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يارب محمد عجل فرج آل محمد

 يارب محمد أحفظ غيبة أبنه محمد

 يارب محمـــد أنتقم لأبنه محمـــد

The House of Fatema Zahra (sa) .... The Hijaab of Allah (swt)

كتاب الطرف للسيد علي بن طاووس نقلا من كتاب الوصية للشيخ عيسى بن المستفاد الضرير، عن موسى بن جعفر، عن أبيه (عليهما السلام) قال: لما حضرت رسول الله (صلى الله عليه وآله) الوفاة دعا الانصار وقال … ألا إن فاطمة بابها بابي وبيتها بيتي، فمن هتكه فقد هتك حجاب الله "، قال عيسى: فبكى أبو الحسن (عليه السلام) طويلا، وقطع بقية كلامه  وقال: هتك والله حجاب الله، هتك والله حجاب الله، هتك والله حجاب الله يا امه صلوات الله عليها

From" Kitab al-Turf" of Sayed ibn Taoos quoting from Kitab al-Wassiyah of Shaikh Isa bin al-Mustafaad al-Zareer from Imam Musa bin Jafar al-Kazim (as) from his Father (as):

"When Prophet Mohammad (saww) was about to die, He called the Ansaar's and said, ... "Indeed the door of Fatema (sa) is My door, and Her house is My house. So whoever disgraces it has disgraced the Hijaab (veil/covering) of Allah (swt)."

The narrator Isa then says, "Abu al-Hasan Imam Kazim (as) then cried for long and cut of rest of his speech and said, "By Allah (swt) the Hijaab of Allah (swt) was disgraced, By Allah (swt) the Hijaab of Allah (swt) was disgraced, By Allah (swt) the Hijaab of Allah (swt) was disgraced, O My Mother (sa)..."

[Source: Bihar al-Anwar, Vol. 22, Pg. 476-477]

Hazrat Mohsin Ibn Ali (a.s.): A Victim of Oppression and Terrorism

Introduction                                                  

The demise of the Holy Prophet (s.a.w.a.) triggered a chain of events that caught the Muslims unawares. They accepted these events as if that was the most natural thing to do and remained unmindful of the far-reaching consequences of their submission.

One such incident that stands out in the aftermath of the Holy Prophet’s (s.a.w.a.) demise is the siege on Fatimah’s (s.a.) house and the eventual attack that claimed two lives in its wake, one of them being Fatimah (s.a.) herself. The other one being the martyrdom of Mohsin b. Ali (a.s.), which is the subject of this article.

1. Unbelievably true
2. Timing of the attack
3. Who is Mohsin b. Ali (a.s.)
4. Documentary evidence of Mohsin b. Ali’s (a.s.) Martyrdom
5. Permissibility of Killing the One Who Oppressed Fatimah (s.a.)
6. Bibliography of References Documenting Mohsin b. Ali’s (a.s.) Martyrdom
7. Conclusion

Unbelievably true

Mohsin b. Ali’s (a.s.) martyrdom is so unsettling and even incredible that it has been denied by many Muslims.

When one comes to think of it, indeed the incident is unbelievably true. Not just the martyrdom of Mohsin b. Ali (a.s.), the entire chain of incidents, the oppressors and oppressed ones, everything about the attack on Fatimah’s (s.a.) house is unbelievable.

It is unbelievable that a hair on Fatimah’s (s.a.) would be harmed let alone being inflicted with a fatal body blow. Especially when the Muslims were served a crystal clear warning by the Holy Prophet (s.a.w.a.) in this regard when he informed them that Fatimah’s displeasure was the cause of his displeasure and his displeasure was the cause of Allah’s displeasure and incurring Allah’s displeasure would drive one to Hell.

It is unbelievable that Ali b. Abi Talib (a.s.) who was anointed Ameerul Momineen (a.s.) publicly by the Prophet (s.a.w.a.) on divine command less than three months before his (s.a.w.a.) demise in Ghadeer-e-Khumm and was the unanimous choice of Allah and His Messenger (s.a.w.a.) as highlighted by every notable incident in Islam’s history should be subjugated by individuals who could not even compare to the dust of his horse’s hooves which incidentally Allah swears by in Surah Aadiyaat.

It is unbelievable that the perpetrators of this crime were none other than the so-called companions of the Holy Prophet (s.a.w.a.) and his so-called successors who claimed proximity and brotherhood with the Holy Prophet (s.a.w.a.) and after whose names the Muslims invoke Allah’s satisfaction and mercy.

It is unbelievable that the atrocities meted out to Fatimah (s.a.) would eventually claim her life inducing Ali (a.s.) to declare that she was like a flower nipped in the bud and confessing to the Prophet (s.a.w.a.) his helplessness in safeguarding the Prophet’s (s.a.w.a.) trust. All this within a few days of the Prophet’s (s.a.w.a.) demise and revelation of the Verse of Purification (Surah Ahzaab (33): 33) and Incident of the Cloak testified to by all the Muslims as being related to Fatimah (s.a.) along with her husband and sons.

