Saturday 3 December 2016
Answering the misgivings about Hazrat Fatima (AS)
ID: 307 Publish Date: 02 February 2016 - 18:55 Count Views: 451
Speeches » public
Answering the misgivings about Hazrat Fatima (AS)

Date :29/8/2006

Dr. Huseini Qazvini: The holy prophet of Islam was asked: “what is the difference between Fatima (AS) and Mary (AS)?” The holy prophet said:

إن مريم سيدة نساء عالمها و أن فاطمة سيدة نساء العالمين[1]

 “Mary was the lady and superior to all woman contemporary of her. Fatima (AS) is superior to all the women who have entered heaven even Mary (AS) Ayesha and Khadijeh Kobra and she is the queen of all ladies in heaven.”

In a narration by Heithami in his book (Majmal-Zava’ed). Ayesha says:

ما رأيت أفضل من فاطمة غير أبيها[2]

“I have never seen anyone superior to Fatima (AS) but her father”. It means that if we exclude holy prophet from this list, the best and most high-ranking person in Islamic Ummah is Fatima (AS).

Hakim Neishabori, one of the most esteemed and well-known Sunni scholars, narrates a Hadith from Ayesha in his book called “Mostadrak-al-Sahihin”:

و كانت إذا دخلت عليه، قام إليها، فقبّلها و رحب بها و أخذ بيدها فأجلسها في مجلسه و كانت هي إذا دخل عليها رسول الله صلى الله عليه و آله قامت إليه مستقبلة و قبلت يده

“When Fatima (AS) visited the holy prophet, He stood up completely and showed her a lot of respect, kissing and welcoming her. Then he would take her hand and asked her to take his place.”

هذا حديث صحيح على شرط الشيخين و لم يخرجاه[3]

 Hakim Neishabori says: This Hadith id authentic and has all the authentic features expressed in Bokhari and Moslem’s books.

Above all of this and most importantly, citing Masor Ibn Mokharame that quoted the holy prophet, In Bokhari and Moslem’s books, we read this narration:

فاطمة بضعة منى، فمن أغضبها أغضبني و يؤذيني ما آذاها[4]

“Fatima (AS) is my flesh and blood. If anyone annoys her, He has annoyed me, and if anyone hurts her feelings, he has hurt mine”. With an authentic Hadith in al-Mostadrak Ala al-Sahihein, Hakim Neishabori quotes the holy prophet saying to Fatima (AS) :[5] إن الله يغضب لغضبک و يرضي لرضاک

“Your annoyance and anger is the annoyance and anger of God”.

These all indicate how immaculate and high-ranking Fatima (AS) is. About which of Islamic figure or companions have we heard such remarks? This Hadith shows that any bothering or hurting done to Fatima (AS) ( under whatever pretext or name)is considered to be Haraam and equals to making God angry or upset . Ibn Hajar Asghalani, one of prominent scientific figures of Sunnis quotes Sobhi, grand and well-known Sunni scholar in the 8th  AH century, in his book called” Fath al-Bari fi Sharh Sahih al-Bokhari: “ There are some superior qualities for Fatima (AS) in which we believe and consider her even superior to Khadije and Ayesha.

 

 

Manavi narrates:            إن فاطمة و أخاها إبراهيم أفضل من الخلفاء الأربعة بالإتفاق[6]

 Of course, we admit that Fatima (AS) has a higher and superior position than those of others. Even in a narration from Imam Reza, we read:

إن الله يقول: لو لم أخلق عليا عليه السلام لما كان لفاطمة ابنتك كفو على وجه الأرض ...[7]

God states: If I had not created Ali(AS),there would not be a partner of similar ranking like her on the earth. We believe that the light of holy prophet, Fatima (AS) Amir-al-Momenin Ali(AS) , Imam Hassan and Husein   (AS) and other Imam (AS) is derived from the diving light as we read in Jame Kabireh:

خلقكم الله أنوارا، فجعلكم بعرشه محدقين، حتى منَ علينا بكم، فجعلكم في بيوت أذن الله ...

“ God created you in the form of light and all across heavenly throne you kept praising and worshiping God until He bestowed us your holy presence upon this mundane world so that you would take our hands and guide us to the path of perfection and help us gain high qualities of prefect human beings.”

أولنا محمد، آخرنا محمد و أوسطنا محمد و كلنا محمد[8]

All the Imams (AS and 14 pure light are derived from divine light and grandeur. We have no idea about the existing differences of ranking among these 14 pure kinds of light. However, we consider the holy prophet of Islam (PBUH) as the origin of these divine sources of light. And whatever qualities Amir-al-Momenin Ali(AS), Fatima (AS) and Imams have, They have received such features from holy prophet of Islam and if it had not been for him, they would not have had such positions. We should bear in mind that we should not exaggerate about them (God forbid) or go to extremes.

Amir al-Momenin Ali (AS) has stated:  “I am a servant among other servants of Muhammad”[9]:                         أنا عبد من عبيد محمد

Since Ali (AS) is the father of Imams (AS) and the appointed caliph and with his guardianship our religion has been completed and with his Imamate Islam has become the religion of truth and with his caliphate God has completed His blessings for Islamic Ummah, he has a special position and ranking among Imams(AS).

Answering a question posed by one of the audience.

Question: what is meant by annoyance or bothering Fatima (AS)?

Answer: The narration speaks of annoyance and bothering i.e. in whatever way, under whatever pretext, at any time, in every affair and that is why this sentence has been uttered by the holy prophet and it stands until the Day of Judgment with no exception.

Even Soheili, one of grand Sunni scholars, explicitly says: “Bothering Fatima (AS) is a Haraam act and by the consensus of all, bothering her is an act of infidelity.” Ibn Hajar Asghalani says:

قوله: «فمن أغضبها اغضبني» استدل به السهيلي على أن من سبها فإنه يكفر و توجيهه أنها تغضب ممن سبها و قد سوى بين غضبها و غضبه و من أغضبه صلى الله عليه و سلم يكفر[10]

 

From the Hadith which says” anyone who bothers Fatima (AS) has verily bothered me “, Soheili has inferred that if someone insults Fatima (AS) even slightly, he has committed infidelity and is regarded as infield no matter what kind of insult has taken place.

Question: can you explain if it is true that in Fadak incident, the first caliph gave the title deed and ownership paper to Fatima (AS) , then the second caliph got it back from her and tore it up and Fatima (AS) cursed him by saying: I wish God would tear you belly up as you tore up this deed” and the second caliph died that way?

Answer: In a book called: Siveye Halabi”, one of reliable Sunni books, Sabt Ibn Jozi is quoted as saying: After the arguments put forward by Fatima (AS) on Fadak property,The first caliph wrote a deed confirming that Fadak was Fatima (AS) right, then handed her the deed.

The second caliph entered the meeting and asked what the deed was about:

ما هذا؟ فقال: كتاب كتبته فاطمة بميراثها من أبيها. فقال: مماذا تنفق على المسلمين و قد حاربتك العرب كما ترى ثم أخذ عمر الكتاب فشقه[11]

“ The first caliph said: “I wrote a deed confirming that Fadak belonged to the holy prophet (PBUH) and Fatima (AS) can receive it by inheritance . Omar took the deed from Fatima (AS) and tore it up.

He said: “Fatima (AS) “inheritance “but it is not true since holy prophet gave Fadak to Fatima (AS) as a gift .After this verse was revealed:

 

وَ آَتِ ذَا الْقُرْبَى حَقَّهُ[12]

Sayoti in his book called al-Dor al-Mansor and Tabari in his book called “Jame-al Bayan have mentioned that the holy prophet gave this land to Fatima (AS) and it become her private property. Therefore this take-over happened when the holy prophet was still alive and was really lucrative. At that time the annual income of Fadak was 70 thousand Dinars (around 5 billion Tomans) but it was confiscated by the first caliph immediately after the demise of the holy prophet.

Question: we know that the holy prophet is the best human on the earth. This sentence: لولاک لما خلقت الأفلاک was mentioned about holy prophet , but there comes another narration after it. I wanted to know if it authentic :

و لولا علي لما خلقتك و لولا فاطمة لما خلقتكما

Answer: This has been expressed in a Morsal (incompletely transmitted) Hadith but we have not seen it in an authentic Hadith. The last part of this sentences is about Fatima (AS) and has only been mentioned in a unverified manual .But it does not mean that she is superior to the holy prophet and Ali(AS) ,they complement each other. It is like somebody saying if the power plant was not here, there would be no light and another says if this streetlight was not here.It would be dark in here or someone else says if this lamp didn’t exist, it would be dark in here. Even if you have the highest voltage you cannot lighten this room as long as you do not have a lamp. Therefore, what is meant by this narration is that they all complement each other.

Question: If forgiving and forgetting the wrongdoings of other this a virtue, why did not Fatima (AS) forgive the first caliph?

Answer: when a personal right is violated, forgiveness can be considered as a virtue, but when religious and sectarian rights are not exercised, it is not acceptable. The wrong they did to Fatima (AS) was in fact a wrong done to Shariah and religion. Therefore, It was not just about Fatima (AS)’s forgiving their assault and buttery, verily they silenced the voice of people who had stood up against the rulers.

After Abu-Bakr swept to power, Selman entered the mosque and mentioned “Qadir” Hadith and other reasons drawn from the speech of the holy prophet on the caliphate of Amir al-Momenin Ali(AS) ,but he was beaten up and thrown out of the mosque when Meghdad spoken up, they broke his hands and legs and threw him out too, they even treated Abozar the same.

Fatima (AS) went to the mosque and delivered a detailed and damning lecture there saying :

أنسيتم قول رسول الله يوم غدير خم: من كنت مولاه فعلي مولاه؟[13]

“Have you forgotten the holy prophet’s sentence on Qadir day “…………” to whom I’m a guardian, Ali(AS) is his guardian too”

هل ترك أبي يوم غدير خم لأحد عذرا[14]

 Did my father leave any room for doubt?

Fatima (AS) blew a whistle on them, but they realized they couldn’t make her leave the mosque or treat her as they treated Selman, Abozar or Meghdad since she was the only member of prophet’s family left and was very popular with people and they couldn’t bring her into the mosque in handcuffs or beat her up. Then, they made up an Islamic pretext saying that Fatima (AS) and her family do not step into mosque. Prophet said that the house of those who do not attend mosques must be burned down. Then they committed those acts and set fire to her house.

Question: Explain about Fadak incident?

Answer: the story began when the holy verse of وَ آَتِ ذَا الْقُرْبَى حَقَّهُ was revealed the holy prophet gave Fadak area to Fatima (AS) (according to various authentic narrations and remarks of Sunnis). When the rulers realized Fadak was a lucrative area and Ali (AS) could form an army of opposition with Fadak’s income, they confiscated it. For a person to succeed in cultural, political and social arena he needs financial support and they did not want Ali (AS) to succeed. When Ali (AS) became the caliph, he had no interest for regaining Fadak and in his letter to Ottoman, he wrote:

بلى كانت في أيدينا فدك من كل ما أظلته السماء، فشحت عليها نفوس قوم و سخت عنها نفوس آخرين و نعم الحَكَم الله و ما أصنع بفدك و غير فدك[15]

All our income was coming from Fadak which was confiscated and no one defended us and ignored the incident generously! The best judge on this will be  God  ,what do I need Fadak and the like for?”

Imam Sadeq (AS) was asked:

قلت له لِمَ لِمْ يأخذ أمير المؤمنين فدك لما ولّى الناس؟ و لأي علة تركها؟ فقال: لأن الظالم و المظلوم كانا قدما على الله عز وجل و أثاب الله المظلوم و عاقب الظالم. فكره أن يسترجع شيئا قد عاقب الله عليه غاصبه و أثاب عليه المغصوب[16]

Why did Amir Almomenin Ali (AS) not take back Fadak when he became the caliph and gave it about? Imam Sadeq (AS) replied: “Oppressor and the oppressed and the usurperand usurped both went before God and the oppressor was punished and the oppressed was rewarded , therefore it would not have been wise for Ali(AS) to reclaim what was decided by God and reopen a case which wa already closed by God’s verdict.

 “Peace be upon you and God 's mercy and blessings”

Dr. Seyed Mohammad Husseini Qazvini

Answers to misgivings on Fatima (AS)’s martyrdom (22/5/2008)

Dr. Huseini Qazvini: our discussion today is about some remarks made in the Friday prayer’s speech in Systan and Baluchistan in which both Ali (AS) and Fatima (AS) were insulted. Although these insults are nothing new, their objective is to provoke the feelings and emotions of young shiites and stir the conflicts between Sunnis and the shiites and abet the superpowers’ sinister goals. Since they all know well that the incident of Fatima (AS)’s martyrdom and the legitimacy of Ali (AS) were mentioned in Sunni and shiites books. 

In the last Friday prayers (16/5/2008),  Maulvi Abdul Ismail Zehi, Maulvi Abdul Hamid’s brother in law, made these remarks. He has stated that the holy prophet of Islam had four daughters Zainab, Roqaye, Umm Kulthum and Fatima (AS). Then he mentioned a few points:

Point one: “The holy prophet allowed her daughter to marry a really poor man in the true sense of meaning!”

This is an insult to the holy dignity of Ali (AS) saying that others were rich and Ali (AS) was a totally poor man in the true sense of the meaning.

Point two: “these remarks about Fatima (AS) are nothing but blatant lies whose objective is not to blacken Abu-Bakr and Umar’s image abut they aim at belittling Ali (AS)’s character by saying that why Ali (AS) closed his eyes on his wife’s being beaten while he was regarded as the lion of God for his bravery and he  is said to have lifted the gate of Kheibar with one hand .”

By making these remarks, all they are trying to accomplish is to  prove that Ali (AS) was incompetent to protect his wife and he was indifferent to what happened to his wife.

Point three: “what they say about Fatima (AS)’s grave being unknown, I have to ask them to tell me if the graves of other three daughters of the holy Prophet (Zainab , Roqaye,Umm Kulthum )are known. They say that Fatima was buried at night, ok, but it was done as Fatimah herself had stated in her will. She had asked Asma Bent Amis , Abu-Bakr’s wife, not to allow strangers see her body after death.”

Point four: “Fatima (AS) died of a broken heart over the loss of her father not any other reason. In as much as Fatima (AS) was emotionally attached to his father everyone thought she would die exactly on the day the holy prophet passed away but she survived a few months. As the Companions and narrators have described she was growing weaker and weaker every day for the pain she was going through until she passed away!”

Look what blatant and impolite remarks these are! Before answering these misgivings, let me say that we have no problem with our Sunni brothers. Sunnis in the province of Kermanshah, Kurdistan, Uremia, Golestan , Hormozgan and  and even in the Sistan and Baluchestan province, 95% are in favor of our government and have participated  in all the demonstrations and elections and so on hand in hand with their Shiite brothers during these thirty years after the Islamic revolution in Iran. The main problem we have is with the remaining five percent who have fallen into the trap set by Wahhabism and created a bond between themselves and the Saudi Arabia and what they do is directed by Saudi Arabia and the financial support of this country in addition to Pakistan and United Arab Emirates’s. our serious problem are these people who hand out the CDs of “ Sadam” as a hero and martyr in their gatherings or the CDs of Ben Laden referring to him as a hero. They invite some of the prominent figures of wahhabis to their conferences  so that they can accuse shiites of being polytheists and insult 400 million shiites in the world. They also post deviating Wahhabi books on their websites , or books written by Ibn Taymiyyah,Muhammad ibn Abdul Wahhab and Ibn Jibreen and other radical wahhabis. Our main problem the lies with around 5 percent of the Sunni community , if we want to exaggerate.

These recently made remarks on Fatima (AS) were mentioned a few years ago by of these mercenary Molavis in an article named “ Myth of Martyrdom” in Call of Islam magazine , First Year, Issue 3, Fall 2001, which is one of the popular magazines in the Systan and Baluchestan province.

Insulting Fatima (AS) and degrading her dignity to whose purity the Quran   testifies and even in Sahih Bokhari and Sahih Moslem, we read that the verse 33 of al-Ahzab:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا [17]

This verse had been revealed to describe Fatima Zahra (AS) Ali(AS)  and and Imam Hassan and Imam Hussein (AS).

However, in the book Menhaj al-Sunna, vol 4, p 245, Ibn Taymiyyah, the well-known theorist of Wahhabism, discourteously says: و فيها شعبة من النفاق

“She (Fatima (AS) ) is a branch of religious hypocrisy (Nifagh)” , then he mentions some verses of the Quran to back up his theory while some of the grand Sunni leaders show strong reactions to what he has said and accused him of being a religious hypocrite and Nasebi ( those who bear a grudge against Ahlol- Beit). Take, for instance, MuhammadZaki Ibrahim al-Azhar one of the Egyptian scholars, who has said:

So disrespectful is Ibn Taymiyyah that says:

وسمها بالنفاق، مع أن ابن تيمية انحرافات شتي،‌ فلعل من اوقحها هذا الإنحراف اللعين

He has accused Fatima (AS) of being a religious hypocrite while he himself has a lot of deviated beliefs the most ungracious one of which is his insult to Fatima (AS) (AlraydKalame, Vol 2, p 546).

