Saturday 3 December 2016
Is it true that two daughters of the prophet (peace of Allah be upon him and his descendants) married Usman?
ID: 230 Publish Date: 27 January 2016 - 11:01 Count Views: 217
Question & Answer » Sunni
Is it true that two daughters of the prophet (peace of Allah be upon him and his descendants) married Usman?

                                                 This question has been come up by: Milad Fanaei


Answer:

 

One of virtues that have been narrated for Usman Ben Afan is marriage with two daughters of the messenger of God (peace of Allah be upon him and his descendants) with the names ' ' Roghaye ' ' and ' ' Um Gulthum ' '. There are different opinions about this matter; the Sunni scientists insist on this matter firmly. However, on the other hand, some of the Shiite researchers believe that none of the wives of Usman were the daughter of the prophet. But they were the nieces of Hazrat Khadije and they have mentioned reasons for this probability which we will narrate these reasons briefly without any comments and we will leave judge to the dear readers.

 

Dear friends that would like to do more research about this matter can refer to the following books ' ' Azvaj Al-Nabie and Banane written by: Al-Sheikh Nejah Al-Taei and Al-Sahih Men Sire Al-Nabie Al-Azam written by: Sayad Jafar Morteza and ...

Reasons that have been mentioned about this matter

 

1. Lack of existence of friendly relationship between the prophet and other daughters of Hazrat Muhammad;

 

Referring to the biography of Hazrat Muhammad and paying attention to it, we can understand that a lot of narrations show friendly relationship between the prophet of the Islam and her honorable daughter, Sedighe Tahere (peace be upon her); whenever the prophet of the Islam travelled, Fateme was the last person that said goodbye to her and whenever he came back his journey first of all, he visited Fateme and knocked her door. A lot of narrations prove this friendly relationship in the Shiite and Sunni books. For example, most of the Shiite and Sunni scientists have narrated one of titles of Hazrat Fateme ' ' Um Abiha ' '. Ibn Hajar Asghalani in the book ' ' Tahzib and Al-Asabe ' ' and Zahabi in the book ' ' Seir Alam Al-Nabla and Al-Kashef ' ' have written

 فاطمة الزهراء ... كانت تكنى أم أبيها .

Al-Esabat, Ibn Hajar, v 8 p 262, Seir Alam Al-Nobala, Al-Zahabi, v 2 p 118- 119, Al-Kashef Fi Marefat Min Lah Ravayat Fi Kotob Al-Sonat, Al-Zahabi, v 2 p 514, Tahzib Al-Kamal Al-Mazi, v 35 p 247, Asad Al-Ghabat, Ibn Al-Athir, v 5 p 520, Al-Estiab, Ibn Abd Al-Ber, v 4 p 1899

 

 No narration, even weak narration, has been narrated in the Shiite and Sunni books that the prophet of the Islam knocked the door of the house of Roghaye and Um Gulthum. Why didn 't the prophet of the Islam (peace of Allah be upon him and his descendants) have this friendly relationship with other his own daughters neither in Medina nor even in Mecca? According to the Sunni scientists, weren 't they the memories of Hazrat Khadije?

 

Even although Fateme Zahra was more distinctive than all of the women of the world in any aspects, if the prophet had had a daughter except Fateme, it was appropriate, there would have had this friendly relationship between them.

 

In addition, when the polytheists of the Ghoreish Tribe bothered the prophet of the Islam, where were other daughters of the messenger of God to support their father? Bokhari and Sahih have written in the book Sahih ' '  

                                      

