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In the Name of God بسم الله

Objection 4 Against Hazrat Fatima (Sa)

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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.

 

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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.

 

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