Thursday, 19 June 2014

The Oppression Of Sayeda Faatima (s.a) Part VII-I

In This Section This Article Will Cover:
  • The Sunnah of The Companions And Its Hostile Implications
  • The Gathering of Wood At The House of Sayeda Faatima (s.a)
  • Umar Threatens To Burn The House Of Sayeda Faatima (s.a)
  • The Breaking Of Zubayrs Sword
  • Why Did Imam Alee (a.s) Not Declare War Against The Usurpers?
  • Was Imam Alee (a.s) A Coward?
  • Prophet Muhammad (saw) Did Not Intervene While The Family Of Ammar Ibn Yassir (r.a) Were Tortured
  • The Attack On Uthman Ibn Affan's House And Molestation Of His Wife
  • The Existence of Hadhrat Mohsin (a.s)
  • Mohsin (a.s) Dies At Birth
  • Confession of Aboo Bakr and Umar Ibn Al-Khattab
  • Scholars Who Endorsed The Attack On Sayeda Faatima's (s.a) House









يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُواْ وَتُسَلِّمُواْ عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ - فَإِن لَّمْ تَجِدُواْ فِيهَآ أَحَداً فَلاَ تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمُ وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ


 O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them; that is better for you, in order that you may remember. And if you find no one therein, still enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do 

Holy Qur'aan {24.27-28}


After the Messenger of Allah (saw) had been murdered, Aboo Bakr usurped the Islamic leadership. He and his followers claimed that since he was unanimously elected at Saqifah by a council of six people, he was the righteous leader of the Ummah. This Ijmah (consensus) that Aboo Bakr and his supporters claim to have achieved is not valid; because the Ansar, Bani Hashim and many other companions opposed the election of Aboo Bakr to the Divine post, which was previously granted to Imam Alee (a.s). 



The Sunnah of The Companions And Its Hostile Implications

It is a shame that the so-called 'Ahl ul Sunnah' resort to masking the sins of the companions by hiding their narrations only for the scholars to read, and in addition, refer to their illegitimate judgements as 'Ijtihad.' It is said that the mistakes, conflicts and bad qualities of the companions are not to be mentioned but only their virtues and goodness. The so-called 'Ahl ul Sunnah' have taken this a step too far since the companions were at many times hostile towards one another, and we can see that this continued after the demise of the Prophet (saw) at a much larger scale wherein the result was nothing but bloodshed. Would it be correct for us to completely ignore history and act as if nothing ever happened between them? Nevertheless, the scholars have endorsed limitations to those who are thirsty for knowledge out of fear that individuals are at risk of determining what truly happened to the Ahlulbayt (a.s) and their close companions.


Ibn Uthaymeen:

And Their Rights Over The Ummah Are among The Greatest Rights And The Merit

1 - Love them (companions) with the heart and praise them with the tongue for the good and benefit they have offered.

2 - Ask mercy for them (companions) and ask forgiveness for them too according to His (swt) -the Highest One- saying; And [there is a share for] those who came after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful."[Surah Al-Hashr:10]

3 - Not to mention their vices that if any were done by anyone of them then it is very tiny in comparison to the characteristics of virtues and advantages they have and maybe these vices were caused by a forgiven 'Ijtihad' and justified deeds because of his [the Prophet (saw)] saying; "Do not insult my companions."

Source: Sharh Lum'atul Ihtiqad. Pg. # 151.



Al-Dhahabi

I (Dhahabi) say; if it was proven that the speech of the fellows was based on hate and partisanship then it would not be acceptable, but it would be folded and not narrated, and it is argued that we must refrain from mentioning a lot of the quarrels between the companions and their fights may Allah (swt) be pleased with all of them, and we still find similar writings in the collections and books and episodes. However, most of those narrations have broken chains or weak ones and some of them are lies and this is about what we have in our hands and the hands of our scholars therefore it must be folded and hidden. It must be eradicated even so that the hearts will be clean and gathered over the love of the companions and being pleased with them, and hiding these writings is mainly from the groups and some scholars. However, it may be permitted for the fair scholar, the one free from self biases to read such writings in private with the condition that he has to ask forgiveness for them as Allah (swt) the Highest has taught us.

Source: Siyar A'lam Al-Nubala. Vol. 10, Pg. # 92.


Ibn Fawzan:


And following the companions of the Messenger of Allah (saw) and loving them is something from the Sunnah.


And it is from the Sunnah, assuming the companions of the Messenger of Allah (saw) and loving them, and loving them is (something) general for what Allah (swt) pertained them with being in company with the Messenger of Allah (saw) and their antecedence to [follow] Islam and to do Jihad with the Messenger of Allah (saw), and Allah (swt) preferred them with knowledge and hard work and they are the best folks after the Prophet (saw) and the best in this nation after Prophet Muhammad (saw) and they should be respected and it is not allowed to talk [badly] about anyone of them, and it is not permissible to seek their mistakes if some of them had any, then we do not seek them and show them to people. This is not allowed because of the many virtues they have that will exceed and hide what some of them may do as mistakes and atone their mistakes and we are recommended to love them. And mentioning their good qualities and ask mercy for them and ask forgiveness for them and stop mentioning any of their bad qualities and the conflicts between them.

Footnote: (1) "The conflicts between them." 

Means the disagreements that took place among them because this disagreement is the result of Ijtihad [own judgment] through which they were seeking the right and the correct [path]. Therefore, whatever was correct then they receive double reward for it, and what it has been wrong than it is forgiven because of 'his' saying.

Source: Sharh Lum'atul-I'tiqaad. Pg. # 249 / 252.


 

Regretfully the scholars of the so-called 'Ahl ul Sunnah' fail to mention any wrongs or crimes committed by the companions of the Prophet (saw). Sadly, over a period of time distortions of true facts and happenings materialised but the reality is, that these facts cannot be hidden for long.

The issue of attacking the house of Bibi Faatima (s.a) is one which is rather embarrassing for the predecessors of the Nawasib due to their impeccable adoration and devotion towards their so-called 'rightly guided' caliphs. They find it absolutely preposterous to even imagine that the two (Aboo Bakr and Umar) could have done a slight wrong towards the Prophet's (saw) household. 

Aboo Bakr sent Umar and his henchmen to Sayeda Faatima's (s.a) house with orders to compel Imam Alee (a.s) and his friends to come and pledge allegiance to him. After several failed attempts, Umar threatened to set the house on fire. When Sayeda Faatima (s.a) asked him what he meant, he told her that he would certainly burn the house down regardless of her status and relationship to the Prophet (saw) unless they would be content to do as the rest of the people had done by giving the pledge of allegiance. 

It is important to establish that Faatima (s.a) was not given an option, she was not even given a recourse to disagree, rather she was literally terrorised. Umar made it clear he was giving her an ultimatum, that she (s.a) should either side with their new order or face the consequences of having her house burnt down. This is not how people who are affectionate with one another interact, in spite of what our opponents insist. Her family, kin and others whom were present were threatened with murder, hence eventually, she (s.a) did what any rational person would do, in that she told Imam Alee (a.s) to go and try to reason with Umar and his cohorts.

We do not concede to the accuracy of this tradition in reporting that Sayeda Faatima (s.a) told Imam Alee (a.s) to give Umar Bay'ah to make him go away, since this is what the tradition within Sunni sources claim. It is apparent that some have attempted to conceal the reality of the incident, which has resulted in contradictions within these narrations. A clear tactic has been utilised to erase this event from history and those that are carrying this out at present, are continuing with these very past actions to hide the truth. Henceforth, the matter has been extremely complicated to aquire authentic chains to prove the exact details of the event, as it has not been favourable for the opponents, nor has it been an easy task for them considering the overall situation.


Gathering At The House Of The Prophets (saw) Daughter (a.s)


Ibn Hajar:

And his saying: "And Alee (a.s) and Al-Zubayr and those whom were with them refrained from us" in the narration of Malik and Ma'mar and that Alee (a.s) and Al-Zubayr and those who were with them gathered at the house of Faatima (s.a) the daughter of the Messenger of Allah (saw) and it is like in the narration of Sufyan but he mentioned Al-Abbas instead of Al-Zubayr.

Source: Fath Ul-Bari Fi Sharh Saheeh Al-Bukhari. Vol. 15, Pg. # 654.





The following lengthy hadith confirms ibn Hajar's statement in that both Alee (a.s) and Zubayr were together during this tense time which meant they, alongside others gathered in the house of Sayeda Faatima (s.a).

Al-Bukhari:

Narrated Abdul-Aziz from Ibraheem ibn Sa'd from Saleh from Al-Zuhri from Ubaydullah ibn Abdullah ibn Otba ibn Masood from ibn Abbas who said: I used to teach (the Qur'aan to) some people of the Muhajireen (emigrants), among whom there was Abdur Rahman bin Awf. While I was in his house at Mina, and he was with Umar bin Al-Khattab during Umar's last Hajj, Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (Umar) saying, 'O Chief of the Believers! What do you think about so-and-so who says, If Umar should die, I will give the pledge of allegiance to such and-such person? As by Allah (swt)! The pledge of allegiance to Aboo Bakr was nothing but a prompt sudden action which got established afterwards.' Umar became angry and then said, 'Allah (swt) willing! I will stand before the people tonight and warn them against those people who want to seize their rulership.' Abdur-Rahman said, "I said, 'O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait until you reach Madinah, as it is the place of emigration and the place of Prophet's (saw) traditions, and there you can come in touch with the learned and noble people and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place.' On that, Umar said, 'By Allah (swt)! Allah (swt) willing, I will do this in the first speech I will deliver before the people in Madinah.' Ibn Abbas added: We reached Madinah by the end of the month of Dhul-Hijjah, and when it was Friday, we went quickly (to the mosque) as soon as the Sun had declined, and I saw Sa'id bin Zayd bin Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa'id bin Zayd bin Amr bin Nufail, "Today Umar will say such a thing as he has never said since he was chosen as Caliph." Sa'id denied my statement with astonishment and said, "What thing do you expect Umar to say the like of which he has never said before?" In the meantime, Umar sat on the pulpit and when the call-makers for the prayer had finished their call, Umar stood up, and having glorified and praised Allah (swt) as He deserved, he said, "Now then, I am going to tell you something which (Allah (swt)) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah (swt) sent Muhammad (saw) with the truth and revealed the Holy Book to him, and among what Allah (swt) revealed, was the verse of the Rajam (the stoning of married person (male and female) who commits illegal sexual intercourse, and we did recite this verse and understood and memorised it. Allah's Apostle (saw) did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, 'By Allah (swt)! We do not find the verse of the Rajam in Allah's (swt) Book,' and thus they will go astray by leaving an obligation which Allah (swt) has revealed. And the punishment of the Rajam is to be inflicted to any married person (male and female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the verses in Allah's (swt) book: 'O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father.' Then Allah's Apostle (saw) said, 'Do not praise me excessively as Jesus, son of Mary was praised, but call me Allah's (swt) slave and His Apostle.' (O people!) I have been informed that a speaker amongst you says, 'By Allah (swt)! If Umar should die, I will give the pledge of allegiance to such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Aboo Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah (swt)saved (the people) from its evil, and there is none among you who has the qualities of Aboo Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given are to be supported, lest they both should be killed. And no doubt after the death of the Prophet (saw) we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sai'dah. Alee (a.s) and Zubayr and whoever was with them, opposed us, while the emigrants gathered with Aboo Bakr. I said to Aboo Bakr, 'Let us go to these Ansari brothers of ours.' So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar and said, 'O group of Muhajireen (emigrants)! Where are you going?' We replied, 'We are going to these Ansari brothers of ours.' They said to us, 'You should not go near them. Carry out whatever we have already decided.' I said, 'By Allah (swt)! We will go to them.' And so we proceeded until we reached them at the shed of Bani Sai'dah. Behold! There was a man sitting amongst them and wrapped in something. I asked, 'Who is that man?' They said, 'He is Sa'd bin Ubada.' I asked, 'What is wrong with him?' They said, 'He is sick.' After we sat for a while, the Ansar's speaker said, 'None has the right to be worshipped but Allah (swt),' and praising Allah (swt) as He deserved, he added, 'To proceed, we are Allah's (swt) ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it.' When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Aboo Bakr, and I used to avoid provoking him. So, when I wanted to speak, Aboo Bakr said, 'Wait a while.' I disliked to make him angry. So Aboo Bakr himself gave a speech, and he was wiser and more patient than I. By Allah (swt)! He never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, 'O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of caliphate) is only for the Quraysh as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Aboo Bakr held my hand and Aboo Ubada bin Abdullah's hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah (swt), I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Aboo Bakr, unless at the time of my death my own-self suggests something I don't feel at present.' And then one of the Ansar said, 'I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e. I am a noble), and I am as a high class palm tree! O Quraysh! There should be one ruler from us and one from you.Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, 'O Aboo Bakr! Hold your hand out.' He held his hand out and I pledged  allegiance to him, and then all the emigrants gave the pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa'd bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, 'You have killed Sa'd bin Ubada.' I replied, 'Allah (swt) has killed Sa'd bin Ubada.' Umar added, "By Allah (swt)! Apart from the great tragedy that had happened to us (i.e. the death of the Prophet (saw)), there was no greater problem than the allegiance pledged to Aboo Bakr because we were afraid that if we left the people, they might give the pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the pledge of allegiance to somebody (to become a caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."

Source: Saheeh Al-Bukhari. Page # 1689 - 1691, H. # 6830.


Ibn Abd Rabbih:

Those who fell behind giving the Bay'ah to Aboo Bakr were Abbas, Zubayr and Sa'd bin Ubada, amongst whom Alee (a.s), Abbas and Zubayr were sitting in the house of Faatima (s.a). At that time, Aboo Bakr sent Umar ibn Al-Khattab with the order, 'that you remove those gathered in the house of Faatima (s.a), and if they refuse to come out then fight them.' Umar brought fire to the house of Faatima (s.a), then Faatima (s.a) met him and said: "O Ibn Al-Khattab! Have you arrived in order to set my home on fire?" He (Umar) replied: "Yes, unless if you people give Bay'ah to Aboo Bakr as others have done."

Source: Al-Iqd Al-Fareed. Vol. 5, Pg. # 13.



Attesting Ibn Abd Rabah

Al-Dhahabi:

The scholar,  and a writer and historian. Author of ''Kitab Al-Aqa'id'' Aboo Umar Ahmad ibn Muhammad ibn Abd Rabah ibn habib ibn Hadir Al-Marwani servant of Amir of Andalus Hisham ibn Al-Dagel Al-Andalusi Al-Qurtubi. He heard from Mugaled and his group. And he was trustworthy, noble, eloquent in speech and a poet. He lived 82 years and he died in the year of 328 A.H.

Source:  Siyar A'lam Al-Nubala. Vol. 8, Pg. # 283, Person # 126.


Ibn Kathir:

The author of  the book 'Al-Iqd il-Fareed' Ahmad bin Muhammad bin Abdallah bin Habeeb bin Hudayr bin Salim, Aboo Umar Al-Qurtubi. Servant of Hisham bin Abd Al-Rahman bin Mu'awiyah bin Hisham bin Abd Al-Malik bin Marwan bin Al-Hakam Al-Umawi. He was one of the virtuous possessors of abundant information, and the scholars who had reports from the first and later generations. And his book 'Al-Iqd' indicates great virtues and abundant and important knowledge. However, many of his speeches indicates that he had Tashayyu, and the tendency to lower down Bani Umayya. And this is weird of him, because he was one of their supporters. And it is more applicable to him that he was one of those that supported them, and not of those who opposed them.  

Source:  Al-Bidaya wa Al-Nihaya. Vol. 15, Pg. # 120 - 121.


Abul Fida: 

In this year died Aboo Umar Ahmad bin Abdallah bin Habeeb Al-Qurtubi, servant of Hisham bin Abd Al-Rahman, who lived in the Umayyad Andalus. He was one of the scholars who possessed abundant archives. He authored his book 'Al-Iqd', and it is one of the valuable books. His birth was in 246 after Hijra.

Source: Al-Mukhtasar fi Akhbar Al-Bashar. Vol. 2, Pg. # 87.


Aboo Al-Abbas Al-Muqree:

He authored the famous book called Al-Iqd, he preserved it from any slips that could be attributed to it, because he made it straight like spear and sharp like a sword.

Source: Nafh Al-Tib Min Ghusn Al-Andalus Al-Ratib. Vol. 7, Pg. # 49 - 50.

  
Abul Fida Imad Al-Deen Isma'eel bin Alee:

Then Aboo Bakr sent Umar bin Al-Khattab to Alee (a.s) and his companions with the objective that those 'people gathered in the house of Faatima (s.a) come out, and that if anyone objects to coming out then you should fight them.' Then Umar approached with fire in his hands to set the house ablaze. At this point, Faatima (s.a) approached and said: "O son of Khattab! Would you dare? Do you wish to set my home on fire?" Umar said: "Yes, unless you give Bay'ah to Aboo Bakr and enter into that which the majority of the Ummah have agreed to."

Source: Al-Mukhtasar fi Akbar Al-Bashr. Pg. # 195.

 

The Gathering Of Wood At The House  Of Sayeda Faatima (s.a)


Imam Alee (a.s) confined himself to his house to collect the Holy Qur'aan after realising the fruitlessness of his efforts to regain his rights. He was virtually secluded from the outside world. This situation was disadvantageous to the usurpers, for in Alee's (a.s) refusal to pledge allegiance to Aboo Bakr lies a deep meaning and an excuse for others to object to Aboo Bakr's seizure of power. 

As we have already mentioned, Aboo Bakr sent Umar to Sayeda Faatima's (s.a) house with orders to compel Alee (a.s) and his supporters to come and pledge allegiance to him. If they could not be persuaded by fair means, Umar was going to set the house on fire. The only variation we find is Umar actually carrying fire. It has already been proven that he had full intention to burn the house and in doing so, was well equipped, further confirming a forced entry and finally, the pressurised circumstances which the household were put under which then resulted in the Bay'ah being given. 

Al-Baladhuri:

Al-Mada'ini from Musalimah ibn Muharib from Sulayman Al-Timi and from ibn Awn that Aboo Bakr requested Alee (a.s) to give allegiance (pledge), and Alee (a.s) did not answer the pledge, so Umar came with fire and Faatima (s.a) received them at the door, and Faatima (s.a) said : "O ibn Al-Khattab! Do you want to burn my door?" He said: "Yes and this is stronger in (terms of) following what your father came with (the religion of her father)." [Giving Ba'yah to Aboo Bakr is following what the Prophet (saw) has recommended], and Alee (a.s) came and gave his pledge and said: "I was planning not leaving my home until I compile the Holy Qur'aan."

Source: Ansab Al-Ashraf. Vol. 2, Pg. # 268.

 


Analysis Of The Chain Of Narrators:

The status of these four narrators in the books of Rijal:

1 - Al-Mada'ini
2 - Musalimah ibn Muharib
3 - Sulayman ibn Tarkhan
4 - Ibn Awn


1 - Al-Mada'ini

Al-Dhahabi:

Al-Mada'ini, Abul Hassan, Alee ibn Muhammad ibn Abdullah, Allamah (very knowledgeable), Al-Hafiz (scholar of Hadeeth), the truthful, Abul Hassan Alee ibn Muhammad ibn Abdullah ibn Abi Saif Al-Mada'ini, historian, lived in Baghdad, and he has written books, and he was amazing in his knowledge about Sirah (history) and Maghazi (battles) and lineages and history of Arab. He was truthful in what he has narrated, his chains are very close. He was born in 132 A.H. Yahya (ibn Mo'een) said: He is trustworthy, he is trustworthy, he is trustworthy.

Source: Siyar A'lam Al-Nubala. Vol. 10, Pg. # 400 - 401, Person # 113.


2 - Musalimah ibn Muharib  

Ibn Hibban:

Musalimah ibn Muharib Al-Ziyadi, he narrates from his father from Mu'awiyah, and Ismaeel ibn Ulya has narrated from him.

Source: Al-Thuqat (Authenticated Ones). Vol. 7, Pg. # 490.


Al-Bukhari:

Musalimah ibn Muharib Al-Ziyadi, narrated from his father that Mu'awiyah wrote to Ziyad that he has heard the Prophet (saw) saying: "The Ajam or enemies do not help me against any people."

Source: Tarikh Al-Kabir of Bukhari. Vol. 7, Pg. # 387, Person # 1685.


3 - Sulayman ibn Tarkhan

Al-Dhahabi:

Sulayman ibn Tarkhan Abul Mu'tamir Al-Timi, the Imam, Sheikh Al-Islam, Abul Mu'tamir Al-Timi, Al-Basri, he lived among Bani Tamim, so he was called Al-Timi. Al-Rabi' ibn Yahya narrates from Shu'ba who said: "I haven't seen a more truthful person that Sulayman Al-Timi, may Allah (swt) bless him, whenever he narrated from the Prophet (saw) his colour used to change." And Abul Bahr Al-Bakrawi has narrated from Shu'ba who said: "The doubt of ibn Awn and Sulayman Al-Timi is certainty."

Source: Siyar A'lam Al-Nubala. Vol. 6, Pg. # 195 - 196, Person # 92.


4 - Ibn Awn

Al-Safadi:

Al-Hafiz, Al-Mazani, Abdullah ibn Awn Artaan Aboo Awn Al-Mazani, their servant, Al-Basri, Al-Hafiz, he was one of the Imams of knowledge, Khalid ibn Qurra has said: "We were amazed by the piety of ibn Sireen, but when we saw ibn Awn we forgot about him." Shu'ba said: "The doubt of ibn Awn is more dear to me than the certainty of others." It is possible that he has heard from a group of the companions, he was trustworthy, he has narrated many narrations and he was an Uthmani...he died in the year 151 A.H. 

Source: Al-Wafi Bil Wafayat. Vol. 17, Pg. # 211 - 212, Person # 6283.


Al-Dhahabi:

Hisham said: "My eyes have not seen like ibn Awn." He has said this and he has seen Al-Hassan Al-Basri, and ibn Mubarak has said: "I have not seen anyone superior to ibn Awn." Shu'ba said: "The doubt of ibn Awn is more dear to me than the certainty of others."

Source: Siyar A'lam Al-Nubala. Vol. 6, Pg. # 365.


How do Scholars view the Mursal of the Tabi'ee?

Ibn Hajar:

The Mursal of Tabi'ee, if he mentioned an occasion that he was not present in, it is called Mursal, even though it is possible that he has heard it actually from a companion that has experienced the occasion. But the thing is that if he has been present in its time, it is considered as if he actually has heard it or was present in it with the condition that he should be free of Tadlees, and Allah (swt) knows best.

Source: Fath Ul-Bari Fi Sharh Sahih Al-Bukhari. Vol. 9, Pg. # 104 - 105.


Mulla Alee Al-Qari:

I say: "Mursal of Al-Tabi'ee is Hujjah (proof) among the Jumhoor (majority) of scholars, let alone the Mursal of someone about whose companionship (to the Prophet (saw)) there is difference of opinion? (i.e. it is indeed Hujjah)."

Source: Mirqatul Al-Mafatih Sharh Mishkatul Masabih. Vol. 9, Pg. # 434.


In the above narration we find the narrators are reliable. Al-Baladhuri is a Scholar with great books. Al-Mada'ini is believed to be a trustworthy Historian. Musalimah is considered to be reliable by ibn Hibban. Sulayman and ibn Awn are narrators of Al-Bukhari and Muslim. It is true that ibn Awn died in 150 A.H, and did not meet Aboo Bakr. However, it is valid and important proof, due to his very high status among our opponents. The scholars of science of Hadeeth have also accepted that the Mursal of a Tabi'ee is Hujjah (proof) among the Jumhoor (majority) of scholars. Therefore, it is not expected from a devoted and Godly indvidual to say something that would destroy the reputation of his holy figures, unless it is a known fact. On the other hand, Al-Mada'ini adds an important value to the chain, because it is said that he is a "Believed upon and trustworthy" Historian, which makes us comfortable relying on his narrations, especially when it comes to such controversial topics.

Al-Masudi:

Narrated Al-Nawfili in his book of history from ibn Ayyasha, from his father, from Hammad bin Salama, who said: Urwa ibn Al-Zubayr would excuse his brother when it would be mentioned that he entrapped Bani Hashim and gathered wood to burn them, saying: "Verily, by that he wanted to scare them, so that they would be obedient to him, just like how Banu Hashim were scared by gathering wood around them to burn them since they refused the pledge previously, and this report cannot be mentioned in this book and we have mentioned it in our book 'Hada'iq Al-Adhaan.'"

Source: Muruj Al-Dhahab Wa Ma'adin Al-Jawahir. Vol. 3, Pg. # 69.



Attesting Al-Masudi

Ahmad ibn Al-Sidiq:

Nay they attributed Darqutni to Shi'ism although he is far from it, just because he memorized the poems of Hemayri. Nay they talked about Shafi'i and attributed him to Shi'ism just because he agreed with the Shi'ee on some issues in which they (Shi'ee) were right and did not innovate in, such as pronouncing Bismillah loudly, performing Qunoot during morning prayer, wearing a ring on the right hand and his inclination towards Ahlulbayt (a.s), may Allah (swt) be pleased with him pointed to that in his famous poems. And they called Al-Masudi weak and attributed him to Shi'ism just because of his statement in Muruj Al-Dhahab: "The things which the companions of Allah's Messenger (saw) deserved virtue because it is their preceding to (bring) Iman, migration, support to Allah's messenger (saw), nearness to him, conviction and sacrifices by their souls for him. Their knowledge about Qur'aan, Jihad for the sake of Allah (swt), godliness, asceticism, judgment, chastity, knowledge and all that Alee (a.s) had the biggest share of, beside his (Alee's (a.s)) distinction by special virtues such as brotherhood, inclining towards him (a.s) and status (of Aaron)."