 Also Hassan Saqaf, one of the leading Sunnis scholars in Jordan , who has written several books of criticism on Ibn Taymiyyah, has reacted strongly toward this remark and says:

و ابن تيمية يحتج كثير من الناس بكلامه و يسميه بعضهم شيخ الإسلام و هو ناصبي عدو لعلي كرم الله وجهه، و اتهم فاطمة عليها السلام بأن فيها شعبة من النفاق، و كان مع ذلك مشبها، إلى بدع أخرى كانت فيه.

Ibn Taymiyyah to whom many people refer for guidance, and some individuals even call him Sheik al-Islam, is an enemy of Ahlol-Beit and Ali (AS) since he has accused Fatima (AS) of being a cause for Muslims disunity. (Altanbyh and Alrd, p 7).

This Mr. Ismaeel Zehi contumeliously makes these remarks in Friday prayers which is governmental tribune authorized by the Supreme Leader and the representative of the Supreme Leader . Before him, his colleague Molavi Abdul Aziz al-Numan brought up the “myth of martyrdom’ and our grand scholars  answered him. And before then, ibn Taymiyyah who was the founder and theoretician of Wahhabism stated the same insults.

Our answer to these insult is exactly the same answer given by World Shia Leader, Ayatollah Fazel Lankarani (RH) who loved and honored Fatima Zahra (AS). He replied toMolavi Abdul Aziz al-Numan in the Call of Islam magazine , First Year, Issue 3, in an article called “ Myth of  Fatima (AS) Martyrdom” :

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَ الْآَخِرَةِ وَ أَعَدَّ لَهُمْ عَذَابًا مُهِينًا[18]

“The honorable position of Fatima (AS) before God is beyond our limited and short sighted thoughts and we cannot apprehend how precious she is in the eye of God. He was the first martyr in the way of Islamic Velayat (Guardianship) and Imamate (religious leadership), the immaculate imams were proud of being her descendants. However we must admit that after 1400 years we have not been able to know this matchless gem completely and more saddening that that ignorance , lack of knowledge , temptation and deception of seemingly new ideologies have caused some of us to question her character. It’s been for some time that we are witnessing some untruthful, spiteful and hostile remarks written about Fatima (AS). I do believe these doubts and talks questioning the martyrdom of Fatima (AS) are rooted in their hostility with Ahlol-Beit which are really hurtful to any fair and truth-seeking conscience. It is also true that the great founder of Islamic revolution Imam Khomeini (RH) stressed on the importance of unity between sects, but he did not mean that shiites should abandon their firm and consolidated ideology and just witness blatant lies and remarks about Fatima (AS). Mohammad Fazel, 22/9/2002.

Also during Fatemiyeh period in 2002, he stated: “ I think it is necessary to note that respecting this period of time and holding mourning ceremonies were among the certain practices and rituals recommended by Imam Khomeini(RH) and It has nothing to do with unity issue on which ayatollah Boroujerdi and our late Imam Khomeini stressed but they did not want shiites to forget about their absolute beliefs and   , remain silent or ignore them. They were seeking Muslims unity against the superpowers of the world who claim they have the absolute power to run the world and by getting help from Zionism are trying to annihilate Islamic fundamental principles. It is now on every Shiite to hold mourning ceremonies on the of Jamadi al-Sani which has been announced as holyday by the Islamic republic of Iran’s government and they should arrange mourning parades and appear in the streets and allies so that they could pay their respect to this honorable martyr of islam .  Also, if you have visited his site, in various statements on the occasion ofFatemiyeh period, he has not only answered this nonsense questioning the martyrdom of Fatima (AS) calling it a myth but also he recommends shiites to hold better and more splendid mourning ceremonies and parades in the allies and streets . he reiterates that the issue of unity which was recommended by Imam Khomeini(RH)  does not contradict preserving Shiite ideology  and we should not remain silent to insults on our strong beliefs . As Shahid Motahari has stated in his book “Imamate and leadership”: We believe the issue of Muslim unity is one the necessities of the Muslim world today but gaining unity does not mean that we have to abandon Shiite ideology. We are Shiites and take pride in following Ahlol-Beit  and do not want to sacrifice even one Mustahabb(religiously recommended ) or Makruh(religiously disapproved but not forbidden) act for the sake of unity. That is the charter of our unity and if anyone comes with a second opinion on this trying to destroy basic Islamic beliefs  and strong  Shiite ideology just for unity , we consider it against both the recommendations of Imam khomeni and against Shaid Motahari’s viewpoint about whom Imam khomeni said : “ all his works are truly beneficial.”

Another point is that Mr. Zehi has insulted Fatima (AS) by sarcastically saying that she married a really poor man .Seemingly there were some rich men at that time and the holy prophet did not agree to accept their marriage proposals but he accepted Ali(AS) who was really poor. He has insulted Ali (AS)’e being poor and this is surely against Islamic principles in the Quran: [19]إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ

Based on which the dearest people before God are the most God-fearing ones not the richest or the most affluent!

Second, according to most of the narrations by Sunni community scholars, the Fatima (AS) marriage was ordered by a revelation and their heavenly bond was pre-determined by that divine commandment on Alast Day (before the creation of the earth and time): when Fatima (AS) enters the holy prophet’s chamber and he sees her , he states:

فقال: يا حبيبتي! أما علمت أن الله عز وجل اطلع إلى الأرض اطلاعه فاختار منها أباك فبعثه برسالته؛ ثم اطلع إلى الأرض اطلاعته فاختار منها بعلك؛ و أوحى إلى أن أنكحك إياه يا فاطمة و ... أنا خاتم النبيين وأكرم النبيين على الله و أحب المخلوقين إلى الله عز و جل و أنا أبوك و وصيي خير الأوصياء و أحبهم إلى الله و هو بعلك.

My dear daughter! Do you not know that has looked around the universe and has selected you father for as His prophet , then He looked at other people chose Ali(AS) as your husband and He ordered me to marry you to him. I am the last of the prophets and the dearest before God among humans and my successor is the best of successors and the most well-liked person by God is your husband[20].

A few years ago, we were heading for Mecca and en route had a stopover in Medina. While we were taking our luggage up in the elevator, one of our friends in the group read a poem which whenever I remember, I get tears in my eyes and we used to whisper it next to the holy prophet’s shrine:

 گم   گشته    محبت   ما   در  مدينه   است           

سعي و صفا بهانه، صفا در مدينه است

گر در مدينه هست قبر حبيب و  حبيبه‌اش

بيت خدا  به  مكه،  خدا  در مدينه است

Our lost loved one is in Medina

Sa’y and Safa are our excuses to experience the real joy there

In Media, lies the grave of our loved one and his  loved one

The house of God is in Mecca but He himself in Medina

It means if you really want to ask God to answer your prayers, implore to him next to the holy prophet and his daughter’s grave.

In another narration, we read that after the marriage between Ali(AS) and Fatima (AS) , some of the people were sad, depressed and despondent and started talking behind the holy prophet’s back by saying that he permitted her daughter to Ali(AS) (as that mercenary of the superpowers has put it : to a really poor man)while so many rich people were her suitors. This gossip spread went around so much that made the holy prophet  really upset . Therefore , he stepped  up to the rostrum and delivered a speech:  ما انا زوجته و لكن الله زوجه

O you! Who complain about Fatima (AS) and Ali (AS)’s marriage and keep nagging, you should know that God has consented to their marriage not me[21].

Next point is we do not intend to insult anyone in the Sunni community and we consider it an unforgivable sin but we should say there is a huge difference between insulting someone and retelling the historical facts. Telling the truth is one of the necessities for today’s society so that the Shiite and Sunni youths realize what really happened during the hidden history and who tried to conceal the truth form them.

This so-called Molavi has brought up the marriage between Ali (AS) and Fatima (AS) out of his deep-rooted complexes , but we know what really burns them up! In their reliable books , we read:

إن أبابكر خطبها، فأعرض عنه صلى الله عليه و آله، ثم عمر فأعرض عنه، فخطبها علي  فزوجها منه

Abu-Bakr asked for a hand in marriage from Fatima (AS) but the holy prophet turned him down. Umar made a marriage proposal to Fatima (AS) but the holy prophet turned him down as well. Later, Ali(AS) proposed to Fatima (AS) and the holy prophet consented to their marriage without any hesitation. This narration was men recorded by hakim Neishabori who says:

هذا حديث صحيح علي شرط الشيخين[22]

Even in some narrations, it has been sated that the holy prophet himself suggested the possibility of marriage to Ali(AS) :

خطب أبوبكر و عمر رضي الله عنهما فاطمة رضي الله عنها، فقال النبي صلى الله عليه و سلم: هي لك يا علي

Abu-Bakr and omar both proposed to Fatima (AS) but the holy prophet said to Ali(AS) : Fatima (AS) is yours!

About this narration, it is said that: رجاله الثقات: this is an authentic narration and its narrators are trustworthy[23].

Therefore , when Mr. Molavi Ismail Zehi question the martyrdom and marriage of Fatima (AS) , we can easily guess why his is so upset . We do not tolerate and insults to Fatima (AS)  , even if my father , who is a descendant of her, insulted her, I would hit him on the face , let alone Molavi. Fatima (AS) is our red line, we would sacrifice all we have and if someone dares to cross our red line , we would no longer tolerate  such insults.

The second point is that Ismail Zehi denies the martyrdom of Fatima (AS) and calls it a lie. If you are trying to prove it to us, the Shiite, that her martyrdom is a lie, let me tell you that during all the history from the time of Amir-al-Moemenin  Ali(AS) to our time, all the imams, our jurists and our grand scholars agreed that she was martyred . Among Shiite scholars, there is no one (but few with Wahhabi affiliations) who has any doubts about her martyrdom. Late Kalini(RH) has a Sahih narration in Kafi book quoting Musa ibn Ja 'far (AS) as saying :

إن فاطمة عليها السلام صديقة شهيدة[24]

Shiites have the same belief . Imam Kazim says that Fatima (AS) was a martyr. in, his book, page 150,Salim bin Ghise Helahi ,one of the  companions of Amir al-Moemenin Ali(AS) , says :

و دعا عمر بالنار فأضرمها في الباب ثم دفعه فدخل.

“Umar set fire to Fatima (AS)’ house and broke  the door.” Seyed Morteza (RA) in Alshafy book, vol 3, p 241 quotes from Imam Sadeq (AS):

و الله ما بايع علي عليه السلام حتى رأى الدخان قد دخل عليه بيته

“I swear to God that Ali (AS) did not swear allegiance to Abu-Bakr until his house was on fire and smoke was all over the place.”

If you really want to know shiites idea on the martyrdom of Fatima (AS) , we believe it really happened and won’t budge an inch on this belief. If we take back what we believe and say about the martyrdom of Fatima (AS) it is like(as Grand Ayatollah Fazel Lankarani (RA) puts it) abandoning our strong and absolute principles in Shiism. If our friends in Sunni community say that they do not believe in her being martyred and if they are that ignorant and unknowledgeable and if they do not refer to their own books, are we to blame? They have turned their lack of knowledge and ignorance into a tool for the superpowers of the world to accomplish their objectives and goals. By bring up these controversial issues, they try to heighten the flames of conflicts between Shiites and the Sunnis, so here again are we to blame?

These are the Sunni books and authors they can refer to : Abul Ma’ani Joveiyni is one of the prominent Sunni figures and the master of Mr.Zahbi who is also one of the grand Sunni scholars without whom no body to refer to and around 75% of Sunni community’s knowledge lies with him , when Mr. Zahbi talks about his master, he uses the word “Imam” for him indicating the highest degree of trustworthiness : الامام المحدث الأوحد الأكمل فخر الاسلام[25]

“He is a Muhaddith leader and the only perfect honorable master of Islam.”

Smany quotes Abol-Ma’ani as saying:

امام الائمه علي الاطلاق، مجمعا على إمامته شرقا و غربا ، لم تر العيون مثله[26]

“Leader of leaders, all Sunni scholars in the East and the West, all have reached a  the consensus over his Imamate and leadership and he is second to none.”

In his book called Fraed Alsamtyn vol 2, p 34, Mr. Juwayni, narrates the incident of Fatima (AS) martyrdom as an undeniable fact and besides the martyrdom , he also related the saddening and excruciatingly painful events Fatima (AS) went through. The narrator says: when Fatima (AS) visited the holy prophet in his last moments of life ,  he looked at her with eyes full of tears . Fatima (AS) asked for the reason why the holy prophet was crying.

ذكرت ما يصنع بها بعدي كأني بها و قد دخل الذل بيتها و انتهكت حرمتها و غصب حقها و منعت ارثها و كسر جنبها و اسقطت جنينها و هي تنادي: يا محمداه فلا تجاب و تستغيث فلا تغاث ...  فتكون اول من تلحقني من أهل بيتي فتقدم علي محزونة مكروبة مغمومة مغصوبة مقتولة.

The holy prophet stated: when looked Fatima (AS), I remembered the hardships which are going to happen to her after I’m gone. I clearly see that abjection and humiliation enter her house and break insult her dignity and violate her privacy a, they will take away her belongings and confiscated her inheritance, beak her side rib, and cause her miscarriage while she will be shouting for help saying “ o Muhammad!”But no one will come to her aid , she will ask people for help but no one will answer her cry for help ..she will be the first one joining me in heaven .the she will meet me full of sorrow and morose while her right has been taken away from her and she has been martyred.”

These are the words of Alame Helli (RH), Kelini(RH) or Sheik Tosi(RH) but they belong to the leader of Sunni community, Abul Malali Jouwaini. Another point worth mentioning is that when the holy prophet (PBUH) meets Fatima (AS) in that condition , he will say :

 أللهم العن من ظلمها و عاقب من غصبها و ذلل من أذلها و خلد في نارك من ضرب جنبيها حتى ألقت ولدها فتقول الملائكة عند ذلك: آمين.

I will raise my hands in prayer and ask God to put a curse on those who did Fatima (AS) wrong and put them in the eternal fire those who hit her and caused her miscarriage. Then all the angels will say: Amen!”

We too say: Amen!  All the enthusiasts of the Ahlol-Beit school of thought would say: Amen! This is the message and a necessary element of Mavadat verse or Tathir and Mobahele verses, this is the first answer to “Hal Ata” surah. Therefore, this Molavi who claims that Fatima (AS) ‘s martyrdom is a lie , must answer one of these questions.

 The next point to discuss is the incident of attack on Fatima (AS) house , an issue over which most of the grand Sunni scholars have written in their reliable books during the last 14 centuries ; breaking the door of her house , hitting Fatima (AS) , and her miscarriage . These are incidents which have been narrated just by the Shiite community. when we give 50 Sunni books as evidence and tell you that they all have mentioned the incident , again you will say it is just a lie?! You (Molavi Ismaeel Zehi) you are nothing and nobody to reject Fatima (AS)’s martyrdom. Even the monsters and theoreticians of Wahhabism and Ibn Taymiyyah whose main goal was to destroy all the monuments of Ahlol-Beit , was not able to deny this incident , why have you become more shameless than him? Ibn Taymiyyah himself admitted that the invasion on Fatima (AS)’s house  definitely happened but he said : “do you know why Umar broke the door of  Fatima (AS) ’s house ? he wanted to make sure is Fatima (AS) and Ali(AS) had taken anything from Beitolmal(treasury) and Umar just wanted to distribute them among Muslims.”

When a person gives his sanity to Satan, he will go crazy like this! If we retell such stories to the patients in a mental hospital, they will laugh at such crazy remarks, saying that we could not have imagined ibn Taymiyyah crazier than us!

Ibn Taymiyyah says:

إنه كبس البيت لينظر هل فيه شئ من مال الله الذي يقسمه و أن يعطيه لمستحقه، ثم رأى أنه لو تركه لهم لجاز، فإنه يجوز أن يعطيهم من مال الفئ[27]

“The second caliph broke the door of Fatima (AS)’s house to enter and see if they had taken something from the treasury so that he could return it to people and distribute them among people.”

He could not deny the “invasion” on Fatima (AS)’s house since it was crystal clear  ,therefore, tried hard to justify such action but his remarks are even insulting to the foolish. Mr. Balazari in Ansab Alashraf, vol 1, p 586 confirms that the invasion on Fatima (AS)’s and the burning of her house really happened. It 's narration is an authentic one.

