Bakr to restore her estate as it had been gifted to her by the Holy Prophet along with possession, he demanded evidence and refused to accept the evidence of witnesses produced by Janabe Fatimah(s.a.). Then she claimed the estate as the sole heir to her father, the Holy Prophet. This request was rejected by Abu Bakr saying that he had heard the Holy Prophet(s.a.w.a.) say that “We the messengers of Allah neither inherit nor leave inheritance.”The above verses prove that the statement of Abu Bakr should be treated as an instantaneous excuse, he thought of, to deprive Janabe Fatimah(s.a.) from the lawful inheritance, her father left for her, otherwise the words of Allah become vague and meaningless. In reply she(s.a.) quoted these verses to prove that he had reported a false tradition because when the Quran has used the word “warith” the Holy Prophet could not say that which the caliph reported. The mention of these verses by her means that the word “warith” refers to all that which a messenger of Allah leaves as inheritance. Aqa Mahdi Puya says:These verses prove that the prophets of Allah inherit and leave inheritance. To interpret “Warith” as reference to knowledge and wisdom only is a deviation from the real, direct and plain meaning of this word, without any external or internal evidence. If inheritance of personal belongings is excluded, the repetition of the verb becomes meaningless because Prophet Zakariyya(a.s.) himself was a descendant of ale Yaqub, who inherited the prophethood and wisdom of his ancestors, and his son would do the same if Allah so willed as He chooses whomsoever He wills as His messenger (Surah An-am: 124), therefore when Prophet Zakariyya(a.s.) said: “inherit me and inherit from the children of Yaqoub“, he is referring to his belongings and the belongings of the posterity of Yaqoub separately. The first verb refers to the inheritance of his property which Prophet Zakariyya(a.s.) thought would be appropriated by his relatives if he remained childless; and the second verb refers to the prophethood, he wanted for HazratYahya(a.s.)No doubt the prophets of Allah did not give any importance to the material possessions and laid emphasis on the knowledge and wisdom, but it does not mean that they did not possess property or did not leave what they had as inheritance to their next to kin. The tradition quoted to deprive Janabe Fatimah(s.a.) of her lawful inheritance was tampered with by the narrator for political reasons. He omitted a clause indicating that they leave knowledge as inheritance, and added a clause, which is not correct from the grammatical point of view, unless it is an objective clause subordinate to the principal clause “We the group of prophets”, and the word be read as “sadaqtan”, the second object to the verb “taraknahu “, but he read the clause as co-ordinative and conjunctive, and read “sadaqtan” as the predicate to the word “ma”, which according to the recitation means “whatever”, whereas according to the correct recitation “ma ” means “that which”.(adapted from The Holy Qur’an, Pooya/M.A. Ali Engl. Commentary)
  10. Abu Bakr refuted witnesses that were produced and their testimonies were refused on different grounds We read in Futuh al Buldan, page 35: Malik bin Jawuna narrates from his father that Fatima said to Abu Bakr: ‘Rasulullah (s) bestowed Fadak to me, so return it.’ Ali testified in her favour, Abu Bakr asked for another witness, and Umm Ayman testified in support of Fatima. Upon this, Abu Bakr said: ‘O daughter of Rasulullah (s), such testimony is unacceptable unless you have two males or one male and two females, upon hearing this Fatima left.’ We also read: Jafar bin Muhammad said that Fatima said to Abu Bakr: ‘Return Fadak to me as it was given to me by Rasulullah (s)’. Abu Bakr demanded witnesses. Umm Ayman and Rabah the Servant of Rasulullah (s) testified in support of her claim. He said that such testimonies were unacceptable unless presented by one man and two women. We also read: Umm Hani states that Fatima daughter of Rasulullah (s) appeared before the Court of Abu Bakr and asked: ‘When you die who shall inherit you?’ He replied: ‘My family and descendants’. Fatima said: ‘What is your stance when you seize the inheritance of the Prophet (s) and do not give it to us?’ He said: ‘Oh daughter of Allah’s messenger, I did not seize your father’s gold and silver and this or that.’ Fatima then said: ‘Give us our share of Khayber, Fadak is our exclusive property’. He [Abu Bakr] replied: ‘Oh daughter of Rasulullah (s), I heard the Prophet (s) say that (Fadak) is a pillar that Allah (swt) has provided for me as a source of earnings during my life time, verily when I die, distribute this amongst the Muslims!.’ We read in Wafa al Wafa, Volume 3 page 999 Bab Sadaqat un Nabi: “Fadak was that land that Hadhrat Fatima claimed Rasulullah (s) had given to me. Abu Bakr demanded witnesses. ‘Ali and Umm Ayman testified. The Khaleefa replied ‘Only the testimony of a man and two women are acceptable”.
  11. Who is Truthful ??Umar & Abu Bakr OR Janabe Fatima(as) The two Caliphs were the cause of displeasure to the only daughter of Holy Prophet(s.a.w).They snatched her only source of livelihood and rejected her plea for her property of Fadak. Janabe Fatima was angry with them till she met her death!! Here is a brief account of the dispute between Abu Bakr and Janabe Fatima(as) regarding Fadak Note : Readers should read without any bias and prejudice and should bear in mind that all the references in this post are from authentic Sunni sources. This article is a reply to those people(e.g. Dr. Tahir Qadri, Irfan Shah, Moulana Ishaaq etc etc) who defend Abu Bakr and Umar and support their views with baseless arguments.It is a reply to all those videos and articles on internet regarding dispute of Fadak. Fadak was a green fertile village near Medina in the Hijaz region, and it also had a fortress called ash-Shumrukh. (Mu’jam al-Buldan, Vol. 4, p. 238; Mu’jam Masta’jam, al-Bakri, Vol. 3, p. 1015; Al-Rawd al-Mi’tar, al-Himyari, p. 437; Wafa’ al-Wafa’, Vol. 4, p. 1280). FADAK AND HAZRAT ZAHRA (SA) : CLICK HEREFadak belonged to the Jews. In the year 7 A.H., its ownership went from the Jews to the Prophet (..) under the terms of a peace settlement. The reason for this settlement was that after the fall of Khaybar, the Jews realized the real power of the Muslims, their martial aspirations were lowered. Noting that the Prophet (..) had spared the lives of some Jews who sought his protection, the Jews also sent a message of peace to the Prophet (..) and expressed their desire that Fadak should be taken from them so that their area should not be turned into a battlefield. Consequently, the Prophet (..) accepted their request and granted them amnesty. This land became his personal property wherein no one else had any right or claim, nor could there be any interest because the Muslims had a share only in those properties which they acquired as booty after jihad, whereas property acquired without jihad is called fay’ and only the Prophet (..) was entitled to it. No other person has a share in it. Thus, Allah says the following: “And whatever Allah bestows on His Messenger from them, you did not stir any horse or a camel towards it, but Allah grants authority to whomsoever of His Messengers He pleases; and Allah over all things is all-Powerful” (Holy Quran, 59: 6). No one has ever disputed the fact that Fadak was secured without battle. It was, therefore, the Prophet’s personal property to which no one else was entitled. The Historians write:. “Fadak was personal to the Prophet (..) as the Muslims did not use their horses or camels to acquire it” (Tarikh, al-Tabari, Vol. 1, pp. 1582-583, 1589; Al-Kamil, Ibn al-Athir, Vol. 2, pp. 224-225; As-Sira, Ibn Hisham, Vol. 3, p. 368; Tarikh, Ibn Khaldun, Vol. 2, part 2, p. 40; Tarikh al-Khamis, ad-Diyar-Bakri, Vol. 2, p. 58; Al-Sira al-Halabiyya, Vol. 3, p. 50). The historian and geographical scholar, Ahmed ibn Yahya al- Baladhiri (d. 279/892), writes the following: “Fadak was the personal property of the Prophet (..) as the Muslims had not used their horses nor camels for its acquisition” (Fath al-Buldan, Vol. 1, p. 33). Umar ibn al-Khattab had himself regarded Fadak as the unshared property of the Holy Prophet (..) when he declared the following: “The property of Banu an-Nadir was among that which Allah bestowed on His Messenger. Against them [its original Jewish owners], neither horses nor camels were stirred. It belonged to the Messenger of Allah specifically” (Sahih, al-Bukhari, Vol. 4, p. 46; Vol. 7, p. 82; Vol. 9, pp. 121-122 Sahih, Muslim, Vol. 5, p. 151; Al-Sunan, Abu Dawud, Vol. 3, pp. 139-141; Al- Sunan, al-Nisa’i, Vol. 7, p. 132; Al-Musnad, Ahmed ibn Hanbal, Vol. 1, pp. 25, 48, 60, 208; Al-Sunan al-Kubra, al-Bayhayqi, Vol. 6, pp. 296- 299). It is also proven, in the accepted way, that the Prophet (..) had in his lifetime given this land (Fadak) to Fatima (..) as a gift. It is narrated through