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Found 8 results

  1. Condolences to the Imam of our time, Imam Sahib uz-Zamaan (atfs) on martyrdom anniversary of Janabe Mohsin (a.s.), the unborn child of Imam Ali (a.s.) and Janabe Fatema Zehra (s.a.). May Allah's سُبْحَانَهُ وَ تَعَالَى curse be upon the killer of Janabe Mohsin (a.s.) and those who were satisfied with the event. https://www.seratonline.com/8668/hazrat-mohsin-ibn-ali-a-s-a-victim-of-oppression-and-terrorism/ I do not see the event in SC Calendar sister @Hameedeh
  2. Umar b. Khattab wrote a letter to Muaiyah l.a., the contents of which were as follows: ‘I went to the house of Ali, after having decided with others to bring him out of the house. Fatima came out and I told her, ‘Tell Ali to come out and swear the oath of allegiance to Abu Bakr for all Muslims have done so.’ Fatima replied that Ali was busy in arranging the Quran. I said, ’Keep this talk aside, tell Ali to come out or else we will forcefully enter the house and bring him out!’ At that moment, Fatima came and stood with her back towards the door and said, ‘O misled liars! What do you say and what do you want from us?’ I addressed her and she said, ‘What do you want O Umar?’ I replied, ‘Why has your cousin sent you here to reply while he remains seated behind veils?’Fatima said, ‘Your rebellion has brought me out O Umar and I have ended my proof upon you, and every misled is erroneous.’ I said, ‘Keep these vain and womanish words aside and tell Ali to come out of the house.’She replied, ‘You are not worthy of love and generosity. Do you make us fear the ‘Party of the Devil’ O Umar? Verily the Party of the Devil are the losers!’ (Surah Mujadilah (58): 19)Hearing this I said, ‘If Ali does not come out of the house, I will bring fuel and kindle a fire and burn down the house along with its dwellers or I will take Ali to the Masjid for (the oath of) allegiance.’ Then I took the whip (of Qunfudh) and struck Fatima with it and told Khalid b. Walid, ‘Bring firewood’, then again I told her, ‘I will burn down the house!’Fatima said, ‘O enemy of Allah and enemy of the Prophet of Allah s.a.w.a. and the enemy of the Commander of the Faithful!’ VISIT OPPRESSIONS UPON JANABE ZAHRA BLOGSPOT Two hands came out from behind the door to stop me from entering the house, however I pushed back the hands and then pushed the door with force, while striking at her hands with the whip, so that she would let go of the door. She wailed and wept due to the intense pain of the whip and her weeping was such a heart-rendering scream that it was as if my heart was going to melt and I almost retreated. Suddenly, I recalled the envy and avarice which I had towards Ali because he was the one that had shed the blood of the eminent Quraish apostates and thus, I kicked at the door, however she had grasped the door such that it would not open. When I kicked at the door, I heard the cry of Fatima and thought that this cry would topple the entire city of Medina. In this state Fatima called out, ‘O Father! O Prophet of Allah! How do they treat your beloved and your daughter! O Fizza! Hasten to my aid, for by Allah, the child in my womb has been killed.’I presumed that Fatima had stood with her back to the wall due to the extreme pain of labour and at this point, I pushed at the door with intense force and the door opened. When I entered therein, Fatima came and stood in front of me (even though she was in immense pain), but my intense anger had overwhelmed me as if a veil was cast before my eyes. In this state, I slapped her on her face, striking her veil, and she fell down to the ground.’” (This letter is quoted by Allamah Majlisi r.a. in Behaar al-Anwaar in which he says - I have related this letter from Dalail al-Imamah vol. 2 of Emaad al-Deen Tabari r.a. that after the martyrdom of Imam Husain a.s. at Karbala, Abdullah b. Umar along with a group of people from Medina came to Syria. They protested in front of Yazid l.a. regarding his atrocities at Karbala and in this gathering, Yazid l.a. told Abdullah b. Umar, “Do you wish to see the letter of your father”, saying this he brought forth the letter (quoted in the text) of Umar which was kept in a case and then he gave it to Abdullah )