It is unbelievable that Fatimah (s.a.) willed her burial to be carried out in the dead of the night deeming the companions in question unfit to attend her funeral and in this way categorically refuting their claim to caliphate and so-called proximity to her father (s.a.w.a.) and inflicting a slap so hard on her oppressors that its reverberations will always be felt by her oppressors and their partisans.

Finally it is unbelievable that the struggle launched by a few individuals for worldly power and status would mercilessly uproot the existence of a six-month unborn infant from the comfort of his mother’s womb.

Over here, the martyrdom of Mohsin b. Ali (a.s.), the third son of Ali b. Abi Talib (a.s.) and Fatimah (s.a.) after Hasan (a.s.) and Husain (a.s.), has been analyzed in detail. Other events before and after the martyrdom, although very significant from the viewpoint of Ali b. Abi Talib (a.s.) and Fatimah (s.a.) in particular and Muslims in general, are referred to in lesser detail.

Despite claims to the contrary by misinformed and uninformed Muslims, it is well-documented by scores of scholars from both the sects – Ahle Sunnah and Shias, that there was a full-scale attack on Fatimah’s (s.a.) house only a few days after the Prophet’s (s.a.w.a.) demise. The objective of the companions who assaulted Fatimah (s.a.) and Ali b. Abi Talib (a.s.) was to extract Ali’s (a.s.) allegiance for Abu Bakr, without which they knew Abu Bakr’s caliphate would lack any form of legitimacy.

SHAHADAT OF HAZRAT MOHSIN IBNE ALI (AS) - IST RABBI UL AWWAL

HEART RENDERING  MASAEB OF  HAZRAT FATEMAH ZAHRA AND HAZRAT MOHSIN IBNE ALI  BY SHEKH YASSER HABIB IN ARABIC WITH ENGLISH SUBTITLES 

" O ALLAH FOR THE SAKE OF JANABE ZAHRA (SA) , HASTEN THE APPEARENCE OF IMAM MAHDI (ATFS) ".

'May the eye not be cool that does not cry over Mohsin b. Ali'

Mufazzal b. Umar (r.a.) in a lengthy tradition from Imam Jafar Sadiq (a.s.) relates -  

 وَ يَأْتِي مُحَسِّنٌ تَحْمِلُهُ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ وَ فَاطِمَةُ بِنْتُ أَسَدٍ أُمُّ أَمِيرِ الْمُؤْمِنِينَ ع وَ هُنَّ صَارِخَاتٌ وَ أُمُّهُ فَاطِمَةُ تَقُولُ‏ هذا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ‏ الْيَوْمَ‏ تَجِدُ كُلُّ نَفْسٍ ما عَمِلَتْ مِنْ خَيْرٍ مُحْضَراً وَ ما عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَها وَ بَيْنَهُ أَمَداً بَعِيداً

On the Day of Resurrection, Khadijah b. Khuwailid and Fatima b. Asad, the mother of Ameerul Momineen (a.s.) will come forth carrying Muhassin (Mohsin). They will be shrieking while his (Mohsin’s) mother – Fatima (s.a.), will be reciting the verse, “This is your Day, which you were promised.”- Ambiya (21): 103 (and the verse) (Remember) The Day (of Judgement) when every soul shall find present whatever it has wrought of good; and whatever it has wrought of evil, it will wish that the distance between it and himself was wide.” Ale Imran (2): 30).

قَالَ فَبَكَى الصَّادِقُ ع حَتَّى اخْضَلَّتْ لِحْيَتُهُ بِالدُّمُوعِ ثُمَّ قَالَ لَا قَرَّتْ عَيْنٌ لَا تَبْكِي عِنْدَ هَذَا الذِّكْرِ قَالَ وَ بَكَى الْمُفَضَّلُ بُكَاءً طَوِيلًا

He (Mufazzal) said: At this Imam Sadiq (a.s.) wept till his beard was soaked with his tears.

Then he (a.s.) said: May the eye not be cool that does not cry over this remembrance (of Mohsin).

And Mufazzal wept for long.

ثُمَّ قَالَ يَا مَوْلَايَ مَا فِي الدُّمُوعِ يَا مَوْلَايَ فَقَالَ مَا لَا يُحْصَى إِذَا كَانَ مِنْ مُحِقٍّ ثُمَّ قَالَ الْمُفَضَّلُ يَا مَوْلَايَ مَا تَقُولُ فِي قَوْلِهِ تَعَالَى‏ وَ إِذَا الْمَوْؤُدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ‏ قَالَ يَا مُفَضَّلُ وَ الْمَوْؤُدَةُ وَ اللَّهِ مُحَسِّنٌ لِأَنَّهُ مِنَّا لَا غَيْرُ فَمَنْ قَالَ غَيْرَ هَذَا فَكَذِّبُوهُ

Then he (Mufazzal) said: O my master how many tears O my master? Then he (a.s.) said: They cannot be numbered for the one worthy of them. 

Then Mufazzal said: O my master what do you say about the verse – “And when the female infant buried alive is asked, for what sin she was killed.” (Takweer (81):8-9).

He (a.s.) said: O Mufazzal the female infant buried alive is Mohsin, by Allah, because he is from us and he is none other, if someone claims he is someone else then he has denied him.