Of course I 'm giving the differences based on the software program of Ahlol-Beit library and if you notice that the reference is wrong after checking it, you have to know the problem lies various publications. On Salam TV, we investigated three different narrations from various narrators: the narration by Balazari in Ansab Alashraf, the narration of the History of Tabari, vol 2, p 443, and the nation by Ibn Abi Shoiba in Mosnef. We prove that that these narrations indicate the invasion on Fatima (AS)’s house which is quite authentic in the eye of Sunni community. In the book by Shahrestani “ Mellal Va Nohal” vol 1, 57, we read:

إن عمر ضرب بطن فاطمة يوم البيعة حتى القت الجنين من بطنها و كان يصيح احرقوا دارها بمن فيها و ما كان

في الدار غير على و فاطمة و الحسن و الحسين.

on the day of swearing allegiance, Umar hi Fatima so hard on the abdomen that she cried of pain and she had a miscarriage. Umar was shouting to burn the house down with all the people inside. Apart from Ali(AS)  and Fatima (AS)  and Imam Hassan and Imam Hussein (AS) there was no one at home. Moqatel Bin Atiyah says:

 جمع عمر الحطب علي دار فاطمة و احرق باب الدار و لما جاءت فاطمة خلف الباب لترد عمر و أصحابه، عصر عمر فاطمة خلف الباب حتى أسقطت جنينها، و نبت مسمار الباب في صدرها، و سقطت مريضة حتى ماتت[28]

Umar gathered some firewood behind the house of Fatima and set the house on fire of course some of the Sunni community members assert that the book “al-Imamah & al-Siyasa” was not written by Ibn Qutaybe which is a baseless remark to destroy the facts mentioned by him and questioned them that is why they have tried to say the author of the book is someone else while grand scholars of the Sunni community say that the book belongs to Mr. Ibn Qatiyeh Dinwari  and no one else. Mr Haitham Ibn Hajar inTatihyraljnan, p 72; Mr. Abu Bakr Ibn Arabi Nasby in Alavasm men Alqavasm, p 248; Mr. Farid Vajdy in The 20th Century Encyclopedia, vol 2, p 754 and some others confirm their authenticity of the book and they say undoubtedly it belongs to him.

From among Sunni community scholars Mr. Mohamed  Hafiz Ibrahim, the renowned Egyptian poet known as the poet of the Nile, has composed the story of the invasion on Fatima (AS)’s house in a poem regarding the virtues and qualities of Umar:

و   قولة   لعلي   قالها   عمر       أكرم   بسامعها    أعظم    بملقيها

حرقت دارك لا أبقي عليك بها       إن لم تبايع  و بنت المصطفى فيها

ما كان غير أبي حفص بقائلها       أمام   فارس   عدنان   و  حاميها

what 's a gracious and valuable remark was made by Umar saying that o you the holy prophet (PBUH)’s daughter I set your house on fire even though you are the daughter of the holy messenger of God unless you swear allegiance.

Who dared to talk to the daughter of the holy prophet like that but Umar? Or tell Ali(AS) such remarks. Ali(AS) who was the hero of all the battlefields and the great conqueror. We have to admit talking to Ali(AS) like that requires the bravery of Umar.[29]

Abdolfattah Abdul Maqsvd , one of outstanding figures in Egypt, mentions the incident of invasion on Fatima 's house in his book called “Alamam Ali ibn Abi Talib, vol 1, p 190 to 192” . As you can see the incident of invasion on Fatima 's house has not just been narrated by one or two people but by at least 50 people and some of the Sunni community members still say it never happened. What about this narration related by the Sunni community?

إقتدوا باللذين من بعدي أبا بكر و عمر.

“The holy prophet (PBUH) stated that after me you must follow Abu-Bakr and Umar. This Is an narration whose documentation is utterly weak and there is no authentic narration about it. Despite all of these facts, in a book by Sabl Islam Muhammad bin Ismail Khalany, vol 2, p 11, we read:

و له طرق فيها مقال إلا أنه يقوي بعضها بعضا

“This narration has been mentioned many times and has some problems but the variety and the problems complement each other.”

It is all the more surprising to see that in these narration where all the weak narrations are brought together , they still complement each other but to when we are talking about the invasion on Fatima 's house and her being martyred the aforementioned narrations do not back each other up.

The last point which should be mentioned in this session which might be our last one in the current educational year is that: Mr. Molavi who insulted Fatima (AS) in Friday 's prayers by bringing up the issue that if Ali(AS) was the lion of God in bravery and he could pull off the gate of Kheibar , why was he willing to just stand there watching his wife Fatima being beaten and insulted by Umar? And some years later would consent to the marriage of his daughter with Umar?"

By saying that he means that if Ali(AS)’ wife had been really hit and martyred by Umar, how was it possible for Ali(AS) to consent to the marriage between his daughter and Umar? this misgiving is one of the questions they have posted online in their sites or in their books and satellite channels etc. even in the past few years they have circulated through Bluetooth technology asking why Ali(AS) let her daughter marry Omar if he had some serious conflict with him.

We have to answers for them. If the people who are making these accusations and trying to degrade Shiism want answers from us, they are telling them that an authentic narration in the book by late Kalini(RH), volume 4, page 346, says that:

لما خطب إليه قال له أمير المؤمنين: إنها صبية، قال: فلقى العباس، فقال له: مالي أبي بأس؟ قال: و ما ذاك؟ قال: خطبت إلى ابن أخيك فردني، أما و الله لأعورن زمزم و لا أدع لكم مكرمة إلا هدمتها و لأقيمن عليه شاهدين بأنه سرق و لأقطعن يمينه فأتاه العباس فأخبره و سأله أن يجعل الامر إليه، فجعله إليه.

Umar visited Ali(AS) to propose to her daughter. Ali(AS) said that his daughter was too young to marry. Since this marriage proposal took place in 17AH, the second Caliph was 57 years of age and Umm Kolthum(As) was around seven or eight. Umar left Ali(AS)’s  house and ran into Abbas , Ali(AS)’s uncle and asked him what was wrong with him that Ali(AS) did not consent to the marriage. Abbas asked about some more details. Umar said : “I made a marriage proposal to your niece and her father turned me down. I swear to God if it doesn 't give her daughter and way to me I will destroy all your good reputation of Ahlol-Beit  and I will find

two witnesses to, and testify that Ali(AS) has been misappropriating the funds and then I will cut off his hand for that accusation. Now it is up to you to make him agree to the marriage or wait for my revenge.”

This is what we as Shiites believe ,not anything else. When they took away the absolute right of Amir al-Momenin Ali(AS) his Caliphate, and leadership, it just put a stiff upper lip for the good of Islam and Muslims, when the they attacked his home, we watched patiently, when they hit his wife in front of his eyes he just tolerated it, about the marriage request he had no other choice. As the holy prophet of Islam in 13AH, in holy Mecca put up with all the atrocities of polytheists and showed no reaction since he felt it would be dangerous for Islam and the Muslims, so did Ali(AS) .

 Imam Sadeq(As) was asked why Ali(AS) did not defend his right. He replied: since he wanted to behave as the holy prophet did. Also, the incident of threat has been mentioned in Sunni community books. Mr al-Tabarani in Majma kabir, vol. 3, 45, and, Mr. Haitham in  Majma Alzvayd, vol 4, p 271 write:

When Ali(AS) was asked for the reason why we had agreed to that marriage he answer:

قال درة عمر أحرجته إلي ما تري، أما و الله ما ذاك رغبة فيك

Umar’s hostility and strictness and also his threats made me do this and I had to say yes, against my best judgment,”

Also in ibn Sa’d’s narration in his book called “Tabaqt”, vol.8,p.464 ,we read that when Ali(AS) says I will n ot consent to this marriage, Umar says: و الله ما بك ذلك.

“ you have no such right to disagree with me”.

The fist responsibility which lies with a Muslim ruler is to take care of families. When a ruler who is 57 asks for a hand in marriage of a girl who is only 7 or 8 years old and threatens to set the father up through false testimony and accusing him of robbery, this is not what is expected of a Muslim ruler. This is Shiites’ attitude.

Now let us talk about Sunnis’ idea, some members of Sunni community have brought up stories which are nothing but black pages in the record of the caliphs and some have focused on such issues that Sunni scholars have started protesting at such stories on the marriage between Umar and Umm Kulthum being circulated . Ibn Hajar ,in his bookAlasabh, vol 8, p 465, No. 12237, one of  the authentic Rejali books of Sunnis, says:

أرسل بها إليه فكشف عن ساقها، فقالت: مه، لولا إنك أميرالمؤمنين للطمت عينيك[30]

“ When Umar went to the propose to Umm Kulthum, Ali(AS) made  her put ona makeup and sent her to Umar’s house. Umar took a look at her and then touched her calves. Umm kulthom become furious and said: Shame on you Umar! If you were not caliph , I would take your eyes out.

More interestingly . Mr. Sabt Ibn Jozi in his book “ Tazkaratol Khavas al-Aema, p.321, complains about the Sunni scholars by saying :

قلت: هذا قبيح و الله، لو كانت أمة لما فعل بها هذا، ثم بإجماع المسلمين لا يجوز لمس الأجنبية، فكيف ينسب عمر إلى هذا.

“I am not completely sure about this incident related by some grand scholars especially my grandfather: Umm Kulthum went to Umar and Umar touched her body . This was a heinous act even if she was a slave or maid Umar had no right to touch her body before purchasing her , I do not know how they can say such things about him?’ then they say Umm Kulthum married Umar and when he died , she got married to Aoun ,son of Jafar Tayar, when he died ,she married Aoun’s bother Muhammad. Which should we believe? The evidence or their lies? Umar died in 23AH, and Aoun and Mohammad died in 17 or 16 AH in Shoshtar war. So they must have come back to life and married Umm Kulthum! In Alastyab Book, Vol 3, pp. 1247 and Asad Alghabh, vol 4, p 157 and Alasabh, vol 3, p 44 ,we read  that Aoun and Mohammad were killed in in the Tester (Shoshtar region in  Khuzestan) the year 16 or 17 AH. They also say when Umar ibn al-Khattab married Umm Kulthum , he went to a mosque and some of the Companions of the holy prophet (PBUH) were sitting there:

رفئوني، فرفؤوه و قالوا: بمن يا أمير المؤمنين: قال بابنة علي بن أبي طالب[31]

“ Umar said to them : congratulate me ! they asked for the occasion .he replied : on my marriage with Umm Kulthum!” the term “رفئوني” was part of a wrong pre-Islamic practice told by Arabs on happy occasions like weddings but the holy prophet (PBUH) prohibited its usage and said that the expression of “ 

بارك الله لكم  or  بارك الله فيك should be used instead. Fateh Albary, vol 9, p 182 and Mosnad Ahmad, vol 1, p 201 and Sunan Ibn Majh, vol 1, p 614 all say that the holy prophet (PBUH) prohibited us from saying the pre-Islamic version for congratulating someone but Umar , after r17 years of his converting to Islam, used the old expression .

Therefore I have to ask our friends in these Sunni community members if they really think by narrating such stories about Umar they are promoting his social virtues and status. You are trying to elevate his position among people but actually you are destroying his reputation. You accuse us of insulting Umar but you yourselves insult Umar by saying he invaded Ali(AS) (AS)’s house and saying that they were not on good terms with each other . You yourselves have mentioned these accusations in Sahih Moslem, which is the most authentic and reliable book to you after the Quran then you think we are to blame? In Sahih Moslem , we read:

Umar Ibn Khattab sees Ali(AS)’ uncle, Abbas, sitting with 40 or so Companions of the holy prophet (PBUH) and says:

قال فلما توفى رسول الله صلى الله عليه و سلم قال أبو بكر انا ولى رسول الله صلى الله عليه و سلم ... فرأيتماه كاذبا آثما غادرا خائنا والله يعلم أنه لصادق بار راشد تابع للحق ثم توفى أبو بكر وانا ولى رسول الله صلى الله عليه وسلم و ولى أبى بكر فرأيتماني كاذبا آثما غادرا خائنا[32]

“When the holy prophet (PBUH) passed away and Abu-Bakr announced that he was the caliph you two (Ali(AS) And Abbas) considered him “a tricky, treacherous liar and sinner . when he died and I became the caliph you looked at me as a tricky, treacherous liar and sinner too .”

This narration goes back to the last days of Umar’s caliphate and Sahih Moslem explicitly says that Ali(AS)’s relationship with Umar and Abu-Bakr was not very friendly and Ali(AS) believed that these two were tricky, treacherous liars and sinners. This is mentioned in your own sources. So, first you have to justify such remarks in your own books then start criticizing that what Shiites say about there was not a friendly relationship between Ali(AS) and Abu-Bakr or Umar is not backed by the facts. You speak so highly of Sahih Bokhari and forbid people to question its contents and consider such an act as heresy and treachery that you forget this book has said: Ali(AS) told Abu-Bakr :

ولكنك استبددت علينا... حتى فاضت عينا أبى بكر[33]

“O you Abu-Bakr! You have don us (Ahlol-Beit ) wrong” and with that strong objection Abu-Bakr’s eyes were filled with tears. Sahih Bukhari and Sahih Muslim are also clear on this issue that:

فارسل إلي ابي بكر ان ائتنا و لا يأتنا أحد معك كراهية لمحضر عمر[34]

“ Ali(AS) sent after Abu-Bakr to come over and talk but asked him not to bring Umar along since he was reluctant to meet him”.

Ali (AS) would not want to meet and talk to Ali (AS) .These are not the words of Shiites and they are written in Sunni books and not only in less reliable books but in Sahih Moslem and Sahih Bokhari.

Now you criticize Shiites for insulting Ali (AS) and the caliphs while in your own books and Sahihs   you have brought up much worse things. Don’t you think these remarks by the Sunni scholars clearly shows that Ali (AS) and the caliphs were not on good terms with each other and Ali(AS) was upset with them as long as they were alive. As Shahid Motahari puts it :” Amir Almomenin Ali(AS) criticized the caliphs performance strongly.”

In Nahjol Balagha, harsh and bitter criticisms are recorded from Ali (AS) towards Abu-Bakr and Umar and Ottoman. Are these criticisms directed to us or you ?!!!

Peace be upon you and God 's mercy and blessings!

Dr. Seyed Mohammad Husseini Qazvini

Topic: answering the misgivings around Fatima (AS)’s martyrdom

Answering the misgivings: Feiziyeh  school-6/5/2010

Dr. Husseini Qazvini:

with regard to Fatemiyeh period and especially the misgivings presented in the media concerning Fatima (AS), I deemed it necessary to talk about some of the most common misgivings we encounter today in the Internet or the one hear and watch on  Wahhabi satellite TVs.

One of the newly established satellite channels which has been founded in the name of Islam and Sunni community called “Noor” TV network has been trying hard during Fatemiyeh period  to prove to the public that the incident of Fatima martyrdom never happened or they have tried to criticize Shiites and undermine the virtues and characteristics of Fatima (AS) in a way that every fair viewer’s heart hearing such remarks . I cannot help but wonder if they have prepared themselves for the day of judgment when they stand before God and his holy prophet’s daughter.

Our dear viewers are quite aware that in today 's world whatever is mentioned against the Shiites in the Internet or on satellite channels perhaps is only one hundredths or even one thousandth  of it  is not advertised against infidelity and apostasy everywhere. As reported by one of the websites affiliated with a Amir Kabir University , of  approximately 1800 satellite channels operating in the region 300 of them are broadcasting programs against the Shiites and try to present new misgivings.

Also, in the virtual and cyber world, around half 1 million pages are written about our Imam Mahdi(AS) but about Jesus Christ or the Christian deliverer only 18 million pages can be found. These attacks and misgivings puts a heavier responsibility on our shoulders and I do believe our first priority in our seminary schools should be answering these misgivings. If you fail to do so in this grave situation, God will not accept any excuses . To put it simply, I must say will one of the true examples of a religious obligation is answering these misgivings which itself requires that we master Shiism and understand fully all the fundamentals and basic belief system in this sect to be able to answer the misgivings. The main problem for us is one how to present our arguments logically and properly and unfortunately they haven 't been working hard in that area and they haven 't fully known the culture of Ahlol-Beit were. Because if we try to familiarize the people in the world with their culture of Ahlo-Beit  in a beautiful way , then the young in Sunni community, Christianity, Judaism do not abandon Shiism to turn to some man-made illusions and cultures. Imam Reza (AS) states:

إذا عرف الناس محاسن كلامنا لاتبعونا[35]

" if people fully understand how beautiful our remarks and culture is, definitely they didn 't follow us and nether turn to other sects."

In Ziyarat Kabire , we can read:

" كلامكم نور و أمركم رشد و وصيتكم التقوي و فعلكم الخير وعادتكم الإحسان و سجيتكم الكرم

Where can we find people with the same characteristics of Ahlo-Beit? Which group of people have characters like Fatima Imam Hassan, Imam Hussein or Ali(AS) ? If they do have such people but the same personality, police introduced him to us .

Two people from among Sunni community visited Imam Baqer (AS) and he stated:

شرّقا و غرّبا، فلا تجدان علما صحيحا إلا شيئا خرج من عندنا أهل البيت[36]

if you search all over the globe the East and the West to find the proper knowledge, I will assure you that you cannot find it anywhere but with us.”

This is the best and the most beautiful challenge Imam Baqer (AS) has stated.

Therefore , I found it necessary to explain about some of the newly made misgivings to our dear viewers and I beg of them to listen carefully to the way the materials are present so that all their doubts would go away and also learn how to answer a misgiving .

