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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Saturday, October 5, 2013


Objection 6: If Fatima (s) was attacked, why Bani Hashim did not defend her 

Wahabis, in order to deny the attack on the house of revelation, have raised objections like the one mentioned above:

The Holy Prophet (s) was able to train thousands of loyal persons and those devoted to Islam; that they should be present on the path of Allah and defend it; and his Ahle Bayt (a) laid down their lives for its sake. In case we accept the attack on the house of Fatima (r), which the enemies of Islam consider to be true, the question arises that why Bani Hashim witnessed the daughter of the Messenger of Allah (s) being slapped, burning down of the door of the house, killing of the six month old Mohsin…but not once did they utter the least protest? All of them were sincere and loyal Muslims, who had ties of relationship with the Prophet and also had communal ties with him; what happened that they kept absolutely quiet and did not raise any objection?

With attention to many similarities, which exist between the previous doubt and the present one, many replies can also be common, but despite that we will mention some instances.
Firstly, the above statement is having more emotional and provoking words than reasoning and logical proofs, because reports have been recorded in Ahle Sunnat books with correct and proved chains of narrators and we mentioned them in the first part of this book, thus confirming attack on the house of Lady Fatima Zahra (s) and Amirul Momineen (a) and removing all kinds of doubts in this matter.
Moreover, with reference to authentic Ahle Sunnat and Wahabi texts, it can be easily concluded that even if the people of Medina had wanted to defend, they did not have any power to take any such steps due to the circumstances that arose there.

While Amirul Momineen (a) was busy with the last rites of the Messenger of Allah (s), Quraish and its leaders: Abu Bakr and Umar usurped his right and through the greed of characters like Abu Sufyan managed to win the loyalties of some people of Quraish. By this description it becomes clear that other tribes did not have the strength to confront Quraish.
Abu Bakr and Umar had gathered in Medina numerous nomad tribes who had embraced Islam at the point of the sword and attracted the attention of new Muslims to their personal gains, as Amirul Momineen (a) in all the battles was the pivot of victory of Islam and they harbored deep animosity with him and the hypocrites took advantage of this same malice.
Thus, taking advantage of the divisions in this group and also the nomadic desert tribes of the outskirts of Medina surrounded the house of Amirul Momineen (a) and wanted to reduce it to ashes.
Tabari in his Tarikh, Mawardi Shafei in Hawiul Kabir and Abdul Wahab Nuwairi in Nihayatul Arab say:
The Aslam tribe had crowded Medina in such a way that lanes and by-lanes were overflowing with them so that allegiance of Abu Bakr may take place. Later, Umar used to say: When I saw the Aslam tribe, I became sure of victory.[1]

Amirul Momineen (a) has mentioned the absence of defense by the companions (except Bani Hashim, companions and Ansar) in some of his sermons:
O my Allah! I beseech Thee to take revenge on the Quraish and those who are assisting them, for they have cut asunder my kinship and overturned my cup and have joined together to contest a right to which I was entitled more than anyone else. They said to me: “If you get your right, it will be just, but if you are denied the right, that too will be just. Endure it with sadness or kill yourself in grief.” I looked around, but found no one to shield me, protect me or help me except the members of my family. I refrained from flinging them into death and therefore, closed my eyes despite the dust, kept swallowing saliva despite (the suffocation of) grief and endured pangs of anger, although it was more bitter than colocynth and more grievous than the bite of knives.[2]
Ibne Abil Hadid says in Sharh Nahjul Balagha:
Amirul Momineen (a), after the incident of Saqifah expressed anguish and demanded his right; he sought help and protested; because they did not come to him and pay allegiance to him. He said facing the tomb of the Messenger of Allah (s):
ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي
“Son of my mother! surely the people reckoned me weak and had well-nigh slain me…” (Surah Araaf 7:150)[3]

There are numerous other instances as well, but we have not quoted them all here for the sake of brevity.

On the basis of sources acceptable to Wahabis, Bani Hashim and other Ansar, by not defending Lady Fatima (s), have in fact obeyed the directions of the Messenger of Allah (s), because Wahabis in order to prove the legality of the Caliphate of the Caliphs have narrated in their books that the Messenger of Allah (s) ordered his companions that they should, at all cost, obey the Caliphs after him; even if they do not enforce the practice of the Messenger of Allah (s), seize and usurp the property of people and instead of guiding the people, encourage them to follow the path of deviation.
Muslim Nishapuri has, in the report of Huzaifah bin Yaman, mentioned that the Messenger of Allah (s) said:
There will be leaders, who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do, O Messenger of Allah, if I (happen) to live in that time? He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.[4]

On the basis of this, because of their sources, Wahabis are compelled to accept that the absence of defense of Bani Hashim and other companions was in accordance to the command of the Messenger of Allah (s) and the common good of the Islamic society.

[1] Tarikh Tabari, Vol. 2, Pg. 244, Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.), Darul Kutub al-Ilmiyya – Beirut.
Al-Hawi al-Kabir, Vol. 14, Pg. 99, Ali bin Muhammad bin Habib Mawardi Basri Shafei (d. 450 A.H.), Edited: Shaykh Ali Muhammad Maooz – Shaykh Adil Ahmad Abdul Majud, Darul Kutubul Ilmiya – Beirut – Lebanon, First edition, 1419 A.H. and 1999 A.D.
Nihayatul Arab fee Funoonal Adab, Vol. 19, Pg. 21, Shahabuddin Ahmad bin Abdul Wahab Nuwairi (d. 733 A.H.), Edited: Mufeed Qamhiya and Co., Darul Kutubul Ilmiya – Beirut – Lebanon, First edition, 1424 A.H. and 2004 A.D.
[2] Nahjul Balagha, Muhammad Abduh, Vol. 2, Pg. 202, Sermon 217, - Al-Imamah was Siyasah, Ibne Qutaibah, Vol. 1, Pg. 134 – Majmaul Amthal, Ahmad bin Muhammad Maidani Nishapuri (d. 528), Vol. 2, Pg. 282 – Sharh Nahjul Balagha, Ibne Abil Hadid, Vol. 6, Pg. 95 & Vol. 11, Pg. 109.
[3] Sharh Nahjul Balagha, Vol. 11, Pg. 65, Abu Hamid Izzuddin bin Hibatullah bin Muhammad bin Muhammad Ibne Abil Hadid Madaini Mutazali (d. 655 A.H.), Edited: Muhammad Abdul Karim Namri, Darul Kutubul Ilmiya, Beirut / Lebanon, First Edition, 1418 A.H. – 1998 A.D.
[4] Sahih Muslim, Vol. 3, Pg. 1486, Tr. 1847, Kitabul Imarah, Chapter of ‘Instruction to stick to the main body of Muslims in the time of trials and warning against those inviting people to disbelief’, Muslim bin Hajjaj Abul Hasan Qashiri Nishapuri (d. 261 A.H.), Edited: Muhammad Fawad al-Baqi, Darul Ahyaul Turathul Arabi, Beirut.