قَالَ الْمُفَضَّلُ يَا مَوْلَايَ ثُمَّ مَا ذَا قَالَ الصَّادِقُ ع تَقُومُ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ص فَتَقُولُ اللَّهُمَّ أَنْجِزْ وَعْدَكَ وَ مَوْعِدَكَ لِي فِيمَنْ ظَلَمَنِي وَ غَصَبَنِي وَ ضَرَبَنِي و جَزَعَنِي بِكُلِّ أَوْلَادِي فَتَبْكِيهَا مَلَائِكَةُ السَّمَاوَاتِ السَّبْعِ وَ حَمَلَةُ الْعَرْشِ وَ سُكَّانُ الْهَوَاءِ وَ مَنْ فِي الدُّنْيَا وَ مَنْ تَحْتَ أَطْبَاقِ الثَّرَى صَائِحِينَ صَارِخِينَ إِلَى اللَّهِ تَعَالَى فَلَا يَبْقَى أَحَدٌ مِمَّنْ قَاتَلَنَا وَ ظَلَمَنَا وَ رَضِيَ بِمَا جَرَى عَلَيْنَا إِلَّا قُتِلَ فِي ذَلِكَ الْيَوْمِ أَلْفَ قَتْلَة

Mufazzal said: O my master then what?

Imam Sadiq (a.s.): Fatima (s.a.), daughter of the Prophet (s.a.w.a.) will rise and she will say: O Allah fulfill Your Promise and Undertaking concerning me regarding the one who oppressed me, usurped from me, struck me, made me restless regarding all my children.

Then all angels of the seven heavens and carriers of the Arsh, residents of the atmosphere and all in the world and under the layers of the soil will weep for her with their wailing and shrieking addressed to Allah, the High. Then none will survive from our killers and oppressors and those who were satisfied with what transpired with us except that he will be killed on that day a thousand killings.

(Behaar al-Anwaar vol 53 pg 23-24)

Allamah Majlisi (r.a.) in the footnote of the aforementioned tradition: The author estimates that the thousand killings will be more severe than the Fire of Jaheem, we seek refuge in Allah from it. Allah, the High, says: And (as for) those who disbelieve, for them is the fire of hell; it shall not be finished with them entirely (Faatir (35): 36 and it is said they will say - And they shall call out: O Malik! let your Lord make an end of us. (Zukhruf (43): 77). And from what has been narrated there is no way out after Hashr from death. Then it is surprising that these oppressors have been singled out (with a thousand deaths for oppressing those) who were killed in Allah’s Way about whom Allah says – “nay, they are alive” while regarding the oppressors Allah, the High says – “surely the unjust will not be successful”.

Umar's (la) letter to Muawiya (la) regarding the attack on the house of Janabe Zahra (sa)

Umar b. Khattab l.a. wrote a letter to Muaiyah l.a., the contents of which were as follows:  

‘I went to the house of Ali, after having decided with others to bring him out of the house. Fatima came out and I told her, ‘Tell Ali to come out and swear the oath of allegiance to Abu Bakr l.a. for all Muslims have done so.’

Fatima replied that Ali was busy in arranging the Quran.

I said, ’Keep this talk aside, tell Ali to come out or else we will forcefully enter the house and bring him out!’

At that moment, Fatima came and stood with her back towards the door and said, ‘O misled liars! What do you say and what do you want from us?’

I addressed her and she said, ‘What do you want O Umar?’

I replied, ‘Why has your cousin sent you here to reply while he remains seated behind veils?’

Fatima said, ‘Your rebellion has brought me out O Umar and I have ended my proof upon you, and every misled is erroneous.’

I said, ‘Keep these vain and womanish words aside and tell Ali to come out of the house.’

She replied, ‘You are not worthy of love and generosity. Do you make us fear the ‘Party of the Devil’ O Umar? Verily the Party of the Devil are the losers!’ (Surah Mujadilah (58): 19)

Hearing this I said, ‘If Ali does not come out of the house, I will bring fuel and kindle a fire and burn down the house along with its dwellers or I will take Ali to the Masjid for (the oath of) allegiance.’

Then I took the whip (of Qunfudh) and struck Fatima with it and told Khalid b. Walid, ‘Bring firewood’, then again I told her, ‘I will burn down the house!’

Fatima said, ‘O enemy of Allah and enemy of the Prophet of Allah s.a.w.a. and the enemy of the Commander of the Faithful!’

Two hands came out from behind the door to stop me from entering the house, however I pushed back the hands and then pushed the door with force, while striking at her hands with the whip, so that she would let go of the door. She wailed and wept due to the intense pain of the whip and her weeping was such a heart-rendering scream that it was as if my heart was going to melt and I almost retreated. Suddenly, I recalled the envy and avarice which I had towards Ali because he was the one that had shed the blood of the eminent Quraish apostates and thus, I kicked at the door, however she had grasped the door such that it would not open. When I kicked at the door, I heard the cry of Fatima and thought that this cry would topple the entire city of Medina.

In this state Fatima called out, ‘O Father! O Prophet of Allah! How do they treat your beloved and your daughter! O Fizza! Hasten to my aid, for by Allah, the child in my womb has been killed.’