Virtues and characteristics of Fatima (AS)

The holy prophet (PBUH) of Islam had many sons and daughters. Some have mentioned 7, some 6 and some others 8 children for the holy prophet (PBUH); Qasim, Abdullah,Tayyeb ,Tahir, Zeinab, Roqyeh, Umm Kulthum,  Fatima. Some say that Tayeb Tahir was the nickname for Abdullah. Some of the aforementioned children died in the childhood and some of them after marriage but the holy prophet (PBUH) only spoke that highly about Fatima (AS) and no other child of his:

The first narration :[37] فاطمة سيدة نساء أهل الجنة : Fatima (AS) is the queen of all the ladies in heaven.

The second narration: فاطمة سيدة نساء العالمين [38]. “Fatima (AS) is the lady of the both worlds.”

There are no such narrations  about Zainab and Umm and Roqaye.

The third narration :

فاطمة بضعة مني، فمن أغضبها أغضبني[39]

فاطمة بضعة مني، يؤذيني ما آذاها[40]

These are really some outstanding adulation and compliments indicating how high-ranking Fatima (AS) has before God and His prophet which no one of the holy prophet (PBUH) possessed. Why did the holy prophet (PBUH) describe her like that?  Was it just because Fatima (AS) was a girl? Can we really say that it was just for the gender? Or no the real reason was much more important than this and the holy prophet (PBUH) wanted to set some guidelines for the Islamic Ummah in the future to follow and set apart right and wrong ? to determine some criteria for the future generation to achieve salvation and recognize the shore of prosperity?

Disunity within the Islamic Ummah after the demise of the holy prophet (PBUH)

If we analyze the issue more closely, we can find some clear answers. Since the holy prophet (PBUH) of Islam knew that after him his nation would fall apart and get disunited as did the previous nations, the holy prophet (PBUH) explicitly said:

تفترق أمتي علي ثلاث و سبعين فرقة[41]

This narration is undeniably true and even Sunni community members considered as Sahih and authentic. Mr. Albani (who is known as the new Bokhari and Imam al-Hadith) in his “ Selselat al-Ahadith al-Sahihah” Volume 1, page 385 says explicitly that this narration is true.

Therefore, it was quite obvious in the eye of the holy prophet (PBUH) and he predicted that his nation will be divided into 73 sects. Even some say that the number “73” was a rough estimate not a definite one meaning that there will be more sects: إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُم[42]ْ

“Whether thou ask for their forgiveness, or not, (their sin is unforgivable): if thou ask seventy times for their forgiveness, Allah will not forgive them”

This verse does not mean that if a religious hypocrite asks for forgiveness for 71 times, then God will forgive him , it is just used figuratively to indicate no matter how many times a religious hypocrite asks for forgiveness , God Almighty will never forgive him. Therefore this number “73” is also used figuratively by the holy prophet (PBUH) to show that his Ummah would be divided into many sectarian groups. In his book “ The Encyclopedia Of Islamic Sects” Dr. J. Mashkor has mentioned more than 500 recorded  Islamic sects500.

More interestingly, in another Hadith, the holy prophet (PBUH) states:

كلّهم في النار، إلا فرقة واحدة.

“ All of these sectarian groups will go to hell but one!”. The Quran also says:

قَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ[43]

“But few of My servants are grateful!"

It is worth mentioning that following this narration the holy prophet (PBUH) has added some statements which has been taken advantage of by the Sunni community members to their own benefit.

The holy prophet (PBUH) was asked:

ما الواحدة؟ قال: ما أنا عليه اليوم و أصحابي[44]

Who are those people who gain salvation ? the holy prophet (PBUH) replied : those who retain my traditions  and those of my Companions.” He did not say “

ما عليه أصحابي meaning that he did not set the companions as a criterion . what ids the message of the narration ? it clearly shows that the holy prophet (PBUH) knew the path of his Companions might be different from his at that time and they would not stay on the right track after all. This narration resembles another one saying :

“My Companions will follow the path to apostasy after my death and they backslide to the pre-Islamic conditions, only few of them will escape the fire of hel بينا أنا قائم، فإذا زمرة حتي إذا عرفتهم، خرج رجل من بيني و بينهم فقال: هلم، فقلت: أين؟ قال: إلي النار والله! قلت: و ما شأنهم؟ قال: إنهم إرتدوا بعدك علي أدبارهم القهقري، ثم إذا زمرة، حتي إذا عرفتهم، خرج رجل من بيني و بينهم، فقال: هلم، قلت: أين؟ قال: إلي النار والله! قلت: ما شأنهم؟ قال: إنهم ارتدوا بعدك علي أدبارهم القهقري، فلا أراه يخلص منهم إلا مثل همل النعم[45]

“I will be standing at the Lake-Fount so that I will see whom among you will come to me; and some people will be taken away from me, and I will say, 'O Lord, (they are) from me and from my followers. ' Then it will be said: He said, 'They turned APOSTATE as renegades after you left. So I did not see anyone of them escaping EXCEPT A FEW who were like camels without a shepherd."

يرد علي يوم القيامة رهط من أصحابي، فيجلون عن الحوض، فأقول: يا رب! أصحابي؟! فيقول: إنك لا علم لك بما أحدثوا بعدك، إنهم إرتدوا علي أدبارهم القهقري [46]

يرد علي الحوض رجال من أصحابي فيحلؤون عنه، فأقول: يا رب! أصحابي؟! فيقول: إنك لا علم لك بما أحدثوا بعدك، إنهم إرتدوا علي أدبارهم القهقري[47]

It means that all the efforts of the holy prophet (PBUH) in 23 years of his prophethood turned out to be ineffective for them.

Who are the Najiyeh (delivered”) group?

The first narration:  in various narrations the holy prophet (PBUH) has stated :

إني تارك فيكم الثقلين: كتاب الله و عترتي، إن تمسكتم بهما لن تضلوا بعدي

“I am leaving among you two weighty things: the one being the Book of Allah ,the second are the members of my household if you hold fast to them, you shall not be misguided after me.”

The only sect which has held fast to the Quran and the Ahlo-Beit  is the Shiite sect. our jurisprudence from the Taharat to Diyat has been derived from Ahlol-Beit’ recommendations. Our theology, our Quranic interpretation, our history all and all are adapted from Ahlol-Beit’s teachings. But what about Sunni community? of all the narrations in Sahih Bokhari only 29 narrations have been quoted by Ali(AS) and only one from Fatima (AS) and none from Imam Husein and Hassan(AS).

Mr. Ibn Hazm Andelosi in “Sahabe And Adad Ravayatehom” writes: “ from Ali(AS) only 500 narrations have been mentioned but 5700 from Abu Harireh .”

This proves that shiites have held fast to the Ahlol-Beit’s teachings not the Sunni community.

The second narration : the holy prophet (PBUH) has stated :

مثل أهل بيتي كمثل سفينة نوح، من ركبها نجي و من تركها هلك[48]

“My Ahlo-Beit  are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED.”

It is quite obvious that from among Muslims the only group who boarded the Ahlol-Beit’s Ark of salvation are the Shiites.

The third narration: in Sahih Moslem and Bokhari, we read that the holy prophet said: اثني عشر خليفة : the caliphs after me will be 12.[49]

The only sect believing in 12 caliphs of the holy prophet (PBUH) is the Shiism . and dozen more reasons all indicate who the Najiyeh Group will be. Our discussions revolves around Fatima (AS). The holy prophet (PBUH) could predict the future of Islamic Ummah; therefore, he depicted it for the people to see it too.

We are not just talking about the majority or minority , the Companions or non-Companions, what we are told by the holy prophet (PBUH) is that the Islamic Ummah will be divided into 73 sectarian groups majority of whom even the majority of the Companions will belong to hellfire . In this world full of mayhem and turmoil in which the Islamic nation is entangled in disunity and division after the demise of the holy prophet, what is the role of Fatima (AS)? Whose side is she? 

Has she sided with the majority? Has she sided with people like Abu-Bakr and Umar? Or did she specify her stand as a criterion for all the people and clarify their obligation?

In his book “ Imamah va Siyasa”  Ibn Qutaybe Dinvari, one of the grand scholars of Sunni community,  explicitly says:

و خرج علي كرم الله وجهه يحمل فاطمة بنت رسول الله صلي الله عليه و سلم علي دابة ليلا في مجالس الأنصار تسألهم النصرة، فكانوا يقولون: يا بنت رسول الله! قد مضت بيعتنا لهذا الرجل و لو أن زوجك و إبن عمك سبق إلينا قبل أبي بكر، ما عدلنا به، فيقول علي كرم الله وجهه: أ فكنت أدع رسول الله صلي الله عليه و سلم في بيته لم أدفنه و أخرج أنازع الناس سلطانه[50]

“ Ali(AS) would mount Fatima (AS) on horse going door to door asking the Ansars for help and support and they would say : O you the holy prophet’s daughter ! we have sworn allegiance with Abu-Bakr . If you husband had asked us to swear allegiance to him before Abu-Bakr, we would have agreed to. Ali(AS) proclaimed : you mean I had to leave the holy prophet (PBUH)’s body on the ground and not  bury it so that I could announce my caliphate first?!”

What the Companions said in this narration seems utterly strange and it seems as if they did not have a clear understanding of the concept like Imamate and its nonarbitrarynature. During his 23-year-prophethood, the holy prophet (PBUH) did not leave the Companions any excuses and clarified everything. Fatima (AS) went to the mosque  shouting at Ansar and Mohajerin :

و هل ترك أبي يوم غدير خم لأحد عذرا؟![51]

“Did my father leave you with any excuse?”

 

After the revelation of this verse: [52]وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ: And admonish thy nearest kinsmen”

The holy prophet (PBUH) put his hand on Ali(AS)’s shoulder and said :

هذا أخي و وصيي و خليفتي فيكم

“ He is my brother , successor and my caliph for you!”. Tabari has narrated this Hadith in his history book. However , in his interpretation book, he says:

و قال: إن هذا و كذا و كذا[53]

Did he really think he could erase a historical fact by changing the wording of the   statement? Those who are dishonest will give us references from Tabari’s interpretation book instead of his history book or that of Ibn Athir. Mr. Muhammad Husein Heikal has written the same remark in his book called “ Hayat al-Mohammad” and as Alame Amini put it : فقد قامت القيامة عليه

“ they made a huge fuss about what Husein Heikal had said” and objected by saying that the holy prophet (PBUH) did not appoint Ali(AS) his caliph in the year of his prophethood. They put so much pressure on Husein Heikal or as Seyed Mohsen Amin (RH) says :” bribed him” to take back what he had said and change the sentence to “قال رسول الله لعلي: أنت أخي و كذا و كذا” in his next edition.

However, by removing the problem no solution will be found. And many people from Sunni and wahhabi community will start asking if the holy prophet (PBUH) has said : “و وصيي و خليفتي فيكم” why are some people trying to change the wordings? Why do they  say the holy prophet (PBUH)’s narration in this way? If he has not said so , why did Husein Heikal bring it in his first edition? How was the holy prophet (PBUH) supposed to say the sentence more clearly to 120 thousand people?

من كنت مولاه، فعلي مولاه.

من كنت مولاه، فعلي وليه.

من كنت نبيه، فعلي وليه.

من كنت وليه، فعلي وليه

Unfortunately , we have only memorized one sentence: (من كنت مولاه، فعلي مولاه). Sunni scholars say that “Mola” has 73 meanings. While the correct from of the narration which has been recorded in most of the Sunni narration  is :

 من كنت وليه، فعلي وليه.

من كنت نبيه، فعلي وليه.

من كنت أولي به بنفسه، علي أولي به بنفسه.

in Ghadir sermon the holy prophet (PBUH) did not talk about  the lawful and unlawful, cleanliness and uncleanness, menstruation and puerperium to the people, but according tothis verse:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ[54]

“O Messenger! proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith.”

Fatima (AS) went to clarify everything and shockingly the companions say:

يا بنت رسول الله! قد مضت بيعتنا لهذا الرجل و لو أن زوجك و إبن عمك سبق إلينا قبل أبي بكر، ما عدلنا به.

“O you the holy prophet’s daughter! We have sworn allegiance with Abu-Bakr . If you husband had asked us to swear allegiance to him before Abu-Bakr, we would have agreed to.”

Do they have the same answer to give on the Day of Judgment? On ei was having a discussion with one of the Sunni scholars. He asked me why the holy prophet had said:  من كنت مولاه، فعلي مولاه . He should have said: من كنت نبيه، فعلي أمامه. I answered: please specify one word that if the holy prophet (PBUH) had used on that day , now you accept Ali(AS)’s caliphate after him. if you wanted the holy prophet (PBUH) to say : “Ali(AS) is my caliph.” I will bring 50 books in which you can find the exact wordings also for his being the holy prophet (PBUH)’s aadministrate, Imam, successor, Amir al-Moemenin, and guardian. So tell which exact wording your want me to find in your own books and bring it to you so that you would accept that Ali(AS) (AS) was his successor and appointed guarding.

و هل ترك أبي يوم غدير خم لأحد عذرا؟![55]

“Did my father leave you with any excuse?”

Therefore , we see that the holy prophet (PBUH) elevate the position of he daughter from among his children and considers her anger and fury his own anger and fury and calls her the flesh and blood of his own.

روحي التي بين جنبي[56]

Don’t you think it is possible that these words are related to this holy verse saying?

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَ الْآَخِرَةِ وَ أَعَدَّ لَهُمْ عَذَابًا مُهِينًا[57]

“Those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter, and has prepared for them a humiliating Punishment.”

People’s betrayal to Ali (AS) after the demise of the holy prophet

Despite all problems that the holy prophet went through to clarify Ali(AS)’s caliphate to people , leaving them with no excuse and announcing his message on various occasions specifying Ali(AS)’s position in Islamic society , the holy prophet (PBUH) knew that people would not follow his order after his demise and would not choose Ali(AS) as their caliphate. Therefore in a sound Hadith , he has stated : إن مما عهد إلي النبي صلي الله عليه و آله أن الأمة ستغدر بي بعده..

“One of the holy prophet’s last words to me was that :my Immah will betray you after I am gone.”  [58]هذا حديث صحيح الإسناد و لم يخرجاه

Zahabi , in Mostadrak Ala Alsahyhyn  says; “ this Hadith is authentic.” The Sunni scholars maintain that if Hakim Neishabori and Bokhari authenticate a Hadith, it can be mentioned as if it were written in Sahih Moslem and Sahih Bokhari .

In another narration which has been mentioned in various Sunni books and also Ahmad Ibn Hanbal bring it in “Faza’el al-Sahabeh” , we read that the holy prophet (PBUH)  tells Ali(AS) :

ضغائن في صدور أقوام لا يبدونها لك إلا بعدي[59]

“Some people are bearing grudges against you and they will show their hatred toward you when am gone.”

The holy prophet (PBUH) predicted all these future problems and wanted the Islamic Ummah to look at Fatima (AS) as a role model and a legitimacy proof for Ali(AS)’s caliphate for them to follow in the troubled times and distinguish between right and wrong . Fatima (AS) herself has said:

و ما الذي نقموا من أبي حسن! نقموا والله! نكير سيفه[60]

The reason why people left Ali(AS) all alone and attacked his house was that they wanted to take their revenge upon  him for Badr and Honaien wars.

 

In a gathering of Ansar and Muhajerin, Fatima (AS) proclaimed:

و هل ترك أبي يوم غدير خم لأحد عذرا؟![61]

“Did my father leave you with any excuses?”

أنسيتم قول رسول الله صلي الله عليه و سلم يوم غدير خم: من كنت مولاه فعلي مولاه[62]

“Have you forgotten the holy prophet (PBUH) statement on Ghadir Khom that: The one for whom I have been a guardian, Ali(AS) will be his guardian too !”

Between Ghqdir Khom and Saqifeh, there were only 70 days but surprisingly those incidents took place.

Fatima (AS) speech

Another more interesting point is that Fatima (AS) made a speech in a mosque to depict the troubled society entangled in disunity and satanic traps and both Sunnis and Shiites have recorded this speech with authentic documentation. When the holy prophet (PBUH) statted :

فاطمة بضعة مني، فمن أغضبها أغضبني[63]

فاطمة بضعة مني، يؤذيني ما آذاها[64]

 In fact, he was setting Fatima (AS) as a role model as he was alive so that people could set right and wrong apart and know the real truth from deviation.

 

Here is a part of Fatima (AS)’s speech:

فلما اختار الله لنبيه دار أنبيائه و محل أصفيائه، ظهرت فيكم حسيكة النقاق و إنسمل جلباب الدين و أخلق عهده و انتقض عقده و نطق كاظم و نبغ خامل و هدر فنيق الباطل يخطر في عرصاتكم و أطلع الشيطان رأسه من مغرزه ضارخا بكم، فألفاكم لدعوته مصيخين و للغرة ملاحظين ... ألا في الفتنة سقطوا و إن جهنم لمحيطة بالكافرين.

