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In the Name of God بسم الله

How Many Daughters Did The Prophet Have?

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And about Surah Al-Kawthar, I have yet to see hadeeth from the A'immah or classical scholars that interpret this surah as you do. Please provide.

(salam)

Well provide these elusive hadith which no one apart from you has read or heard.

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(salam)

(bismillah)

Well provide these elusive hadith which no one apart from you has read or heard.

Hard to provide hadeeth that aren't there.

I just received a reply back from the Marja` Saadiq Al-Sheeraazee.

saadiqsheeraazee4daught.jpg

He says that the daughters of the Prophet (pbuh) from khadeejah (sa) were 4: Umm Kulthoom, Ruqayyah, Zaynab, and FaaTimah, may peace be upon all of them. Then he later says the two daughters did indeed marry `Uthmaan, and that they died in the life of the Prophet.

I thought I'd share this again, seems like people skipped over this.

(salam)

Edited by Nader Zaveri
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(salam)

(bismillah)

Hard to provide hadeeth that aren't there.

So Suratul Kawthar has no tafsir? No reason why it was revealed? Abtar is a meaningless statement? Nothing happened after its revelation?

Edited by Socrates
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So Suratul Kawthar has no tafsir? No reason why it was revealed? Abtar is a meaningless statement? Nothing happened after its revelation?

I've consulted the vast majority of Imami tafaseer works on this,

the explanation of al-Kawther is a river in Paradise which the Qur'an promises to Muhammad (SAW) to console the death of his son who passed away. My research on this whilst in Syria was by no means conclusive but the earliest tafaseers citing the explanation of "al-Kawther" linking it to Sayyeda Fatima (as), were two sunni ones, Fakhr-al-Din al-Razi and al-BayDawi whom both tie it into a promise of giving the Prophet Muhammad (SAW) a progeny on earth which will not be destroyed.

Thats not to say, I disagree with the tafseer of Sayyeda Fatima (as) being al-Kawther, in fact, Sayyed Kamal al-Hayderi has an amazing lecture analysing it in which he does thematic tafseer of the Surah, however according to the view I adopt which embraces both the Qur'anic perspective and history, Sayyeda Fatima (as) being the "al-Kawther" promised to the Messenger (SAW) doesnt mean ruling out the fact she had other sisters.

Remember Jahiliyyah Arabs considered the daughters of a man to be worthless, they buried them alive, and thought that the child of a daughter meant the nasb belonged to the father of the child and hence couldnt be classed as their own progeny and offspring, due to the child adopting the father's name and not the mother's name.

Edited by Yahya2004
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So Suratul Kawthar has no tafsir? No reason why it was revealed? Abtar is a meaningless statement? Nothing happened after its revelation?

Nobody so far has been able to properly answer Socrates. May Hazrate Zahra (sa) reward Socrates for defending Her exclusive rights.

Needless to say nobody ever will be able to properly answer Socrates, because there is no answer to prove them wrong.

The truth is that anybody who claims that the Prophet Mohammad (saw) had other biological daughters apart from Hazrate Zahra (sa) is either misinformed or is a wahhabi project trying to corrode shia islam from within.

I just want to add:

The Prophet (saw) made it haraam for his daughters to marry anyone other than the Bani Hashim

Based on narrations found even in Sunni sources, Prophet Muhammad (saw) said that daughters of his household (Ahlulbayt (as)) could only marry those who were from Banū Hāshim. Sources below:

al-Haythami, Ahmad ibn Muhammad Ibn Hajar (1965)

al-Sawa`iq al-muhriqah

Maktabat al-Qahirah. p. 160

Ibn Qutayba, Abd Allah ibn Muslim (1960)

Kitab al-Ma'arif. p. 70

But if they were really the biological daughters of Prophet Mohammad (saw), then this argument does not seem to be correct as:

- Zainab was married to Abu al-Aas ibn al-Rabee who belonged to Banu Abd Shams clan of the tribe Quraish.

- Ruqayyah was married to Uthman bin Affan who belonged to Banu Umayya clan of the tribe Quraish.

- After Ruqayyah's death, Umm Kulthum married Uthman bin Affan who belonged to Banu Umayya clan of the tribe Quraish.

Nader, posting Israili hadith or taking hadith out of context is really not appropriate.

You may feel as though you have some knowledge, and want to try and prove yourself to people, but trying to introduce doubt about such a clear fact that Hazrate Zahra (sa) was the only biological daughter is not the way to go about it.

Edited by Maula da Maher
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the explanation of al-Kawther is a river in Paradise which the Qur'an promises to Muhammad (SAW) to console the death of his son who passed away.

Here's some examples, culled from Tafsir Nur ath-Thaqalayn:

1 ـ في كتاب ثواب الأعمال بإسناده عن أبي عبد الله (عليه السلام) قال: من قرء " انا اعطيناك الكوثر " في فرايضه ونوافله سقاه الله من الكوثر يوم القيامة، وكان محدثه عند رسول الله (صلى الله عليه وآله) في أصل طوبى.

1 – In the book Thawab al-A`mal by his isnad from Abu `Abdillah عليه السلام. He said: Whoever recites inna a`taynaka ‘l-kawthar in his fara’id and his nawafil, Allah gives him to drink from al-Kawthar on the day of the resurrection. And its origin (?) is with the Messenger of Allah صلى الله عليه وآله in the source (or, root) of Tawba.

2 ـ في مجمع البيان في حديث أبي من قرأها سقاه الله من انهار الجنة واعطى من الاجر بعدد كل قربان قربه العباد في يوم عيد، ويقربون من أهل الكتاب والمشركين.

2 – In Majma` al-Bayan in the hadith of Ubayy, whoever recites it Allah gives him to drink from the rivers of the Garden and gives him reward by the numbers of every sacrifice that the servants have sacrificed on the day of `Eid, and (which?) the People of the Book and the mushrikeen have sacrificed.

4 ـ وروى عن أبي عبد الله (عليه السلام) قال: نهر في الجنة أعطاه الله نبيه عوضا من ابنه.

4 – And it is narrated from Abu `Abdillah عليه السلام that he said: A river in the Garden which Allah gave to His Prophet in compensation for his son.

6 ـ وقيل هو الشفاعة رووه عن الصادق (عليه السلام).

6 – And it is said it is intercession (ash-shafa`a). It is narrated from as-Sadiq عليه السلام.

7 ـ في كتاب الخصال فيما علم أمير المؤمنين (عليه السلام) اصحابه من الاربعمأة باب مما يصلح للمسلم في دينه ودنياه: انا مع رسول الله (صلى الله عليه وآله) ومعى عترتى على الحوض فمن ارادنا فليأخذ بقولنا، وليعمل بعملنا، فان لكل أهل نجيبا ولنا نجيب ولنا شفاعة، ولاهل مودتنا شفاعة، فتنافسوا في لقائنا على الحوض، فانا نذود عنه اعداءنا ونسقى منه احباءنا واولياءنا، من شرب منه شربة لم يظمأ بعدها ابدا حوضنا فيه مثعبان (1) ينصبان من الجنة، احدهما من تسنيم والاخر من معين، على حافتيه الزعفران، وحصاه اللؤلؤ [ والياقوت ] وهو الكوثر.