Source: Fath Al-Malik Al-Alee. Pg. # 155 - 157.


Al-Ayyashi:

A group of our companions narrated from one of the two Imams (Imam Al-Baqir a.s or Al-Sadiq a.s) who said: ..., when the Prophet of Allah (saw) passed away and happened what happened of conflicts, and Umar made the allegiance for Aboo Bakr to happen and they did not bury the Messenger of Allah (saw), when Alee (a.s) saw that and saw the people have paid allegiance to Aboo Bakr, he feared that people go astray, so he started to compile the Book of Allah and collected it completely in a cover, Aboo Bakr sent someone to him to come and pay allegiance, Alee (a.s) said: "I will not come out until I finish compiling the Qur'aan", then he sent someone again, so Alee (a.s) said: "I will not come out until I finish my work.", then he sent a third one, one of his cousins whose name was Qunfudh, then Faatimah the daughter of the Messenger of Allah (saw) came between him and Alee (a.s), so he hit her, and went without Alee (a.s), Aboo Bakr feared that Alee (a.s) might gather people, so he ordered to collect some firewood and put around his door, then Umar came with a flame of fire and wanted to burn the house over Alee (a.s), Faatimah (s.a), Al-Hassan (a.s) and Al-Hussain (a.s), when Alee (a.s) saw that, he went out and paid allegiance unwillingly.

Source: Tafsir Al-Ayyashi. Vol. 2, Pg. # 329 - 330.



Umar Threatens To Burn The House Of Sayeda Faatima (s.a)


Is it not a sad state of affairs that the very door Prophet (saw) would stand by and call out to his beloved family by addressing them with the verse of purification from the Holy Qur'aan was the door to which Umar had no regard for?



  إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً

 Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. 

Holy Qur'aan {33:33}


Ahmad ibn Hanbal:

Narrated Aswad ibn Amer from Hemad ibn Salama from Alee ibn Zayd from Anas ibn Malik who said: The Messenger of Allah (saw) used to stand by the door of the house of Bibi Faatima (s.a) whenever he was coming out for the morning prayers for six months saying: {Allah (swt) only desires to take away any uncleanliness from you, O people of the household (Ahlulbayt (a.s)), and purify you, a thorough purification}.

Footnote: The chain is reliable, this Hadeeth is also narrated by Al-Tirmidhi and said: It is reliable rare Hadeeth, Al-Hakim has authenticated this Hadeeth and Al-Dhahabi admitted it.

Source: Musnad Ahmad. Vol. 11, Pg. # 257 - 258.


Abi Shaybah:

Narrated Muhammad ibn Bishr from Ubaydullah ibn Umar from Zayd ibn Aslam from his father Aslam (slave of Umar) who said: "After the Messenger of Allah (saw) (passed away), when the allegiance was paid to Aboo Bakr, Imam Alee (a.s) and Zubayr used to enter the house of Bibi Faatima (s.a), and discuss about their action (usurping the caliphate); when this news reached Umar ibn Al-Khattab; he went out, and entered the house of Bibi Faatima (s.a); he said: 'O daughter of the Messenger of Allah (saw)! My most beloved is your father; and after him, it is you; but by Allah (swt)! This love is not a hindrance to me that if these people got collected in your house, I will burn your house!' Then he went out; and these people (i.e Alee (a.s) and Zubayr came there so Bibi Faatima (s.a) told them: 'Do you know that Umar came to me and swore by Allah (swt) that if you returned, then he would burn down the house? And I swear by Allah (swt) that he would do what he has sworn! Then go reasonably, and say your opinion and don't return to me.' Then they went from her and did not return to her until they paid allegiance to Aboo Bakr."

Source: Musannaf ibn Abi Shaybah. Vol. 13, Pg. # 468, H. # 38042.


Ibn Abi Asim:

Narrated Aboo Bakr ibn Abi Shaybah from Muhammad ibn Bishr from Ubaydallah ibn Umar from Zayd ibn Aslam from his father who said: "The news reached to Umar ibn Al-Khattab that some people have gathered in the house of Faatimah (s.a); he went to her and said: 'O daughter of the Messenger of Allah (saw)! My most beloved is your father; and after him, it is you; I was informed that these people have gathered in your house, but by Allah (swt)! if this is true, I will burn your house upon them!'. When they came Faatimah(s.a) said: 'Son of Al-Khattab came a said: so and so, and he would do what he has sworn! So they dispersed until allegiance was paid to Aboo Bakr.""

Footnote: Its chain is Saheeh (Authentic).

Ibn Abi Shaybah has narrated it and in it the two people mentioned that they gathered in the house of Faatimah (s.a) were Alee ibn Abi Talib and Al-Zubayr ibn Al-Awam.

Source: Al-Mudhakkar Wat Tadhkir Wal Dhikr. Pg. # 41.


Al-Khateeb Al-Baghdadi:

Narrated Ahmad ibn Muhammad ibn Ahmad Al-Atiqi from Abul Faraj Ahmad ibn Muhammad ibn Bashaar Al-Sirafi in the year 387 A.H. from Ahmad ibn Muhammad ibn Isma'eel Al-Adami from Al-Fadhl ibn Sahl Al-A'raj from Muhammad ibn Bishr from Ubaydallah ibn Umar from Zayd ibn Aslam from his father who said: Umar said to Faatimah(s.a); 'O daughter of the Messenger of Allah (saw)! My most beloved is your father; and after him.

Footnote: The narration is Saheeh (Authentic). Ibn Abi Shaybah has narrated it and it has a story.

Source: Tarikh Al-Baghdad. Vol. 6 Pg. # 75.


Sunni scholar Al-Khatib Al-Baghdadi has omitted the words from the Hadeeth despite it having the same chain through Ibn Abi Shaybah. Therefore leaving the reader to believe Umar was an advocate of the Ahlulbayt (a.s). 

Narration Attested By Hassan ibn Faran Al-Maliki

Party of Alee (a.s) was small in the time of the allegiance to Umar and at the time of allegiance to Aboo Bakr. In the early era of Aboo Bakr, their division was due to the attack on the house of Faatima (s.a); and some companions who were with Alee (a.s) did not like paying allegiance to Aboo Bakr; and this is proven with authentic narrations.

Footnote: I used to assume that this attack is a lie, and is not correct, until I found strong chains for that, one of them is what ibn Abi Shaybah has reported in Al-Musannaf through an authentic chain from Aslam slave of Umar and others.

Source: Qira'atun Fi Kutub Al-Aqa'id Al-Hanbali. Pg. # 46.



Analysis Of The Chain Of Narrators

The status of the four narrators in the books of Rijal:

1 - Muhammad ibn Bishr
2 - Ubaydullah ibn Umar
3 - Zayd ibn Aslam
4 - Aslam (The Slave Of Umar ibn Al-Khattab)

Ibn Hajar:

1 - Muhammad ibn Bishr

Muhammad ibn Bishr Al-Abidee, Aboo Abdullah Al-Kufi; Trustworthy, Hafiz, from the ninth generation, died in the year 203 A.H, narrated from him Al-Jama'ah (i.e. Bukhari, Muslim, Aboo Dawood, Al-Tirmidhi, Al-Nasa'i, Ibn Majah, Ahmad ibn Hanbal etc.)

Source: Taqreeb Al-Tahdheeb. Pg. # 405, Person # 5756.


Al-Dhahabi:

2 - Ubaydullah ibn Umar

Ubaydullah ibn Umar ibn Hafs ibn Hasim ibn Umar ibn Al-Khattab Al-Umari, Al-Madani, Aboo Uthman, he is 'Trustworthy' and proof (Thabt), Ahmad ibn Saleh preferred him over Malik from Nafeh, and ibn Mo'een preferred him over Al-Qasim from A'isha over Al-Zuhri from Urwaa from A'isha, he is from the fifth generation, narrated from him Al-Jama'ah (i.e. Bukhari, Muslim, Aboo Dawood, Al-Tirmidhi, Al-Nasa'i, Ibn Majah, Ahmad ibn Hanbal etc).

Source: Tadhkirat Al-Huffaz. Pg. # 314, Person # 4324.


Ibn Hajar:

3 - Zayd ibn Aslam

Zayd ibn Aslam, slave of Umar, Aboo Abdullah and Aboo Al-Usama, Al-Madani, he is 'Trustworthy' and knowledgeable, he used to narrate Mursal (broken) Hadeeth. He is from the third generation, died in the year 63 A.H. Narrated in the Saheeh Al-Sittah (Al-Bukhari, Muslim, Ibn Majah etc).

Source: Taqreeb Al-Tahdheeb. Pg. # 162, Person # 2117.


4 - Aslam (The Slave of Umar ibn Al-Khattab)

Aslam slave of Umar; 'Trustworthy,' Mokhadram (has seen the age of ignorance and Islam), died in the year 80 A.H, it is said: After the year 60, at the age of 114. Narrated in the Saheeh Al-Sittah (Al-Bukhari, Muslim, Ibn Majah etc).

Source: Taqreeb Al-Tahdheeb. Pg. # 44, Person # 406.


Objection One:

Zayd bin Islam narrated Mursal (hurried) narrations.

Response One:

Mursal means 'hurried' i.e. If the sub-narrator can not be connected to the person who has witnessed or heard the event from a reliable source. The Mursal are not acceptable unless acceptance has been given to the narrator. Scholars of Jarh wa Ta'deel such as Al-Albani and Muhammad ibn Al-Uthaymeen give their verdict of Mursal (hurried) narrations. The chain is not broken at all, Zayd ibn Aslam has narrated this on the authority of his father 'Aslam the slave of Umar.'

Narrated Muhammad ibn Bishr from Ubaydallah ibn Umar from Zayd ibn Aslam from his father Aslam who said.....

Now in the following narration we have Aslam narrating a hadeeth on the authority of the Prophet (saw), which clearly proves two things, either he was a companion of the Prophet (saw) or his Mursal (hurried) narrations as per the standards of both classical and modern scholars are deemed authentic.

Al-Bukhari:

Narrated Isma'eel from Malik from Zayd ibn Aslam from his father (Aslam) who said: "While the Messenger of Allah (saw) was proceeding at night during one of his journey's and Umar bin Al-Khattab was travelling beside him. Umar asked him about something but Allah's Apostle (saw) did not reply. He asked again, but he did not reply, and then he asked (for the third time) but he did not reply. On that, Umar bin Al-Khattab said to himself, "May 'Umar's mother lose her son!" I asked Allah's Apostle (saw) three times but he did not reply." Umar then said, "I made my camel run faster and went ahead of the people, and I was afraid that some Qur'anic Verses might be revealed about me. But before getting involved in any other matter. I heard somebody calling me. I said to myself, 'I fear that some Qur'anic Verses have been revealed about me,' and so I went to Allah's Apostle (saw) and greeted him. He (Allah's Apostle (saw) said, 'Tonight a Surah has been revealed to me, and it is dearer to me than that on which the sun rises (i.e. the world).' Then he recited: "Verily, We have given you a manifest victory (48.1)."

Source: Saheeh Al-Bukhari. Pg. # 1280, H. # 5012.



Al-Albani:

Narrated Aboo Dawood Sulayman ibn Mo'bad from Abdul Razzaq from Mo'ammar from Zayd ibn Aslam from his father (Aslam the slave of Umar) who said: "The Messenger of Allah (saw) said..." and he narrated like the other Hadeeth and did not mention in it from Umar.

Al-Albani: Saheeh (Authentic).

Source: Saheeh Sunan Al- Tirmidhi. Vol. 2, Pg. # 23, H. # 1319.


Mullah Alee Qari:

I say: "The mursal (hurried) narration of Tabi'ee is proof in the view of all the scholars, let alone the broken narration of someone about whom there is difference of opinion if he was a sahabi or not, is indeed acceptable!"

Source: Mirqat Al-Mafatih. Pg. # 46.




Upon evaluation of Aslam the slave of Umar, it is most certain he was present during the incident of the threat on the house of Sayeda Faatima (s.a). Based on the statements of ibn Hajar and Al-Razi, he travelled with the Prophet (saw) twice and was among the captives of Yemen. Even if he was not present, the 'Mursal' narrations are still accepted as proof. Either way, the narration of Musannaf cannot be rejected!

As we have already discussed Aslam the slave of Umar, we will now analyse his son, Zayd ibn Aslam in regards to his Mursal (hurried) narrations. In the following hadeeth, Zayd bin Aslam has narrated a hadeeth which is mursal (broken) on the authority of the Prophet (saw) despite the fact he was not even born during the Prophet (saw) life, yet is still authenticated as Saheeh! 

Al-Albani:

Narrated Qutayba from Abdullah ibn Zayd ibn Aslam, from his father Zayd ibn Aslam who said: The Messenger of Allah (saw) said: "If someone slept and did not perform the prayer of Witr, he/she should do it when they wake up."

Al-Albani: Saheeh (Authentic).

Al-Tirmidhi: This narration is more Authentic than the first one!

Source: Saheeh Sunan Al-Tirmidhi. Vol. 1, Pg. # 264, H. # 466. 



Objection Two:

Aslam the slave of Umar was not a witness to the incident. The implications given are Umar bought Aslam in the 11th year of migration when he was appointed to lead the pilgrims. The allegiance to Aboo Bakr happened in Dhul-Hijjah, therefore it is not deemed possible Aslam the slave of Umar was present during the incident.

Response Two:

As discussed earlier, a mursal (hurried) narration is deemed weak, but this narration has been narrated on the authority of Aslam the slave of Umar. The next step is proving he was a witness during this incident. 

Al-Bukhari:

Aslam slave of Umar ibn Al-Khattab Al-Qorashi Al-Adawi Al-Madani Aboo Khalid, he was from the captives of Yemen, he has heard from Umar. Narrated from him Al-Qasim ibn Muhammad and Zayd ibn Aslam, narrated to me Al-Hezami from Zayd ibn Abdul Rahman ibn Zayd ibn Aslam who said: "Aslam died when he was 114 years old and and Marwan ibn Al-Hakm prayed on his body." And narrated to me Muhammad ibn Mehran from Muhammad ibn Salama from ibn Ishaq who said: "Aboo Bakr sent Umar to lead the Hajj campaign, he bought Aslam there."

Source: Tarikh Al-Kabir of Bukhari. Vol. 2, Pg. # 23 - 24.



Ibn Ishaq sought to testify that Umar bought Aslam during the Hajj campaign which took place in 11 A.H. However, the birth of ibn Ishaq was around 80 A.H and hence there was approximately a 70 year gap between both these personalities between when Aslam was bought and ibn Ishaq's birth. So the question is, how did he become a witness to this? How does he constitute those years without being present? And what is his evidence to compensate for them 70 years? It is strange how the opponents find the Mursal hadeeth of Zayd ibn Aslam unacceptable when they have no problem in accepting statements made from ibn Ishaq when we see a massive gap between the lives of Aslam and ibn Ishaq. Do we not see double standards at play here?

Al-Dhahabi:

Ibn Ishaq was born in the year 80 A.H...

Amr ibn Alee and Ibraheem Neftawaih and others have said: "Ibn Ishaq died in the year 150 A.H."

And Al-Haytham ibn Adee and Ahmad ibn Khalid Al-Wahbi and others have said: "Ibn Ishaq died in the year 151 A.H."

And Alee ibn Al-Madini and Yahya ibn Mo'een and Zakaria Al-Saaji and others said: "He died in the year 152 A.H."

And Shabab said: "He died in the year 152 or 153 A.H."

Source: Siyar A'lam Al-Nubala. Vol. 7, Pg. # 34 / 55.




Ibn Hajar Asqalani:

Aslam slave of Umar, narrated ibn Munda through Abdul Mun'em ibn Bashir from Abdul Rahman ibn Zayd ibn Aslam from his father from his grandfather that he travelled with the Messenger of Allah (saw) in two journeys. And it is famous that Umar bought Aslam after the death of the Messenger of Allah (saw). Such is narrated by ibn Ishaq and others, we will mention him again in the third part, if God wants.

Source: Al-Isaba. Vol. 1, Pg. # 130.


Ibn Hajar in his Al-Isaba says, "he travelled with the Messenger of Allah (saw) on two journeys." This statement is rather crucial, how did ibn Hajar arrive at such an opinion?

It is a historical fact that Imam Alee (a.s) took captives of Yemen in the year 10 A.H and brought them to Makkah. Aslam the slave of Umar may have well been amongst these captives since Al-Bukhari mentions he was a captive from Yemen. It is most probable he saw the Messenger of Allah (saw) in Makkah in the year 10 A.H perfoming his (saw) Hajj and so this would explain why ibn Hajar believed he accompanied the messenger of Allah (saw) on two occasions. This journey from Makkah being the first of them. The suggestion by the opponents in that Aslam could not have been present at the incident of Sayeda Faatima (s.a) because Umar only bought him as his slave in 11 A.H would bear no significance, since this does not necessarily mean he did not reside in Makkah or Madinah prior to that.

Muhammad ibn Sa'd:

The Sarriyya (going to battle) of Alee ibn Abi Talib (a.s) to Yemen: It is said that this Sarriyya happened twice, one of them was in the month of Ramadan of the 10 year A.H after the migration of the Messenger of Allah (saw) to Madinah. It is said that the Messenger of Allah (saw) sent Alee (a.s) to Yemen and gave him the banner and put the turban on his head with his own hands and said: "Go and do not hesitate! When you reach their land, do not fight them unless they start the fight!" So he went with three hundred riders and it was the first army that entered that land, and it was the land of Mad'haj. His companions took spoils and captives, among them women, children and goods etc. So Alee (a.s) appointed Buraida ibn Al-Haseeb Al-Aslami in charge of the spoils, his soldiers brought the spoils to him. Then he went to people of that land and invited them to Islam, they refused and threw arrows and stones. Then his companions gathered in a row and he passed the banner to Masood ibn Sanan Al-Solami. Then Alee (a.s) and his companions attacked them and killed twenty of their men, so they dispersed and escaped. He stopped to follow them, then he invited them to Islam. They came and some of their leaders paid allegiance to him over Islam and they said: "We are the representatives of our people, and these are our Sadaqat so take from them the right of Allah (swt)" (i.e. Khums). Then Alee (a.s) collected the spoils and divided them into five parts and wrote over a share of them, 'The right of Allah (swt),' and marked it and that was the first share of Khums, and divided the rest between his companions. Then he locked the rest and he joined the Prophet (saw) in Makkah while he was in Hajj in the 10 year A.H.

Source: Tabaqat Al-Kabir. Vol. 2, Pg. # 154 - 155.


Muhammed bin Ismail and ibn Hajar Asqalani:

Narrated Ahmad ibn Uthman from Shurayh ibn Maslama from Ibraheem ibn Yusuf ibn Ishaq ibn Abi Ishaq from his father from ibn Ishaq who said: I heard Al-Bara saying: The Messenger of Allah (saw) sent us with Khalid ibn Al-Walid to Yemen. Then he sent Alee (a.s) in his place and said: "Whoever from the companions of Khalid who want to follow you (i.e. Alee (a.s)) can stay and whoever does not want, let him come back." Al-Bara says: "I was among those who stayed with him and I got a number of captives."

Commentary of ibn Hajar Asqalani regarding: Bukharis chapter of sending 'Alee ibn Abi Talib (a.s) and Khalid ibn Al-Walid to Yemen before Hajjatul Widah.' At the end of this chapter, he has also narrated the narration of Jabir: "Alee (a.s) came from Yemen and met the Prophet (saw) in Makkah in Hajjatul Widah" and it was mentioned before in the book of Hajj.

Source: Fath Al-Bari Sharh Saheeh Al-Bukhari. Vol. 9, Pg. # 484 - 485.


Ibn Kathir:

In the story of Hajjatul Widah Muhammad ibn Ishaq said: Narrated Yahya ibn Abdullah ibn Abdul Rahman ibn Abi Umra from Yazid Ibn Talha ibn Yazid ibn Rokana who said: When Alee (a.s) came back from Yemen to join the Messenger of Allah (saw) in Makkah, he hastened to the Messenger of Allah (saw) and left the army to one of his companions. That man gave to everyone of his men a garment of fine linen of what was with Alee (a.s). When he went back to join his army, he saw that everyone of them was wearing a garment, he said: "Woe to you! What is this?" The commander of the army replied: "I gave them the garments, so that when they join the people they can show off." Alee (a.s) said: "Woe to you! Take them off before we join the Messenger of Allah (saw). Then they took off the garments, and put them in it's place. When they came back, the army complained about what was done to them.

Source: Al-Bidaya Wa'l Nihaya. Vol. 7, Pg. # 666 - 667.


Al-Razi:

Aslam slave of Umar ibn Al-Khattab Aboo Khalid Madini was among the captives of Yemen, he has heard Aboo Bakr, Umar and from him narrated his son Zayd and Al-Qasim ibn Muhammad and Muslim ibn Jondab. I heard my father who said that he asked Aboo Zar'a about Aslam slave of Umar, he replied: "He was Madani and Trustworthy."

Source: Jarh Wa Ta'deel. Vol. 2, Pg. # 306.


Objection Three

Muhammad ibn Bishr did not narrate from Ubaydullah ibn Umar. 

Response Three

The following evidence says it all...

Narrated Muhammad ibn Bishr from Ubaydullah ibn Umar from Zayd ibn Aslam from his father Aslam who said: After the Messenger of Allah (saw), when the allegiance was paid to Aboo Bakr. Alee (a.s) and Zubayr use to enter the house of Faatima (s.a) and discuss about their action; when this news reached...

Ibn Rajab Al-Hanbali has written in his book Sharh Illal Al-Tirmidhi that Ya'qoob ibn Shaybah has said: "That the people of Kufa who have heard from Ubaydullah ibn Umar is doubtful. Therefore the narration of ibn Abi Shaybah (regarding the incident of the door) which is through Muhammad ibn Bishr the Kufi from Ubaydullah ibn Umar is doubtful."

Ya'qoob ibn Shaybah died in 262 A.H and ibn Rajab Al-Hanbali died in 795 A.H, where are the narrators in between ibn Rajab to Yaqoob ibn Shaybah? The narrators of Kufa from Ubaydullah ibn Umar are plenty, therefore this objection is not even worth discussion. We present just a few of those narrations from Muhammad ibn Bishr himself from Ubaydullah ibn Umar, so that no doubts remain regarding the authenticity of the narration of ibn Abi Shaybah.

Al-Bukhari:

... narrated from Muhammad ibn Bishr from Ubaydullah who said...

Source: Saheeh Al-Bukhari. Pg. # 905, H. # 3682.


Al-Bukhari:

...narrated from Muhammad ibn Bishr from Ubaydullah from Naf'i from ibn Umar...

Source: Saheeh Al-Bukhari. Pg. # 737, H. # 129.



Muslim ibn Hajjaj:

...narrated from Muhammad ibn Bishr from Ubaydullah bin Umar...

Source: Saheeh Muslim. Vol. 2, Pg. # 1123, H. # 19.


Muslim Ibn Hajjaj:

...narrated Aboo Bakr ibn Abi Shaybah from Muhammad ibn Bishr from Ubaydullah bin Umar...

Source: Saheeh Muslim. Vol. 1, Pg. # 136, H. # 62.


Ibn Hibban:

...narrated from Muhammad ibn Bishr from Ubaydullah ibn Umar..

Shohaib Al-Arna'ut says: The chain is Authentic By the criteria of Al-Sheikhayn (i.e. Bukhari and Muslim).

Source: Saheeh ibn Hibban. Vol. 12, Pg. # 307, H. # 5495.



Objection Four

Umar acknowledged the excellence of Sayeda Faatima (s.a). The testimony of Umar, namely, "Oh daughter of the Messenger of Allah (saw)! No one is dearest to us more than your father and there is no one dearest to us after your father than you" evidences the fact he had utmost respect for her.

Response Four

The Nawasib are fully aware that the Prophet (saw) was given the epithets 'honest' and 'trustworthy' by the Kuffar of Makkah prior to his open declaration of his Prophetic mission. This recognition continued even after the declaration, yet it did not stop the enemies from deeming the Prophet (saw) their opponent and were still hell-bent on killing him (saw). Similarly, Umar was fully aware of the excellence of Sayeda Faatima (s.a) BUT at the same time made it very clear that it bore no significance. The activity taking place in her (s.a) home was perceived to be obstructive to which he became angered, and thus gave himself the entitlement to kill her (s.a) and those gathered therein. Umar had set a precedent as such, that the excellences of Bibi Faatima (s.a) were not be taken in to any consideration as it would only act as an impediment to those at the helm of power. Therefore, such merits became otiose and coercion was exercised to cow the Ahlulbayt (a.s) into submission, something that her (s.a) spiritual sons later took full heed of in Karbala.

Objection Five

Umar threatened the men and not Bibi Faatima (s.a).

Response Five  

If these threats had not been directed to Bibi Faatima (s.a) but rather to the men in the house, why did Umar intimidate her (s.a) whilst there had been no men present alongside her? It is obvious his speech was clearly directed to Bibi Faatima (s.a): "Oh daughter of the Messenger of Allah (saw)...if these people got collected in your house, I will burn your house!" As for suggesting that the true focus of his ire was directed towards those whom had gathered in the house, can such threats be justifiable to even the men? The fact is, his directing of words to the daughter of the messenger of Allah (saw) was as a result of him, in effect, placing the blame squarely on her (s.a) for allowing her home to be utilised as a place wherein men who opposed Aboo Bakr had gathered to co-ordinate their response, and one wherein he believed sedition and scheming against the state was being planned. Umar directed his speech to Faatima (s.a) as the homeowner, emphasising that she was responsible for the activities taking place in her household. In other words, in the eyes of Umar, she (s.a) was aiding and abetting conduct against the rule of Aboo Bakr, and so was therefore viewed as the lead offender and hence his outright aggression towards her. 

