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