7 – In the book al-Khisal in what Amir al-Mu’mineen عليه السلام taught his companions from the four hundred, the chapter (or, gate) from what is befitting the Muslim in his religion and his dunya: I am with the Messenger of Allah صلى الله عليه وآله, and with me is my progeny upon the Pond (al-hawd). So whoever wants us then he is to take our saying, and to act by our act. For verily for every people there is a noble one, and to us is a noble one and to us is intercession. And for the people of our intimacy there is intercession. So compete in our meeting upon the Pond, for verily we defend it from our enemies and we give to drink from it to our lovers and our awliya. Whoever drinks a drink from it shall never be thirsty after it, our Pond in which is two waterways streaming from the Garden. One of them is from Tasnim and the other is from a fountain, upon its brink is saffron, and it pebbles are pearl [and sapphire], and it is al-Kawthar.

8 ـ عن أبي صالح عن ابن عباس قال: سمعت رسول الله (صلى الله عليه وآله) يقول: اعطانى الله تبارك وتعالى خمسا واعطى عليا خمسا، اعطانى الكوثر واعطاه السلسبيل، الحديث

8 – And from Abu Salih from Ibn `Abbas. He said: I heard the Messenger of Allah صلى الله عليه وآله saying: Allah تبارك وتعالى gave me five and gave `Ali five. He gave me al-Kawthar and He gave him as-Salsabil (- to the rest of the hadith)

9 ـ في كتاب معاني الأخبار بإسناده إلى الحسين بن اعين أخي مالك بن اعين قال: سألت ابا عبد الله (عليه السلام) عن قول الرجل للرجل: جزاك الله خيرا ما يعنى به؟ فقال ابوعبدالله (عليه السلام): ان الخير نهر في الجنة مخرجه من الكوثر، والكوثر مخرجه من ساق العرش، والحديث طويل اخذنا منه موضع الحاجة.

في روضة الكافى محمد بن يحيى عن احمد بن محمد بن الحسين بن يزيد النوفلى عن الحسين بن اعين وذكر مثل ما كتاب معاني الأخبار سواء.

9 – In the book Ma`ani al-Akhbar by his isnad to al-Husayn b. A`yam the brother of Malik b. A`yan, he said: I asked Abu `Abdillah عليه السلام about the saying of the man to the man: May Allah reward you the good, what is the meaning of that? So Abu `Abdillah عليه السلام said: Verily the good is a river in the Garden whose outlet (?) is from al-Kawthar. And al-Kawthar its outlet is from a leg of the Throne. – and the hadith is long, we have taken from it what was needed

And in Rawdat al-Kafi, Muhammad b. Yahya from Ahmad b. Muhammad b. al-Husayn b. Yazid an-Nawfali from al-Husayn b. A`yan, and he mentioned the like of what is in the book Ma`ani al-Akhbar.

10 ـ في تفسير علي بن إبراهيم عن النبي (صلى الله عليه وآله) حديث طويل ذكرناه بتمامه اول الاسراء وفيه يقول (صلى الله عليه وآله): ثم مضيت مع جبرئيل فدخلت البيت المعمور فصليت فيه ركعتين ومعى اناس من اصحابى عليهم ثياب جدد، وآخرين عليهم ثياب خلقان، فدخل اصحاب الجدد وجلس اصحاب الخلقان، ثم خرجت فانقاد لي نهران نهر يسمى الكوثر ونهر يسمى الرحمة، فشربت من الكوثر واغتسلت من الرحمة، ثم انقاد لي جميعا حتى دخلت الجنة.

10 – In Tafsir `Ali b. Ibrahim from the Prophet صلى الله عليه وآله a long hadith which we have mentioned it in its complete (form) in the beginning of al-Isra, and in which he صلى الله عليه وآله says: Then I left with Jibra’il and I enter the Bayt al-Ma`mur, and prayed two rak`at in it. And with me where people from my companions upon whom there was new clothing, and other upon whom there was old clothing. So the companions with the new (clothing) entered and the companions with the old sat. Then I exited, and two rivers were submitted (?) to me. A river named al-Kawthar and a river named ar-Rahma. So I drank from al-Kawthar, and I washed (or, bathed) from ar-Rahma. Then both (or, all) were submitted to me until I entered the Garden.

13 ـ في امالى شيخ الطائفة (قدس سره) بإسناده إلى عبد الله بن العباس قال: لما نزل على رسول الله (صلى الله عليه وآله) " انا اعطيناك الكوثر " قال له على بن أبي طالب: ما هو الكوثر يا رسول الله؟ قال: نهر اكرمنى الله به، قال على (عليه السلام): ان هذا النهر شريف فانعته لنا يا رسول الله، قال: نعم يا على الكوثر نهر يجرى تحت العرش ماؤه اشد بياضا من اللبن واحلى من العسل والين من الزبد، حصاه الزبرجد والياقوت والمرجان، حشيشه الزعفران، ترابه المسك الاذفر، قواعده تحت عرش الله عزوجل، ثم ضرب رسول الله (صلى الله عليه وآله) على جنب أمير المؤمنين (عليه السلام) وقال: يا على هذا النهر لي ولك ولمحبيك من بعدى.

13 – In al-Amali of the Shaykh at-Ta’ifa قدس سره by his isnad to `Abdullah b. `Abbas. He said: When inna a`taynaka ‘l-kawthar was revealed to the Messenger of Allah صلى الله عليه وآله, `Ali b. Abi Talib said to him: What is al-Kawthar, O Messenger of Allah? He said: A river by which Allah has honored me. `Ali عليه السلام said: Verily this river is noble, so describe it to us O Messenger of Allah. He said: Yes, O `Ali. Al-Kawthar is a river that flows under the Throne. Its water is of a whiteness more intense than milk, and sweeter than honey, and softer than butter. Its pebbles are peridot, sapphire and coral. Its grass is saffron. Its soil is strong-scented musk. Its foundations are under the Throne of Allah عزوجل. Then the Messenger of Allah صلى الله عليه وآله struck upon the side of Amir al-Mu’mineen عليه السلام and he said: O `Ali, this river is for me, and you, and for the lover of you after me.

15 ـ في تفسير علي بن إبراهيم " انا اعطيناك الكوثر " قال: الكوثر نهر في الجنة اعطى الله محمدا عوضا عن ابنه إبراهيم (عليه السلام).

15 – In the Tafsir of `Ali b. Ibrahim al-Qummi of inna a`taynaka ‘l-kawthar he said: Al-Kawthar is a river in the Garden which Allah gave to Muhammad صلى الله عليه وآله in compensation for his son Ibrahim عليه السلام.

http://www.*******.org/hadiths/quran/surat-al-kawthar

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Here's some examples, culled from Tafsir Nur ath-Thaqalayn:

1 Ü Ýí ßÊÇÈ ËæÇÈ ÇáÃÚãÇá ÈÅÓäÇÏå Úä ÃÈí ÚÈÏ Çááå (Úáíå ÇáÓáÇã) ÞÇá: ãä ÞÑÁ " ÇäÇ ÇÚØíäÇß ÇáßæËÑ " Ýí ÝÑÇíÖå æäæÇÝáå ÓÞÇå Çááå ãä ÇáßæËÑ íæã ÇáÞíÇãÉ¡ æßÇä ãÍÏËå ÚäÏ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) Ýí ÃÕá ØæÈì.