عَنْ ابْنِ مَسْعُودٍ قَالَ بَيْنَمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي عِنْدَ الْبَيْتِ وَأَبُو جَهْلٍ وَأَصْحَابٌ لَهُ جُلُوسٌ وَقَدْ نُحِرَتْ جَزُورٌ بِالْأَمْسِ فَقَالَ أَبُو جَهْلٍ أَيُّكُمْ يَقُومُ إِلَى سَلَا جَزُورِ بَنِي فُلَانٍ فَيَأْخُذُهُ فَيَضَعُهُ فِي كَتِفَيْ مُحَمَّدٍ إِذَا سَجَدَ فَانْبَعَثَ أَشْقَى الْقَوْمِ فَأَخَذَهُ فَلَمَّا سَجَدَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَضَعَهُ بَيْنَ كَتِفَيْهِ قَالَ فَاسْتَضْحَكُوا وَجَعَلَ بَعْضُهُمْ يَمِيلُ عَلَى بَعْضٍ وَأَنَا قَائِمٌ أَنْظُرُ لَوْ كَانَتْ لِي مَنَعَةٌ طَرَحْتُهُ عَنْ ظَهْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَاجِدٌ مَا يَرْفَعُ رَأْسَهُ حَتَّى انْطَلَقَ إِنْسَانٌ فَأَخْبَرَ فَاطِمَةَ فَجَاءَتْ وَهِيَ جُوَيْرِيَةٌ فَطَرَحَتْهُ عَنْهُ ثُمَّ أَقْبَلَتْ عَلَيْهِمْ تَشْتِمُهُمْ . 

It has been narrated from Ibn Masud that said ' ' when the prophet of God (peace of Allah be upon him and his descendants) was praying across from the house of God, Abu Jahl and his friends had sat beside the house of God and a child of camel had been killed the day before yesterday. Abu Jahl said to his friends ' ' which one of you is ready to bring the rumen of that camel and when Muhammad (peace of Allah be upon him and his descendants) is prostrating, put it on his shoulder? One of them that had the worst personality accepted and performed the order of Abu Jahl. When the prophet (peace of Allah be upon him and his descendants) was prostrating, he put the dirty rumen on his shoulder. Seeing this scene, Abu Jahl and his friends laughed as much as much as some of them fall on others.

 

Ibn Masud says ' ' in such time, I had stood on the corner and I was observing the event, but I did not dare to pick up the rumen from the shoulder of Hazrat Muhammad. The prophet (peace of Allah be upon him and his descendants) was already prostrating and he never stopped prostrating until a man rushed to the presence of Hazrat Zahra (peace be upon her) and expressed the event to her. When Hazrat Fateme (peace be upon her) was sad of hearing this remark, she came, picked it up from the shoulder of Hazrat Muhammad (peace of Allah be upon him and his descendants) and admonished them.

Sahih Bokhari, Al-Bokhari: v 1 p 65, Sahih Moslem, Moslem Al-Neishaburi: v 5 p 179

Only person that came to the prophet, soothed her father in his troubles and treated his wounds was Fateme Zahra. If they had been the daughter of the messenger of God, it was appropriate that they should have helped Fateme in defending her father.


When the face of the prophet was wounded, where were Roghaye and Um Gulthum to clean the wounds of their father like Fateme?

 

According to their narration, they were the daughters of the prophet. Therefore, why wasn 't there any relationship between the prophet of the Islam and other his daughters?

 

When the prophet chose his close relatives in the story of Mobahele, why didn 't he take other his daughters and he chose only Fateme among women?

 

Mosalam has written in the book ' ' Sahih ' '

 عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ عَنْ أَبِيهِ قَالَ أَمَرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا فَقَالَ مَا مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ فَقَالَ أَمَّا مَا ذَكَرْتُ ثَلَاثًا قَالَهُنَّ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَنْ أَسُبَّهُ لَأَنْ تَكُونَ لِي وَاحِدَةٌ مِنْهُنَّ أَحَبُّ إِلَيَّ مِنْ حُمْرِ النَّعَمِ ... وَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ { فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ } دَعَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ اللَّهُمَّ هَؤُلَاءِ أَهْلِي . 

Amer Ben Sad Ben Inughas has narrated from his father (Sad Ben Inughas) that he ordered Moavie Sad and said ' ' what is problem for you to abuse Abu Torab (Ali Ben Abi Taleb (peace be upon him))? Sad said ' ' I have three things (three virtues) from him in my mind that the messenger of God (peace of Allah be upon him and his descendants) bade about him I will never abuse him). If I had had one of these three virtues, it would have been more beloved than camels with red hair. When this verse was descended,

(... فقل تعالوا ندع أبناءنا و أبناءكم و نساءنا و نساءكم و أنفسنا و أنفسكم ...)