al-Bazzar, Abu Ya`li, Ibn Abu Hatim, Ibn Mardawayh and others from Abu Sa’id al-Khudri and through Ibn Mardawayh from Abdullah ibn Abbas that when the verse: “And give to the near of kin his due...” (Holy Quran, 17: 26) was revealed, the Holy Prophet (..) called Fatima (..) and gave her Fadak as a gift” (Al-Durr al-Manthur, al-Sayyuti, vol, 4, p. 177; Majma’ al-Zawa’id, al-Haythami, vol, 7, p. 46; Kanz al-Ummal, al- Muttaqi al-Hindi, Vol. 3, p. 439; Ruh al-Ma’ani, al-Alusi, Vol. 15, p. 62). When Abu Bakr assumed power then, in view of reaping some benefits for his government, he turned Fatima (..) out of Fadak and took it from her possession. Thus, the historians write: “Certainly, Abu Bakr snatched Fadak from Fatima (..) (Sharh Nahjul-Balagha, Ibn Abul-Hadid, Vol. 16, p. 219; Wafa’ul-Wafa’, as-Samhudi, Vol. 3, p. 1000; Al-Sawa’iq al-Muhriqa, Ibn Hajar, p. 32). Fatima (..) raised her objection against such an injustice. Protesting to Abu Bakr, she said, “You have taken over the possession of Fadak although the Prophet (..) had given it to me as a gift during his lifetime.” To this, Abu Bakr asked her to produce a witness for the gift. Consequently, Imam Ali ibn Abu Talib (..) and Umm Ayman testified in her favor. Umm Ayman was the freed bondmaid and the dry nurse of the Holy Prophet (..). She was the mother of Usamah ibn Zayd ibn al- Harithah. The Holy Prophet (..) used to say, “Umm Ayman is my mother after my own mother” [Al-Mustadrak, Vol. 4, p. 63; al-Tabari, Vol. 3, p. 3460; Al-Isti`ab, Vol. 4, p. 1793; Usd al-Ghaba, Vol. 5, p. 567.]The Holy Prophet (..) testified that she is among the people of Paradise (Ibn Sa`d, Vol. 8, p. 192; Al-Isaba, Vol. 4, p. 432). But this testimony was held inadmissible by Abu Bakr, and Fatima’s claim was rejected as being based on a false statement. About this, al-Baladhiri writes the following: “Fatima (..) said to Abu Bakr, ‘The Messenger of Allah had appropriated Fadak to me. Therefore, give it to me.’ He asked her for a witness other than Umm Ayman, saying, ‘O daughter of the Prophet (..)! You know that testimony is not admissible except by two men or one man and two women.” After these facts, there remains no possibility of denying that Fadak was the personal property of the Prophet (..) and that he had completed its gifting to her by handing over possession in his own lifetime. But Abu Bakr took over its possession and dislodged her from it. In this regard, he rejected the testimony of Ali and Umm Ayman on the ground that the requirement of testimony was not completed when only one man and one woman testify. Besides them, Imam Hassan and Imam Hussain (..), too, testified in support for Fatima (..), but their testimony, too, was rejected on the ground that the testimony of the offspring and “minors” was not acceptable in favor of their parents. Then Rabah, slave of the Holy Prophet (..), was also produced as a witness in support for the claim of Fatima (..), bringing the number of witnesses to five. But the testimony of the virtuous Rabah, too, was rejected (Fath al-Buldan, al- Baladhiri, Vol. 1, p. 35; Tarikh, al-Ya`qubi, Vol. 3, p. 195; Muruj al- Dhahab, al-Mas`udi, Vol. 3, p. 237; Al-Awa’il, Abu Hilal al-Askari, p. 209; Wafa’ al-Wafa’, Vol. 3, pp. 999, 1000-1001; Mu’jam al-Buldan, Yaqut al-Hamawi, Vol. 4, p. 239; Sharh, Ibn Abul-Hadid, Vol. 16, pp. 216, 219-220, 274; Al-Muhalla, Ibn Hazm, Vol. 6, p. 507; Al-Sira al- Halabiyya, Vol. 3, p. 361; At-Tafsir, al-Fakhr ar-Radi, Vol. 29, p. 284). At this stage, the question arises that when Fatima’s possession of Fadak is admitted, as Imam Ali ibn Abu Talib (..) also clarifies in this letter by saying, “We had Fadak in our possession,” what was the meaning of asking Fatima (..) to produce testimony in support for her claim since the onus of proof does not lie on the person with the claim of ownership? The onus of proof lies on the person filing a counter claim, an objection, because possession itself constitutes a proof. As such, it was Abu Bakr who was required to produce a proof to the lawfulness of his own taking the contested land from its owner. In the case, if he is unable to do so, Fatima’s possession will mean an testimony of her lawful ownership. As such, it will be wrong to ask her to produce some more proof or testimony on her own. It is strange that when other claims of this nature came before Abu Bakr, he arbitrated them in favor of the claimant merely on the basis of the claim: The claimant is neither asked to provide proof of his claim nor to produce witnesses. Why did Abu Bakr apply a different standard in the case of “Sayyidatu Nisaa’ al-‘Aalameen”? Did he hold the daughter of the Prophet (..) as a liar? Or did he have other political objectives in mind when he treated her with such injustice? In this regard, the traditionists write the following: “It is related from Jabir ibn `Abdillah al- Ansari that he said that the Messenger of Allah (..) had said that when the booty from Bahrain arrived, he would allow him such-and-such of it, but the booty did not arrive till the Prophet’s death. When it arrived during the days of Abu Bakr, he went to the latter to claim it. Abu Bakr made the announcement that whoever had a claim against the Messenger of Allah or against whomsoever he had made a promise should come for his claim. So, I went to him and told him that the Prophet (..) had promised to give me such-and- such property out of the booty from Bahrain whereupon he gave me all of that” (Sahih, al-Bukhari, Vol. 3, pp. 119, 209, 236; Vol. 4, p. 110; Vol. 5, p. 218; Sahih, Muslim, Vol. 7, pp. 75-76; Al-Jami’ al-Sahih, al-Tirmidhi, Vol. 5, p. 129; Al-Musnad, Ahmed ibn Hanbal, Vol. 3, pp. 307-308; Al-Tabaqat al-Kubra, Ibn Sa`d, Vol. 2, part 2, pp.88-89). In the annotations of this tradition, Shihabud-Din Ahmed ibn Ali (Ibn Hajar) al-Asqalani ash-Shafi’i (773/1372-852/1449) and Badrud-Din Mahmud ibn Ahmed al-Ayni al-Hanafi (762/1361-855/1451) have written the following: “This tradition leads to the conclusion that the testimony of one equitable companion can be admitted as full testimony [equal to two or more] even though it may be in his own personal favor because Abu Bakr did not ask Jabir to produce any [other] witness to prove his claim. (Fath al-Bari fi Sharh Sahih al-Bukhari, Vol. 5, p. 380; Umdatul-Qari fi Sharh Sahih al-Bukhari, Vol. 12, p. 121). If it is lawful to grant property to Jabir on the basis of good impression about him without calling for witness or testimony anyone at all, then what stopped allowing Fatima’s claim on the basis of similar good impressions? Or was Abu Bakr ’s impression of the Head of the Women of Mankind not good at all? If good impression could exist in the case of Jabir to such an extent that he would not benefit by speaking a lie, then why should there not be the good belief about Fatima (..) that she would not attribute a false saying to the Prophet (..) just for a piece of land? Firstly, her admitted truthfulness and honesty was enough for holding her truthful in her claim. Moreover, the testimony of Ali and Umm Ayman in her favor was also available besides other evidences. It has been said that the claim could not be decided in favor of Fatima (..) on the basis of these two witnesses because the Holy Quran lays down the principle of testimony that: “... .then call to witness two witnesses from among your men and if there not be two men, then a man and two men” (Holy Quran, 2: 282). If this principle is universal and general, then it should be taken into regard on every occasion, not selectively. But on some occasions, it is found not to have been followed at all. For example, when an Arab had a dispute with the Prophet (..) about a camel, Khuzaymah ibn Thabit al- Ansari gave testimony in favor of the Prophet (..), and this one single witness was deemed to be equal to two because there was no doubt in the honesty and truthfulness of this individual in whose favor the testimony was led. It was for this reason that the Holy Prophet (..) granted him the title of “Dhul-Shahadatayn” (i.e. one whose testimony is equivalent to that of two) (al-Bukhari, Vol. 4, p. 24; Vol. 6, p. 146; Abu Dawud, Vol. 3, p. 308; al-Nisa’i, Vol. 7, p. 302; Ahmed ibn Hanbal, Vol. 5, pp. 188, 189, 216; Al-Isti`ab, Vol. 2, p. 448; Usd al-Ghaba, Vol. 2, p. 114; Al-Isaba, Vol. 1, pp. 425-426; Al-Musannaf, as-Sanani, Vol. 8, pp. 366-368). Consequently, neither was the generality of the verse about testimony affected by this action, nor was it deemed to be against the cannons of testimony. So, if here, in view of the Prophet’s truthfulness, one testimony in his favor was deemed to be equal to two, then could not the testimony of Ali and Umm Ayman be regarded sufficient Fatima (..) in view of her moral greatness and truthfulness? Besides, this verse does not show that there can be no other way of establishing a claim other than these two methods. In this regard, judge Nurullah al-Mar’ashi at-Tustari (956/1549-1019/1610) has written the following in Ihqaq-al-Haqq, chapter on al-Mata’in: “The view of the contention that Umm Ayman’s testimony remained incomplete is wrong on the grounds that from certain traditions, it is seen that it is lawful to give a decision on the basis of one single witness, and it does not necessarily mean that the injunction of the Holy Quran has been violated because this verse means that a decision can be given on the strength of the testimony of two men or one man and two women and that their testimony is enough. From this, it does not appear that if there are some other grounds besides the testimony of witnesses that are unacceptable and that verdict cannot be given on its basis, unless it is argued that this is the only meaning for this verse. But since every meaning is not a final argument, this notion can be brushed aside, particularly because the tradition clearly points to a contrary notion and ignoring the notion does not necessarily mean violating the verse. Secondly, the verse allows a choice between the testimony of two men or that of one man and two women. If, by virtue of the tradition, a third choice is added, namely that a verdict can be passed by means of other testimony as well, then how does it necessitate that the Quranic verse should stand violated?!” In any case, from this reply, it is clear that a claimant is not obligated to produce the testimony of two men or that of one man and two women in support for the claim. This is so because if there is one witness and the claimant swears an oath, he can then be taken to have legitimacy in his claim and a decision can be given in his favor. In this regard, it has been narrated by more than twelve companions of the Holy Prophet (..) that the Messenger of Allah (..) used to decide cases on the strength of one single witness and the taking of an oath. It has been explained by some companions of the Prophet (..) and by some scholars of jurisprudence that this decision is specially related to rights, property and transactions, and this decision was practiced by the three caliphs: Abu Bakr, `Umar and Othman (Muslim, Vol. 5, p. 128; Abu Daw..d, Vol. 3, pp. 308-309; al-Tirmidhi, Vol. 3, pp. 627-629; Ibn Majah, Vol. 2, p. 793; Ahmed ibn Hanbal, Vol. 1, pp. 248, 315, 323; Vol. 3, p. 305; Vol. 5, p. 285; Malik ibn Anas, Al-Muwatta’, Vol. 2, pp. 721-725; al-Bayhaqi, Al-Sunan al-Kubra, Vol. 10, pp. 167- 176; Al-Sunan, al-Dar Qutni, Vol. 4, pp. 212-215; Majma’az-Zawa’id, Vol. 4, p. 202; Kanz al-`Ummal, Vol. 7, p. 13). When decisions were issued based on the strength of one witness and one oath, then even if in Abu Bakr’s view the requirement of testimony was incomplete, he should have asked her to swear an oath then give a decision in her favor. But here the very objective was to tarnish the image of truthfulness of Fatima (..) so that in the future the question of her testimony should not arise. However, when Fatima’s claim was rejected in this manner and Fadak was not accepted as the Prophet’s gift to her, she claimed it on the basis of inheritance saying: “If you do not agree that the Prophet (..) had gifted it to me, you cannot at least deny that Fadak and the revenues of Khaybar as well as the lands around Medina were the Prophet’s personal properties and I am his only heir.” Yet she was deprived of her inheritance on the basis of a tradition related by Abu Bakr himself that the Holy Prophet (..) said, “We, prophets, have no successors, and whatever we leave behind constitutes charity” (al-Bukhari, Vol. 4, p. 96; Vol. 5, pp. 25-26, 115, 117; Vol. 8, p. 185; Muslim, Vol. 5, pp. 153-155; al-Tirmidhi, Vol. 4, pp. 157-158; Abu Dawud, Vol. 3, pp. 142-143; al-Nisa’i, Vol. 7, p. 132; Ahmed ibn Hanbal, Vol. 1, pp. 4, 6, 9, 10; al-Bayhaqi, Vol. 6, p. 300; Ibn Sa`d, Vol. 2, part 2, pp. 86-87; al-Tabari, Vol. 1, p. 1825; Tarikh al-Khamis, Vol. 2, pp. 173-174). Besides Abu Bakr, nobody else had any knowledge of this statement which was presented to the public as a tradition of the Prophet (..), nor had anyone from among the companions heard it at all. Who is the truthful one, Fatima (..) or Abu Bakr? Thus, Jalalu’d-Din `Abd ar- Rahman ibn Abu Bakr al-Sayyuti ash-Shafi’i (849/1445-911/1505) and Shihabud-Din Ahmed ibn Muhammad (Ibn Hajar) al-Haytami ash-Shafi’i (909/1504-974/1567) have written the following: “After the death of the Prophet (..), there was a difference of opinion about inheritance and no one had any information in this matter. Then, Abu Bakr said that he had heard the Messenger of Allah saying, ‘We, prophets, leave no successors, and whatever we leave behind constitutes charity’” (Tarikh al-Khulafa’, p.73; Al-Sawa’iq al-Muhriqa, p. 19). The mind refuses to believe that the Prophet (..) should not tell those individuals who could be deemed as his successors that they would not inherit and inform a third party that did not have even the most remote kinship to him, that there would be no heir/successor to him. Is not Abu Bakr considered as a “successor” of the Prophet (..) by many people?! Is there no contradiction here?! Then this story was made public only when the issue of Fadak was raised in the court of Abu Bakr who himself constituted the contesting party! In such circumstances, how can his presenting in his own support a tradition which no one else at all had ever heard be deemed permissible? If it is argued that this tradition should be relied upon in view of the greatness of the status of Abu Bakr, then why can Fatima’s claim to the said gift not be relied upon because of her honesty and truthfulness, more so when the testimony of Imam Ali ibn Abu Talib (..) and that of Umm Ayman, as well as of others as well, was also in her favor? If necessity was felt to call more witnesses in her case, then testimony can also be called for regarding this alleged unheard-of “tradition”, particularly since this “tradition” contradicted the general instructions of the Holy Quran relevant to the issue of succession and inheritance. How can a tradition which is weak in the manner of its relating and altered and the authenticity of which is questioned on the basis of facts to the contrary be deemed to specify a generality of the Quranic injunction on inheritance/succession because the question of the inheritance of the prophets is clearly mentioned in the Holy Quran. In this regard, Allah says the following: “... And Solomon inherited David” (Holy Quran, 27: 16). So, prophets do leave heirs/successors... At another place, the following is stated by prophet Zakariyya: “... Grant me from Yourself an heir who shall inherit me and inherit the family of Jacob” (Holy Quran, 19: 5-6). So, prophets do leave heirs/successors... In these verses, succession refers to inheriting estates, etc. To take it in its figurative meaning of succession in prophetic knowledge would not only be absurd but also against established facts because knowledge and Prophethood are not objects of succession, nor do they possess the quality of transmission through inheritance, for in that case, all the descendants of the prophets would have been prophets. There is no sense in making a distinction that the progeny of some prophets may inherit Prophethood while others should remain deprived of it. It is strange that the theory of transmission of Prophethood through inheritance is propagated by those who have always laid the objection against the Shias that they regard the Imamate and the caliphate as an objective of inheritance and confined to one family only. Would not Prophethood become an objective of inheritance by taking succession in this verse to mean succession to the Prophethood? If, in Abu Bakr’s view, by virtue of this tradition, there could be no successor of the Prophet (..), then where was this tradition when a document had been written admitting Fatima’s claim for succession? Thus, Nurud-Din Ali ibn Ibrahim al-Halabi ash-Shafi’i (975/1567- 1044/1635) quotes Shamsu’d-Din Yusuf (Sibt ibn al-Jawzi) al-Hanafi (581/1185-654/1256) narrating the following: “Abu Bakr was on the pulpit when Fatima (..) came to him and said, ‘O Abu Bakr! The Holy Quran should allow your daughter to inherit you, yet I am not to inherit my father!’ Abu Bakr started weeping and descended from the pulpit. Then he wrote her a statement about Fadak. At that time, Umar arrived and inquired what the written sheet was all about. Abu Bakr replied, ‘It is a document which I have written for Fatima (..) about the inheritance from her father.’ Umar said, ‘What will you spend on the Muslims while the Arabs are waging war against you, as you see?’ Then Umar took the document and tore it to pieces” (Al-Sira al-Halabiyya, Vol. 3, pp. 361- 362). Every sensible person who takes note of this behavior can easily reach the conclusion that this tradition is concocted and wrong. It was fabricated only to secure possession of Fadak and other inheritances. Consequently, Fatima (..) refused to accept it and expressed her anger in this way: She made a will about Abu Bakr and `Umar that the two should not participate in her funeral prayers. Aisha narrated the following: “Fatima (..), the daughter of the Holy Prophet (..), sent for Abu Bakr (after he became caliph following the death of the Holy Prophet (..) claiming from him her inheritance left for her by the Messenger of Allah from what Allah had bestowed (specifically) upon him in Medina and Fadak and what was left from the fifth (khums) of the income from Khaybar. Abu Bakr refused to hand over anything from it to Fatima (..). Then, Fatima (..) became angry with Abu Bakr and forsook him and did not talk to him till the end of her life. When she died, her husband, Ali ibn Abu Talib, buried her at night. He did not inform Abu Bakr about herdeath and performed the funeral prayers for her personally” (al-Bukhari, Vol. 5, p. 177; Vol. 8, p. 185; Muslim, Vol. 5, pp. 153-155; al-Bayhaqi, Vol. 4, p. 29; Vol. 6, pp. 300-301; Ibn Sa`d, Vol. 2, part 2, p. 86; Ahmed ibn Hanbal, Vol. 1, p. 9; al-Tabari, Vol. 1, p. 1825; Ibn Kathir, Tarikh, Vol. 5, pp. 285-286; Ibn Abul-Hadid, Vol. 6, p. 46 and Wafa’ al- Wafa’,Vol. 3, p. 995). In this regard, Umm Ja`far, the daughter of Muhammad ibn Ja`far, narrated the following about the request of Fatima (..), who was nearing her death, to Asma’ daughter of `Umays: “When I die, I want you and Ali to wash me and do not allow anyone to go into my house.” When she died, Aisha came to enter, but Asma’ said to her, “Do not enter.” Aisha complained to Abu Bakr (her father) saying, “This Khath’amiyya (woman from the tribe of Kath’am) intervenes between us and the daughter of the Messenger of Allah (..).” Abu Bakr came out, stood at the door and said, “O Asma’! What makes you prevent the wives of the Prophet (..) from entering to see the daughter of the Messenger of Allah?” Asma’ replied, “She had herself ordered me not to allow anyone to enter.” Abu Bakr said, “Do what she has ordered you” (Hilyat al- Awliya’, Vol. 2, p. 43; Al-Sunan al-Kubra, Vol. 3, p. 396; Vol. 4, p. 334;Ansab al-Ashraf, Vol. 1, p. 405; Al-Isti`ab, Vol. 4, pp. 1897-1898; Usd al-Ghaba, Vol. 5, p. 524; Al-Isaba, Vol. 4, pp. 378-379).Fatima (..) had also made a request to Imam Ali ibn Abu Talib (..) that she must be buried at night, that no one should come to her, that Abu Bakr and Umar should not be notified about her death and burial, and that Abu Bakr should not be allowed to perform the funeral prayer for her. When she died, Ali washed and buried her in the dark of the night without notifying Abu Bakr and Umar. So, these two were not aware of her burial. Muhammad ibn Umar al-Waqidi (130/747-207/823) said the following: “It has been proven to us that Ali (..) performed her funeral prayers and buried her at night accompanied by al-Abbas (ibn Abdul- Muttalib) and (his son) al-Fadl and did not notify anyone.” It was for this reason that the burial place of Fatima (..) is hidden and is unknown, none alive is sure about it (Al-Mustadrak, Vol. 3, pp. 162-163; Al-Musannaf, Vol. 4, p. 141; Ansab al-Ashraf, Vol. 1, pp. 402, 405; Al-Isti`ab, Vol. 4, p. 1898; Usd al-Ghaba, Vol. 5, pp. 524-525; Al- Isaba, Vol. 4, pp. 379-380; al-Tabari, Vol. 3, pp. 2435-2436; Ibn Sa`d, Vol. 8, pp. 19-20; Wafa’ al-Wafa’, Vol. 3, pp. 901-902, 904, 905; Ibn Abul-Hadid, Vol. 16, pp. 279-281). To attribute this displeasure of Fatima (..) to sentiments and thereby to lower its importance does not prompt a correct sentiment: If this displeasure had been the result of sentiments, Imam Ali ibn Abu Talib (..) would have stopped her from this out-of-place displeasure, but there is no historical record showing that Imam Ali ibn Abu Talib (..) took this displeasure to be as such. Besides, how could her displeasure be the result of personal feelings or sentiments since her pleasure or displeasure always agree with Allah’s will? The Prophet’s following saying is a proof of this: “O Fatima (..)! Surely Allah is angered when you are angered and is pleased when you are pleased” (Al-Mustadrak, Vol. 3, p. 153; Usd al-Ghaba, Vol. 5, p. 522; Al-Isaba, Vol. 4, p. 366; Tahthib al- Tahthib, Vol. 12, p. 441; Al-Khasa’is al-Kubra, Vol. 2, p. 265; Kanz al- Ummal, Vol. 13, p. 96; Vol. 16, p. 280; Majma’ al-Zawa’id, Vol. 9, p. 203). Dear Muslims, it is a matter of Shame that we dont know the exact grave of our Prophet(sa.w.) beloved daughter Janabe Fatima(a.s). Why she was not buried beside her father? All these things pinches us and it indicate that there was something seriously wrong between Ahlul Bayt and so called great sahabas(i.e. Umar and Abu Bakr)
  12. OBJECTION : Ibne Mutahhir Hilli, a famous Shi’i clergyman (who was educated by Ahlus-Sunnah ‘Ulema), states in his book, Minhaj al-Karamah, “When Fatimah said to Abu Bakr that Fedek had been bequeathed to her, Abu Bakr wrote an answer asking for witnesses. When no witnesses were produced he dismissed the case.” If this report is correct, the case of Fedek, like any other case pertaining to inheritance, gifting or bequeathing, lapses from Hadhrat Abu Bakr (Radhi Allahu Ta’ala Anhu). So, there is no reason for blaming Hadhrat Abu Bakr even from their own books in addition to the actions taken by the Ahlul-Bayt A’immah. REPLY : The Nasibi author failed to provide details such as the topic name or the volume and page numbers of the reference he claimed. We will therefore not comment on it until the author or his Nasibi colleagues prove the existence of any such narration. On the contrary, Allamah Hilli in his book Nahaj al-Hak, page 537 records: فجاءت بأم أيمن وأسماء بنت عميس مع علي عليه السلام فشهدوا بذلك “She brought Umm Ayman, Asma bint Umays with Ali (as) and they testified for her.” Similarly we read in another Shia text namely Tafseer al-Qumi, Volume 2 page 155: حدثني أبي عن ابن ابي عمير عن عثمان بن عيسى وحماد بن عثمان عن أبي عبدالله عليه السلام قال:….قالت فأشهد أن الله أوحى إلى رسول الله صلى الله عليه وآله “وآت ذا القربى حقه” فجعل فدك لفاطمة My Father narrated from Ibn Abi Umayr from Uthman bin Isa and Hamaad bin Uthman that Abu Abdullah said: ‘…. she (Um Ayman) said: ‘I testify that Allah revealed to Allah’s apostle ‘{And give to the near of kin his due} thus he (s) gave Fadak to Fatima’. The alleged narration cited by the Nasibi author contradicts all the major Sunni and Shi’a sources that confirm that witnesses were produced, and this was even acknowledged by a die hard Sunni scholar such as Ibn Hajr al Makki. We also know from Sunni and Shi’a sources that the Fadak dispute did NOT occur via written correspondence between the parties, it was face to face and there is a complete unanimity on this point with Ahl’ul Sunnah’s greatest masterpiece Sahih Bukhari confirming it. This comment is not in line with what has been acknowledged in Sunni and Shi’a works and is therefore without foundation.
  13. (salam) COURT P: 1. In court P all the principles of natural justice are abide by. There are instances where the courts deviated from them but generally speaking they follow the golden principle "Audi Alteram Partem" (No body should be condemned unheard). Even if the government wants to take action against some one it gives a reasonable notice to that person to do the needful and also inform the person of non compliance of orders/directions of the government. Even if government neglect this principle, the courts take the action and allow the parties to present their version about the case. There are no instances in these courts where some orphan is deprived of his/her right and the government occupied his/her land illegally without notice to that person. References: http://legalperspectives.blogspot.com/2010/07/audi-alteram-partem-natural-justice.html http://www.pljlawsite.com/html/PLJ2011CR16.htm 2. In court P this is settled principle that no one can be the judge of his own cause. Nemo iudex in causa sua (or nemo iudex in sua causa) is a Latin phrase that means, literally, no-one should be a judge in their own cause. Even if a judge is interested in some cause due to some relation with one of the parties, he sends the case to the big judge to fix the case for adjudication before some other court so that the justice is done and he does not decide his own case. References: http://en.wikipedia.org/wiki/Nemo_iudex_in_causa_sua 3. In Court P, it is written in the constitution that every law shall be made in accordance with Quran and Sunnah and no law in contradiction of Quran and Sunnah will be declared void. COURT A: 1. in Court A all the principles of natural justice were violated. The Court occupied the land of an orphan without notice to her. So the orphan was condemned unheard and her land was occupied illegally and unlawfully in clear violation of natural justice. 2. In Court A the Judge was not only interested in the cause rather he was the party of the case himself but still he opted to decide the case and unilaterally illegally occupied the land of the orphan. 3. The judge invented a hadith in clear violation of Quran. Quran did not provide any exception for a woman from her right in the property left by her predeceased but he made a self made hadith in violation of Quran.