I presumed that Fatima had stood with her back to the wall due to the extreme pain of labour and at this point, I pushed at the door with intense force and the door opened. When I entered therein, Fatima came and stood in front of me (even though she was in immense pain), but my intense anger had overwhelmed me as if a veil was cast before my eyes. In this state, I slapped her on her face, striking her veil, and she fell down to the ground.’”

(This letter is quoted by Allamah Majlisi r.a. in Behaar al-Anwaar in which he says - I have related this letter from Dalail al-Imamah vol. 2 of Emaad al-Deen Tabari r.a. that after the martyrdom of Imam Husain a.s. at Karbala, Abdullah b. Umar l.a. along with a group of people from Medina came to Syria. They protested in front of Yazid l.a. regarding his atrocities at Karbala and in this gathering, Yazid l.a. told Abdullah b. Umar l.a., “Do you wish to see the letter of your father”, saying this he brought forth the letter (quoted in the text) of Umar l.a. which was kept in a case and then he gave it to Abdullah l.a..)

Report of Tibrani (463 A.H.)) about the attack on the house of revelation and martyrdom of Lady Zahra (sa)

Ibne Abde Rabb has written in Iqdul Farid:  

Abu Bakr ordered Umar to go and bring out [those who had taken refuge in the house of Lady Zahra (s)] and if they resist they should be fought. Umar set out for the house of Fatima carrying a burning torch. When Fatima (s) saw this, she cried: O son of Khattab, have you brought fire to burn down my place? He replied: Yes, if you don’t enter that in which the Ummah has entered (allegiance of Abu Bakr)…[1]

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[1] Al-Iqdul Farid, Vol. 3, Pg. 63; Ibne Abde Rabb, Egypt

IMAM HUSSAIN (AS) AND JANABE FATEMA ZAHRA (SA)

Imam Mohammad Baqir (a.s.) or Imam Jafar Sadiq (a.s.) informed Zoraarah,

‘O Zoraarah! It is necessary for every Shia on this earth to seek the pleasure and good wishes of Janabe Zahra (s.a.) through the Ziyarat of Imam Husain (a.s.).’

(Behaar al-Anwaar, vol. 101 pg. 75)

Peace be upon you O’ Aba ‘Abdillah and upon the souls which were annihilated with you.  Upon you, from me, is the peace of Allah for eternity, as long as the night and the day remain and please do not make this (Ziyarat) as my last contact with you.  Greetings be upon Husayn, and upon ‘Ali the son of Husayn and upon the children of Husayn and upon the companions of Husayn.

Abu Basir! Don’t you want to be of those who support Lady Fatima (s.a.)?”

It is written in the book Kamiluz Ziyarat ( chp 26 tdn no 7) :

Abu Basir says: I was speaking with Imam Sadiq (a.s.) when one of his sons entered. Imam (a.s.) said: ‘May Allah bless you’; and then embraced and kissed him.

Then he (as) said: 

‘May Allah degrade those who dishonored you. 

May Allah avenge those who oppressed you. 

May Allah disappoint those who deserted you. 

May Allah curse those who slain you. 

May Allah be your guardian, protector and helper. Prophets, truthful ones, martyrs, angels of the heavens and our ladies have been weeping on you’.

Then Imam (a.s.) began to weep and said: ‘Abu Basir, when I look at the children of Imam Husain (a.s.), grief overcomes me when I remember what was meted out to them and to their father.’

‘Abu Basir, Fatima (s.a.) weeps and laments over Husain (a.s.) as a result of which Hell sighs so intensely, that if the keepers of Hell who also hear her voice did not prepare themselves to restrain it, it would burn all the inhabitants of the earth with its blazing fires and sparking fumes. So the keepers restrain it and hold its doors tightly closed as long as Fatima (s.a.) laments. Because they fear for the inhabitants of the earth. But Hell is not pacified until Fatima’s lamentation ends.’

‘Abu Basir, the seas almost split apart and collide with each other. There is a dedicated angel for every drop of water and they prevent every drop from boiling with their wings; keeping it together because of their fear for this world and everything in it. The angels remain in fear and cry for her crying. And they pray to Allah and beseech Him, after which the inhabitants of the Arsh and those around it beg Allah.’

‘Then their voices are raised in glorification of Allah, all because of their fear for the people of the earth. Even if one of their voices reached the earth, all the inhabitants would swoon, mountains would crumble and the earth would shake with its inhabitants.’

Abu Basir said, “May I be sacrificed on you! It is really a serious matter.”

Imam (a.s.) said, “That which you have not heard is greater. Abu Basir! Don’t you want to be of those who support Lady Fatima (s.a.)?”

When I heard this, I cried so much that I could not speak nor could the Imam (a.s.) do, because he was crying so intensely. Then he went to his prayer room and began to recite a supplication.

So I left the Imam in that state. I could not eat or sleep that night. The following morning, I was fasting and was in extreme fear when I went to Imam (a.s.). I heaved as sigh of relief when I saw that he had calmed down; and I praised and glorified Allah, because no chastisement or calamity had befallen me.