1 – In the book Thawab al-A`mal by his isnad from Abu `Abdillah Úáíå ÇáÓáÇã. He said: Whoever recites inna a`taynaka ‘l-kawthar in his fara’id and his nawafil, Allah gives him to drink from al-Kawthar on the day of the resurrection. And its origin (?) is with the Messenger of Allah Õáì Çááå Úáíå æÂáå in the source (or, root) of Tawba.

2 Ü Ýí ãÌãÚ ÇáÈíÇä Ýí ÍÏíË ÃÈí ãä ÞÑÃåÇ ÓÞÇå Çááå ãä ÇäåÇÑ ÇáÌäÉ æÇÚØì ãä ÇáÇÌÑ ÈÚÏÏ ßá ÞÑÈÇä ÞÑÈå ÇáÚÈÇÏ Ýí íæã ÚíÏ¡ æíÞÑÈæä ãä Ãåá ÇáßÊÇÈ æÇáãÔÑßíä.

2 – In Majma` al-Bayan in the hadith of Ubayy, whoever recites it Allah gives him to drink from the rivers of the Garden and gives him reward by the numbers of every sacrifice that the servants have sacrificed on the day of `Eid, and (which?) the People of the Book and the mushrikeen have sacrificed.

4 Ü æÑæì Úä ÃÈí ÚÈÏ Çááå (Úáíå ÇáÓáÇã) ÞÇá: äåÑ Ýí ÇáÌäÉ ÃÚØÇå Çááå äÈíå ÚæÖÇ ãä ÇÈäå.

4 – And it is narrated from Abu `Abdillah Úáíå ÇáÓáÇã that he said: A river in the Garden which Allah gave to His Prophet in compensation for his son.

6 Ü æÞíá åæ ÇáÔÝÇÚÉ Ñææå Úä ÇáÕÇÏÞ (Úáíå ÇáÓáÇã).

6 – And it is said it is intercession (ash-shafa`a). It is narrated from as-Sadiq Úáíå ÇáÓáÇã.

7 Ü Ýí ßÊÇÈ ÇáÎÕÇá ÝíãÇ Úáã ÃãíÑ ÇáãÄãäíä (Úáíå ÇáÓáÇã) ÇÕÍÇÈå ãä ÇáÇÑÈÚãÃÉ ÈÇÈ ããÇ íÕáÍ ááãÓáã Ýí Ïíäå æÏäíÇå: ÇäÇ ãÚ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) æãÚì ÚÊÑÊì Úáì ÇáÍæÖ Ýãä ÇÑÇÏäÇ ÝáíÃÎÐ ÈÞæáäÇ¡ æáíÚãá ÈÚãáäÇ¡ ÝÇä áßá Ãåá äÌíÈÇ æáäÇ äÌíÈ æáäÇ ÔÝÇÚÉ¡ æáÇåá ãæÏÊäÇ ÔÝÇÚÉ¡ ÝÊäÇÝÓæÇ Ýí áÞÇÆäÇ Úáì ÇáÍæÖ¡ ÝÇäÇ äÐæÏ Úäå ÇÚÏÇÁäÇ æäÓÞì ãäå ÇÍÈÇÁäÇ æÇæáíÇÁäÇ¡ ãä ÔÑÈ ãäå ÔÑÈÉ áã íÙãà ÈÚÏåÇ ÇÈÏÇ ÍæÖäÇ Ýíå ãËÚÈÇä (1) íäÕÈÇä ãä ÇáÌäÉ¡ ÇÍÏåãÇ ãä ÊÓäíã æÇáÇÎÑ ãä ãÚíä¡ Úáì ÍÇÝÊíå ÇáÒÚÝÑÇä¡ æÍÕÇå ÇááÄáÄ [ æÇáíÇÞæÊ ] æåæ ÇáßæËÑ.

7 – In the book al-Khisal in what Amir al-Mu’mineen Úáíå ÇáÓáÇã taught his companions from the four hundred, the chapter (or, gate) from what is befitting the Muslim in his religion and his dunya: I am with the Messenger of Allah Õáì Çááå Úáíå æÂáå, and with me is my progeny upon the Pond (al-hawd). So whoever wants us then he is to take our saying, and to act by our act. For verily for every people there is a noble one, and to us is a noble one and to us is intercession. And for the people of our intimacy there is intercession. So compete in our meeting upon the Pond, for verily we defend it from our enemies and we give to drink from it to our lovers and our awliya. Whoever drinks a drink from it shall never be thirsty after it, our Pond in which is two waterways streaming from the Garden. One of them is from Tasnim and the other is from a fountain, upon its brink is saffron, and it pebbles are pearl [and sapphire], and it is al-Kawthar.

8 Ü Úä ÃÈí ÕÇáÍ Úä ÇÈä ÚÈÇÓ ÞÇá: ÓãÚÊ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) íÞæá: ÇÚØÇäì Çááå ÊÈÇÑß æÊÚÇáì ÎãÓÇ æÇÚØì ÚáíÇ ÎãÓÇ¡ ÇÚØÇäì ÇáßæËÑ æÇÚØÇå ÇáÓáÓÈíá¡ ÇáÍÏíË

8 – And from Abu Salih from Ibn `Abbas. He said: I heard the Messenger of Allah Õáì Çááå Úáíå æÂáå saying: Allah ÊÈÇÑß æÊÚÇáì gave me five and gave `Ali five. He gave me al-Kawthar and He gave him as-Salsabil (- to the rest of the hadith)

9 Ü Ýí ßÊÇÈ ãÚÇäí ÇáÃÎÈÇÑ ÈÅÓäÇÏå Åáì ÇáÍÓíä Èä ÇÚíä ÃÎí ãÇáß Èä ÇÚíä ÞÇá: ÓÃáÊ ÇÈÇ ÚÈÏ Çááå (Úáíå ÇáÓáÇã) Úä Þæá ÇáÑÌá ááÑÌá: ÌÒÇß Çááå ÎíÑÇ ãÇ íÚäì Èå¿ ÝÞÇá ÇÈæÚÈÏÇááå (Úáíå ÇáÓáÇã): Çä ÇáÎíÑ äåÑ Ýí ÇáÌäÉ ãÎÑÌå ãä ÇáßæËÑ¡ æÇáßæËÑ ãÎÑÌå ãä ÓÇÞ ÇáÚÑÔ¡ æÇáÍÏíË Øæíá ÇÎÐäÇ ãäå ãæÖÚ ÇáÍÇÌÉ.

Ýí ÑæÖÉ ÇáßÇÝì ãÍãÏ Èä íÍíì Úä ÇÍãÏ Èä ãÍãÏ Èä ÇáÍÓíä Èä íÒíÏ ÇáäæÝáì Úä ÇáÍÓíä Èä ÇÚíä æÐßÑ ãËá ãÇ ßÊÇÈ ãÚÇäí ÇáÃÎÈÇÑ ÓæÇÁ.