  14. 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
  15. 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
  16. This is a response to the 'un broken rib' film in which the nawasib provided clips of batris and deviant scholars to speak on this issue. When we look in the shia muslims books, and the books of the bakris, we find numerous narrations and historical references regarding the oppression which took place against Fatema zahra(a.s). http://www.youtube.com/watch?feature=player_embedded&v=IdeKZRbOkY8 Like usual though, the deviant bakri sect will try finding an escape route, and will call these narrations weak or fabricated. The biggest proof that Fatima zahra (a.s) was oppressed goes back to a narration regarding fadak, where she claimed her right to inheritance which was stole by Abu bakr (l.a) thus she died angry and stopped speaking to him. We may ask though is this the only reason? Well if we look at this logically, and at the evidence that exists, they all link back to the same narration in bukhari and they all highlight oppression and injustice done against her by the tyrants abu bakr and umar (l.a). PLEASE CLICK HERE FOR MORE ARTICLES First Question: Are there any authentic Sunni references that highlight Umar's actions at the home of Sayyida Fatima (as)? The answer is there are. We read in Musnaf of Imam Ibn Abi Shebah, Volume 7 page 432 Tradition 37045: "Narrated Muhammad bin Bashir from Ubaidllah bin Umar from Zaid bin Aslam that his father Aslam said: 'When the homage (baya) went to Abu Bakr after the Messenger of Allah, Ali and Zubair were entering into the house of Fatima to consult her and revise their issue, so when Umar came to know about that, he went to Fatima and said : 'Oh daughter of Messenger of Allah, no one is dearest to us more than your father and no one dearest to us after your father than you, I swear by Allah, if these people gathered in your house then nothing will prevent me from giving order to burn the house and those who are inside.' So when Umar left, they (Ali and Zubair) came , so she (Fatima) said to them: 'Do you know that Umar came here and swore by Allah to burn the house if you gather here, I swear by God that he (Umar) will execute his oath, so please leave wisely and take a decision and don't gather here again.' So they left her and didn't gather there till they give baya to Abu Bakr." All the narrators are authentic as they are the narrators of Sahih Bukhari & Sahih Muslim. Muhammad bin Bashir: Imam Al-Dhahabi said: 'Thabt' (Al-Kaashif, v2 p159), Imam Ibn Hajar Asqalani said: 'Thiqa' (Taqrib al-Tahdib, v2 p58).Ubaidllah bin Umar: Al-Dhahabi said: 'Thabt' (Al-Kaashif, v1 p685), Ibn Hajar Asqalani said: 'Thiqa Thabt' (Taqrib al-Tahdib, v1 p637). Zaid bin Aslam: Al-Dhahabi said: 'Hujja' (Siar alam alnubala, v5 p316), Imam Ibn Hajar Asqalani said: 'Thiqa' (Taqrib al-Tahdib, v1 p326). Aslam al-Qurashi (the slave of Umar): Al-Dhahabi said: 'Faqih, Imam' (Siar alam alnubala, v4 p98), Ibn Hajar Asqalani said: 'Thiqa' (Taqrib al-Tahdib, v1 p88). To find out more on this issue and see how bakris lie and try denying their own books of hadith and history , please read this article here: <a class="yt-uix-redirect-link" dir="ltr" href="http://www.answering-ansar.org/answers/fadak/en/chap12.php" rel="nofollow" style="color: purple;" target="_blank" title="http://www.answering-ansar.org/answers/fadak/en/chap12.php">http://www.answering-ansar.org/answers/fadak/en/chap12.php
  17. 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
  18. UMME ABIHA, FATIMA ZAHRA(s.a) Author: Nahla Garavi-Na’ini,Professor of Tarbiyat Modares university, First published in Safinah, International quarterly journal of Islamic Studies,V.1 no.2 in June 2008. Her Birth: Fatima (s.a.) is the daughter of the Holy messenger of Allah, Muhammad ibn Abdullah (s.a.w.a.) and Khadija bint al-Khuwaylid (s.a.). She was born on the 20th of Jamadiul Akhar, 5 AH (the fifth year of hijrah). Her names: Imam Sadiq (a.s) said: “In the presence of Allah, she is known by 9 names, which areFatima, Siddiqah, Mubaraka, Tahera ,Zakiya, Radiya, Mohaddatha and Zahra.”[ii] Abu Jafar Qomi (Muhammad bin Husain, known as Abu Ja’far, writer and poet residing in Nishabor) has stated other names for her: “Batool, Hisna, Harah, Sayyidah, Azra, Haura, Maryam, Kubra, Sadiqah, Nuriya, Samiwiya wal Haniya.” Her epithets are as: “Umm al-Hasan (Hasan’s mother), Umma al-A’emma (mother of Imams) and Umme Abiha[iii] (father’s Mother). PLEASE CLICK HERE FOR MORE ARTICLES Her Childhood: It would take books to fully describe the life of the Holy Fatima(s.a.). Here, we will note some of the significant characteristics of her life. When she was 5 yrs old, her mother passed away. Fatima bint Asad(s.a.) (the wife of Prophet’s uncle and mother of Imam Ali(a.s.)) undertook to care for her. They migrated with Imam Ali(a.s.) and other Muslims from Mecca to Medina. After the death of Fatima bint Asad(s.a.), the Holy Prophet (s.a.w.a.) entrusted Umme Salamah (his second wife) with her care. Her Marriage: Many men, Abu Bakr and Umar among them, asked the Prophet (s.a.w.a.) for Fatima’s hand in marriage. However, the Prophet (s.a.w.a.) always declined, saying: “I am waiting for the order of God.” At last, an angel descended and told the Prophet(s.a.w.a.): “O Messenger of Allah, my God has ordered the marriage of light with light. The Prophet asked: “Who are they?”The angel answered:”Fatima and Ali.”<a href="http://www.blogger.com/post-create.g?blogID=7152126183321118029#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title="">[iv] Thus, after the battle of Badr, in 2 A.H the Prophet (s.a.w.a.) gave Fatima(s.a.) to Ali(a.s.) in marriage. The simple and modest dowry was provided through the sale of Ali’s shield.[v] Regarding the wedding celebration, the Holy Prophet(s.a.w.a.) told Ali(a.s.) “prepare a good party for this wedding celebration.” He then added: “We have meat and bread, you provide the dates and oil.” The meal was prepared. Hazrat Ali(a.s.) invited everyone to take part for the wedding party. The guests were many but the food sufficed all of them. Everyone ate the food and it was sufficient for all.[vi] Hasan, Husain, Umma Kulthum, and Zaynab (peace be upon them) were the offspring of that blessed marriage. Thus the descendants of the Prophet (s.a.w.a.) came only from the line of Fatima (s.a.). Events after the martyrdom of Holy Prophet(s.a.w.a.): In the 2nd month of the year 11 A.H., the blessed soul of the Messenger of Allah(s.a.w.a.)ascended to heaven, and a world of sorrow engulfed Fatima (s.a.). Shia scholars and most knowledgeable Sunni authors have written about the injustice and oppression which Fatima (s.a.) experienced after the death of Prophet (s.a.w.a.). In these accounts, it is told that the Prophet, during his lifetime, gave Fadak (Fadak is a village near Medina which has many guards. Since the peace treaty of khaybar, half of the village belonged to the Prophet (s.a.w.a.)) to Fatima. Property remained in her hands for the 3 years before the death of the Messenger of Allah(s.a.w.a.). Then Abu Bakr fabricated a tradition from of the Messenger of Allah(s.a.w.a.)saying: “We, the Prophets, do not leave inheritance; all that we leave behind is for charity!” No one of the Prophet’s companions had heard of, or transmitted this tradition previously; only Abu Bakr claimed it to be a tradition from the Messenger of Allah(s.a.w.a.). Thus, the authenticity of that Hadith has been refuted from several aspects.[vii] Tabari has documented that Urwah narrated from Aaisha (the Prophet’s 3rd wife, and daughter of Abu Bakr) as below: “Fatima(s.a.) and Abbas (the Prophet’s uncle) went to Abu Bakr and asked about their inheritance from the Prophet (s.a.w.a.). They asked for Fadak and the Prophet’s portion from Khaybar. Abu Bakr told them:”But I heard from the Prophet (s.a.w.a.), “We, the Prophets, do not leave inheritance; all that we leave is charity.” ….Urwah said: “Then Fatima went into isolation and did not speak to Abu Bakr again, until she died.[viii] Shia scholars and some eminent Sunnis have recorded the story of the burning of the door of Fatima’s house. Ibn Abd Rabbah of the Maliki school (one of the sunni schools of thought), revealed in his book that Abu Bakr sent Umar ibn Khattab (later the 2nd caliph) to receive an oath of allegiance (to the caliphate of Abu Bakr) from Ali(a.s.) and others in Fatima’s house. There, Umar set fire to Fatima’s house.[ix] Tabari, in his Tarikh writes: “Umar came to Ali’s house. Talha, Zubair and a group of muhajireen (early immigrants to Medina) were there. Umar said: “I swear to God that I will burn down the house if you do not come out.”[x] He also writes: “Ali, Zobair and those who were with them in Fatima’s house refused to swear allegiance.”[xi] Ibn Qotaibah Dinvari (Abu Muhammad Abdullah ibn Moslem ibn Qutaybah was born in 213 A.H in Kufa. Abu Muhammad was a writer on the science of language, syntax and style of the Qur’an, a Qur’an commentator, poet and jurisprudent), has written:”Some of the resisters [to swearing allegiance to Abu Bakr] were gathered around Ali(a.s.) at Fatima’s house. Abu Bakr sent Umar to bring them. Umar went to the door of Fatima’s house and shouted: “Come out and swear allegiance to the caliph of the Messenger of Allah(s.a.w.a.). If you do not heed this, I swear God, in whose hand is my life, that I will burn this house and whoever is in it.” They said to Umar:”Fatima, the daughter of Holy Prophet is in the house.” He said:”I will do that, even if the daughter of the Prophet is in the house.”