Are these References not sufficent for Muslims??

Setting fire to the house of Hazrat Fatemah (s.a.) is an evident truth narrated by the scholars of the Shiah sect. All Shiah scholars, compilers, traditionalists and historians are united on this point. One who denies the incident (regardless of his stature) or creates doubts in the minds of others is not even a Shiah, let alone a Shiah scholar.

This incident has been narrated by the Sunnis in their books. We have narrated the incident and traditions from the Sunnis sources so as to leave no doubt in the minds of unbiased readers. Our primary objective is to dispel the doubts and confusions that are apparent in some of the books of the Sunnis. Another objective is to expose the conspiracy of the leading personalities of the time to grievously harm the Prophet’s (s.a.w.a.) household, if not eliminate them completely. What we have not narrated, what has not been clearly highlighted in the books or has been omitted knowingly by the compilers is an independent discussion by itself.

We have presented only what has been narrated unambiguously in the books of the Sunnis.

1. Threatening to set the house on fire
According to some traditions:

Umar Ibn Khattaab threatened to set the house (of Hazrat Faatemah) on fire. We will first narrate from Ibn Abi Shaybah’s book Al-Musannif. It should be noted that Ibn Abi Shaybah was among the teachers of Bukhari. He passed away in 235 AH.

Ibne Abi Shaybah has recorded this incident with the chain of narrators on the authority of Zaid Ibn Aslam who narrates from his father Aslam. Aslam (Umar’s slave) relates:

حین بویع لابی بکر بعد رسول اللہ، کان علی والزبیر یدخلان علیٰ فاطمۃ بنت رسول اللہ، فیشاورونھا و یرتجعون فی امرھم.
فلما بلغ ذلک عمر بن خطاب، خرج حتّیٰ دخل علیٰ فاطمۃ فقال: یا بنت رسول اللہ! واللہ! ما أحد أحب الینا من ابیک، وما من احد أحب الینا بعد ابیک منک، وأیم اللہ ما ذاک بما نعی ان اجتمع ھؤلاء النفر عند ک أن أمر تھم أن یحرّق علیھم البیت

‘When the people paid allegiance to Abu Bakr after the Prophet’s demise, Ali and Zubair used to visit Fatemaah’s house and consult with her in the matter. When Umar learnt of this, he proceeded to Fatemaaah’s house and said – O daughter of the Prophet, by Allah there is none more beloved to me than your father. And after your father there is none more beloved to me than you. By Allah (despite this) if these people gather at your house nothing will stop me from burning your house down.  [1]

Excellence of Hazrat Faatemah Zahra (s.a.) in the Sunnah

Hazrat Faatemah’s (s.a.) standing in light of traditions

There are innumerable traditions highlighting the eminent position of Hazrat Faatemah (s.a.). These traditions are reliable and documented by scholars of both schools – Sunnis and Shiah. In fact, entire books have been devoted to her status in Islam. Before proceeding with the discussion on the oppressions faced by Hazrat Faatemah (s.a.), it is worth noting some traditions that underline her stature in religion. These traditions have also been recorded by respected scholars of the Sunnis.

Hazrat Faatemah (s.a.) is the Chief of the Women of Paradise

The Holy Prophet (s.a.w.a.) informed:

فاطمۃ سیدۃ نساء اھل الجنۃ

‘Faatemah is the chief of the women of Paradise.’

This tradition has been recorded varyingly –

The Prophet (s.a.w.a.) informed:

فاطمۃ سیدۃ نساء ھذہ الامۃ

‘Faatemah is the chief of the women of this nation.’

فاطمۃ سیدۃ نساء المومنین

‘Faatemah is the chief of all the believing women.’

فاطمہ سیدۃ نساء العالمین

‘Faatemah is the chief of all the women of the world.’