9 – In the book Ma`ani al-Akhbar by his isnad to al-Husayn b. A`yam the brother of Malik b. A`yan, he said: I asked Abu `Abdillah Úáíå ÇáÓáÇã about the saying of the man to the man: May Allah reward you the good, what is the meaning of that? So Abu `Abdillah Úáíå ÇáÓáÇã said: Verily the good is a river in the Garden whose outlet (?) is from al-Kawthar. And al-Kawthar its outlet is from a leg of the Throne. – and the hadith is long, we have taken from it what was needed

And in Rawdat al-Kafi, Muhammad b. Yahya from Ahmad b. Muhammad b. al-Husayn b. Yazid an-Nawfali from al-Husayn b. A`yan, and he mentioned the like of what is in the book Ma`ani al-Akhbar.

10 Ü Ýí ÊÝÓíÑ Úáí Èä ÅÈÑÇåíã Úä ÇáäÈí (Õáì Çááå Úáíå æÂáå) ÍÏíË Øæíá ÐßÑäÇå ÈÊãÇãå Çæá ÇáÇÓÑÇÁ æÝíå íÞæá (Õáì Çááå Úáíå æÂáå): Ëã ãÖíÊ ãÚ ÌÈÑÆíá ÝÏÎáÊ ÇáÈíÊ ÇáãÚãæÑ ÝÕáíÊ Ýíå ÑßÚÊíä æãÚì ÇäÇÓ ãä ÇÕÍÇÈì Úáíåã ËíÇÈ ÌÏÏ¡ æÂÎÑíä Úáíåã ËíÇÈ ÎáÞÇä¡ ÝÏÎá ÇÕÍÇÈ ÇáÌÏÏ æÌáÓ ÇÕÍÇÈ ÇáÎáÞÇä¡ Ëã ÎÑÌÊ ÝÇäÞÇÏ áí äåÑÇä äåÑ íÓãì ÇáßæËÑ æäåÑ íÓãì ÇáÑÍãÉ¡ ÝÔÑÈÊ ãä ÇáßæËÑ æÇÛÊÓáÊ ãä ÇáÑÍãÉ¡ Ëã ÇäÞÇÏ áí ÌãíÚÇ ÍÊì ÏÎáÊ ÇáÌäÉ.

10 – In Tafsir `Ali b. Ibrahim from the Prophet Õáì Çááå Úáíå æÂáå a long hadith which we have mentioned it in its complete (form) in the beginning of al-Isra, and in which he Õáì Çááå Úáíå æÂáå says: Then I left with Jibra’il and I enter the Bayt al-Ma`mur, and prayed two rak`at in it. And with me where people from my companions upon whom there was new clothing, and other upon whom there was old clothing. So the companions with the new (clothing) entered and the companions with the old sat. Then I exited, and two rivers were submitted (?) to me. A river named al-Kawthar and a river named ar-Rahma. So I drank from al-Kawthar, and I washed (or, bathed) from ar-Rahma. Then both (or, all) were submitted to me until I entered the Garden.

13 Ü Ýí ÇãÇáì ÔíÎ ÇáØÇÆÝÉ (ÞÏÓ ÓÑå) ÈÅÓäÇÏå Åáì ÚÈÏ Çááå Èä ÇáÚÈÇÓ ÞÇá: áãÇ äÒá Úáì ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) " ÇäÇ ÇÚØíäÇß ÇáßæËÑ " ÞÇá áå Úáì Èä ÃÈí ØÇáÈ: ãÇ åæ ÇáßæËÑ íÇ ÑÓæá Çááå¿ ÞÇá: äåÑ ÇßÑãäì Çááå Èå¡ ÞÇá Úáì (Úáíå ÇáÓáÇã): Çä åÐÇ ÇáäåÑ ÔÑíÝ ÝÇäÚÊå áäÇ íÇ ÑÓæá Çááå¡ ÞÇá: äÚã íÇ Úáì ÇáßæËÑ äåÑ íÌÑì ÊÍÊ ÇáÚÑÔ ãÇÄå ÇÔÏ ÈíÇÖÇ ãä ÇááÈä æÇÍáì ãä ÇáÚÓá æÇáíä ãä ÇáÒÈÏ¡ ÍÕÇå ÇáÒÈÑÌÏ æÇáíÇÞæÊ æÇáãÑÌÇä¡ ÍÔíÔå ÇáÒÚÝÑÇä¡ ÊÑÇÈå ÇáãÓß ÇáÇÐÝÑ¡ ÞæÇÚÏå ÊÍÊ ÚÑÔ Çááå ÚÒæÌá¡ Ëã ÖÑÈ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) Úáì ÌäÈ ÃãíÑ ÇáãÄãäíä (Úáíå ÇáÓáÇã) æÞÇá: íÇ Úáì åÐÇ ÇáäåÑ áí æáß æáãÍÈíß ãä ÈÚÏì.

13 – In al-Amali of the Shaykh at-Ta’ifa ÞÏÓ ÓÑå by his isnad to `Abdullah b. `Abbas. He said: When inna a`taynaka ‘l-kawthar was revealed to the Messenger of Allah Õáì Çááå Úáíå æÂáå, `Ali b. Abi Talib said to him: What is al-Kawthar, O Messenger of Allah? He said: A river by which Allah has honored me. `Ali Úáíå ÇáÓáÇã said: Verily this river is noble, so describe it to us O Messenger of Allah. He said: Yes, O `Ali. Al-Kawthar is a river that flows under the Throne. Its water is of a whiteness more intense than milk, and sweeter than honey, and softer than butter. Its pebbles are peridot, sapphire and coral. Its grass is saffron. Its soil is strong-scented musk. Its foundations are under the Throne of Allah ÚÒæÌá. Then the Messenger of Allah Õáì Çááå Úáíå æÂáå struck upon the side of Amir al-Mu’mineen Úáíå ÇáÓáÇã and he said: O `Ali, this river is for me, and you, and for the lover of you after me.

15 Ü Ýí ÊÝÓíÑ Úáí Èä ÅÈÑÇåíã " ÇäÇ ÇÚØíäÇß ÇáßæËÑ " ÞÇá: ÇáßæËÑ äåÑ Ýí ÇáÌäÉ ÇÚØì Çááå ãÍãÏÇ ÚæÖÇ Úä ÇÈäå ÅÈÑÇåíã (Úáíå ÇáÓáÇã).

15 – In the Tafsir of `Ali b. Ibrahim al-Qummi of inna a`taynaka ‘l-kawthar he said: Al-Kawthar is a river in the Garden which Allah gave to Muhammad Õáì Çááå Úáíå æÂáå in compensation for his son Ibrahim Úáíå ÇáÓáÇã.

Jazak Allah khair, May Allah reward you. Any idea whom the first Shi'i mufassir to state that al-Kawthar was Fatima al-Zahra (as)?

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Nobody so far has been able to properly answer Socrates. May Hazrate Zahra (sa) reward Socrates for defending Her exclusive rights.

Needless to say nobody ever will be able to properly answer Socrates, because there is no answer to prove them wrong.

The truth is that anybody who claims that the Prophet Mohammad (saw) had other biological daughters apart from Hazrate Zahra (sa) is either misinformed or is a wahhabi project trying to corrode shia islam from within.

