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OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 4 PART 1 Objection 4: Report of ‘Fatima is a part of me’ was regarding proposal of Ali (a) to the daughter of Abu Jahl In one of their objections, the Wahabis have mentioned: We have numerous authentic traditional reports, which mention the proposal of Ali ® to Juwairiya, Abu Jahl’s daughter, which say that when Fatima ® was yet alive, Ali ® sent a proposal to Abu Jahl’s daughter. When Fatimacame to know about this, she was extremely distraught and the Holy Prophet (s) also, after coming to know about it, came to the Masjid and said: “Fatimais a part of me; one, who has hurt her, has in fact hurt me.” In spite of these traditional reports, why do the Shia try to use this report as condemnation of Abu Bakr and Umar, whereas the Prophet was himself infuriated and displeased with his son-in-law – Ali Ibne Abi Talib (a) – may Allah honor his countenance – and he mentioned the captioned tradition? Rational reply : The true source of the fiction of the marriage proposal of Amirul Momineen (a) to Abu Jahl’s daughter, Juwairiya, is the traditional report, which Muhammad bin Ismail Bukhari has mentioned in a number of places in his Sahih. First, we would quote the original version and then analyze it: That when they (caravan of Ahle Bayt) reached Medina after returning from (captivity in Shaam with) Yazid bin Muawiyah after the martyrdom of Husain bin Ali (may Allah bestow His Mercy upon him), Al-Miswar bin Makhrama met him and asked, “Do you have any need you may order me to satisfy?” Ali said, “No.” Al-Miswar asked, “Will you give me the sword of Allah’s Apostle for I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die. [till Makhrama said in the due course] When Ali bin Abi Talib asked for the hand of Abi Jahl’s daughter to be his wife besidesFatima, I heard Allah’s Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained puberty. Allah’s Apostle said: Fatima is from me, and I am afraid she will be subjected to trials in her religion (because of jealousy). The Prophet then mentioned one of his sons-in-law from the tribe of Abu Shams, and praised him as a good son-in-law, saying: Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter of Allah’s Apostle and the daughter of the enemy of Allah, (i.e. Abu Jahl) can never get together (as the wives of one man).”[1] Bukhari has written, on another occasion in his book: Narrated Al-Miswar bin Makhrama: Ali asked for the hand of Abu Jahl’s daughter. Fatima heard of this and went to Allah’s Apostle saying, “Your people think that you do not become angry for the sake of your daughters as Ali is now going to marry Abu Jahl’s daughter. “On that Allah’s Apostle got up and after his recitation of Tashahud. I heard him saying, “Then after! I married one of my daughters to Abul Aas bin Rabi (the husband of Zainab, the daughter of Prophet) before Islam and he proved truthful in whatever he said to me. No doubt, Fatimais a part of me; I hate to see her being troubled. By Allah, the daughter of Allah’s Apostle and the daughter of Allah’s enemy cannot be wives of one man.” So Ali gave up that engagement.[2] Although other traditional reports also exist in this regard in Ahle Sunnat books of traditions, but since Bukhari is considered to be the most important traditional book of Ahle Sunnat, we have analyzed the reports of this book. Without any doubt, if the suggestions of these reports are clarified the implication of the rest of them would also become clear. FOR MORE ARTICLES CLICK HERE A. Viewpoint of Ahle Bayt (a) regarding this fiction Before the analysis of Bukhari, it is appropriate to state the viewpoint of Ahle Bayt (a) regarding this fiction. Shaykh Saduq ® has, in his Amali, narrated from Imam Sadiq (a) a detailed report concerning this: Al-Qama says: I asked Imam Sadiq (a): O son of the Messenger of Allah (s), people (Ahle Sunnat) accuse us (Shia) of committing vile acts; in such a way that it has made us extremely distressed. Imam (a) said: O Al-Qama, man cannot invite the attention of people and bridle their tongues. How can you remain safe from that from which the prophets, messengers and successors had not remained safe? Did they not accuse Yusuf of having intention to commit fornication? Did they not say about Ayyub (a) that he was involved in those calamities due to his sins? Did they not say about Prophet Dawood (a) that he pursued the bird till he glanced