  3. 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)
  4. Objection 3: Arab modesty does not permit oppression on Fatima (s) With reference to the fact that basically Arab civilization more than any other community and nation, is more prominent as being chivalrous to women and is especially sensitive to their condition, how can it be accepted that Umar bin Khattab beat up a woman, and that also Lady Fatima Zahra (s), the beloved daughter of the Prophet and people having Arab chivalry did not display any reaction?! Rational reply : A. Burying alive of female children in the view of pre-Islamic Arabs Can those who consider Arab chivalry to be an obstacle in attack on the house of revelation provide a convincing reply for the following verses of Quran and tell us where Arab chivalry was at the time of burying alive of female infants? The Holy Quran has mentioned in the following way the defect of pre-Islamic Arabs in burying alive of female infants: وَإِذَا الْمَوْؤُودَةُ سُئِلَتْ {8} بِأَيِّ ذَنبٍ قُتِلَتْ {9} “And when the female infant buried alive is asked. For what sin she was killed.” (Surah Takwir 81:8-9) Ibne Kathir Damishqi Wahabi has written in the interpretation of the above verse: Sometimes the people of pre-Islamic age, due to fear of poverty and livelihood killed their children…’Maudah’ is a female infant who is buried alive and it was the practice of pre-Islamic Arabs that in comparison to a son, a daughter was considered unlucky.[1] TO READ MORE ARTICLES CLICK HERE B. Beating up and plundering the garments of ladies in Kerbala Those who think that it was their manliness and chivalry, which prevented them from beating daughters and women, should see how during the bloody events of 61 A.H. in the incident of martyrdom of Imam Husain (a) at Kerbala, the daughters of the Messenger of Allah (s) were beaten up in the most merciless manner. Where was their chivalry gone? Shaykh Saduq ® writes, quoting from Fatima, daughter of Imam Husain (a): Fatima, daughter of Imam Husain (a) says: Plunderers surrounded our tents and I was a very young girl at that time and was wearing a gold anklet. A man snatched it away and began to cry. I said: O enemy of Allah, why do you cry? He replied: Why should I not cry when I am looting the daughter of the Messenger of Allah (s)? I said: Why don’t you leave me alone? He replied: I fear that someone else would plunder your gold. She says: He looted everything present in our tents and even took away the chador (scarf) from our heads.[2] C. Torture and killing of Sumayyah If Arab chivalry had really been an obstacle in beating up of women, why Sumayyah, the mother was Ammar Yasir was not only beaten up, on the contrary, she was tortured so much that she achieved martyrdom? Ibne Hajar Asqalani has written in Al-Isabah: Sumayyah binte Khabbat…mother of Ammar Yasir was the seventh person to embrace Islam. Abu Jahl harassed her and stabbed her in the lower abdomen with a spear till she was martyred. She was the first female martyr in Islam and since she had embraced Islam and did not give it up, the family of Bani Mughira tortured and harassed her till she was martyred.