[xii] Ibn Abil Hadid (He was born in 586 A.H and died in 655 A.H. his most important work is Sharh Nahj al- Balaghah) has also reported:”Umar and some men from the Ansaar and Muhajireen went to Fatima’s house and said: I swear the One in whose hand is my life, if you don’t come out and swear allegiance, I will burn the house and all who are in it. Fatima died while she was angry with Umar”[xiii] Shahrestani (Abdul Fath Muhammad ibn Abul Qasim Abd al-karim was a jurisprudent, expert in religion and Ashari scholar who was born in 479 A.H and died in 548 A.H. His books are usually anti-shia. He is the author of al-Milal wan -Nihal), in his book, he has quoted speeches of Nazzam (Ibrahim ibn Sayar Balkhi Basri, well known as Nazzym, who was one of the famous scholastic scholars, an orator, scientist and theologian; the author of more than 100 books. He died in 221 A.H. He was anti-Shia and a high-rank Mutazalite) Nazzam said: “Umar ibn Khattab injured Fatima so hard that she miscarried her child. Umar shouted:”Burn the house with everyone in it!”[xiv] Umar e Kahhalah (Author of A’lqm an-nisa wa Mu’jam al Mu’alifin) has also mentioned the usurpation of Fadak and the burning of Fatima’s house in his book[xv]. Allamah Amini (Abd al-Husain al-Amini resided in Najaf and was a Shi’a scholar. He was born in 1320 AH in Tabriz, Iran, died in 1390 AH in Tehran and was buried in Najaf, Iraq. He wrote al-Ghadeer) quotes this narration from the book “Imam Ali(a.s.)” by Abdul Fatah Abdul-Maqsood (Al-Ghadeer, vol.3, p.102) and has included, at the end, the words of Fatima: “O father, Messenger of Allah (s.a.w.a.), what great difficulties have we received from the son of Khattab (Umar) and the son of Quhafah (Abu Bakr).” Al-Kafi, I, p.461, section on the birth of Zahra(s.a.) [ii] Bihar ul-Anwar, vol .43, p.10; Elal ash-Sharaee, p.178. [iii] Bihar ul-Anwaar, vol.43, p.16 [iv] Al-Kafi, vol.1, p. 461; Dala’il al Imamat, p.19 [v] Al- Kafi, vol.5, p.377, chapter of marriage, section regarding the marriage of the commander of the faithful with Fatima (s.a.w.a.) [vi] Amali of Shaykh al-toosi, vol.2, p.26; Rayaheen al-sharia, vol.1 p.95; al-Tabaqat al-kubra, vol.8, p.20, accounts of the dowry of Zahra (s.a.w.a.) [vii] Bihar al-Anwaar, vol 43, p.182; Riyaheen al-sharia, vol.2, p.2-16 [viii] Al-tabari, al-Tariku, vol 2, p.104, part 3 [ix] Al-Iqd al-Farid, vol.3, p.63 and vol.2, p.443 [x] Tarikh, Tabari, vol.2, p.101 [xi] Tarikh, Tabari, vol.2, p.103 [xii] Al-Imamat was-siyasat, p.13 [xiii] Sharh Nahj al-Balaghah, vol.2, p.120 [xiv] Al-Milal wan-Nihal, p.57 [xv] A’lam an-nisa, vol.4, p.114-118
  19. Rights of Fatima Zahra (s.a)-Bagh-e-Fadak In which Allama Nasir Abbas (multan) recite that the Daughter of Prophet Hazrat Muhammad (p.b.u.h) went to darbar(court) of Abubakr for the inheritance of the Prophet (p.b.u.h) and they sent Janabe Zehra back and said "there is no inheritance or Haq for u and ur family"and tore the letter of Prophet Muhammad (p.b.u.h) into pieces.Eventually when a sunni brother heard this, he converted to Shia Islam.
  20. Continued from part I........ Reply Three The claim that Abu Bakr that income from the orchard should be given to foreign ambassadors, to visitors, guests and travellers is destroyed by the very Hadith he cited to deny Sayyida Fatima (as) her inheritance rights. The Nasibi suggested: Ahmad Jawdat Pasha al-Lofji writes in his Qisas-e-Ambiya: “… He advised in his will that income from the orchard should be given to foreign ambassadors, to visitors, guests and travellers. Hadhrat Abu Bakr, Radhi Allahu ‘Anhu implemented this will during his Khaleefat”. The supposed Hadith that Abu Bakr cited, ‘Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity) ” would make the ability to implement this will impossible, since the entire contents of the orchard would not be Abu Bakar’s to distribute. It would be in the possession of the poor and needy – it would have been their right as Sadaqa, and it would be their discretion to decide on how they disposed of the income of Fadak, since (according to the Hadith of Abu Bakr) they were the beneficiaries of the Estate of Muhammad (s), it was them to decide where this went not Abu Bakr. The means via which Sayyida Fatima (as) acquired Fadak Allah declares in the Holy Qur’an: And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. Al-Qur’an, Surah 17, Ayah 26, translated by Yusufali Note: Allah who owns every thing has provided a means for His servants to acquire some of these things. Land e.g that is acquired without fighting is Fay and the Prophet (s) is it’s sole owner. He could give it to whoever he pleased, either as a gift, or by any other mode. Accordingly, when this verse was revealed he (s) gave the land of Fadak to Fatima Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl’ul Sunnah: Tafseer Durre Manthur v4, p177 Kanzul Ummal, v2, p158 Lababul Naqool, p137, Sura Isra Tafseer Mazhari, in Tafseer of above mentioned verse Tafseer Ruh Al-Ma’ani Jam’e Asbab al-Nazul, Surah 17 verse 26 by Shiekh Khalid In the Tafseer of above mentioned verse we read: “Abu Saeed al Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima Zahra (as) and gifted the land of Fadak to her”. Tafseer Dur al-Manthur, Vol. 4, page 177 Also see: Jam’e Asbab al-Nuzul by Sheikh Khalid Abdurehman Makki (published in Karachi) The deceitful Nawasib in their hatred for Sayyida Fatima Zahra (sa) often make feeble attempts to create doubts over the authenticity of the chain of this narration because of a narrator Atya al-Aufi by citing the criticism levelled at him by some people. What they never present is the authentication of Atya al-Aufi by some the famed Sunni scholars. For example Muhammad al-Nuhamisi in the foot note of Shaykh Taqiuddin Ahmad bin Ali bin Abdulqadir al-Moqrizi’s (d. 845 H) famed book Emta al-Asma, Volume 13 pag 16 stated: ‘According to me his hadith is not less than the grade of Hasan’. Ibn Hajar records that Imam Tirmidhi considered his hadith as Hasan (Nataj al-Afkar, v2 p414). Imam Ibn Hajar himself declared him ‘Seduq’ (Taqrib al-Tahdib, v1 p678). Imam Yahyah bin Moin said: ‘Nothing bad about him’ (Tarikh ibn Moin by al-Daqaq, p27) while Sunni scholar Mahmood Saeed Mamdoh said in his book Rafe al-Manara, page 163: ‘Yahya bin Moin declared that about whom he said ‘nothing bad about him’, it means that he is Thiqah.’ Imam Muhammad Ibn Saad said: ‘Thiqah’ (Tabaqat al Kubra, v6 p304). Allamah Umar bin Shaheen included him in the book of Thiqah narrators (Asma al-Thuqat, p172). Mahmoud Saeed Mamdouh rightly states in his book: ‘We conclude that Atya al-Aufi are authenticated by Yahya bin Saeed al-Qatan, ibn Saad, ibn Moin, al-Tirmidhi, al-Bazar, ibn Shaheen and some others.’ (Rafe al-Manara, p173). And most relevantly, on p144 of the same book, we read: ‘It is settled in the science of Hadith that if there is praise and criticism about a narrator and the reason for the criticism is unknown then (criticism) must be rejected and shall not be relied on and the praise about the narrator must be accepted. This is the correct (act) and that is what the scholars follow.’ Common objection raised by Abu Bakr’s defenders One of the objections raised by the Sunni scholars to deny Sayyida Fatima’s right to the land of Fadak is that Sura Isra (also known as Sura Bani Israel) is a Makkan Sura which incorporates the verse on giving close relatives their rights, whereas Fadak was acquired in Madina. How is it that an incident that took place in Madina, is referred to in a Makkan verse? Reply One The present Qur’an was arranged during Uthman’s era, he didn’t arrange verses according to their revelation. As there is no specific proof (by any tradition) that this verse was revealed in Makka, it cannot be claimed as a Makkan verse. Reply Two - Some verses were revealed in Makka as well as in Madina There are several verses, which were revealed twice. Fakhrudeen Radhi for example stated that Surah Fateha descended in Makka and Madina. Similarly Ibn Hajar al Makki in Sawaiqh Muhriqa, page 102 writes: “Akrama Khariji claimed that verse of ‘Muwaddah’ was revealed in Makka, but the great scholar of Tafseer Ibne Abbas said that it was revealed in Madina. Comment Ibn Hajr is in effect stating that if the position of Ibn Abbas is correct, then this verse was revealed twice. We shall likewise advance that the verse of ‘Dhul Qurba’ was revealed twice. Reply Three - The Quran contains Madani verses in Makkan Surah’s It is important to highlight here the legal position of the Quranic verses when it is to be decided whether a sura is Makkan or Madini. While determining whether a Qur’anic Sura is Makkan or Madani it is seen whether it was revealed before the Hijra or after it. If a Sura has been revealed before Hijra it is designated Makkan no matter where the Holy Prophet was at the time of revelation. On the other hand