Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

Objection 4 Against Hazrat Fatima (Sa) - Part 2

Rate this topic

Recommended Posts

  • Advanced Member

Objection 4: Report of ‘Fatima is a part of me’ was regarding proposal of Ali (a) to the daughter of Abu Jahl

D. Miswar bin Makhrama is the sole witness of this incident

It is interesting that among all those companions only this six year old child heard the Prophet and quoted him. It is not clear why the rest of the companions of the Prophet while being present in the Majid did not hear this story and did not narrate it?
In addition to the very difficult problems that are mentioned above, when this tradition is posed before the criterion of the Holy Quran, it is found wanting in that case also. It becomes clear that it is in no way compatible to the teachings of Quran; because Quran has clearly issued permission for men to practice polygamy and it has declared:
فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ
“…then marry such women as seem good to you, two and three and four.” (Surah Nisa 4:3)
And we see that the Messenger of Allah (s) has followed this practice; also in fact he was the practical demonstration of this divine command, whereas the topic of the report of Miswar bin Makhrama is that the Messenger of Allah (s) has considered it unlawful for Ali (a), his son-in-law to choose a second wife.
Can the Messenger of Allah (s) make something, which the Almighty Allah has allowed, to be unlawful?
Also, there are many other fundamental doubts, like:
1. Juwairiya had not accepted Islam till that time.
2. Juwairiya considered her father, a prophet.
3. Juwairiya was inimical to Amirul Momineen (a) as he had eliminated her father.
For the sake of brevity, we abstain from going into details.
Now, with reference to the deep malice of Juwairiya to the killer of her father and other points, which are mentioned about her, can it be imagined that she would have liked to become the wife of the killer of her father or that Amirul Momineen (a) would have liked to propose to a woman like Juwairiya?


Even if we overlook all the points mentioned above, which were rational rebuttals of Wahabis, and state the polemical reply as well, it should be said:
In the report of Bukhari, regarding the proposal of Amirul Momineen (a), it is mentioned that:
The Messenger of Allah (s) says: 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]
This is in the condition that the fabricator has forgotten that by fabricating this fiction, before insulting Amirul Momineen (a) he has put Uthman bin Affan, the third Caliph of Ahle Sunnat under question, because he had after marrying the daughters of the Prophet (suppose we accept that they were daughters of Prophet), not once, but a number of times married daughters of the enemies of Allah at the same time.
If it was really unlawful to marry daughters of the Prophet and daughters of enemies of Allah, how Uthman bin Affan committed this act a number of times? Did the fabricators of this fiction fulfill the conditions of this fiction? Since Ramla binte Shaybah is one of the wives of Uthman whom he married in Mecca and she was of those who moved to Medina with Uthman. Ibne Abde Barr has written concerning this:
Ramla, daughter of Shaybah was of those who moved to Medina with their husband, Uthman.[2]
And Shaybah, father of Uthman’s wife was an enemy of the Prophet of Islam (s); he was killed during the Battle of Badr, as Ibne Hajar has written concerning this:
Ramla, daughter of Shaybah…her father was killed during the Battle of Badr while he was an idolater.[3]
On the other hand, Ramla, at the time of migration to Medina, was the wife of Uthman as Ibne Hajar has mentioned further:
Abu Umar has mentioned her account and said: She was an emigrant lady who migrated to Medina with her husband, Uthman.[4]
And she was the wife of Uthman till his assassination as Shaibani has written in this regard:
Uthman was assassinated while Ramla, daughter of Shaybah, was his wife.[5]
If in fact marrying the Prophet’s daughter and daughter of Allah’s enemy had been prohibited, why the Holy Prophet (s) did not prohibit this act? And according to the claims of Ahle Sunnat, the Holy Prophet (s) married his two daughters, one after another, to Uthman?
Wahabis would be compelled to either accept that the story of proposing to Abu Jahl’s daughter is basically false or accept that Prophet’s daughters were not married to Uthman or accept that Uthman committed a sinful act and in fact marriage of Prophet’s daughters to Uthman was unlawful and the marriage of Uthman to them was unlawful.
In addition to the above doubts, this fiction more than that it should insult the status of Amirul Momineen (a) is insulting to the position of the Messenger of Allah (s), because as mentioned before, polygamy is lawful for all Muslim men subject to special conditions, and they can have four permanent wives at a time, but according to this fiction, the Messenger of Allah (s), in spite of the fact that the Almighty Allah considers him to be the supreme model of good morals, should be so partial to come to the Masjid dragging his cloak on the ground and say with absolute partiality: If Ali wants to marry Abu Jahl’s daughter, he should divorce my daughter!
As a result of this, with reference to that which is mentioned so far, it has become very clear that the proposal of Amirul Momineen (a) to Abu Jahl’s daughter is a fiction, which Bani Umayyah have fabricated to make the Caliphs share in crimes; that by fabricating these fictions, they wanted to imply that if Umar and Abu Bakr distressed Fatima Zahra (s), Amirul Momineen (a) has also committed this act.


[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-Istiab fee Marifatul Ashab, Vol. 4, Pg. 1846, Yusuf bin Abdullah bin Muhammad bin Abde Barr (d. 463), Darul Jeel, Beirut, 1412, First edition, Edited: Ali Muhammad al-Bajawi.
[3] Al-Isabah fee Tamizus Sahaba, Vol. 7, Pg. 654, no. 11186, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.
[4] Al-Isabah fee Tamizus Sahaba, Vol. 7, Pg. 654, no. 11186, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.
[5] Al-Kamil fit Tarikh, Abul Hasan Ali bin Abil Karam Muhammad bin Muhammad bin Abdul Karim Shaibani (d. 630 A.H.), Vol. 3, Pg. 75, Darul Kutubul Ilmiya – Beirut – 1415 A.H. Second edition, Edited: Abdullah Qadi.


Link to comment
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

  • Create New...