Objection Six

The Holy Prophet (saw) of Islam also threatened to amputate the hands of Sayeda Faatima (s.a) if she was guilty for the crime of stealing. He (saw) likewise ordered burning the houses over those who missed morning prayers. Therefore, it would be unfair for Umar to be held accountable for merely implementing the Shari'ah.

Response Six

According to the belief of our opponents, the punishment of fire is only to be carried out by Allah (swt) alone. However, this is not the belief of the followers of the Ahlulbayt (a.s). The Nawasib accuse Imam Alee (a.s) for not only burning someone but also ordering to burn those who cause Fitnah. It is indeed strange that Imam Alee (a.s) who is the door to the city of knowledge, and openly professed that there was not a single matter in Holy Qur'aan or Sunnah that he was unaware of, thereafter carried out a punishment that was in violation of the Prophet's (saw) teachings. For arguments sake, even if we accept such punishment is unlawful and it is to be carried out by Allah (swt) alone, what was Umar doing by bringing fire to the house of Sayeda Faatima (s.a)?

There is no suggestion that when the Prophet (saw) said these words to Bibi Faatima (s.a) that she was present on that occasion, and hence no proof of being threatened directly by the Prophet (saw) as was the case with Umar who issued a direct threat to Faatima (s.a) in her presence. In addition, his address was not hypothetical as that of the Prophet (saw) wherein he was informing others on what he may do. No, Umar was very forthright in his address, "Oh daughter of Messenger of Allah (saw)... if these people got collected in your house, I will burn your house!"

Thus making it clear to her (s.a) that he had come well equipped and was ready to carry out his threat if his orders were not met forthwith. The Prophet (saw) was citing a hypothetical example by making it known to others that no one, whether they be rich or poor, high or low statused, a close relative or not can escape the law of Shari'ah as was done in former times. He (saw) emphasised that compliance with the law must be undertaken no matter who they may be, and in this context was he making it clear that even if his (saw) own beloved daughter Faatima (s.a) was to commit such an offence it would not exempt her either from the punishment. 
There is no indication of anything direct whatsoever. Prophet (saw) was merely evidencing the justice of Islam.

If, for arguments sake we were to accept that the Prophet (saw) did actually issue a threat, it would have been one in connection of the penalty for one breaching the Shari'ah. What breach of the Shari'ah had Bibi Faatima (s.a) committed which entitled Umar ibn Al-Khattab to threaten and set fire to her home? What Islamic law was Umar seeking to implement that carried the penalty of being burnt alive? Clearly, Sayeda Faatima (s.a) was frightened from Umar's threat to the extent she said to her husband (a.s) upon return,"Do you know that Umar came to me and swore by Allah (swt) if you returned then he would burn down the house! And I swear by Allah (swt) that he would do what he has sworn, then go reasonably, and say your opinion and do not return to me."  She (s.a), feared for her safety and was so obviously distraught that she felt compelled to send the men to accept the pledge of allegiance to Aboo Bakr and not to return without doing so. Even if a threat was not made by Umar, should this whole account be excused without any evaluation whatsoever? Does the religion of Islam allow a person to place fear in a believer's heart? Certainly not!


Allah's Apostle (saw) said: "It is not lawful for a Muslim that he frightens a Muslim!

Aboo Dawood: 

Narrated Muhammad ibn Sulayman Al-Anbari from ibn Nomair from Al-A'mash from Abdullah ibn Yasar from Abdur Rahman ibn Aboo Layla: The Companions of the Prophet (saw) told us that they were travelling with the Prophet (saw). A man of them slept, and one of them went to the rope which he had with him. He took it, by which he was frightened. The Prophet (saw) said: "It is not lawful for a Muslim that he frightens a Muslim!"

Al-Albani: Narration is Saheeh (Authentic).

Source: Saheeh Sunan Aboo Dawood. Pg. # 905, H. # 5004.

 

Al-Albani:

Narrated Al-No'man ibn Bashir: We were with the Messenger of Allah (saw) in a journey, a man slept on his ride, then another man took an arrow out of his box, the man became aware and scared, then the Messenger of Allah (saw) said: The Prophet (saw) said: "It is not lawful for a Muslim that he frightens a Muslim!"

Narrated by Al-Tabarani in Al-Kabir, it's narrators are trustworthy also authenticated by Al-Albani narrated also Al-Bazzar through the narration of ibn Umar shorter:  The Prophet (saw) said: "It is not lawful for a Muslim that he frightens a Muslim!"

Source: Saheeh Al-Targhib. Vol. 3, Pg. # 67.


Umar intimidated the best of ladies of all the worlds, the chief of women of Paradise and the pure beloved daughter of the Messenger of Allah (saw) - He indeed was not a Muslim!

Allah's Apostle (saw) said: "It is not lawful for a Muslim to point a weapon at another Muslim."


Muslim ibn Hajjaj:

Narrated Amr Al-Naqid and ibn Abi Umar from Sufyan ibn Uyayna from Ayoob from ibn Sireen from Aboo Huraira who reported: The Messenger of Allah (saw) said: "He who points a weapon towards his brother, the angels invoke curse upon him even if he is his real brother so long as he does not abandon it."

Source: Saheeh Muslim. Vol. 2, Pg. # 1211, H. # 125.



Umar came equipped to the house of the best ladies of all the worlds, the chief of women of paradise and the pure beloved daughter of the Messenger of Allah (saw) - He is indeed cursed by the angels!


Did Imam Alee (a.s) Give Allegiance Instantly?

Bakri narrators and historians of the past differed in terms of the time period in which the Ba'yah was given. Some said it was immediately, while others said it was six months after the demise of the Prophet (saw). The first opinion is however more due to their discomfiture of the coup-d`etat that happened in Saqifah, which puts its legitimacy under serious question. So they had to claim that Amiral-Muminin(a.s) pledged immediately. However the credible opinion according to their standards is what Aisha narrates in Sahih Al-Bukhari and Muslim and other famous books, that it happened first after six months.

The Shi'a opinion is that a real allegiance never took place. When they attacked the house and dragged Amiral-Muminin(a.s) to the mosque, Abu Bakr touched the closed hand of Amiral-Muminin(a.s) and then they spread all over that he(a.s) pledged allegiance. 

That all was because he(a.s) found no helpers to fight against the usurpers, hence he(a.s) was left with no other choice but to avoid any further harm coming close to his family members and close associates. It was at this stage that the Imam (a.s) assessed the situation around him. The nascent Ummah was facing a troublesome time, new Muslims whose faith and understanding of Islam was not so firm, surrounded by the threat of the Byzantine Empire and the increasing fitnah of Musalimah the false Prophet, who had successfully converted hordes of tribes behind his sham claim. The situation was such that the Ummah was at risk of imploding. Had the Imam (a.s) sought to add a further dimension to the problems of the Ummah by leading an armed rebellion to oust those that had taken his rightful claim, the end result would have been utter bloodshed, which would not have painted a pretty picture of Islam for the up coming generations. Thus he(a.s) acted upon the will and covenant of the Prophet(saw) to not fight if he could not find enough supporters. 

Ibn Al-Athir:

When the Messenger of Allah (saw) died, the Ansar were assembled in the shed of Bani Sa'idah to pay allegiance to Sa'd bin Ubada. Then Aboo Bakr was informed of it, so he, together with Umar and Aboo Ubaidah Al-Jarrah went to them and said: "What is this?" They replied: "There should be one Amir from us and one from you." Then Aboo Bakr said: "We are the rulers and you (Ansars) are the ministers (i.e. advisers)" and then said: "So you should elect either Umar or Aboo Ubaidah Al-Jarrah who is Amin of this Ummah." Then Umar said: "Who is more good than a man whom the Prophet (saw) preceded him (over others)." And then he paid allegiance to Aboo Bakr and the people paid allegiance too. Then the Ansar or some of the Ansar said: "We do not pay allegiance except to Alee (a.s)." It is said that Alee (a.s) and Banu Hashim and Al-Zubayr and Talha refused to pay allegiance and Al-Zubayr said: "I will not put down my sword until Alee (a.s) pays allegiance." Umar said: "Take his sword and hit it to the stone." Then Umar came and took them for allegiance, and it is said that when Alee (a.s) heard of the allegiance to Aboo Bakr, he came out wearing a garment without his cloak and and hurried until he paid allegiance and then wore his cloak. But the correct story is that the Commander of Faithful Alee (a.s) did not pay allegiance until after six months. Allah (swt) knows best.

Source: Al-Kamal Fi Tarikh. Vol. 2, Pg. # 901 - 902.


Some may also argue irrespective of the time period, the Ba'yah was given which proves the Imam (a.s) submitted and did not fight for his right. This form of logic is incorrect also, because according to the principles of our opponents, the Imam (a.s) did not do anything wrong. They are multitude of narrations on the authority of the Prophet (saw) which forbade people from rising against tyrant leaders even if they were inherently against the Sunnah of the Prophet (saw).

Muslim ibn Hajjaj:

It his been narrated through a different chain of transmitters, on the authority of Hudhaifa b. Al-Yaman who said: "Messenger of Allah, no doubt, we had an evil time (i. e. the days of Jahiliyya or ignorance) and God brought us a good time (i. e. Islamic period) through which we are now living. Will there be a bad time after this good time?" He (the Holy Prophet) said: "Yes." I said: "Will there be a good time after this bad time?" He said: "Yes." I said: "Will there be a bad time after good time?" He said: "Yes." I said: "How?" Whereupon he said: "There will be leaders who will not lead by my guidance and who will not adopt my ways. There will be among them men who will have the hearts of devils in the bodies of human beings." I said: "What should I do Messenger of Allah, if I (happen) to live in that time?" He replied: "You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey."

Source: Saheeh Muslim. Pg. # 772, H. # 1847.


Therefore, Imam Alee (a.s) did not commit any sin by not rising up against the tyrants of his time. Had the Imam (a.s) commited an act that violated the Prophet's (saw) teachings, it would have been a legitimate argument.  According to the followers of the Ahlulbayt (a.s), if the Imam (a.s) rises, then it is by the Grace of Allah (swt). But if the Imam (a.s) chooses not to, then this is at his discretion. It is entirely dependent on whether his rising would be more harmful than of benefit.


The Breaking Of Zubayrs Sword


Al-Zubayr was present in the house of Imam Alee (a.s) at that time of the assault. When he saw Umar trying to burn down the house, he came out angrily with his sword unsheathed. But Muhammad ibn Muslama snatched away the sword from his hand and broke it.

Al-Tabari:

Ibn Humayd narrated from Jarir narrated from Mughirah narrated from Ziyad b. Kulayb said: "Umar ibn Al-Khattab came to the house of Alee (a.s), Talha and Zubayr and some of the immigrants were also in the house. Umar cried out: "By God! Either you come out to render the oath of allegiance, or I will set the house on fire!" Al-Zubayr came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him."

Source: Tarikh Tabari. Vol. 3, Pg. # 202.


Analysis Of The Chain Of Narrators:

The status of these four narrators in the books of Rijal:

1 - Muhammad ibn Humayd 
      2 -  Jarir ibn Abdul-Hamid
      3 -  Al-Mughirah ibn Miqsam
4 - Ziyad ibn Kulayb


1 - Muhammad ibn Humayd

Abdullah ibn Ahmad says: My father (i.e. Ahmad ibn Hanbal) said: "The knowledge would not perish in Ray as long as Muhammad ibn Humayd is alive there." Aboo Abdul Rahman Abdullah said: "When Muhammad ibn Humayd, i.e. Al-Razi came to us, my father was in Al-Askar, when he went my father came, so his companions started asking him about ibn Humayd, so he said to me: 'Why are they asking me about Muhammad ibn Humayd?' I said: 'Because he came here and narrated narrations that these people were not aware of.' So he (Ahmad ibn Hanbal) said: 'Did you write from him?' I said: 'Yes! I wrote a volume from him.' He (Ahmad ibn Hanbal) said: 'Bring it to me.' So I brought it to him, so he said: 'His narrations from ibn Mubarak and Jarir are Saheeh (Authentic), but his narrations from the scholars of Ray, he knows better about it.'" 

Muhammad ibn Jum'ah Al-Hafiz said: "I asked Muhammad ibn Yahya Al-Duhli: 'What do you think about Muhammad ibn Humayd?' He said: 'Don't you see that I narrate from him?' He then said: 'I was in the teaching class of Abi Bakr Al-Saghani, Muhammad ibn Ishaq, he said: 'Narrated to us Muhammad ibn Humayd.' I said: 'You narrate from ibn Humayd?' He said: 'Why shouldn't I narrate from him? Even Ahmad ibn Hanbal and Yahya ibn Mo'een narrate from him!'"

Source: Tarikh Al-Baghdad. Vol. 3, Pg. # 60 - 61.



 2 - Jarir ibn Abdul-Hamid

Jarir ibn Abdul-Hamid ibn Qurt, Al-Dhubbi Al-Kufi, he lived in Ray and was its jurist: He was trustworthy and his written narrations that are Saheeh (Authentic). It is said that he lost his memory in the end of his life. He died in the year 188 A.H at the age of 71. The majority have narrated from him (i.e. Bukhari, Muslim, and the four Sunan). This statement of ibn Hajar Asqalani, "It is said that he lost his memory in the end of his life." He wants to say that it was due to sickness, because he says in Fathul Bari that this claim is only narrated by Al-Bayhaqi and I have not anyone else saying it, rather the majority have accepted his narrations, so the claim of Al-Bayhaqi does not harm someone when the majority have accepted his narrations.

Source: Tahreer Taqreeb Al-Tahdheeb. Vol. 1, Pg. # 213, Person # 916.


3 - Al-Mughirah ibn Miqsam

Al-Mughirah ibn Miqsam, Al-Dhubbi, their servant, Aboo Hashim Al-Kufi, blind, he was a Thiqh (trusted), trustworthy narrator, unless that he used to do Tadlees from Ibraheem. He is from the 6th generation. He died in 136 A.H. The majority have narrated from him (i.e. Bukhari, Muslim, and the four Sunan). In this statement of ibn Hajar Asqalani, "He used to do Tadhees from Ibraheem" there are two problems, the first that no one has mentioned that he used to do Tadlees from other than Ibraheem, and the second problem is that Ahmad and Muhammad ibn Fudhayl are those who said that he used to do Tadlees from Ibraheem, but this is something that Aboo Dawood has rejected, he says that Mughirah did not used to do Tadlees, he really has heard from Ibraheem 180 narrations, and ibn Al-Madini says: "I do not know anyone that has narrated from Ibraheem as much as Al-A'mash has narrated, and Mughirah was the most knowledgeable person about Ibraheem's narrations in what he has heard from him and what he has not heard directly from him. He has taken them from him and his companions." And Bukhari and Muslim have narrated his narrations from Ibraheem without him mentioning that he has heard it from Ibraheem in many places, so this means that they both accepted his narrations without mentioning that he has heard them directly. Allah (swt) knows best.

Source: Tahreer Taqreeb Al-Tahdheeb. Vol. 3, Pg. # 411, Person # 6851.


4 - Ziyad ibn Kulayb:

Ziyad ibn Kulayb Al-Hanzali, Aboo Ma'shar Al-Kufi, he is Thiqh (Trustworthy), from the 6th generation, he died in 119 or 120 A.H. Muslim, Aboo Dawood, Al-Tirmidhi and Al-Nasa'i have narrated from him.

Source: Tahreer Taqreeb Al-Tahdheeb. Vol. 1, Pg. # 428. Person # 2096.

 

Those who had gathered in Imam Alee's (a.s) house faced the harsh behavior of Umar and his followers. Umar ordered that Zubayr's sword be broken, and then threatened the residents of the house that he would set the house on fire. These narrations support one another as evidence against Umar making threats to set fire to the house. 

Muhib Al-Tabari:

Muhammad ibn Ishaq, Muhammad ibn Fulaih and Musa ibn Uqba ibn Shahab Al-Zuhri says: And the men from Al-Muhajireen were angry in the allegiance of Aboo Bakr and from them Alee ibn Abi Talib (a.s) and Zubayr, so they entered the house of Faatima (s.a), and with them were weapons, so Umar ibn Khattab with a group of Muslims, among them was Aseed son of Hatheer and Salma ibn Salama son of Waqsh, and they are from Bani Abdul Alash'hal and it is said from them is Thabet son of Qais son of Shamas son of Bani Al Khazraj - so one of them took the sword of Zubayr and striked the rock until it broke. And it is said that there were among them Abdul Rahman son of Awf and Muhammad son of Muslamah and Muhammad son of Muslama is the one that broke the sword of Zubayr and Allah is All-knowing. Musa ibn Uqba extracted this and it carried on the measure of its authenticity to reduce the fire of the Fitna and to put the sword in its sheath, not for the purpose of betraying Zubayr and turning away from the allegiance of Aboo Bakr. One day Sa'ad son of Ubada was among a group of Khazraj and Alee ibn Abi Talib (a.s) and his sons and Abbas the uncle of the Messenger of Allah (saw), and his sons from Banu Hashim and Zubayr with Talha, Salman, Ammar, Aboo Dharr and Miqdad and the rest of the Muhajireen and Khalid son of Sa'eed son of Aas. And so they pledged allegiance all of them, and among them was who hurried for pledging allegiance, and from among them there were those who had been late except from what has been narrated from Sa'ad Al-Ubada, "They said that death reached them before the allegiance, and it was said that Jinn killed them, and its story was popular with the historians."

Source: Al-Riyadh Al-Nudhira Fi Manaqib Ashra. Muhib Al-Tabari. Vol. 1, Pg # 167.


Analysis Of The Chain Of Narrators

The status of the four narrators in the books of Rijal:

1 - Muhammad ibn Ishaq
2 - Muhammad ibn Fulaih 
3 - Musa ibn Uqba
4 - Al-Zuhri


Al-Dhahabi:

1 - Muhammad ibn Ishaq

Muhammad ibn Ishaq ibn Muhammad Al-Makhzoomi Al-Musayyibi Aboo Abdullah, he has heard narrations from his father and from ibn Uyaina and Muslim and Aboo Dawood and Abi Yahla have narrated from him, he is trustworthy, righteous and a jurist. He died in 236 A.H. Muslim and Aboo Dawood have narrated from him.

Source: Al-Kashif. Vol. 2, Pg. # 156, Person # 4716.


Ibn Hajar:

2 - Muhammad ibn Fulaih 

Muhammad ibn Fulaih ibn Sulayman Al-Aslami or Al-Khoza'i, Al-Madani. He is truthful, but used to do mistakes. He is of the 9th generation. He died 197 A.H. Bukhari, Al-Nasa'i and Ibn Majah have narrated from him.

Source:  Taqreeb Al-Tahdheeb. Pg. # 437, Person # 6228.


Al-Dhahabi:

3 - Musa ibn Uqba

Musa ibn Uqba, servant of the family of Al-Zubayr, and it is said that he was servant of Umm Khalid wife of Al-Zubayr. he has narrated from Umm Khalid, Al-Qama ibn Waqqas and Urwa. Malik and the two Sufyans have narrated from him. He is trustworthy and a Mufti. He died in 141 A.H. Bukhari, Muslim and the four Sunan have narrated from him.

Source: Al-Kashif. Vol. 2, Pg. # 306, Person # 5717.


4 - Al-Zuhri

Muhammad ibn Muslim ibn Ubaydullah ibn Abdullah ibn Shahab ibn Zohra ibn Kilaab Al-Qorashi Al-Zuhri, Aboo Bakr, Al-Faqih, 'Narrator of Hadeeth' Al-Hafiz, 'Jurist': All agreed upon his superiority and truthfulness. Narrated in the Saheeh Sittah.

Source: Taqreeb Al-Tahdheeb. Pg. # 440, Person # 6296.


Ahmad ibn Hanbal:

We were told by Muhammad ibn Ishaq bin Muhammad Al-Makhzumi Al-Maseebi, of Muhammad bin Faleeh bin Sulayman, of Musa bin Aqaba, of ibn Shihab Al-Zuhri, who said: "Men of the Muhajireen were angered at the paying of allegiance to Aboo Bakr. Among them being Alee bin Abi-Talib (a.s) and Zubayr bin Al-Awwam, so they entered the house of Faatima (s.a), the daughter of the Messenger of Allah (saw) with weapons. Then Umar came with a gang of Muslims, among them being Usayd, and Salama bin Salaama bin Waqsh, and they were from Bani-Abd Al-Ashal. And it is said that Thabit bin Qais bin Al-Shammas, the brother of Banil-Harith bin Al-Khazraj, was with them. Then one of them took the sword of Zubayr and hit it on a stone until he broke it. Musa bin 'Aqaba said: Sa'ad bin Ibraheem said: I was told by Ibraheem bin Abdul-Rahman bin Auf, that Abdul-Rahman was with Umar on that day, and that Muhammad bin Maslama broke the sword of Zubayr, and Allah (swt) knows best."

Narration is Saheeh (Authentic). Narrators biographies have been mentioned above.

Source: Al-Sunnah. Pg. # 225, H. # 1220.


Al-Hakim:

Muhammad ibn Salih ibn Hani has told that Fadil ibn Muhammad Bayhaqi has told Ibraheem ibn Mundir Al-Hazami has told us Muhammad ibn Fulaih from Musa bin Uqba in his Maghazi from Sa'd b. Ibraheem; My father narrated to me, that his father, Abd Al-Rahman bin Awf was with Umar, and that Muhammad bin Muslimah broke the sword of Al-Zubayr. Then, Aboo Bakr gave a sermon and apologised to the people saying, "I never was protective of the rulership in one day or a night at all nor did I desire it, and I did not ask Allah (swt) for it in secret or by showing or even was I compassionate towards my Fitna and the money on behalf of the rulership to respite. But I imitated a great matter, that I have no power over or even a hand except by the power of Allah the Exalted and Mighty, and I would prefer to have the people become strengthened in my place today. So the Muhajiroon accepted from him about what he said and apologised. Then Alee (a.s) and Al-Zubayr said, "We were not angry, but it is only because we were made late for the consultation. And we believe that Aboo Bakr is more entitled from the people after the Messenger of Allah (saw), that he was the companion of the cave - the second of them. And we recognise his honour and his age. The Messenger of Allah (saw) had commanded him to lead the people in Salaah during his lifetime."

Al-Hakim: This Hadeeth is Saheeh (Authentic) on the conditions of the two Sheikhs (Bukhari and Muslim).

Al-Dhahabi: It is Saheeh (Authentic) on the conditions of Bukhari and Muslim.

Source: Al-Mustadrak Ala Sahihain. Vol. 3, Pg. # 70, H. # 20 / 4422.


Ibn Kathir:

And this confirms the authenticity of the statement of Musa bin Uqba in his Maghazi from Sa'd b. Ibraheem; My father narrated to me, that his father, Abd al-Rahman bin Awf was with Umar, and that Muhammad bin Muslimah broke the sword of Al-Zubayr. Then, Aboo Bakr gave a sermon and addressed the people saying, "I never wished to rule, nor did I ever ask it from anyone, whether in secret or in public." The Muhajiroon accepted his words. Then Alee (a.s) and Al-Zubayr said, "We were angry only because we were left out of the consultation. And we believe that Aboo bakr is more entitled than any other human being. He was the Companion of the Cave, and we recognise his honour and affairs. The Messenger of Allah (saw) had commanded him to lead the people in Salaah during his lifetime." Regarding this authenticity of this narration is 'Good.' 

Source: Bidayah Wa'l-Nihayah. Vol. 8, Pg. # 92 - 93.


Putting The Pieces Together


Narrators and historians attempted to withhold information concerning the circumstances surrounding the attack on the house of Sayeda Faatima (s.a), a momentous historical revisionism concealed from the masses. But then again why should we be surprised, when one of the cornerstones of the so-called 'Ahl ul Sunnah Wa Al-Jammah' is not to talk about the conflicts between the companions; that one should refrain from discussing their quarrels and infighting. Now we shall refer to the book of Sulaym to shed some further light regarding the incident. 

The book of Sulaym ibn Qays Al-Hilali is connected to the incidents which occurred in the early stages of Islam when the usurpation of Caliphate and the seizing of rulership took place after the Prophet's (saw) demise. The book illustrates the lives and attitudes of the Caliphs and contains information that is unavailable in other sources. It was collected by Sulaym ibn Qays who entrusted it to Aban ibn Abi-Ayyash. The book has received endorsement from the Holy Imam (a.s). 

Some have also cast doubt about the authenticity of the book. The author is regarded as trustworthy, however, Aban ibn Abi-Ayyash himself remains disputed. This caused many from the later generation to either partially or completely dismiss the book. 

Our purpose is not to delve in to the polemics concerning the reliability of the book, rather we would like to give another perspective concerning the attack on the house of Sayeda Faatima (s.a) and the circumstances surrounding the death of the Prophet (saw). This will allow us to resolve a critical puzzle scattered in many Sunni and Shi'a books about this incident.

