A small portion of the pain of Umar’s slap was understood by Janabe Miqdad

 فلما طلع الصبح، أقبل الناس إلى بيت فاطمة (عليها السلام) ليصلّوا عليها، و رأى المقداد أبا بكر فقال له: نحن دفنّاها البارحة.

When morning came, the people approached the house of Fatimah (s.a.) to pray over her, and Miqdad saw Abu Bakr and said to him: “We buried her last night.”

 

فقال عمر لأبي بكر: أ لم أقل لك أنهم يفعلون كذلك؟

So Umar said to Abu Bakr: “Did I not tell you they would do that?”

 

قال مقداد: إن فاطمة (عليها السلام) أوصت بذلك؛ أنكم لا تصلّون عليها.

Miqdad said: “Fatimah (s.a.) willed that you are not allowed to pray over her.”

 

فرفع عمر يده و ضرب على رأس مقداد و وجهه ضربا عنيفا حتى أعيى من كثرة الضرب، و خلّص الحاضرون المقداد من يده.

So Umar raised his hand and struck Miqdad’s head and face violently until he grew tired from striking, and those present pulled Miqdad away from him.

 

و قال المقداد: ماتت ابنة رسول اللّه (عليها السلام) و الدم ينزف من جنبها بسبب ضربة سيف و سوط ضربتها أنت، و أنا أحقر عندكم من علي و فاطمة (عليهما السلام).

And Miqdad said: “The daughter of the Messenger of Allah (s.a.) has died while blood was flowing from her side due to a sword blow and a lash that you struck her with, and I am more insignificant to you than Ali and Fatimah (a.s.).”

 

و لما سمعوا هذا الكلام قالوا: و اللّه لأحق الناس بالضرب علي بن أبي طالب (عليه السلام).

And when they heard these words, they said: “By Allah, the most deserving of being struck is Ali ibn Abi Talib (a.s.).”

اللَّهُمَّ الْعَنْ قَتَلَةَ السَّيِّدَةِ فَاطِمَةَ الزَّهْرَاءِ (عَلَيْهَا السَّلَام)

 

[Reference: Kamil al-Bahā’ī, Imad al-Din al-Tabari, p. 314]

 

الموسوعة الكبرى عن فاطمة الزهراء    جلد : 15  صفحه : 249 

"YA RABBA MOHAMMED AJJIL FARAJA AALE MOHAMMED 

YA RABBA MOHAMMED EHFAZ GHAIBATA MOHAMMED 

YA RABBA MOHAMMED INTAQIM LE IBNATE MOHAMMED (SAWA)"

'YA RABBAZ ZAHRA 

BE HAQQE ZAHRA 

ISHFE SADRIL ZEHRA 

BE ZUHOORIL HUJJAH "

"O ALLAH HASTEN THE REAPPEARENCE OF IMAM E ZAMANA (ATFS) BY THE HAQ OF JANABE ZAHRA AND FOR THE CONTENT OF THE HEART OF JANABE ZAHRA !!!"

25 Early Shia books which believe in the attack on the house of Hazrat Fatima (s.a.) - Part I

 The various narrations scattered about in Shia books which can show that the early Shia believed in Fatimiyya, and shows a level of tawatur ijmali.

Tawatur ijmali is reached where the number of independent attributions of a single concept as found in different contexts and in different wordings is so great, that it cannot be said that each of the attributions of that concept is considered to be a lie. 

Tawatur ijmali is described by Sheikh Akhund al Khurasani as follows:

“Tawātur ijmālī is the existence of a multitude of narrations, about various different subjects, that reach the level of tawātur in such a way that there is some shared and common dimension to them all. This common dimension among narrations that have different contents is called tawātur ijmālī”

Ref : Reflections on Mutawatir Ma’nawi

In other words, there are such a great number of narrations attributed to Ahlul Bayt pointing to the Fatimiyya—each being in different narrations with different contexts and each of them being totally unrelated to each other—that as a matter of probability, it is highly unlikely for all of the attributions of Fatimiyya to the Ahlul Bayt to be incorrect. If this is the case, then without a doubt, belief in the occurrence of Fatimiyya can be successfully attributed to the Imams of Ahlul Bayt.

in this section, we will mention various narrations  from 25 shia books which mention the Fatimiyya in different contexts, with totally unrelated chains. Without a doubt, a Shia reader should have no trouble gaining satisfaction in the attribution of the belief in Fatimiyya to Ahlul Bayt (AS).

