CONTINUED FROM PART 1........ Objection 4: Report of ‘
D. Miswar bin Makhrama is the sole witness of this incident
It is interesting that among all those companions only this six
year old child heard the Prophet and quoted him. It is not clear why the rest
of the companions of the Prophet while being present in the Majid did not hear
this story and did not narrate it?
In addition to the very difficult problems that are mentioned
above, when this tradition is posed before the criterion of the Holy Quran, it
is found wanting in that case also. It becomes clear that it is in no way
compatible to the teachings of Quran; because Quran has clearly issued
permission for men to practice polygamy and it has declared:
فَانكِحُواْ مَا طَابَ لَكُم
مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ
“…then marry such women as seem good to you, two and three
and four.” (Surah Nisa 4:3)
And we see that the Messenger of Allah (s) has followed this
practice; also in fact he was the practical demonstration of this divine
command, whereas the topic of the report of Miswar bin Makhrama is that the
Messenger of Allah (s) has considered it unlawful for Ali (a), his son-in-law
to choose a second wife.
Can the Messenger of Allah (s) make something, which the Almighty
Allah has allowed, to be unlawful?
Also, there are many other fundamental doubts, like:
1. Juwairiya had not accepted Islam till that time.
2. Juwairiya considered her father, a prophet.
3. Juwairiya was inimical to Amirul Momineen (a) as he had
eliminated her father.
For the sake of brevity, we abstain from going into details.
Now, with reference to the deep malice of Juwairiya to the killer
of her father and other points, which are mentioned about her, can it be
imagined that she would have liked to become the wife of the killer of her
father or that Amirul Momineen (a) would have liked to propose to a woman like
Juwairiya?
Even if we overlook all the points mentioned above, which were
rational rebuttals of Wahabis, and state the polemical reply as well, it should
be said:
In the report of Bukhari, regarding the proposal of Amirul
Momineen (a), it is mentioned that:
The Messenger of Allah (s) says: 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]
This is in the condition that the fabricator has forgotten that
by fabricating this fiction, before insulting Amirul Momineen (a) he has put
Uthman bin Affan, the third Caliph of Ahle Sunnat under question, because he
had after marrying the daughters of the Prophet (suppose we accept that they
were daughters of Prophet), not once, but a number of times married daughters
of the enemies of Allah at the same time.
If it was really unlawful to marry daughters of the Prophet and
daughters of enemies of Allah, how Uthman bin Affan committed this act a number
of times? Did the fabricators of this fiction fulfill the conditions of this
fiction? Since Ramla binte Shaybah is one of the wives of Uthman whom he
married in Mecca
and she was of those who moved to Medina
with Uthman. Ibne Abde Barr has written concerning this:
Ramla, daughter of Shaybah was of those who moved to Medina with their
husband, Uthman.[2]
And Shaybah, father of Uthman’s wife was an enemy of the Prophet
of Islam (s); he was killed during the Battle of Badr, as Ibne Hajar has
written concerning this:
Ramla, daughter of Shaybah…her father was killed during the
Battle of Badr while he was an idolater.[3]
On the other hand, Ramla, at the time of migration to Medina , was the wife of
Uthman as Ibne Hajar has mentioned further:
Abu Umar has mentioned her account and said: She was an emigrant
lady who migrated to Medina
with her husband, Uthman.[4]
And she was the wife of Uthman till his assassination as Shaibani
has written in this regard:
Uthman was assassinated while Ramla, daughter of Shaybah, was his
wife.[5]
If in fact marrying the Prophet’s daughter and daughter of Allah’s
enemy had been prohibited, why the Holy Prophet (s) did not prohibit this act? And
according to the claims of Ahle Sunnat, the Holy Prophet (s) married his two
daughters, one after another, to Uthman?
Wahabis would be compelled to either accept that the story of proposing
to Abu Jahl’s daughter is basically false or accept that Prophet’s daughters were
not married to Uthman or accept that Uthman committed a sinful act and in fact
marriage of Prophet’s daughters to Uthman was unlawful and the marriage of Uthman
to them was unlawful.
In addition to the above doubts, this fiction more than that it
should insult the status of Amirul Momineen (a) is insulting to the position of
the Messenger of Allah (s), because as mentioned before, polygamy is lawful for
all Muslim men subject to special conditions, and they can have four permanent
wives at a time, but according to this fiction, the Messenger of Allah (s), in
spite of the fact that the Almighty Allah considers him to be the supreme model
of good morals, should be so partial to come to the Masjid dragging his cloak
on the ground and say with absolute partiality: If Ali wants to marry Abu Jahl’s
daughter, he should divorce my daughter!
As a result of this, with reference to that which is mentioned so
far, it has become very clear that the proposal of Amirul Momineen (a) to Abu
Jahl’s daughter is a fiction, which Bani Umayyah have fabricated to make the
Caliphs share in crimes; that by fabricating these fictions, they wanted to imply
that if Umar and Abu Bakr distressed Fatima Zahra (s), Amirul Momineen (a) has also
committed this act.
[1] Al-Jami
as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1132, Tr. no. 2443,
Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr.
Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rd edition,
1407 – 1987.
[2] Al-Istiab
fee Marifatul Ashab, Vol. 4, Pg. 1846, Yusuf bin Abdullah bin Muhammad bin
Abde Barr (d. 463), Darul Jeel, Beirut ,
1412, First edition, Edited: Ali Muhammad al-Bajawi.
[3] Al-Isabah
fee Tamizus Sahaba, Vol. 7, Pg. 654, no. 11186, Ahmad bin Ali bin Hajar
Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut,
First edition, 1412 – 1992.
[4] Al-Isabah
fee Tamizus Sahaba, Vol. 7, Pg. 654, no. 11186, Ahmad bin Ali bin Hajar
Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut,
First edition, 1412 – 1992.
[5] Al-Kamil
fit Tarikh, Abul Hasan Ali bin Abil Karam Muhammad bin Muhammad bin Abdul
Karim Shaibani (d. 630 A.H.), Vol. 3, Pg. 75, Darul Kutubul Ilmiya – Beirut –
1415 A.H. Second edition, Edited: Abdullah Qadi.
