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Objections Against Hazrat Fatemah Zahra - 5

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OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 9

 
 
Among the objections that Wahabis have expressed is:
How can it be believed that in spite of the fact that Ali (a) was present in the house, his wife Fatima should go to the door and such an accident should take place? Why Ali (a) himself or another person from those present in the house did not step forward to open the door? Can it be justified logically that Ali (a) should send Fatima to the door when strangers were present behind it?
 
 
 
A. The door was open and Fatima went to the open door in order to close it upon the persons who were besieging the house
 
As opposed to today’s custom, when in towns usually the doors are kept closed all the time and only opened when someone knocks from outside, during those days, like it is customary in many villages even today that the doors usually remain open all day and only those who have sought permission can enter.
On the same basis, it is concluded from some traditional reports that at the time of the occurrence of his incident the door was open and Lady Fatima Zahra (s) was near it; and on seeing the attackers heading for her house she went behind the door and closed it upon them.
 
The Late Ayyashi, Shaykh Mufeed and others have written:
The narrator states that Umar said: Get up, let us go to Ali. Abu Bakr, Uthman, Khalid bin Walid, Mughira bin Shoba, Abu Ubaidah Jarrah, Saalim the freed slave of Abu Huzaifah, Qunfadh and I stood up with them. When we came near the house, Fatima saw us and that is why she closed the door on our faces. Fatimawas certain that Umar will not enter without permission. Umar kicked and broke the door, which was made of date trunks. He and his companions entered the house and shouted ‘God is the greatest’ upon their success. They brought Ali (a) out of the house.[1]
 
In the report of Sulaym, it is also mentioned:
Umar came to the door of Ali and Fatima. Fatima was seated behind the door. Her head was tied and her body had turned frail and weak due to the loss of her father. Umar knocked at the door and said: Son of Abu Talib, open the door.Fatima said: Umar, what do you want from us? Leave us alone in the calamity that has befallen us. Umar said: Open the door, otherwise I would burn down the house. Fatima asked: Do you not fear the Almighty Allah that we are present in the house? Umar did not retreat and he called for fire and set the door afire.[2]
 

 
 
On the other hand Lady Fatima Zahra (s) was sure that Umar and the people accompanying him would not enter the house without permission according to the commands of Quran and Islamic laws, because the commands of Quran on all Muslims are as such.
 
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٢٧﴾ فَإِنْ لَمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ ۖ وَإِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا ۖ هُوَ أَزْكَىٰ لَكُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ ﴿٢٨﴾
“O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful. But if you do not find anyone therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do.” (Surah Nur 24:27-28)
 
In addition to the fact that the house of divine prophets is having special position, it is necessary to accord more respect to them, as the Holy Quran has advised this especially:
 
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ
“O you who believe! do not enter the houses of the Prophet unless permission is given to you…” (Surah Ahzab 33:53)
 
Without any doubt, the house of Lady Fatima Zahra (s) is also considered as the house of the Prophet as clarified in numerous commentaries of Ahle Sunnat scholars.
 
Famous Ahle Sunnat commentators, like Suyuti and others in the commentary of the 36th verse of Surah Nur[3] have narrated from the Messenger of Allah (s) that the house of Ali and Zahra (s) is considered to be the most excellent of the houses of the prophets.[4]
 
In addition to this, it was expected that with attention to the status of Lady Zahra (s) and respect of the Holy Prophet (s) in the view of Muslims of the early period of Islam, the besiegers on seeing that lady would feel ashamed and not barge into the house and go away from there as some persons did on hearing the voice of Lady Zahra (s).
 
Ibne Qutaibah Dainawari writes:
Umar came to the house of Fatima with a group of people. Fatima, on hearing the voice of the crowd wailed in a loud voice: O Messenger of Allah (s)! After you what all we had to suffer at the hands of the sons of Khattab (Umar) and Abu Qahafa (Abu Bakr)?! Some people were moved by Fatima’s wailing and left the place weeping, but Umar remained there with other persons.[5]
 
Therefore, this objection returns to the shamelessness of the attackers, who did not respect the sanctity of that house and its occupants and it does not in any way harm the character of Lady Fatima Zahra (s) and Amirul Momineen Ali Ibne Abi Talib (a).
 
 
 
A glance at the practice of the Prophet (s) in this matter is the best rebuttal to the objection makers; because a number of instances are mentioned in books of Shia and Sunni that His Eminence permitted his wives to open the door for strangers.
 
1- Umme Salma and opening of the door for Ali (a):
The Messenger of Allah (s) emerged from the chambers of Zainab binte Jahash and entered the room of Umme Salma since that day it was turn for him to stay at her place. Not much time passed that Ali (a) knocked at the door softly. The Messenger of Allah (s) woke up. Umme Salma did not reply. The Prophet said: Get up and open the door…[6]
 
2- Ayesha and opening of the door at the command of the Messenger of Allah (s):
Amirul Momineen (a) says: I recited the Morning Prayers with the Messenger of Allah (s) and came out of the Masjid with him. His Eminence said: I am going to the house of Ayesha. I also came to Fatima and we all enjoyed the company of Hasan and Husain. After that I went to the house of Ayesha and knocked at the door. She asked: Who’s there? I replied: Ali. She said: The Prophet is asleep. I returned to my house and (after sometime) again came to her place and knocked. She asked: Who’s there? I replied: Ali. She said: The Prophet is busy. I could not remain patient anymore and I knocked the third time. Ayesha asked: Who’s there? I replied: Ali. I heard the voice of the Messenger of Allah (s) saying: Ayesha, open the door. Ayesha opened the door and I entered…[7]
 