I just want to add:

The Prophet (saw) made it haraam for his daughters to marry anyone other than the Bani Hashim

Based on narrations found even in Sunni sources, Prophet Muhammad (saw) said that daughters of his household (Ahlulbayt (as)) could only marry those who were from Banū Hāshim. Sources below:

al-Haythami, Ahmad ibn Muhammad Ibn Hajar (1965)

al-Sawa`iq al-muhriqah

Maktabat al-Qahirah. p. 160

Ibn Qutayba, Abd Allah ibn Muslim (1960)

Kitab al-Ma'arif. p. 70

But if they were really the biological daughters of Prophet Mohammad (saw), then this argument does not seem to be correct as:

- Zainab was married to Abu al-Aas ibn al-Rabee who belonged to Banu Abd Shams clan of the tribe Quraish.

- Ruqayyah was married to Uthman bin Affan who belonged to Banu Umayya clan of the tribe Quraish.

- After Ruqayyah's death, Umm Kulthum married Uthman bin Affan who belonged to Banu Umayya clan of the tribe Quraish.

Nader, posting Israili hadith or taking hadith out of context is really not appropriate.

You may feel as though you have some knowledge, and want to try and prove yourself to people, but trying to introduce doubt about such a clear fact that Hazrate Zahra (sa) was the only biological daughter is not the way to go about it.

You do realise that calling hadiths from Ahlul Bayt (as) in Imami sources- Israiliyyat then posting a load of references from the Ahlul Khalaf ("Sunnis") really doesnt help your case, indeed its apparent whom the Malangs take their deen from. Leave us to take our Deen from the Imams (as).

Don't know, I've yet to see it in what I've checked.

If memory serves me correctly, try Tafseer Shubbar. of Allamah Abdallah ibn Shubbar.

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If memory serves me correctly, try Tafseer Shubbar. of Allamah Abdallah ibn Shubbar.

This is what he says:

(ÅäÇ ÃÚØíäÇß ÇáßæËÑ) ÇáÎíÑ ÇáßËíÑ æåæ íÚã ÌãíÚ ãÇ ÝÓÑ Èå ãä ÇáÚáã Ãæ ÇáäÈæÉ æÇáÞÑÂä æÇáÔÝÇÚÉ æÔÑÝ ÇáÏÇÑíä Ãæ äåÑ Ýí ÇáÌäÉ æåæ ÍæÖå (Õáì Çááå Úáíå æÂáå æÓáøã) Ãæ ÐÑíÊå ÑÏ Úáì ãä ÒÚã Ãäå ÃÈÊÑ Ãí íÚØíß äÓáÇ Ýí ÛÇíÉ ÇáßËÑÉ áÇ íäÞØÚ Åáì íæã ÇáÞíÇãÉ æÇáÊÚÈíÑ ÈÇáãÇÖí áÊÍÞÞå æÞÏ æÞÚ ßá Ðáß ßãÇ ÃÎÈÑ æßËÑ äÓáå ãä ÝÇØãÉ (ÚáíåÇ ÇáÓáÇã) ÍÊì ãáà ÃÞØÇÑ ÇáÚÇáã.

“Verily We have given you al-Kawthar” the abundant good, and it pervade all of what explained of it from knowledge, or prophethood, and the Quran, and intercession, and the nobility of the two realms, or a river in the Garden and it is his (sawa) Pond, or his progeny in refutation of whoever claimed that he is an abtar, that is that He gives you a lineage in the utmost (?) of abundance which will not be cut until the day of the resurrection, and its wording by the past tense is for it being actualized. And all that has occurred as I (?) report, and his lineage from Fatima ÚáíåÇ ÇáÓáÇã has been made abundant until it has filled the countries of the world.

Mind you, he's a late era (died in 1242 AH) scholar.

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OMG! HILARIOUS! I can tell you didn't read my article. Brother, please read the article fully, and the last section on "one daughter theory". Read that carefully, I have talked about this book, and the author of this book in depth. For a "shee`ah scholar" to take that book out, shows how much scholarship he has.

The book Al-Istaghasa (which claims one daughter of the Prophet) was discredited in br Naders article because of Abu Al Qasim AlKufi's (author) beliefs in his later life. The subcontinent scholar, Allama Farogh Kazmi, who used this book as a reference was also discredited by the brother.

I questioned Ahl-ul-bayt World Assembly regarding this book and I received the following response:

In the Name of Allah

Dear Brother Abbas Raza

Salam alaikum

RE: Book Al-Istaghasa by Abul-Qassim Al-Koofi

There are other names quoted for this book:

1- Al-Bida-ul-Muhaddasah

2- Al-Ighasa fi Bida-il-Salasa

But the most famous title is the same as you mentioned:

3- Al-Istaghasa fi Bida-il-Salasa

** Note: Allamah Majlesi in his book Bihar-ul-Anwar and Sheikh Hurr Ameli in his book Amal-ul-Aamil quote "Kamaluddin Maysam ibn Ali ibn Maysam Bahrani" as the writer of "Al-Istaghasa".

However, as far as the character of Abul-Qassim Al-Koofi is concerned, Shiah scholars who are expert in the field of Rijal (the science of identifying the authenticity of the chain of narrators of a hadith) have different viewpoints:

1- Sheikh Mirza Noori in his Khatimatul-Mustadrak says: "At first, Abul-Qassim AlKoofi was a Shiah Imamiya believer who was in the straight path; but at the end of his life he deviated from the straight path and became 'Ghaali (Plural: Gholat; that means: those who are engaged in 'Gholow or 'exaggeration' or 'hyperbole' ideas). Therefore, some of his books (at this period) are also deviant from right path. However, his book 'Al-Istaghasa' is reliable and far from deviance."

Mirza-ye Noori concludes: "The scholars of 'Ilm-e Rijal' believe that Ali ibn Ahmad Al-Koofi was Shiah Imami and on the straight path. At the end of his life he was involved in Gholow and became a follower of Mukhammasah (please see below for more information about Mukhammasah). However, in his book 'Al-Istaghasa' no hyperbolic or exaggerative idea and no idea contrary to Shiah Imamiya beliefs could be found except one case where he discusses about the penance (punishment) for drinking intoxicating (alcoholic) drinks." (To study more, you may refer to Khatimatul-Mustadrak of Mirza Noori, Volume 1, pages 163 and 166).

2- Sheikh Toosi in his Al-Fihrist says: " Ali Abul-Qassim Al-Koofi was Shiah Imamiya and on the right path. He has written many books including "Al-Awsiya". However, he deviated from Haqq (the right path) at the end of his life and propagated the beliefs of "Mukhammasah who were a group of Gholat or 'hyperbole Shiahs'. Mukhammasah are considered 'ostracized ' and 'cursed by Shiah Imamiya because Mukhammasah believed that Almighty Allah had left the management of His people's affairs to five outstanding individuals: Salman Farsi (as the Leader), Miqdad, Ammar ibn Yaser, Abuzar, and Omar ibn Umayyah Zamiri! Mukhammasah followers have written some books, contents of which are hyperbolic (exaggerative) and eclectic."

3- The Shiah scholar Najashi in his book Rijal says: " Ali ibn Ahmad Abul-Qassim AlKoofi was a man from the city of Kufah. He is quoted to be from the descendants of AbuTalib. At the end of his life, he was involved in Gholow and wrote numerous books, most of which include erroneous (Batil) and misguiding contents.