if the Sura is revealed after the Hijra, it is considered Madani no matter where the Holy Prophet was at the time of its revelation. However a problem arose with some Qur’anic Suras whose revelation started in Makka (before Hijra) but which were completed after the Hijra (in Madina). To deal with such a situation, the unanimous agreement among the Sunni scholars is that such a Sura is to be considered Makkan as its revelation started before Hijra even though some of its portion has been revealed after Hijra. Acting on this accepted principle we can very safely say without any contradiction that the verse of Quraba in Sura Isra had been revealed in Madina though the Sura was first revealed before Hijra in Makka. In Umdah’ tul Qari Sharh Sahih Bukhari is an esteemed Sunni work. In its Volume 9 page 202 we are told: “These three Sunni scholars Maqatil, Qalabi and Ibn Abbas said that Surah Taghbun was a Makki Sura containing Madani verses.” The same position with regard to another Quranic verse is highlighted in the authority work of Ahl’ul Sunnah Asbabul Nazool, page 280 where it is written: “Sura Shura is a Makki Surah but verse of “Muwaddat” is a Madani verse.” We shall accordingly advance that Sura Isra was a Makkan Surah that included “Dhul Qurba” a Madani verse. Reply Four - The merits of Ayesha In authority work of Ahl’ul Sunnah, Lababul Naqool, page 137 Sura Isra, it is written: “Once the Prophet (s) asked Ayesha to spend all that they had. Ayesha replied then nothing would be left for them. After that this verse was revealed “Wala taj’al”. Allamah Suyuti writes that this verse is Madani” Comment The Verse of ‘Dhul Qurba’ is 26th verse of Sura Isra. And the above mentioned verse “Wala taj’al” is 29th verse of Sura Isra. Since this verse showed the merits of Ayesha and proves that Ayesha was in the house of the Prophet (s) in Madina, the Nasibis accepted that this verse (in a Makkan Sura) was Madani not Makki. We appeal to justice, when it comes to the rank of Ayesha it can be accepted that some verses of a Makkan Surah were revealed in Madina, but when it comes to Fatima Zahra (as) her right is denied solely on the basis that the Surah is Makki, so the verse of “Dhul Qurba” could not have been revealed in Madina! Is this not a clear contradiction? Reply Five Even if we accept for the sake of argument that the verse ordering the Prophet(s) to give his relatives their rights is a Makkan verse and not Madani this still does not negate Syeda Fatima’s claim to the land of Fadak. We as Muslims believe that the Qur’an is a book whose every Ayah is valid and applicable till the Day of Judgment. If a verse is revealed in Makka, does it lose its validity when the Prophet moves to Madina? Of course any command by Allah to His Prophet holds good wherever the Prophet is and the Prophet is under an obligation to act upon it. If the Prophet gifted Fadak to his daughter in Madina, this was no doubt an implementation of the will of Allah. The Prophet (s) also gave Fatima Zahra (as) a written instruction about Fadak Following are the proofs from authority works of Ahl’ul-Sunnah: Rauzat ul Safa as quoted in Tashdheed-ul-Mathaeen page 102 Ma’arij un Nabuwwah, page 321 Habeeb us Siyaar, vol 1, Dhikr of Ghazwa Khayber The texts read as follows: “Jibrael (as) came to Prophet Muhammad (s) and told him that Allah (swt) had ordered that he give the Dhul Qurba (close relatives) their rights. Rasulullah (s) asked who was meant from Dhul Qurba and what is meant from ‘right’. Jibrael (as) replied that Dhul Qurba refers to Fatima Zahra ®, and from ‘right’ it is meant the property of Fadak. The Prophet (s) called Fatima and presented Fadak to her giving her a written paper as a proof. This paper was presented to AbuBakr after the death of Rasool Allah (saww) by Fatima and she said that it was the paper which the Prophet (s) wrote for her, Hasan and Husayn” The contents of the written paper In Fatawa Azizi, page 165, (published Karachi) al Muhaddith Shah Abdul Aziz sets out the contents of the written document: Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abd Manaf has given this piece of land, whose premises are known, to his daughter Fatima Zahra. And after her, this land is entrusted to her children. And anyone who denies it after hearing it, then it’s sin is on his head. And Allah is “Sami” and “Aleem”. Comment We have proved from 10 Sunni works that the Prophet (s) presented Fadak to Fatima Zahra (as) as a gift by the orders of Allah (swt) and it was in her possession. But the same Shah Abdul Aziz in “Tuhfa Ithna Ashari”, “Shah Wali Ullah” in “Quratul Ain” and Ibn Taymeeya in “Minhaj-us-Sunnah” and their modern day apprentice al Khider in ‘Fadak’ continue to lie by denying this fact. May Allah’s curse be upon these liars!
  21. Janabe Fatima Zehra(a.s) was sent back empty handed by Abu Bakr and Umar - Nice Majalis Rights of Fatima Zahra (s.a)-Bagh-e-Fadak In which Allama Nasir Abbas (multan) recite that the Daughter of Prophet Hazrat Muhammad (p.b.u.h) went to darbar(court) of Abubakr for the inheritance of the Prophet (p.b.u.h) and they sent Janabe Zehra back and said "there is no inheritance or Haq for u and ur family"and tore the letter of Prophet Muhammad (p.b.u.h) into pieces.Eventually when a sunni brother heard this, he converted to Shia Islam. CLICK BELOW TO WATCH THE VIDEO http://oppressionsuponjanabezahra.blogspot.in/2012/03/janabe-fatima-zehraas-was-sent-back.html
  22. Qur’anic verses and historical documents reveal that the land of Fadak situated near the Fort of Khaibar, formerly belonging to the Jews, was the personal property of the Holy Prophet (p.b.u.h). It was neither a government property owned by the treasury nor was it war booty. The seventh verse of Surah Hashr, explains the point in detail: “Whatever Allah has restored to His Apostle from the people of the towns, it is for Allah and for the Apostle, and for the near of kin and orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you. . .” (59: 7) Fadak was a piece of land that had come in possession of the Prophet (p.b.u.h) without waging a war. In the seventh century, the people of that place had handed it over to the Muslims fearing reprisal. As it was given voluntarily, this land automatically became the personal property of the Holy Prophet (p.b.u.h), and had nothing to do with the government. The fact was accepted by many commentators and historians. For reference, we are quoting a few names: Bilazaris ‘Futuh al-Bildaan’; Shaykh Shahabudin Hamui in ‘Mojam al-Bildaan’ under the word ‘Fadak’; Mohammad Ibn Jurair Tabari in his ‘Tarikh al-Umam wal Molook’, vol.3, p. 14; Ibn Atheer in ‘Al-Kaamil’, vol.3, p.221; Ibn Abil Hadeed in ‘Sharh-e-Nahjul Balagha’, vol. 16, p.210 <a href="http://oppressionsuponjanabezahra.blogspot.com/">http://oppressionsuponjanabezahra.blogspot.com/ All the Sunni commentators while explaining the 28th verse of Surah Bani Israel state that the Holy Prophet (p.b.u.h) had gifted Fadak to Janabe Fatima Zahra (p.b.u.h). Thus, automatically it becomes the personal property of Hazrat Fatima Zahra (p.b.u.h). Just to prove our point, the following books may be referred to: Suyooti’s ‘Durrul Mansoor’, vol. 5, p.273; Hakim-e-Haskani’s ‘Shawaahed ut-Tanzeel’, vol. 1, p.240. Both these authors have quoted from Abu Saeed Khudri and Ibn Abbas. Also, the following learned men have explained and confessed that the Holy Prophet (p.b.u.h) has gifted Fadak to Fatima Zahra (p.b.u.h): Qazi Abdul Jabbar Motazali, Yaqoote Hammui, Ibn Abil Hadeed, Abdul Fattah Abdul Maqsood-e-Misri, etc… After receiving Fadak from the Holy Prophet (p.b.u.h), Fatima Zahra (p.b.u.h) had appointed her own employees there. Thus Fadak remained of the Prophet (p.b.u.h). The first Caliph could not bear to see Fadak in the hands of Fatima (p.b.u.h). So he sent his henchmen to Fadak to drive away the appointees of Fatima Zahra (p.b.u.h) and grabbed possession. Ameeral Mo’mineen Hazrat Ali (p.b.u.h) has penned a very meaningful sentence in his book Nahjul Balagha saying that “Under the sky what we were having was Fadak”, which proves that the due of Ahlul Bayt was not given. Whereas how many people have applied their charitable disposition and broad based outlook? Of course, God is an Excellent Arbiter. (Nahjul Balagha, Letter no. 45). Janabe Fatima Zahra (p.b.u.h), protesting against the step of the government went to the Mosque. There she sat behind the curtain and addressed the first Caliph in the presence of all the people. She questioned him and put up a claim for the return of Fadak, that was given to her by the Holy Prophet (p.b.u.h) and that it had become her property. The first Caliph did not entertain her claim and refuted it by saying that the Prophet (p.b.u.h) had not gifted it to her, and asked her to produce witnesses to the effect that Fadak was her property. Janabe Fatima (p.b.u.h) then produced six witnesses three males and three females, comprising Hazrat Ali (p.b.u.h), Imam Hasan (p.b.u.h), Imam Husain (p.b.u.h), Ummul Mo’mineen Janabe Umme Salma, Umme Aiman, maid of the Holy Prophet (p.b.u.h) and Asma Binte Umais, the wife of the first Caliph himself (may God be pleased with her). The first Caliph did not accept the testimony of