This tradition with variations has been recorded by Saheeh-e-Bukhari, Musnad-e-Ahmad Ibn Hanbal, Al-Khasaais of Nesaai, Musnad of Abu Dawood al-Tayaalesi, Saheeh-e-Muslim (Chapter of Virtues of Hazrat Faatemah (s.a.)), Mustadrak of Haakim, Sunan-e-Tirmidhi, Sunan-e-Ibne Maajah and other reliable books of the Sunnis.[1]

Based on the narration of the Prophet (s.a.w.a.), who only speaks on the authority of revelation, Hazrat Faatemah (s.a.) is the chief of all women from the beginning of the world till the end.

Hazrat Faatemah (s.a.) is a part of the Prophet (s.a.w.a.)

Reputed scholars of both the sects have recorded the following:

فاطمۃ بضعۃ منی مَن اغضبھا أغضبنی

‘Faatemah is a part of me, one who displeases her has displeased me.’

This tradition has been documented with the very words in Saheeh-e-Bukhari and other books of the Sunnis.[2]

Other traditions with similar purport have also been recorded, for example:

فاطمۃ بضعۃ منی یریبنی ماأرابھا و یؤذینی ما آذاھا

‘Faatemah is a part of me, that which grieves her grieves me and whatever troubles her, troubles me.’

This tradition has been documented in Saheeh-e-Bukhari, Musnad-e-Ahmad, Sunan-e-Ibne Dawood, Saheeh-e-Muslim and other reference books of the Sunnis.[3]

This tradition has been documented in Saheeh-e-Muslim in this manner – Holy Prophet (s.a.w.a.) said:

Surely, Faatemah is a part of me, it pains me what pains her.[4]

Ahmad Ibn Hanbal records in his Musnad that the Holy Prophet (s.a.w.a.) informed:

انّما فاطمۃ بضعۃ منّی یؤ ذینی ماآذاھا،

‘Surely Faatemah is a part of me, that pains me what pains her, that troubles me what troubles her.’[5]

This tradition has also been recorded by Tirmidhi in his Sunan.[6]

After recording this tradition, Haakim informs:

This tradition is correct (Saheeh) according to the criteria used by Bukhari and Muslim.[7]

In another place in his Musnad, Ahmad records the following tradition of the Prophet (s.a.w.a.):

انّما فاطمۃ بضعۃ منّی یو ذینی مااذاھا و ینصبنی ما انصبھا

‘Faatemah is a part of me it grieves me what grieves her and it pleases me what pleases her.’[8]

This tradition is also narrated in Mustadrak and other reference books of the Sunnis. With regards to this tradition, Haakim says that the chain of narrators is correct.[9]

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In Faatemah’s pleasure and displeasure is Allah’s pleasure and displeasure

In one notable tradition, the Prophet (s.a.w.a.) informs about his daughter:

ان اللّٰہ یغضب لغضب فاطمۃ و یرضی لرضاھا

‘Surely Allah is angry with what makes Faatemah angry, and is pleased with what pleases her.’

This tradition is narrated in Mustadrak, Isaabah and Tahzeeb al-Tahzeeb. Muttaqi Hind, author of Kanz al-Ummaal has recorded it from Abu Ya’laa, Tabari and Abu Noaim. In addition to these sources, this tradition can be traced in other reference books of the Sunnis.[10]

Violating Hazrat Faatemah Zahra’s (s.a.) respect by barging into her house

It has been established in the preceding pages beyond a shadow of doubt that the caliph’s cohorts initially laid siege to Hazrat Faatemah’s (s.a.) house to intimidate the inmates and when that did not have the desired effect, they attacked the house by setting it aflame. In this way, the hooligans violated the sanctity of the house and that of its inmates about whom the Prophet (s.a.w.a.) had made innumerable recommendations, some of which have been outlined in the initial chapters. The attack and ensuing violation are established facts and none can raise any doubts whatsoever.

Even Ibne Taiymiyyah did not find anything objectionable as far as the veracity of the chain of incidents is concerned.