4- The writer of book entitled "Riyazul-Ulama, too, believes that the book "Al-Istaghasa" has been written at the time when AbulQasim Al-Koofi had been on the right path.

On the whole, Shiah scholars have different views in this regard.

Wassalamu alaikum

The AhlulBayt World Assembly

InshaAllah I will continue to research.

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The book Al-Istaghasa (which claims one daughter of the Prophet) was discredited in br Naders article because of Abu Al Qasim AlKufi's (author) beliefs in his later life. The subcontinent scholar, Allama Farogh Kazmi, who used this book as a reference was also discredited by the brother.

I questioned Ahl-ul-bayt World Assembly regarding this book and I received the following response:

InshaAllah I will continue to research.

Interesting,

Thanks for sharing, although I feel we will be speculating upon whether or not this text was written during deviancy or prior to it.

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(salam)

(bismillah)

although I feel we will be speculating upon whether or not this text was written during deviancy or prior to it.

Yes, it would be mere speculation. Especially when this "dubious" character's belief in the daughters go against every major scholar of Shee`ah islaam from the classical scholars to the contemporary ones.

(salam)

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Interesting,

Thanks for sharing, although I feel we will be speculating upon whether or not this text was written during deviancy or prior to it.

One of the sub-criterion of authenticating narrations/books is to see whether a shia scholar has read and approved it. The answer provided by Ahl-ul-bayt World Assembly includes a reference to a shia scholars confirmation that no hyperbolic or exaggerative idea and no idea contrary to Shiah Imamiya beliefs could be found in the book except one. That shows that the scholar actually read the book and considers its content in line with shia beliefs.

So here we have a reference confirming that this book was written prior to when the Abul Qasim became an exaggerator. We also have a reference that the content of this book is acceptable and not an exaggeration. I don't think we can call it mere speculation and discredit Abul Qasims book just because he is known to be an exaggerator in his later life.

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One of the sub-criterion of authenticating narrations/books is to see whether a shia scholar has read and approved it. The answer provided by Ahl-ul-bayt World Assembly includes a reference to a shia scholars confirmation that no hyperbolic or exaggerative idea and no idea contrary to Shiah Imamiya beliefs could be found in the book except one. That shows that the scholar actually read the book and considers its content in line with shia beliefs.

So here we have a reference confirming that this book was written prior to when the Abul Qasim became an exaggerator. We also have a reference that the content of this book is acceptable and not an exaggeration. I don't think we can call it mere speculation and discredit Abul Qasims book just because he is known to be an exaggerator in his later life.

No, I understood your post, and Alhamdulillah have read the book from cover to cover myself and even used to espouse it as proof before realising who the author was (they dont include the nasty stuff about him in the modern publication's intro). It certainly doesnt reak of Ghuluww from that perspective.

However, I myself would choose to do tawaqquf and refrain from using this book as a proof for my beliefs. To be fair to you, its an assumption to speculate either way as to whether it was written either before or after, however I choose to be more cautious, you might view the work as a valid historical reference thats really upto you.

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It is a principle in 'ilm al-rijaal and 'ilm al-Hadeeth that if you cannot fully discern whether the said narrator has narrated or wrote his material during his period of ghuluww and confusion then you must do tawaqquf (desist) from using this book as any "proof".

Especially when the specific thing used in this book (I.e not having four daughters) has been refuted by the classical scholars. And this specific view goes against pretty much every major scholar from the beginning of time to the end o time.

Edited by Nader Zaveri
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It is a principle in 'ilm al-rijaal and 'ilm al-Hadeeth that if you cannot fully discern whether the said narrator has narrated or wrote his material during his period of ghuluww and confusion then you must do tawaqquf (desist) from using this book as any "proof".

Firstly, ILm ul Rijaal does not establish authenticity of reports (on its own). It is a secondary tool which hints towards authenticity of the documentation of a narration. Secondly, an organisation (Ahl-ul-bayt World Assembly) which is backed by hundreds of worldwide shia ulemas has given two references confirming that the book of Al-Istighasa is far from exaggeration and was written before its author became an exaggerator.

Especially when the specific thing used in this book (I.e not having four daughters) has been refuted by the classical scholars. And this specific view goes against pretty much every major scholar from the beginning of time to the end o time.

All of those classical scholars have only shared their views/information. The scholars who have disagreed with them have actually given reasoning to back their claim.

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All of those classical scholars have only shared their views/information. The scholars who have disagreed with them have actually given reasoning to back their claim.

Yes, it's the opinion of the early scholars.

If you find all of them agreed on this matter, then most likely it's true.

Unless there was disagreement between them (which in this case, it wasn't any)

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It is funny that after 1400 years, Muslims still cannot decide how many daughters our Holy Prophet had ?

How can we trust the rest of the stuf in our history books ?

Tell me about it.

(salam)

(bismillah)

Hard to provide hadeeth that aren't there.

I thought I'd share this again, seems like people skipped over this.

(salam)

^^ That is amazing!.. I love the format...its really good. However, he did mention that there were different narrations in this respect. And also.. Just because there's less mention, it doesn't wipe out their existence.

wasalam.

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(salam)

(bismillah)

Firstly, ILm ul Rijaal does not establish authenticity of reports (on its own). It is a secondary tool which hints towards authenticity of the documentation of a narration. Secondly, an organisation (Ahl-ul-bayt World Assembly) which is backed by hundreds of worldwide shia ulemas has given two references confirming that the book of Al-Istighasa is far from exaggeration and was written before its author became an exaggerator.

Brother, I don't think you've read the book, but I have read a good portion of it. This book isn't a book like Tareekh Al-Tabaree where he gives the chain for historical event. He is mostly just doing the talking. If there were chains of narrators, then I would be more willing to analyze each chain in its own right. But since he is the one doing the talking, and this guy is said to be ghuluww at one point in time of his life, and no one knows when he has written this book. Then I think it wouldn't be the greatest idea to distinguish whether or not it was written in his "good" state or ghuluww state.

Also, you quote two scholars and I quote an umpteen amount of scholars yet two scholars opinions are held over the mutwaatir belief of Shee`ah scholars from the beginning of the generation to the end. And I know of Al-Nooree's view of the book (Al-Istighaatha), since he has used this book many times in his Mustadarak Wasaa'il. Even though he takes the book, do you know what is Al-Nooree's position regarding the number of daughters of the Prophet (pbuh)?

However, he did mention that there were different narrations in this respect. And also.. Just because there's less mention, it doesn't wipe out their existence.

There are 0 hadeeth from the Ahl Al-Bayt (as) that explicitly states that the Prophet (pbuh) had only one daughter.

(salam)

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But since he is the one doing the talking, and this guy is said to be ghuluww at one point in time of his life, and no one knows when he has written this book. Then I think it wouldn't be the greatest idea to distinguish whether or not it was written in his "good" state or ghuluww state.

Also, you quote two scholars and I quote an umpteen amount of scholars yet two scholars opinions are held over the mutwaatir belief of Shee`ah scholars from the beginning of the generation to the end. And I know of Al-Nooree's view of the book (Al-Istighaatha), since he has used this book many times in his Mustadarak Wasaa'il. Even though he takes the book, do you know what is Al-Nooree's position regarding the number of daughters of the Prophet (pbuh)?