“so when Almighty Allah chose for the Holy Prophet the abode of all previous of Allah 's prophets, and the security of His pure ones, there appeared amongst you, the thorns of hypocrisy; consequently, the clothes of religion became worn out and threadbare, and the misguided ones spoke out and the unknown few became eloquent, and the pampered of the false began to rumble, and it began to strut in your plains and courtyards and Satan popped up his head from his hiding place, and, hailing you, he found that you were answering his invitation warmly, and you were responding to his deceptions quickly; you made an excuse that you were afraid of disturbances and sedition, but Lo! You have fallen into disturbance and sedition, and hell fire surrounds all the disbelievers; alas for you!”

As we read in Sahih Bokhari and Sahih Moslem , Ansar said :

“We made a pact with the holy prophet (PBUH) not to cause any conflict over the caliphate issue after him and accept whatever orders he has given as we did before and follow the orders of his caliph too. ‘

Those who did not know how to hold a sword and during 23 years of the holy prophet (PBUH)’s fights did not make the polytheists and the oppositions bleed one drop of blood or they were not even brave enough to whisk a fly away from the holy prophet (PBUH)’s shoulder, what gave them the audacity to draw their swords after the demise of the holy prophet (PBUH)? For instance, Umar drew his sword and said: من قال إن محمد قد مات، ضربته بسيفي[65] : “Anyone who says the holy prophet (PBUH) is dead, I will behead him with this sword”. Where were these gentlemen to react to those who said they would not give any Zakat to Abu-Bakr and called them apostates and killed thousands? They even killed Malek ibn Noyreh , the representative of the holy prophet (PBUH), was beheaded by these gentlemen’s representative, Khalid Ibn Valid , in front of his wife and children and Khalid used his head as firewood to cook dinner and raped Malik’s wife at that night . Where were these brave men?

 Who is telling the truth ? Abu-Bakr or Fatima (AS)?

if Fatima (AS) was the flesh and blood of the holy prophet (PBUH) and anyone who bothered her , would have bothered the holy prophet (PBUH) and God , then what do you have to say for yourselves? فاطمة بضعة منى، فمن أغضبها أغضبني[66]

On the other hand, in Sahih Moslem and Sahih Bokhari, we read:

فغضبت فاطمة بنت رسول الله صلي الله عليه و سلم، فهجرت أبا بكر، فلم تزل مهاجرته حتي توفيت[67]

“Fatima (AS) got angry with Abu-Bakr and stopped talking to him until the day she passed away”.

If we do not have any prove on the legitimacy of Ali (AS)’s caliphate and to reject some other claims , then Fatima (AS) is enough for us .since we say that Fatima (AS) is the proof for the legitimacy of Shiism and then we will not need Ghadir or Manzelat , Velayat , Ikmal Din or Tabligh Hadiths . Fatima (AS) herself and these tow Hadiths from Sahih Moslem and Sahih Bokhari would suffice us . now we ask our dear brethrens in Sunni community : on one hand you narrate :

من مات بغير إمام مات ميتة جاهلية[68]

Or other narration saying that:

من مات و ليس في عنقه بيعة، مات ميتة جاهلية[69]

من مات و ليس له إمام مات ميتة جاهلية[70]

“Anyone who dies without having known his Imam, he has died an infidels’ death”

On the other hand you say :

فغضبت فاطمة بنت رسول الله صلي الله عليه و سلم، فهجرت أبا بكر، فلم تزل مهاجرته حتي توفيت[71]

Fatima (AS) got angry with Abu-Bakr and stopped talking to him until the day she passed away ”.

Therefore , you should either say that based on the fist narration:

ماتت بلا إمام و ماتت ميتة جاهلية

 ( may God forgive me for saying this) Fatima (AS) passed away an infield’s death and she deserves hellfire because she did not accept Abu-Bakr caliphateor you must accept that

 فاطمة سيدة نساء أهل الجنة[72]

فاطمة سيدة نساء العالمين[73]

Which one do you choose in this dilemma?  Is there any other way but the one leading to Ahlol-Beit and Fatima (AS) , admitting that she did not approve of Abu-Bakr and Umar’s caliphate and imamate and administrate ? Therefore, the holy prophet set Fatima (AS) as a role model and a guide after his demise for the people to be able to distinguish between right and wrong  and Fatima (AS) uses that opportunity provided by the holy prophet (PBUH) to prove the legitimacy of Ali(AS)’s caliphate and she states in her will :

Do not let Abu-Bakr come to my funeral and to say prayers for me”. She knew that some people might take advantage of her death and funeral to justify their future action, therefore Fatima (AS) decided not to let that happen. In Sahih Moslem and Sahih Bokhari , we read :

فلما توفيت، دفنها زوجها علي ليلا و لم يؤذن بها أبا بكر و صلي عليها[74]

“When Fatima (AS) passed away, his husband, Ali (AS), buried her at night and did not inform Abu-Bakr to say prayers over her body.” In another narration, we read: [75]كان ذلك بوصية منها

“Having a funeral at night and not letting anyone know was in Fatima (AS)’s will”.

Fatima (AS) did not let Abu-Bakr say prayers over her body so that no one could say the caliph of the holy prophet (PBUH) said prayers on her body and they could distort the truth.  It is really shocking to see some people like Beihaqi have made up fake Hadith : Abu-Bakr and Umar visited Fatima (AS) before her demise and asked for forgiveness and they reconciled , while in Sahih Bokhari and Sahih Moslem , we read :

فغضبت فاطمة بنت رسول الله صلي الله عليه و سلم، فهجرت أبا بكر ...[76]

 

فوجدت فاطمة علي أبي بكر في ذلك، فهجرته، فلم تكلمه حتي توفيت[77]

Ibn Qatibeh Dinvari also asserts:

فاستأذنا علي فاطمة، فلم تأذن لهما، فأتيا عليا فكلماه، فأدخلهما عليها، فلما قعدا عندها، حولت وجهها إلي الحائط، فسلما عليها، فلم ترد عليهما السلام ... فقالت: نشدتكما الله! أ لم تسمعا رسول الله يقول: رضا فاطمة من رضاي و سخط فاطمة من سخطي، فمن أحب فاطمة إبنتي فقد أحبني و من أرضي فاطمة فقد أرضاني و من أسخط فاطمة فقد أسخطني؟ قالا: نعم، سمعناه من رسول الله صلي الله عليه وسلم، قالت: فإني أشهد الله و ملائكته أنكما أسخطتماني و ما أرضيتماني و لئن لقيت النبي لأشكونكما إليه. فقال أبو بكر: أنا عائذ بالله تعالي مني سخطه و سخطك يا فاطمة، ثم إنتحب أبو بكر يبكي، حتي كادت نفسه أن تزهق و هي تقول: والله! لأدعون الله عليك في كل صلاة أصليها[78]

...Meanwhile Umar said to Abu Bakr 'Accompany me to see Fatima as we have incurred her anger '.

They both wanted to see Fatima and so they approached 'Ali, who took them to see her. He [ 'Ali] sat them down but Sayyida Fatima turned her face away from them. They both conveyed salaam to Fatima but she did not reply. Hadhrath Abu Bakr then said 'Beloved daughter of Rasulullah (s) I love you more than my own daughters, and I cannot tolerate the fact that I remained alive on the day that your father had died. I know your exalted rank and status, but I did not uphold your claim for possessions as Rasulullah had stated 'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity) '.

Fatima said 'If I remind the two of you about a Hadith that you are aware of, will you then act in accordance with it? '

The two said 'Yes, do tell us '.

She said 'I want you to swear by Allah if you can testify to hearing this hadith:
"Fatima 's happiness is my happiness and her anger is my anger. Whoever has maintained friendship with Fatima had maintained friendship with me, whoever upsets her, upsets me".

Both confirmed hearing this hadith from Rasulullah(s). Sayyida Fatima then said: I testify before Allah (swt) and his Angels that you (Abu Bakr and Umar) have upset me, you did not keep me happy and I shall complain to Rasulullah (s) about this when I see him.

Abu Bakr then said 'I seek protection from Allah 's anger and your (the Prophet (saws) 's) anger '. At that moment tears filled Abu Bakr 's eyes and Sayyida Fatima said:
'I shall curse you in every prayer. '”

Now we can understand the philosophy behind the holy prophet (PBUH)’s emphasis on the high ranking of Fatima (AS) and not that of his other children. Now we understand why he only said such remark about Fatima (AS):

فاطمة بضعة مني، فمن أغضبها أغضبني[79]

 

Fatima (AS)’s anger is nothing personal, it is a religious fury over right and wrong, over justice and injustice, not a personal one. She showed her anger with the caliphs so that it would be recorded in the history and people would not forget what really happened. And these are incidents which we cannot easily forget or pass by. lmamah and Alsyashbook, Ibn  Qotybeh Dinawari.

Some have tried to ascribe this to book to someone else by saying that Ibn  Qotybeh Dinawari did not write such a book. Ibn Arabi, a Sunni scholars (who is a Nasaby and died in543 AH and was the author of Alvasm Alqavasm( a book full of insults to the Shiites ) confirms that the book called  lmamah and Alsyash was written by. Ibn Khaldon (died in808 AH) and Taqi al-Din Ibn Hajar Makki Fasy and also say that this book belongs to  Ibn  Qotybeh Dinawari . Dozens of other Sunni authors confirm that the abovementioned book was written by Ibn  Qotybeh Dinawari and narrate a lot of Hadiths from it. Some of them criticize him by saying that despite all the piety he had, he has insulted the caliphs and they wish he had not done so.

In a word, some people are trying to create doubt about Fatima (AS) and in the next talk, we will be discussing  some of the misgivings by Ibn Taymiyyah and some other Wahhabis contemporary of us who are questioning the story of Amir al-Moemenin Ali(AS)’ proposal to Abu Jahl’s daughter.

Peace be upon you and God 's mercy and blessings

Dr. Huseini Qazvini

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Answering the misgivings about Fatima (AS)’s martyrdom

Answering the misgivings: Feiziyeh School, 12/5/2002

Dr. Huseini Qazvini: The holy prophet (PBUH) stated:

فاطمة بضعة مني، فمن أغضبها أغضبني[80]

“Anyone who makes Fatima (AS) angry, he, in fact, had made me angry”.

In the previous debates, we have mentioned some misgivings about Fatima (AS) but we hear new ones being posed day in day out. One of the topics which is being discussed in Wahhabi and Sunni media and websites is the Fatima (AS)’s martyrdom and the way she passed away. If you log onto Wahhabi websites like Sunni News or Sunni Online and Ahl Sunnat Jonob, you can see that over the years they have been writing articles entitled “the Myth of martyrdom”. Here, we read an excerpt of one of the article: “After 1400 years, the Islamic Consultative Assembly has made a new discover which is “ Fatima (AS) was martyred. Although they referred to the anniversary of her death as “ demise” or “decease” and in all the calendars published before 1995 they would record the day as the “anniversary of Fatima (AS)’s demise” , after  1996 they referred to it as “ the martyrdom anniversary”.

We have seen a lot of similar articles in Sunni press and their online websites even in “Khatm Sahih Bokhari” conference in Zahedan, Mr. Molavi Gorgij , the Friday Prayer’s leader in Azadshahr, had said : “One of the pre-requisites for the unity between Shiites and Sunnis to happen is for the Shiites to deny the “ martyrdom of Fatima (AS) and never say  that she was martyred”.

Also, around two weeks ago, one of the university teachers in Zahedan insulted Fatima (AS) and there were protests at the university and the university students demanded that disrespectful teacher be expelled from university.

Molavi Abdul Al-hamid’s remarks questioning the martyrdom of Hazrat Fatima Z·hra’

After the incident, Molavi Abdul Al-Hamid, Zahedan’s Sunni Dar al-Olum  Makki  Friday prayers leader , added: we (Sunnis) believe that Fatima passed away not martyred. It was one of the mistakes made by the reformists to take the proposal suggested by some Grand Jurists (Maraje)to the parliament and named her demise day as “Martyrdom of Fatima (AS)”, that was when the seed of disunity was planted and was not consistent with the policies of Islamic republic of Iran which was the pioneer in Islamic unity in the world and was referred to as “the Land of Islamic Ummah’s Rapprochement” by the great leader of our country and even a center for “Sects Rapprochement” was established since some radical individuals started looking for those who had assaulted Fatima (AS) and martyred her. This was a tragic disaster for Islamic world , both Shiites and Sunnis, who needed unity more than ever and perhaps this legislation is one of the acts over which far-sightedness has not been taken into consideration”.

By Grand Jurists, he meant Grand Ayatollah Wahid Khorasani who, in a meeting he had with the then president, Mr. Khatami, asked for the name change and the president accepted and took the proposal to the parliament to be passed.

This interview of Mr. Molavi Abdul Al-Hamid has been posted in more that 30 or 40 anti-Shiite and Sunni. Here, I have to point out a few matters in this regard: 

First : He has objected to the parliament’s enactment of the bill , I have to remind him that the parliament is made up of the representatives of Iranian people and they have deemed it appropriate to set the martyrdom anniversary of Fatima (AS) as a national holyday. You yourself believe in people’s role even in issues related to caliphate and oppose the appointed caliphate of Imam Ali(AS) and claim that after the demise of the holy prophet of Islam  it was people who voted for the first caliph Abu-Bakr and he became the caliph of the Islamic society by the votes of people. How is it then that opposing the order of the holy prophet (PBUH) and rejecting his appointed caliph is ok with you but the votes of people and their representatives to announce an ordinary day as a martyrdom anniversary creates such a fuss? Therefore, it is contradictory with your absolute belief in people’s role in the elections.

Second point: during Fatemiyeh Period and in his address in 2004 regarding some nonsense one of the Molavis had written in Zahedan( that the martyrdom of Fatim’s was just a myth), the late Ayatollah Fazel Lankarani (RH) reacted strongly and answered: Holding a commemoration ceremony on the martyrdom anniversary of this great lady, who was the first and most dignified martyr in the way of religious guardianship (Velayat), is actually a vow renewal with our great leaders who have completed the religion of God and the ultimate divine bounty.It was Fatima (AS) whose satisfaction was equal to that of the holy prophet (PBUH) and God. It was Fatima (AS) whose children, our immaculate imams and the most perfect human beings on the earth in human history, took pride in being her descendants .It was Fatima (AS) who, despite her short life, guaranteed the survival of Shiism. It was Fatima (AS) who shocked her friends and foes with her eloquent speech. It was Fatima (AS) who made everyone aware of the gravity of the holy prophet (PBUH)’s loss and the injustice done to her husband Ali (AS) with her constant mourning and crying  inside and outside Medina and it seems as if her voice were still in the air all over the city.  Here I deem it necessary to note that respecting these dates and holding mourning and religious  ceremonies were among the wishes of Imam Khomeini(May God bestow heaven upon him) and it has nothing to do the unity issue.

This issue, strongly emphasized by Imam Khomeini and Ayatollah Boroujerdi, does not require the Shiites to remain silent about their absolute beliefs or ignore them, but it means a unity for all the Muslims against the arrogant superpowers who claim to be rulers of earth and by the support of the Zionist regime is determined to abolish strong Islamic  principles.

Now, every Muslim is obliged to hold mourning ceremonies and circles on the 3rd of Jamadio al-Sani (June) and appear out in the streets so that we could turn this day into another Ashura and we could give her the credit that she deserves.God willing!

Therefore, the issue of Fatemiyeh Period and her martyrdom has nothing to do with Islamic unity. Respecting Ismail unity and holding mourning ceremonies for Fatima (AS)’s martyrdom are two different issues. In your books, you too have regarded Ali (AS) ’s father (Abu Talib) as an infidel and believe that he will be chastised by God and have mentioned dozens of narrations that he will b in hellfire while we believe that after Ali(AS) none of the Companions or even caliphs served Islam as much as Abu Talib did. His protection of the holy prophet (PBUH) was matchless and we Muslims all owe him and his dear son Ali (AS) (AS). Would you be willing to give up this absolute right of yours which directly disrespects Shiites’ beliefs? You also have prove the infidelity of the holy prophet (PBUH)’s father (Abdullah)  and believe he belongs to hell and relate the fake narration made up by the Umayyad (the cursed group) based on the Quran and say that the holy prophet (PBUH) stated : “ I wished to ask for my father’s forgiveness but through revelation I was informed that he belonged to hell”.

This nonsense you mention in your books is against Shiites beliefs and we believe all the ancestors of the holy prophet (PBUH) were all religious and pious people:

كنتَ نورا في الأصلاب الشامخة و الأرحام المطهرة[81]

Would you be willing to forget about these anti-Shiite beliefs? No! We do not insist either. It is your idea though. On the Day of Judgment, if is known that your ideas were right, then would be rewarded and if they were wrong (after witnessing all the evidence and narrations ) then you have to be held responsible to God, Abu Talib, Abdullah, and Ameneh against all of whom you have made accusations. By doing this, you have targeted the feelings and emotions of the Shiites. But we have never complained and asked you to abandon your ideology and absolute beliefs. Therefore, you should not expect us to do so for the sake of Islamic unity either.    Let us read Shahid Motahari’s viewpoint about whom Imam khomeni said : “ all his works are truly beneficial.” : Shahid Motahari has stated in his book “Imamate and leadership”, p.16: “We believe the issue of Muslim unity is one the necessities of the Islamic world today but gaining unity  does not mean that we have to abandon Shiite ideology. We are Shiites and take pride in following Ahlol-Beit  and do not want to sacrifice even one Mustahabb (religiously recommended) or Makruh (religiously disapproved but not forbidden) act for the sake of unity”.