these witnesses and continued his occupation of Fadak. Even after adopting this attitude the first Caliph could not gain much. First, because the Holy Prophet (p.b.u.h) had himself given it to her. Second, because she (Fatima (p.b.u.h)), being the only daughter of the Prophet (p.b.u.h), it was her parental inheritance. She had to advance the plea of inheritance because her first plea was not accepted by the first Caliph. At this juncture, the Caliph recited a hadith on his own authority (without substantiating it from any source) saying that, “We prophets do not leave behind any property, and if at all something remains, it belongs to all Muslims.” Janabe Fatima (p.b.u.h) took exception to it, and contradicted the authenticity of this hadith and said it is against the spirit of the Qur’an. Qur’an on numerous places had said about the worldly property of the prophets. When Fatima (p.b.u.h) could no longer bear the Caliph’s obstinacy, she returned home displeased. After that incident, she never spoke with both first and second Caliphs. According to Ibn Qutaybah (‘Al-Imamah wal-Siyaasah’), she cursed them after every prayer. And during her last days, she had requested Hazrat Ali (p.b.u.h) not to permit these persons to accompany her funeral. Keeping all this in mind, some questions would automatically arise in the minds of decent persons who believe in truth and justice. We therefore, would like to pose a few questions: 1. Regarding the claim of Fadak, the claim of Fatima (p.b.u.h) was enough because Janabe Fatima (p.b.u.h) is the main spirit of the verse of Tatheer. She would never talk or utter anything which is not true and correct. Under these circumstances, non-acceptance of her claim tantamounted to casting aspersions on Ayat Tatheer wherein God had certified the purity of the characters of the persons of the Cloak. 2. Why the witnesses of Hazrat Ali (p.b.u.h) and others were not accepted when the Holy Prophet (p.b.u.h) had repeatedly said, “Wherever Ali (p.b.u.h) goes, Truth goes with him.” Ayat Tatheer was revealed in connection with Hazrat Imam Hasan and Imam Husain (p.b.u.h). Were not these two princes, the leaders of the youths of Paradise? Why the witness of Umme Salma, may God be pleased with her, and Umme Aiman, was not accepted even thought they were among those promised paradise by the Holy Prophet (p.b.u.h)? Whether the Qur’an for giving witness was not complete? No, because the witness of two men and one woman or two women and one man was enough to complete the Qur’an. Were the witnesses not the upholders of justice? Leave alone the question of being upholders of justice, their infallibility personified. 3. Before arriving at the decision, the wtinessess of Janabe Fatima (p.b.u.h) were driven out. Why? Whther this act was not to be construed as tyrannical or that of high-handedness? 4. This is an undisputed act of Muslim Law that whoever is in possession of anything, be it a property or anything else, it belongs to the person who is possessing it. He would simply say under the oath that a certain property belongs to him. Moreover, witnesses are required by the party who is claiming and not by the one who is having the property in his possession. Under this law calling for witness does not conform with the requirements of Justice. Thus, calling for witnesses from Fatima Zahra (p.b.u.h) was not right. Her responsibility was to simply say an oath. Presenting witnesses was the duty of the first Caliph. Why then Islamic law was tampered with and circumvented? 5. On many occasions, the first Caliph had agreed to the problems presented by the companions of Prophet (p.b.u.h) without calling for witnesses. For instance, once Janab Jabir came to the Caliph saying that the Prophet (p.b.u.h) had promised that he would pay him some amount. The first Caliph paid him one thousand five hundred dirhams without calling for witnesses. Similarly, once Abu Basheer Maazani had said that the Prophet (p.b.u.h) had promised to pray him some amount. The Caliph paid him 1400 dirhams (Sahih Bukhari). Then what was the reason, that in these cases no witnesses were called for. In some cases only companionship of Prophet (p.b.u.h) was enough for consideration. But, in the case of the Prophet’s daughter why witnesses were required? There were the very persons about whom the verse of Tatheer was revealed. 6. When Fadak was not considered as a property of Fatima (p.b.u.h), why then on previous occasion the first Caliph had issued a certificate of property in her favour, when earlier she had represented in the matter? Why then the second Caliph seeing the certificate in the hands of Fatima (p.b.u.h) had torn it into pieces and had spat on it? (Sharh Nahjul Balagha, of Ibn Abil Hadeed vol. 16, p.174; Seera Halbiya, vol. 3, p.362) When Fadak was not the property of Janabe Fatima (p.b.u.h), why was it given to her in the first instance? And if at all it was hers, why was it usurped? 7. If the first Caliph was right in the case of Fadak, then why did he repeatedly repent at the time of remembering Fadak? And why he himself was ashamed of his own act? 8. The hadith that was quoted by the first Caliph for not conceding Fadak was clearly against the spirit of the Qur’an. In Qur’an, there is reference to the property of Sulaiman, Dawood, ‘Aal-e-Yaqub, Zacharia and Yahya – all of them were prophets and property holders (Surah Naml, verse 16; Surah Mariam, verse 46). Apart from the above, Janabe Fatima Zahra (p.b.u.h) was infallible, virtue and honest. Why then her statement was not taken as true? The hadith recited by the first Caliph was not conforming with Qur’anic spirit and teachings, and hence, cannot be accepted. Why then was Fatima Zahra (p.b.u.h) deprived and denied her own property? 9. If it is true, that the Messenger of Allah had not let any property and if at all there is any, it belongs to the government or to all Muslims, why then the wives of the Prophet (p.b.u.h) specially Abu Bakr’s daughter, Ayesha, were not told to vacate possession of their premises? This was also the property left by the Prophet (p.b.u.h). Whether the denial of the right of property was applicable only to Janabe Fatima Zahra(p.b.u.h)? 10. If the property left by the Holy Prophet (p.b.u.h), does not belong to any particular person, then why did Abu Bakr seek permission only from his own daughter, Ayesha, for getting buried besides the Prophet (p.b.u.h)? If at all the inheritance of property is considered, the wives are not entitled to get a share in it. At the most they can have residential rights. If the property rights are accepted, in the presence of children, a wife’s share is only 1/8th. And in this very 1/8th only, all wives would get equal share. If it is to be distributed among nine wives, the share of each wife would come to 1/72. In this way, Ummul Mo’mineen, Ayesha could give permission only upto her own share. Why other were not approached and consulted? 11. If it is accepted that the Holy Prophet (p.b.u.h) did not gift Fadak to Janabe Fatima (p.b.u.h) and that there was no property belonging to the Holy Prophet (p.b.u.h), even then, why were the Ahlul Bayt deprived of the Khums of the Khaibar and the wars? Has Qur’an not ordained to pay Khums to all your relatives (Zul Qurba) (Surah Tawba: 41, Surah Isra: 28)? In regards to booty, the question of inheritance does not arise. 12. Had the argument and the stand of the Khilafat been right regarding Fadak, then why Omar II, Omar bin Abdul Aziz, Omavi, Saffah, Mehdi and Mamoon Abbasi, had made offers to return Fadak to the progeny of Janabe Fatima (p.b.u.h)? If it was the property of all followers of Islam, then why the third Caliph gave it to Marwan? After that, Muavia distributed it amongst his son, Hakam’s son, the son of Osman? Thereafter, why was it retaken into possession by Yazid bin Abdul Malik, Mansoor Dawaaneqi and Mutawakkil Abbasi? (Bukhari vol.5, p.3; Tarikh of Ibn Atheer vol.5, p.288, vol.9, p.200) The truth is that Fadak belonged to Fatima (p.b.u.h) and was her right. But the government usurped it, most probably for the reason that the land was fertile and populated. Its income was quite good, and it was the base of the economic resources of Ahlul Bayt. Or it was a step towards weakening the economy of Ahlul Bayt and to ease them out from religion and political mainstream. Anyway, those who possess absolute faith in Qur’an and obey its orders, taking it as their bounded duty and for those who take Fatima (p.b.u.h) as the meaning fo ‘Ayat Tatheer’ and who consider Mubahala as the evidence of her truthfulness and take Surah Hal ‘Ataa in the light of her exalted character and purity, they are sure that in respect of Fadak, Janabe Fatima (p.b.u.h) was absolutely right and that it was her due. In the words of Qur’an, “After truth, there is nothing but erring.” “When they are told not to commit corruption in the land, they reply, “We are only reformers.” They are corrupt but do not realize it. When they are told to believe as everyone else does, they say, “Should we believe as fools do?” In fact, they are fools but they do not know it.” (Holy Qur’an) TO READ MORE ARTICLES LIKE THIS CLICK BELOW CLICK HERE
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