Sulaym ibn Qays:

Argument of the Al-Ansar Against The People Of Al-Saqifah

Aban ibn Abi Ayyash has narrated from Sulaym ibn Qays he heard from Salman Farsi who said, "After the Holy Prophet (saw) passed away and people did what they did, Aboo Bakr, Umar, Aboo Ubaydah ibn Jarrah antagonised the Al-Ansar. They (Al-Ansar) antagonised them with the proof of Imam Alee (a.s). So they (Aboo Bakr and Umar), said, "O group of Ansar! The Quraysh are more deserving of the leadership then you because the Holy Prophet (saw) was from the Quraysh and Muhajireen are better than you, since Allah (swt) in his book spoke about them first and has given them merits. The Holy Prophet (saw) said the Imam will be from the Quraysh."


The Manner Of Washing Of The Prophet (saw) And The Prayer Over Him

Sulaym said, "I went to Imam Alee (a.s) when he was washing the blessed body of the Holy Prophet (saw), since the Holy Prophet (saw) bequeathed to Alee (a.s) that none else should wash him. He (a.s) said, 'O Prophet of Allah (swt), who will help me in giving the bath?!' The Holy Prophet (saw) had replied, 'Arch Angel Jibra'eel (a.s) will help.' So when giving the bath, whenever Imam Alee (a.s) wanted to turn any part of the Holy Prophet (saw) body, the part would turn itself.


When he (a.s) washed him and shrouded him, I entered along with Aboo Dhar, Miqdad and lady Faatima (s.a), Hassan (a.s) and Hussain (a.s). Alee (a.s) came forward, and we formed a row behind him and prayed for him (saw). And A'isha was in her room she did not know anything, Allah (swt) had put a curtain over her eyes. 


After, the ten people from the Muhajireen and ten people from Ansar were coming in and praying and going out until such a time that there was no one left from the Muhajireen and Ansar, except that he had prayed for him (saw)."

A Few People Paid Allegiance To Aboo Bakr 


Salman said: I told Imam Alee (a.s) of what the people had done whilst he was washing the messenger of Allah (saw) and I  said Aboo Bakr is at this time on the pulpit of the Holy Prophet (saw) and people are not happy to pay him allegiance with one hand, but they are paying allegiance  with both hands left and right. Imam Alee (a.s) replied, "O Salman! Did you know who was the first to pay allegiance to Aboo Bakr on the pulpit of the Holy Prophet (saw)?" Salman replied, "No, but I can say that I saw him in the shade of the Bani Sa'idah at the time the Ansar were quarreling. The first one to pay allegiance was Mughirah ibn Shu'ba, after him Bashir ibn Sa'eed paid allegiance, then Aboo Ubaydah Jarrah, then Umar ibn Khattab, then Salim slave of Aboo Hudhayfa and Mu'adh ibn Jabal."


Imam Alee (a.s) said, "I am not asking about these people, but do you know who was the first to pay allegiance, when he went first to the pulpit?" Salman said, "No, but I saw one very old man who supported himself with a stick, and had mark in between his two eyes, the mark was very dry and he went to the pulpit first of all and bowed and was crying and saying praise is due to Allah (swt) who did not make me die, and until I saw you (Aboo Bakr) at this place, you stretch your hands. So he Aboo Bakr stretched his hands and the old man paid allegiance. Then the old man said 'This religion is like the religion of Adam (a.s).' Then he got down from the pulpit and walked out of the Masjid."


At the time Imam Alee (a.s) asked, "O Salman! Do you know who the person was?" Salman said, "No! But I did not like this person talk, it was like he was pleased with the demise of the Holy Prophet (saw)." Imam Alee (a.s) said, "This was (old man) was Iblees, may Allah (swt) curse him."


Iblees Avenged The Day Of Al-Ghadeer By Al-Saqifah


Alee (a.s) said, "The Holy Prophet (saw) had informed me that Iblees and his leaders of his companions witnessed the messenger of Allah (saw) establish me on the day of Ghadeer Khumm by the order of  Allah (swt) and informed them that I was higher than their own selves and ordered them that those who have witnessed it should make this reach those who are not present. The devils and the castway of Iblees came to him. They said, 'This community which is under mercy and impeccable, there is no way to them for either you or for us and they have come to know their Imam (a.s) after the Prophet (saw).' Iblees turned back gloomy and sad."


Imam Alee (a.s) said, "After this, I was informed by the Holy Prophet (saw) when he said people will pay allegiance to Aboo Bakr in the shade of Saqifah Bani Sai'dah when they will quarrel through my right and authority after. After that, they will come to the Masjid and the first person to pay allegiance to him on my pulpit will be Iblees who will come in form of an old man and say such and such.

Then he will go out and gather his companions and his devils and satans around him who will prostrate before him saying, And say, 'O our chief (Iblees)! O our great one! You are the one who got Adam (a.s) taken out of Paradise.' He (Iblees) will say, 'Which community did not go astray after the death of their Prophet (saw)? Never you thought that I (Iblees) will not have authority over them and no way to them? So, how do you see me now of what I have made them leave what Allah (swt) had ordered them to do of obediance and the command of their Prophet (saw). And this is what Allah (swt) has said, 'And certainly Iblees found true his conjecture concerning them so they follow him, except a part of the believers {34:20}.' Iblees made his thought a true action and people obeyed him except a few faithful ones." 

Amir ul Mo'mineen Established His Proof On The Generations To Come

Salman said, "When it was night, Imam Alee (a.s) made lady Faatima (s.a) ride on a mule and took both of his sons Hassan (a.s) and Hussain (a.s) by their hands. He did not call upon anyone from the people of Badr from the Muhajireen as well as the Ansar but he came up to their houses. He reminded them of his rights and called them to help him. Except fourty- four of them. He ordered to shave their head and in the morning go to him with their weapons ready to help and pay their allegiance to death. In the morning, except four, nobody kept their promise. So I (Sulaym) asked, 'Who are those four?' Salman replied, 'Myself, Aboo Dharr, Miqdad, and Zubayr ibn Awam.' Then on the second night, Imam Alee (a.s) returned to all those who did not come and reminded them to fulfil their promise. They all said they would turn up the next morning but except us. Nobody turned up. On the third night, Imam Alee (a.s) went again, and again on the third day except us nobody turned up.


Alee (a.s) started collecting the Qur'aan to present it to the people. When he saw their treachery and their lack of loyalty to him, he turned towards the Qur'aan to collect it. He did not come out from his house until he had collected it, and it used to be written on paper, and on the wood and the skin, and other bits. After he had collected all the verses and wrote with his own hands in the manner the verses were revealed with their meanings, and wrote those verses that were revealed to replace previous verses and also the verses that were those on which action was no longer required, then Aboo Bakr sent for him to give Ba'yah. He (Alee) sent a message saying that he was busy and he had taken an oath except for prayers he will not wear a cloak until he has collected and compiled it.


So for a few days they kept quiet. Imam Alee (a.s) compiled and completed the whole Qur'aan in one piece of cloth and sealed it and came to the people when they were with Aboo Bakr in Masjid Al-Nabawi. He (Alee (a.s)) said in a very loudly voice, '"O people! Since the passing away of the Holy Prophet (saw), I was preoccupied with his washing, then with the Qur'aan and did not cease until I have collected all of it in this one cloth. There is no verse that Allah (swt) the High has sent down on the messenger of Allah (saw) but I have collected it, and there is no verse from it except that I have collected it, and there is not verse from it except that the messenger of Allah (saw) had read it out to me and made known its explanation to me." Then Alee (a.s) said to them, "Least you say tomorrow that 'Surely we were heedless of this' (7: 172)." Then Imam Alee (a.s) said to them, "Lest you say on the day of Judgment, you do not say that I did not call you to help me and did not remind you of my right, and I did not call you to the book of Allah (swt) from the beginning to the end." Umar said, "You are calling us to yourself? But the Qur'aan we have is suffice for us!" Then Imam Alee (a.s) went home.

Umar told Aboo Bakr, "Send someone to Imam Alee (a.s), to ask him to give Bay'ah so until such time since he does not pay, there is no value attached to the Caliphate, and if he gives Ba'yah we will give him amnesty." Then Aboo Bakr sent a man to Imam Alee (a.s) to say the Khalifah of the Prophet (saw) of Allah (swt) is calling you. The man came and said this to Imam Alee (a.s). Imam Alee (a.s) replied, "Glory be to Allah (swt)! With what haste you have forged a lie to the messenger of Allah (saw). He (Aboo Bakr), and those around him know that Allah (swt) and his Prophet (saw) did not appoint a Khalifah except myself." The man returned and told Aboo Bakr what Imam Alee (a.s) had said.


Aboo Bakr asked the man to return to Imam Alee (a.s) and say, "Answer to Amir ul Mo'mineen Aboo Bakr!" The man returned to Imam Alee's (a.s) house and said what Aboo Bakr had told him. Imam Alee (a.s) replied, "Glory be to Allah (swt)! By Allah (swt)! It has not been long when he has forgotten it. By God! He knows this title is not appropriate for anyone except myself. The Holy Prophet (saw) ordered him and he was seventh in number who had saluted me saying 'Amir ul Mo'mineen.' So Aboo Bakr and his companion Umar from the seven people asked him is this an order from Allah (swt) or the Prophet (saw)? And the Holy Prophet (saw) said to both of them, 'Yes surely this is true from Allah (swt) and his messenger. No doubt he is 'Amir ul Mo'mineen' and the chief of the Muslims, and the standard bearer, and the replendant face. Allah (swt) Mighty and Majestic will make him seated on the day of Judgment on the Sirat (path). He will make his friends enter paradise and his enemies to Hell.' The messenger returned and informed him of what he had said. He kept quiet from him on that day."


Completion Of The Argument On The Al-Ansar And Seeking Their Loyalty By Their Allegiance 

 When it was night time, Alee (a.s) and Faatima (s.a) ride on a mule, and took the hands of his sons Al-Hassan (a.s) and Al-Hussain (a.s). There was not a single one from the companions of the messenger of Allah (saw), but he visited his house. He urged them of Allah (swt) and of his rights, and he called upon them for his help. No man answered from them except for us four. So we shaved our heads, and expressed our support to him (a.s), and Al-Zubayr was among us showing the most fervour support.


The Testimony Of Faatima Al-Zahra (s.a) At the Attack Of The Tribe Of Quraysh On The House Of Revelation And Burning Of It.

When Imam Alee (a.s) saw the abandonment of the people, their avoidance of supporting him, and their gathering around Aboo Bakr and their obedience to him, and revering him, he resorted to staying at his house.


Umar said to Aboo Bakr, "What is preventing you to send someone to him for the allegiance? For there is no one remaining except that he has paid allegiance apart from him and those four." And Aboo Bakr was softer of the two men, and he had more foresight of the two, and the other one was more short-tempered of the two, and hard-hearted of the two and more oppresive of the two. Aboo Bakr said, "Who shall we send to him?" Umar said, "We should send to him Qunfudh." And he was a man who was rude, muscular, short-tempered from the freed ones of the clan of Uday ibn Ka'ab.


He sent him, and sent some Al-Ansar along with him, and they dashed to him. They sought permission from Alee (a.s) to enter the house. He did not permit them. The companions of Qunfudh returned to Aboo Bakr and Umar and they were both seated in the Masjid and the people were around them. They said, "He is not permitting us." Umar said, "Go if he gives you permission, and if not, enter without permission." They rushed across. They sought permission. Faatima (s.a) said, "Get out of here all of you! You cannot enter into my house without my permission!" They returned, and Qunfudh the accursed, remained steadfast. They said to (Aboo Bakr and Umar), "Faatima (s.a) said such and such. She told us to get out of her house, for we entered without permission." Umar got angry and said, "What have we to do with the women?

Then he ordered people around him to carry firewood. They all carried firewood, and Umar carried it with them. They went around the home of Alee (a.s) and Faatima (s.a), and their two sons (a.s). Then Umar called out to Alee (a.s) and Faatima (s.a) heard, "By Allah (swt)! Come out to us, O Alee (a.s)! And pay allegiance to the Khalifah of the messenger of Allah (saw) or else we will burn down your house upon you!" Faatima (s.a) said, "O Umar! What have you to do with us?" He said, "Open the door or else we will burn down your house upon you!"


She (s.a) said, "O Umar! Do you not fear Allah (swt) that you want to enter into my house?" He refused to leave and Umar called for the fire. He set fire to the door then pushed it and entered. Faatima (s.a) confronted him and shouted, "O my father! O messenger of Allah (saw)! Umar raised his sword and it was in its sheath and hit her with it on her side. She screamed, "O my father!" He raised the whip. He struck her with it on her arm. She called out, "O messenger of Allah (saw)! Evil is what Aboo Bakr and Umar have done after you!"


Defence of Imam Alee (a.s) For The Descendant Of The Prophethood

Alee (a.s) leapt up and grabbed him by the collar and pushed him away. He (Umar) fell and injured his neck and nose. He (Imam Alee) resolved to kill him. He remembered the statement of the messenger of Allah (swt) and what he bequeathed to him. He said, "By the one who has honoured Muhammad (saw) with Prophethood! O son of Sahhaak! Had the book of Allah (swt) not been in front of me, and the pledge to me by the messenger of Allah (saw), you would have known that you could not enter my house."

Aboo Bakr Issues And Orders To Set Fire To The House Again


Umar yelled out for help. The people came over until they entered the house, and Alee (a.s) reached for his sword. Qunfudh returned to Aboo Bakr and he feared that Alee (a.s) would come out to him with his sword, having known of his bravery and determination. Aboo Bakr said to Qunfudh, "Return, and see if he comes out or else break down his house, and if he still refuses, burn down his house upon him." Qunfudh the accursed returned, he and his companions entered without permission, and Alee (a.s) reached for his sword. They got him first and they captured him, and there were many of them. Some of them took their sword out, grabbed him and seized him. They put a rope around his neck. Faatima (s.a) came in between him and them near the door to the house. Qunfudh the accursed struck her with the whip, she fell unconscious like she had died, and on her shoulder was a mark from the whip and she passed away. May Allah (swt) curse him and those who sent him.

Allegiance Of Amir ul Mo'mineen By Compulsion And Abhorrence

When they dragged Alee (a.s) in a cruel manner until they ended him up to Aboo Bakr. And Umar was standing ready with his sword, and Khalid ibn Walid and Aboo Ubayda ibn Al-Jarrah, and Saalim Mawlah of Aboo Hudayfah, Mu'adh ibn Jabal, Al-Mughirah ibn Shu'ba and Aseyd ibn Hazeyr, Bashir ibn Sa'eed, and the rest of the people were seated around Aboo Bakr ready with their weapons.

The Entry Into The House Of Faatima (s.a) Without Permission

I said to Salman, "They entered into the house of Faatima (s.a) without permission?" He said, "Yes, by Allah (swt)! And she did not have a veil on her. She called out, 'O father! O messenger of Allah (saw)! O father! Evil it is what Aboo Bakr and Umar did after you before your eyes did not even close in your grave!" She had called out in a loud voice. I saw Aboo Bakr and those around him crying, and there was none among them except that he wept apart from Umar, Khalid ibn Walid, Al-Mughirah ibn Shu'ba, and Umar was saying, "We have nothing to do with women and their opinions."

Source: Sulaym ibn Qays Al-Hilali. Pg. # 143 - 152.


Some of our opponents pick up on this narration and question how we can rely upon a narration wherein Imam Alee (a.s) supposedly recollected something many he had hither to forgot then our response is two fold.  Firstly, the issue of whether or not the Prophet (saw) and the Imams (a.s) can forget is one wherein a difference of opinion exists amongst Shia scholars, some say they can forget whereas other say they cannot, there is thus no absolute opinion on the matter.  Turning to the narration itself, we know that Imam Alee (a.s) was a pansophy of knowledge, the Prophet (saw) had imparted him with all manner of knowledge on the Qur'aan and Sunnah, that was imbedded in the mind of Imam Alee (a.s).  The human mind is like a record player it memorizes matters, the skill is tapping into it for the purposes of retrieval.  Sometimes an event might trigger something relevant, for example a house key may have gone missing, the mind recollects that your father gave a second copy to your neighbour, you had technically never forgotten it, it took an incident to jot your memory.  This is precisely what had happened in this instance, Imam Alee (a.s) had not forgotten the order to maintain patience in the face of adversity, his mind triggered to what he needed to do when that scenario emerged, the instructions of the Prophet (saw) came to his mind and he thus desisted forthwith from partaking in any action that might a failure on his part to honour the words of the Prophet (saw).

Allegiance of Al-Zubayr, and Salman, and Aboo Dharr and Al-Miqdad

And it was said to Al-Zubayr, "Pay allegiance." He refused. Umar, and Khalid Bin Walid, and Al-Mughirah bin Shu'ba were among the people who rushed towards him. They seized his sword from his hand. They struck it on the ground until they broke it, then they held him in a stranglehold. Al-Zubayr said that Umar was on his chest,  "O son of Sahhaak! But by Allah (swt)! If my sword was in my hand I would have buried you." Then he (was forced to) paid allegiance. Salman said, "Then they grabbed me and throttled my neck until it was like a commodity. Then they grabbed my hand and twisted it. I unwillingly paid allegiance." 

Then Aboo Dharr and Al-Miqdad paid allegiance unwillingly. No one from the community was forced to pay allegiance (unwillingly) apart from Alee (a.s) and four of us. And there was no one from us who was harsher in his words than Al-Zubayr, for when he paid allegiance, he said, "O son of Sahhaak! But, by Allah (swt)! Were it not for these tyrants who are your 'Al-Ansar' you would not have been able to overcome me, and I would have had my sword with me since I am aware of your cowardice and wickedness, but you have found strength in the tyrants and are on the attack." Umar got angry and said, "You are mentioning Sahhaak?" He said, "And who Sahhaak, and what prevents me from mentioning her? And Sahhaak was an adulteress, or are you denying that? Or was she not from the people of Ethiopia given to my grandfather Abdul Muttalib? Your grandfather Nufayl committed adultery with her and your father Al-Khattaab was born as a result. Abdul Muttalib gifted her to your grandfather after him (Nufayl) having committed adultery with her ,and he was born, and he is therefore the slave of my grandfather having been born from adultery." Aboo Bakr made peace between the two, and made each of them withhold his hand from his companion.

Source: Kitab Sulaym ibn Qays. Pg. # 157 - 159.

 

Further research concerning the book of Sulaym ibn Qays (r.a) can be found here;

http://www.revisitingthesalaf.org/2014/12/imam-al-mahdi-ajf-part-iii.html


The Covenant Of Imam Alee (a.s) With Allah (swt) And His Messenger (saw)

قَالَ يهَـرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْ أَلاَّ تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِى قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِى إِسْرءِيلَ وَلَمْ تَرْقُبْ قَوْلِى

"O Haroon, what kept you back when you saw them going astray? Do you not follow me? Did you disobey my order?" He (Harun) said: "O son of my mother, do not seize me by my beard, nor by (the hair of) my head! I feared that you would say: 'You have caused division between Bani-Isra'il, and you did not respect my word!"

Holy Qur'aan {20:92-94}


The "command/order" refers to the instructions which Prophet Musa (a.s) gave to his brother Aaron (a.s) when he made him his deputy in his absence when he went up to Mount Tur. Harun (a.s) did not fight the hypocrites for their turning to polytheism and worship of the calf. Imam Alee (a.s) resisted that oppression by what was possible until they took him by force. 

The patience of the Imam (a.s) can not be measured with the patience of the people, because he is an infallible Imam. We, as impatient human beings who lack wisdom cannot stand for such things, hence our reaction would most likely lean to that which is unfavourable to Allah (swt). The patience of our master, the Commander of the Faithful Alee (a.s), reached such a high level which none can comprehend, and all this, only for the sake of Allah (swt) and His pure religion. Imam Alee (a.s) spared the life of an individual during the of the ditch. Let us remind you of his words to his opponent;

Imam Alee said : "Your property and your life have become sacrosanct to me. I am not authorized to slay you. I can receive permission to kill only in holy combat, in fighting commanded by Allah (swt). Just a few moments ago, I had overcome you in battle, knocked you to the ground and was on the point of slaying you. But when you spat in my face, my selfish anger was aroused against you. If I had killed you, I would have slain you not for Allah's (swt) sake but for my own desires ; they would then have called me not a champion warrior, but a murderer. When you spat in my face, my selfish passion threatened to overwhelm me, so instead of striking you with the sword for my own sake I struck my passion for the sake of Allah, Exalted is He. There you have the reason for your escape."

Imam Alee (a.s) revolted and resisted until they brought him to Aboo Bakr. So, the Commander of the Faithful (may Allah's (swt) blessings be upon him), did not stay and watch, like how some people think. The Messenger of Allah (may Allah's (swt) blessings be upon him and his family) ordered him to fight if he would have found supporters, but there were not any.

Sulaym ibn Qays: 

They ended up with Alee (a.s) to Aboo Bakr  (after being taken as captive), and He (a.s) was saying, "But by Allah (swt)! If my sword was present in my hands, you would have known that you would have never arrived at this stage, ever. But, by Allah (swt)! I don't blame myself in fighting against you. And if there had been forty men (in my support) I would have been able to disperse your group, but may Allah (swt) curse the people who paid allegiance to me and then abandoned me." When Aboo Bakr saw him he shouted, "Release him!" Alee (a.s) said, "O Aboo Bakr! With what ease you have done against the messenger of Allah (swt)? With what right, and with what status have you called the people to pay your allegiance? Did you not pay allegiance to me yesterday by the order of the messenger of Allah (swt)?"

Source: Kitab Sulaym ibn Qays. Pg. # 217.



Sulaym ibn Qays:

Sulaym narrates from Salman who said in when the Prophet(saw) was in his deathbed:...Then the Holy Prophet (saw) looked at Imam Alee (a.s) and said: "O Alee (a.s)! No doubt, after me you will face a lot of harshness from Quraysh, in such a manner that they will overpower you and harass you. If you find helpers to fight, then with those who obey you, fight with those who oppose you. If you cannot find helpers, then have patience and restrain your hands and do not let yourself be destroyed. Because, surely, your status to me is like the status that Haroon (a.s) had with Musa (a.s) and for you, the footsteps of Haroon (a.s) are present. He (Haroon (a.s)) had told his brother: "Surely the people reckoned me weak and had well nigh slained me" {Surah Al-Ar'af: 150}. 

Source: Kitab Sulaym ibn Qays. Pg. # 134 - 135, H. # 1.



Sheikh Al-Tusi:

Narrated to us ibn Abi Jayyid from Muhammad ibn Al-Hassan ibn Al-Walid from Muhammad ibn Abil Qasim Al-Barqi from Muhammad ibn Alee Abi Samina Al-Kufi from Himad ibn Isa from Ibraheem ibn Umar from Aban ibn Abi Ayyash from Sulaym ibn Qays Al-Hilali from Jabir ibn Abdullah Al-Ansari from Abdullah ibn Abbas who said: The Messenger of Allah (saw) said in his will to the Commander of the Faithful (a.s): "O Alee (a.s)! No doubt, after me you will face enmity of Quraysh over you, they will gather together against you to oppress you and overpower you. If you find helpers to fight then fight with them. If you cannot find helpers, then have patience and restrain your hands and hold your blood from being shed. Because, surely, the martyrdom is after you, may Allah (swt) curse your killer."

Source: Al-Ghaybah. Pg. # 193.



Mir Lawhi (Written 1114 A.H.):

I mentioned before the narrations that ibn Shazaan has narrated about this beside what Sheikh Al-Tusi has narrated from him, one of those narrations is this in which he says: Narrated to me Abdul Rahman ibn Abi Najran from Asim ibn Hamid from Abi Hamza Al-Thumali from Abi Ja'far (a.s) who said: The Messenger of Allah (saw) said to the Commander of the Faithful (a.s): "O Alee (a.s)! No doubt, after me Quraysh will show you enmity that they have hidden, they will gather together against you to oppress you and overpower you. If you find helpers to fight then fight with them. If you cannot find helpers, then have patience and restrain your hands and hold your blood from being shed. Because, surely, the martyrdom is after you, you should know that my son will revenge your oppressor and oppressors of your children and followers, and Allah (swt) will punish them on the day of judgement an intense punishment." Salman said: "Who is that son of you O Messenger of Allah (saw)?" He (saw) said: "The ninth son of my son Al-Hussain (a.s), the one who reappears after a long occultation, then Allah (swt) will reveal his affairs and will reveal the religion of Allah (swt) and he will take revenge from the enemies of Allah (swt). He will fill the Earth with justice and equality, as it is full of oppression and tyranny before that." He asked: "When will he reappear O Messenger of Allah (saw)?" He (saw) said: "No one knows that except Allah (swt), but for that there are signs, of those signs is the announcement from the sky, sinking of ground in the east, sinking of ground in the west, and sinking of the ground in Baidaa, may Allah (swt) curse your killer."

Source: Kefayatul Muhtadi. Pg. # 447.



The above narration has also been narrated by Sheikh Al-Noori Al-Tabarsi from ibn Shazaan.

Source: Al-Najm Al-Thaqib. Vol. 1, Pg. # 497 - 498.





Imam Alee (a.s) explains the situation and his covenant with Allah (swt) and His Messenger (saw) during the latter days of his Caliphate.