Point 3: Do you consider your caliphs immaculate and innocent? If you viewed them as innocent and immaculate and regarded immoral actions against their innocence, then you could claim that we are accusing them unjustly. But you do not believe in the immaculacy of your caliphs, you believe that they were capable of doing wrong actions and committing sins and the incident of invasion on Fatima (AS)’s house and beating her is a sin and wrong deed which your caliphs are charged with and it is not contradictory with your belief about them that causes so much fuss and trouble. Dozens of other worst accusations are brought up by you in your books and you are quite fine with them, but regarding Fatima (AS) you are making such a fuss, I think it is not a proper approach. What you do does not create unity; it only worsens the division within the Islamic Ummah and hurts young Shiites’ feelings and emotions. These are the actions which cause some Shiites in Zahedan or other places to feel emotionally hurt and behaved in a way neither approved by our grand jurists nor by the Islamic Republic of Iran 's system nor the supreme leader of the country approves of such acts. We Have told our youth repeatedly that any action or insult to the holy values of the Sunni community is unlawful and against imams’ ideas and our grand jurists’ viewpoints. Here, we try to control their actions and I am asking you not to add insult to injury and provoked them by some derogatory remarks.

This country isthe Islamic Republic of Iran and based on the article 12 of the Constitution, the only artificial religion in the country is the 12-Imam- Jafari sect. We can see that in other Islamic countries where the Shiites are the minority and other governments do not respect their ideology or even their votes, for example, around 60% of Bahrain’s population is composed of the Shiites but the ruling party is made up of Sunni community members and even some Wahhabi members. Where exactly do the governments of Qatar, Saudi Arabia, Bahrain, Kuwait, Sudan, Amman, and Egypt where many Shiites live, care about what 's the Shiites think? In which of these countries do the Shiites have an unofficial representative in the parliament? In which of these countries do the Shiites have an unofficial representative in Khobregan parliament? In which of these countries are the trials carried out by the Shiite judge? During the past 30 years, the Islamic Republic of Iran has given this Sunday community members and lots of rights.

Of course the insulting remarks we are hearing these days comes from one or 2% of Sunday community members and 98% of our dear Sunday brothers do not know about such talks, and even if they do they do not speak them openly since they know these talks can only bring this unity and hostility within the country.

Mr. Molavi Abdul Hamid adds : " we know that when many of our scholars talked about Fatima they used the term" demise” not martyrdom .the term martyrdom was approved in the reformist government a few years ago".

Many people have posted his remarks online in different sites and even the theater such remarks on various Wahhabi satellite channels.

the incident of invasion on Fatima 's house and her martyrdom has nothing to do only the dead Shiites books. Even in Sunday community books we have supporting evidence and undeniable authentic documentation that prove the attack on Fatima 's house and disrespectful behavior toward her by the caliphs actually happened . Two years ago, I myself in al-Mostaghela network, which belongs to the Saudi Wahhabi, attended a debate for three nights by the order of one of the grand jurists . In the debate there were three Wahhabis facing me. During those three nights, but using various proofs and by analyzing the documents and also proving the authenticity of the narrations I convinced the audience that the incident of invasion on Fatima 's house and her martyrdom, based on what we read in Sunni community references actually took place.

if there is anything wrong, you have to first look at your own references instead of trying to create misgivings and generalizing. I mentioned a lot of authentic narrations indicating that the attack on Fatima 's house and her martyrdom verily happened, now it is your turn to answer me. If you think you are right, let us have a scientific discussion. we have announced our readiness for a debate several times. last year Molavi  Abdul Hamid Morad Zehi, one of the prominent teachers in Zahedan 's seminary schools, discussed various issues related to the martyrdom of Fatima for about half an hour on Salam TV network. He defended Sunni community 's ideology and we defended hours. Presumably more than 250 Shiite and Sunni websites posted the debate on their sites which is available to you if you log onto their sites and you can present your arguments and conduct a scientific discussion there with your answers prepared.

Demise, death, or martyrdom of Fatima

some of the Sunni community members cling to what Sheik Abbas Qomi(RH) has mentioned in some of the books: " Fatima 's demise” meaning that she was not martyred. Or they cling to what a person has said in Lebanon: “Fatima 's demise” and they conclude that this story of martyrdom of Fatima is one of the stories invented by the Islamic Republic of Iran and Islamic Parliament by saying that in the past only the term" death” would be published in most of the calendars.

First you have to object that calendars cannot be considered as or criterion. What publishers write in their calendars cannot represent the ideology of Shiism.

Second of all, if you go and check the calendars which are printed before the Islamic revolution you can see that the term being used was" martyrdom". Even in the first calendars which are printed during the first days after the revolution they can see the word “martyrdom".

We have to ask our brothers in Sunni community why they don 't refer to those calendars in which the word" martyrdom" has been applied.

Third, the incident of Fatima 's martyrdom does not go back to 10 or 20 years ago. In an authentic Shiism 's references, in our four main books like Kafi, late Kelini(RH), in Ravayat al-Sanad, and also in Sahiheh Alaee, we read that Imam Kazim(AS) stated[82]: إن فاطمة عليها السلام صديقة شهيدة

Imam Kazim(AS) was martyred in 179 AH and he became an Imam in 148AH, it means that he has used the term" martyrdom".

Fourth, Sheik Mofid(RH), one of the scientific and prominent figures of Shiism during the history who died in 413AH, has applied that the term" martyrdom" about Fatima in his jurisprudence book called "al-Maqnaeh".[83]

Fifth, Mr. Joveini, one of the Sunni community scholars who was also Zahabi master and was described by him:[84] الإمام المحدث الأوحد الأكمل فخر الإسلام

The term “Imam” among Sunni community members equals the term “ayatollah” in Shiism and they do not use if just for everyone. In his book called “Faraed al-Moslemin”, he mentions the incident of Fatima (AS) martyrdom[85], therefore, it is both recorded by Sunnis and Shiites and goes back to time before the Islamic revolution not just after it.

In Salam and al-Mostaghelah TVs, I was asked many questions one of which was :

Did the Imamas themselves use the term “martyrdom”? I answered their questions with various sources and references from Nahjol Balagha and mentioned remakes made byImam Hassan (AS), Imam Hussein(AS) , Imam Baqer  (AS) , Imam Sadoq (AS) , Imam Kazim , (AS) Imam Reza (AS), Imam Jawad (AS), Imam Askari(AS) and our Imam Mahdi(AS).

Sixth, if we use the term “demise”, will it be contradictory with the term “martyrdom”? it has always been the case that our jurists and the religious scholars used the term “pass away” for a martyr. Regarding Ali (AS) who is known by the Sunnis and the Shiites to have been martyred, we can see different terms used to describe his martyrdom incident in various reliable sources of Sunnis and Shiites.

a) From among Shiite scholars, the late Arbeli has used the same expression in his book called “Kashf al-Qama” volume 2, p.250:

و كان (الحسين) مع أخيه الحسن بعد وفاة أبيه عليهم السلام عشر سنين.

After the demise of his father, Imam Husein (AS) , lived with his brother for 10 years.

Now that he has applied the term “demise”, does it mean that Shiites deny Ali (AS)’s martyrdom?

b) From among the Sunni scholars Rev. Mohammed Bin Talha Shafi 'i (died 652 AH) in his book called Matelib al-Masol, page 393, and uses the same term.

c) In Almosenf book, Mr. Ibn Abi Sheibah (one of Sunni scholars and the master of Bokhari  who died in 235 AH) says:

خطبنا الحسن بن علي بعد وفاة علي [86]

Now, don’t you agree that we have to jump on your throats by saying that one of your scholars has denied Ali (AS)’s martyrdom?

d) Also regarding Imam Husein (AS), ibn Qoloo( in his book called “ Kamel Ziyarah” which is one f the most reliable books for Shiites and all of its narrators , but a few, have been authenticated) explicitly quotes the holy prophet (PBUH)as saying that :

إن أمتي ستقتله، فمن زاره بعد وفاته، كتب الله له حَجّة من حِجَجي[87]

“Any who visits Husein after his demise…. “

e) now , we all know that all Shiites , Sunnis, Jews, Christians, and even Khavarej (the apostates) assert that Husein (AS)  was martyred and they refer to him as “ Seyed al-Shohada” .

Mr. Asami Makki says: بعد وفاة حمزة بن عبد المطلب[88] ... : after the demise of Hamzeh ibn Abdul Motaleb….

Now again, I have to ask you: do we need to criticize your scholars for writing that and fro denying an absolute fact?

f) Jafar ibn Abi Talib is believed to have been martyred , but Mr. Ibn Abi Sheibah in his book Almosnef” quotes Ayesha as saying:

لما أتت وفاة جعفر، عرفنا في وجه رسول الله صلي الله عليه و سلم الحزن  [89]

Now, can we claim that Ayesha denies Jafar ibn Abi Talib’s martyrdom (who was one the foremost martyrs killed in Mote battle? Do you think that the second caliph passed away of was martyred? You believe that one of the Zoroastrians named Abololo martyred him and it is one of the fundamental beliefs among Sunni community members to believe that the second caliph was martyred.  In its history book, volume 3, pp. 229 and 308, Mr. Tabari (died in 310 AH), uses the term “ demise” regarding Umar.

g) In his book Alnahayh Albedayh, Ibn Kathir Dameshghi Selfi (who is confirmed by all the Sunnis and Wahhabis) volume 7, page 130, Second employs the word “demise” for the Caliph.

h) Regarding Ottoman (whose death coincides with Qadir Eid) , whenever it is Qadir Eid , the same Mr. Abdul Hamid mentions Ottoman’s name emphasizing that he was martyred innocently . Sunni historians have used the term “demise” not “martyrdom” for Ottoman. Mr. Ibn Jozi (died in 597 one of prominent and  renowned Sunni scholars) in Alamanmat Alsobat book, volume 1, page 101 says:

ذكر وفاة عثمان بن عفان.

He has also used “demise’ in his book.

i) Mr. Sakhavy (died in 902 AH, one of the great scholars and eminent figures of Sunni community) says:

وفاة عمر بن الخطاب كان في سنة ثلاث و عشرين.

وفاة عثمان بن عفان كان في سنة خمس و ثلاثين.

Do all these of these Sunni scholars deny Ottoman’s martyrdom? Can we claim that you no longer have the right to use the term “martyrdom” for them?

 

We should not split hair over these issues. Now , if a scholar uses the term “demise or passing away” while talking about Fatima (AS) , do you think you should use it against us and claim that Shiite scholars do not believe Fatima (AS) was martyred only because they have applied the term “demise” in their books?  This indicates that what you say is not based on scientific approach and you have not read the history of Islam or you have but you are trying to ignore certain facts. Here, there are plenty of  things to discuss regarding this issue but I try to brief.

The story of Amir-al-Momenin Ali (AS)’s proposal to Abujahl’s daughter

 Another misgiving I had promised to discuss last week was the story of Amir-al-Momenin Ali (AS)’s proposal to Abujahl’s daughter. In Sunni Online (which is the official site of Zahedan’s seminary School) and Sunni News( which belongs to the radical wahhabis inside the country) and Nor TV network (which is actually the network of darkness and division and was utterly disrespectful to Fatima (AS) during Fatemiyeh Period) , we can see that this Hadith is posted :

فاطمة بضعة مني، فمن أغضبها أغضبني[90]

They have said that this Hadith is detrimental to the Shiites and has been mentioned in criticism of Amir-al-Momenin Ali (AS). While analyzing this narration,  Even ibn Taymiyyah himself ( the Wahhabism’s theoretician) says that this narration is harmful to Shiism since it was mentioned by the holy prophet when he was informed that Amir-al-Momenin Ali (AS) had asked for the hand of Abujahl’s daughter, therefore, the holy prophet (PBUH) got angry and said:

  

فاطمة بضعة مني، فمن أغضبها أغضبني[91]

In Sahih Moslem and Sahih Bokhari , there are plenty more narrations on this issue. In Sahih Moslem and Sahih Bokhari, Mesur Ibn Mokhrameh has said:

إن علي بن أبي طالب خطب إبنة أبي جهل علي فاطمة عليها السلام، فسمعت رسول الله صلي الله عليه و سلم يخطب الناس في ذلك علي منبره هذا و أنا يومئذ محتلم، فقال: إن فاطمة مني و أنا أتخوف أن تفتن في دينها، ثم ذكر صهرا له من بني عبد شمس، فأثني عليه في مصاهرته إياه قال: حدثني فصدقني و وعدني، فوفي لي و إني لست أحرم حلالا و لا أحل حراما و لكن و الله! لا تجتمع بنت رسول الله صلي الله عليه و سلم و بنت عدو الله أبدا[92]

 

“ I swear to God that the daughter of the holy prophet (PBUH) and the daughter of God’s enemy cannot live in the same house.”

This narration is of a more serious insult to the holy prophet (PBUH)than to Amir-al-Momenin Ali (AS) since these expressions are really derogatory and do not math Quranic verses: وَ إِنَّكَ لَعَلي خُلُقٍ عَظِيم[93]ٍ : “And thou (standest) on an exalted standard of character”.

Or contradicts this holy verse of the Quran:

فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَي وَ ثُلَاثَ وَ رُبَاعَ[94]

“Marry women of your choice, Two or three or four;”.

Did Amir-al-Momenin Ali (AS) commit an unforgivable sin? Suppose he wanted to have a second wife, was it a capital sin? You mean nobody stood up and objected to the holy prophet (PBUH) what Amir-al-Momenin Ali (AS)’s fault was?  Was it really necessary that the holy prophet (PBUH) announce such a trivial issue in a mosque on a podium? What you are saying is a huge insult to the holy prophet (PBUH)’s dignity and character not Amir-al-Momenin Ali (AS)’s or Shiism.

 

Answering this misgiving:

I will list some answers to this misgiving and then will pass:

First problem: if the holy prophet (PBUH) announced such a narration in a mosque, why is it that only person recording it was Mesur Ibn Mokhrameh ? you mean no one else heard it while the holy prophet (PBUH) was stating those remarks? This really open to question.

The second problem: according to the viewpoint of all the Hadith narrators in Sunni community , Mesur was born in the year of Hijra and he was only 8 years old at the time of the holy prophet (PBUH)’s demise[95] and as they say  he was mature. More interestingly, Mr.Tofiq Abu Elm (one of the great Egyptian scholars) mentions the story of the Amir-al-Momenin Ali (AS)’s proposal and even specifies the date by saying: “the proposal took place in the second year of Hejra and before Hassan Ibn Ali (AS) was born. Then, how possibly could Mr. Mesur ,who was not even born or even his fetus had not been formed , hear such remark by the holy prophet (PBUH)? As a result, we can definitely say that it is a fake story was made up by a Hadith narrator who himself had not been born at the time of the proposal or he was an infant at that time, then how could he step into the mosque and say that he was mature enough? If you accept my arguments, you can bring yours. Ibn Hajar  says the incident happened at the end of the Be’sa, trying to convince us that Mesur wa 8 years old when he heard that remark. The term “ Mohtalem” in the narration means being mature physically but when ibn Hajar realizes that an 8-year-old boy cannot be physically mature , he changes his sentence into “mentally mature”. However, everybody knows that the word Mohtalem has nothing to do with mental maturity. Even if we accept that this term means “mentally mature” , in Sahih Moslem we read : “ Mesur walked naked in front of the holy prophet (PBUH) and he told Mesur:[96] إرجع إلي ثوبك، فخذه و لا تمشوا عراة

“ go put on something decent and do not walk in the nude” if this narration were in Shiite books , Sunnis could object why we were insulting the Companions. This young boy was not mature enough to wear something in the public and the holy prophet (PBUH) criticized his nudity, then you are telling us he was mentally mature?

The second problem: according to this narration which says:

 والله! لا تجتمع بنت رسول الله صلي الله عليه و سلم و بنت عدو الله أبدا[97]

 

“I swear to God that the daughter of the holy prophet (PBUH) and the daughter of God’s enemy cannot live in the same house.” Meaning that a man can not marry both the holy prophet (PBUH)’s daughter and the daughter of God’s enemy. Your caliph, Ottoman whom you call Zolnorein, married both the holy prophet (PBUH)’s daughter (Roqayeh and Ume Kolthum) and Ramle ,Shaybah’s daughter. Shaybah was the enemy of God and was killed in Badr battle[98].

If it is really a general rule, then what do u have to say about this? Either you have to say Ottoman has done something wrong and unlawful or you have to say Ottoman’s wife was not the holy prophet (PBUH)’s daughter but she was his step-daughter or Khadije’s neice as many great Shiite figures believe that Ottoman‘s wife was not the holy prophet (PBUH)’s daughter but his step-daughters or his close relatives.