Bro I am not comparing those two scholars with classical scholars and their beliefs regarding daughter(s) of the Prophet. The whole point of sharing the views of those two scholars was to show that we do have references in our books to confirm that the book al-Istaghasa was written when its author was not an exaggerator and that the content of that book is also fine and in line with shia beliefs. I don't doubt that the mutawatir belief of classical scholars outweighs Al-koofis view however I believe that we can't dismiss al-koofis book on the basis that he was known to be an exaggerator in his later life.

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(salam)

(bismillah)

I don't doubt that the mutawatir belief of classical scholars outweighs Al-koofis view however I believe that we can't dismiss al-koofis book on the basis that he was known to be an exaggerator in his later life.

I wanted to make the note of this in my article, but I guess I'll make this. By reading Al-Toosi's Al-Fihrist under `Alee bin aHmad Al-Koofee, it would seem as the book Kitaab Al-Istighaathah was done during this ghuluww and takhleeT years.

علي بن أحمد الكوفي

يكنى أبا القاسم كان إماميا مستقيم الطريقة و صنف كتبا كثيرة سديدة منها: كتاب الأوصياء و كتاب في الفقه على ترتيب كتاب المزني. ثم خلط و أظهر مذهب المخمسة و صنف كتبا في الغلو

و التخليط

`Alee bin aHmad Al-Koofee:

his Kunya is Abaa Al-Qaasim, he was an Imaamee of the straight path, and he composed many books, the correct/relevant ones from them are: Kitaab Al-AwSiyaa', Kitaab fee Al-Fiqh `ala tarteeb kitaab Al-Muznee, then he got confused and showed the madhhab (beliefs) of the Al-Mukhmmasah, and he composed books in ghuluww and confusion (takhleeT)

  • Source:
  • Al-Toosi, Al-Fihrist, pg. 271 - 272, person # 390

By that you can argue Al-Toosi didn't think that Kitaab Al-Istighaathah was "correct" and composed during his "good days". Once again, this is speculation. Just like you can speculate that this book was written during his "ghuluww days".

I would also like to see Al-Nooree's view of the # of daughters of the Prophet (pbuh). If he believes that the Prophet (pbuh) had 4 daughters, then I think using him as a proof wouldn't be legitimate.

(salam)

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Narrated Abdullah ibn Umar:

Ibn Abi Talib (as) was given three exclusive merits, if I had even one of them it would be more desirable to me than red camels: the Holy Prophet (pbuh) married him to his daughter, he shut the doors of all the people in the masjid except for the door of Ali (as) and he gave Ali (as) the standard on the day of Khaybar.

Source: Musnad Ahmad ibn Hanbal, Vol. 2, p. 26

Ibn Hajar Asqalani in Fath al-Bari, Vol. 7, p. 12

Ibn Hajar Makki in Sawaiq al-Muhriqah, p. 26

Authenticity: Nur ad-Din al-Haythami in Majma' al-Zawaid: Sahih

Ibn Hajar Asqalani in Qaul al-Musaddad: Sahih

A similar narration is attributed to Umar ibn Khattab by Hakim Naysaburi in Mustadrak alal-Sahihayn Vol. 3, p. 125

Another narration with almost the same wording is attributed to Sa'd ibn Abi Waqqas by Nasai in Khasais Ali (as) p. 33 and Masudi in Muruj al-Dhahab Vol. 2, p.61

Question is: if the Prophet (pbuh) had other daughters, why would the marriage of Fatima (as) to Ali (as) be mentioned as something special by these three individuals, especially as they were all well known to have been better friends with Uthman (who was supposedly married to two daughters of the Prophet (pbuh)) rather than Ali (as)?

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There is also this Muwathaq Hadith which I haven't seen being referred to:

محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن زرارة، عن أبي جعفر (ع) قال: أوصت فاطمة (ع) إلى علي (ع) أن يتزوج ابنة اختها من بعدها ففعل

It is the sixth narration in Bab al Nawadir in Kitab Nikah in Furu al Kafi of al Kulayni

Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Fadhal from Ibn Bukayr from Zurara from Imam Abu Jafar (a.s) who said: Fatima (a.s) willed Ali (a.s) to marry the daughter of her sister after her so he did as she wished (and married her).

يعني أمامة بنت أبي العاص، و كانت أمها زينب بنت رسول الله صلى الله عليه و آله تزوجها أمير المؤمنين عليه السلام بعد وفاة فاطمة عليها السلام و كانت عنده حتى توفي فخلف عليها بعده المغيرة بن نوفل بن الحرث بن عبد المطلب

Allama Majlisi says: It refers to Umama bint Abil A'as (who was married by Ali (a.s)) and her mother was Zaynab the daughter of the messenger of Allah (s.a.w.w) (and the sister of Fatima (a.s)), the commander of the faithful married her after the passing away of Fatima (a.s) and she was with him until he (a.s) died leaving her (under the care) of Nawfal bin Harith bin Abdul Muttalib.

Edited by Islamic Salvation
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1) Prophet Muhammad(saww) always Prophet:

كنت نبيا و آدم بين الماء و الطين

"I was a Prophet when Adam was between water and mud".

انا اول الانبيا خلقا و آخرهم بعثا

"I Was the first Prophet to be created and the last to be send".

Source: عوالي اللالي ج 4 ص 121

The Marriage of the Holy Prophet (saww) also proves this.

Now since the Prophet(saww) has always been following the laws of Islam, hence believing that the Prophet(saww) got his daughters married to Mushrikeen (idolators) because this is in direct contradiction with the following verses of the Holy Quran:

Sura An-Noor 24, Verse 3:

الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ ۚ وَحُرِّمَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ

"Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden."

Sura Al-Baqara 2, Verse 221:

وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنْكِحُوا الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

"Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise."

Another hadees which makes it further difficult to believe that Prophet Muhammad(saww) could get his own (biological) daughter married to an idolator (Mushrik):

Muhammad in Yahya has narrated from al-'Amrakiy ibn Ali from Ali ibn Ja'far from his brother from abu al-Hassan (DivineSupremeCovenantBody) who has said the following.

ان فاطمۃ عليه السلام صديقۃ شهيدۃ و ان بنات الانبياء لا يطمثن

"Fatima is truthful and a martyr. The daughter of the prophets do not experience menses."

Source: Al Kafi - Kitab Al Hujja, Vol .4, Chapter 114, Hadees 2.

So how could the Holy Prophet (saww) get his daughters (alleged) made pure by Allah (swt) married to impure idol worshipers??

2) Sermon of Fatima Zehra (sa):

أنا فاطمة وأبي محمد، أقولها عودا على بدء، وما أقول إذ أقول سرفا ولا شططا لقد جاءكم رسول من أنفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رؤوف رحيم إن تعزوه تجدوه أبي دون نسائكم، وأخا ابن عمي دون رجالكم،

"O People ! Be informed that I am Fatimah, and my father is Muhammad (p.b.u.h) I say that repeatedly and initiate it continually; I say not what I say mistakenly, nor do I do what I do aimlessly. Now hath come unto you an Apostle from amongst yourselves It grieves him that you should perish; Ardently anxious is he over you;; To the believers he is most kind and merciful. Thus, if you identify and recognize him, you shall realize that he is my father and not the father of any of your women; the brother of my cousin rather than any of your men. What an excellent identity he was, may the peace and blessings of Allah be upon him and his descendants."