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Report of Tibrani (360 A.H.) about the attack on the house of revelation and martyrdom of Lady Zahra (sa)

Reports about the regret of Abu Bakr for attacking the house of revelation are narrated by Tibrani, Dhahabi and others:

It is narrated from Abu Bakr that when he was in his last moments, he said: I do not regret anything, except three things, which I committed…till he said: Alas, if I had not exposed the house of Fatima and had left alone even if I had been forced to war.[1]

It is sufficient to prove the correctness of this report that Ziyauddin Muqaddasi Hanbali, senior Ahle Sunnat scholar says: This tradition from Abu Bakr is of the rank of ‘Hasan’.[2]

Ziyauddin Muqaddasi is among the founders of science of narrators (Ilme Rijal) and logical reasoning (Jirah wa Tadeel) of Ahle Sunnat. Allamah Dhahabi has said about him: He is the Imam, the learned, the memorizer, the decisive evidence, traditionist of Shaam (Syria) and Shaykh (scholar/teacher) of Ahle Sunnat.[3]

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[1] Al-Mojam Kabir, Vol. 1, Pg. 62, Sulaiman bin Ahmad bin Ayyub Abul Qasim Tibrani (d. 360 A.H.), Maktaba Zahra, Mosul, 1404 A.H. – 1983 A.D. Second edition, Edited: Hamdi bin Abdul Majeed Salafi;

Tarikh Tabari, Vol. 2, Pg. 353, Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.), Darul Kutub al-Ilmiyya, Beirut;

Tarikh Medina Damishq wa Zikr Fadhlaha wa Tasmiya man Halha minal Amail, Vol. 30, Pg. 418, Abul Qasim Ali bin Hasan Ibne Hibtullah bin Abdullah Shafei (d. 571 A.H.), Darul Fikr, Beirut, 1995, Edited: Mohibbuddin Abi Saeed Umar bin Ghrama Umari;

Tarikhul Islam wa Wafayatul Mashahir wal Aaalaam, Vol. 3, Pg. 118, Shamsuddin Muhammad bin Ahmad bin Uthman Dhahabi (d. 748 A.H.), Darul Kitab al-Arabi, Lebanon, Beirut, 1407 A.H. – 1987 A.D. First edition, Edited: Dr. Umar Abdus Salam Tadmiri;

Majamuz Zawaid wa Manbaul Fawaid, Vol. 5, Pg. 202, Ali bin Abu Bakr Haithami (d. 807 A.H.), Darul Riyan Lilturath/Dar Kitab al-Arabi – Cairo, - Beirut – 1407;

Al-Amwaal, Pg. 144, Abu Ubaid Qasim bin Salam (d. 224 A.H.), Footnote no. 4, Nashr Kulliyat Azhariya – wal Amwal, Vol. 1, Pg. 387, Abu Ahmad Hamid bin Mukhallad bin Qutaibah bin Abdullah, alias Ibne Zanjuya Khorasani (d. 251 A.H.);

Al-Imamah was Siyasah, Vol. 1, Pg. 21, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah Dainawari (d. 276 A.H.), Edited: Khalil al-Mansur, Darul Kutub Ilmiya, Beirut, 1418 A.H. – 1997 A.D. Edited: Shiri, Vol. 1, Pg. 36, and Edited: Zaini, Vol. 1, Pg. 24;

Al-Iqdul Farid, Vol. 4, Pg. 254; Ahmad bin Muhammad bin Abde Rabb al-Andulasi (d. 328 A.H.), Darul Ahya Turath Arabi, Beirut, Lebanon, Second edition, 1420 A.H. – 1999 A.D.;

Murujuz Zahab, Vol. 1, Pg. 290, Abul Hasan Ali bin Husain bin Ali al-Masudi (d. 346 A.H.);

Simtul Nujum al-Awali fee Anbail Awail wat Tawali, Vol. 2, Pg. 465, Abdul Malik bin Husain Abdul Malik Shafei Asimi Makki (d. 1111 A.H.), Edited: Adil Ahmad Abdul Maujud – Ali Muhammad Maudh, Darul Kutub Ilmiya, Beirut, 1419 A.H. – 1998 A.D.

[2] Al-Ahadithul Mukhtara, Vol. 1, Pg. 90, Abu Abdullah Muhammad bin Abdul Wahid bin Ahmad Hanbali Muqaddasi (d. 643), Maktaba Nahzatul Haditha, Mecca – 1410, First edition, Edited: Abdul Malik bin Abdullah bin Dahish.

[3] Tadkirah Huffaz, Vol. 4, Pg. 1129, Abu Abdullah Shamsuddin Muhammad Dhahabi (d. 748 A.H.), Darul Kutub Ilmiya, Beirut, First edition.

THE HISTORIC SERMON OF GHADEER E KHUM OF THE HOLY PROPHET (SAWS)

PROPHET'S HISTORIC GHADlR SERMON

There is a humble translation of the Prophet's historic Ghadir Khumm sermon. The reader can review the original Arabic text included in this book.

All Praise is due to Allah Who is Exalted in His Unity, Near in His Uniqueness, Sublime in His Authority, Magnanimous in His Dominance. He knows everything; He subdues all creation through His might and evidence. He is Praised always and forever, Glorified and has no end. He begins and He repeats, and to Him every matter is referred.

