The aim of this blog is to remove whatever doubts that may have entered some people’s minds regarding denial of any violence against Hazrat Fatima Zahra (s.a.) at her home, or against Hazrat Ali (a.s.) at the house of Janabe Fatima Zahra(s.a.).
Authentic references have been provided in the fond hope of a definitive conclusion and the eradication of all doubts Inshallah.

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Wednesday, August 28, 2013


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

In one of their objections, the Wahabis have mentioned:
We have numerous authentic traditional reports, which mention the proposal of Ali (r) to Juwairiya, Abu Jahl’s daughter, which say that when Fatima (r) was yet alive, Ali (r) sent a proposal to Abu Jahl’s daughter. When Fatima came to know about this, she was extremely distraught and the Holy Prophet (s) also, after coming to know about it, came to the Masjid and said: “Fatima is a part of me; one, who has hurt her, has in fact hurt me.”
In spite of these traditional reports, why do the Shia try to use this report as condemnation of Abu Bakr and Umar, whereas the Prophet was himself infuriated and displeased with his son-in-law – Ali Ibne Abi Talib (a) – may Allah honor his countenance – and he mentioned the captioned tradition?

The true source of the fiction of the marriage proposal of Amirul Momineen (a) to Abu Jahl’s daughter, Juwairiya, is the traditional report, which Muhammad bin Ismail Bukhari has mentioned in a number of places in his Sahih. First, we would quote the original version and then analyze it:

That when they (caravan of Ahle Bayt) reached Medina after returning from (captivity in Shaam with) Yazid bin Muawiyah after the martyrdom of Husain bin Ali (may Allah bestow His Mercy upon him), Al-Miswar bin Makhrama met him and asked, “Do you have any need you may order me to satisfy?” Ali said, “No.” Al-Miswar asked, “Will you give me the sword of Allah’s Apostle for I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die. [till Makhrama said in the due course] When Ali bin Abi Talib asked for the hand of Abi Jahl’s daughter to be his wife besides Fatima, I heard Allah’s Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained puberty. Allah’s Apostle said: Fatima is from me, and I am afraid she will be subjected to trials in her religion (because of jealousy). The Prophet then mentioned one of his sons-in-law from the tribe of Abu Shams, and praised him as a good son-in-law, saying: Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter of Allah’s Apostle and the daughter of the enemy of Allah, (i.e. Abu Jahl) can never get together (as the wives of one man).”[1]

Bukhari has written, on another occasion in his book:
Narrated Al-Miswar bin Makhrama: Ali asked for the hand of Abu Jahl’s daughter. Fatima heard of this and went to Allah’s Apostle saying, “Your people think that you do not become angry for the sake of your daughters as Ali is now going to marry Abu Jahl’s daughter. “On that Allah’s Apostle got up and after his recitation of Tashahud. I heard him saying, “Then after! I married one of my daughters to Abul Aas bin Rabi (the husband of Zainab, the daughter of Prophet) before Islam and he proved truthful in whatever he said to me. No doubt, Fatima is a part of me; I hate to see her being troubled. By Allah, the daughter of Allah’s Apostle and the daughter of Allah’s enemy cannot be wives of one man.” So Ali gave up that engagement.[2]
Although other traditional reports also exist in this regard in Ahle Sunnat books of traditions, but since Bukhari is considered to be the most important traditional book of Ahle Sunnat, we have analyzed the reports of this book. Without any doubt, if the suggestions of these reports are clarified the implication of the rest of them would also become clear.

Before the analysis of Bukhari, it is appropriate to state the viewpoint of Ahle Bayt (a) regarding this fiction.
Shaykh Saduq (r) has, in his Amali, narrated from Imam Sadiq (a) a detailed report concerning this:
Al-Qama says: I asked Imam Sadiq (a): O son of the Messenger of Allah (s), people (Ahle Sunnat) accuse us (Shia) of committing vile acts; in such a way that it has made us extremely distressed. Imam (a) said: O Al-Qama, man cannot invite the attention of people and bridle their tongues. How can you remain safe from that from which the prophets, messengers and successors had not remained safe? Did they not accuse Yusuf of having intention to commit fornication? Did they not say about Ayyub (a) that he was involved in those calamities due to his sins? Did they not say about Prophet Dawood (a) that he pursued the bird till he glanced at the wife of Uriya for a moment and became infatuated with her; and in order to achieve his aim, he sent the husband of that woman to the battlefront and placed him before the Ark of Covenant till he was killed and after that he married her?... Did they not accuse the Messenger of Allah (s) of being partial to his cousin, Ali (a) and that he spoke under the influence of his selfish desires…and they have said more than this regarding his successors…Did they not allege that the chief of successors, Ali Ibne Abi Talib (a) wanted to marry Abu Jahl’s daughter while having Fatima as a wife? And that the Prophet in the presence of Muslims ascended the pulpit and complained about him saying: O people, Ali wants to bring the daughter of the enemy of God upon the head of the daughter of the Messenger of Allah. Know that Fatima is a part of me; one, who has hurt her, has in fact hurt me and one who has pleased her has in fact pleased me and whoever has infuriated her has in fact made me furious….[3]