1. The book of Sulaym b. Qais al-Hilali (d.76H)

Most modern copies of Sulaym ibn. Qais al-HIlali consists of around 90 narrations, in which a bit below 60 are corroborated by other chains in other books.

1. “…Qunfuz the cursed, had hit Lady Fatimah (AS) with a whip when she came in

between Ali (AS) and the people and Umar had sent him saying: “If Fatimah comes

in between you and her husband, hit her.`` So Qunfuz LA, forced her to take refuge

behind the door and he pushed the door so her rib near the side got broken and she

had a miscarriage. So she was continuously ill until she attained martyrdom in this…”

ATTACK ON THE HOUSE OF JANABE ZAHRA (SA). - VIEWS OF ZAYDI, ISMAILI AND NUSAYRI SCHOLARS

 The Shi’a scholars the Imami scholars and even the  Zaydis and Ismailis have all spoken on this incident, and the Ijma’ of Shi’a on a matter reveals that it is from the Ahlul Bayt, just as in the case of reciting Bismalah loudly or Hayy ‘Ala Khayr al ‘Amal in the call to prayer. 

Even if one doesn’t grant that the ijma of the Shia scholars is enough to prove that Ahlul Bayt (AS) believed in Fatimiyya, what this ijma would at the very least prove is that the belief in Fatimiyya is an early belief .

THE WORDS ZAYDI, ISMAILI AND NUSAYRI SCHOLARS

1. Abu Abdallah al-Shi'i (Ismaili d.298H)

The following statement is of Abu Abdallah al-Shi’a who said: “'You treat the person who stole the clothes from you with a value of two dinars as a wrongdoer and yet you desist in regard to someone who violated the religion of God, repudiated the Sunnah of the Apostle of God, assumed power of the friend of God, tore aside the veil of Fatima (as), daughter of God's Apostle, canceled her inheritance, took away what was in her hands as a gift from her father, murdered her, killed the infant of hers in her womb, and did many things of this kind and incited other to do so.'

Ref : Tathbit al Imamah

2. Yahya b. al-Hussain b. al-Qasim al-Hadi (Zaydi d.298H)

“Abu Bakr said to Omar, gather a group and break the door of this man (Ali b. Abi Talib), so Omar and those who were with him stood up to the door of Ali AS and they struck the door. Fatima a.s. defended the door but he (Omar) pushed her and she fell to the ground. Fatima a.s. pleaded to Umar to not enter the door for her hair is uncovered, Omar replied “Take your thawb (dress) for I am entering”. Fatima AS pleaded once more so he (Omar) pushed her and entered with his companions. She stood up between them and the Bayt (room) that Ali a.s. was in, while she saw that her rights upon them held priority over the rights of Ali a.s. over them due to her weakness and closeness to the Prophet SAWA, so Khalid b. al-Walid rushed to her and hit her with a whip on her upper arm and she cried in pain from that, and then al-Zubayr came out with his sword, and Abdullah b. Abi Bay’ah took the sword from al-Zubayr’s hands and hit it until it broke, so they then entered and forcefully brought out Ali a.s. until he gave bay’ah to Abu Bakr”

Ref : Tathbit al Imamah

Fadl ibn Shazaan (Died 260 A.H) the companion of Imam Al-Reza(a.s) confirms the attack on the house of Hazrat Fatima(s.a).

Fadl ibn Shazaan (Died 260 A.H) may Allah (swt) have mercy on him was the companion of the eighth Holy Imam Al-Reza(a.s), who confirms the attack on the house of Sayeda Fatima(s.a).  

Fadl ibn Shazaan:     

And Abu Bakr said in his illness as a result of which he died,

"I wish I had not attacked the house of Fatima (s.a.), even though it was closed for fight"

. "He regretted" so his repentance is not except due to a sin.

Shia Source: Al-Idhaah. Pg. # 518.

Poets have written about the oppression on Hazrat Fatima (s.a)

 The saying of Fatima (s.a) being killed and her miscarriage isreferred back to the Shi'a for a long time. Poets have writtenabout the oppression which Sayeda Fatima (s.a) underwent.Some of these poets were contemporary to the Imams (a.s),or their time was close to that of the Imams (a.s).