Sulaym ibn Qays:

Aban narrates from Sulaym: We were sitting around Ameer-ul-Mo'mineen and he had a group of companions sitting with him. A person said to him ("O Ameer-ul-Mo'mineen! Only if you had convinced people.") i.e. for Jihad. He (a.s) stood up and gave a sermon: "Be aware that I convinced you, but you were not convinced. I advised you but you did not accept. I called you but you did not listen. So you are present but are like absent, and are alive but are like the dead ones, are deaf but have ears. I am showing you wisdom and am telling you good things in which there is cure and is sufficient, and I am arousing you for jihad against the oppressors. I do not reach the end of my talk and I see you getting distant. Different groups develop and recite poetry in front of each other and mentioned proverbs in front of each other and ask the price of dates and milk. May evil befall on you - you got tired of wars and to fight for it. Your hearts became empty by remembrance (dhikr) of wars. Instead of wars you got involved in useless and misguiding talks and making lame excuses. May evil befall you, fight against them before they fight against you because By God, no war was fought in the house of a community but they were humiliated By God. I do not think you will do it until they do it. Then I wish I saw them and then meet Allah (swt) with complete knowledge and surety, and I would be at peace from your problems and your exercises. You are like those camels whose shepherd is lost, so when they are gathered from one side they run away from the other side. By God, your example is like this. I can see that if the ground of war is hot and the market of death is set up, you will separate from if death is set up, you will separate from Alee ibn Abi Talib (a.s) like (like the head is separated) and a woman gets away from her child (at child birth) and cannot stop anyone's hand touching."

Ash'ath ibn Qays-Kandhi said: "Why don't you do what ibn Affan did?" Alee (a.s) said, "O Urfunnar (the one who pretends to be good but creates discord)! Do you think I would do what ibn Affan did? I seek refuge in Allah (swt) from what you are saying. O ibn Qays! By God, what ibn Affan did is such that it belittles even a person who has no religion, and has no truth in his hands. Why should I do it when I have from Allah (swt) the evidence and authority in my hands and truth is with me. By God, whoever strengthens his enemy over himself, until the enemy cuts his flesh, tears his skin, breaks his bones, sheds his blood, when he was able to stop the enemy, then his sin is very great and on what his ribs are (i.e. heart) is very weak. O ibn Qays! You become like that, but By God, what I will do is, with my hand raise Mashrifi swords with which skulls will fly and hands and wrists will be cut and then Allah (swt) does what He likes.

O ibn Qays! May evil befall you, a Mo'min can die of anything except that he kills himself. So whoever has strength to save his blood and then after that he leaves the opportunity between him and his killer, then he would be seen as one who killed his own self. May evil befall you, O ibn Qays! This Ummah will be divided into 73 sects. One sect of these will go to Heaven and 72 in Hell. Out of these the worst one and the biggest enemy in the eyes of Allah (swt) and farthest from Him are those useless people who say there should not be a war and are liars. Allah (swt) has commanded that there should be a war against the oppressors in His Book and the tradition of His Prophet (saw), and in similar way against those who left the deen."

Ash'ath ibn Qays said, when he had been angered by what Alee (a.s) said: "Who stopped you, O ibn Abi Talib (a.s) when allegiance was paid to brother of Taim ibn Murra and the brother of the children of Adi ibn Ka'ab and after these two, the brother of Bani Umayyah, that you fight and raise swords? Since you have come to Iraq, whenever you gave a sermon, before coming down from the pulpit you always said this: ("By God! I have more authority on all people than they themselves have. And since the death of the Holy Prophet (saw) I have remained oppressed)." Alee (a.s) told him: "O ibn Qays! You have said, so now listen to the answer. Neither did cowardice nor not wanting the pleasure of Allah (swt) stop me.

Also not that I did not know what better things are there with Allah (swt) for me, better than what is in this world and remaining in this world. But what stopped me was the order of the Messenger of Allah (saw) and what he told me in his will for me.

The Holy Prophet (saw) informed me about how the Ummah will behave towards me after his death, so I saw how it behaved towards me. I knew it from beginning and I had surety about it. But according to the saying of the Holy Prophet (saw) I absolutely believed in those things that happened in front of my eyes. I asked, "O Messenger of Allah (saw)! When that happens, what is your will for me?" He replied, "If you find helpers then ignore them and fight against them, and if you do not find helpers then restrain your hand and save your blood until you find helpers to establish the deen, the Book of Allah (swt)and my Tradition."

And Sallallahu Alayhi Wa Alihi (pbuhaf) also informed me that the Ummah would soon leave me and pay allegiance to someone else and follow him. And Sallallahu Alayhi Wa Alihi (pbuhaf) informed me that I had the same status with him that Haroon (a.s) had to Musa (a.s), and the Ummah after him, will soon become like Haroon (a.s) and those who followed him, and the cow and those who followed it. When Musa (a.s) had said to him, 'Evil is it that you have done after me; did you turn away from the bidding of your Lord?' Haroon (a.s) said: 'Son of my mother! Surely the people reckoned me weak and had well nigh slain me.' (Surah Al-A'raf:150) The meaning of this is when Musa (a.s) ordered Haroon (a.s) when he made him his caliph, that if the people deviate, and if he (Haroon (a.s)) finds helpers, then he should fight against them, and if he does not find helpers, then he should restrain his hand and save his blood and not create separation among them. And I am afraid lest my brother, the Messenger of Allah (saw), says to me, "Why did you create disunity in the Ummah and did not pay attention to my saying, although I had made a will to you that if you do not find helpers then restrain your hand, save your blood and save the blood of your Shi'as." 

So when the Holy Prophet (saw) passed away, people turned to Aboo Bakr and paid him allegiance and I was busy with the ritual bathing and burial of the Holy Prophet (saw). Then I got busy with Qur'aan. At that time I took an oath for myself that except for prayer (Salaah) I will not wear the cloak until I compile the Qur'aan, so I did that. Then I took Faatima (s.a) and held hands of my two sons Hassan (a.s) and Hussain (a.s) and did not leave anyone from the people of Badr and anyone from those who came forward in Islam from Muhajireen and Ansar and reminded them of my rights for the sake of Allah (swt) and called them to help me. Except four, from all the people, nobody accepted what I said - Salman, Aboo Dhar, Miqdad and Zubayr. And there was no one in my Ahlulbayt (a.s) through whom I could attack and get the strength. The one who remained was Hamzah - and he got martyred in Uhud, and Ja'far got martyred in Mutta. I remained between such people who were not prepared to listen to me with pleasure and were both dry and weak and both were disreputable and desperate - Abbas and Aqeel and both were near to the times of kufr. They all made me helpless and overpowered me, so I said what Haroon (a.s) told his brother. He said: 'Son of my mother! Surely the people reckoned me weak and had well-nigh slain me' (Surah Al-A'raf: 150). So Haroon's (a.s) footsteps were present for me and the will of the Holy Prophet (saw) is a very strong argument." 

Sulaym continued: Ash'ath said: "So that is what Uthman did - and he called them to help him but he did not find helpers so he restrained his hand until the oppressed got killed." Alayhissalam (Imam Alee (a.s)) said: "O ibn Qays! May evil befall you. When the whole community overpowered me and made me weak and were near to kill me, if they said to me, "Surely we will kill you" then I would stop them from killing me even if I did not get anyone except myself. But they said, "If you pay allegiance then we will stop and will respect you and make you near and give priority to you. If you do not pay allegiance then we will kill you." So when I did not find anyone I paid allegiance to him, and my paying allegiance to him does not make his falsehood truth and make any of his rights compulsory. So when people told Uthman: "Leave it, we will stop." If he had left it, people would have stopped and not killed him but he said: "I will not leave it." People said: "We will definitely kill you." So he restrained his hand until they killed him. And by my life, it was better for him to leave it because he took it without any rights and there was no share in it for him. He wanted what was not his and he took away the right of the other. Evil befall you O ibn Qays! Surely Uthman can be like one of two people - either he called people to help him or it is possible that the community called on him to help him and he stopped them from helping him. So it was not possible for him to stop Muslims from the help of such an Imam who is a guide and is guided, who had not done any innovations (bidat) and had not given shelter to anyone who had done any innovations. How wrong was he when he stopped them, and how bad did they do when they obeyed him. It can also be that his oppression and arrogance forced people to think him undeserving of help, because he oppressed and ordered contrary to the Book and the Tradition. And Uthman had with him his family, his friends, and his companions - more than 4000 people. If he wanted he could have stopped them through these people so why did he stop them to help him? And when allegiance was paid to Akhu Taym (Aboo Bakr) if I had 40 people who were obedient to me then I would have fought, but when allegiance was paid to Umar and Uthman at that time 'NO' because I had paid allegiance at that time and a person like me cannot break the allegiance. 

May evil befall you O ibn Qays! How did you find me when Uthman got killed and I did find helpers? Did you find me lazy or moving back or coward or negligent on the incident of Basra when people were surrounding the camel and those that were with them were all cursed? And those that got killed were cursed too and those that returned without repentance and penance were also cursed because they killed my helpers, broke my allegiance, cut my governor into pieces and cheated me. I went towards them with 12,000 people and they were more than 12,000. Allah (swt) gave us victory over them and got them killed through our hands and cured the hearts of the faithfuls.

O ibn Qays! How did you find the incident of our Siffin and through our hands Allah (swt) got their 50,000 men killed at the same place who went to Hell? And how did you find us on the day of Nahrwan when I confronted those of you who had separated from deen, when they, on that day, were holding firmly to the religion of those people whose actions in the life of this world became useless and they thought what they were doing was very good? So Allah (swt), through our hands, got them killed at the same place and made them reach Hell. Not even 10 of them remained and from faithfuls not even 10 got killed.

Evil befall you O ibn Qays! Did you see me return or return the standard (flag)? O ibn Qays! Are you taunting me when I was with the Holy Prophet (saw) in his every place and, in all wars and in all his difficulties, was in the forefront of him? I never ran away nor moved my steps, nor got tired, nor stayed away nor showed my back to the enemies because it is not appropriate for the Prophet (saw) or his successors (a.s) that when they dress up for war and face thenemy, they return or turn their faces away, until either they get killed or Allah (swt)gives them victory. O ibn Qays! Have you ever heard that I have ever run away or delayed?

O ibn Qays! Beware, By Him, Who separated the seed and created the human being, when allegiance was paid to Akhu Taym. That Akhu Taym (i.e. Aboo Bakr), in entrance of whose allegiance, you have taunted, if I had got even 40 people who had the Iman of those 4 people whom I found then I would not have restrained my hand and I would have confronted the community but I did not get a fifth one so I stopped."

Ash'ath asked: "Who were those four O Ameer ul Mo'mineen?" Alayhissalam (pbuhaf) said: "Salman, Aboo Dhar, Miqdad and Zubayr ibn Safiya before he broke his allegiance to me, because he paid me allegiance twice. His first allegiance was that in which he was loyal because when allegiance was paid to Aboo Bakr, 40 people from Muhajireen and Ansar came to me and paid allegiance to me and Zubayr was in them. So I ordered them that they come to my door in the morning in such a way that their heads are shaved off and they are armed. So out of them, except for four, no one stayed loyal to me or obeyed me - Salman, Aboo Dhar, Miqdad and Zubayr.

Source: Kitab Sulaym ibn Qays. Pg. # 213 - 218,  H. # 12.




Sheikh Al-Kulayni:

Al-Hussain ibn Muhammad Al-Ash'ari has narrated from Mu'alla ibn Muhammad from Ahmad ibn Muhammad from Al-Harith ibn Ja'far from Alee ibn Isma'il ibn Yaqtin from Isa ibn Al-Mustafad, Aboo Musa Al-Darir who has said the following: Musa ibn Ja'far (a.s), narrated to me: "I said to Aboo Abd Allah (a.s), 'Was (Ameer ul-Mo'mineen) Alee (a.s), not the writer of the will, the Messenger of Allah (swt) dictating, Jibra'eel and the prominent angels witnessed?'" The Imam (Musa ibn Ja'far (a.s)) said that he remained silent for quite a while and then said, "O Aboo Al-Hassan! What you said was true, however, when the command descended upon the Messenger of Allah (saw), the will also came in the form of a sealed document. Jibra'eel brought it along with the trustees of Allah, the Most Holy, the Most High, from among the angels. Jibra'eel then said, 'O Muhammad (saw)! Order every one to leave you except the executor of your will so he can take possession of the same and make us to bear witness that you delivered it to him and he (Alee (a.s)) took charge of the same in our presence.'

The Holy Prophet, recipient (saw), ordered everyone else to leave the house, except Alee (a.s). Faatima (a.s) was present between the door and the curtain. Jibra'eel then said, 'O Muhammad (saw)! Your Lord declares peace and safety to you and says, 'This is the documentation of My covenant that I had made with you, the conditions that I had set up and I had made My angels to bear witness to it. In fact, O Muhammad! I Myself am sufficient as a witness.'"

The Imam (a.s) has said, "At that time all the joints in the body of Muhammad (saw) began to shake and shiver. He then said, 'O Jibra'eel! My Lord Himself is peace, from Him comes peace and to Him returns peace. He, Allah (swt), the Most Holy, the Most High, has spoken the truth and has granted favours. Please allow me to have the document.'

Jibra'eel then delivered it to him and commanded him to deliver it to (Ameer ul-Mo'mineen) Alee (a.s). He asked Alee (a.s) to read it. He then read it word by word. The Prophet (saw) then said, 'O Alee (a.s), this is the (text of the) covenant of my Lord, the Most Holy, the Most High, to me and His conditions upon me and His trust with me. I have now delivered it, given good advice and fulfilled my responsibility.' 

Alee (a.s), then said, 'I testify in your favour, may Allah (swt) keep my soul and the souls of my parents in service for your cause, for delivering the trust, granting good advice and affirmation of your speaking the truth. My ears, my eyes, my flesh and my blood all bear witness to this.' Jibra'eel then said, 'I also am of the witnesses to this fact for both of you.' 

The Messenger of Allah (saw), then said, 'O Alee (a.s)! Have you taken possession of my will, learned its contents and offered a guarantee to Allah (swt) and to me to follow the instructions therein?'

Alee (a.s), then said, 'Yes, may Allah (swt) keep my soul and the souls of my parents in service for your cause, it is my responsibility to follow the instructions therein and from Allah (swt) comes support for me and my success in the fulfillment of my responsibility.' The Messenger of Allah (saw) then said, 'O Alee (a.s)! I want to ask you to bear testimony to my promise of rewarding for it (your executing my will) on the Day of Judgment.'

Alee (a.s), said, 'Yes, I do bear such testimony.' The Prophet (saw) then said, 'Jibra'eel and Mika'il are between us now and with them present are the prominent angels. Would you agree if I ask them to bear testimony to this fact?' He then said, 'Yes, they may bear testimony and I, may Allah (swt) keep my soul and the souls of my parents in service for your cause, also ask them to bear testimony.' Then the Messenger of Allah (saw) made them to bear testimony. Of the matters that the Messenger of Allah (saw) set as conditions upon Alee (a.s), on orders from Jibra'eel of the commands of Allah, the Most Holy, the Most High, were the following:

"O Alee (a.s)! You must follow the instruction in the will about loving those who love Allah (swt) and His Messenger (saw) and disdaining and maintaining an unfriendly attitude toward those who are enemies of Allah (swt) and His Messenger (saw). It requires patience on your part and control over your anger for the usurpation of my right and the usurpation of one fifth that belongs to you and for the disregard of your respect and honour."

Alee (a.s), then said, 'Yes, O the Messenger of Allah (saw)! I accept it (this condition).' Alee (a.s), has said, 'I swear by the One Who helps the seed to burst open and shapes the foetuses that I heard Jibra'eel say to the Prophet (saw), this, "O Muhammad! Explain to him that people will disregard his respect and honour which is the respect and honour of Allah (swt) and His Messenger and that his beard will be tainted with fresh blood (from his head).

(Ameer ul-Mo'mineen) Alee (a.s) has said, 'A loud sigh came out of my mouth when I understood the very words of Jibra'eel, the trustworthy one. I fell upon my face to the ground and I said, "Yes, I accept and agree even if it will end up with the disregard of respect to my honour and me. (I agree) even if (people) will disregard the noble traditions, insult the Book, destroy the Ka'ba and taint my beard with fresh blood from my head. (I accept it) with patience and leave to Allah (swt) for judgment for all times until I will arrive to meet you.'"

The Messenger of Allah then called Faatima (s.a), Al-Hassan (a.s) and Al-Hussain (a.s), to his Al-Mo'mineen Alee (a.s). They all said just what Alee (a.s) had said. The will was then sealed with the seals of gold that fire had not touched. It was delivered to (Ameer ul-Mo'mineen) Alee (a.s). I (the narrator) then asked the Imam, Aboo Al-Hassan (a.s), 'May Allah (swt) take my soul and the souls of my parents in service for your cause, would you please describe what was there in the will?' The Imam (a.s) said, 'It contained the traditions of Allah (swt) and the traditions of His Messenger (saw).' I then asked, 'Was there anything about their (enemies) attacking and opposition to (Ameer ul-Mo'mineen) Alee (a.s)?' The Imam (a.s) said, 'Yes, I swear by Allah (swt), all and everything was there letter by letter.'

Have you not heard the words of Allah, the Most Holy, the Most High, "It is We that bring the dead to life and record the deeds of human beings and their consequences (of continual effects). We keep everything recorded in an illustrious Imam (Book)." (36:12) I swear by Allah (swt) that the Messenger of Allah (saw) said to (Ameer ul-Mo'mineen) Alee (a.s) and Faatima (s.a), 'Did you understand well my presentation of the matter to you and did you agree to and accept it?' They replied, 'Yes, we did so. We will exercise patience to face what will disappoint us and cause us anger.'"

Source: Al-Kafi. Vol. 1, Pg. # 168 - 169, H. # 4.


Al-Majlisi II:

It is weak according to the famous opinion, but it is reliable, because it has been taken from the book of Al-Wasiya of Isa ibn Al-Mustafaad (Died 220 A.H.) and that is one of the reliable Usool (original books of the companions of the Imams (a.s)). Al-Najashi has mentioned it and Al-Sheikh in their Fihrists. And Al-Sayyid ibn Tawoos has narrated from it very much in his book Al-Turaf (or Al-Tarahif). And what Al-Kulayni has mentioned here is a summary of a long narration that we have narrated it in a large book and in that narration there are many benefits and unknown affairs.

Source: Mir'atul Uqool. Vol. 3, Pg. # 193.



In the above narration, Jibra'eel emphasizes the difficulty of that test and asks the Prophet (saw) to repeat it to Imam Alee (a.s) on precaution. When Imam Alee (a.s) comprehends the meaning of the what Jibra'eel says, he falls down on his face and faints.



Sheikh Al-Kulayni:



Muhammad bin Yahya, from Ahmad bin Muhammad, from Al-Husayn bin Sa'eed, from Alee bin Al-No'man, from Abdullah bin Muskaan, from Sudeyr who said: We were in the presence of Aboo Ja'far (a.s), so we mentioned what the people had done after the Prophet (saw), and their humiliating Ameer-ul-Mo'mineen (a.s). So a man from the people said, "May Allah (swt) keep you well, so where were the strong ones of the clan of Hashim and what was their number?" So Abu Ja'far (a.s) said: "And from those ones of the clan of Hashim were Ja'far and Hamza who had passed away (martyred), and there remained with Alee (a.s) two men who were weak, disgraceful, new ones in the era of Al-Islam, Abbas and Aqeel who were from the freed ones. By Allah (swt)! If Hamza and Ja'far were present in front of those two (i.e. Abi Bakr and Umar), they would not have achieved what they achieved. And had they seen those two (i.e. Aboo Bakr and Umar in what they did), they would have given their lives (to take back the rights of Ahlulbayt (a.s))."



Al-Majlisi II: It is Hasan 'Good.' in Mir'atul Uqool. Vol. 26, Pg. # 83, H. # 216.

Source: Al-Kafi. Vol. 8, Pg. # 107 - 108, H. # 216.




Sheikh Al-Sadooq:

Narrated to us Muhammad bin Hassan bin Ahmad bin Walid (r.a.): Narrated to us Muhammad bin Hassan as-Saffar from Yaqoob bin Yazid from Hammad bin Isa from Umar bin Uzaina from Aban bin Abi Ayyash from Ibraheem bin Umar Yamani from Sulaym bin Qays Hilali that he said: I heard Salman Farsi (r.a.) say: I went to visit the Holy Prophet (saw) during his terminal illness and I was seated there when Lady Faatima (s.a) entered and began to weep at the condition of the Messenger of Allah (saw). Tears were flowing on her cheeks. The Messenger of Allah (saw) said: "Why are you weeping, Faatima (s.a)?" She said: "O Messenger of Allah (saw)! I fear destruction of myself and my children after your passing away." Eyes of the Messenger of Allah (saw) filled with tears and he said: "Faatima (s.a), do you know that the Almighty Allah has preferred for us, Ahlulbayt (a.s) the hereafter over this world? And made annihilation inevitable for all creatures? And Allah (swt) glanced at the earth and chose me among His creatures and honoured me with prophethood. Then Allah (swt) glanced at the earth the second time and chose your husband and revealed to me that I should give your hand in marriage to him and appoint him as my successor, Vizier and Caliph among my Ummah? Thus your father is superior to all the prophets and your husband is superior to all the  successors and you shall be the first one to meet me. Then Allah (swt) glanced at the earth the third time and from among the creatures chose your two sons. Thus you are the chief of the ladies of Paradise and your sons Hassan (a.s) and Hussain (a.s) are the chiefs of the youths of Paradise and the sons of your husband are my successors till Judgment Day. All of them are Mahdi and Hadi (guided and guiding ones). Of them the first will be my brother Alee (a.s), then Hassan (a.s), then Hussain (a.s), then nine Imams from the progeny of Hussain (a.s); all of them will be in my grade in Paradise. There is no grade nearer to the Almighty Allah than the grade of me and my father, Ibrahim (a.s). Daughter, do you know that your husband is the best person of the Ummah and the best of my Ahlulbayt? His Islam is the oldest. His forbearance is the greatest. His knowledge is paramount."

After hearing this, Lady Faatima (s.a) became happy. Then the Messenger of Allah (saw) said: "My dearest, there are excellences for your husband. He was the first to express faith in Allah (swt) and His Messenger, and no one in my Ummah is having this precedence. He has the knowledge of the Book of Allah, the Mighty and Sublime, and my practice (Sunnah) and there is no one in my Ummah other than him who has complete knowledge of my sciences. The Almighty Allah bestowed knowledge to me and not to anyone else. And He bestowed knowledge to His angels and His prophets. And I have more knowledge than the angels and prophets. Then the Almighty Allah commanded me to transfer this knowledge to him (Alee (a.s)) and I did that. Thus apart from him there is no one in my Ummah for whom has come together my knowledge, my wisdom and my understanding. And indeed my daughter is his wife and his sons, Hassan (a.s) and Hussain (a.s), are the two grandsons of my Ummah. Your husband fulfils the duty of enjoining good and forbidding evil. The Almighty Allah has given him wisdom and eloquence. My dear, the Almighty Allah has given us Ahlulbayt, six such qualities as have neither been given to anyone before, nor will be given to anyone ever. The prophet of us, Ahlulbayt (a.s), is the chief of the prophets and messengers. And that is your father. And our successor is the chief of the successors, and that is your husband. Our martyr is the chief of the martyrs, and that is Hamza bin Abdul Muttalib, the uncle of your father." Lady Faatima (s.a) says: "O Messenger of Allah (saw), is he only the martyr of those who were martyred with him?" He replied: "No, among all the martyrs of former and latter people except the prophets and successors. And Ja'far bin Aboo Talib (a.s) whom Allah (swt)has bestowed with two wings and he flies around with the angels in Paradise. And your sons, Hassan (a.s) and Hussain (a.s) are the grandsons of this Ummah and the chiefs of the youths of Paradise. I swear by One in whose hands is my life, the Mahdi shall be from us who will fill the earth with justice and equity just as it would be fraught with injustice and oppression." Lady Faatima (s.a) asked who was the most superior of them.

The Messenger of Allah (saw) said: "After me Alee (a.s) is the most superior among this Ummah. The Almighty Allah has preferred the hereafter for us Ahlulbayt (a.s) instead of the world." Then the Messenger of Allah (saw) looked at Lady Faatima (s.a), her husband and her sons and said: "O Salman! I make Allah (swt) the witness that peace with them is peace with me, and war with them is war with me. They shall be with me in Paradise." Then he called Alee (a.s) near him and said: "My brother, you will have to suffer great tribulations at the hands of the Quraish after me. Thus if you find helpers you fight your enemies, otherwise observe patience and keep away from taking up arms; don’t throw yourself to perdition. You are in relation to me as Haroon (a.s) was to Musa (a.s) whom his community had weakened and was about to kill him. So you must also be patient at the atrocities of Quraish as your example is like that of Haroon (a.s). Those who oppress you will be like the calf worshippers. O Alee (a.s), the Almighty Allah has destined discord and disunity for this Ummah. If Allah (swt) wanted, He could have united all the people on guidance till there would not have been difference even between two persons and there would have been no controversy. Neither the inferior would have denied the superior. And if Allah (swt) wanted, He could have made haste in taking revenge and changed the circumstances till the falsehood of the unjust would have become manifest and people would have known the position of truth. However, the Almighty Allah has made this world as the abode of deeds and made the hereafter the abode of recompense so that the good may be recompensed with good and the bad may be recompensed with bad." Alee (a.s.) said: "Praise be to Allah (swt)! Thankfulness for His blessings and patience in calamities." 

Source: Kamal Al-Deen wa Tamam Al-Ni'mah. Pg. # 250 - 252.





Why Did Imam Alee (a.s) Not Declare War Against The Usurpers?




