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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

Salam alaykum to all, I was hoping someone can find or write me the lyrics (kalam) for the nawha 'Ya Kareema' by Shahid Baltistani. The nawha is from his 2008 album. I'd do it myself, however i cant understand some of the words. Thanks in advance

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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 )

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)

Salaam Alaykum I have have quite a while been thinking of Imam Mahdi (a.s) appearance,first how will we recognise the real Imam,what about Dajjal,who is he? is he leaving, is he in ghabah?

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.

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.

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

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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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.

IN THE NAME OF Allah THE BENEFICENT THE MERCIFUL Çóááóøåõãóø Õóáöø Úóáóì ÇáÕöøÏöøíÞóÉö ÝóÇØöãóÉó ÇáÒóøßöíóøÉö ÍóÈöíÈóÉö ÍóÈöíÈößó æó äóÈöíöøßó‏ O Allah send blessings on the truthful Fatimah, the pure, the dearest darling of Thy most beloved friend, Thy Prophet, æó Ãõãöø ÃóÍöÈóøÇÆößó æó ÃóÕúÝöíóÇÆößó ÇáóøÊöí ÇäúÊóÌóÈúÊóåóÇ æó ÝóÖóøáúÊóåóÇ æó ÇÎúÊóÑúÊóåóÇ Úóáóì äöÓóÇÁö ÇáúÚóÇáóãöíäó‏ The mother of Thy friends and close supporters, whom Thou chose, favoured and gave preference over all the women of the worlds. Çááóøåõãóø ßõäö ÇáØóøÇáöÈó áóåóÇ ãöãóøäú ÙóáóãóåóÇ æó ÇÓúÊóÎóÝóø ÈöÍóÞöøåóÇ æó ßõäö ÇáËóøÇÆöÑó Çááóøåõãóø ÈöÏóãö ÃóæúáÇóÏöåóÇ O Allah call to account those who wronged her and made light of her rights, and take revenge from those who killed her children, Çááóøåõãóø æó ßóãóÇ ÌóÚóáúÊóåóÇ Ãõãóø ÇáúÃóÆöãóøÉö ÇáúåõÏóì æó ÍóáöíáóÉó ÕóÇÍöÈö ÇááöøæóÇÁö æó ÇáúßóÑöíãóÉó ÚöäúÏó ÇáúãóáóÅö ÇáúÃóÚúáóì‏ O Allah, in the same manner as Thou chose her to be the mother of the Imams of guidance, the associate of the standard-bearer on the Day of Judgement, and gave her the loftiest position in the highest heaven, ÝóÕóáöø ÚóáóíúåóÇ æó Úóáóì ÃõãöøåóÇ ÕóáÇóÉð ÊõßúÑöãõ ÈöåóÇ æóÌúåó ãõÍóãóøÏò (ÃóÈöíåóÇ) Õóáóøì Çááóøåõ Úóáóíúåö æó Âáöåö so, send blessings on her and on her mother, blessings that brighten the face of her father, Muhammad, blessings of Allah be on him and on his children, ‏ æó ÊõÞöÑõø ÈöåóÇ ÃóÚúíõäó ÐõÑöøíóøÊöåóÇ æó ÃóÈúáöÛúåõãú Úóäöøí Ýöí åóÐöåö ÇáÓóøÇÚóÉö ÃóÝúÖóáó ÇáÊóøÍöíóøÉö æó ÇáÓóøáÇóã which give joy and delight to her children, and convey my heartfelt salutations and greetings to them just now.

Note: Kindly read it carefully and ponder over it without any bias and prejudice.Every Muslim must independently investigate the truth and should not rely on the ideas and saying of others. 1. History testifies that when Hadhrath Muhammad (saaws) declared his Prophethood (saaws), the Quraysh1 subjected the Bani Hashim to a boycott. Hadhrath Abu Talib (as) took the tribe to an area called Shib Abi Talib where they remained for three years, suffering from immense hardship. Where were Hadhrath Abu Bakr and Hadhrath Umar during that period? They were in Makkah so why did they not help the Holy Prophet (saaws)? If they were unable to join the Prophet (saaws) at the Shib Abi Talib is there any evidence that they provided any type of support (food etc), breaching the agreement that the Quraysh boycott all food / business transactions with Bani Hashim? 2. Hadhrath Fatima Zahra (sa) died 6 months after her father (saaws), Hadhrath Abu Bakr died two and a half years later and Hadhrath Umar in 24 Hijri. Despite their later deaths how is it that they attained burial sites next to the Prophet (saaws) and not Hadhrath Fatima (as)? Did she request that she be buried away from her father? If so, why? Or did the Muslims prevent her burial? (see Sahih al Bukhari Arabic - English Vol 5 hadith number 546).3. Amongst the companions Hadhrath Abu Bakr is viewed as the most superior on account of his closeness to the Holy Prophet (saaws). If this is indeed the case then why did the Holy Prophet (saaws) not select him to be his brother when he (saaws) divided the companions in to pairs on the Day of Brotherhood? Rather, the Prophet (saaws) chose Hadhrath Ali (as) saying "You are my brother in this world and the next", so on what basis is Hadhrath Abu Bakr closer? See The History of the Khalifahs who took the right way, by Jalaladeen Suyuti, English translation by Abdassamad Clarke p177, (Taha publishers)4. The books of Ahlul' Sunnah are replete with traditions narrated by Hadhrath Ayesha, Abu Hurraira and Abdullah Ibne Umar. Their narration's; far exceed those relayed by Hadhrath Ali (as), Hadhrath Fatima (sa), Hadhrath Hassan (as) and Hadhrath Hussain (as). Why is this the case? When the Prophet (saaws) declared "I am the City of Knowledge and Ali is it's Gate", did Hadhrath Ali (as) benefit less from the company of the Prophet (saaws) than these individuals?

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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