Sayyid Al-Himyari (Died 173 A.H) may Allah (swt) have mercyon him, was contemporary to Imam Al-Sadiq (a.s) and ImamAl-Kadhim (a.s) and he said the following;

Al-Sayyed Ja'far Al-Murtadha:

"Beaten, she (Fatima (s.a)) was, and of her rightsdeprived,

And was made to taste, after his demise, of wounds.

God sever the hands that her did they hit,

And of that who agreed thereto and followed suit.

God may never forgive him nor

Spare him of the horror of leaving the grave..."

Shia Source: Ma'saat ul-Zahra. Vol. 2, Pg. # 15 - 16.

The Anger of Hazrat Fatimah al-Zahra ( s.a.)

We must first understand the significance of the Hazrat Fatimah s.a.

Sayyida Fatima (AS) was no ordinary woman. She is the daughter of the Holy Prophet (sawa). 

She is one of the five on whom the verse of Tatheer was revealed^.

She was the only woman who participated in the Holy Prophet's (sawa) mubahela against the Christians^.

She was compared to Maryam (AS), Khadija (AS) and Asiya (AS) as one of the four women of paradise^.

She took care of theHoly Prophet (sawa) in his most difficult years. She was the one who cleaned the him and consoled him when the munafiqeen would throw trash on the Prophet and hurt him with stones.

She is not a woman whose feelings and thoughts can be cast aside, since the Holy Prophet (sawa) has said: 

حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ فَاطِمَةُ بَضْعَةٌ مِنِّي، فَمَنْ أَغْضَبَهَا أَغْضَبَنِي ‏"‏‏.‏

Narrated Al-Miswar bin Makhrama:

Allah's Messenger (ﷺ) said, "Fatima is a part of me, and he who makes her angry, makes me angry."

Reference	: Sahih al-Bukhari 3714
In-book reference	: Book 62, Hadith 63
USC-MSA web (English) reference	: Vol. 5, Book 57, Hadith 61

---

Therefore, if it is proven that Sayyeda Fatima (AS) died angry with some people, then we cannot say that this is any ordinary sort of anger.  Indeed, if she was angry with someone, there is no doubt that this anger would be legitimate, and that the one who angered her has committed a grave, unforgivable sin.

Now let us take a look at  authentic evidences taken from books of the Sunni scholars which prove the anger of Lady Fatimah al-Zahra against Abu Bakr

Qazi Nurullah Shustari RA rebuts the justification of Umar's urgency for l securities NG Ali (as) pledge

 In many of the Sunni / Nasibi scholars records on attack on the house of J Zahra s a, they cited Umar sense of urgency in securing pledge of Ali a s / Bani Hashim and stifling dissent and fitna out of concern for the Islamic nation.

Qazi Nurullah Shustari RA rebuts the justification of Umar's defenders thus- 

And I wonder what the urgency was that they could not wait till the burial of the Prophet (s.a.w.a.). While in the state of illness, the Prophet (s.a.w.a.) kept asking for pen and paper so that regarding this very matter of selection of Imam he could write down some clear instructions, but the companions declared, ‘Quran is sufficient’.

And the purpose of gathering in Saqifa was nothing but seeking (worldly) leadership, because it is not clear how after the Prophet’s (s.a.w.a.) departure they suddenly became so vigilant for the appointment of an Imam for the protection of religion and how they showed such haste.

That is why all this seems a deception, because until yesterday when the enemies were challenging them in Badr, Uhud and Hunain they were sluggish and showed no vigilance in defending the Prophet (s.a.w.a.) and Islam.

And then they fled from the battlefield of Ahzab when Amr Ibn Abd Wudd challenged them with their names and titles, but they remained silent and did not dare answer him and thus they failed to abide by their covenants (to Holy Prophet (s.a.w.a.)).

And on the Day of (Battle with) Marhab (in Khaibar), they could not face him in battle and all of them fled in a most disgusting manner and on all these occasions they never rose to help Islam in its need, rather they fled from battle (after battle) to save their lives, then how did they get so vigilant about reformation in Islam after the Prophet’s (s.a.w.a.) demise?!

Clearly, the rush towards Saqifa was nothing but greed for power and position and for seeking the world and out of envy for Aal Muhummad (s.a.w.a.) and that became a reason for all of them going out from the fold of Islam.

Al-Sawarim al-Muhriqah fi Naqd Al-Sawaiq al-Muhriqah p 188-192