[3] D. Enmity to ladies On researching the life history of Umar bin Khattab, we discover that he did not, in any period of his life, put up good behavior to ladies, whether before embracing Islam or after it; and whether during his rule. Please note the following examples: 1. Beating up the sister Some senior Ahle Sunnat scholars, including Shamsuddin Dhahabi in Tarikhul Islam and also Muhammad bin Saad in Tabaqatul Kubra and others have narrated that: After Umar bin Khattab came to know that his sister and her husband have accepted Islam, he came to her house and beat up the husband. His sister intervened to save her husband. Umar fisted her in the face in such a way that it bled and got smeared in blood.[4] 2. Beating up Muslim women Senior Ahle Sunnat scholars have mentioned the brutality and harassment of Umar on slave maids who had converted to Islam: Abu Bakr had purchased a slave girl from Banu Muammal from the family of Adi bin Kaab, who had converted to Islam and whom Umar had beaten up so that she may recant her Islam and stop being a Muslim (since Umar was yet a polytheist). He beat her up till he was exhausted. He said: If you wonder why I stopped beating you, it is because I am exhausted, so please forgive me for that. The slave girl said: Know that the Almighty Allah would deal with you in the same manner.[5] 3. Beating up the mourning ladies in the presence of the Holy Prophet (s) Evidences exist that Umar bin Khattab, in the presence of the Holy Prophet (s), scolded Muslim ladies and beat them up on trivial pretexts. Ahmad bin Hanbal has written in his Musnad: Zainab, the daughter of the Holy Prophet (s) passed away. The Prophet said: May the Almighty Allah join Zainab to Uthman bin Mazun, our righteous ancestor. Ladies began to weep on hearing this. Umar came with his customary whip and began to beat up the ladies in the very presence of the Holy Prophet (s) infuriating the Prophet of mercy. The Prophet took away the whip from Umar and said: Hold it! What have you got to do with these women? Let them weep. Then he said to them: You may continue to weep, but refrain from making satanic statements (sinful wails making allegations against the Almighty)…[6] One who beats up Muslim women in such a blatant manner in the presence of the Holy Prophet (s), would he refrain from beating ladies during his own rule, and when the likes of Khalid bin Walid, Mughira bin Shoba, Qunfadh Adwi etc…are on his side? Most probably the family members of the Holy Prophet (s) were among the ladies mourning for Zainab. One, who can raise objections to the ladies of the family of the Holy Prophet (s) in the very presence of the Prophet himself, what all would he not do when the Messenger of Allah (s) has passed away and when he is in power and on the seat of Caliphate; would he not act in such a blatant way? Continued in part 2 ....... [1] Tafsir Quranil Azeem, Vol. 2, Pg. 181, & Vol. 4, Pg. 478, Ismail bin Umar bin Kathir Abul Fida Qarshi Damishqi (d. 774), Darul Fikr – Beirut – 1401 A.H. [2] Al-Amali, Pg. 229, Abu Ja’far Muslim bin Ali bin Husain Saduq (d. 381 A.H.), Edited and published: Qism Darasatul Islamiya – Mausasil Batha, Markaz Taba-at wan Nashar fee Mausasil Batha, First edition, 1417 A.H. [3] Al-Isabah fee Tamizus Sahaba, Vol. 7, Pg. 712, no. 11342, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [4] Ansabul Ashraf, Vol. 3, Pg. 386, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.). Al-Ahadithul Mukhtara, Vol. 7, Pg. 141, Abu Abdullah Muhammad bin Abdul Wahid bin Ahmad Muqaddasi Hanbali (d. 643), Edited: Abdul Malik bin Abdullah bin Dahish, Maktaba Nahzatul Haditha, Mecca Mukarrama – First edition, 1410 A.H. Tarikhul Islam wa Wafayatul Mashahir wal Aaalaam, Vol. 1, Pg. 174, Shamsuddin Muhammad bin Ahmad bin Uthman Dhahabi (d. 748 A.H.), Edited: Dr. Umar Abdus Salam Tadmiri, Darul Kitabul Arabi, Lebanon, Beirut, 1407 A.H. – 1987 A.D. First edition Al-Matalibul Aaliya