Sheikh Al-Sadooq:

Chapter: The reason why the Commander of the Faithful did not do Jihad against the opponents

Narrated my father from Sa'd ibn Abdullah from Al-Haitham ibn Abi Masrooq Al-Nahdi from Al-Hassan ibn Mahboub from Alee ibn Rahaab from Zurara who said: I heard Aba Ja'far(a.s) saying: "Verily Alee (a.s) used to take it easy on his enemies for the sake of our Shi'a, because he knew that they will rule after him, so he wanted that those who rule after him act with his followers like he did with theirs and take it easy upon them."

Narrated to us Ja'far bin Muhammad bin Masroor (r.a.) that: Narrated to us Hussain bin Muhammad bin Aamir from his uncle, Abdullah bin Aamir from Muhammad bin Abu Amayr from one who mentioned it to Abi Abdullah (a.s) that he asked Abi Abdullah (a.s) why Ameer ul Mo'mineen (a.s) did not take up arms against so and so (i.e. Aboo Bakr, Umar and Uthman)? The Imam (a.s) replied: "Due to the following verse of the Holy Qur'aan:

لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا

Had they been widely separated one from another, We would surely have punished those who disbelieved from among them with a painful punishment.[48:25]

The narrator says that he asked what was the meaning of the word ‘ تَزَيَّلُو ’ The Imam (a.s) replied that it implies those believing trusts present in the loins of the infidels and in the same way the reappearance of our Qaim (a.s) will not take place till the trusts of Allah (swt) do not take birth. After that he would subdue his opponents and eliminate them."


Narrated to us Muzaffar bin Ja'far bin Muzaffar Alawi; he said: Narrated to us Ja'far bin Muhammad bin Masud from his father; he from Alee bin Muhammad from Ahmad bin Muhammad from Hassan bin Mahboob from Ibraheem Karkhi that he said: I asked Abi Abdullah (a.s) or someone asked him: "May Allah (swt) give you good reward, was Alee (a.s) not firm in the religion of Allah (swt)?" He replied: "Yes, he was firm and strong." The narrator asked, "Then how could the people subdue him and he did not defend himself and neither did he stop them?" The Imam (a.s) said, "There is a verse in the Book of Allah (swt) which stopped him from it." "What verse is that?" Asked the narrator. Imam (a.s) said:

لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا

Had they been widely separated one from another, We would surely have punished those who disbelieved from among them with a painful punishment.{48:25}

It was so because the believing trusts of Allah, the Mighty and Sublime were present in the loins of the infidels and hypocrites, therefore it was not possible for Alee (a.s) to kill their ancestors till the trusts do not take birth. When the trusts came out, Alee (a.s) attacked them and eliminated them. In the same way the reappearance of our Qaim (a.s) will not take place till the trusts of Allah (swt) do not take birth. After that he would subdue his opponents and eliminate them."


Narrated to us Muzaffar bin Ja'far bin Muzaffar Samarqandi Alawi: Narrated to us Ja'far bin Muhammad bin Masud from his father that he said: Narrated to us Jibra'eel bin Ahmad from Muhammad bin Isa bin Ubaid from Yunus bin Abdur Rahman from Mansur bin Hazim that he asked Abi Abdullah (a.s.) about the verse:

لَوْ تَزَي لُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا

Had they been widely separated one from another, We would surely have punished those who disbelieved from among them with a painful punishment.{48:25}

The Imam (a.s) said: "If the Almighty Allah (swt) removes the believers from the loins of the infidels, He would punish the infidels."

Narrated Muhammad ibn Ibraheem ibn Is'haq Al-Taliqani from Aboo Sa'eed Al-Hassan ibn Alee Al-Adawi from Al-Haitham ibn Abdullah Al-Rumani who said: I asked Alee ibn Musa Al-Ridha (a.s): "O son of the Messenger of Allah (saw)! Tell me why Alee ibn Abi Talib (a.s) did not do Jihad against his enemies for twenty five years after the Messenger of Allah (saw) and then he did Jihad during his rulership?" He (a.s) said: "It is because he followed the Messenger of Allah (saw) who left Jihad against the Mushrikeen in Makkah for 13 years after his Prophethood, and in Madinah for 19 months. That was due to the small number of supporters that he had, and Alee (a.s) also left Jihad against his enemies due to the small number of supporters that he had. So if the Prophethood of the Messenger of Allah (saw) is not void if he left Jihad for 13 years and 19 months, therefore the Imamat of Alee (a.s) is not void if he left Jihad for 25 years. That is because the reason that prevented them from doing Jihad was the same."


Narrated Ahmad ibn Ziyad ibn Ja'far Al-Hamdani from Alee ibn Ibraheem from his father from ibn Abi Umayr from some of our companions who asked Aboo Abdullah (a.s): "What prevented the Commander of the Faithful (a.s) to fight againt them?" He (a.s) said: "Due to what was written in the knowledge of Allah (swt) that should be, and that was that he was not allowed to fight while he had only three Believers supporting him." 


Narrated Hamza ibn Muhammad Al-Alawi from Ahmad ibn Muhammad ibn Sa'eed from Al-Fadhl ibn Khabab Al-Jamhi from Muhammad ibn Ibraheem Al-Hamsi from Muhammad bin Ahmad ibn Musa Al-Tahi from his father from ibn Masoud who said: People argued in the Masjid of Kufa and said: "What prevented the Commander of the Faithful (a.s) to not fight againt the three (i.e. Aboo Bakr and Umar and Uthman) as he did with Talha, Al-Zubayr, A'isha and Mu'awiyah?" Alee (a.s) was informed of this, so he ordered to call for congregation prayers. When people gathered, he sat on the pulpit and thanked Allah (swt) and praised Him and then said: "O people! I was informed that you said such and such." They said: "It is true O Commander of the Faithful (a.s), we said that." He (a.s) said: "It is because the Sunnah of the Prophets is a role model for me in what I did, Allah (swt) says in His Book: 'Certainly you have in the Messenger of Allah an excellent example' {33:21}." They asked: "Who are those Prophets?" He said: "The first one of them is Ibraheem (a.s) when he said to his people: 'And I will withdraw from you and what you call on besides Allah' {19:48}. If you say that Ibraheem (a.s) withdrew from his people without receiving any harm from them, you will become Kafir, and if you say he withdrew from them due to harm that he received from them, so the successor (of the Prophet (saw)) is excused. And for me there is an exemplar in his cousin Lut (a.s) when he said to his people: 'Would that I had strength to resist you or had some strong support!' {11:80}. If you say that Lut (a.s) had power over them, you will become Kafir, if you say that he did not have power over them, then the successor (i.e. he himself) would be excused. There is an exemplar for me in Yusuf (a.s) when he said: 'My Lord! the prison is dearer to me than that to which they invite me' {12:33}. If you say that Yusuf (a.s) prayed to Allah (swt) and asked Him the prison due to His Lord's discontent, you will become Kafir, if you say that he intended with that so that Allah (swt) be not discontent with him and so he chose the prison, then the successor is excused. And there is an exemplar in Musa (a.s) when he said: 'So I fled from you when I feared you' {26:21}. If you say that Musa (a.s) escaped from his people without fearing them, you will become Kafir, and if you say that Musa (a.s) feared them, then the successor is excused. And there is an exemplar for me in my brother Haroon (a.s), when he said: 'Surely the people reckoned me weak and had well-nigh slain me' {7:150}. If you say that they did not reckoned him weak, and they were not to kill him, then you will become Kafir, and if you say that they reckoned him weak and were to kill him, therefore he remained silent, then the successor is excused. And there is an exemplar for me in Muhammad (saw), when he escaped from his people and went hiding in the cave, fearing them while I was sleeping in his bed. If you say that he escaped without any danger threatening him, you will become Kafir, and if you say that he feared them while I was in his bed and he went to the cave due to fearing them, then the successor is excused."

Narrated to me Alee ibn Hatam from Ahmad ibn Muhammad ibn Musa Al-Nawfili from Muhammad ibn Himad Al-Shasi from Al-Hussain ibn Rashid from Alee ibn Isma'eel Al-Maithami from Rab'i from Zurara who said: I asked Abi Abdullah (a.s): "What prevented the Commander of the Faithful (a.s) to invite people to himself? He said: He feared that people would deviate from Islam. Alee Ibn Hatam said: I think in the hadeeth it was also mentioned that "and feared that people do not witness that Muhammd (saw) was the Messenger of Allah (saw)."

He also narrated from Abul Abbas Muhammad ibn Ja'far Al-Razi from Muhammad Al-Hussain ibn Abil Khattab from Muhammd ibn Isma'eel ibn Bazi from Yunus ibn Abdul Rahman from Bakar ibn Abi Bakr Al-Hazrami who said: I heard Aba Abdullah (a.s) talking about the manner of Alee ibn Abi Talib (a.s) with the people of Basra (after the battle of Jamal): "It was better than what sun shines over, he knew that they would reign someday, if he takes them as slaves, they will take his Shi'a as slaves when they rule." He said: Then I asked: "So inform me about Al-Qaim (a.s), will he behave like his manners?" He (a.s) said: "No, Alee (a.s) treated them with grace because he knew that they will rule in the future, but Al-Qaim (a.s) treats them the opposite way, because he knows that there will be no rulership for them."



Narrated my father from Sa'ad ibn Abdullah from Ahmad ibn Muhammad ibn Isa from Al-Abbas ibn Ma'ruf from Himad ibn Isa from Hariz from Barid ibn Mu'awiyah from Abi Ja'far who said: "It did not prevent Alee (a.s) to invite people to himself except that he preferred for the people to live under misguidance over the option to invite people to himself and then they reject it and become Kafir (apostate), all of them." Hariz said: and narrated to me Zurara from Abi Ja'far (a.s) who said: "If it wasn't that Alee (a.s) ordered to refrain from taking his opponents as captives and booty, the Shi'as would have received calamities from the people." He then said: "By Allah (swt)! Have conduct was better for you than whatever sun shines over."



Narrated to us Ahmad ibn Al-Hussain from his father from Muhammad ibn Abi Al-Sahbaan from Muhammad ibn Abi Umayr from some of our companions who said: I asked Abi Abdullah (a.s) as to why Alee (a.s) left those people (and didn't fight them)? He (a.s) said: "He feared that people become Kafir (apostate)."



Source: Ilal Al-Sharai. Pg. # 148 - 151.


Was Imam Alee (a.s) A Coward?

A major issue that the Nawasib object to, is why Imam Alee (a.s) in effect allowed his wife to be assaulted and failed to protect her, when he was after all acknowledged as a warrior that had no comparison on the battlefield, recognised by his title "Lion of Allah." They argue that this portrayal of Alee (a.s) is one that presents him as being pathetic and weak and say, when no honourable man would tolerate an assault on his wife, how could Imam Alee (a.s) behave like a coward?

The attack took place instantly, i.e. the breaking of the door and the hit on Sayeda Faatima (s.a), and it is not how some have claimed it to be, that the Imam (a.s) was watching while they were doing what they did without moving a finger. An infallible only acts upon that which is apparent, except for that which is an order from Allah (swt) since it belongs to matters of the unseen. This is also a belief of our opponents, and is not specified for the Shi'as of Ahlulbayt (a.s) only. They too, are of the belief that the Prophet (saw) knew the hypocrites, however, he (saw) only acted with them based on the 'apparent.'

Al-Tabari:

If someone would say: "How did he (saw) leave them (meaning the hypocrites) among his most supporting companions despite his knowledge about them?" It is said that Allah (swt) only commanded to fight one of them who apparently expresses the word of disbelief and would then express what he expressed of that. And as for those whom it has been certain that he has spoken the word of disbelief and taken it, then he would deny it and return from it and would say: "I am a Muslim." The judgment of Allah (swt) is in everyone who apparently expresses Islam by his tongue in order to keep his blood and money by that, even though He (swt) would be knowledgable about their secrets, and He did let the creation search for secrets. Therefore, the Prophet (saw) despite his knowledge about them and Allah's (swt) sight on their conscience and the belief of their hearts, he would place them among the most apparent companions, and he would not strive against those who had gone to war against him on polytheism with Allah (swt). Because if it would be certain that one of them said a word in which he would have disbelieved in Allah (swt) and act in accordance to it, and would then deny it and apparently express Islam by his tongue, then he (saw) would not act with him except for that which he has expressed of his saying. Also, his presence with him and the accomplishment of the judgment on him is not for that which happened previously of what he has said, and is not for the belief of his conscience which Allah (swt) has not allowed anyone to accomplish the judgment for, and He has taken the judgment in that, not His creation.

Source: Tafsir Al-Tabari. Vol. 11, Pg. # 568.


Al-Majlisi II: 

It has been narrated through reliable chains of narrators from Sulaym bin Qais Al-Hilali and others, from Salman and Abbas, who (both) said:- and the following text is from the book of Sulaym: Sulaym bin Qais said: When Alee (a.s) saw the betrayal of the people towards him and their neglect of support to him, and their assembly with Aboo Bakr and their obedience to him and glorification of him, he held back his allegiance. Then Umar said to Aboo Bakr: "What prevents you from sending us to him so that he may pay allegiance. For indeed, there is no one left who has not paid allegiance except for him and others than these four…" until Sulaim bin Qais said: Then Umar shouted till he was heard by Alee and Faatima (may peace be upon them): "By Allah (swt)! You will go out, O Alee (a.s)! And you will pay allegiance to the successsor of the Messenger of Allah (saw)! Otherwise I will set your house on fire!" Then Faatima (s.a) said: "O Umar! What is between us and you?!" Then he said: "Open the door, otherwise I will burn your house!" Then she (s.a) said: "O Umar! Will you not fear Allah (swt)? Will you enter my house?!" Then he denied to go away. Umar asked for fire and then set fire on the door and then he kicked it. Then Faatima (s.a) faced him and screamed: "O father! O Messenger of Allah (saw)!" Then Umar raised the sword while it was in its sheath and hit her side with hit. Then she screamed: "O father!" Then he raised the whip and hit her arms with it. Then she screamed: "O Messenger of Allah (saw)! How bad is what Aboo Bakr and Umar did after you!" Until Sulaim said: I said to Salman, "Did they enter the house of Faatima (s.a) without permission?" He said: "Yes! By Allah (swt). And there was no veil on her and she screamed: "O father! O Messenger of Allah (saw)! O father! How bad is what Aboo Bakr and Umar did while your eyes have not vanished in your grave!" She screamed with her loudest voice.

Source: Jala Al-Uyoon. Vol. 1, Pg. # 151 - 152.


It becomes clear to us that Sayeda Faatima (s.a) was surprised by that which she did not expect. They set the door on fire and then attacked directly. All this took place within a few seconds, to such a degree that our Lady Al-Zahra (may Allah's (swt) blessings be upon her) hurried up in order to cover herself behind the door and attempted to close it. But what did they do? They hit her and compressed her between the door and the wall, and they made her lose her infant (may my father, my mother and my soul be sacrificed for her sake and her defence).

Sayeda Al-Zahra (s.a) never opened the door for them. It was they who attacked, burnt the door and ransacked the pure house without permission. Why else would Faatima (s.a) have her face unveiled? Al-Zahra (s.a) spoke to them from behind the door in an attempt to try and ward them off, since she was a woman, maybe they would have had an ounce of decency to leave her (s.a) alone. A woman of the highest calibre about whom the Prophet (saw) said: "Faatima (s.a) is part of me. Whoever loved her has loved me, whoever angered her has angered me, and whoever has bothered her, has bothered me." But to no avail, even when taking all of this in to consideration, did they at all back off?! 

This in itself is the biggest evidence that they disobeyed the Messenger of Allah (saw) and did not respect his sanctities. They did not follow his (saw) will, which was to love and administer good treatment towards the Holy Household (a.s). This, in fact is the turning back on their heels, hence clear misguidance. The most important matter was, that Faatima (s.a) was the daughter of the great Messenger (saw), but there seems to have been no iota of shame in their hearts or the hearts of their followers.


 وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ

And they witnessed what they were doing against the believers

Holy Qur'aan {85.7}

Possessing a position of a bystander can never be accepted by either Allah (swt) nor by any one; which means, those who accept to hurt believers and witness their torture but remain silent without opposing it, it is they who will be raised with the wrong doers. This is why, we say in the Ziyarah of Al-Ashura: "Allah's (swt) curse be to those who accepted this and are well pleased with it" which means those who were present and remained silent to what they witnessed means direct acceptance!

This is why the Imam (a.s) attacked them without hesitation like a tiger. Imam Alee (a.s) rose and caught Umar at his garment and pulled him to himself and wrestled him down hurting his nose and neck. He (a.s) wished to kill him but remembered the Prophet's (saw) advice and what he had confided with him about that situation; and then he (a.s) said; "By the One who had bestowed the Prophethood to Muhammad (saw), and the covenant which he had confined it to me, and had it not been for a destined situation known by Allah (swt), O, the son of Sihaak, You could have known that you cannot enter into my house!"

Umar sent for assistance, some people came to assist him and they were at the house; and Alee (a.s) revolted with his sword; and Qunfudh returned to Aboo Bakr while scared to see Alee (a.s) coming out with his sword from what he knew of his bravery and power. Aboo Bakr said to Qunfudh, "Go back! Let him come out or enter his house by force. But if he resists, torch their house with fire!" Thus, Qunfudh the accursed left, and he and his companions attacked and entered the house without permission; and Imam Alee (a.s) revolted with his sword but they quickly reached and surrounded him as there were plenty of them and holding their swords; they overpowered him and arrested him and put a rope on his neck..!

We present the following as a counter argument to those which insist that the failure of Imam Alee (a.s) to intervene whilst his wife was being humiliated paints him as a pathetic cowardly shameless man, that cannot be entertained. We will respond with Qur'an and narrations from the supposed 'Ahl ul Sunnah's' most authentic works.

وَلَمَّا جَآءَتْ رُسُلُنَا لُوطاً سِىءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَـذَا يَوْمٌ عَصِيبٌ وَجَآءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُواْ يَعْمَلُونَ السَّيِّئَاتِ قَالَ يقَوْمِ هَـؤُلاءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُواْ اللَّهَ وَلاَ تُخْزُونِ فِى ضَيْفِى أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ  قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

And when Our messengers came to Lut (a.s), he was grieved on account of them and was concerned for them. He said: "This is a distressful day.'' And his people came rushing towards him, and since aforetime they used to commit crimes (sodomy), he said: "O my people! Here are my daughters, they are purer for you. So have Taqwa of Allah and disgrace me not with regard to my guests! Is there not among you a single right-minded man?'' They said: "Surely, you know that we have no need of your daughters, and indeed you know well what we want!''

Holy Qur'aan {77:79}


Al-Tabari:


Allah Almighty says: Lut (a.s) said to his people when they refused to leave what they (sodomy) came for which was obscenity. He was disappointed that they did not accept what he said to them, so he said: "Ah! That I had power to suppress you by helpers who help me against you and supporters to support me against you," or "rather I shall have recourse to a strong support." It is said that it means: had I relatives and family that could defend me against you, you could never reach what you want from me about my guests.

Source: Tafsir Al-Tabari. Vol. 15, Pg. # 418.


Here we have Lut (a.s) making it very clear his stance upon the misguided people. If it were that he had supporters for his cause against sodomy, then surely there would have been an uprising, but since this was not the case, he remained patient. Imam Alee (a.s) had exactly the same stance, so why does it suddenly become so difficult to understand the situation he was placed under?

Ibraheem (a.s) Allows His Wife To Be Kidnapped 

If a man that refuses to prevent an assault on his wife is a coward, what viewpoint should one hold of a man that seeks to prevent any harm to himself, by lying that he was wedded to his wife and then sending the poor woman out into the company of a sexual degenerate King, knowing that there was every likelihood that he would rape her? Rather than exhibit chivalry and a willingness to die, he happily allowed his wife to be exposed to a pervert if it ensured his safety. this is something that the Shia of course do not believe in, but we bind our opponents by their own accepted sources.

Al-Bukhari:



Narrated Aboo Huraira: Allah's Messenger (saw) said, "(The Prophet) Ibraheem (a.s) migrated with his wife Sarah (s.a) till he reached a town where there was a king or a tyrant who sent a message to Ibraheem (a.s), ordering him to send Sarah (s.a) (his wife) to him (tyrant). So when Ibraheem (a.s) had sent Sarah (s.a), the tyrant got up, intending to do evil with her (rape her), but she got up and performed ablution and prayed and said, 'O Allah (swt)! If I have believed in You and in Your Apostle, then do not empower this oppressor over me.' So he (the king) had an epileptic fit and started moving his legs violently. "



Source: Saheeh Al-Bukhari. Pg. # 1720, H. # 6950.



Al-Bukhari:



Narrated Aboo Huraira: The Prophet (saw) said, "The Prophet Ibraheem (a.s) emigrated with Sarah (s.a) and entered a village where there was a king or a tyrant. (The king) was told that Ibraheem (a.s) had entered (the village) accompanied by a woman who was one of the most charming women. So, the king sent for Ibraheem (a.s) and asked, 'O Ibraheem! Who is this lady accompanying you?' Ibraheem replied, 'She is my sister (it was his wife but he lied).' Then Ibraheem (a.s) returned to her (Sarah (s.a) his wife) and said, 'Do not contradict my statement, for I have informed them that you are my sister. By Allah (swt)! There are no true believers on this land except you and I.' Then Ibraheem (a.s) sent her to the king. When the king got to her, she got up and performed ablution, prayed and said, 'O Allah (swt)! If I have believed in You and Your Apostle, and have saved my private parts from everybody except my husband, then please do not let this pagan overpower me.' On that, the king fell in a mood of agitation and started moving his legs. Seeing the condition of the king, Sarah (s.a) said, 'O Allah (swt)! If he should die, the people will say that I have killed him.' The king regained his power, and proceeded towards her but she got up again and performed ablution, prayed and said, 'O Allah (swt)! If I have believed in You and Your Apostle and have kept my private parts safe from all except my husband, then please do not let this pagan overpower me.' The king again fell in a mood of agitation and started moving his legs. On seeing that state of the king, Sarah (s.a) said, 'O Allah (swt)! If he should die, the people will say that I have killed him.' The king got either two or three attacks, and after recovering from the last attack he said, 'By Allah (swt)! You have sent a Satan to me. Take her to Ibraheem (a.s) and give her Ajar.' So she came back to Ibraheem (a.s) and said, 'Allah (swt) humiliated the pagan and gave us a slave-girl for service.'"



Source: Saheeh Al-Bukhari. Pg. # 528 - 529, H. # 2217.


Ibn Hajar:

And there is dispute in regards to the reason why Ibraheem (a.s) gave this order to be taken, along with the fact that the oppressor had intended to rape her, (it didn't matter to him) whether she was sister or wife (of Ibraheem (a.s)). And it is said that was the religion of the king to not touch married woman as it is said, and this (opinion) needs a complementary and that is that Ibraheem (a.s) intended to remove the greater loss by committing minor one, and that was that it was inevitable that he would rape, but if he becomes aware that she has a husband in life, jealousy would lead him to kill her husband and hang him, or imprison him and hurt him, but as opposed to this if he gets to know that she has a brother, because the jealousy will only be from the side of the brother in particular and not from the king's side so he would not care about it (and not kill Ibraheem (a.s)).

Source: Fathul Bari Sharh Saheeh Al-Bukhari. Vol. 6, Pg. # 650.



Prophet Muhammad (saw) Did Not Intervene While The Family Of Ammar ibn Yassir (r.a) Were Tortured  

Ibn Hajar:



Sumayyah daughter of Khubbab, mother of Ammar ibn Yassir (r.a). She was the seventh person who embraced Islam. Aboo Jahl used to torture her and he stabbed her in her vagina, as a result of which she died. So she was the first martyr woman in Islam. The Messenger of Allah (saw) used to pass by Ammar (r.a) and his mother and his father while they were being tortured in Al-Abtuh, which was an extremely hot ground in Makkah. So he (saw) used to say to them: "O family of Yassir! Be patient, for your place is Jannah." 



Sourec: Al-Isaba. Vol. 13, Pg. # 493.



Al-Hakim:



Narrated to us Ibraheem ibn Isma Al-Adl from Al-Surri ibn Khazima from Muslim ibn Ibraheem from Hisham ibn Abi Abdullah from Abi Zubayr from Jabir who said: The Messenger of Allah (saw) passed by Ammar (r.a) and his family while they were being tortured, so he (saw) said: "Good news for you O family of Ammar (r.a) and Yassir (r.a), your place is Jannah."



Al-Hakim: It is Saheeh (authentic) by the criteria of Muslim, but they have narrated it.



Al-Dhahabi: It is Saheeh (authentic) by the criteria of Muslim.



Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 3, Pg. # 438, H. # 1234 / 5666.




Ibn Hisham:



Ibn Is'haq says: tribe of Bani Makhzoum used to take out Ammar ibn Yassir (r.a) and his father and mother, they were a Muslim family. When it was noon they were tortured on the hot grounds of Makkah, so the Messenger of Allah (saw) used to pass by them and say to them: "O family of Yassir! Be patient, for your place is Jannah." They killed his mother but she did not accept except Islam.



Footnote: This Hadeeth is Hasan (Reliable) by its witnesses (i.e. supporting narrations).



Source: Sirah ibn Hisham. Pg. # 117.




The Messenger of Allah (saw) witnessed the torture of the family of Ammar ibn Yassir (r.a), but despite this, he did not intervene nor fight against the Mushrikeen to free them. There is no doubt that the Prophet (saw) possessed the ability to perform miracles to defeat his enemies and was even greater in bravery than Imam Alee (a.s). So why do we come across the Prophet (saw) taking such a position? The fact of the matter is, he (saw) did not have enough supporters to fight against the Mushrikeen. 