The prophet (peace of Allah be upon him and his descendants) summoned Ali, Fateme, Imam Hasan (peace be upon him) and Imam Hussein (peace be upon him) and bade ' ' O ' God! These are my family ' '.

Sahih Moslem, v 5 p 23, Ketab Fazael Al-Sahabe, chapter Min Fazael Ali Ben Abi Taleb, hadith 32

 

Didn 't the word ' ' Nesana ' ' include other daughters of the prophet or did the prophet another daughter except Sedighe Tahere?

3. Why did no one propose marriage to the daughters of the prophet? 

Another event that proves the falsity of this story is that it has not been recorded in the history that each one of the migrants or the supporters proposed marriage to Um Gulthum although they competed with each other in order to propose marriage to Fateme Zahra and to achieveto the honor of being the brother-in-law of the prophet and everyone liked to achieve to such honor. Wasn 't Um Gulthum the daughter of the prophet or there was not such daughter at all? 

4. Respect between the daughters of the messenger of God and the daughters of the enemy of the messenger of God:

The Sunni scientists and Mohaddesin have narrated, in order to criticize Amir Al-Momenin, that Hazrat Ali proposed marriage to the daughter of Abu Jahl when Hazrat Fateme Zahra (peace be upon him) was his wife. This matter made Sedighe Tahere sad and it made her complain about it in the presence of the prophet. When the prophet of the Islam informed of this story, he came to the mosque angrily and said

وَإِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّي وَإِنِّي أَكْرَهُ أَنْ يَسُوءَهَا وَاللَّهِ لَا تَجْتَمِعُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبِنْتُ عَدُوِّ اللَّهِ عِنْدَ رَجُلٍ وَاحِدٍ .

Fateme is a part of my body. I do not like someone makes her sad. I swear God that the daughter of the messenger of God and the daughter of the enemy of God get together in the presence of one person.

Sahih Bokhari, v 4 p 212-213


They have written in another narration that Hazat Muhammad

 إِلَّا أَنْ يُرِيدَ ابْنُ أَبِي طَالِبٍ أَنْ يُطَلِّقَ ابْنَتِي وَيَنْكِحَ ابْنَتَهُمْ فَإِنَّمَا هِيَ بَضْعَةٌ مِنِّي يُرِيبُنِي مَا أَرَابَهَا وَيُؤْذِينِي مَا آذَاهَا . 

If Imam Ali (peace be upon him) wants to marry the daughter of Abu Jahl, he should divorce my daughter. Fateme is a part of my body and whatever makes Fateme sad hurts me…

 Sahih Al-Bokhari, v 6 p 158 hadith 5230, Ketab Al-Nekah, chapter 109, chapter Zabbe Al-Rajol Aneb Natehe Fi Al-Ghairat va Al-Ensaf, Sahih Moslem, v 7 p 141, hadith 6201, Ketab Fazael Al-Sahabe Raziollah Taala Anhom, chapter 15, chapter Fazael Fatemata Bent Al-Nabi Alaiha Al-Salat va Al-Salam

 

Since the matter of degrading the rank of Amir Al-Momenin ( peace be upon him) has been discussed, the Sunni scientists have exaggerated in narrating this story without knowing that Usman Ben Afan compared the daughters of the prophet and the daughters of the enemies of God not once but several times.

   

Ramele, the daughter of Shibe, was one of the wives of Usman that married her in Mecca and she was one of persons that migrated to Media along with Usman.

 

Ibn Abd Al-Ber has written about this matter

رملة بنت شيبة بن ربيعة كانت من المهاجرات هاجرت مع زوجها عثمان بن عفان. 

Ramele, the daughter of Shibe, was one of persons along with her husband, Usman, migrated to Media.