You also have to say that Ottoman was married to the holy prophet (PBUH)’s daughter and Fatima (Valid’s daughter who was an infidel up until 8AH) simultaneously. Now you have to answer if you think we have to gerneralize this rule.[99]

 

The fourth problem: Do you know that the girl from whom, you claim, Amir-al-Momenin Ali (AS) asked for a hand was called Jovayreh. Of course, some historians have mentioned 12 names the most well-known of which was Jovayreh Bent Abu Jahl who converted to Islam in 8AH and did not go Medina and married Atab Ibn Osaid as soon as she became a Muslim and they had never been to Median  until the holy prophet (PBUH) passed away[100]

The fifth problem: The Sunni scholars say Jovayreh was one of the implacable enemies of the holy prophet (PBUH) and Amir-al-Momenin Ali (AS). When the holy prophet (PBUH) occupied Mecca, Balal climbed up the wall of Kabaa to say Azanand then Jovayreh said : لقد أكرم الله أبي حين لم يشهد نهيق بلال فوق الكعبة[101]

“Thank Goodness my father died and did not hear this braying (ugly voice)”.

Do you think Amir-al-Momenin Ali (AS) would marry such a woman with that character?

The sixth problem: you have mentioned that the holy prophet (PBUH) has referred to Abujahl’s’ daughter as the “enemy of God’s daughter” but I believe it does not match the holy prophet (PBUH)’s character. When Akrameh (Abujahl’s son) wanted to become a Muslim, the holy prophet (PBUH) stated:

يأتيكم عكرمة بن أبي جهل مؤمنا مهاجرا، فلا تسبوا أباه، فإن سب الميت يؤذي الحي و لا يبلغ الميت[102]

“Do not curse his father!”.

The seventh problem: if this Hadith is really a religious rule

لا تجتمع بنت رسول الله صلي الله عليه و سلم و بنت عدو الله أبدا

Set specifically for Amir-al-Momenin Ali (AS) an Fatima (AS), then the holy prophet (PBUH) should have told them in private not on the podium of a mosque. If the rule was for Amir-al-Momenin Ali (AS) and Fatima (AS) , then it had to addressed them in private.

 

The eighth problem: what, you claim, the holy prophet (PBUH) said regarding the situation  is against the Quran :

فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَي وَ ثُلَاثَ وَ رُبَاعَ[103].

Amir-al-Momenin Ali (AS) was one of Muslims and was allowed to act accordingly if he wanted to, as would any other Muslim man. So , why do you think the holy prophet (PBUH) deemed it necessary to go to a mosque and oppose a Quranic law on the podium?

The ninth problem: what you claim the holy prophet (PBUH) did is like saying he made a Halaal act Haraam just for Ali (AS) for the sake of his daughter.  When answering this misgiving, the late Morteza (RH) used to say: “Ma’moon married his daughter” Immul Fazl”  to Imam Javad and when Imam Javad decided to remarry Immul Fazel complained to Ma’moon that she did not want to have a sister -wife. Ma’moon replied: إنا ما أنكحناه لنحظر عليه ما أباحه الله له[104]

“I did not marry my daughter to Imam Javad to make God’s Halaal Haraam.”

Ma’moon , with that kind of character, says : I cannot change God’s laws” but you are saying that the holy prophet (PBUH) did that just out of the prejudice he felt towards his daughter.

The tenth problem: on the one hand, these gentlemen claim that Amir-al-Momenin Ali (AS) asked for a hand of Abujahl’s daughter making the holy prophet (PBUH) angry enough to go to a mosque and object to such action. On the other hand, they narrate that when Ali (AS) chose a bondwoman and slept with her and in the Yemen’s battle and brought her back pregnant to Medina (the child was Muhammad Hanifeh) and some of the Companions object that Ali (AS) had chosen a slave over Fatima (AS) , the holy prophet (PBUH) became furious and said: فوالذي نفس محمد بيده لنصيب آل علي في الخمس أفضل من وصيفة[105]

I swear to the God in whose Hands the life of Muhammad lies, Ali’s right from Khoms is more than just remarrying.”

Which one then should we believe ? their anti-Ali (AS) or pro-Ali (AS) narrations?

Therefore, the myth of Ali (AS)’s having asked for the hand of Abujahl’s daughter suffers from 10 major problems which were all left unanswered by those who made up this myth.

Peace be upon you and God 's mercy and blessings!Dr. Huseini Qazvini

 

Comments:

Name: Ali Naqi Saadati - Date: Tuesday, April 26, 2011- 17:58:40
I would like to thanks Hazrat Ayatollah Husseini Ghazvini (may God protect him) who defends Ahlol-Beit so strongly and beautifully with strong arguments.

 

Name: Majid M. Ali – Date: Monday, May 30, 2011.  00:00:00

Hello: I wish I had been born at that time so that I could become Ahlol-Beit’s servant and beggar and would keep whatever they gave me and would not lose it for the world.

Name: Qasim Jalali - Date: Saturday, May 31, 2008: 00:00:00

It was really interesting and formidable. I enjoyed it a lot, thank you so much.

 

Name: Ahmad Reza Govahi - Date: Saturday, May 31, 2008 - 00:00:00

In the name of God, the Merciful, the Compassionate!

Unfortunately, I have seen that many Shiites and even clergymen considering Ibn Arabi (who was the enemy of Ahlol-Beit) an outstanding mystic!! And some even call him the master of Gnostics. Taking into account that Dr. Huseini Qazvini called him a Naseby (enemy of Ahlo-Beit), I think he should write an article on Ibn Arabi’s hostility towards Ahlol-Beit like the article you wrote on ibn Taymiyyah so that we could use it against those who try to idolize Ibn Arabi .

 

Name: Abbas Salari - Date: Saturday, May 31, 2008 - 00:00:00

I would like to express my gratitude to you Mr. Seyed Mohammad Husseini Ghazvini . May God always keep you strong and firm to defend Ahlol-Beit. I swear to God that you are a true defender and of the holy prophet (PBUH) and Imam Ali (AS) .Those who want to insult Ahlol-Beit just out of obstinacy (like the abovementioned Molavi) and  are trying to gain materialistic objectives  by distorting reality are actually ignoring the light of God and are getting drowned in a swamp of  ignorance.

Umar and Abu-Bakr and Ottoman who really hurt the holy prophet (PBUH) and Amir-al-Momenin Ali (AS) and Fatima (AS) were published severely by God. Sunnis can pray to God that they all be resurrected with their caliphs and we  also pray to be resurrected with the holy prophet (PBUH) and his Ahlol-Beit. O God! Please never separate us from the holy prophet (PBUH), Amir-al-Momenin Ali (AS), Fatima (AS), and our Immaculate Imams, Imam Hassan (AS), Imam Husein (AS) and their true followers in this world and in the hereafter. May God help our deliverer to emerge soon!

Name: Moheb (fan) of Ahlol-Beit  - Date 3/April /2008 - 00:00:00

In the name of God the Merciful, the Compassionate
Peace be upon you and God 's mercy and blessings

Praise be to our Lord! Our Shiite brothers want to defend Ahlol-Beit but instead destroy Shiism more. You said that in Zahedan they have insulted our lady Fatima (AS) , but let me tell you if someone reads your books , he automatically starts disliking our beloved Ahlol-Beit , for instance, I read a Hadith in Kafi book which was also posted on this site too :

عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ فِي تَزْوِيجِ أُمِّ كُلْثُومٍ فَقَالَ إِنَّ ذَلِكَ فَرْجٌ غُصِبْنَاه .الكافي ، 5 ، 346 .

“Imam Sadeq (AS) was asked about Umm Kulthum’s Marriage and he answered he was a woman taken away from us by force.” It is an authentic Hadith. If you say that it was done by Umar ibn Khattab, then you have to accept that the marriage really took place no matter by force or freely and now you are beating a dead horse. And if you say that Umar’s name was not mentioned in the Hadith, it will get worse and then people say Ali (AS) was not brave and strong enough to stop an ordinary man. To sum up, I would like you to explain to us what this expression means:  فرج غصبناه

God bless you!

Answer: in the name of God! And hello to you too! You are wrong and you have misunderstood the story but I think you had better think in that way! The misgiving posed by you has nothing to do with the topic of the lecture here. The issue at hand is clear and also the problems and flaws of the misgiving were presented clearly which indicate how unknowledgeable some of your Molavis are and that how uninformed they are about historical facts and their own references. Of course, regarding Umm Kulthum’s marriage with Umar, you can find detailed information in the following link:

http://www.valiasr-aj.com/fa/page.php?bank=maghalat&id=83

In that article, all the possible scenarios are investigated and under no circumstance is it in favor of Umar 9 your caliph). It wouldn’t be a bad idea to study the abovementioned article and then judge and give your opinion. Peace be upon the followers of truth! (Public Relations Deputy).

 

 

Name: Hossein Yazdani - Date- Friday, June 06, 2008, 00:00:00.

Hell to you all! I guess the myth about Amir-al-Momenin Ali (AS)’s daughter marrying the second caliph should remain a myth forever. And nothing has been mentioned about it in most of the reliable Sunni references and only in some other centuries, theologians and narrators talked about and referred to it some of whom believed that the end justifies the means, and, therefore, easily lied. Soon after some of the narrators started this myth, others followed them.

In an article with strong supporting evidence, Dr. Qazvini has illustrated the story and proved its lack of authenticity. Those interested can refer to that article for further reading and I don’t think it was really necessary to raise the issue here again.

 

Name: Majid M. Ali Date: 12/June/1999

Hello and thank you:

The mp3 files are of low quality and when we download them. The payback quality on our Mp3 players is not satisfactory.

Please see into it!

Answer: yes you are right. Unfortunately, the film of the lecture by Dr. Huseini does not good quality because it was recorded in Feiziyeh School in a crowded location. We do apologize for the low quality and in the future try to consider the voice quality as well. (Public Relations Deputy)

Name: Amir, Date: 4/July/1999.

 Hello and thank you for all your effect

Since the Mp3 file of the lecture is of low quality, I would like to send you a better one but I do not know how to send it to you.

Answer: all of lectures by Dr. Huseini will be release in the form of Hyper multimedia by the end of the year (public relation deputy): thank you for your comment.

Name: Abdul Hassan Abu Maryam: Date: 12/august/19999

Thank you and May God, Muhammad, Ali (AS), and Fatima (AS) be with you!

Name: Muhammad Hassan, date: 13/august/1999.

Hello to you and Dr. Huseini: May the curse of God be on those who deny the virtues of the holy prophet (PBUH) and Amir-al-Momenin Ali (AS) and Ahlol-Beit.

Name: Khadem al-Mahdi, Date: 3/March/2000

Hello to you: I have a question: Regarding the Balazari’s.

Hadith and its documentation, wahhabis consider it Maqto (cut) after Ibn Oan claiming that he was not a companion of the holy prophet (PBUH) and to answer Khatib who says : Ibn Oan saw the holy prophet (PBUH), they say that in the documentation it is written “Bekar Ibn Muhammad” ,therefore, this Hadith is weak and inauthentic. How do you answer this misgiving?

Regarding Sheik Balazari, Wahhabis also say his Hadiths according to some scholars are weak. Please answer misgiving too.

 

Answer: dear friend:

1- If Wahhabis wanted to analyze all Hadith narrators like this, all their own evidence for Hadith authenticity would be null and void too. Since rarely can we find cases in which reliability of rejection of person has been mentioned with sahih Hadith.   .

2- let us suppose that Balazari’s narration was Maqto, again it would be an authentic narration since the previous narrators were reliable and even Sunni Imams acted according to what reliable and trustworthy Hadith narrators said.

Especially when the narrator is form Ibn Oan about whom Sunni scholars have said: Oan’s doubt is superior to his certainly. About this narration Ibn Oan was certain to pass it on. Even some scholars like Abi Dawood consider Tabe’eis Marsal stronger than his Mosnad and say when a narration is passed on; the narrator himself has taken responsibility for its authenticity.

3- Imagine that Balazari’s narration was unauthentic, what about Tarikh Tabari’s narration regarding Abu-Bakr’s confession to the invasion which is quite authentic?

4- Imagine that all the narrations were weak, but based on Sunni scholar’s view points and even Ibn Taymiyyah when many narrators mention the same narration, it gets strong and authentic even if the narrators cannot be trusted. Also, we can see that Sunni scholars have used the approach to prove the virtues of the caliphs.

5- Regarding Balazari, we can also refer to what Sunni scholars have said about him. If they still think Balazari is not reliable despite all the evidence, then we should really doubt their narration (of course, this approach for debate is typical of Sunni scholars.

About him Zahabi writes

المدائني * العلامة الحافظ الصادق أبو الحسن علي بن محمد بن عبد الله بن أبي سيف  المدائني الاخباري . نزل بغداد ، وصنف التصانيف ، وكان عجبا في معرفة السير  والمغازي والأنساب وأيام العرب ، مصدقا فيما ينقله ، عالي الاسناد.

“Mudeni settled in Baghdad and wrote a few books on the study of the holy prophet (PBUH)’s traditions, history of wars, and Arab history, He had great mastery over tribes history and whatever he has narrated has strong documentation.”

Quoting Yahya Ibn Moeen, he adds

قال يحيى : ثقة ثقة ثقة . ( قال احمد بن أبي خثيمة ) سألت أبي : من هذا ؟ قال : هذا  المدائني .

 “ Yahya Ibn Amin mentioned three times that Mada’eni was reliable, reliable, reliable. I asked my father who was that man about whom Yahya Ibn Moeen said three times that he was reliable and my father answered:” this person is Mada’eni.”

Al-Zahabi, Shams al-Din Muhammad ibn Ahmad ibn Uthman (died in 748 AH), Seir Alam Alnbla’, vol 10, p 400, R Shoaib: Alarnavavt, Mohammad Naeem Alraqsosy,Publisher: Alrsalh Institute - Beirut, Altabah: Altash, E. 1413.
And Ibn Hajar writes:

قال أبو قِلابة: حدثت أبا عاصم النبيل بحديث فقال عمن هذا قلت : ليس له إسناد ولكن حدثنيه أبو الحسن المدائني قال لي سبحان الله أبو الحسن أستاذ . ( إسناد)

“ Abu Qalabeh says: I read the Hadith for Abu Asem al-Nabil and he said: where did you hear that Hadith from? And I said: I do not have the documentation but Abul Hassan Madeni narrated it to me.

Abu Asem said: “praise be to Allah! Abul Hassan Madeni is a master in Hadith science.”

Alsqlany Al Shafei, Ahmed bin Ali bin Abu Hajar Alfazel (died in 852 AH), Lesan Almyzan, vol 4, p 253, R: Derat Almaref Alnzamyh - Alhend, Publisher: Institute AlalmyLelmatboat - Beirut, published by: Alsalsh, 1406 to 1986.

In some of editions, instead of master (Ostad) we see “Asnad” (document) in this case we can translate it as: Abul Hassan Madeni himself is like a document and we can trust a narration by knowing who the narrator was. Wish you luck! (Answering Misgiving Committee)

Name: Husein (AS) Norozpur.  Date: 24/may/2009.

Hello and thank you for your efforts.

I just wanted to tell you I used your article in my blog “Yase Kabood” (nightly whisper). Please aloe me to.

Name” Morteza Farahani. Date: 5/may/2010.

I really congratulate you on having such a great site. I tried to post similar topics in my blog but based on my own research. May God help you succeed day in day out. My blog: Neveshtehaye Azad Yek Azadeh.

Name: M.B .   Date: 19/June/2011

Your site really rocks!

Name: Ali.   Date: 21/June/2010 

Hello, in an article you said that Mr. Aslam Odvi was one of Sohah Sette narrators; please mention some of the narrations by him. Thank you so much.

Answer: hello our dear friend.

In Tahzib al-Kamal , Mazi says:

أسلم القرشي العدوي روى له الجماعة[106]

Aslam Qorashi Advi….all the narrators of Sahih Hadith have quoted him …”.(Answering Misgivings Committee ). Wish you luck!

 



[1] . Ma’ani Alakhbar Lelsheikh  Alsadoq, p 107 Dalael Emamah Alamamh Lelmohamd Altabry, pp. 81 Allameh Almjlsy Bihar al-Anwar, vol 14, p 206

[2] . Majmal-Zava’ed, Vol 9, p 201.

[3] . Mostadrak-al-Sahihin, Hakim Neishabori, vol. 4, p 210, 219 and vol 6, p 158 Sahih Muslim, vol 7, p 141.

[4] . Sahih Bokhari, vol 4, pp. 210, 219, vol 6, p 158 Sahih Muslim, vol 7, p 141.

[5] . Mostadrak-al-Sahihin, Hakim Neishabori, vol. 3, p 154.