Silence Of The Prophet (saw) After Hearing the Insults On A'isha 

If a situation arose by which a man enters your home without permission and offers to exchange your red cheeked wife with another, and as the husband you give no response to such behaviour, then only two conclusions can be derived which are either you are:

  • A shameless person, devoid of any sense of dignity or honour.
  • You have maintained silence in response to the difficult situation that you find yourself in.
Now we shall allow you to be the judge of the following:


Biography Dhikr A'ni bin Hassan:

"On one occasion, A'ini entered the home of the Prophet (saw) without seeking permission. The Prophet (saw) asked why he failed to ask for permission, he replied, 'Master I have never sought permission from anyone from the Hazr tribe.' At the time A'isha was sitting next to Prophet (saw), and the Chief of Bedouins asked, 'Who is this red faced women?' He (saw) replied, 'This is my wife A'isha.' The Bedouin said, 'Master if you allow me I shall give you a more beautiful woman in exchange for her.' A'isha asked, 'Who is this disgraceful person?' The Prophet (saw) said, 'He is a fool who is obeyed, and as you see, he is the Chief of his tribe.'"

Source: Al-Isti'ab. Vol. 2, Pg. # 135 - 136, Person # 2066.



Applying this to the facts, the Prophet's (saw) failure to address a man's entering his home without prior permission and his subsequent insult of A'isha was not because he (saw) had no dignity (God Forbid), rather he remained silent on account of the situation he was confronted with.

Let us not forget that according to the so-called 'Ahl ul Sunnah,' A'isha was the most beloved wife of Prophet (saw). The Bedouins comments, namely his attempted exchange for this beloved wife, was no doubt a major insult for the Prophet (saw), but his silence was most certainly due to some hidden reason or foreseen problems, hence we see his (saw) wisdom fully implemented.

The Attack On Uthman ibn Affan's House And Molestation Of His Wife 

Ibn Taymiyyah:



And it is clear through Mutawatir reports that Uthman was one of the most protective people for the blood of people to be shed. And he remained patient against those who abused his wife and against those who tried to shed his blood and surrounded him and tried to kill him, even though Muslims came to help him from all sides and asked him to let them to fight with those who wanted to kill him, but he ordered people to refrain from fighting and ordered those who obeyed him to not fight back.



Source:  Minhaj As-Sunnah An-Nabawiyyah. Vol. 6, Pg. # 286.



Ibn Kathir:



It is reported in a narration that Al-Ghafiqi ibn Harb came to him after Muhammad ibn Abi Bakr and hit him with an iron that he had in his hand and hit the Mus'haf (i.e. Qur'aan) with his foot, the Qur'aan was knocked in the air and landed in Uthman's hands, and the blood flew over it. Then Sudan ibn Hamran came to hit him (i.e. to hit Uthman) with his sword, then Nahila faced him, so he cut off her fingers. When she turned away, he hit with his hand to her backside and said: "What big buttocks she has!" Then he hit Uthman and killed him. 



Source: Al-Bidaya Wa'an-Nihaya. Vol. 10, Pg. # 315 - 316.



Before going in to the incident of the attack on Uthman's house, let us mention the narrations wherein the Prophet (saw) supposedly instructed Uthman to practice patience while foreseeing the attack on his house. 

Ahmad ibn Hanbal:

Narrated to us Yahya from Isma'eel from Qays from Abi Sahla from A'isha who said: The Messenger of Allah (saw) said: "Call for me one of my companions." I said: "Do you want Aboo Bakr?" He (saw) said: "No." I asked: "Do you want Umar?" He (saw) said: "No." I asked: "Do you want your cousin Alee (a.s)?" He (saw) said: "No." I asked: "Do you want Uthman?" He (saw) said: "Yes." When Uthman came, he (saw) said: "Leave us alone," and then he started chatting with him and the colour of Uthman was changing. On the day of attack on his house when he was surrounded and his house was besieged, we said: "O Ameer ul Mo'mineen! Don't you want to fight?" He said: "No, the Messenger of Allah (saw) made a covenant with me and I will remain patient in it."



Shu'aib Al-Arna'ut: Its chain is Saheeh (Authentic).

Source: Musnad Ahmad ibn Hanbal. Vol. 40, Pg. # 297, H. # 24253.


We can see that A'isha narrates that the Prophet (saw) made a covenant with Uthman to practice patience during this testing time, and later Uthman reaffirms the words of the Prophet (saw) by making it public that he would stick to the advice of the Prophet (saw) and not retaliate against those who attacked his house. 

Al-Tabari:

And when Sudan ibn Hamran came to hit him (i.e. to hit Uthman), then Nahila daughter of Farafasa (wife of Uthman) threw herself on him, so he took the sword and cut off her fingers, then he touched her backside and said: "What a big butt she has!" Then he hit Uthman and killed him. 

Source: Saheeh Tarikh Al-Tabari. Vol. 3, Pg. # 346.





Ibn Al-Athir:



When Muhammad (ibn Abi Bakr) came out and they saw that he cannot do it (i.e. kill Uthman), so Qatira and Sudan ibn Hamran and Al-Ghafiqi went in. So Al-Ghafiqi hit him with the iron that he had in his hand, and hit the Mus'haf (i.e. Qur'aan) with his foot, the Qur'aan jumped in the air and came down in Uthman's hands, and it was coloured with blood. Then Sudan ibn Hamran came to hit him (i.e. to hit Uthman), so his wife threw herself on him, so he took the sword and cut off her fingers, then he touched and pressed her backside and said: "What a big butt she has!" Then he hit Uthman and killed him. 



Source: Al-Kamil Fi Tarikh. Vol. 2, Pg. # 68.


We can see that the situation with Uthman was much more critical since his wife was abused verbally as well as physically by the cutting of her fingers and Uthman did not retaliate to defend or protect his wife. In comparison to the actions of Imam Alee (a.s), we find this to be more of an embarrassing situation. The justification for his corwardice behaviour is that the Prophet (saw) made a covenant with him to not fight back and remain patient. We find that in our narrations, the Prophet (saw) ordered Imam Alee (a.s) not to retaliate if he finds no supporters, but as per ibn Taimiyyah, even though Uthman had support who came to him from all areas, he still did not fight back.



Mu'awiyah mocked Imam Alee (a.s) in his letter by saying that he (a.s) was dragged like a troubled camel to pay allegiance. Imam Alee (a.s) responds to him by saying:



You have said that I was dragged like a camel with a nose string to swear allegiance (to Aboo Bakr at Saqifah). By the Eternal Allah (swt)! You had intended to revile me but you have praised me and to humiliate me but have yourself been humiliated. What humiliation does it mean for a Muslim to be the victim of oppression so long as he does not entertain any doubt in his religion, nor any misgiving in his firm belief! This argument of mine is intended for others, but I have stated it to you only in so far as it was appropriate.



Source: Nahj Al-Balagha. Pg. # 569, Letter # 28.



We appeal to justice, if observing patience in the face of oppression is a shameless conduct, then where does that leave Uthman? He sat back and allowed people to oppress and ultimately kill him. Rather than seek to defend himself and his family from oppression, he accepted his fate and even ordered his supporters to stand back and allow his opponents to persecute him. Uthman took no steps to protect himself and his womenfolk, which thus resulted in his wife losing her fingers and sexually molested. Has any scholar from the so- called 'Ahl ul Sunnah' ever coined the actions of Uthman as those of a shameless coward? On the contrary, they have always praised him for the manner in which he observed patience in the face of oppression. So then why do the people attack Imam Alee (a.s) if he observed patience when faced with the oppression of his opponents when his wife (s.a) was assaulted? Is it something natural to these people that they adopt double standards when it comes to Imam Alee (a.s)? It seems all fine and dandy when Uthman practices patience, but when Imam Alee (a.s) does the same he is accused of cowardice? This is what we call Nasibism at its peak. 

Let us for arguments sake accept our opponents arguments that Imam Alee (a.s) did not take any action in defending his wife (s.a). On the same token, would we accuse our beloved Prophet Muhammad (saw), Lut (a.s) or Ibraheem (a.s) or even Uthman for the same thing?! In contrary to this, Imam Alee (a.s) did defend his wife as much as he could while fulfilling the will of the Prophet (saw). Imam Alee (a.s) did not alter the situation since he knew that any further manoeuvre on his part would serve as propaganda for his opponents, that would in turn lead to mass Fitnah. He (a.s) therefore adopted non-violence approach.



If no such criticism can be thrown at those mentioned above, how can such accusations be levelled at Imam Alee (a.s)? He did not send his wife out to protect his life and in effect "fight his battle," on the contrary, as per the narration in Musannaf ibn Abi Shaybah and others, he gave Bay'ah under duress to ensure that there was no repeat episode by Umar and his cronies which may cause further harm to Faatima (s.a).

Objection Eleven 

Why did Imam Alee (a.s) not kill the Sheikhayn (Aboo Bakr and Umar)? 

Response Eleven 

In this regards the approach of Imam Alee (a.s) was pursuant to the Sunnah of Prophet (saw). 

Al-Bukhari:

Narrated Jafar bin Amr bin Umaiya: I went out with Ubaidullah bin Adi Al-Khaiyar. When we reached Homs (i.e. a town in Syria), Ubaidullah bin Adi said (to me), "Would you like to see Wahshi so that we may ask him about the killing of Hamza?" I replied, "Yes." Wahshi used to live in Homs. We enquired about him and somebody said to us, "He is that in the shade of his palace, as if he were a full water skin." So we went up to him, and when we were at a short distance from him, we greeted him and he greeted us in return. Ubaidullah was wearing his turban and Wahshi could not see except his eyes and feet. Ubaidullah said, "O Wahshi! Do you know me?" Wahshi looked at him and then said, "No, by Allah (swt)! But I know that Adi bin Al-Khiyar married a woman called Um Qital, the daughter of Abu Al-Is, and she delivered a boy for him at Makkah, and I looked for a wet nurse for that child. (Once) I carried that child along with his mother and then I handed him over to her, and your feet resemble that child's feet." Then Ubaidullah uncovered his face and said (to Wahshi), "Will you tell us (the story of) the killing of Hamza?" Wahshi replied "Yes, Hamza killed Tuaima bin Adi bin Al-Khaiyar at Badr (battle) so my master, Jubair bin Mu'tim said to me, 'If you kill Hamza in revenge for my uncle, then you will be set free." When the people set out (for the battle of Uhud) in the year of Ainain...Ainain is a mountain near the mountain of Uhud, and between it and Uhud there is a valley...I went out with the people for the battle. When the army aligned for the fight, Siba came out and said, 'Is there any (Muslim) to accept my challenge to a duel?' Hamza bin Abdul Muttalib came out and said, 'O Siba! O ibn Um Anmar, the one who circumcises other ladies! Do you challenge Allah (swt) and His Apostle (saw)?' Then Hamza attacked and killed him, causing him to be non-extant like the bygone yesterday. I hid myself under a rock, and when he (i.e. Hamza) came near me, I threw my spear at him, driving it into his umbilicus so that it came out through his buttocks, causing him to die. When all the people returned to Makkah, I too returned with them. I stayed in (Makkah) till Islam spread in it (i.e. Makkah). Then I left for Taif, and when the people (of Taif) sent their messengers to Allah's Apostle (saw), I was told that the Prophet (saw) did not harm the messengers; So I too went out with them till I reached Allah's Apostle (saw). When he saw me, he said, 'Are you Wahshi?' I said, 'Yes.' He said, 'Was it you who killed Hamza?' I replied, 'What happened is what you have been told of.' He said, 'Can you hide your face from me?' So I went out when Allah's Apostle (saw) died, and Musailamah Al-Kadhdhab appeared (claiming to be a prophet). I said, 'I will go out to Musailamah so that I may kill him, and make amends for killing Hamza. So I went out with the people (to fight Musailamah and his followers) and then famous events took place concerning that battle. Suddenly I saw a man (i.e. Musailamah) standing near a gap in a wall. He looked like an ash-coloured camel and his hair was dishevelled. So I threw my spear at him, driving it into his chest in between his breasts till it passed out through his shoulders, and then an Ansari man attacked him and struck him on the head with a sword. Abdullah bin Umar said, 'A slave girl on the roof of a house said: Alas! The chief of the believers (i.e. Musailamah) has been killed by a black slave.'"

Source: Saheeh Al-Bukhari. Pg. # 999, H. # 4072.



Here we see that the Prophet (saw) did not have Wahshi killed for killing his beloved uncle Hamzah (a.s). He never sought personal revenge for his own sake since the Prophet (saw) always looked towards the bigger picture of the situation and possessed such great wisdom.  

Al-Bukhari:

Narrated Jabir bin Abdullah: We were in a Ghazwa (Sufyan once said, in an army) and a man from the emigrants kicked an Ansari man (on the buttocks with his foot). The Ansari man said, "O the Ansar! (Help!)" and the emigrant said, "O the emigrants! (Help!)." Allah's Apostle (saw) heard that and said, "What is this call for, which is characteristic of the period of ignorance?" They said, "O Allah’s Apostle (saw)! A man from the emigrants kicked one of the Ansar (on the buttocks with his foot)." Allah's Apostle (saw) said, "Leave it (that call) as is a detestable thing." Abdullah bin Ubay heard that and said, "Have the (the emigrants) done so? By Allah (swt)! If we return Madinah, surely, the more honourable will expel there from the meaner." When this statement reached the Prophet (saw), Umar got up and said, "O Allah’s Apostle (saw)! Let me chop off the head of this hypocrite (Abdullah bin Ubay)!" The Prophet (saw) said, "Leave him, lest the people say that Muhammad (saw) kills his companions." The Ansar were then more in number than the emigrants when the latter came to Madinah, but later on the emigrant increased.

Source: Saheeh Al-Bukhari. Vol. 6, Book 60, Hadeeth # 428.

The reference makes it clear that a hypocrite was sitting in the midst of the companions, Umar offered to have him killed, but the Prophet (saw) refused stating that he did not want outsiders to think that Prophet (saw) kills his companions. On the same principle, Imam Alee (a.s) did not use force to take back his right, as this would portray an extremely negative picture of Islamic history to outsiders. Could one imagine what later day critics would have written of history at that time? They would have criticised Imam Alee (a.s) as a greedy man, whose lust for power was such that brought untold misery, suffering and bloodshed. This fear was a genuine one, we after all see how the present pro Ummayad Nasibis unashamedly attack the reign of Imam Alee (a.s).

Ibraheem Al-Jabhan:

"This is Alee (a.s), he ruled for five years or more and the people during his reign did not eat or drink other than the blood of innocent people, the sweat of weak people, and the tears of women, orphans and poor people."

Source:  Tabdeed Al-Dhalam. Pg. # 131 - 132. 



If Imam Alee (a.s) as Caliph is being criticised by these modern day Nawasib for the wars of Jamal, Siffeen and Nahrawan, that were through no fault of his, could one imagine what they would have written had he used physical force to wrest authority from Aboo Bakr and Umar? The irony is, that our opponents claim he (a.s) did not take any aggressive action but their own books testify he motivated for the killings of Aboo Bakr and Umar!

Ibn Hajar:

Abd Allaah ibn Saalim Al-Asha'ary Al-Wahadhi Al-Yahsubi Aboo Yusif Al-Himsi Al-Ajiri narrates that Aboo Dawood said: "He (Abdullah ibn Saalim) used to say that Alee (a.s) motivated for murders of Aboo Bakr and Umar." Nasa'i said about him: 'Nothing wrong about him.' Ibn Hibban mentioned him in Thuqat (Authenticated Ones). Al-Darqutni Authenticated him.

Source: Tahdeeb Al-Tahdeeb. Vol. 2, Pg. # 340 - 341.






The Existence Of Hadhrat Mohsin (a.s)


The existence of Al-Mohsin (a.s) among the offspring of Sayeda Faatima (s.a) is not easy to ignore or deny. Some people resorted to distancing the allegations from those who were responsible for causing the killing of this fetus which resulted from the attack on Sayeda Faatima (s.a). Therefore, they resorted in a clever way to deny the subject altogether by implying denial which henceforth invalidates the story that a miscarriage ever took place. One of their tactics is to claim that Al-Mohsin (a.s) was born during the lifetime of the Prophet (saw).

Tahir Al-Muqadisi:

"And she bore Mohsin (a.s), and he is the one that the Shi'ee say that she had a miscarriage because of Umar, and a lot of the people with their historical account they do not know Mohsin (a.s) and Umm Kulthum Al-Kubra (s.a) and Zaynab Al-Kubra (s.a) were born. So all who were born from Faatima (s.a) were five. And Faatima (s.a) died after the Prophet (saw) in hundred days distance, and it is said with three months distance, and Alee (a.s) did not pledge allegiance to Aboo Bakr until Faatima (s.a) was buried, and ibn Da'ab says that she was angry with Abi Bakr and Umar, Allah (swt) knows best."

"Five of them were born from Faatima (s.a), Al-Hassan (a.s), Al-Hassan (a.s), Al-Mohsin (a.s), Umm Kulthum Al-Kubra (s.a) and Zaynab Al-Kubra (s.a)." "As for Mohsin (a.s) son of Alee (a.s) he died young." 

Source: Bade' Wa Al-Tarikh. Vol. 5, Pg. # 20 / 73 / 75.

 

Ahmad ibn Hanbal:

Its been narrated from a chain by Isra'eel from Aba Ishaq from Hani ibn Hani from Alee (a.s) saying, "When Al-Hassan (a.s) was born, I named him Harb. The Messenger of Allah (saw) came and said, "Show me my son! What have you named him?" I said to him that I named him Harb. He said, "No. His name is Hassan (a.s)." When my son Al-Hussain (a.s) was born, I named him Harb. The Messenger of Allah (saw) came and said, "Show me my son! What have you named him?" I said to him that I named him Harb. He said, "No. His name is Hussain (a.s)." When the third son was born, the Messenger of Allah (saw) came and said, "Show me my son! What have you named him?" I said to him that I named him Harb. He said, "No. His name is Mohsin (a.s)." Then he said, "I have named them after the sons of Haroon (a.s) (Aaroon (a.s)): Shubbar, Shubayr and Mushabbar."

Note: Hadeeth is Graded as Hasan (Reliable) according to Shohaib Al-Arna'ut.

Source: Musnad Ahmad ibn Hanbal. Also recorded in Al-Mustadrak alaa Al-Saheehayn, Musnad Ahmad ibn Hanbal, Saheeh ibn Hibban, Al-Tabrani in his Mujam).

The narration demonstrates the insistence of  Imam Alee (a.s) on three separate occasions to name his newborn born children "Harb" (war), but the Prophet (saw) objected and insisted otherwise. This somewhat gives the impression that Imam Alee (a.s) had the mentality of a warrior that had nothing else but war on his mind. Not only do we find an issue with the context of the narration which looks to discredit the Imam (a.s), but also the chain of narration is problematic since it has multiple defects.

Analysis Of The Chain Of Narrators

Shu'aib Al-Arna'ut and Dr. Bashar Awad Ma'rouf:

Hani ibn Hani Al-Hamdani, Al-Kufi: His status is unknown. He was from the third generation. Bukhari in his Tarikh and the four Sunan have narrated from him.

(Al-Arna'ut and Bashar Awad Ma'rouf): He is rather Majhool (unknown), as Al-Shafi'i and ibn Al-Madini say. And the only person who has narrated from him, and Al-Nasa'i says: There is no problem in him, but ibn Sa'd says: He is Munkar Al-Hadeeth. Ibn Hibban and Al-Ijli have mentioned him in their books of Thuqat (Authenticated Ones).

Source: Tahrir Taqreeb Al-Tahdheeb. Vol. 4, Pg. # 34.


Al-Albani:

Narrated Aboo Nu'aym from Isra'eel from Aba Ishaq from Hani ibn Hani from Alee (a.s) saying, "When Al-Hassan (a.s) was born, I named him Harb. The Messenger of Allah (saw) came and said, "Show me my son! What have you named him?" I said to him that I named him Harb. He said, "No. His name is Hassan (a.s)." When my son Al-Hussain (a.s) was born, I named him Harb. The Messenger of Allah (saw) came and said, "Show me my son! What have you named him?" I said to him that I named him Harb. He said, "No. His name is Hussain (a.s)." When the third son was born, the Messenger of Allah (saw) came and said, "Show me my son! What have you named him?" I said to him that I named him Harb. He said, "No. His name is Mohsin (a.s)." Then he said, "I have named them after the sons of Haroon (a.s) (Aaroon (a.s)): Shubbar, Shubayr and Mushabbar."

Al-Albani: It is (Al-Da'eef) weak.

Source: Al-Adab Al-Mufrad. Vol. 2, Pg. # 443, H. # 823.



We find that discrepancies of the above cited hadeeth exist in which Imam Alee (a.s) wished to call his sons Harb. The following authenticated hadeeth show us Imam Alee (a.s) named his sons Hamza and Ja'far.

Al-Albani:

The Prophet (saw) said, "I have been commanded to change the names of these two (Imam Hassan (a.s) and Hussain (a.s))," he (saw) said it when they were born because Alee (a.s) had named them: Hamza and Ja'far.

Al-Albani: So this chain is Hasan (Reliable), its narrators are trustworthy, there is some dispute about ibn Aqeel, but that does not harm this narration and that is why Al- Haythami says: His narrations are Hasan (Reliable), and the rest of the narrators are the narrators of Saheeh (Authentic). 

(Ahmad Shakir) points to the narration of Hani ibn Hani from Alee, (a.s) which is similar and it contains that he named every one of them Harb when they were born. (Albani); But that narration is weak in my opinion as I mentioned it in my book "Al-Da'eefa" under number (3706), but this narration I mentioned above is what I prefer. and there is a another witness through Sura Bint Mishrah that I talked about in that book.

Source: Silsilah Al-Ahadeeth Al-Saheehah. Vol. 6, Pg. # 469 - 470, # 2709.



The Ahlulbayt (a.s) were deeply rooted in Islamic culture and absolutely observant of every law related to it. They could not name a child with a name associated with the Age of Ignorance, and the objection of the Holy Prophet (saw) from naming his eldest grandson by that name would have restrained the Imam (a.s) from repeatedly giving the same name to his other sons.

Ahmad ibn Hanbal:

Zakriyyah ibn Uday has told us that Ubayd Allah ibn Amroe has told us from Abdullah ibn Muhammad ibn Aqil from Muhammad ibn Alee narrated that Alee (a.s) said, "When Al-Hassan (a.s) was born I named him Hamzah. When Al-Hussain (a.s) was born I named him after his paternal uncle Ja'far. Then the messenger of Allah (saw) called me and said, "I have been recommended to change the names of these two! I said, "Allah (swt) and His messenger (saw) know best." And he named them Hassan and Hussain (peace be upon both of them).

Source: Musnad Ahmad ibn Hanbal. Vol. 2, Pg. # 464 - 465, H. # 1370.


The problem with these traditions are that they give us alternate origins for the names of the sons of Sayeda Faatima (s.a) and Imam Alee (a.s). Were they all to be named Harb (war) or were they named after important family members? If one is to claim these traditions are a record of history, then it is unlikely both incidents can be accurate. Mohsin (a.s), according to some historians was miscarried while in others he was born during the life of the Prophet (saw). Alas the primary question remains standing; what happened to him? 

Aboo-Shuhba:

Sayeda Al-Zahra (s.a) brought the masters to world: Hassan (a.s), and Hussain (a.s), and Mohsin (a.s), and Umm Kulthum (s.a), and Zaynab (s.a). As for Mohsin (a.s), he died while he was small, and Hassan (a.s) and Hussain (a.s) lived until they reached the age of men. Then Hassan (a.s) died, and Hussain (a.s) was martyred in Karbala. And you might be wondered, if you knew, that the body of Sayeda Al-Zahra (s.a) was spectral, and her pillow was more bloody if it would be gurgled.

Source: Al-Sirah Al-Nabawiya Ala Fi  Dhau' Al-Qur'aan. Vol. 2, Pg. # 179 - 180.


Ibn Athir:

Mohsin (a.s) son of Alee (a.s): Mohsin (a.s) son of Alee of Abi Talib (a.s) son of Abdul Mutalib Al-Quraishi Al-Hashemi. His mother: Faatima (s.a) the daughter of the Messenger of Allah (saw). Mohsin (a.s) passed away young.

Source: Usud Al-Ghabah. Vol. 5, Pg. # 69 - 70, Person # 4695.


Al-Muhib Al-Tabari:

Al-Layth bin Sa'ad, he said: "Alee (a.s) married Faatima (s.a), and from him she gave birth to Hassan (a.s), and Hussain (a.s), and Mohsin (a.s), and Zaynab (s.a), and Umm Kulthum (s.a), and Ruqayyah. Ruqayyah died and did not reach the age of an adult. And others said that she gave birth to Hassan (a.s), and Hussain (a.s), and Mohsin (a.s) died while he was small.

Source: Dhakha'ir Al-Uqba. Pg. # 105.


Hussain Diyar Bakari:

Al-Laith son of Sa'd he said: "Alee (a.s) married Faatima (s.a) so she gave birth to Hassan (a.s), Hussain (a.s), Mohsin (a.s), Zainab (s.a), Umme Kulthum (s.a) and Ruqayyah (s.a)...And another has said that she gave birth to Hassan (a.s), Hussain (a.s), as for Mohsin (a.s) he died young."

Source: Tarikh-e- Khamis. Vol. 1, Pg. # 278 - 279.


Aboo Al-Fateh Al-Rub'i:

As for Faatima (s.a), Alee (a.s) married her and so she gave birth to Hassan (a.s), and Hussain (a.s), and Mohsin (a.s) who died young."