 Al-Estiab, v 4 p 1846, no 3345

And Shibe that was one of enemies of the Islam was killed in the Badr War; as Ibn Hajar has written

 رملة بنت شيبة بن ربيعة بن عبد شمس العبشمية قتل أبوها يوم بدر كافرا . 

The father of Ramale, the daughter of Shibe, was killed in the Badr War when he was unbeliever.

 Al-Esabat, v 8 p 142- 143, no 11192

However, they have written that Roghaye, the daughter of the messenger of God, was also the wife of Usman. Ibn Asir has written in the book ' ' Asad Al-Ghabe ' '

 ولما أسلم عثمان زوجّه رسول الله صلى الله عليه وسلم بابنته رقية وهاجرا كلاهما إلى أرض الحبشة الهجرتين ثم عاد إلى مكة وهاجر إلى المدينة . 

When Usman became Muslim, the messenger of God had her daughter, Roghaye, marry him. Both of them migrated Habashe. Then they migrated Median.

 Asad Al-Ghabat, v 3 p 376

In addition, Usman married Um Al-Banin, the daughter of Eine, and Fatem, the daughter of Al-Valid Ben Abd Shams whereas their fathers were the enemies of God.

 

If comparing the daughter of the messenger of God and the daughter of enemy of God had been haram, why would Ibrahim have committed over and over again? If not, why wouldn 't the prophet of the Islam (according to the narration of the Sunni scientists) have let Amir Al-Momenin do such action and he would have wanted to make the prohibited action by God acceptable? Therefore, it turns out whether it was for  proposing marriage to the daughter of Abu Jahl that was one of lies of Bani Omaye or the prophet of the Islam did not have any daughters except Sedighe Tahere.

 

5. One of reasons that proves the falsity of this story is that most of the Sunni scientists, such as Ziya Al-Moghadasi, have said

 عن قتادة ، قال : ولدت خديجة لرسول الله ( صلى الله عليه وآله وسلم ) : عبد مناف في الجاهلية ، وولدت له في الاسلام غلامين ، وأربع بنات : القاسم ، وبه كان يكنى : أبا القاسم ، فعاش حتى مشى ، ثم مات ، و عبد الله ، مات صغيرا . وأم كلثوم . وزينب . ورقية . وفاطمة ... . 

Ghetade has said ' ' Khadije gave birth to Abd Monaf for the prophet of the Islam in the ignorance era and after the Islam, she gave birth to two sons and four daughters with names Ghasem, …because of him, the title of the prophet was called ' ' Abu Al-Ghasem ' '. She was as lively as she could walk. Then she passed away and Abdullah that was child passed away. She gave birth to Um Gultgum, Zeinab, Roghaye and Fateme.

Al-Badaa Al-Tarikh, v 5 p 16, v 4 p 139

 

Shahab Al-Din Ghostalani has written after narrating the remark of Moghadasi

 وقيل : ولد له ولد قبل المبعث ، يقال له : عبد مناف ، فيكونون على هذا اثني عشر ، وكلهم سوى هذا ولد في الاسلام بعد المبعث . 

They have said that Khadije gave birth to a son,that was called, for her before Mabas. Rest of the children of the prophet were born Mabas except Abd Monaf.

Al-Mavaheb Al-Le Donyat, v 1 p 196

 

Ibn Abd Al-Ber Al-Ber has written in the book ' ' Al-Estiab ' '

 وقال الزبير ولد لرسول الله صلى الله عليه وسلم القاسم وهو أكبر ولده ثم زينب ثم عبد الله وكان يقال له الطيب ويقال له الطاهر ولد بعد النبوة ثم أم كلثوم ثم فاطمة ثم رقية . 

Zobeir has said ' ' the first child of the messenger of God that was born was Ghasem and he was older than all. After Ghasem, Zeinab was born and after her, Abdullah that was called Tib or Taher, was born after the prophecy. After him, Um Gulthum,  Fateme and Roghaye were born respectively.

Al-Estiab, Ibn Abd Al-Ber, v 4 p 1818

On the other hand, they have written that Roghaye was the youngest daughter of the messenger of God and even she was younger than Hazrat Zahra (peace be upon him) as Ibn Kasir Dameshghi has written

 أكبر ولده عليه الصلاة والسلام القاسم ، ثم زينب ، ثم عبد الله ، ثم أم كلثوم ثم فاطمة ثم رقية ... 