 
According to reports having correct chain of narrators, which Wahabis have mentioned in most of their books, the Messenger of Allah (s) allowed Umar bin Khattab to sit with Ayesha on the same dinner table and they have even narrated that when they were eating from the same plate, the hand of Ayesha touched against Umar’s.
Ibne Abi Shaybah in Musannaf, Bukhari in Adabul Mufarrad, Ibne Abi Hatim, Ibne Kathir and others have mentioned in their commentaries that:
The Messenger of Allah (s) was having his dinner with Ayesha when Umar entered. His Eminence invited him to join them. Umar came forward and his hand was in the dish when it touched Ayesha’s hand. Umar said: Oh, if the Prophet had observed Hijab for his wives from me, no eye would have seen them.[8]
 

[1] Tafsir Ayyashi, Vol. 2, Pg. 67, Abi Nadhar, Muhammad bin Masud bin Ayyash Salmi Samarqandi, alias Ayyashi (d. 323 A.H.); Researched, edited and referenced by Sayyid Hashim Rasooli Hamallati, Maktaba Ilmiya Islamiya, Tehran.
Al-Ikhtisaas, Muhammad bin Muhammad bin Noman, Ibne Muallim Abi Abdullah Akbari Baghdadi Shaykh Mufeed (d. 413 A.H.), Edited: Ali Akbar Ghaffari, Sayyid Mahmud Zarandi, Darul Mufeed Lit Taba wan Nashar wa Tauzih, Beirut, Second Edition, 1414 - 1993.
Biharul Anwar, Vol. 28, Pg. 227, Muhammad Baqir Majlisi (d. 1111 A.H.), Edited: Muhammad Baqir Bahbudi, Mausasul Wafa – Beirut – Lebanon, Second corrected edition, 1403 – 1983 A.D.
[2] Kitab Sulaym bin Qays Hilali, Pg. 864, Sulaym bin Qays Hilali (d. 80 A.H.), Edited: Muhammad Baqir Ansari, Intisharat Hadi - Qom, First edition, 1405 A.H.
[3] فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ ﴿٣٦﴾
“In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.”
[4] Ibne Marduya has narrated from Ansar bin Malik and Buraidah that he said: The Messenger of Allah (s) recited this verse: “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.” A man stood up and asked: Which house is this, O Messenger of Allah (s)? He replied: Houses of the prophets. Abu Bakr stood up and asked: O Messenger of Allah (s), is the house of Ali and Fatima from these houses. He replied: Yes, and more excellent than them.
Ad-Durrul Manthur, Vol. 6, Pg. 203, Abdur Rahman bin Kamaal Jalaluddin Suyuti (d. 911 A.H.), Darul Fikr, Beirut – 1993.
Al-Kashf wal Bayan (Tafsir Thalabi), Vol. 7, Pg. 107, Abu Ishaq Ahmad bin Muhammad bin Ibrahim Thalabi Nishapuri (d. 427 A.H. – 1035 A.D.), Darul Ahya Turath Arabi, Beirut, Lebanon, 1422 A.H. – 2002 A.D. First edition, Edited: Al-Imam Abu Muhammad bin Ashur, Reference and research: Ustad Nazir Saadi.
Al-Jawahirul Ahsan fee Tafseeru Quran (Tafsir Thaalabi), Vol. 7, Pg. 107, Abdur Rahman bin Muhammad bin Makhluf Thaalabi (d. 875), Mausasal Aalami Lil Matbuat, Beirut.
Ruhul Maani fee Tafsirul Quranil Azeem wa Saba Mathani, Vol. 18, Pg. 74, Allamah Abul Fadhl Shahabuddin Sayyid Mahmud Alusi Baghdadi, (d. 1270 A.H.), Darul Ahya Turath Arabi, Beirut.
[5] Al-Imamah was Siyasah, Vol. 1, Pg. 16, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah Dainawari (d.276 A.H.), Edited: Khalil al-Mansur, Darul Kutub Ilmiya, Beirut, 1418 A.H. – 1997 A.D. Edited: Shiri, Vol. 1, Pg. 38, Edited: Zaini, Vol. 1, Pg. 24
[6] Tarikh Medina Damishq wa Zikr Fadhlaha wa Tasmiya man Halha minal Amail, Vol. 42, Pg. 470, Abul Qasim Ali bin Hasan Ibne Hibtullah bin Abdullah Shafei, (d. 571 A.H.), Darul Fikr, Beirut, 1995, Edited: Mohibbuddin Abi Saeed Umar bin Ghrama Umari;
At-Tadween fee Akhbari Qazween, Vol. 1, Pg. 89, Abdul Karim bin Muhammad Raafi-i Qazwini (d. 623 A.H.), Darul Kutubul Ilmiya, Beirut, Edited: Azizullah Attari, 1987 A.H.
[7] Al-Ihtijaj, Vol. 1, Pg. 292 & 293, Abu Mansur Ahmad bin Ali bin Abu Talib Tabarsi (d. 548 A.H.), Edited with notes: Sayyid Muhammad Baqir Khorasan, Darun Noman Lit Taba-a wan Nashr – Najaf Ashraf, 1386 A.H. 1966 A.D.
[8] Fathul Bari Sharh Sahih Bukhari, Vol. 8, Pg. 531, Abul Fadhl Ahmad bin Ali bin Hajar Asqalani Shafei (d. 852 A.H.), Darul Marifa, Beirut – 1379, Edited: Muhibuddin Khatib.
The above report is also mentioned in reliable Ahle Sunnat sources.

 

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