Why didn’t Imam Ali (as) react when he witnessed his wife being attacked by Umar & Co.? The argument usually put forward: How could Imam Ali (as), the one dubbed the “Lion of Allah” who single-handedly removed the Gate of Khaibar, witness his wife (as) being attacked, and not react? Answer: In order to deny the attack of Umar b. Khattab on Lady Fatima (as) and her household, Sunnis have put forward many baseless arguments. One of the most common arguments they use is something like this: “Will a Muslim who is witnessing his wife being attacked show no reaction and just watch the assailants and allow them to do what they want? Especially someone like Amir al-Mu’minin who was the “lion of Allah” and showed much heroism in the wars he fought! We cannot accept the fact that Umar attacked Lady Fatima because if he had, Ali (as) would have stopped him and confronted him. History shows that such a confrontation never occurred!” Shia scholars throughout history have repeatedly shown that this argument is baseless and Imam Ali (as) had reacted very strongly. The strong reaction of Amir al-Mu’minin Ali (as) against Umar ibn Khattab When Umar and co. attacked the house, Amir al-Mu’minin Ali (as) showed strong reactions and stood up against Umar. He threw him on the floor and punched him in the face and neck. However, since Imam Ali (as) was ordered to be patient, he stopped and chose the path of patience, just as the Messenger of Allah (s) had ordered him. Imam Ali (as) wanted to show them that if he (as) had not been ordered to be patient, and if the order of Allah was other than this, no one could even consider doing such a thing to the Ahl al-Bait (as). Nevertheless, Imam Ali (as), as always, obeyed the divine orders. Regarding this event, Sulaim b. Qays al-Hilali who was one the greatest companions of Amir al-Mu’minin (as) writes the following: “Umar asked for fire and set the door on fire. He then pushed the door and went in. Fatima (as) confronted Umar and shouted: ‘Ya Abata! Ya RasulAllah! (Oh father! Oh messenger of Allah!).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her side. She cried: ‘Ya Aabta! (Oh father).’ Umar raised his whip and hit Fatima’s (as) arm with it. She (as) wailed: ‘Ya RasulAllah! (Oh messenger of Allah!) How evil are Abu-Bakr and Umar (acting) after you have left!’ Ali (as) jumped up and grabbed Umar by the collar while pulling him by force. He then threw him on the floor and hit him on the nose and neck, wanting to kill him. However, He (as) remembered the order of the messenger of Allah (s) and his will and said: ‘O son of Sahhak! I swear by the one who gave Muhammad (s) high stature by assigning him as a Prophet, if it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house!’” [1] 1. Sulaim b. Qays, The book of Sulaim, p.568 Aloosi the famous Sunni interpreter (mufassir) mentions the following from Shia sources: “Umar got angry and set fire to the door of Ali’s (as) House and entered. Fatima (as) confronted Umar and cried: ‘Ya Aabta! Ya RasulAllah! (Oh father, Oh Messenger of Allah).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her blessed side and then raised his whip and struck her arm. She cried again: ‘Ya Abta!’ (By seeing this) Ali (as) grabbed Umar by his collar and forcefully threw him to the floor then hit him on the nose and neck.” [2] 2.Al-Aloosi, Tafsir Rooh al-Ma’ani, vol. 3, p.124 Ali and his Submitting to the will of The Prophet (s) Imam Ali (as) was obedient to the divine orders throughout his life and all of his actions and behaviors were based on divine order. He had never reacted to any situation as a result of prejudice, anger or self-profit. Imam Ali (as) was ordered by Allah and The Messenger (s) to be patient in confronting these great tragedies, therefore, he did what he was ordered and didn’t unleash his sword. Below we will show a few narrations which directly mention the Prophet’s (s) orders to Imam Ali (as) to have patience regarding the events which would happen when he passed away. Sayyid al-Radi (the author of Nahj al-Balagha) narrates in his book Khasa’is al-A’imma from Imam al-Kazim (as), that he asked his father Imam al-Sadiq (as): “What happened after the Prophet (s) gained consciousness?” Imam al-Sadiq (as) had answered: “The women entered while crying and wailing. The Muhajirin and Ansar gathered behind the door and screamed with grief. Suddenly the Prophet (s) asked: ‘Where is Ali?’ Ali (as) came forward and entered. Ali (as) said: ‘I entered and hugged the Prophet (s).’ He said to me: ‘My Brother… these people will leave me and they will be busy with their affairs. The example of you is like the Ka’ba which Allah has made a sign so that people would come to it from deep valleys and faraway places, but the Ka’ba does not go to those places. I swear by Him who has sent me (as a Prophet), I warned them of great punishments after I informed each one of those men about your rights and I committed them to obey you and they all answered (positively)and submitted to you, but I definitely know they will act the opposite of what they have pledged. Once I leave this world and you have acted upon my will and placed my body in the grave, stay in your House until you compile the Holy Quran... Have patience regarding what will befall on you and her (Fatima) (as) until you meet me.’” [3] 3.Al-Radi, Khasa’is al-A’imma, p. 73 Al-Majlesi, Bihar al-Anwar, vol. 22, p. 474 Sulaim b. Qays also narrates: “The Prophet (s) then looked at Fatima (as), her husband and her two sons and said: ‘O Salman! I hold Allah as witness that I am at war with those who are at war with them, and have peace with those who are at peace with them. They will be in heaven with me.’ Then the Prophet (s) turned towards Ali (as) and said: ‘O Ali! Soon after me you will be troubled by the Quraish and their unity and tyranny against you. If you find supporters, then rise in jihad against them and with your followers fight with those who oppose you. If you do not find supporters, then pause and be patient. Do not destroy yourself by your own hands. Your position with respect to me is like that of Aaron (Harun) to Moses (Musa). Aaron (Harun) is a good example for you. He said to his brother Moses: ‘The people considered me weak and nearly killed me (Quran 7:150).’” [4] 4.Sulaim b. Qays, The book of Sulaim, p.569 We also mentioned in the first narration that Imam Ali (as) said to Umar: “If it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house” [5] 5. Sulaim b. Qays, The book of Sulaim, p.568 The narrations regarding this matter are abundant and it is not possible to include them in this short article; therefore we will rely on these few narrations for now. Truly, who but Imam Ali (as) can emerge successful from such a test? The value of his actions can only be understood when we realize that this is the same Imam Ali (as) who bravely fought against the enemies of Islam and the disbelievers like a Lion. One day he was winning over the Arab hero Amr b. Abdu-Wud and another he was splitting the head of the Jewish champion Marhab through his helmet. One day, Allah orders that the Dhulfaqar must be the nightmare of the disbelievers, and another, He orders that the same Dhulfaqar must stay in its sheath to preserve the foundations of Islam from its enemies. The Possibility that Amir al-Mu’minin and Lady Fatima (as) could have been killed if Ali (as) reacted more harshly Although defending ones family from enemies is one of the obligations that all men have, sometimes it is necessary that one controls himself in situations where the enemy is making provocative moves, to prevent the opponent from reaching his objectives. If Imam Ali (as) had used his sword on those who attacked his house, he would have given them a good excuse to kill him. There was the possibility that in between this, Lady Fatima (as) would have also been martyred, causing their enemies to spread rumors that Imam Ali (as) sacrificed his wife in order to reach worldly powers. Then they could have easily labeled Imam Ali (as) as the killer of Lady Fatima (as), the exact plot they used on Ammar, the loyal Companion of Imam Ali (as): When the Prophet (s) was building the Mosque of Medina, Ammar would bring two bricks at a time for building while others would only bring one. When the Prophet (s) saw this, he removed the dust from Ammar’s face with his own hands and said: "Mercies be upon Ammar, he will be killed by a rebellious aggressive group. Ammar will invite them to Heaven and they will invite him to Hell.” [6] 6.Al-Bukhari, Sahih al-Bukhari, vol. 3, p. 1035, no.2657 English translation of Sahih Bukhari, Vol. 4, Book 52, No. 67, Available Online Everyone was aware that the Prophet (s) had said this and when Ammar was killed by Muawiya’s people in the battle of Seffin it was clear for everyone that Muawiya and his people were the “rebellious aggressive group”. Ahmad b. Hanbal narrates the solution Muawiya came up with: “When Ammar b. Yasir was martyred, Amr b. Hazm went to Amr b. al-Aas and said: ‘Ammar has been killed and the Messenger of Allah (s) had said: ‘A rebellious, aggressive group will kill Ammar.’’ Amr b. al-Aas stood up very frightened. He then started saying ‘we belong to Allah and to Him we will return’ until he reached Muawiya. Muawiya asked: ‘What do you want?’ He said: ‘Ammar has been killed.’ Muawiya said: ‘So what that Ammar has been killed!’ Amr replied: ‘I heard the Messenger of Allah (s) say: ‘A rebellious aggressive group will kill Ammar.’ Muawiya said: ‘May you fall in your urine if we killed him! Ali and His men killed Ammar. They brought him here and placed him between our swords and spears!’” [7] 7.Ahmad ibn Hanbal, Musnad Ahmad, vol. 4, p. 199, No. 17813 Al-Bayhaqi, Sunan Al-Bayhaqi Al-Kubra, vol. 8, p. 189 Al-Dhahabi, Tarikh al-Islam, vol. 1, p. 420 & 426 Al-Haakim Al-Nisaburi narrates this narration then says: “This Hadith is authentic based on the criteria of Bukhari and Muslim, but they have not narrated it like this.” [8] 8.Al-Hakim al-Nisaburi, al-Mustadrak, vol. 2, p. 155 Al-Munawi narrates the following regarding the narration about Ammar’s death: “This narration is amongst the strongest and most authentic narrations. Since Muawiya couldn’t deny it, he said: ‘He who had brought Ammar with him has killed him.’ Ali (as) replied like this: ‘(If so) then Hamza was also killed by the Prophet (in the battle of Uhud), because it was he who took Hamza with him.’ Ibn Dahiyya says: ‘This answer of Ali (as) is so strong that it leaves no room for an answer and it is a reasoning that prevents any objection.” [9] 9.Al-Munawi, Faid al-Qadir Sharh al-Jami al-Saghir, vol. 6, p. 366 Imam Ali (as) made the best decision Amir al-Mu’minin (as) had to choose between saving Islam and sacrificing his rights for it; or fighting with that small group and killing them but allowing the enemies of Islam and the hypocrites, to take advantage of the situation and put Islam in danger. Amir al-Mu’minin (as) chose the second option and with this sacrifice he prevented the enemies of Islam from destroying it and shattered their hopes. This was surely the most logical choice. Regarding this matter Imam Ali (as) says himself: “Then I began to wonder whether I should rise against them without supporters or endure the blinding darkness in which the grownups become weak and the young become old and the true believer is tormented till he meets Allah (on his death). I found that enduring these was wiser. So I adopted patience although I felt as if ‘there was dirt in the eye and suffocation in the throat’*. I watched my inheritance being looted...” [10] *Used to show extreme hardship or torment 10. Sayyid al-Radi, Nahj al-Balagha, Sermon No. 3 Furthermore, when Abu-Sufyan – a man who used every opportunity for his own advantage – came to Him and offered his support to fight against Abu Bakr, Imam Ali (as) delivered a sermon and said: “O People! Disrupt the waves of mischief by the ships of deliverance…, Prosperous is he who rises with wings (of power and defeats the enemy) or else he remains peaceful and others enjoy ease…, If I speak out they would call me greedy towards power and if I keep quiet they would say he was afraid of death. It is a pity that after all the ups and downs (I have been through they would say such things). By Allah the son of Abu-Talib (as) is fonder of death than an infant is of the breast of its mother. Verily I have hidden knowledge that if I disclose, you will start trembling like ropes hanging in deep wells.” [11] 11.Sayyid al-Radi, Nahj al-Balagha, Sermon No. 5 Why didn’t the Prophet (s) defend Summaya and the other Women of Islam? The way Imam Ali (as) reacted was exactly like how the Prophet had reacted in the beginnings of Islam when Muslims were weak and had no means of defending themselves. Ibn Hajar al-Asqalani writes: “Summaya the daughter of Khabbat was the Mother of Ammar b. Yasir. She was the seventh person who accepted Islam. Abu-Jahl tortured her andrepeatedly stabbed her below her abdomen until she was martyred. She was the first martyr lady of Islam… The tribe of Bani-Mughayra tortured her because she had become Muslim and was not willing to give it up. The Messenger of Allah would pass by Ammar, his mother and his father (Yasir) while they were being tortured in a place near Mecca and would say to them: ‘O family of Yasir! Be patient for our meeting place is Paradise.’” [12] 12.Ibn Hajar al-Asqalani, Al-Isaaba Fi Tamyeez Al-Sahaba, vol. 7, p. 712 Although the Messenger of Allah (s) witnessed a kafir like Abu-Jahl torturing the women of Islam, he did not show any reactions and only ordered them to be patient. Why didn’t the Prophet (s) who was the bravest and most sympathetic man in the world, not defend Summaya? Why didn’t He unleash his sword and cut off Abu-Jahl’s head? Why didn’t the Prophet (s) interfere and show any reaction when Umar b. Khattab would torture the women of Islam and would beat them up for accepting Islam? Why didn’t he stop him because of these actions: Ibn Hisham in Sirat al-Nabawiyya writes: “Abu-Bakr came across a Muslim slave girl who belonged to Bani-Muammil who were (people) from the tribe of Uday b. Ka’b. Umar was beating her so that she would renounce Islam and it was in those days that Umar was still a polytheist (mushrik). He beat her up until he became tired! and said: ‘I have an excuse for not beating you, it is because I am tired!!!’ The slave said in return: ‘May Allah treat you the same way.’” [13] 13. Al-Humayri, al-Seerat al-Nabawiyya, vol. 2, p. 161 Ahmad ibn Hanbal, Fada’il al-Sahaba, vol. 1, p. 120 Al-Kala’i, al-Iktifa Bima Tadammunahu Min Maghazi Rasool Allah Wal Thalathat al-Khulafa’, vol. 1, p. 238 Al-Ansari al-Tilmisani, al-Juwhara Fi Nasab al-Nabi Wa As’habihi al-Ashara, vol. 1, p. 244 Al-Tabari, Ahmad, al-Riyad al-Nadira Fi Manaqib al-Ashara, vol. 2, p. 24 Al-Nuwayri, Nihayat al-Arb Fi Funoon al-Adab, vol. 16, p. 162 Whatever answer Sunnis have regarding the patience of the Prophet (s) and him doing nothing when the Muslim women were being beaten up or killed, we will use the same answer for the patience of Amir al-Mu’minin (as). The argument usually put forward: How could Imam Ali (as), the one dubbed the “Lion of Allah” who single-handedly removed the Gate of Khaibar, witness his wife (as) being attacked, and not react? Answer: In order to deny the attack of Umar b. Khattab on Lady Fatima (as) and her household, Sunnis have put forward many baseless arguments. One of the most common arguments they use is something like this: “Will a Muslim who is witnessing his wife being attacked show no reaction and just watch the assailants and allow them to do what they want? Especially someone like Amir al-Mu’minin who was the “lion of Allah” and showed much heroism in the wars he fought! We cannot accept the fact that Umar attacked Lady Fatima because if he had, Ali (as) would have stopped him and confronted him. History shows that such a confrontation never occurred!” Shia scholars throughout history have repeatedly shown that this argument is baseless and Imam Ali (as) had reacted very strongly. The strong reaction of Amir al-Mu’minin Ali (as) against Umar ibn Khattab When Umar and co. attacked the house, Amir al-Mu’minin Ali (as) showed strong reactions and stood up against Umar. He threw him on the floor and punched him in the face and neck. However, since Imam Ali (as) was ordered to be patient, he stopped and chose the path of patience, just as the Messenger of Allah (s) had ordered him. Imam Ali (as) wanted to show them that if he (as) had not been ordered to be patient, and if the order of Allah was other than this, no one could even consider doing such a thing to the Ahl al-Bait (as). Nevertheless, Imam Ali (as), as always, obeyed the divine orders. Regarding this event, Sulaim b. Qays al-Hilali who was one the greatest companions of Amir al-Mu’minin (as) writes the following: “Umar asked for fire and set the door on fire. He then pushed the door and went in. Fatima (as) confronted Umar and shouted: ‘Ya Abata! Ya RasulAllah! (Oh father! Oh messenger of Allah!).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her side. She cried: ‘Ya Aabta! (Oh father).’ Umar raised his whip and hit Fatima’s (as) arm with it. She (as) wailed: ‘Ya RasulAllah! (Oh messenger of Allah!) How evil are Abu-Bakr and Umar (acting) after you have left!’ Ali (as) jumped up and grabbed Umar by the collar while pulling him by force. He then threw him on the floor and hit him on the nose and neck, wanting to kill him. However, He (as) remembered the order of the messenger of Allah (s) and his will and said: ‘O son of Sahhak! I swear by the one who gave Muhammad (s) high stature by assigning him as a Prophet, if it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house!’” [1] 1. Sulaim b. Qays, The book of Sulaim, p.568 Aloosi the famous Sunni interpreter (mufassir) mentions the following from Shia sources: “Umar got angry and set fire to the door of Ali’s (as) House and entered. Fatima (as) confronted Umar and cried: ‘Ya Aabta! Ya RasulAllah! (Oh father, Oh Messenger of Allah).’ Umar raised his sword while it was in its sheath and hit Fatima (as) on her blessed side and then raised his whip and struck her arm. She cried again: ‘Ya Abta!’ (By seeing this) Ali (as) grabbed Umar by his collar and forcefully threw him to the floor then hit him on the nose and neck.” [2] 2.Al-Aloosi, Tafsir Rooh al-Ma’ani, vol. 3, p.124 Ali and his Submitting to the will of The Prophet (s) Imam Ali (as) was obedient to the divine orders throughout his life and all of his actions and behaviors were based on divine order. He had never reacted to any situation as a result of prejudice, anger or self-profit. Imam Ali (as) was ordered by Allah and The Messenger (s) to be patient in confronting these great tragedies, therefore, he did what he was ordered and didn’t unleash his sword. Below we will show a few narrations which directly mention the Prophet’s (s) orders to Imam Ali (as) to have patience regarding the events which would happen when he passed away. Sayyid al-Radi (the author of Nahj al-Balagha) narrates in his book Khasa’is al-A’imma from Imam al-Kazim (as), that he asked his father Imam al-Sadiq (as): “What happened after the Prophet (s) gained consciousness?” Imam al-Sadiq (as) had answered: “The women entered while crying and wailing. The Muhajirin and Ansar gathered behind the door and screamed with grief. Suddenly the Prophet (s) asked: ‘Where is Ali?’ Ali (as) came forward and entered. Ali (as) said: ‘I entered and hugged the Prophet (s).’ He said to me: ‘My Brother… these people will leave me and they will be busy with their affairs. The example of you is like the Ka’ba which Allah has made a sign so that people would come to it from deep valleys and faraway places, but the Ka’ba does not go to those places. I swear by Him who has sent me (as a Prophet), I warned them of great punishments after I informed each one of those men about your rights and I committed them to obey you and they all answered (positively)and submitted to you, but I definitely know they will act the opposite of what they have pledged. Once I leave this world and you have acted upon my will and placed my body in the grave, stay in your House until you compile the Holy Quran... Have patience regarding what will befall on you and her (Fatima) (as) until you meet me.’” [3] 3.Al-Radi, Khasa’is al-A’imma, p. 73 Al-Majlesi, Bihar al-Anwar, vol. 22, p. 474 Sulaim b. Qays also narrates: “The Prophet (s) then looked at Fatima (as), her husband and her two sons and said: ‘O Salman! I hold Allah as witness that I am at war with those who are at war with them, and have peace with those who are at peace with them. They will be in heaven with me.’ Then the Prophet (s) turned towards Ali (as) and said: ‘O Ali! Soon after me you will be troubled by the Quraish and their unity and tyranny against you. If you find supporters, then rise in jihad against them and with your followers fight with those who oppose you. If you do not find supporters, then pause and be patient. Do not destroy yourself by your own hands. Your position with respect to me is like that of Aaron (Harun) to Moses (Musa). Aaron (Harun) is a good example for you. He said to his brother Moses: ‘The people considered me weak and nearly killed me (Quran 7:150).’” [4] 4.Sulaim b. Qays, The book of Sulaim, p.569 We also mentioned in the first narration that Imam Ali (as) said to Umar: “If it was not because of what Allah had destined, and the covenant between the Prophet (s) and me, you would have known that you couldn’t enter my house” [5] 5. Sulaim b. Qays, The book of Sulaim, p.568 The narrations regarding this matter are abundant and it is not possible to include them in this short article; therefore we will rely on these few narrations for now. Truly, who but Imam Ali (as) can emerge successful from such a test? The value of his actions can only be understood when we realize that this is the same Imam Ali (as) who bravely fought against the enemies of Islam and the disbelievers like a Lion. One day he was winning over the Arab hero Amr b. Abdu-Wud and another he was splitting the head of the Jewish champion Marhab through his helmet. One day, Allah orders that the Dhulfaqar must be the nightmare of the disbelievers, and another, He orders that the same Dhulfaqar must stay in its sheath to preserve the foundations of Islam from its enemies. The Possibility that Amir al-Mu’minin and Lady Fatima (as) could have been killed if Ali (as) reacted more harshly Although defending ones family from enemies is one of the obligations that all men have, sometimes it is necessary that one controls himself in situations where the enemy is making provocative moves, to prevent the opponent from reaching his objectives. If Imam Ali (as) had used his sword on those who attacked his house, he would have given them a good excuse to kill him. There was the possibility that in between this, Lady Fatima (as) would have also been martyred, causing their enemies to spread rumors that Imam Ali (as) sacrificed his wife in order to reach worldly powers. Then they could have easily labeled Imam Ali (as) as the killer of Lady Fatima (as), the exact plot they used on Ammar, the loyal Companion of Imam Ali (as): When the Prophet (s) was building the Mosque of Medina, Ammar would bring two bricks at a time for building while others would only bring one. When the Prophet (s) saw this, he removed the dust from Ammar’s face with his own hands and said: "Mercies be upon Ammar, he will be killed by a rebellious aggressive group. Ammar will invite them to Heaven and they will invite him to Hell.” [6] 6.Al-Bukhari, Sahih al-Bukhari, vol. 3, p. 1035, no.2657 English translation of Sahih Bukhari, Vol. 4, Book 52, No. 67, Available Online Everyone was aware that the Prophet (s) had said this and when Ammar was killed by Muawiya’s people in the battle of Seffin it was clear for everyone that Muawiya and his people were the “rebellious aggressive group”. Ahmad b. Hanbal narrates the solution Muawiya came up with: “When Ammar b. Yasir was martyred, Amr b. Hazm went to Amr b. al-Aas and said: ‘Ammar has been killed and the Messenger of Allah (s) had said: ‘A rebellious, aggressive group will kill Ammar.’’ Amr b. al-Aas stood up very frightened. He then started saying ‘we belong to Allah and to Him we will return’ until he reached Muawiya. Muawiya asked: ‘What do you want?’ He said: ‘Ammar has been killed.’ Muawiya said: ‘So what that Ammar has been killed!’ Amr replied: ‘I heard the Messenger of Allah (s) say: ‘A rebellious aggressive group will kill Ammar.’ Muawiya said: ‘May you fall in your urine if we killed him! Ali and His men killed Ammar. They brought him here and placed him between our swords and spears!’” [7] 7.Ahmad ibn Hanbal, Musnad Ahmad, vol. 4, p. 199, No. 17813 Al-Bayhaqi, Sunan Al-Bayhaqi Al-Kubra, vol. 8, p. 189 Al-Dhahabi, Tarikh al-Islam, vol. 1, p. 420 & 426 Al-Haakim Al-Nisaburi narrates this narration then says: “This Hadith is authentic based on the criteria of Bukhari and Muslim, but they have not narrated it like this.” [8] 8.Al-Hakim al-Nisaburi, al-Mustadrak, vol. 2, p. 155 Al-Munawi narrates the following regarding the narration about Ammar’s death: “This narration is amongst the strongest and most authentic narrations. Since Muawiya couldn’t deny it, he said: ‘He who had brought Ammar with him has killed him.’ Ali (as) replied like this: ‘(If so) then Hamza was also killed by the Prophet (in the battle of Uhud), because it was he who took Hamza with him.’ Ibn Dahiyya says: ‘This answer of Ali (as) is so strong that it leaves no room for an answer and it is a reasoning that prevents any objection.” [9] 9.Al-Munawi, Faid al-Qadir Sharh al-Jami al-Saghir, vol. 6, p. 366 Imam Ali (as) made the best decision Amir al-Mu’minin (as) had to choose between saving Islam and sacrificing his rights for it; or fighting with that small group and killing them but allowing the enemies of Islam and the hypocrites, to take advantage of the situation and put Islam in danger. Amir al-Mu’minin (as) chose the second option and with this sacrifice he prevented the enemies of Islam from destroying it and shattered their hopes. This was surely the most logical choice. Regarding this matter Imam Ali (as) says himself: “Then I began to wonder whether I should rise against them without supporters or endure the blinding darkness in which the grownups become weak and the young become old and the true believer is tormented till he meets Allah (on his death). I found that enduring these was wiser. So I adopted patience although I felt as if ‘there was dirt in the eye and suffocation in the throat’*. I watched my inheritance being looted...” [10] *Used to show extreme hardship or torment 10. Sayyid al-Radi, Nahj al-Balagha, Sermon No. 3 Furthermore, when Abu-Sufyan – a man who used every opportunity for his own advantage – came to Him and offered his support to fight against Abu Bakr, Imam Ali (as) delivered a sermon and said: “O People! Disrupt the waves of mischief by the ships of deliverance…, Prosperous is he who rises with wings (of power and defeats the enemy) or else he remains peaceful and others enjoy ease…, If I speak out they would call me greedy towards power and if I keep quiet they would say he was afraid of death. It is a pity that after all the ups and downs (I have been through they would say such things). By Allah the son of Abu-Talib (as) is fonder of death than an infant is of the breast of its mother. Verily I have hidden knowledge that if I disclose, you will start trembling like ropes hanging in deep wells.” [11] 11.Sayyid al-Radi, Nahj al-Balagha, Sermon No. 5 Why didn’t the Prophet (s) defend Summaya and the other Women of Islam? The way Imam Ali (as) reacted was exactly like how the Prophet had reacted in the beginnings of Islam when Muslims were weak and had no means of defending themselves. Ibn Hajar al-Asqalani writes: “Summaya the daughter of Khabbat was the Mother of Ammar b. Yasir. She was the seventh person who accepted Islam. Abu-Jahl tortured her andrepeatedly stabbed her below her abdomen until she was martyred. She was the first martyr lady of Islam… The tribe of Bani-Mughayra tortured her because she had become Muslim and was not willing to give it up. The Messenger of Allah would pass by Ammar, his mother and his father (Yasir) while they were being tortured in a place near Mecca and would say to them: ‘O family of Yasir! Be patient for our meeting place is Paradise.’” [12] 12.Ibn Hajar al-Asqalani, Al-Isaaba Fi Tamyeez Al-Sahaba, vol. 7, p. 712 Although the Messenger of Allah (s) witnessed a kafir like Abu-Jahl torturing the women of Islam, he did not show any reactions and only ordered them to be patient. Why didn’t the Prophet (s) who was the bravest and most sympathetic man in the world, not defend Summaya? Why didn’t He unleash his sword and cut off Abu-Jahl’s head? Why didn’t the Prophet (s) interfere and show any reaction when Umar b. Khattab would torture the women of Islam and would beat them up for accepting Islam? Why didn’t he stop him because of these actions: Ibn Hisham in Sirat al-Nabawiyya writes: “Abu-Bakr came across a Muslim slave girl who belonged to Bani-Muammil who were (people) from the tribe of Uday b. Ka’b. Umar was beating her so that she would renounce Islam and it was in those days that Umar was still a polytheist (mushrik). He beat her up until he became tired! and said: ‘I have an excuse for not beating you, it is because I am tired!!!’ The slave said in return: ‘May Allah treat you the same way.’” [13] 13. Al-Humayri, al-Seerat al-Nabawiyya, vol. 2, p. 161 Ahmad ibn Hanbal, Fada’il al-Sahaba, vol. 1, p. 120 Al-Kala’i, al-Iktifa Bima Tadammunahu Min Maghazi Rasool Allah Wal Thalathat al-Khulafa’, vol. 1, p. 238 Al-Ansari al-Tilmisani, al-Juwhara Fi Nasab al-Nabi Wa As’habihi al-Ashara, vol. 1, p. 244 Al-Tabari, Ahmad, al-Riyad al-Nadira Fi Manaqib al-Ashara, vol. 2, p. 24 Al-Nuwayri, Nihayat al-Arb Fi Funoon al-Adab, vol. 16, p. 162 Whatever answer Sunnis have regarding the patience of the Prophet (s) and him doing nothing when the Muslim women were being beaten up or killed, we will use the same answer for the patience of Amir al-Mu’minin (as).