Ghasem was the oldest child of the prophet (peace of Allah be upon him and his descendants) and after him, Zeinab, Abdullah, Um Gulthum, Fateme and Roghaye were the children of the prophet respectively.

 

With such explanation, is it possible to confirm that Roghaye married Usman and she migrated to Habashe with him and she aborted her child from him in the ship although we know that the first migration to Habashe took place in the fifth year after Besat. 

 

In addition, most of the Sunni scientists have written that Um Gulthum and Roghaye were the wives of the sons of Abi Lahab before they married Usman. After the Surah of Tabbat was descended about Abi Lahab ,  he ordered his children to divorce the daughters of the messenger of God. Ibn Asir has written in the book ' ' Asad Al-Ghabe ' '  

 قد زوج ابنته رقية من عتبة بن أبي لهب وزوج أختها أم كلثوم عتيبة بن أبي لهب فلما نزلت سورة تبت قال لهما أبوهما أبو لهب وأمهما أم جميل بنت حرب بن أمية حمالة الحطب فارقا ابنتي محمد ففارقاهما ... 

The messenger of God had his daughter, Roghaye, Atabe, the son of Abi Lahab, and Um Gulthum, Atibe, the other son of Abu Lahab. When the Surah of Tabat was descended, Abu Lahab and his wife, Um Jamil that is the same ' ' Hamale Al-Hotob ' ' ordered his sons to divorce the daughters of Muhammad. Then they divorced them…

Asad Al-Ghabat, Ibn Al-Athir, v 5 p 456

 

We know that the Surah of Tabat was descended when the Muslims were surrounded in Shoab Abi Taleb. Siuti has written in the book ' ' Al-Dor Al-Mansur ' '

وأخرج أبو نعيم في الدلائل عن ابن عباس قال ما كان أبو لهب الا من كفار قريش ما هو حتى خرج من الشعب حين تمالأت قريش حتى حصرونا في الشعب وظاهرهم فلما خرج أبو لهب من الشعب لقى هندا بنت عتبة ابن ربيعة حين فارق قومه فقال يا ابنت عتبة هل نصرت اللات والعزى قالت نعم فجزاك الله خيرا يا أبا عتبة قال إن محمدا يعدنا أشياء لا نراها كائنة يزعم أنها كائنة بعد الموت فما ذاك وصنع في يدي ثم نفخ في يديه ثم قال تبا لكما ما أرى فيكما شيئا مما يقول محمد فنزلت تبت يدا أبى لهب قال ابن عباس فحصرنا في الشعب ثلاث سنين وقطعوا عنا الميرة حتى أن الرجل

 Al-Dor Al-Manthur, Jalal Al-Din Al-Siuti, v 6 p 408

 

The Siege took place in the sixth year of Besat and after the migration to Habashe. 

 

In spite of the said remarks, is it possible to confirm that the wife of Usman was the daughter of the prophet?

 

6. Muhammad Ben Ismaeil Bokhari has written ' ' a person came to Abdullah Ben Umar and asked him some questions. For example, he asked his opinion about Usman and Imam Ali (peace be upon him). He said about comparing between Usman and Hazrat Ali (peace be upon him)

أَمَّا عُثْمَانُ فَكَأَنَّ اللَّهَ عَفَا عَنْهُ وَأَمَّا أَنْتُمْ فَكَرِهْتُمْ أَنْ تَعْفُوا عَنْهُ وَأَمَّا عَلِيٌّ فَابْنُ عَمِّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَخَتَنُهُ ... . 

God forgave his sin (the escape of Usman in the Ohod War), but you do not like to forgive him. However, Imam Ali (peace be upon him) is the cousin and the brother-in-law of the messenger of God (peace of Allah be upon him and his descendants).