at the wife of Uriya for a moment and became infatuated with her; and in order to achieve his aim, he sent the husband of that woman to the battlefront and placed him before the Ark of Covenant till he was killed and after that he married her?... Did they not accuse the Messenger of Allah (s) of being partial to his cousin, Ali (a) and that he spoke under the influence of his selfish desires…and they have said more than this regarding his successors…Did they not allege that the chief of successors, Ali Ibne Abi Talib (a) wanted to marry Abu Jahl’s daughter while having Fatima as a wife? And that the Prophet in the presence of Muslims ascended the pulpit and complained about him saying: O people, Ali wants to bring the daughter of the enemy of God upon the head of the daughter of the Messenger of Allah. Know that Fatima is a part of me; one, who has hurt her, has in fact hurt me and one who has pleased her has in fact pleased me and whoever has infuriated her has in fact made me furious….[3] B. Miswar bin Makhrama was inimical to Ahle Bayt (a) All these the reports, which Ahle Sunnat have recorded, especially in Sahih Bukhari and Muslim, are on the authority of a person named Miswar bin Makhrama, a devotee of Abdullah bin Zubair. He was a member of Ibne Zubair’s army. During Yazid’s attack on Holy Mecca, he shot rocks from catapults on Yazid’s army; he was killed along with a number of people. Abdullah bin Zubair was among the enemies of Ahle Bayt (a). So much so that he omitted the recitation of Salawat[4], because the Ahle Bayt (a) of the Prophet were also included in it. Balazari writes in Ansabul Ashraf: Among the vile acts of Abdullah Ibne Zubair was not mentioning the name of the Messenger of Allah (s) in his sermons. When he was asked about this, he said: Some relatives of the Messenger of Allah (s) were evil human beings; they become arrogant, pleased and conceited by hearing his name.[5] In order to prove the enmity of Miswar bin Makhrama to Ahle Bayt (a) it is sufficient to say that Khawarij had very good relations with them and they considered him as one of their own. Dhahabi has written in the biography of Miswar bin Makhrama: Khawarij have adopted him and they consider him as one of their own.[6] In the same way, he was a supporter of Muawiyah to such an extent that whenever he heard the name of Muawiyah, he used to invoke blessing on him (recite Durood). Dhahabi has written about this in Seer Aalamun Nubla: I never saw Miswar hearing the name of Muawiyah without invoking divine blessings for him.[7] In spite of all this, is it all right to accept the reports of this character about Ahle Bayt (a)? It is interesting that according to Bukhari, Miswar bin Makhrama has mentioned this in the presence of Imam Sajjad (a) when he had just returned from Shaam and was shattered by the martyrdom of his father and brothers. At a time when Imam Zainul Abideen (a) was in need of condolence and comforting, would any sane person, except an enemy of Ahle Bayt (a) would permit himself to utter these statements and break the heart of the Holy Imam (a)? C. The sole reporter of this tradition, Miswar bin Makhrama reached puberty at the age of six It is very interesting and remarkable to look at the condition of Ahle Sunnat narrators on the basis of what their own scholars of science of narrators have said. Miswar bin Makhrama was born in 2 A.H. in Mecca and in 8 A.H. he migrated toMedina. On the other hand they have narrated that the incident of proposing to the daughter of Abu Jahl occurred in 8 A.H.; that was when Miswar bin Makhrama was not more than six years of age. Ibne Hajar Asqalani has written in Al-Isabah: Miswar was born two years after migration (Hijrat) and he entered Medina after the conquest of Mecca during the month of Zilhajj in 8 A.H. and he was not more than six years old.[8] In the same way, there are two other points in the report of Miswar, which if examined carefully will fully expose the falsity of this fiction and they are as follows: A. In the report of Bukhari. it is mentioned that Miswar says: I heard about this incident when I had reached puberty.