ba Zawaidul Masanid al-Thamaniya, Vol. 17, Pg. 259, Ibne Hajar Asqalani Shafei (d. 852 A.H.), Edited: Dr. Saad bin Nasir bin Abdul Aziz Shustari, Darul Asima/Darul Ghayth – Saudia, First edition, 1419 A.H. Ibne Kathir Damishqi has also narrated as follows: Fatima binte Khattab came forward to defend her husband. Umar hit her in such a way that her head was fractured. Al-Bidaya wan Nihaya, Vol. 3, Pg. 80, Ismail bin Umar bin Kathir Abul Fida Qarashi Damishqi (d. 774 A.H.), Maktabul Marif – Beirut. [5] Seerat Nabawiyyah, Vol. 2, Pg. 161, Abdul Malik bin Hisham bin Ayyub Abu Muhammad Himyari Mafiri (d. 213 A.H.), Edited: Taha Abdul Rauf Saad, Darul Jeel, First edition, 1411 A.H. Fadailus Sahaba, Vol. 1, Pg. 120, Ahmad bin Hanbal Abu Abdullah Shaibani (d. 241 A.H.), Edited: Dr. Wasiullah Muhammad Abbas, Mausasatur Risala – Beirut, First edition, 1403 A.H. – 1983 A.D. [6] Musnad Ahmad Hanbal, Vol. 1, Pg. 237, Ahmad bin Hanbal Abu Abdullah Shaibani (d. 241 A.H.), Mausasatur Qurtuba – Egypt. Mustadrak Alas Sahihain, Vol. 3, Pg. 210, Muhammad bin Abdullah Abu Abdullah Hakim Nishapuri (d. 405 A.H.), Edited: Mustafa Abdul Qadir Ata, Darul Kutubul Ilmiya – Beirut, First edition, 1411 A.H. – 1990 A.D. Neelal Autar min Ahadith Sayyidul Akhyar Sharh Muttaqiul Akhbar, Vol. 4, Pg. 149, Muhammad bin Ali bin Muhammad Shaukani (d. 1255 A.H.), Darul Jeel, Beirut – 1973; Tohfatul Ahuzi Basharh Jamiul Tirmidhi, Vol. 4, Pg. 75, Muhammad Abdur Rahman bin Abdur Rahim Abul Alaa Mabar Kafoori (d. 1353 A.H.), Darul Kutubul Ilmiya –Beirut.
  5. Objection 2: Burial of Hazrat Fatima (sa) in the night was due to another cause and not because of enemity to the rulers Explanation Among the doubts and objections, which they have raised against the topic of martyrdom of Lady Fatima Zahra (s) is that her nocturnal burial is not due to the cause which Shia believe; that it was not due to her enmity to the rulers; on the contrary, it was because she had made a bequest to Asma binte Umais (wife of Abu Bakr) that after her death no stranger (Namehram) should be able to see the shape of her body. Such objections are mentioned in different words and we present one of them, which is present on Wahabi websites as follows: Shia always misuse the topic of concealment of the location of the grave of the daughter of the Prophet (s) to instigate emotions and as a tool of propagating their ideas, but they are not aware that if this matter was a crime, the Shia themselves are culpable for it first of all. We say to Shia: The grave of Lady Fatima ® was known to Ali, Hasan and Husain ® and its location was certainly known to their descendants: Sajjad, Baqir, Sadiq and their other descendants. Now, the most important question is whether these Shia Imams went to the grave of Fatima and performed the Ziyarat or not? If they did not do so, why do you want to perform this act and do that which they did not like and which is against Islamic law? And if they did visit it; it can be either of the two: either they did so secretly or openly. If they did so secretly, they had themselves concealed the location of the grave of their mother from the people, and it is not a sin. And if it is a sin, it is their sin and not the crime of Abu Bakr and Umar, but if they visited it openly, the 4000 students of Imam Sadiq (a) should also have been aware of it. Then why do you accuse us of this?