Allah is the Creator of everything; He dominates with His power the earth and the heavens. Holy, He is, and Praised, the Lord of the angels and of the spirits. His favours overwhelm whatever He creates, and He is the Mighty over whatever He initiates. He observes all eyes while no eye can observe Him. He is Generous, Clement, Patient. His mercy encompasses everything, and so is His giving. He never rushes His revenge, nor does He hasten the retribution they deserve. He comprehends what the breast conceals and what the conscience hides. No inner I thought can be concealed from Him, nor does He confuse one with another. He encompasses everything, dominates everything, and subdues everything. Nothing is like Him. He initiates the creation from nothing; He is everlasting, living, sustaining in the truth; there is no god but He, the Omnipotent, the Wise One.

He is greater than can be conceived by visions, while He conceives all visions, the Eternal, the Knowing. None can describe Him by seeing Him, nor can anyone find out how He is, be it by his intellect or by a spoken word except through what leads to Him, the Sublime, the Mighty that He is.

I testify that He is Allah, the One Who has filled time with His Holiness, the One Whose Light overwhelms eternity, Who effects His will without consulting anyone; there is no partner with Him in His decisions, nor is He assisted in running His affairs. He shaped what He made without following a preexisting model, and He created whatever He created without receiving help from anyone, nor did doing so exhaust Him nor frustrated His designs. He created, and so it was, and He initiated, and it became visible. So He is Allah, the One and Only God, the One Who does whatever He does extremely well. He is the Just One Who never oppresses, the most Holy to Whom all affairs are referred.

I further testify that He is Allah before Whom everything is humbled, to Whose Greatness everything is humiliated, and to Whose Dignity everything submits. He is the King of every domain and the One Who places planets in their orbits. He controls the movements of the sun and of the moon, each circles till a certain time. He makes the night follow the day and the day follow the night, seeking it incessantly. He splits the spine of every stubborn tyrant and annihilates every mighty devil.

Never has there been any opponent opposing Him nor a peer assisting Him. He is Independent; He never begets nor is He begotten, and none can ever be His equal. He is One God, the Glorified Lord. His will is done; His word is the law. He knows, so He takes account. He causes death and gives life. He makes some poor and others rich. He causes some to smile and others to cry .He brings some nearer to Him while distancing others from Him. He withholds and He gives. The domain belongs to Him and so is all the Praise. In His hand is all goodness, and He can do anything at all.

He lets the night cover the day and the day cover the night; there is no god but He, the Sublime, the oft-Forgiving One. He responds to the supplication; He gives generously; He computes the breath; He is the Lord of the jinns and of mankind, the One Whom nothing confuses, nor is He annoyed by those who cry for His help, nor is He fed-up by those who persist. He safeguards the righteous against sinning, and He enables the winners to win. He is the Master of the faithful, the Lord of the Worlds Who deserves the appreciation of all those whom He created and is praised no matter what.

I praise Him and always thank Him for the ease He brings me and for the constriction, in hardship and in prosperity, and I believe in Him, in His angels, in His Books and messengers. I listen to His Command and I obey, and I initiate the doing of whatever pleases Him, and I submit to His decree hoping to acquire obedience to Him and fear of His penalty, for He is Allah against Whose designs nobody should feel secure, nor should anyone ever fear His "oppression."

I testify, even against my own soul, that I am His servant, and I bear witness that he is my Lord. I convey what He reveals to me, being cautious lest I should not do it, so a catastrophe from Him would befall upon me, one which none can keep away, no matter how great his design may be and how sincere his friendship. There is no god but He, for He has informed me that if I do not convey what He has just revealed to me in honor of' Ali in truth, I will not have conveyed His Message at all, and He, the Praised and the Exalted One, has guaranteed for me to protect me from the (evil) people, and He is Allah, the One Who suffices, the Sublime. He has just revealed to me the following (verse):

Report of Masudi Shafei (345 A.H.) about the attack on the house of revelation and martyrdom of Lady Zahra (sa)

Masudi has written in Asbatul Wasiyya:                                                                                  

They besieged him and burnt down the door of his house and brought him out of the house forcibly and crushed the chief of the ladies of the world behind the door, leading to the miscarriage of Mohsin.[1]

Taqiuddin Subaki, in the book, Tabaqatush Shafiya has mentioned his name in the list of scholars of Shafeite school of thought. Therefore, it definitely disproves that he was a Shia.[2]

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[1] Asbatul Wasiyya, Pg. 143

[2] Tabaqatush Shafiya, Vol. 3, Pg. 456-457, No. 225, Daar Ahyaul Kutubul Arbiya.

Report of Mabard (285 A.H.) about the attack on the house of revelation and martyrdom of Lady Zahra (sa)

Ibne Hadid writes:

Muslim bin Yazid bin Abdul Akbar Baghdadi (210 to 285) is a famous literary personality and a writer of famous books. In the book of Al-Kamil, he has written about the story of aspirations of Abu Bakr quoting from Abdur Rahman Ibne Auf as follows:

Alas, if I had not exposed the house of Fatima and had left it alone, even if I had been forced to war.[1]

Report of Tabari (310 A.H.) with correction of reference

It is mentioned in Tarikh Tabari:

Umar came to the house of Ali (a) while Talha, Zubair and a group of Muhajireen were present there, and he said: By Allah, come out of the house to pay allegiance to Abu Bakr, otherwise I would burn down the place…[2]

Objection of Wahabism to the genuineness of Tabari’s report

It is objected to the report of Tabari that this report is problematic due to the weakness of chain of its narrators, because some scholars have claimed that Ibne Humayyad was a liar.