If there are still some people who doubt the attacks then they are worse than Ibne Taymiyyah who at least accepts their occurrence. And if some of the deniers include Shiahs, then it is a matter of regret how they can consider themselves as lovers of Ahle Bait (s.a.w.a.) while denying the wrongdoing of the Ahle Bait’s oppressors, a fact accepted by the Shiahs of the oppressors (i.e. Sunnis and Wahhabis)!

The attack was considered with such alacrity and ferocity that it makes one wonder what they were expecting to find over there. Were they expecting to find some wealth or property of Allah that had been embezzled by the inmates through recovery of which they sought proximity of Allah and His Prophet (s.a.w.a.)?![1]

Indeed, it was clear very soon to the oppressors the extent of their wrongdoing. That is why it is narrated that when Abu Bakr’s death was imminent, he confessed:

‘I do not feel remorse over any worldly affair save three actions which I regret performing. Likewise, I feel remorse over three actions which I abandoned while it would have been better if I had performed them. I wish I had sought the answers from the Prophet (s.a.w.a.) for three questions…’

WILADAT MUBARAK TO U ALL

WILADAT OF JANABE FATIMA ZAHRA (SA) MUBARAK

On the occassion of the wiladat of Hazrat Janabe Zahra (sa) -20 JAMADI UL AKHAR 1433 AH , here is a gallery of tughras on the auspicious lady . Please use them and also forward them to your friends and relative and other mo'meneen 

Setting Fire to the House of the Infallibles (a.s.) - Autentic References

As highlighted earlier, for a long period of time the transmission of sensitive incidents and narrations was prohibited by the powers that were. Therefore, it is unreasonable to expect to find the complete incident of setting fire to Hazrat Faatemah’s house by those who perpetrated this heinous crime.

Apart from Bukhari and Muslim, it is unreasonable to expect even others scholar of the Sunnis to narrate such sensitive incidents. When these scholars have omitted narrations that are not even 10% as sensitive as the incident of setting fire to the house of Hazrat Faatemah (s.a.), then how can one expect to find details of the latter in their books?

Setting fire to the house of Hazrat Faatemah (s.a.) is an evident truth narrated by the scholars of the Shiah sect. All Shiah scholars, compilers, traditionalists and historians are united on this point. One who denies the incident (regardless of his stature) or creates doubts in the minds of others is not even a Shiah, let alone a Shiah scholar.

This incident has been narrated by the Sunnis in their books. We have narrated the incident and traditions from the Sunnis sources so as to leave no doubt in the minds of unbiased readers. Our primary objective is to dispel the doubts and confusions that are apparent in some of the books of the Sunnis. Another objective is to expose the conspiracy of the leading personalities of the time to grievously harm the Prophet’s (s.a.w.a.) household, if not eliminate them completely. What we have not narrated, what has not been clearly highlighted in the books or has been omitted knowingly by the compilers is an independent discussion by itself.

We have presented only what has been narrated unambiguously in the books of the Sunnis.

1. Threatening to set the house on fire

According to some traditions:

Umar Ibn Khattaab threatened to set the house (of Hazrat Faatemah) on fire. We will first narrate from Ibn Abi Shaybah’s book Al-Musannif. It should be noted that Ibn Abi Shaybah was among the teachers of Bukhari. He passed away in 235 AH.

Ibne Abi Shaybah has recorded this incident with the chain of narrators on the authority of Zaid Ibn Aslam who narrates from his father Aslam. Aslam (Umar’s slave) relates:

حین بویع لابی بکر بعد رسول اللہ، کان علی والزبیر یدخلان علیٰ فاطمۃ بنت رسول اللہ، فیشاورونھا و یرتجعون فی امرھم.

