WHY WE CHOOSE THIS TOPIC ?




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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Tuesday, January 21, 2014

OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 11


Wahabis have stated in one of their objections as follows:
In 1371 A.H., after nearly 1400 years, the Majlis Shura Islamic (Iranian Parliament) suddenly discovered an important secret: that Lady Fatima Zahra (s) did not die a natural death, on the contrary, she was martyred. It was this point that members of the parliament announced that now the word of martyrdom would be mentioned instead of demise and declared a holiday on this day and through this step they rendered the greatest blow to the unity of Islam.


In reply to this weak and baseless objection, it is necessary to pay attention to two important points:

Demise is a word, which includes natural death and martyrdom.
This topic is also found in instances like the martyrdom of Amirul Momineen (a), Imam Husain (a), Ja’far Tayyar (a), His Eminence, Hamza, chief of the martyrs and also with regard to the second and third Ahle Sunnat Caliphs.
Whereas no one has claimed regarding Amirul Momineen (a), Imam Husain (a), Ja’far Tayyar and His Eminence, Hamza, chief of the martyrs that they died a natural death.

In a large number of Shia and Sunni traditional sources, it is seen that the word of ‘demise; is used in connection with the martyrdom of Amirul Momineen (a). For example:
Imam Husain (a), after the passing away of his father, lived with his brother, Imam Hasan (a) for ten years and another ten years after that.[1]
Is the implication of the above statement that Amirul Momineen (a) was not martyred by the sword? And that he died in his bed?
Although the same topic is found in Ahle Sunnat traditional reports, but due to its importance in Shia books we are content only to mention it.


The same topic is repeated regarding the martyrdom of Imam Husain (a).
Tabarsi, in his Ihtijaj, has used the term of ‘demise’ regarding the martyrdom of Imam Husain (a):
Muhammad bin Hanfiyyah after the demise of his brother, Husain bin Ali (a)…[2]
Or that Ibne Sharh Ashob, in his book, has narrated a traditional report from the Messenger of Allah (s) that His Eminence used the term of ‘passing away’ in connection with the martyrdom of Imam Husain (a).
The Messenger of Allah (s) said regarding Imam Husain (a):
 Know that, very soon my Ummah would slay Husain; for whoever performs his Ziyarat after his ‘passing away’, the Almighty Allah would write the reward of one Hajj of mine.[3]
Other instances are also there regarding Hamza, chief of martyrs and Ja’far Tayyar, but we have refrained from their mention for sake of brevity. Now, can anyone say that these persons were not martyred and they died a natural death?

Throughout history, Shia have observed the rituals mourning during Ayyam Fatimiya (Days of Fatima) in accordance with the martyrdom of Lady Zahra (s) and after the Islamic Revolution also, these rituals were observed in the houses of supreme jurisprudents (Maraja Taqlid), Founder of the Islamic Republic and respected Leader of revolution and since the past to the present age such a statement is not at all mentioned in these gatherings.

Statements of Imam Khomeini (r), whether before the revolution or after it are also testimonies to refute the objection makers. With reference to the archives of statement of the late Imam (r) it is seen that he has on many occasions used the term of martyrdom. For example Imam Khomeini (r) dated 18 Asfand, year 1360 A.H. corresponding to 13th Jamadi I, year 1402 A.H. in his speech, said as follows:
I present my condolences on the martyrdom of the great lady of Islam to all Muslims, to you, my dear brothers in Air force, Army and Navy and to His Eminence, Baqiyatullah (our souls be sacrificed on him).[4]

Ahle Sunnat have consensus that the second Caliph was killed at the hands of Abu Lulu (r), but we see that in their books they have always used the word of ‘demise; with regard to Umar. Does it disprove the killing of Umar at the hands of Abu Lulu and that Umar was not killed; on the contrary, he died in his bed?
Balazari says in Ansabul Ashraf:
Fatima, the daughter of Umar bin Khattab, after the death of Umar…[5]

Tabari has written in his Tarikh:
It is said that the conquest of Rayy, was two years before the demise of Umar.[6]
So much so that Haithami, in his book, has written a chapter entitled: ‘Chapter of the demise of Umar’.[7]
There are many other instances as well, which we haven’t mentioned for the sake of brevity.
Supposing it is so, can the calendar have the power to judge the correctness or incorrectness of facts or beliefs? In spite of genuine traditional reports having correct chains of narrators, some of which were mentioned in the first part of this book, can a conclusion derived through such reasoning have any value and reliability?

Finally, especially in the last part of the statement of objection makers, who consider the mention of this discussion to be ‘the greatest blow to Islamic unity’, we say: For awareness about the correct meaning of unity and other points regarding this refer to the preface and first and second chapters of the book, Shakh Shaitan (criticism and research on beliefs of deviated Wahabi sect in seven parts) by the same author.


[1] Kashful Ghumma fee Marifatul Aaimma, Vol. 2, Pg. 250, Abul Hasan Ali bin Isa bin Abil Fath Irbili (d. 693 A.H.), Darul Azwa, Beirut, Second edition, 1405 A.H. – 1985 A.D.
Biharul Anwar, Vol. 44, Pg. 200, Muhammad Baqir Majlisi (d. 1111 A.H.), Edited: Muhammad Baqir Bahbudi, Mausasul Wafa – Beirut – Lebanon, Second corrected edition, 1403 – 1983 A.D.
[2] Al-Ihtijaj, Vol. 2, Pg. 136, Abu Mansur Ahmad bin Ali bin Abu Talib Tabarsi (d. 548 A.H.), Edited with notes: Sayyid Muhammad Baqir Khorasan, Darun Noman Lit Taba-a wan Nashr – Najaf Ashraf, 1386 A.H. 1966 A.D.
[3] Manaqib Aale Abi Talib, Vol. 3, Pg. 272, Shiruddin Abi Abdullah Muhammad bin Ali Mazandarani Ibne Shahr Ashob (d. 588 A.H.), Maktana wa Matba Haidariya – Najaf, 1345 A.H.
[4] Sahifa Noor, Imam Khomeini, Vol. 16, Pg. 87, Speech dated 18-12/1360
[5] Ansabul Ashraf, Vol. 2, Pg. 257, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.)
[6] Tarikh Tabari, Vol. 2, Pg. 536, Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.), Darul Kutub al-Ilmiyya, Beirut.
[7] Majamuz Zawaid wa Manbaul Fawaid, Vol. 9, Pg. 74, Ali bin Abu Bakr Haithami (d. 807 A.H.), Darul Riyan Lilturath/Dar Kitab al-Arabi – Cairo, - Beirut – 1407