In reply, we say: Difference of opinion with regard to personality of reporters is natural; therefore, it must be seen what opinions others have about him.

In Tahdhibul Kamaal of Mizzi, which is considered to be the most authentic Ahle Sunnat book of science of narrators (Ilme Rijal), it is quoted from Yahya bin Moin, who is an authority of Ahle Sunnat science of narrators (Ilme Rijal), that he said with regard to Ibne Humayyad:

He is a reliable person, without any kind of doubt and is a very good narrator.[3]

We also add that those aware of Ilme Rijal of Ahle Sunnat testify that no narrator can be found, except that regarding him weakness exists, even with regard to Bukhari, whose book is the most important book of Ahle Sunnat after the Holy Quran; various weaknesses like deceit, hypocrisy and fraud etc. are included in it.[4]

In addition to the above, Abdur Rahman Damishqiya has also raised an objection and said:

In this traditional report there are doubts: one of them being in the existence of Jarir bin Hazim, although he is an honest person, but sometimes he is involved in doubts and mistakes and as Abu Dawood has said he has mixed together the correct and incorrect reports. Another problem is Mughira bin Muqsam; that in spite of the fact that he is trustworthy, his traditions are having incomplete chains of narrators. Ibne Hajar has also included him in the third category of defrauders in traditions and his reports are not acceptable; except if it is clarified through hearing.[5]

That is why it is necessary to correct the chains of narrators of Tabari also on the basis of Ilme Rijal of Ahle Sunnat.[6]

Consequently the chains of narrators of the report of Tabari is absolutely correct and without any doubt and the objection of Abdur Rahman Damishqiya are all baseless and show his lack of attention and lack of precision about his own sources of science of narrators.

Report of Ibne Qutaibah Dinawari (276 A.H.) about the attack on the house of revelation and martyrdom of Lady Zahra (sa)

The report of Ibne Qutaibah is as follows:                                          

Abu Bakr was in pursuit of some people to take their allegiance as they were not present there to give allegiance to him. And that is why they had gathered with Ali (a). Abu Bakr in order to take allegiance sent Umar after them. Umar went after them and called out to them, but they did not pay any heed and did not come out of the house. Umar called for firewood and said: By Allah, in whose hand is my life if you don’t come out I would burn down the house with its occupants. They said to him: O Aba Hafs, Fatima is present in this house. Umar replied: Even if that is the case…In another report it is mentioned: Umar came to the door of the house of Lady Fatima Zahra (s) with a large number of helpers (Ansar) and a few emigrants (Muhajireen). When Fatima heard them she cried: O father, O Messenger of Allah (s)! What all we did not face at the hand of Ibne Khattab [Umar] and Ibne Abi Qahafa [Abu Bakr]…[1]

The personality of Ibne Qutaibah is so trustworthy in the view of Ahle Sunnat that Ibne Taymiyyah, the founder of Wahabism, has also paid tribute him in very positive terms and he says:

All the people of Marakkesh considered him respectable and honored him and anyone who had a view opposed to him was considered as heretic and apostate and they said: A house, which does not have a book of Ibne Qutaibah, has no goodness.[2]

With attention to the time of the death of Ibne Qutaibah Dainawari in the third century (276 A.H.), his proximity to the early period of Islam and the importance of his personality shows that he was a famous intellectual and an elder and leader of Ahle Sunnat in literature, history, jurisprudence, traditions, sciences of Quran and etc…so it is not possible to doubt his veracity and person, that is why they strive to cast aspersions on the reliability of Al-Imamah was Siyasah.

Since Wahabis do not have satisfactory proof to prove their weak claim that is why they have presented the statements of orientalists[3] and some weak statements of modern scholars.[4]

Report of Allamah Balazari (270 A.H.) about the attack on the house of revelation and martyrdom of Lady Zahra (sa)

Balazari says in Ansabul Ashraf:

Abu Bakr sent for Ali (a) to pay allegiance to him and when he refused to pay the allegiance, Umar went to the house of Fatima (s) with a burning torch. Fatima came behind the door and asked: O son of Khattab, do you want to burn down my door? Umar replied: Yes, this would strengthen the religion of your father.[1]

Objections of Wahabism to the chains of narrators of Allamah Balazari

Abdur Rahman Damishqiya, whose objection against the report of Ibne Abi Shaybah about the threat of Umar to burn down the house of revelation was mentioned a little while ago, has also expressed doubt in that inappropriate act and on the chain of this report as well in his article and said:

The chain of reporters of this tradition is disconnected on one side and on the other side Sulaiman Teemi is a companion of companions (Tabii) and there is a great gap between Balazari and him; how can he quote from him without an intermediary. The objection against this report is that Ibne Aun is the last companion of companions and there was a long gap between him and Abu Bakr.