Janabe Fatema Zehra (S.A.) said to Imam Husain (A.S.): "When you were born Prophet of Islam (S.A.W.) came to me and took you in his arms and then said, ‘O Fatema! take Husein (A.S.) and know that he will be father of nine Imams and from his proge­ny will come guided Imams of whom the ninth one will be QAEM.’" (Isbatul Huda, Vol. 2, Pg. 552) PLEASE VISIT THE FOLLWING LINK http://oppressionsuponjanabezahra.blogspot.in/

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

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

Setting fire to the house of Hazrat Fatemah (s.a.) is an evident truth narrated by the scholars of the Shiah sect. All Shiah scholars, compilers, traditionalists and historians are united on this point. One who denies the incident (regardless of his stature) or creates doubts in the minds of others is not even a Shiah, let alone a Shiah scholar. This incident has been narrated by the Sunnis in their books. We have narrated the incident and traditions from the Sunnis sources so as to leave no doubt in the minds of unbiased readers. Our primary objective is to dispel the doubts and confusions that are apparent in some of the books of the Sunnis. Another objective is to expose the conspiracy of the leading personalities of the time to grievously harm the Prophet’s (s.a.w.a.) household, if not eliminate them completely. What we have not narrated, what has not been clearly highlighted in the books or has been omitted knowingly by the compilers is an independent discussion by itself. pls visit http://oppressionsuponjanabezahra.blogspot.in/ We have presented only what has been narrated unambiguously in the books of the Sunnis. 1. Threatening to set the house on fire According to some traditions: Umar Ibn Khattaab threatened to set the house (of Hazrat Faatemah) on fire. We will first narrate from Ibn Abi Shaybah’s book Al-Musannif. It should be noted that Ibn Abi Shaybah was among the teachers of Bukhari. He passed away in 235 AH. Ibne Abi Shaybah has recorded this incident with the chain of narrators on the authority of Zaid Ibn Aslam who narrates from his father Aslam. Aslam (Umar’s slave) relates: حین بویع لابی بکر بعد رسول اللہ، کان علی والزبیر یدخلان علیٰ فاطمۃ بنت رسول اللہ، فیشاورونھا و یرتجعون فی امرھم. فلما بلغ ذلک عمر بن خطاب، خرج حتّیٰ دخل علیٰ فاطمۃ فقال: یا بنت رسول اللہ! واللہ! ما أحد أحب الینا من ابیک، وما من احد أحب الینا بعد ابیک منک، وأیم اللہ ما ذاک بما نعی ان اجتمع ھؤلاء النفر عند ک أن أمر تھم أن یحرّق علیھم البیت ‘When the people paid allegiance to Abu Bakr after the Prophet’s demise, Ali and Zubair used to visit Fatemaah’s house and consult with her in the matter. When Umar learnt of this, he proceeded to Fatemaaah’s house and said – O daughter of the Prophet, by Allah there is none more beloved to me than your father. And after your father there is none more beloved to me than you. By Allah (despite this) if these people gather at your house nothing will stop me from burning your house down. [1] The same incident is narrated in Taarikh-e-Tabari with a different chain of narrators. اتٰی عمر ابن خطاب منزل علیؑ و فیہ طلحہ و زبیر و رجال من المھاجرین فقال: واللہ ! لأحرقنّ علیکم اولتخرجنّ الی البیعۃ. فخرج علیہ الزبیر مصلتاً سیفہ، فعثر فسقط السیف من یدہ، فوثبوا علیہ فأخذوہ ‘Umar came to Hazrat Ali’s (a.s.) house. At the time Talhah, Zubair[2] and some muhaajir were gathered with Ali. Umar warned – by Allah if you all do not come out to pay allegiance, I will burn the house down with all its inmates. At the moment Zubair came out of the house with a drawn sword. He tripped and the sword slipped out of his hand. People fell upon him and apprehended him.[3] We will suffice with these two references. Others scholars of the Sunnis haven’t even recorded this much. Rather they have focused more on trying to conceal this incident or downplaying its importance. In Al-Isteeaab, Ibn Abd al-Birr has recorded this narration from Abu Bakr Bazzaar from Ibn Abi Shaybah’s chain of narrators: ان العمر قال لھا: ما احداحب الینا بعدہ منک، ثم قال : ولقد بلغنی.انّ ھؤلاء النفر یدخلون علیک ولأن یبلغنی لأفعلنّ لافعلنّ ‘Umar told Hazrat Faatemah (s.a.) there is none more beloved to me than you after your father. Then he said I have been informed that these men are consulting you. If they do not come out of the house I will do such and such thing.’[4] It is surprising how the same narration with the same chain of narrators on the authority of the same person is distorted to such a large extent. When the level of distortion is so high how does one expect to read a narration with the words – He set the house on fire? 2. Bringing Firewood and a Smouldering Rope In this incident, there is mention of firewood and a smoldering rope being brought to the house of Hazrat Faatemah (s.a.). For e.g. Balaazari (exp. 225 AH) in his book Al-Ansaab al-Ashraaf narrates with his chain of narrators: ان ابا بکر ارسل الیٰ علی یرید البیعۃ، فلم یبایع، فجاء عمر و معہ فتیلہ. فتلقتہ فاطمۃ علیٰ الباب، فقالت فاطمۃ: یابن الخطّاب! اتراک محرّقاً علیّ بابی؟! قال نعم : وذٰلک اقویٰ فیما جاء بہ ابوک ‘Abu Bakr sent word for Ali to pay allegiance but Ali refused. On this, Umar with the smoldering rope reached Hazrat Faatemah’s (s.a.) house. Hazrat Faatemah (s.a.) was standing behind the door. She protested – O son of Khattaab, do you want to see my house burning. Umar replied – Yes and this is more firm and better then what your father brought (i.e. Islam).’[5] Ibn Abd-e-Rabbeh (exp. 325 AH) writes in his book. و اما علی و العباس و الزبیر، فقعدوا فی بیت فاطمہ حتّیٰ بعث الیھم ابو بکر لیخرجوا من بیت فاطمۃ و قال لہ:انْ ابوا فقاتلھم. فأقبل بقبس من نار علیٰ أن یضرم علیھم الدار، فلقیتہ فاطمۃ فقالت: یابن الخطاب، اجئت لتحرق دارنا؟ قال: نعم، أو تدخلوا ما دخلت فیہ الامّۃ ‘Hazrat Ali, Abbas and Zubair were seated in Hazrat Faatemah’s house. Abu Bakr sent someone[6] to them with the order to come out of the house to pay allegiance. Abu Bakr commanded – if they don’t accept, engage them in a battle. Then Umar came with a flame so as to burn the house down along with its imamates. Hazrat Faatemah (s.a.) on seeing Umar protested – O son of Khattaab, have you come to burn my house down. Umar replied – Yes. You all must submit to what the nation has submitted.[7] Abul Fida (exp. 732 AH) a Sunni historian has documented this incident in his book, at the end of which, he writes: و ان ابو ا فقاتلھم، ثم قال : فاقبل عمر بشئی من نار علیٰ ان یضرم الدار ‘If they do not accept, engage them in a battle; so Umar approached the house with fire to burn it down.’[8] 3. Gathering firewood to burn the house Mas’oodi records in his book: Urwah Ibn Zubair interprets the action of his brother Abdullah Ibn Zubair. Abdullah Ibn Zubair was the one who had laid siege to the valley of Abu Talib (a.s.) and had gathered wood to set Hazrat Faatemah’s (s.a.) house on fire if its inmates refused to pay allegiance. Urwah narrates – Umar also gathered wood along with the others to burn the house to punish those who refused to pay allegiance to Abu Bakr.[9] Urwah Ibn Zubair says – Wood was brought; another person says fire was brought. Obviously fire was brought as the firewood had already been gathered. Even if there is no narration that says that firewood was ignited, does that mean that the house was not set on fire and this is a fictitious incident? This is a reality which is accepted by the Shiahs based on narrations of the infallible Imams (a.s.). 4. Proceeding to burn down the house One statement that is very evident in books where this incident has been recorded is – Umar proceeded to Hazrat Ali’s (a.s.) house to set it on fire. This statement is present in books like Rawzah al-Manaazir fi Akhbaar al-Awaail wa al-Awaakhir.[10] Or like Ibne Shahnah (exp. 882 AH) writes: انّ عمر جاء الی بیت علی لیحرّقہ علی من فیہ، فلقیتہ فاطمہؑ فقال: ادخلوا فیما دخلت فیہ الٔامّۃ ‘Umar proceeded to Hazrat Faatemah’s house to set it on fire along with its inmates. When Hazrat Faatemah (s.a.) met him. Umar said – you all must submit to what the nation has submitted. The author of Al-Ghaarraat – Ibrahim Ibn Muhammad Thaqafi while narrating the incident of Saqifa narrates on the authority of Ahmad Ibn Amr Bajali from Ahmad Ibn Habeeb Aameri from Homraan Ibn A’yan and he from Imam Jafar Sadiq (a.s.): واللّٰہ ما بایع علی حتیٰ رأی الدخان قد دخل بیتہ ‘By Allah Hazrat Ali (a.s.) did not pay allegiance until he saw the house was filled with smoke.[11]’ It should be clear that the book compiled by a great traditionalist is not available at present; the narration with these words has been recorded by Sayyed Murtaza (r.a.) in his book Al Shaafi fi al-Imaamah[12] on the authority of this book. On reading the biography of the great traditionalist Ibrahim Ibn Muhammad Thaqafi (exp. 280 or 283 AH), it is clear that he compiled two books Al-Saqifa and Al-Mathaalib. However both the books are unavailable for reasons unknown. Even the scholars of the Sunnis have written about him without any objection or criticism and the only thing they have said is that he was a Raafezi (derogatory term for Shiah, means a denier of the caliphs). Certainly, he was a Raafezi who compiled books like Al-Saqifah and Al-Mathaalib and narrated traditions in them on the authority of Imam Jafar Sadiq (a.s.). This great traditionalist was endorsed by Haafiz Ibn Hajar Asqalaani which proves the correctness and the authenticity of the tradition and the chain of narrators:[13] لما صنّف کتا ب المناقب و المثالب اشار علیہ اہل الکوفۃ ان یخفیہ و لا یظھرہ ، فقال : ای البلاد ابعد عن التشیّع، فقالوا لہ : اصفھان، فحلف أن یخفیہ ولا یحدث بہ الا فی اصفہان ثقۃً منہ بصحۃ ما أخرجہ فیہ، فتحوّل الیٰ اصفہان و حدّث بہ فیھا When Thaqafi compiled Al-Saqifah and Al-Mathaalib the people of Kufa instructed him – Hide these books and do not expose them, He said which city is farthest from the belief of Shiaism. People said – Isfahaan.[14] He reassured them that he would not reveal the books to anyone and would not narrate any tradition from it except in Ishfahaan. Whatever is narrated in the book is reliable, all the narrators are reliable and all the traditions are authentic. He went to Ishfahaan and narrated all the incidents. Abu Noaim Isfahaani has also narrated this incident in Akhbaaro Isfahaan. It is clear from the tradition of Imam Sadiq (a.s.) that واللہ مابایع علی حتیٰ رأی الدخان قد دخل بیتہ “By Allah! Ali did not pay allegiance till he saw smoke had indeed entered in his house.” However, not all narrators and historians had been this explicit and faithful in their narration of the incident. Either out of prejudice or fear for their lives, they chose not to record the incident explicitly. Those who did not record the incident in vivid detail perhaps hoped that the people in the subsequent eras would unearth the details with their intelligence and research and arrive at the truth on their own. To demand that the incident be reproduced in all its detail is nothing but a sign of ignorance and immaturity. Worse than this is to create doubt about the incident in the minds of others on the basis of one’s own doubt and prejudice. References: [1] Al-Musannaf, vol. 7, pg. 432 [2] It is worth noting that at the time Talhah was also in the house and Zubair was close to the Ahle Bait. Talhah, however, was from the same tribe as Abu Bakr i.e. Bani Taim. [3] Taarikhe Tabari, vol. 3, pg. 202 [4] Al-Isteeaab fi Maarefah Al-As’haab, vol. 3, pg. 975 [5] Al-Ansaab al-Ashraaf, vol. 1, pg. 586 [6] The person to proceed was someone other than Umar. Abu Bakr then sent Umar. [7] Al-Iqd al-Fareed, vol. 5, pg. 13 [8] Al-Mukhtasar fi Akhbaar al-Bashar, vol. 1, pg. 156 [9] Muruj al-Zahab, vol. 3, pg. 86; Ibn Abil Hadeed has documented it in Sharh-o-Nahj al-Balaaghah from Al-Mas’oodi (author of Muruj al-Zahab). [10] This book has been published as an addendum in certain editions of Al-Kaamil of Ibne Athir. Al-Kaamil is one of the most definite books on Islamic history. [11] Behaar al-Anwaar, vol. 28, p. 390 [12] Al-Shaafi fi Al-Imaamah, vol. 3, pg. 241 [13] Lisaan al-Mizaan, vol. 1, pg. 102 [14] Present day Isfahaan