[1] Rational reply : Nocturnal burial, funeral prayers without informing the ruler of the time, with a concealed grave, is a secret having unutterable mysteries. It is correct that this lady wanted this and she made bequest in this way, but what a coincidence that Lady Zahra (s) completed her historical bequest with these requests?! But is not the most important message of this bequest declaration of her anger and displeasure with those who harassed her? Lady Fatima (s), in fact through these steps, has posed some questions before the sharp sight of history and the coming generations so that these questions are raised all the time that why the grave of Fatima is unknown? Why the daughter of the Prophet was buried during the night and secretly? Why Ali (a) recited her funeral prayers without informing Abu Bakr and Umar? Can one who is the successor of the Prophet (as they have themselves claimed) is not eligible to recite her funeral prayer? And why and why… Yes, Fatima made a will that she must be buried at night and none of those who have harassed should be informed and this is the best evidence of her victimization, so that it may be proved that she was oppressed and she departed from the world as a martyr and she was never reconciled to those had oppressed her. Numerous traditional reports have been recorded in Shia and Sunni books, which prove this claim; and some of them are mentioned as follows in brief: TO READ MORE ARTICLES CLICK HERE A. Cause of nocturnal burial in the reports of Ahle Sunnat That which is important in this and is a direct reply to the captioned question is that why Lady Zahra (s) made a will that she should be laid to rest during the night? Before hinting at some of the reports in this regard, it is necessary to mention the reports about the actual topic of nocturnal burial in Sahih Bukhari. Muhammad bin Ismail Bukhari writes: Fatima Zahra (s) lived for six months after the passing away of the Messenger of Allah (s). When she passed away, her husband buried her at night and did not inform Abu Bakr.[2] And as for the cause of her nocturnal burial; it is hinted at in numerous reports of Ahle Sunnat books. In his book, Ibne Qutaibah Dainawari has clearly discussed the cause of nocturnal burial of Fatima and he says: Fatima demanded from Abu Bakr the inheritance of her father, but Abu Bakr did not agree. Therefore Fatima swore that she would never speak to Abu Bakr again and she made a will that she should be buried at night, so that Abu Bakr may not attend her funeral.[3] Abdur Razzaq Sanani has also clearly discussed the cause of nocturnal burial in his book: Fatima, daughter of the Prophet, was buried at night, so that Abu Bakr may not pray her funeral prayers, because there was enmity between them.[4] Also, Ibne Battal has written in his Sharh Sahih Bukhari: Most scholars have permitted burial at night time. Ali Ibne Abi Talib buried his wife, Fatima at night, so that Abu Bakr may not pray her funeral prayer, since there was animosity between them.[5] Ibne Abil Hadid, quoting from Jahiz (d. 255), has written: Complain and displeasure of Fatima (s) (at the hands of Abu Bakr and Umar) went to such limits that she made a will that Abu Bakr should not pray her funeral prayer.[6] On another occasion, he writes: Concealing the demise and location of the burial of Fatima (s) and not reciting her funeral prayers by Abu Bakr and Umar and everyone whom Sayyid Murtaza has mentioned, is supported and accepted by me, because the reports regarding this are most authentic and numerous and in the same way, displeasure and anger of Fatima on Abu Bakr and Umar are more reliable in my view than other opinions.[7] B. Cause of nocturnal burial in Shia reports Since the cause of the bequest of Lady Fatima Zahra (s) is clear in view of Shia and there is consensus among Shia scholars regarding it, we would be content only to quote one authentic report about it. The Late Shaykh Saduq has written in the reason of her nocturnal burial as follows: Ali bin Abi Hamza asked Imam Sadiq (a): Why Fatima (s) was buried at night and not during daytime? Imam (a) replied: Fatima (s) had made a bequest that she must be buried during the night, so that Abu Bakr and Umar may not pray on her bier.