Sahih Bokhari, Al-Bokhari, v 5 p 157

 

As you see, the defense of Abdullah Ben Umar from Usman is related only to this matter ' ' God forgave the sin of his escape in the Ohod War. However, some of the companions stood against him, did not forgive him and killed him. But it does not emphasize that Usman was the brother-in-law of the prophetand it is concluded that Amir Al-Momenin (peace be upon him) was the cousin and the brother-in-law of the prophet.

 

If Usman had been the brother-in-law of the prophet, Ibn Umar should have reasoned to it because he applied all of his attempts to get any insults away fromUsman and there was no reason that he reasoned to weak reason whereas there was a strong reason like the brother-in-law of the prophet because the forgiveness of God included persons that refused to escape and came back after they understood that the prophet had survived and it did not include Usman that came back after three days. Even if we suppose that the forgiveness of God had included Usman it would not have been reason that God forgave all of his sins that he did after that, but the forgiveness of God included his escape in the time of war.

 

7. Hazrat Zahra (peace be upon him) came to the mosque after the usurpation of Fadak by Abu Bakr and she recited a sermon that most of the Sunni scientists had narrated. Hazrat Fatme bade in some parts of this sermon

أنا فاطمة بنت محمد أقول عودا على بدء ، وما أقول ذلك سرفا ولا شططا... فإن تعزوه تجدوه أبي دون نسائكم وآخا ابن عمي دون رجالكم ، فبلغ الرسالة صادعا بالرسالة ناكبا عن سنن مدرجة المشركين ، ضاربا لثجهم آخذا بأكظامهم ، داعيا إلى سبيل ربه بالحكمة والموعظة الحسنة .

 

O ' people! Be aware that I am Fateme and my father is Muhammad. All of  My remarks are honesty and they are out of falsity. If you do research, you will know that the prophet of the Islam was my father not the father of your wives and Okhovvat was my cousin not yours.

Managheb Ali Ben Abi Taleb, va Ma Nazala Min Al-Quran Fi Ali, Abibakr Ahmad Ben Musa Ibn Mardoviye Al-Asfahani, p 202, Al-Saghifat va Fadak Al-Johari, p 142

 
If the wives of Usman had been the daughters of the prophet, Fateme Zahar (peace be upon her) that is master of the women of the heaven should not have said such remark. On the other hand, Usman could not object to this remark of the prophet that my wives were the daughters of the prophet.

 

8. Ibn Al-Dameshghi and Moheb Al-Din Tabari have written

 أن رسول الله صلى الله عليه وسلم قال لعلي : أوتيت ثلاثا لم يؤتهن أحد ولا أنا ، أوتيت صهرا مثلي ولم أوت أنا مثلي ، وأوتيت زوجة صديقة مثل بنتي ولم أوت مثلها زوجة ، وأوتيت الحسن والحسين من صلبك ولم أوت من صلبي مثلهما ، ولكنكم مني وأنا منكم . 

The messenger of God (peace of Allah be upon him and his descendants) bade to Imam Ali (peace be upon him) ' ' O ' Ali! Great God has granted you three kinds of blessings, but he has not granted them to me and none of people:

 

1. He has granted you a father-in-law like me, but he has not granted it to me; 2.He has granted you an impeccable, honest and right wife, but he has not granted it to me; 3. Hasan and Hussein have been created from you, but such two children have not been created from me. In fact, you are from me and I am from you.  

Javaher Al-Mataleb Fi Managheb Al-Emam Ali, Ibn Al-Dameshghi, v 1 p 209, Al-Riyaz Al-Nazarat, v 2 p 202

 

In this narration, the prophet of the Islam (peace of Allah be upon him and his descendants) says clearly that only Imam Ali (peace be upon him) has given father-in-law like me. Hence, it turns out that the prophet did not have another daughter; otherwise, he did not tell such remark.

 

 

GOOD LUCK

THE BOARD OF ADDRESSING THE RELIGIOUS DOUBTS

THE RESEARCH INSTITUTE OF VALIASR (HIS HOLINESS IMAM OF THE AGE) MAY GOD PRECIPITATE HIS BLESSING REAPPEARANCE

 

                                            



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