Why were the Quraysh hostile to Ameerul Momineen (a.s.) and Hazrat Faatemah (s.a.) Animosity in the hearts of the people Abu Ya’laa and Bazzaar have narrated on the authority of narrators considered correct by Haakim, Zahabi, Ibne Habbaan and others that Hazrat Ali (a.s.) informed بینا رسول اللّٰہ ﷺ آخذ بیدی ونحن نمشی فی بعض سکک المدینہ، اذ أتینا علیٰ حدیقۃ، فقلت: یا رسول اللّٰہ !ماأحسنھا من حدیقۃ ! فقال: انّ لک فی الجنۃ أحسن منھا. ثم مررنا بأُخری، فقلت :یا رسول اللّٰہ !ما احسنھا من حدیقۃ ! قال: انّ لک فی الجنۃ أحسن منھا. حتیٰ مررنا بسبع حدائق، کل ذالک أقول ما احسنھا ویقول : لک فی الجنۃ أحسن منھا، فلما خلا لی الطریق اعتنقنی، ثم أجھش باکیاً. قلت: یا رسول اللّٰہ !ما یبکیک؟ قال: ضغائن فی صدور أقوام لا یبدونھا لک الا من بعدی. قال: قلت : یارسول اللّٰہ !فی سلامۃ من دینی؟ قال: فی سلامۃ من دینک “One day Holy Prophet took my hand in his hand and we both started walking slowly in one of the lanes of Madinah. We reached near a garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ After this we reached another garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ We came across seven gardens and after each garden I said, ‘what a beautiful garden!’ and Holy Prophet (s.a.w.a.) replied, ‘You have a more beautiful garden than this in paradise.’ When the road was deserted, Holy Prophet embraced me and began weeping. I asked, ‘O Prophet of Allah! What makes you weep?’ Holy Prophet (s.a.w.a.) informed, ‘This nation bears animosity towards you in their hearts which they will reveal after I am gone.’ I asked, ‘O Prophet of Allah! Will I be steadfast on my religion at the time?’ Holy Prophet (s.a.w.a.) replied, ‘Yes, you will be steadfast.’ This tradition has been recorded with the same meaning and text in Majma al-Zawaaed on the authority of Abu Noaimi[1] and Bazzaar and in Mustadrak[2] with the same chain of narrators. Haakim and Zahabi[3] both consider this tradition to be correct. Based on this it is an accepted fact that the chain of narrators of this tradition is correct. However the text is summarized in Mustadrak. Only Allah knows whether this has been done by Haakim himself or was done in the subsequent editions (by the editor) or was done by the publisher. On examining it is evident that the chain of narrators of this tradition is the same as the one taken by Abu Ya’laa and Bazzaar which Haakim and Zahabi consider as correct. However the only difference in the two references is that Haakim has recorded this in an incomplete manner i.e. he has concluded the narration at ‘you have a more beautiful garden than this in paradise.’ Similarly it is evident from other traditions that the ‘nation’ referred to in this tradition is the Quraysh which has been elaborated in the forthcoming topics. FOR MORE ARTICLES VISIT SERATONLINE.COM Who was responsible for misguiding the people after Holy Prophet (s.a.w.a.)? Another fact that is evident is it was the Quraysh who were responsible for the deviation and destruction of the people after the Holy Prophet’s (s.a.w.a.) demise. In one tradition Abu Huraira relates: Holy Prophet (s.a.w.a.) informed: یھلک امتی ھٰذا الحی من قریش ‘Some people from the Quraysh are dragging my nation towards destruction.’ People asked, ‘What should we do at that time?’ Holy Prophet (s.a.w.a.): لوان الناس اعتزلوھم ‘The people should distance themselves from them (the corrupt ones from the Quraysh).’ In another tradition Abu Huraira says, I have heard from the truthful Prophet (s.a.w.a.), ھلاک امتی علیٰ یدی غلمۃ من قریش ‘The destruction of my nation will be at the hands of those from the Quraysh with lust for power.’ The people asked, ‘Is Marwan among them?’ Abu Huraira declares, ‘If I want I can name each one of them and I can even inform you of their tribes.’ Both these traditions are considered correct.[4] The Enmity of the Quraysh and Bani Umayyah toward Holy Prophet (s.a.w.a.) and his progeny In the preceding pages we have recorded traditions wherein the Holy Prophet (s.a.w.a.) had exposed the treachery and animosity of the people. Now we shall examine some narrations about the enmity of the Quraysh with special reference to Bani Umayyah. Some of these people bore enmity from the time of the Holy Prophet (s.a.w.a.), which was evident. However, since they could not settle scores with the Holy Prophet (s.a.w.a.) they rose against the Ahle Bait (s.a.) in order to get back at Holy Prophet (s.a.w.a.). Ameerul Momineen (a.s.) relates, اللّٰھمّ انی أستعدیک علیٰ قریش، فانھم أضمروالرسولک ضروباً من الشر والغدر، فعجزوا عنھا، و حُلت بینھم و بینھا، فکانت الوجبۃ بی والدائرۃ علیّ. اللّٰھمّ احفظ حسناً وحسیناً، ولا تمکّن فجرۃ قریش منھما ما دمت حیاً، فاذا توفّیتنی فانت الرقیب علیھم وانت علیٰ کل شيء شہید ‘O Allah, I seek help from You against the Quraysh. They concealed their hatred and animosity towards the Holy Prophet (s.a.w.a.) because they could not reveal it. O Allah You protected him (s.a.w.a.) from them. Now they are targeting me with their hatred. O Allah, protect Hasan and Husain till the time I am alive. Do not allow the transgressors of the Quraysh to dominate them. And after I depart from the world then You alone are a Custodian. And You are a Witness over everything.’[5] Note how Ameerul Momineen (a.s.) describes the hatred and animosity in the hearts of the Quraysh. Until the Holy Prophet (s.a.w.a.) was alive Allah did not allow them to expressly show their animosity. However once the Holy Prophet (s.a.w.a.) passed away Ameerul Momineen (s.a.) had to bear the brunt of their hostility. Likewise, it is evident from Ameerul Momineen’s (a.s.) statement that the Quraysh would target Hasan (a.s.) and Husain (a.s.) with their hatred for the Holy Prophet (s.a.w.a.) and would finally kill them. In another sermon Hazrat Ali (a.s.) declares, وقال قائل انک یابن ابی طالب !علیٰ ھٰذا الامر لحریص. فقلت: بل انتم. واللہ. أحرص و أبعد، و أنا اخص و أقرب و انما طلبت حقاً لی و انتم تحولون بینی و بینہ، و تضربون وجھی دونہ، فلما قرّعتہ بالحجۃ فی الملأ الحاضرین ھبّ کانہ بہت لا یدری ما یجیبنی بہ. One person told me, ‘O son of Abu Talib you are greedy for leadership.’[6] I replied, ‘By Allah, you people are greedier for leadership while you have nothing to do with it. On the other hand I am more deserving of it and I am (only) demanding my right. You are obstructing my path and preventing me from acquiring leadership.’ ‘When I convinced him with firm arguments and proofs in the midst of the people, he realised he was wrong and was so stunned that he could not respond.’ ‘O Allah, I seek help from You against the Quraysh and their helpers. Surely they have severed relations with me. They have belittled my high status and they have gathered to contend with me regarding the matter that was exclusively for me.’ Then the people said, ‘sometime you should demandyour right and sometime you should abandon them.’ Hazrat Ali (a.s.) wrote a letter to his brother Aqeel.. فدع عنک قریشاً و ترکاضھم فی الضلال، و تجوالھم فی الشقاق، وجما حھم فی التیہ، فانھم قد اجمعوا علیٰ حربی اجماعھم علیٰ حرب رسول اللہ ﷺ قبلی، فجزت قریشاً عنی الجوازی، فقد قطعوا رحمی وسلبونی سلطان ابن أُمّی ‘Leave the discussion about Quraysh and their deviation and their dissent and their stubbornness as these people have already decided to fight me like they had decided to fight the Prophet of Allah (s.a.w.a.). Now only Allah will punish the Quraysh for severing relations with me and usurping the leadership of my cousin (Holy Prophet (s.a.w.a.)) from me.’[7] Ibne Adi in his book Al-Kaamil narrates: Once Abu Sufyan said, ‘the example of Muhammed (s.a.w.a.) in the Bani Hashim is like the example of a flower with sweet fragrance in the midst of foul odour.[8] Someone informed the Holy Prophet (s.a.w.a.) about Abu Sufyan’s statement. On hearing this, the Holy Prophet (s.a.w.a.) rose while his face showed signs of anger. (He said) مابال اقوام تبلغنی عن اقوام … ‘What kind of senseless talks am I hearing from the people?’[9] Ibne Adi in Al-Kaamil has clearly mentioned Abu Sufyan’s name while recording this narration. In some other books the same statement has been documented but instead of Abu Sufyan it is attributed to an anonymous person. For example refer to Majma al-Zawaaed.[10] In another tradition Abdul Muttalib Ibn Rab’ee Ibn Harith Ibn Abdul Muttalib narrates, ‘Some of the Ansaar approached the Holy Prophet (s.a.w.a.) and said: We are hearing senseless talks from people related to your tribe to the extent that one person said – Muhammed (s.a.w.a.) is like a date tree growing in the midst of rubbish!’[11] Even this narration has been recorded with some changes (to conceal the truth). The Cause of the Enmity Take away prejudice and stubbornness of the historians and traditionalists and it will become clear that the animosity and snide comments were a result of the close proximity between Holy Prophet (s.a.w.a.) and Hazrat Ali (a.s.). These people were challenging Hazrat Ali (a.s.) so that they could exact vengeance from the Holy Prophet (s.a.w.a.). In addition to this Hazrat Ali’s (a.s.) role in slaying the senior members of Quraysh in various battles was another factor which cannot be ignored as a cause for animosity. Especially when one considers that Uthmaan himself had pointed this out to Hazrat Ali (a.s.). Aabi in his book Nathr al-Dorar[12] records that Ibne Abbas narrates that in one of the discussions with Hazrat Ali (a.s.), Uthmaan said ما اصنع ان کانت قریش لا تحبکم، و قد قتلتم منھم یوم بدر سبعین کانّ وجوھھم شنوف الذھب ‘What do I do if the Quraysh do not love you? In the battle of Badr you had killed seventy of their members of which each one was like shining gold.’ Obviously, the Quraysh could not express their resentment over this humiliation in front of the Holy Prophet (s.a.w.a.). So they turned against the Ahle Bait (s.a.) to exact revenge just as the Holy Prophet (s.a.w.a.) had prophesied. This led to a chain of events wherein they turned against Hazrat Faatemah (s.a.) and Hazrat Ali (a.s.). After them they opposed Imam Hasan (a.s.) and Imam Husain (a.s.). The opposition to Ahle Bait (a.s.) and by extension to their lovers is evident till date. Enmity with Hazrat Ali (a.s.) and Hazrat Faatemah (s.a.) What is evident from history is that every effort was made to restrict the propagation of the traditions of the infallibles (a.s.). On the other hand the traditionalists and narrators of Sunnis were relentlessly forging traditions and narrations. The caliphs prohibited the narration of important traditions which had the potential to embarrass them. Books that recorded such narrations were either burnt or destroyed. Under such circumstances, it is not possible for one to demand that the incidents related to oppression and injustice on Hazrat Faatemah (s.a.) be presented in a precise and unambiguous manner. Rather, we can narrate these incidents in the briefest manner possible given that the traditionalists and historians who were conscious of their duty to present the truth narrated the events with great difficulty and at great risk. These events were concealed and transmitted secretly so as not to alert the government who wanted to put an end to its propagation. The Holy Prophet (s.a.w.a.) had already informed the Ahle Bait (a.s.) that the nation would behave treacherously with them and take revenge from them. The Quraysh sought to take revenge from the Holy Prophet (s.a.w.a.) by tormenting Hazrat Faatemah (s.a.) who was a part of him. Since the Holy Prophet (s.a.w.a.) had already mentioned that Faatemah (s.a.) is a part of me, the Quraysh sought to spite the Holy Prophet (s.a.w.a.) by turning against Hazrat Faatemah (s.a.). Hazrat Faatemah (s.a.) was present in the nation as a part of the Holy Prophet (s.a.w.a.) so that the nation could be examined and those who bore enmity towards the Holy Prophet (s.a.w.a.) would be exposed through their enmity of Hazrat Faatemah (s.a.). And this examination came very quickly after the Holy Prophet’s (s.a.w.a.) demise so much so that Hazrat Faatemah (s.a.) passed away to meet her father just like he had prophesied. We do not expect to compile all the incidents and narrations right down to the minutest detail. However, if we can compile even 50% of the narrations and incidents then it is reasonable to say that we can conclude from the remaining incidents to a large extent. We have seen the level of distortion that these narrations have been exposed to so much so that the narration of Abu Sufyan, Islam’s biggest enemy, insulting the Holy Prophet (s.a.w.a.) has been recorded by attributing it to an anonymous person. Therefore, it is unreasonable to expect that we record all the incidents that transpired after the Holy Prophet’s (s.a.w.a.) demise when many of these incidents and narrations involve such explosive comments and reputed personalities. However, Allah’s Grace and Bounties on His servants have ensured that despite the most trying of circumstances, some faithful historians and narrators were always present to document these incidents and narrations so that the truth would be evident to the seekers of truth across all eras. Our endeavour at all times has been to narrate from the reputed books of Sunnis. We have not taken the help of Shiah references in this matter. Even with the Sunnis references we have taken care to narrate from ancient texts as opposed to those that were compiled in the subsequent centuries. [1] Majma al-Zawaaed, vol. 9, pg. 118 [2] Mustadrak, vol. 3, pg. 139 [3] Mizaan al-Etedaal, vol. 3, pg. 355 [4] Musnad-e-Ahmad, vol. 2, pg. 288, 301, 324, 328 [5] Sharho Nahj al-Balaaghah, vol. 20, pg. 298 [6] Nahj al-Balaaghah, vol. 2, pg. 84; Nahj al-Balaaghah of Faiz al-Islam Sermon 171 [7] Sharho Nahj al-Balaaghah, vol. 16, pg. 151 [8] We have taken great care to translate critical sentences from Sunnis sources. [9] Al-Kaamil fi al-Zo’faaee, vol. 3, pg. 28 [10] Majma al-Zawaaed, vol. 8, pg. 215 [11] Ibid [12] This book has been published and now available in the market. For more details refer to Sharho Nahj al-Balaaghah, vol. 9, pg. 23