[8] As a result of which, with attention to the present sources and admissions of prominent Ahle Sunnat scholars, the cause of nocturnal burial of Lady Fatima (s) was her bequest that she did not want those who had oppressed her to pray on her coffin. [1] http://forum.mosalman.net/showthread.php?t=13272 [2] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 4, Pg. 1549, Tr. no. 3998, Kitabul Maghazi, Chapter of Battle of Khyber, Muhammad bin Ismail Bukhari Jofi, Abu Abdullah (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama, Beirut, 3rd edition, 1407 – 1987. [3] Tawil Mukhtaliful Hadith, Vol. 1, Pg. 300, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah Al-Dainawari, (d. 276 A.H.), Edited: Muhammad Zuhri al-Najjar, Darul Jeel, Beirut, 1393, 1972 [4] Musannaf Abdur Razzaq, Vol. 3, Pg. 521, tradition 6554, Abu Bakr Abdur Razzaq bin Hamam Sanani (d. 211), Darul Nashr Maktabul Islami, Beirut – 1403, Second edition, Edited: Habibur Rahman Azmi [5] Sharh Sahih Bukhari, Vol. 3, Pg. 325, Abdul Hasan Ali bin Khalaf bin Abdul Malik Ibne Battal Bakri Qurtubi (d. 449 A.H.), Edited: Abu Tamim Yasir bin Ibrahim, Maktabe Rushd – Saudia/Riyadh, 2nd Edition, 1423 A.H. – 2003 A.D. [6] Sharh Nahjul Balagha, Vol. 16, Pg. 157, Abu Hamid Izzuddin bin Hibatullah bin Muhammad bin Muhammad Ibne Abil Hadid Madaini Mutazali (d. 655 A.H.), Edited: Muhammad Abdul Karim Namri, Darul Kutubul Ilmiya, Beirut / Lebanon, First Edition, 1418 A.H. – 1998 A.D. [7] Sharh Nahjul Balagha, Vol. 16, Pg. 170, Abu Hamid Izzuddin bin Hibatullah bin Muhammad bin Muhammad Ibne Abil Hadid Madaini Mutazali (d. 655 A.H.), Edited: Muhammad Abdul Karim Namri, Darul Kutubul Ilmiya, Beirut / Lebanon, First Edition, 1418 A.H. – 1998 A.D. [8] Ilalush Sharai, Vol. 1, Pg. 185, Abu Ja’far Muhammad bin Ali bin Husain Saduq (d. 381 A.H.), Edited: Sayyid Muhammad Sadiq Bahrul Uloom, Manshurat Maktabal Haidariya wa Matbatha, Najaful Ashraf, 1385 – 1966 A.D.
  6. Destruction of Jannatul Baqi - The oppression on Janabe fatima (sa) continues till today OCCASION OF THE DESTRUCTION OF THE GRAVES OF JANNATUL BAQI BY THE WAHABIS( 8TH SHAWWAL -1345 AH / April 21, 1925) ____________________________________________________ HISTORY OF THE CEMETERY OF JANNAT AL-BAQI WHERE IMAM HASAN B. ALI (2ND IMAM), IMAM ALI B. AL-HUSAYN (4TH IMAM), IMAM MUHAMMAD B. ALI (5TH IMAM), & IMAM JA'FAR B. MUHAMMAD (6TH IMAM), PEACE BE UPON THEM, ARE BURIED On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud. In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried. Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history. CLICK HERE TO READ FURTHER
  7. Objection 3: Arab modesty does not permit oppression on Fatima (s) With reference to the fact that basically Arab civilization more than any other community and nation, is more prominent as being chivalrous to women and is especially sensitive to their condition, how can it be accepted that Umar bin Khattab beat up a woman, and that also Lady Fatima Zahra (s), the beloved daughter of the Prophet and people having Arab chivalry did not display any reaction?! Rational reply : A. Burying alive of female children in the view of pre-Islamic Arabs Can those who consider Arab chivalry to be an obstacle in attack on the house of revelation provide a convincing reply for the following verses of Quran and tell us where Arab chivalry was at the time of burying alive of female infants? The Holy Quran has mentioned in the following way the defect of pre-Islamic Arabs in burying alive of female infants: وَإِذَا الْمَوْؤُودَةُ سُئِلَتْ {8} بِأَيِّ ذَنبٍ قُتِلَتْ {9} “And when the female infant buried alive is asked. For what sin she was killed.” (Surah Takwir 81:8-9) Ibne Kathir Damishqi Wahabi has written in the interpretation of the above verse: Sometimes the people of pre-Islamic age, due to fear of poverty and livelihood killed their children…’Maudah’ is a female infant who is buried alive and it was the practice of pre-Islamic Arabs that in comparison to a son, a daughter was considered unlucky.