فلما بلغ ذلک عمر بن خطاب، خرج حتّیٰ دخل علیٰ فاطمۃ فقال: یا بنت رسول اللہ! واللہ! ما أحد أحب الینا من ابیک، وما من احد أحب الینا بعد ابیک منک، وأیم اللہ ما ذاک بما نعی ان اجتمع ھؤلاء النفر عند ک أن أمر تھم أن یحرّق علیھم البیت

‘When the people paid allegiance to Abu Bakr after the Prophet’s demise, Ali and Zubair used to visit Fatemaah’s house and consult with her in the matter. When Umar learnt of this, he proceeded to Fatemaaah’s house and said – O daughter of the Prophet, by Allah there is none more beloved to me than your father. And after your father there is none more beloved to me than you. By Allah (despite this) if these people gather at your house nothing will stop me from burning your house down.[1]

Why were the Quraysh hostile to Ameerul Momineen (a.s.) and Hazrat Faatemah (s.a.)

Animosity in the hearts of the people

Abu Ya’laa and Bazzaar have narrated on the authority of narrators considered correct by Haakim, Zahabi, Ibne Habbaan and others that Hazrat Ali (a.s.) informed

بینا رسول اللّٰہ ﷺ آخذ بیدی ونحن نمشی فی بعض سکک المدینہ، اذ أتینا علیٰ حدیقۃ، فقلت:

یا رسول اللّٰہ !ماأحسنھا من حدیقۃ !

فقال: انّ لک فی الجنۃ أحسن منھا.

ثم مررنا بأُخری، فقلت :یا رسول اللّٰہ !ما احسنھا من حدیقۃ !

قال: انّ لک فی الجنۃ أحسن منھا.

حتیٰ مررنا بسبع حدائق، کل ذالک أقول ما احسنھا ویقول :

لک فی الجنۃ أحسن منھا، فلما خلا لی الطریق اعتنقنی،

ثم أجھش باکیاً.

قلت: یا رسول اللّٰہ !ما یبکیک؟

قال: ضغائن فی صدور أقوام لا یبدونھا لک الا من بعدی.

قال: قلت : یارسول اللّٰہ !فی سلامۃ من دینی؟

قال: فی سلامۃ من دینک

“One day Holy Prophet took my hand in his hand and we both started walking slowly in one of the lanes of Madinah. We reached near a garden. I said, ‘O Prophet of Allah, what a beautiful garden!’

Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’

After this we reached another garden. I said, ‘O Prophet of Allah, what a beautiful garden!’

Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’

We came across seven gardens and after each garden I said, ‘what a beautiful garden!’ and Holy Prophet (s.a.w.a.) replied, ‘You have a more beautiful garden than this in paradise.’

When the road was deserted, Holy Prophet embraced me and began weeping. I asked, ‘O Prophet of Allah! What makes you weep?’

Holy Prophet (s.a.w.a.) informed, ‘This nation bears animosity towards you in their hearts which they will reveal after I am gone.’

I asked, ‘O Prophet of Allah! Will I be steadfast on my religion at the time?’

Holy Prophet (s.a.w.a.) replied, ‘Yes, you will be steadfast.’

This tradition has been recorded with the same meaning and text in Majma al-Zawaaed on the authority of Abu Noaimi[1] and Bazzaar and in Mustadrak[2] with the same chain of narrators. Haakim and Zahabi[3] both consider this tradition to be correct.

Based on this it is an accepted fact that the chain of narrators of this tradition is correct. However the text is summarized in Mustadrak.

Only Allah knows whether this has been done by Haakim himself or was done in the subsequent editions (by the editor) or was done by the publisher.

On examining it is evident that the chain of narrators of this tradition is the same as the one taken by Abu Ya’laa and Bazzaar which Haakim and Zahabi consider as correct.

However the only difference in the two references is that Haakim has recorded this in an incomplete manner i.e. he has concluded the narration at ‘you have a more beautiful garden than this in paradise.’

Similarly it is evident from other traditions that the ‘nation’ referred to in this tradition is the Quraysh which has been elaborated in the forthcoming topics.