UMME ABIHA, FATIMA ZAHRA(s.a) - Nice Article by Nahla Garavi-Na’ini,Professor of Tarbiyat Modares university (PART II ) Continued from Part I.... Her Merits: Many scholars have written books about the attributes and virtues of Hadrat Fatima (s.a.w.a.). The truth is that her attributes are so numerous that it is not possible to describe them all. It is suffecient that Fatima (s.a.w.a.) is the mother of 11 Imams who have been chosen by Allah. The Messenger of Allah(s.a.w.a.) and Fatima(s.a.): Ibn Athir and Tabarani have quoted from Imam Ali(a.s.) that the Prophet (s.a.w.a.) said to Fatima(s.a.): “Allah becomes angry when you become angry, and Allah is satisfied when you are satisfied.”[1] Shaikh Saduq(a.r.) and Allama Majlisi(a.r.) have recorded several versions of this tradition.[2] Zayd ibn Arqam said: The Prophet (s.a.w.a.) said to Ali, Fatima, Hasan and Husain: “Whoever is your enemy, I am his enemy! And whoever is your friend, I am also his friend.” [3] Ibn Abbas said:”Whenever the Prophet (s.a.w.a.) was leaving for a trip, the last one he goes to for saying goodbye was Fatima (s.a.w.a.) and whenever he returned, she was the first who received his greetings. If Fatima’s position before Allah had been not so high, he would not have acted like that.”[4] FOR MORE ATTICLES PLEASE VISIT SERATONLINE.COM Ibn Abbas and others have related that the Holy Prophet (s.a.w.a.) drew four lines on the ground and said:”Do you know what these lines are?” the people said:”Allah and his Prophet (s.a.w.a.) know better.” he then said: “the best women in heaven are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint Imraan and Asiyah bint Muzahim.” The Prophet (s.a.w.a.) has also praised Fatima and her dear mother Khadija (s.a.), in other speeches, such as the ones in which he said: “The best women in the heaven are four: Fatima, Khadija, Maryam, and Asiyah.” [5] Imam Sadiq (s.a.w.a.) has quoted from his forefathers that the Prophet (s.a.w.a.) said:”On the Judgment Day, a caller from inside the throne will announce:”O people close your eyes, for the daughter of the dearest to Allah (i.e., the Prophet) is going to her castle...”[6] The Holy Prophet Muhammad (s.a.w.a.) many times said, in similar way: “Fatima (s.a.) is a part of me, the light of my eyes, and the fruit of my heart. Whoever harms her, harms me, and whoever makes her happy, makes me happy. She will be the first of my family to join me.” Regarding Fatima (s.a.), her husband and children, he(s.a.w.a.) said: “O Lord, you know that these are my household, and the dearest people to me. Thus, love whoever loves them; and be enemy to whoever is their enemy...”[7] Umar ibn Khattab quotes the Prophet (s.a.w.a.) as saying: “Fatima, Ali, Hasan and Husain will be in the highest in heaven, in a white dome with the Throne of the Beneficent as its ceiling.”[8] Zahra’s(s.a.) divine position: Imam Sadiq (a.s.) said: “If Amir Ul-Momineen(a.s.) had not married Zahra (s.a.), there would have been no one, on earth, equal to her until the Day of Judgment.”[9] He also said: Fatima(s.a.) has been called Zahra because the Glorified Allah created her from His Glorious Light. When it shone, all the heavens and the earth were bright with that light and the angel’s eyes were closed, and they bowed down before Allah. Then they said:”O our Lord and Master, what is this light?” Allah revealed to them, “It is a light from My light, which is in Heaven. I took it from My Glory, and put it in the lines of one of my Messengers, who is the best. From this light, Imams will come, and who will be steadfast in obedience to My commands.”[10] Someone asked Imam Sadiq (s.a.) that why Fatima(s.a.) was named Zahra. He replied: “Because, when she was standing in prayer, her light shone for those in the Heaven, the way the stars shine for those on earth.”[11] Imam Sadiq has also stated: “Fatima was called Mohaddatha because angels descended from heaven and addressed her (as the addressed Mary): “O Fatima, God chose you and purified you; and chose you from among all women.”[12] The Holy Prophet (s.a.w.a.) said: ”O Fatima, do you know why you have been named Fatima?” then he himself added; “Because your followers and you will be saved from the fire.”[13] Ibn abil Hadid said:”Ali’s marriage to Zahra occurred after Allah, with the angels as witnesses, married them (in Heaven).”[14] Zahra’s(s.a.) worship: Imam Hasan (a.s.) said: “There is no one more devoted to Allah than Fatima (s.a.w.a.). She stood [in prayer] until her feet swelled.” He also said:” My mother worshipped [Allah] at her prayers niche (Mehrab) a great deal and I heard her praying for all the Believers except herself...”[15] Her contenment and forbearance: Once, the Holy Prophet(s.a.w.a.) and the people were waiting for Hazrat Bilal. When he arrived, the Holy Prophet(s.a.w.a.) asked:”Why are you late?” Bilal said: “I went to Fatima(s.a.) to pay her what I owed her. She was grinding flour and her son, Hasan, was near the mill crying. I asked her what I should do, to pick up the child, or grind the flour.” She replied: “I will take care of the child.” So I took over the grinding and that is why I am late.” The Prophet (s.a.w.a.) said: “You were merciful to her and Allah is merciful to you.”[16] Janabe Salman(a.r.) says:”Fatima was grinding oats and Husain was crying because he was hungry. I said:”O daughter of the Prophet! Why do you not ask Fizzah (the virtuous woman who helped Hazrat Fatima (s.a.)) to help you?” She replied: “The Prophet (s.a.w.a.) said that housework should be divided such that Fizzah works one day and I work the next dat. Fizzah worked yesterday.”[17] Many times it happened that there was nothing in the house to eat, but Fatima (s.a.w.a.) never complained, because she did not want Ali (a.s.) to be ashamed and unhappy. Allah, because of this respect, sent Divine food, fruit and clothing to them.[18] Aaisha’s testimony: Fatima’s excellence and virtues were so great that even Aaisha could not neglect them. She said: “I have never seen anyone more similar to the Prophet (s.a.w.a.) than Fatima(s.a.). Whenever she entered the room, the Prophet (s.a.w.a.) stood up. He was kind to her and kept her close to him.” Aaisha also said:”I never saw anyone more truthful than Fatima, except for her children.”[19] Ibn Abdul-Bar and Ibn Athir have related a tradition from Jumayi ibn Umair in which he asked Aaisha,”Who is the most beloved to Prophet (s.a.w.a.)?” She said: “Fatima(s.a.).” Then he asked: “And among the men?” She said: “Ali(a.s.)” [20] [1] Usd ul-Ghabah, vol.5, p.522; al-Mujam ul-Kabeer, vol.22, p.402 [2] Uyun Akhbar ar-Rida, vol.2, p.29, Bihar ul-Anwar, vol.19, p.43 [3] Usd al-Ghabah, vol.5, p.522 [4] Bihar ul-Anwar, vol.43, p.40; al-Istiab, vol.4, p.1895; Usd al-Ghabah, vol.5, p.52 [5] Al-Istiab, vol.4, p.1895; al-Mujam al-kabeer, vol.22, p.402; Bihar ul-Anwar , vol.43, p.51; Rayaheen ash-Sharia, vol.1, p.218 [6] Bihar ul-Anwar, vol.43, p.62; Usd ul-Ghabah, vol.5, p.523; al-Mujam al-Kabeer, vol.22, p.400. [7] Bihar ul-Anwar, vol.43, p23, 24, 39; A’lam an-Nisa, vol.4, p.125. [8] Bihar ul-Anwar, vol.43, p.76. [9] Al-Kafi, vol.1, p.461; Kitab al-Hujjat, section regarding Zahra’s birth; ‘Ilal ash-Sharaee’, p.178 [10] Bihar ul-Anwar, vol.43, p.12, 14, 15 [11] Elaal ash-Sharaee, p.181. [12] Dalail al-Imamat, p.11. [13] Ilal ash-Sharaee, p.179. [14] Sharh Nahj al-Balagha, vol.9, p.193 [15] Bihar ul-Anwar, vol.43, p.76, 82; Rayaheen ash-sharia, vol.1, p.179. [16] Bihar al-Anwar, vol.43, p.76. [17] Bihar ul-Anwar, vol.43, p.28 [18] Bihar ul-Anwar, vol.43 p.59, 68, 73, 77. [19] Al-Istiab, vol.4, p.1896; Bihar ul-Anwar, vol.43, p.25, 68. [20] Bihar ul-Anwar, vol.43, p.38; al Istiab, vol.4, p.1897; Usd al-Ghabah, vol.5, p.522.Continued from Part I....

salaam pls listen to this heart rendering mersiya on Hazrat Fatima Zahra (sa) and also foward it to others

This is an excellent video based on a true incident which took place with Allama Amini (ra) , the author of Al Ghadeer A MUST WATCH REVIVNG OF JANABE ZAHRA'S NAME AND CRYING FOR HER MARTYRDOM IS INVITATION TO MONOTHEISM