Wednesday, August 14, 2013

Destruction of Jannatul Baqi - The oppression on Janabe fatima (sa) continues till today

( 8TH SHAWWAL -1345 AH / April 21, 1925)



On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud.

In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried.

Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

Monday, August 12, 2013


Fatima (s) - PART 2  CONTINUED .....

One who, during the lifetime of the Messenger of Allah (s) and in his presence, had been so blatant to scold and harass the wives of the Prophet and had been so adamant that they should remain in veil, till the angel of revelation descended and brought divine revelation opposed to the view of Umar; now, after the passing away of Prophet, what attitude he would have against one who opposed his rule or the rule of Abu Bakr?
Muhammad bin Ismail Bukhari has mentioned three times in his book, on the authority of Ayesha, the story of the coming out of Sauda and that also in the darkness of the night and the angry attitude of Umar towards her and the revelation of the verse:
Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So Umar bin Khattab saw her and said, “O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out.” Sauda returned while Allah’s Apostle was in my house taking his supper and a bone covered with meat was in his hand. She entered and said, “O Allah’s Apostle! I went out to answer the call of nature and Umar said to me so-and-so.” Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), “You (women) have been allowed to go out for your needs.”[1]
Who permitted Umar to raise objections against the ‘mothers of believers’ and behave in such an insulting manner? Except that they were also helpless like other human beings and compelled to leave the house to fulfill some needs and according to the text of tradition it was done on the permission of the Prophet of Islam (s).

It is remarkable that some Ahle Sunnat scholars have narrated this harassment of mother of believers, Sauda at the hands of Umar as one of his excellence.
Alusi, the famous Wahabi commentator of Quran, has written about this:
Shia condemn Umar with regard to that which occurred between him and mother of believers, Sauda; and they consider it to be a defect of Umar and they regard this to be disrespect to the family of the Prophet, insult of his wives and harassment to them: whereas Ahle Sunnat have replied: Supposing the report is true, Umar considered that act good and a cause of blessing.[2]

Umar bin Khattab, during the period of his Caliphate also, displayed so much enmity to ladies that if he summoned a Muslim lady, she used to be so terrified that she even suffered miscarriage.
Abdur Razzaq Sanani, teacher of Bukhari, has written in his book of Musannaf:
Umar summoned a lady, who was reported to be visited (by men). When that lady heard this, she denied it and wailed: Woe be on me, what do I have to do with Umar? On the way, she experienced labor pains and entered a house and delivered the fetus there. Two cries were heard from the child and then it died.[3]
So clear was this matter in the view of Ahle Sunnat scholars that they have confirmed this in their reliable jurisprudence books. Mohiuddin Nawawi has, in his book of jurisprudence, Al-Majmua, written:
Part: If a woman speaks ill in the presence of the ruler and she makes allegations against him, the ruler may send someone to her to summon her and if that woman suffers a miscarriage due the fear of the ruler; it is obligatory on the ruler to pay the blood money of the aborted child; because it is reported that Umar was informed: there is a woman whom men visit. Umar sent someone to summon that woman. When she heard this, she said: What do I have to do with Umar? On the way, she experienced labor pains due to fear and delivered her fetus. Two cries were heard from the child and then it died…[4]
Also, Ibne Qudama Muqaddasi, the famous jurisprudent of Hanbali sect has written:
If a ruler summons a woman and she has a miscarriage, the ruler is responsible for it. This command is there, because Umar ordered his men to summon a woman about whom it was reported that men visited her. When she came to know about this, she said: O woe, what do I have to do with Umar? On way to Umar she experienced labor pains due to apprehension and delivered her fetus. Two cries were heard from the child and then it died…[5]
The same matter is also mentioned in Kitabul Kafi under the jurisprudence of Ibne Hanbal.[6]