Research into the chain of narrators of this report clearly shows that this objection of Abdur Rahman Damishqiya accompanied with ridicule and taunts more resembles academic objection, because we claim that this report is also perfectly genuine on the basis of sources of narrators of Ahle Sunnat traditions and if Allah wills, we will prove this claim.[2]

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[1] Ansabul Ashraf, Balazari, Vol. 1, Pg. 586

[2] Investigation into the chain of reporters of traditional report:

Balazari has narrated the traditional report through this chain of reporters:

Madaini from Muslimah bin Maharib from Sulaiman Teemi from Ibne Aun: Indeed Abu Bakr…

1- Madaini:

Dhahabi has said about Madaini that:

Madaini: Allamah Hafiz Sadiq Abul Hasan Ali bin Muhammad bin Abdullah bin Abi Saif Madaini Akhbari: He was a history scholar and was learned about battles, expeditions and poems, and regarding these matters he is included among the accurate reporters.

In continuation of the statement of Yahya bin Moin, he writes:

Yahya bin Moin has said regarding him thrice: He is reliable. He is reliable. He is reliable.

Seer Aalamun Nubla, Vol. 10, Pg. 401, Shamsuddin Muhammad bin Ahmad bin Uthman bin Qaimaz Dhahabi, Abu Abdullah (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi.

Tarikh al-Islam wa Wafyatul Mashahir wal Aalaam, Vol. 16, Pg. 290, Shamsuddin Muhammad bin Ahmad bin Uthman Dhahabi (d. 748 A.H.), Darul Kitab al-Arabi, Lebanon, Beirut, 1407 A.H. – 1987 A.D. First edition, Edited: Dr. Umar Abdus Salam Tadmiri.

2- Muslimah bin Maharib:

Ibne Hibban has described him in Kitabus Thiqat; therefore doubt of anonymity of this person is invalid.

Ath-Thiqat: Ibne Hibban, Vol. 7, Pg. 490

3- Sulaiman Teemi:

Mizzi has said in Tahdhibul Kamaal:

Rabi bin Yahya has narrated from Shoba bin Hajjaj that he said: I have not seen anyone more truthful than Sulaiman. Whenever he narrated traditions from the Holy Prophet (s), his expression used to change.

Tahdhibul Kamaal, Vol. 12, Pg. 8, Biography of Sulaiman bin Tarqan Teemi, Abu Motamar Basri, no. 2531 – Al-Jirha wa Tadeel, Vol. 4, Pg. 124, Biography Sulaiman Teemi, no. 539.

4- Abdullah bin Aun:

Some have objected that the report is Maqtu (cut off) over here as he has not narrated the report from companions whereas Safdi, an important Ahle Sunnat scholar has said regarding Ibne Aun:

Possibility exists for him that he heard reports from a group of companions.

Al-Wafi bil Wafiyat, Vol. 17, Pg. 390, under the biography of Hafiz Mazni Abdullah bin Aun bin Artaban Abu Aun al-Mazni, no. 320.

This is when reports exists mentioning the companionship of this person, as Ibne Saad has narrated in Tabaqatul Kubra:

Ibne Aun was very eager to meet the Holy Prophet (s) [at last he got this chance and] a shortly before the passing away of the Prophet, he was able to see him and was extremely elated for this…

Tabaqatul Kubra, Vol. 7, Pg. 198, under the biography of Abdullah bin Aun bin Artaban, No. 3232, Darul Kutub Ilmiya, (Beirut, Lebanon).

So much so that if we suppose that Ibne Aun was not a companion and that he was a companion of companions (Tabii), even then no harm comes to this report; as the father of science of narrators (Ilme Rijal) of Ahle Sunnat, Shoba bin Hajjaj says regarding him:

My doubt about Ibne Aun is better and more acceptable than the certainty of others.

Preface to Al-Jirha wa Tadeel, Pg. 145

And Ibne Mubarak says:

I have not seen anyone superior to Ibne Aun and Shoba has said: My doubt about Ibne Aun is better and more acceptable than the certainty of others.

Seer Aalamun Nubla, Vol. 6, Pg. 365, Shamsuddin Muhammad bin Ahmad bin Uthman bin Qaimaz Dhahabi, Abu Abdullah (d. 748), Mausisatur Risala, Beirut, 1413 A.H., Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi.

Mizzi has also written in Tahdhibul Kamaal:

Umar bin Habib says: I heard Uthman Batti say: My eyes have not seen anyone like Aun (in excellence and superiority).

And many more other praises are mentioned about him, but we refrain to quote them here:

Tahdhibul Kamaal, Vol. 15, Pg. 399, Yusuf bin Zaki Abdur Rahman Abul Hajjaj al-Mizzi (d. 742 A.H.), Edited: Dr. Bishar Awad Maruf, Mausisatur Risala, Beirut, First edition, 1400 A.H. – 1980 A.D.

Consequently, as we stated:

Firstly: Some Ahle Sunnat scholars have clarified that he was a companion and he met the Messenger of Allah (s) in his last days; he was present during the incident of attack on the house of Fatima (s) and was aware of the issue.

Secondly: Supposing that the report is disconnected and it is mentioned by Ibne Aun of his own accord; in that case also it is sufficient to prove our claim, because a person like Ibne Aun, doubt in whom is same as certainty among Ahle Sunnat scholars…is sufficient for us and is sufficient to prove genuineness of the report.