[9] Now, our question is: When the age of puberty is around fifteen years, how is it possible for a six year old boy to reach puberty? Ibne Hajar Asqalani noted this basic difficulty, but as per his usual habit has overlooked it and justified it in the following way that: It is possible that ‘reaching puberty’ is in the literal sense; that is mental maturity. He has written concerning this in Tahdhibut Tahdhib: There is doubt in the chain of narrators and sources of this quotation, because there is no difference of opinion regarding the fact that Miswar was born after migration (Hijrat) and the incident of proposing to the daughter of Abu Jahl occurred after six or seven years after the birth of Miswar, thus, how he could have reached sexual maturity; although it is possible that ‘reaching puberty’ is in the literal sense, that is becoming mentally matured.[10] In reply it should be said: Firstly: This justification is against rules of Arabic grammar and general parlance and no sane person would accept this explanation; Secondly: Supposing that ‘reaching puberty’ in the literal sense means reaching mental puberty, even then this justification is not applicable to Miswar bin Makhrama, because according to the report of Sahih Muslim, when he was present in Medina, he was absolutely ignorant of the fundamentals of religion, so much so that he did not conceal his privates from people and even the Messenger of Allah (s); and came out without clothes. From this aspect how is it possible to accept that he reached mental maturity at the age of six? Miswar says: I was carrying a heavy stone and my lower garment was loose, and it, therefore, slipped off (so soon) that I could not place the stone (on the ground) and carry to its proper place. Upon this the Messenger of Allah (may peace be upon him) said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.[11] CONTINUED IN PART 2 ...... [1] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1132, Tr. no. 2443, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rdedition, 1407 – 1987. [2] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1364, Tr. no. 3523, Kitab Fadailus Sahaba, Chapter 16: Chapter of sons-in-law of the Holy Prophet (s), including Abul Aas bin Rabi, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 – 1987. [3] Al-Amali, Pg. 165, 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. [4] O God, please bless Muhammad and the progeny of Muhammad (Allaahumma S’alli A’laa Muh’ammadinw wa Aaali Muh’ammad) [5] Ansabul Ashraf, Vol. 2, Pg. 418, Al-Balazari, Ahmad bin Yahya bin Jabir (d. 279 A.H.). [6] Seer Aalamun Nubla, Vol. 3, Pg. 391, Shamsuddin Muhammad bin Ahmad bin Uthman al-Dhahabi, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [7] Seer Aalamun Nubla, Vol. 3, Pg. 392, Shamsuddin Muhammad bin Ahmad bin Uthman al-Dhahabi, Abu Abdullah, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [8] Al-Isabah fee Tamizus Sahaba, Vol. 6, Pg. 119, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei (d. 852 A.H.), Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [9] “I heard Allah’s Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty.” [10] Tahdhibut Tahdhib, Vol. 10, Pg. 137, Ahmad bin Ali bin Hajar Abul Fadhl Asqalani Shafei (d. 852 A.H.), Darul Fikr, Beirut, 1404 – 1984 A.D., First edition. [11] Sahih Muslim, Vol. 1, Pg. 268, Tr. no. 341, Kitabul Haid, Baab Itniya Bihifzil Awra, Muslim bin Hajjaj Abul Husain Qashiri Nishapuri (d. 261 A.H.), Edited: Muhammad Fawad Abdul Baqi, Darul Ahya Turath Arabi, Beirut.

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 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.

Objection 1: If Fatima (s) was initially angry at Abu Bakr and Umar, she reconciled during her final days Reply : It is natural that if Wahabis admit that Lady Fatima Zahra (s) had become angry and infuriated at Abu Bakr and Umar and she passed away in that same condition, the legality of origin and foundation of their Caliphate will come under question, as it proves that the only daughter of the Prophet, and the most superior lady of the two worlds, leader of ladies of Paradise had opposed their Caliphate and according to authentic and correct traditional reports, which have come in their own most authentic books, pleasure of Fatima is pleasure of the Prophet and her anger is anger of the Prophet, therefore, they have tried to conceal this fact and fabricated traditions saying: Suppose we accept that Fatima ® was infuriated at Abu Bakr and Umar for a period of time and she turned away from the two of then, but as Baihaqi and others have narrated, Abu Bakr and Umar during the final days of Lady Fatima (s) came to meet her and sought her pardon, because it is mentioned in traditional reports that:When Fatima became indisposed, Abu Bakr came to her to seek her pardon and