[1] VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) FOR MORE B. Beating up and plundering the garments of ladies in Kerbala Those who think that it was their manliness and chivalry, which prevented them from beating daughters and women, should see how during the bloody events of 61 A.H. in the incident of martyrdom of Imam Husain (a) at Kerbala, the daughters of the Messenger of Allah (s) were beaten up in the most merciless manner. Where was their chivalry gone? Shaykh Saduq ® writes, quoting from Fatima, daughter of Imam Husain (a): Fatima, daughter of Imam Husain (a) says: Plunderers surrounded our tents and I was a very young girl at that time and was wearing a gold anklet. A man snatched it away and began to cry. I said: O enemy of Allah, why do you cry? He replied: Why should I not cry when I am looting the daughter of the Messenger of Allah (s)? I said: Why don’t you leave me alone? He replied: I fear that someone else would plunder your gold. She says: He looted everything present in our tents and even took away the chador (scarf) from our heads.[2] C. Torture and killing of Sumayyah If Arab chivalry had really been an obstacle in beating up of women, why Sumayyah, the mother was Ammar Yasir was not only beaten up, on the contrary, she was tortured so much that she achieved martyrdom? Ibne Hajar Asqalani has written in Al-Isabah: Sumayyah binte Khabbat…mother of Ammar Yasir was the seventh person to embrace Islam. Abu Jahl harassed her and stabbed her in the lower abdomen with a spear till she was martyred. She was the first female martyr in Islam and since she had embraced Islam and did not give it up, the family of Bani Mughira tortured and harassed her till she was martyred.[3] D. Enmity to ladies On researching the life history of Umar bin Khattab, we discover that he did not, in any period of his life, put up good behavior to ladies, whether before embracing Islam or after it; and whether during his rule. Please note the following examples: 1. Beating up the sister Some senior Ahle Sunnat scholars, including Shamsuddin Dhahabi in Tarikhul Islam and also Muhammad bin Saad in Tabaqatul Kubra and others have narrated that: After Umar bin Khattab came to know that his sister and her husband have accepted Islam, he came to her house and beat up the husband. His sister intervened to save her husband. Umar fisted her in the face in such a way that it bled and got smeared in blood.[4] 2. Beating up Muslim women Senior Ahle Sunnat scholars have mentioned the brutality and harassment of Umar on slave maids who had converted to Islam: Abu Bakr had purchased a slave girl from Banu Muammal from the family of Adi bin Kaab, who had converted to Islam and whom Umar had beaten up so that she may recant her Islam and stop being a Muslim (since Umar was yet a polytheist). He beat her up till he was exhausted. He said: If you wonder why I stopped beating you, it is because I am exhausted, so please forgive me for that. The slave girl said: Know that the Almighty Allah would deal with you in the same manner.