...This does no stop here, even the cursed one accepts this....

Abu Bakr also acknowledges this and says:

فأجابها أبو بكر عبد الله بن عثمان، وقال : يا بنت رسول الله ! لقد كان أبوك(ص) بالمؤمنين عطوفاً كريماً، (و) رؤوفاً رحيماً، وعلى الكافرين عذاباً أليماً، وعقاباً عظيماً، إن عزوناه وجدناه أباك دون النساء

"O daughter of the Messenger of Allah... Surely the Prophet is your father, not anyone else's...."

Source: Ehtejaaj Vol.1 Pg.141

Note that Fatima Zehra (sa) is addressing the men present saying that "he is my father and not the father of any of your women" hence the presence/absence of the other 3 alleged daughters of the Prophet (saww) when this sermon was delivered has no significance.

3) None has Father in Law like the one Imam Ali (as):

Prophet Muhammad (saww) said to Imam Ali (as):

و بهذا الإسناد قال قال رسول الله (ص) يا علي إنك أعطيت ثلاثا لم يعطها أحد من قبلك قلت فداك أبي و أمي و ما أعطيت قال أعطيت صهرا مثلي و أعطيت مثل زوجتك و أعطيت مثل ولديك الحسن و الحسي

Holy Prophet (S) told Imam Ali (A): " You were given three things that no one has been given before". Imam said: ..what are they? The Prophet (S) said: "You were given a father in law like me, a wife like yours and sons like Hassan and Hussain"

Source: Oyoon Akhbar Alridha from Alshaikh Alsadooq, 2nd volume, Page 48, Hadeeth 188

Note that these are 3 independent virtues given to Imam Ali (as) has proven from the word '3' coming in the Hadees itself and not 1 virtue combining all 3. Hence there is none other than Imam Ali (as) who has any of these 3 individual qualities.

It is a well known fact that the Holy Prophet(saww) was a prophet even before the creation of Adam(as) and hence Prophet Muhammad(saww) was always acting upon the laws of the Holy Quran although he anounced his Prophet-hood only at the age of 40. This is proven from the following Sayings:

Edited by muhibb-ali
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Salam

Got the following very interesting comment on my blog on this topic

Another thing to note here is that.

The other 3 (claimed)daughters of the Prophet (saww) did have sons's and daughters.

So while we our Imam's (as) have been on numerous occasions referred to as 'Son of Rasoolallah'.

Do we have any instance where the son's and daughters of the other 3 daughters were referred to in the same way?

http://trueshia.blog...ammad-saww.html

Edited by muhibb-ali
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Well, this was certainly an interesting thread. It seems to me that some people have an image of what the religion and its history should be, and no amount of historical evidence will convince them that they are wrong. Instead, they prefer to use arguments from silence, and all kinds of 'logical' arguments that are based on their own presuppositions. Given the lack of solid historical evidence some people have to support their position, it is incredible how fiercely they will defend it. Some people here are even talking about 'defending the honour of Bibi Fatima (as)', or something to that effect. I would be more concerned with having to face her on the Day of Judgement after having spent my life furiously arguing that she didn't have any sisters. Others say it's not a very important matter. If that is the case, then why not just go with what is clearly the stronger possibility? I know I would rather have children accidentally attributed to me due to some understandable confusion, than have people denying they are mine based on nothing more than conjecture.

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Narrated Abdullah ibn Umar:

Ibn Abi Talib (as) was given three exclusive merits, if I had even one of them it would be more desirable to me than red camels: the Holy Prophet (pbuh) married him to his daughter, he shut the doors of all the people in the masjid except for the door of Ali (as) and he gave Ali (as) the standard on the day of Khaybar.

Source: Musnad Ahmad ibn Hanbal, Vol. 2, p. 26

Ibn Hajar Asqalani in Fath al-Bari, Vol. 7, p. 12

Ibn Hajar Makki in Sawaiq al-Muhriqah, p. 26

Authenticity: Nur ad-Din al-Haythami in Majma' al-Zawaid: Sahih

Ibn Hajar Asqalani in Qaul al-Musaddad: Sahih

A similar narration is attributed to Umar ibn Khattab by Hakim Naysaburi in Mustadrak alal-Sahihayn Vol. 3, p. 125

Another narration with almost the same wording is attributed to Sa'd ibn Abi Waqqas by Nasai in Khasais Ali (as) p. 33 and Masudi in Muruj al-Dhahab Vol. 2, p.61

Question is: if the Prophet (pbuh) had other daughters, why would the marriage of Fatima (as) to Ali (as) be mentioned as something special by these three individuals, especially as they were all well known to have been better friends with Uthman (who was supposedly married to two daughters of the Prophet (pbuh)) rather than Ali (as)?

Still no response to my question?

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(salam)

(bismillah)

Still no response to my question?

We do not respond to Sunni books. Also, it is well known Sayyidah FaaTimah (SA) was the greatest of ALL daughters. So of course marrying her would be the best honor. Also, the other daughters were either married or dead when these proposals went down. These are not considered "proofs". Pure dhann (speculation).

(salam)

Edited by Nader Zaveri
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Nader I respect ur analysis, So why does Al-Islam.org...a site that really encompases our thoughts and opinions as shias, say that he (as) only had one daughter???

Not only that, they say that Khadija (as) never was married before she married the prophet (as) !

I am confused. I know I shouldnt base my beliefs of a site ofcourse, but, it is not an uncommon, thought inmost shia madressah that the Prophet (as) only had one daughter.

So what the heck is going on???

Check this out:

http://www.al-islam.org/khadija/23.htm

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(salam)

(bismillah)

Nader I respect ur analysis, So why does Al-Islam.org...a site that really encompases our thoughts and opinions as shias, say that he (as) only had one daughter???

Not only that, they say that Khadija (as) never was married before she married the prophet (as) !

I am confused. I know I shouldnt base my beliefs of a site ofcourse, but, it is not an uncommon, thought inmost shia madressah that the Prophet (as) only had one daughter.

So what the heck is going on???

If I could show you how many mistakes are on al-islam.org, then that would take a while. May Allaah (SWT) bless them and their efforts, but it isn't SaHeeH Al-Islam.org.

(salam)

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(salam)

(bismillah)

We do not respond to Sunni books. Also, it is well known Sayyidah FaaTimah (SA) was the greatest of ALL daughters. So of course marrying her would be the best honor. Also, the other daughters were either married or dead when these proposals went down. These are not considered "proofs". Pure dhann (speculation).

(salam)

Yet you worship (the Sunni) science of rijal. I do find it very strange that you choose to accept a Sunni science of hadith interpretation and yet reject the earliest sources (which invariably are Sunni, since Shias don't have many pre-ghaybah sources).

Moreover, the Arabic of all these narrations say "daughter" and not "one of the daughters" or even "the greatest daughter". So no it isn't dhann, but as I expected, you have no answer.

Edited by Socrates
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