asked for permission to meet her. Ali Úáíå ÇáÓáÇã asked Fatima(s): Abu Bakr is asking permission to meet you. Fatima (s) said: Do you allow him to enter? Ali Úáíå ÇáÓáÇã replied: Yes. So Lady Fatima (s) accorded permission. Abu Bakr entered and sought the forgiveness ofFatima (s). Abu Bakr said: By God, I have not left home, life, property, wealth and relatives, except for the pleasure of God, Messenger and you, family of Prophet. It was at this time that Fatima(s) became reconciled to Abu Bakr. ( Reference : Al-Itiqad wal Hidaya Ilaa Sabeelar Rishad Alaa Madhhabus Salaf wa As-habul Hadith, Vol. 1, Pg. 354, Ahmad bin al-Husain Baihaqi (d. 458 A.H.), Edited: Ahmad Isamul Katib; Darul Afaqul Jadida – Beirut, First edition, 1401 A.H. ) Rational replyA. Report is Mursal (with incomplete chain) and the narrator is inimical to Ahle Bayt (Nasibi) In reply, we say:Firstly: As mentioned in the first part of this book, Wahabis have raised doubts about the chain of narrators of Balazari and Tabari regarding martyrdom of Lady Zahra (s) and considered it unacceptable, because it was Mursal; but now they are themselves arguing through a Mursal and false report, because Shobi was a companion of companions (Tabii) and therefore, he could not have witnessed this incident himself.Also: Perhaps the objection maker has resorted to the reply that we used in the report of Balazari and Tabari from their own principles of the science of narrators and we said Mursal traditions of companion of companions (Tabii) is proof for Ahle Sunnat and has turned the same reply against us; in reply, we say: Suppose theMursal reports of Tabii is acceptable, even then we cannot accept the report of Shobi, because he was among the enemies of Amirul Momineen Úáíå ÇáÓáÇã a Nasibiperson; that is why reports of such a person, and that too against Ahle Bayt Úáíå ÇáÓáÇã cannot be accepted. With regard to the enmity of Shobi to Amirul Momineen Úáíå ÇáÓáÇã, Balazari and Abu Hamid Ghazzali have quoted from Shobi himself: I met Hajjaj with some people in the city of Basra. Some Qaris(reciters of Quran) of Medina from the descendants of emigrants and helpers, including Abu Salma bin Abdur Rahman bin Auf, were also present there. Hajjaj was in conversation with them, when he mentioned Ali Ibne Abi Talib and spoke ill of him, we also spoke ill of Ali Úáíå ÇáÓáÇã in order to please Hajjaj and to remain secure from his mischief…( Reference: Ansabul Ashraf, Vol. 4, Pg. 315, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.); Ihya Uloomiddin, Vol. 2, Pg. 346, Muhammad bin Muhammad Abu Hamid Ghazzali (d. 505 A.H.), Darul Marifah – Beirut. ) Can the reports of Nasibis and enemies of Amirul Momineen Úáíå ÇáÓáÇã be decisive proofs for us? FOR MORE ARTICLES VISIT OPPRESSIONS UPON JANABE ZAHRA .BLOG SPOT.IN B. Displeasure of Fatima (s) with Abu Bakr in the most authentic Ahle Sunnat books : The objection maker has no choice but to accept the original anger and displeasure of Fatima (s) with Abu Bakr, because this fact is even mentioned by Bukhari in his book. Is the report of Bukhari having precedence or the report of Baihaqi? And that also when the report of Baihaqi is from a Nasibi person and enemy of Amirul Momineen Úáíå ÇáÓáÇã and he has not witnessed the incident personally. Bukhari says in hisSahih:Fatima (s), daughter of the Messenger of Allah (s) became angry and displeased with Abu Bakr and this anger continued till she passed away from the world ( Reference: Al Jamius Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1126, Chapter of the obligation of Khums, Tradition 2926, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Deebal Bagha, Dar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 A.H. - 1987 ) He has also mentioned in his book: Fatima (s) became furious at Abu Bakr and did not speak to him till she passed away. ( Ref: Al Jamius Sahih al-Mukhtasar (Sahih Bukhari), Vol. 4, Pg. 1549, Tradition 3998, Kitabul Maghazi, Chapter of the Battle of Khyber, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Deebal Bagha, Dar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 A.H. - 1987 ) In another place, he has mentioned the following report: Fatima (s) turned away from Abu Bakr and did not speak to him till she passed away. (Ref : Al Jamius Sahih al-Mukhtasar (Sahih Bukhari), Vol. 6, Pg. 2474, Tradition 6346, Kitabul Faraid, Chapter of saying of the Prophet: We do not inherit, whatever we leave Sadaqah, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Deebal