[5] 3. Beating up the mourning ladies in the presence of the Holy Prophet (s) Evidences exist that Umar bin Khattab, in the presence of the Holy Prophet (s), scolded Muslim ladies and beat them up on trivial pretexts. Ahmad bin Hanbal has written in his Musnad: Zainab, the daughter of the Holy Prophet (s) passed away. The Prophet said: May the Almighty Allah join Zainab to Uthman bin Mazun, our righteous ancestor. Ladies began to weep on hearing this. Umar came with his customary whip and began to beat up the ladies in the very presence of the Holy Prophet (s) infuriating the Prophet of mercy. The Prophet took away the whip from Umar and said: Hold it! What have you got to do with these women? Let them weep. Then he said to them: You may continue to weep, but refrain from making satanic statements (sinful wails making allegations against the Almighty)…[6] One who beats up Muslim women in such a blatant manner in the presence of the Holy Prophet (s), would he refrain from beating ladies during his own rule, and when the likes of Khalid bin Walid, Mughira bin Shoba, Qunfadh Adwi etc…are on his side? Most probably the family members of the Holy Prophet (s) were among the ladies mourning for Zainab. One, who can raise objections to the ladies of the family of the Holy Prophet (s) in the very presence of the Prophet himself, what all would he not do when the Messenger of Allah (s) has passed away and when he is in power and on the seat of Caliphate; would he not act in such a blatant way? Continued in part 2 ....... [1] Tafsir Quranil Azeem, Vol. 2, Pg. 181, & Vol. 4, Pg. 478, Ismail bin Umar bin Kathir Abul Fida Qarshi Damishqi (d. 774), Darul Fikr – Beirut – 1401 A.H. [2] Al-Amali, Pg. 229, Abu Ja’far Muslim bin Ali bin Husain Saduq (d. 381 A.H.), Edited and published: Qism Darasatul Islamiya – Mausasil Batha, Markaz Taba-at wan Nashar fee Mausasil Batha, First edition, 1417 A.H. [3] Al-Isabah fee Tamizus Sahaba, Vol. 7, Pg. 712, no. 11342, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [4] Ansabul Ashraf, Vol. 3, Pg. 386, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.). Al-Ahadithul Mukhtara, Vol. 7, Pg. 141, Abu Abdullah Muhammad bin Abdul Wahid bin Ahmad Muqaddasi Hanbali (d. 643), Edited: Abdul Malik bin Abdullah bin Dahish, Maktaba Nahzatul Haditha, Mecca Mukarrama – First edition, 1410 A.H. Tarikhul Islam wa Wafayatul Mashahir wal Aaalaam, Vol. 1, Pg. 174, Shamsuddin Muhammad bin Ahmad bin Uthman Dhahabi (d. 748 A.H.), Edited: Dr. Umar Abdus Salam Tadmiri, Darul Kitabul Arabi, Lebanon, Beirut, 1407 A.H. – 1987 A.D. First edition Al-Matalibul Aaliya ba Zawaidul Masanid al-Thamaniya, Vol. 17, Pg. 259, Ibne Hajar Asqalani Shafei (d. 852 A.H.), Edited: Dr. Saad bin Nasir bin Abdul Aziz Shustari, Darul Asima/Darul Ghayth – Saudia, First edition, 1419 A.H. Ibne Kathir Damishqi has also narrated as follows: Fatima binte Khattab came forward to defend her husband. Umar hit her in such a way that her head was fractured. Al-Bidaya wan Nihaya, Vol. 3, Pg. 80, Ismail bin Umar bin Kathir Abul Fida Qarashi Damishqi (d. 774 A.H.), Maktabul Marif – Beirut. [5] Seerat Nabawiyyah, Vol. 2, Pg. 161, Abdul Malik bin Hisham bin Ayyub Abu Muhammad Himyari Mafiri (d. 213 A.H.), Edited: Taha Abdul Rauf Saad, Darul Jeel, First edition, 1411 A.H. Fadailus Sahaba, Vol. 1, Pg. 120, Ahmad bin Hanbal Abu Abdullah Shaibani (d. 241 A.H.), Edited: Dr. Wasiullah Muhammad Abbas, Mausasatur Risala – Beirut, First edition, 1403 A.H. – 1983 A.D. [6] Musnad Ahmad Hanbal, Vol. 1, Pg. 237, Ahmad bin Hanbal Abu Abdullah Shaibani (d. 241 A.H.), Mausasatur Qurtuba – Egypt. Mustadrak Alas Sahihain, Vol. 3, Pg. 210, Muhammad bin Abdullah Abu Abdullah Hakim Nishapuri (d. 405 A.H.), Edited: Mustafa Abdul Qadir Ata, Darul Kutubul Ilmiya – Beirut, First edition, 1411 A.H. – 1990 A.D. Neelal Autar min Ahadith Sayyidul Akhyar Sharh Muttaqiul Akhbar, Vol. 4, Pg. 149, Muhammad bin Ali bin Muhammad Shaukani (d. 1255 A.H.), Darul Jeel, Beirut – 1973; Tohfatul Ahuzi Basharh Jamiul Tirmidhi, Vol. 4, Pg. 75, Muhammad Abdur Rahman bin Abdur Rahim Abul Alaa Mabar Kafoori (d. 1353 A.H.), Darul Kutubul Ilmiya –Beirut.
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