[6] . Faiz al-Qadir the interpretation of  Aljama Alsaghyr Lelmanavy, vol 4, p 555

[7] . Oyon Akhbar al-Reza (AS) Lelsheik al-Sadoq, vol.2, p.203- al-Fosol al-Alhemat fi Osol Al-Aemah Lelhorel Amoli, vol.1, p.408, Bahrol Anwar lel Alame Majlesi, vol.43, p.92.

[8] . Bahrol Anwar lel Alame Majlesi, vol.26, p.6. Al-Qeibatol Ma’ani,p.88.

[9] . Al-Kafi ALkalyny, vol 1, p 90 Alahtjaj Leltbrsy, vol 1, p 313 Lellamh Almjlsy Bihar al-Anwar, vol 3, p 283.

[10] . Fatah Albary Labn Hajar, vol. 7, Page 82 ,Faiz Qadir , interpretation  of Aljame Alsaghyr Lelmanavy, vol 4, p 554.

[11] . Alsyrah Alhalbiyah, vol 3, p 488.

[12] . Asra Surah , Verse 26.

[13] . al-Ghadir Lelsheik Amin, vol 1, p 197.

[14] . Alkhsal Lelsheik  Alsadoq, p 173

[15] . Nahjol Balagha , letter.45.

[16] . Elal Alshray Lelshykh Alsadoq, vol 1, p 154 Allamh Al-Majlsy’s Bihar al-Anwar, vol 29, p 395 ,al-Taraef fi Marefatel Mazhib al-tavaef Lel Seyed Ibn Tavos, pp. 251

[17] . Al-Ahzab, 33.

[18] . Al-Ahzab/57

[19] . Al-Hajarat

[20] . Awsat Mojam al-Tabarani, Vol 6, 327 - Mojam Kabir al-Tabarani, Vol 3, p. 57 - History of Damascus, vol 42, pp. 130 - Majma Alzavayd, vol 9, p 165 – Zakhaer Alqby, pp. 136 – Kefayatol Asar, Page 63

[21] . History of of Damascus, vol 42, 126 - History of Jacob, volume 2, page 41.

[22] . Mostadrak Hakim Neishabori, vol 2, p 168 - Alsvaq Almhrqh Ibn Hajar Makki, p. 126 , Sunan Nesa unit, Vol 6, p. 62 - Ibn Haban’s Sahih, vol 15, p 399.

[23] . Majma Alzvayd Haitham, vol 9, p 204 - Assad Alghabh Ibn Athir Jazry, vol 1, pp. 381 - Mjm Kabir al-Tabarani, Vol 4, p 34.

[24] . Kafi, vol 1, p 458

[25] . Tazkerat al-Hefaz Zahabi, Vol 4, p 1505.

[26] .  Seir Alam Alnbla’ Zahabi, vol 18, p 469.

[27] . Menhaj al-Sunah, vol.4 , p.245.

[28] . Alamamh and Alkhlafh Mqatl Ben Attia, pp. 160, with the introduction of Dr. Hamid Dawud - Ibn Abi Shoibah his Mosnaf, Vol 8, pp. 572 - Mr. Safadi in Alvafy Lelvfyat, vol 5, p 347 - Ibn Qtybh Dinawar in Alamamh and Alsyash, volume 1, page 30 research by Mr.shiri

[29] . The Divan of Hafez Ibrahim, vol 1, p 82

[30] . Alastyab, vol 4, p 1955.

[31] . Tabaqat Cobra, vol 8, p 463

[32] . Sahih Muslim, vol 5, p 153, Book of Jihad, Chapter 15, Hokm Alfy.

[33] . Bokhari, vol 5, p 83 - Sahih Muslim, vol 5, p 153.

[34] . Bokhari, vol 5, p 83 - Sahih Muslim, vol 5, p 153

[35] . Akhbar Uyun Reza Lelshykh Alsdvq, vol 2, p 275 vehicles Alshyh (Al-albite) Lelhr Alamly, vol 27, p 92

[36] . Alklyny Lelshykh al-Kafi, vol 1, p 399 Alshyh devices (Al-albite) Llhr Alamly, vol 27, p 43

[37] . Sahih Bokhari, vol. 4, p 209

[38] . Assad Alghabh Faye Marefat Alsahabh Labn Alasyr, vol 4, p 16, vol 2, pp. 9 and vol.-5, p. 522 Mostodark Ala Alshyhyin Llhakm Alnyshabvry, vol 3, p 156 blue bench Dawood, p 197. Assad Alghabh Faye Marefat Alsahabh Labn Alasyr, vol 4, p 16, vol 2, pp. 9 and vol.-5, p. 522 Mostodark Ala Alshyhyin Llhakm Alnyshabvry, vol 3, p 156 blue bench Dawood, p 197.Alsnn Alkbry Llnsayy, vol 4, p 252 Kanz Almal Llmtqy Alhndy, vol 12, p 110 histroy of  Medynah Damascus Labn Asgari, vol 14, p 173History of  Medynah Damascus Labn Asgari, vol 42, p 134 Seir Alamo Alnbla’ Lelzhaby, vol 2, p 130 Alasabh fi Tmiiz Alshabh Shajar Labn Alsqlany, vol 8, p 266 Alkaml Faye Altarykh Labn Alasyr, vol 5, p 537 Almnaqb Llkhvarzmy, p 350.

 

[39] . Bokhari, vol 4, p 210 and 219.

[40] . Sahih Moslem, vol 7, p 141.

[41] . Musnad Ahmad, c 2, p 332 Sunan Ibn Majah,vol. 2, p 1321 Sunan Abi Dawood, c 2, p 390 Sunan al-Tirmidhi, vol. 4, p 134 Mustadrak Ala Sahihin Alnecabura,vol 1, p.6 Sunan Grand Bayhaqi, vol. 10, p 208 Zawaa 'idof Haithami, vol. 1, p189 Musnad Abi Yala, vol. 10, p 318 Sahih Ibn Hibbaan,vol. Vol 14, p 140 Almjm Leltabrany Awsat, vol 5, p 137 Almjm Alsghyr Lltabrany, vol 1, p 256 Almjm Lltbrany Kabeer, vol 8, p 273.

[42] . Tubah Surah / Verse 80

[43] . Saba Surah / Verse 13

[44] . Mostadrk Ala Alshyhyn Lelhakm Alnyshabory, vol 1, p 129 AMajma Alzvayd Llhysmy, vol 1, p 189 Almjm Awsat Lltabrany, vol 5, p 137 Almjm Alsghyr Lltbrany, vol 1, p 256 Kanz Almal Llmtqy Alhndy, vol 1, p 210 History of Medynh & Damascus Labn Asgari, vol-13 , Page 98 of Alatdal Llzahby, vol 2, p 430 Lesan Almyzan Labn Alsqlany, vol 3, p 292 .

[45] . Bokhari, vol 7, p 208 .

[46] . Bokhari, vol 7, p 208 .

[47] . Bokhari, vol 7, p 208 .

[48] . Mostadark AlaAlsahyhyn Llhakm Al Neyshabory, vol 2, p 343.

[49] . Sahih Muslim, vol 6, pp. 3 and 4 Musnad Ahmad, vol 5, p 87 Sunan Abi Dawud, vol 2, p 309 ,Sonan Altrmzy, vol 3, p 340 Mostdrk Ala Alshyhyn Llhakm Alnyshabory, vol 3, p 617 Assembly Alzvayd Llhysmy, vol 5, p 190 Musnad AbiDawud, p 105 Musnad Abi Yly, vol 13, p 457 Sahih Ibn Hban, vol 15, p 43 Almjm Lltbrany Awsat, vol 1, p 263 Almjm Lltbrany Kabeer, vol 2, p 195 .

[50] . Ibn Qutaybe Dinvari ,Imamah va Siyasa, vol. 1, p 19

[51] . Al-Kasael Lel Sheikh Saduq, p 173

[52] . Ash-Shu 'araa, verse .214, p.173.

[53] . Jame Bayan Leltabry, vol 19, p 149 .

[54] . Ma’ida, verse,67.

[55] . Al-Khesal, Lel-Sheik Sadoq, p.173

[56] . Llshykh Alamaly Alsdvq, Page 175

[57] . al-Ahzab, sura / Verse 57.

[58] . Mostodrk Ala Alsahyhyn Llhakm Al-nyshabory, vol 3, p 140 Alkaml Lbd Allah ibn Adi, vol 6, p 216 History of Baghdad Lelkhetyb al-Baghdadis, vol 11, p 216 History of Medynh & Damascus Labn Asgari, vol 42, p 447 Tazkerat Lelhefaz Llzhby, vol 3, p 995 of Alatdal Lelzahby , vol 1, p 371 and Alnhayh Albedayh large Labn, vol 6, p 244 of Nahj Alblaghh Labn Almtzly Abi al-Hadid, vol 4, p 107  - Fazael Alshabh, vol 2, p 651 Musnad Abi Yly, vol 1, p 427 Almjm Kabeer Leltbrany, vol 11, p 61 of Nahj Alblaghah Labn Abi al-Hadid Almotzly, vol 4, p 107 Kanz Almal Llmtqy Alhndy, vol 13, p 176 Alkaml Lbd Allah ibn Adi , vol 7, p 173 Asgari Labn Damascus Medynh history, vol 42, p 322 Alatdal of Llzhby, vol 4, p 480 Labn Mrdvyh Alasfhany virtues of Ali ibn Abi Talib, Almnaqb Lelkhvarzmy PS 124, PS 65.

 

[59] . Fazael Alshabh, vol 2, p 651 Musnad Abi Yaly, vol 1, p 427 Almjm Kabeer Leltabrany, vol 11, p 61 of Nahj Alblaghh Labn Abi al-Hadid Almtzly, vol 4, p 107 Kanz Almal Llmtqy Alhndy, vol 13, p 176 Alkaml Lebd Allah ibn Adi, vol 7, p 173 soldiers Labn Damascus Mdynh history, vol 42, p 322 Alatdal of Llzhby, vol 4, p 480 Labn Merdvyh Alasfhany virtues of Ali ibn Abi Talib, Almnaqb Llkhvarzmy PS 124, PS 65.

[60] . Sharh Nahj Alblaghh Labn Almtzly Abi al-Hadid, vol 16, p 233 Alamaly Lalshykh Altosy, p 375.

[61] . Lelshykh Alkhesal Alsdoq, pp. 173 Dalel Alamamh Lmhmd ibn Jarir Altbry Alshyiy, p 122

[62] . A. Fazael Labn Jzry , pp. 33 , Almnaqb Faye edification of  Seny Almtalb, pp. 33, H 5 Alzv’ Lelskhavry Allam, vol 9, p 256 Albadr Altal Llshvkany, vol 2, p 297 elshykh Amin al-Ghadir, vol 1, p 197

[63] . Bokhari, vol 4, p 210 and 219.

[64] . Sahih Moslem, vol 7, p 141.

[65] . Fi Assad Alghabh Marefa Alshabh Labn Alasyr, vol 2, p 248 Alsonan Alkbry Lelnsayy, vol 4, p 263 Alnhol and Mohal LelshhrstanyI, Vol 1, Page 23 Sharh Nahj Alblaghh Labn Almtzly Abi al-Hadid, vol 2, p 40 Kenz Almal Llmteqy Alhandy, vol 5, p 634 Altmohyd Labn Al Alber, vol 24, p 397

 

[66] . Bokhari, vol 4, p 210 and 219.

[67] . Bukhari, vol 4, p 42 Sahih Muslim, vol 5, p 154.

[68] . Musnad Ahmad, vol 4, p 96 Abi Musnad of David, Page 259 of Elal Aldarqtny, vol 7, p 63.

[69] . Sahih Muslim, vol 6, p 22

[70] . Musnad Abi Yaly, vol 13, p 366 Sahih Ibn Haban, vol 10, p 434 Almjm Awsat Lltbrany, vol 3, p 361 Almojm Kabeer Leltabrany, vol 10, p 289 Kabir Almnsor Lelsyoty, vol 2, p 61 Mostadrk Ali Alshyhyn Llhakm Alnyshabvry, vol 1, p 117

[71] . Bokhari, vol 4, p 42 Sahih Muslim, vol 5, p 154.

[72] . Bukhari, vol 4, p 209

[73] . Assad Alghabh Fi Marefah Alshabh Labn Alasyr, vol 4, p 16, Vol 2, pp. 9 and vol.5, p. 522 Mostadrak Ala Alshyhyn Lelhakm Al-Nyshabvry, vol 3, p 156 Musnad Abi D., p. 197 Alsnn Alkabry Lelnsayy, vol 4, p 252 Kanz Almal Lelmtqy Alhandy, c 12 , pp. 110 Histroy Medynh Damascus Labn Asgari, vol 14, p 173 History  Medynh Damascus Labn Asgari, vol 42, p 134 Sier albayan Alnbla’ Lelzhby, vol 2, p 130 Alasabh Fi Tamyiz Alshabh Labn hajar Alsqlany, vol 8, p 266 Alkaml Fi Altarykh Labn Alasyr, vol 5, p 537 Almnaqb Lelkhvarzmy, p 350.

 

[74] . Bokhari, vol 5, p 83 Sahih Mosem, vol 5, p 154.

[75] . Fatah Sahih Sharh Albary Fi Hajar Albkhary Labn Alsqlany, vol 7, p 378 Albkhary Sahih Sharh the main bituminous Llyny, vol 17, p 259

[76] . Bukhari, vol 4, p 42 Sahih Muslim, vol 5, p 154.

[77] . Bukhari, vol 4, p82 Sahih Muslim, vol 5, p 154

[78] . Alamamh and Alsyash Labn Qtybh Aldynvry, research by Alzeyny, vol 1, p 20

[79] . Bukhari, vol 4, p 210 and 219.

[80] . Bokhari, vol 4, p 210 and 219

[81] . Iqbal al-Amal Lelseyed Ibn Tavusi, vol3, p. 103 Lllamh Almjlsy Bihar al-Anwar, vol 97, p 187

[82] . al-Kafi Lelshykh Alklny, vol 1, p 458

[83] . al-Maqnaeh Lelshiekh Almofyd, p 459.

[84] . Tazkerat Hefaz Lelzahby, vol 4, p 1505 will

[85] . Faraed al-Moslemin, Vol 2, pp. 34 and 35.

[86] . al-Mosnef of Ibn Abi Shaybah Kufi, vol 7, p 502 and vol 8, p 631.

[87] . Kamel Alzyarat Labn Qoloyeh, p 144.

[88] . Samt Alnojom, vol 1, p 426

[89] . Almosnaf Abi Labn Shoybah Alkofy, vol 3, p 265 and vol 8, p 548 Almojm Kabeer,Lltbrany, vol 2, p 108                Altabaqat Alkobry Lemohmad bin Sa 'd ,vol 4, p 40

[90] . Sahih Bokhari, vol, 4, pp. 210 and 219.

[91] . Mewnhaj al-Senah, Labn Taymiyyah, vol 4, p 251

[92] . Sahih Bokhari, vol 4, p 47 Sahih Moslem, vol. 7, p 142.

[93] . Qalam Sura / Verse 4.

[94] .

[95] . Alasabh Fi Tamiz Alsahabah Labn Hajar Alsqlany, vol 6, p 94 Hajar Alsqlany Labn Altahzyb Tahzib, vol,10, 137 Alkmal Llmzy Tahzib, vol 27, p 581 Alnbla’ Alam Lelzhby Seir, vol 3, p 394.

[96] . Sahih Moslem, Volume 1, Page 184.

[97] . Bokhari, vol 4, p 47 Sahih Moslem, vol 7, p 142.

[98] . Albdayh and Alnhayh Labn Kathir, vol 7, p 247 History of Altabry, vol 3, p 444 Alkaml Fi Altarykh Labn Alasyr, vol 3, p 185

[99] . Alasabh Fi Tmiiz Alshabh Labn Hijr Alsqlany, Vol 8.

[100] . Tahzib Alkmal Llmazy, vol 19, p 283.

[101] . Alkaml Fi Altarykh Labn Alasyr, vol 2, p 254.

[102] . Mostadrk Ala Alsahyhyn Llhakm Alnyshabvry, vol 3, p 241 Kanz Almal Llmotqy Alhndy, vol 11, p 741 History of Damascus Medynh Labn Asgari, vol 41, p 63 Almontkhb min Almzyl Zeil Lltabry -, p 9 Mta Alasma Llmaqryzy, vol 14, p5.

[103] . Nisa Surah / Verse 3.

[104] . Tanzyah Alanbya’ Llsharyf Almortzy, p 220.

[105] . Musnad Ahmad, vol 5, p 351 History of Damascus Medynh Labn Asgari, vol 42, p 196 Fath Albary Fi Sharh Sahih Albokhary Labn Hijr Alsqlany, vol 8, p 53 Omda al-Qari Sharh Sahih Albkhary Llyny, vol 18, p 7 Albdayh and AlnhayhLabn Kathir, vol 5, Page 121.

[106] .



Share
* Name:
* Email:
* Comment :
* Security code:
  

Latest Articles
Most Comments
Most viewed
Index | Contact us | Archive | Search | Link | List Comments | About us | RSS | Mobile |