Bagha, Dar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 A.H. - 1987 ) It is mentioned in the report of Ibne Qutaibah Dainawari that when the two of them came to visit her, Fatima Zahra (s) did not accord permission to enter and they became helpless. They sought the mediation of Amirul Momineen Úáíå ÇáÓáÇã and when Amirul Momineen Úáíå ÇáÓáÇã mentioned this to Lady Zahra (s), she said:Ali dear, this house belongs to you; you are authorized to permit anyone you like to enter.Amirul Momineen Úáíå ÇáÓáÇã, in order to exhaust proof and that the two of them should not put up excuse later on that we wanted to apologize to Fatima (s), but Ali did not allow, he allowed them to come in.When the two of them sought forgiveness, Lady Fatima Zahra (s) did not forgive; on the contrary, she made them confess as follows: I adjure you in the name of Allah; have you two not heard the Messenger of Allah (s) say: Fatima’s pleasure is my pleasure and her displeasure is my displeasure; one who considers my daughter, Fatima dear and accords respect to her has considered me dear and accorded respect to me. And one who pleases her has pleased me. And one who makes Fatimaangry has displeased me. Those two admitted having heard that. Yes, we heard this from the Messenger of Allah (s). Lady Fatima (s) said: Thus, I hold Allah and His angels as witness that you two have harassed me and made me infuriated. I will complain about you to my father when I meet him. [Lady Zahra (s) did not remain content with this and she further said]: By Allah, I will pray against you after every ritual prayer.(Ref : Al-Imamah was Siyasah, Vol. 1, Pg. 17, Chapter of How the allegiance of Ali Úáíå ÇáÓáÇã took place, Al-Dainawari, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah (d. 276 A.H.), Edited: Khalil Mansur, Darul Kutubul Ilmiya, Beirut, 1418 A.H. – 1997 A.D. ) In these circumstances how can it be believed that Martyred Truthful Lady became reconciled to them? Is the report of Bukhari superior or the report of Baihaqi? And also when the report of Baihaqi is from aNasibi person and one who is inimical to Amirul Momineen Úáíå ÇáÓáÇã; and he had also not witnessed that event directly?Moreover, it is also mentioned that: If Lady Fatima Zahra (s) had become reconciled to them, why did she make a will that she must be buried during the night and none of those who had oppressed her should be informed about her funeral and funeral prayers. Bukhari has narrated in his Sahih:Lady Fatima (s) lived for six months after the passing away of the Messenger of Allah (s) and when she passed away, her husband, Ali Úáíå ÇáÓáÇã buried her at night and did not inform Abu Bakr and recited her funeral prayers himself.( Ref : Al Jamius Sahih al-Mukhtasar (Sahih Bukhari), Vol. 4, Pg. 1549, Tradition 3998, Kitabul Maghazi, Chapter of the Battle of Khyber, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Deebal Bagha, Dar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 A.H. - 1987) Ibne Qutaibah Dainawari writes in Tawil Mukhtaliful Hadith:Fatima demanded from Abu Bakr the inheritance of her father and when Abu Bakr refused, she swore that she would never speak to him again and she made a will that she should be buried at night so that Abu Bakr may not attend her funeral.( Ref: 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) And Abdur Razzaq Sanani writes:It is narrated from Hasan bin Muhammad that he said: 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.( Ref : 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) And he further continues:A similar report is narrated from Hasan bin Muhammad with the difference that in it is mentioned that: Fatima made will to be buried at night.[3]( Ref : Al-Musannaf, Vol. 3, Pg. 521, tradition 6555, Abu Bakr Abdur Razzaq bin Hamam Sanani (d. 211), Darul Nashr Maktabul Islami, Beirut – 1403, Second edition, Edited: Habibur Rahman Azmi ) In addition to what is mentioned above, we say: Repentance is only beneficial and useful when it is accompanied with regret from the depth of the heart of man and when he also makes amends of what has passed; in such a way that the one who is repenting should restore the rights of the opposite party, whether from the rights of Allah or rights of people. Now, our question is: If, according to the claim of the objection maker, Abu Bakr was really regretful of his past actions, did he take any step to restore Fadak to Lady Fatima Zahra (s) to prove his sincere regrets?