Source: Uyoon Al-Athar Aboo Al-Fateh Al-Rub'i. Vol. 2, Pg. # 380. 


Ibn Kathir:

As for Faatima (s.a). Alee (a.s) married her she gave birth to Hassan (a.s), Hussain (a.s), and Mohsin (a.s) who died young. 

Source: Al-Mukhtasar Al-Kabir Fi Sirat Al-Rasool. Pg. # 80.


Allamah Al-Qastalani:

She (Faatima (s.a)) gave birth to Alee (a.s): Hassan (a.s), Hussain (a.s), and Mohsin (a.s), for he died young, and Umme Kulthum (s.a) and Zainab (s.a).

Source: Sharh Al-Zarqani. Vol. 4, Pg. # 339. 


Abd Al-Wahab Al- Nuwairi:

Aboo Umar (Ibn Abd Al-Barr) said: "There are disagreements about his (Alee (a.s)) dowry to her (Faatima (s.a)), and it has been narrated that her dowry was his shield, and that he (Alee (a.s)) did not have any gold or silver at that time. And it was said that he married her on 480 Dirhams, and the Messenger of Allah - may Allah's blessings be upon him - ordered that a third of it should be used for good perfume. He said: 'Our people claimed that Alee (a.s) gave the shield in order to enter (to Faatima (s.a)), by the command of the Messenger of Allah - may Allah's blessings be upon him - to him. She - may Allah be pleased with her - gave birth, from him, to Hassan (a.s), and Hussain (a.s), and Mohsin (a.s), and Mohsin (a.s) died while he was small.'" 

Source: Nihayat Al-Arab Fi Funun Al-Adab. Vol. 18, Pg. # 141.


Zainuddin Al-Saniki:

The honor was indeed in the children of Faatima (s.a), except for the rest of his girls despite that not one of them had any offspring except Faatima (s.a). And the honor is specified in her male sons, Hassan (a.s), and Hussain (a.s), and Mohsin (a.s). As for Mohsin (a.s), he died while he was small during the lifetime of the Prophet - may Allah's (swt) blessings be upon him."

Source: Asna Al-Matalib Sharh Rawdh Al-Talib. Pg. # 106.


Aboo Al-Fida:

"First wife that Alee (a.s) married was Faatima (s.a) the daughter of the Messenger of Allah (saw), and he did not marry anyone else in his life, and from her he received, Al-Hassan (a.s), Al-Hussain (a.s), and Mohsin (a.s) and he died young.

Source: Kitab Al-Mukhtasar Fi Akhbar Al-Bashar. Pg. # 224.



Mohsin (a.s) Dies At Birth


Ibn Al-Mubrid (Died 909 A.H):

Mohsin: 

It is said that he was a miscarriage, some say he died as a little child, but the correct opinion is that Faatima (s.a) had a miscarriage.

Source: Shajaratul Nabawiyya. Pg. # 120.


Attesting Ibn Al-Mubrid

Nasir ibn Sa'oud:

First: His name and his genealogy:

He is Yusuf ibn Hassan ibn Ahmad ibn Abdul Hadi ibn Abdul Hameed ibn Yusuf ibn Muhammad ibn Qudama ibn Miqdam ibn Nasr ibn Fath ibn Hudhayfah ibn Muhammad ibn Ya'qoob ibn Al-Qasim ibn Ibraheem ibn Isma'eel ibn Yahya ibn Muhammad ibn Salem ibn Abdullah son Umar ibn Al-Khattab, Al-Adawi, Al-Qureshi.

Second: His nickname:

Aboo Al-Muhassen, and his nickname is; Jamal Al-Deen and he is also known as ibn Al-Mubrid – and Al-Mubrid is the nickname of his grandfather Ahmad, and he was nicknamed so because of his strength and it was also said [that he was nicknamed so] for his hand roughness.

Source: Mu'jam Al-Mu'alifaat. Pg. # 7.


Nourideen Talib:

A group of scholars praised him and they characterized him with imamate [leadership] and memorization and proficiency. His student ibn Tolon said about him, "He is the leader scholar, the chief of chiefs, the ambulant narrator, the understanding specialist, the working scholar, the proficient virtuous."

And ibn Al-Imad said about him, "He was a leader scholar, mostly good in the science of narrations and religious jurisprudence (fiqh), and he also works with grammar and conjugation and explanation and he has many works."

And Al-Shatti said, "The nation (Ummah) agreed that he is progressive and he is deem of leadership, and the scholars all together agreed about his virtuosity and his excellence." The leader, ibn Abdul Hadi left many books that their names would make a volume, as ibn Tolon said, and among those books.

Source: Al-Nihaya Fi Ittisaal Al-Riwaya. Pg. # 10.


Ibn Hazim:

"The last one after all of them all is Al-Mohsin (a.s), there is no one after him, he died very young right after his birth."

Source: Jumhara Insab Al-Arab. Pg. # 38. 


Al-Kinji Al-Shafi'i: 

And it was added to the majority, he said: Faatima (s.a) miscarriaged after the Prophet (saw) a son, whom he (saw) named Mohsin (a.s). And this is something that is not present among anyone of the people of reports, except Ibn Qutaybah.

Source: Kifaayat ul-Talib. Pg. # 413.


Ibn Shahar Ashoob who died in 588 A.H is another witness that mentions Ibn Qutaybah recording the miscarriage of Sayeda Faatima (s.a). 

Ibn Shahar Ashoob:

Her (Faatima (s.a)) children are: Al-Hassan (a.s), Al-Hussain (a.s) and Al-Mohsin (a.s) the miscarried baby, and in Al-Ma'arif ibn Qutaybah it is written"Mohsin (a.s) was miscarried due to the strike of Qunfudh Al-Adawi, and Zaynab and Umm Kulthum are her daughters."

Source: Manaqib Aal Abi Talib ibn Shahr Ashoub. Vol. 3, Pg. # 407.


Now if we look at the version of Al Ma'arif that we have at present, we do not see the full quotation regarding Qunfudh killing Al-Mohsin (a.s). Instead, we see that Al-Mohsin died at an early age:

Ibn Qutaybah:

The children of Alee (a.s) were Al-Hassan (a.s), Al-Hussain (a.s), Mohsin (a.s), and Umm Kulthum Al-Kubra (s.a) and Zaynab Al-Kubra (s.a). Their mother was Faatima (s.a), daughter of the Messenger of Allah (saw). As for Mohsin bin Alee (a.s), he died when he was young.

Source: Kitab Al-Ma'arif. Pg. # 210.

As for Mohsin ibn Alee (a.s), he died when he was young.

Source: Kitab Al-Ma'arif. Pg. # 210 - 211.


Al-Mizzi:

"And he had eleven male sons: Hassan (a.s), and Hussain (a.s), and Muhammad Al-Akbar, who was ibn Al-Hanafiyyah, and Umar Al-Atraf, who was the bigger, and Abbas Al-Akbar, Abul-Fadhl, who was killed in Al-Taff (Karbala), and is called: 'The carrier of water' and 'Abu-Qurba.' He was 'fruited' by them, and those whom they did not 'fruit' was Mohsin (a.s), who fell (miscarriage)."

Source: 
Tahdeeb Al-Kamal Fi Asma Al-Rijal. Vol. 21, Pg. # 479. 

 

As-Safadi:

And for Sheikh Shams Al-Deen, he has a book he called: Fateh Al-Mutalib Fi Fathel Alee ibn Abi Talib (a.s). I read it from beginning to end. It mentions that his sons (a.s) were 39, and what has been mentioned were Al-Hassan (a.s) and Al-Hussain (a.s), Muhammad, Umar Al-Akbar, Abbas Al-Akbar and these 5 were the (ones that came after), and Mohsin (a.s) fell (miscarriage).

Source: 
Al-Wafi Bi'l Wa Fayat. Vol. 21, Pg. # 185.


Al-Safoori:

Al-Hassan (a.s) was the first son of Faatima (s.a) from the five: Al-Hassan (a.s), Al-Hussain (a.s), Al-Mohsin (a.s) who fell from miscarriage, Zaynab Al-Kubra (s.a), Zainab Al-Sugra (a.s).

Source: 
Nuzha Al-Majalis. Vol. 2, Pg. # 238.


Al-Sheikh Muhammad Al-Suban:

And Faatima (s.a) gave birth as to Mohsin (a.s) he fell from a miscarriage.

Source: Isaaf Al-Raghabeen Fi Sirat Al-Mustafah Wa Fadha'il Ahlulbayt. Pg. # 34.


Sheikh Hassan Al-Hamzawi:

As for Mohsin (a.s) he fell from a miscarriage.

Source:  Mashareq Al-Anwar. Pg. # 79.


Al-Hassani Al-Fasi Al-Makki: 

And those who did not have offspring; Mohsin (a.s) that fell from a miscarriage.

Source: Al Iqd Al-Thameen Fi Tarikh Al-Balad Al-Amin. Vol. 2, Pg. # 203.

 

Confession of Aboo Bakr And Umar ibn Al-Khattab 


وَجَاوَزْنَا بِبَنِى إِسْرَءِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَآ أَدْرَكَهُ الْغَرَقُ قَالَ ءَامَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِى ءَامَنَتْ بِهِ
بَنواْ إِسْرَءِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ

And We took the Children of Israel across the sea, and Fir'aun with his hosts followed them in oppression and enmity, till when drowning overtook him, he (Fir'aun) said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims"

Holy Qur'aan {10:90}

When one becomes aware of death approaching, one would naturally ponder over the wrong one may have done during one's life and endeavor to make amends. Aboo Bakr being in this position created the impression to have felt the same way, but can we say he was forgiven for his unethical behaviour considering the leading lady of paradise was not willing to forgive him? For we know that Allah (swt) does not forgive the unjust until the person upon whom the injustice has occurred forgives first. After all, Pharoah was also regretful, and had accepted Allah (swt) as the One true God at a time when he apprehended that death was approaching. Was he accepted by Allah (swt)? Certainly not. Nevertheless, we shall now cast our glances at some traditions referring to this very issue.
Diyya Al-Din Al-Maqdisi

In the introduction of the investigation of the book "Al-Ahadeeth Al-Mukhtara," the investigator said: "Those who speak on the science of narrations, divide the books of narrations into ranks, and they mention the books of Saheeh, i.e. the books of authentic narrations. And all those who spoke on the ranks of the books, who lived after Al-Diyya, mentioned "Al-Mukhtara" from among the books of Saheeh."

Al-Sakhawi says: "One of the books of Saheeh is Al-Mukhtara which its hadeeths do not exist in the Sahihayn (i.e. Al-Bukhari and Muslim) or one of them."

Al-Suyuti says: "And one of them, i.e. of those who have written Saheeh books, is Al-Hafiz Dhia'uddin Muhammad ibn Abdul Wahid Al-Maqdisi, he has collected a book by the name of "Ahadeeth Al-Mukhtara" in which he obliged himself to Saheeh (Authentic) narrations."

Al-Dhahabi says about Al-Ahadeeth Al-Mukhtara: "This book contains hadeeth that can be taken as proof beside what has been collected in the Sahihayn (Al-Bukhari and Muslim)."

Source: Al-Ahadeeth Al-Mukhtara. Vol. 1, Pg. # 18.




Narrated to us Abul-Zanbaa Ruh bin Al-Faraj Al-Masri: Sa'eed bin Ufayr commended: I was told by Ilwan bin Dawood Al-Bajali, of Humayd bin Abdul-Rahman bin Humayd bin Abdul-Rahman bin Auf, of Saleh bin Kaysan, of Humayd bin Abdul-Rahman bin Auf, of his father, who said: "I entered at Aboo Bakr to wish him farewell during his sickness in which he died. So I saluted him and asked him about how he has become. Then he sat up. Then I said: "Praised be Allah (swt), for you have woken up in a good state." Then he said: "Do you not see that I am suffering, and that you made me work with my suffering, in which I made covenant with you to follow after me, and I chose the best one of you myself, and each one of you had a tumor in his nose, wishing that the case would be handed over to himself. And I saw the world has come before me, and when it came, you would wing your houses by walls of silk and silk garments, and you would wear Azeri wool as if one of you was a spine of a monkey. And by Allah (swt), if one of you would come to the front and his neck would be hit without a punishment, then it would be better for him than wandering in the midst of the material world." Then he said: "Indeed, I do not regret anything except for three things I did which I wish I would not have done, and three things I did not do which I wish I had done, and three things I wish I have asked the Messenger of Allah (saw) about. As for the three things I wish I had not done, then I wish that I would not have uncovered the house of Faatima (s.a) and left it, even if they would have closed it(to prepare) for a war! And I wish that I, on the day of the Saqifah of Bani Sa'ida, would have thrown the case into the neck of either of the two men: Abi-Ubayda bin Al-Jarrah or Umar, in which he would be the prince and I would be the minister! I wish that when I sent Khalid to the people of apostasy, then the Muslims would have gained victory! And as for the three things I did not do which I wish had done: then I wish that when I brought Ash'ath bin Qais as a captive, then I would have hit his neck, because it seems to me that he does not see any evil which he does not support! And I wish that when I brought Al-Fuja'a, then I would not have burnt him, but rather killed him instantly, or left him to go free! And I wish that when I sent Khalid to the people of Syria, then I would have sent Umar to Iraq, then I would have established both my hands (i.e. power), my right and my left, for the sake of Allah. And as for the three things I wish I had asked the Messenger of Allah (saw) about: then I wish that I would have asked him: 'To whom is this case?' So that its people would not struggle over it. And I wish that I would have asked him: 'Do the Ansar have any benefit from this case?' And I wish that I would have asked him about the inheritance of the aunt (from the father's side) and the daughter of the brother, because my self needs that.'

Imam Abul-Hassan Al-Darqutni mentioned this narration and said: "Al-Layth also narrated from Ulwan from Salih bin Kaysan with this chain, except that there is no Humayd bin Abd Al-Rahman mentioned between Ulwan and Salih. So it is likely that it could be Sa'eed bin Ufayr who adjusted it from Ulwan, because he added two people in it. And Sa'eed bin Ufayr is of the trustworthy Hufaadh (memorizers of Qur'aan)."

I say: This narration is Hasan (good) from Aboo Bakr, except that there is nothing in it from the words of the Prophet (saw). And Al-Bukhari narrated many sayings of the Sahaba in his book, and of that is what Tariq bin Shahaab narrated from Aboo Bakr, that he said: "Follow the tails of the camels untill Allah (swt) shows something to the Caliph of His Prophet and the Muhajirin because of which you may excuse yourselves." And A'isha narrated that Aboo Bakr kissed the Prophet (saw) after he died. And other than that.

Source: Al-Ahadith Al-Mukhtara. Vol. 1, Pg. # 88 - 91.



Al-Suyuti:

Narrated of Abdul-Rahman bin Auf, that Aboo Bakr Al-Siddiq said to him during the sickness in which he died: "I do not regret anything except for three things I did which I wish I had not done, and three things I did not do which I wish I had done, and three things I wish that I had asked the Messenger of Allah (saw) about. As for the things I did which I wish I had not done, then I wish that I had not uncovered the house of Faatima (s.a) and left it, even if they would have closed it(to prepare) for a war! And I wish that I, on the day of the Saqifah of Bani Sa'ida, would have thrown the case into the neck of either of the two men: Abi-Ubayda bin Al-Jarrah or Umar, in which one of them would be the prince and I would be the minister." 

Footnote: Aboo Ubayd narrated this narration in Kitab Al-Amwal and Khaytama bin Sulayman Al-Atrabilisi in Fadha'il Al-Sahaba, Al-Tabarani in Mu'jam Al-Kabir, ibn Asakir in his Tarikh and Sa'eed ibn Mansoor in his Sunan and he said that it is a Hasan (Reliable) narration, except that it does not include anything of the Prophet (saw), and his book mentioned more than one thing from the words of the Sahaba.

 Source: Jami Al-Ahadeeth. Vol. 13, Pg. # 100 - 101, H. # 352.





Al-Muttaqi Al-Hindi:

Narrated of Abdul-Rahman bin Auf, that Aboo Bakr said to him during the sickness in which he died: "I do not regret anything except for three things I did which I wish I had not done, and three things I did not do which I wish I had done, and three things I wish that I had asked the Messenger of Allah (saw) about. As for the things I did which I wish I had not done, then I wish that I had not uncovered the house of Faatima (s.a) and left it, even if they would have closed it(to prepare) for a war! And I wish that I, on the day of the Saqifah of Bani Sa'ida, would have thrown the case into the neck of either of the two men: Abi-Ubayda bin Al-Jarrah or Umar, in which one of them would be the prince and I would be the minister." 

Footnote: Aboo Ubayd narrated this narration in Kitab Al-Amwal and Khaytama bin Sulayman Al-Atrabilisi in Fadha'il Al-Sahaba, Al-Tabarani in Mu'jam Al-Kabir, ibn Asakir in his Tarikh and Sa'eed ibn Mansoor in his Sunan and he said that it is a Hasan (Reliable) narration, except that it does not include anything of the Prophet (saw), and his book mentioned more than one thing from the words of the Sahaba.

 Source: Kanz-ul-Ummal. Vol. 5, Pg. # 231 - 233, H. # 14113.



Attesting Sa'eed ibn Mansoor

Al-Dhahabi:

Sa'eed ibn Mansoor ibn Shu'ba, the Hafiz, the Imam, Sheikh of Haram, Aboo Uthman Al-Khorasani, Al-Maruzi, and it is said: Al-Taliqaani, he then lived in Balkh and then near Makkah. He is the author of the book Al-Sunan.

Source: Siyar A'lam Al-Nubala. Vol. 10, Pg. # 586, Person # 207.



Ibn Zanjawaih:

Narrated to us Hameed from Uthman ibn Saleh from Al-Layth ibn Sa'd ibn Abdulrahman Al-Fahmi from Alwaan from Saleh ibn Kaysan from Hameed ibn Abdulrahman ibn Auf from his father Abdul-Rahman bin Auf...Aboo Bakr during the sickness in which he died, said: "I do not regret anything except for three things I did which I wish I had not done, and three things I did not do which I wish I had done, and three things I wish that I had asked the Messenger of Allah (saw) about. As for the things I did which I wish I had not done, I wish that I had not uncovered the house of Faatima (s.a) and left it, even if they would have closed it(to prepare) for a war! And I wish that I, on the day of the Saqifah of Bani Sa'ida, would have thrown the case into the neck of either of the two men: Abi-Ubayda bin Al-Jarrah or Umar, in which one of them would be the prince and I would be the minister." 

 Source: Al-Amwal. Vol. 1, Pg. # 303 - 304.



Analysis Of The Chain Of Narrators 

The status of these seven narrators in the books of Rijal:

1 - Hameed
2 - Uthman bin Saleh
3 - Al-Layth bin Sa'd
4 - Saleh bin Kaysan
5 - Hameed bin Abdul-Rahman bin Auf
6 - Abdul Rahmab bin Auf
7 - Ilwan bin Dawood


1 - Hameed

Ibn Hajar:

Humayd ibn Makhlid ibn Qutayba ibn Abdullah Al-Azdi, Aboo Ahmad ibn Zanjawaih and that is his father's title. He is trustworthy and firm in memorising narrations. He has written some books. He is from the 9th generation. He died 148 A.H, or 151 A.H. Abi Dawood and Al-Nasa'i have narrated from him.

Source: Taqreeb Al-Tahdheeb. Pg. # 121, Person # 1558.


2 - Uthman bin Saleh

Ibn Hajar:

Uthman ibn Saleh ibn Safwan Al-Sahmi, their servant. Aboo Yahya Al-Misri. He is trustworthy. From the early narrators of the 10th generation. And it is correct that he said: "I have seen a Jinn." He died 219 A.H. Al-Bukhari, Al-Nasa'i and ibn Majah have narrated from him.

Source: Taqreeb Al-Tahdheeb. Pg. # 324, Person # 4480.


Ibn Hajar:

3 - Al-Layth bin Sa'd

Layth ibn Sa'd ibn Abdul Rahman Al-Fahmi, Aboo Harith Al-Misri. He was a famous Imam, trustworthy and a jurist. He was from the 7th generation. He died in Shabaan of 175 A.H. The Jama'ah have narrated from him (i.e. Al-Bukhari, Muslim and the four Sunan).

Source: Taqreeb Al-Tahdheeb. Pg. # 400, Person # 5684.


4 - Saleh bin Kaysan

Ibn Hajar:

Saleh ibn Kaysan Al-Madani, Aboo Muhammad or Abul Harith. Teacher of the children of Umar Abdul Aziz. He is trustworthy, firm in memorising narrations and a jurist. He is from the 4th generation. He died after 130 A.H. or after 140 A.H. The Jama'ah have narrated from him (i.e. Al-Bukhari, Muslim, and the four Sunan).

Source: Taqreeb Al-Tahdheeb. Pg. # 214, Person # 2884.




5 - Hameed Abdul-Rahman bin Auf

Ibn Hajar:

Humayd ibn Abdul Rahman ibn Auf Al-Zuhri, Al-Madani. He is trustworthy from the 2nd generation. He died after 105 A.H. According to the correct opinion, it is said that his narrations from Umar are Mursal. The Jama'ah have narrated from him (i.e. Al-Bukhari, Muslim, and the four Sunan).

Source: Taqreeb Al-Tahdheeb. Pg. # 121, Person # 1552.



6 - Abdul Rahman bin Auf

Ibn Hajar:

Abdul Rahman ibn Auf ibn Abd ibn Al-Harith ibn Zuhra Al-Qurashi Al-Zuhri, one of the ten companions who are given the promise to enter paradise. He is one of the companions who embraced Islam early. And his merits are many. He died in the year 32 A.H. The Jama'ah have narrated from him (i.e. Al-Bukhari, Muslim, and the four Sunan).

Source: Taqreeb Al-Tahdheeb. Pg. # 289, Person # 3973.




Ibn Hibban:

7 - Ilwan bin Dawood

Ilwan ibn Dawood Al-Bajali from the people of Kufa. He has narrated from Malik ibn Mighwal and Umar ibn Uthman Al-Hamsi has narrated from him.

Source: Al-Thuqat (Authenticated Ones). Vol. 8, Pg. # 526.


Ilwan bin Dawood: He has been mentioned by ibn Hibban in Al-Thuqat (Authenticated Ones): He was accused, by some of the scholars of Jarh wa Al-Ta'deel (i.e. scholars on researching/criticizing narrators), for being munkar (rejected) in narrations. If we would gather an unclear defamation (jarh), and a correction (ta'deel), then the correction would be accepted. However, there is no clear reason as to why he is Munkar in Hadeeth, except for narrating this hadeeth.

Scholarly Views Regarding Munkar Hadeeth

Al-Dhahabi:


"Not everyone who narrates munkar hadeeth is weak."

Source: Mizan Al-I'tidal. Vol. 1, Pg. # 259.




Ibn Hajar:

"If everyone who narrates munkar hadeeth is supposed to be graded among the weak narrators, none of the hadeeth narrators would be free."

Source: Lisan Al-Mizan. Vol. 3, Pg. # 202.




Reliable Chain Without Ilwan Bin Dawood

Al-Dhahabi:

Ilwan bin Dawood Al-Bajali narrated from Humayd bin Abdul-Rahman from Saleh bin Kaysan, of Humayd bin Abdul-Rahman bin Auf, of his father, who said: I entered at Aboo Bakr to wish him farewell during his sickness in which he died. So I saluted him and asked him about how he has become. Then he sat up. Then I said: "Praised be Allah (swt), for you have woken up in a good state." Then he said: "Do you not see that I am suffering, and that you made me work with my suffering, in which I made covenant with you to follow after me, and I chose the best one of you myself, and each one of you had a tumor in his nose, wishing that the case would be handed over to himself. And I saw the world has come before me, and when it came, you would wing your houses by walls of silk and silk garments, and you would wear Azeri wool as if one of you was a spine of a monkey. And by Allah (swt), if one of you would come to the front and his neck would be hit without a punishment, then it would be better for him than wandering in the midst of the material world." Then he said: "Indeed, I do not regret anything except for three things I did which I wish I would not have done, and three things I did not do which I wish I had done, and three things I wish I have asked the Messenger of Allah (saw) about. As for the three things I wish I had not done, then I wish that I would not have uncovered the house of Faatima (s.a) or just left it, even if they closed it for a war. And I wish that on the day of Saqeefa Bani Sa'ida I would have left the case to one of the two men, Umar or Aboo Ubayda.

Similar like this and longer than this has been (Narrated ibn Wahab - Al-Layth bin Sa'd - Saleh bin Kaysan - Hameed bin Abdul-Rahman bin Auf - Abdul Rahman bin Auf), and it is also reported by Ai'dh.

Source: Tarikh Al-Islam Wa Wafiyat Ul Mashaheer Wa Al-Alam. Vol. 3, Pg. # 117 - 118.




Attesting Ibn Wahab 

Ibn Hajar:

Abdullah ibn Wahab ibn Muslim Al-Qurashi, their servant. Aboo Muhammad Al-Misri, the jurist, he is trustworthy, Hafiz and a worshipper. He is from the 9th generation. He died in the year 197 A.H.at the age of 72. The Jama'ah have narrated from him (i.e. Al-Bukhari, Muslim and the four Sunan).

Source: Taqreeb Al-Tahdheeb. Pg. # 281, Person # 3694.


 Attesting Al-Layth ibn Sa'd 

Al-Khateeb Al-Baghdadi:

Layth ibn Sa'd ibn Abdul Rahman, Abul Harith, the jurist of the people of Egypt.

Narrated to us ibn Al-Fadhl from Abdullah ibn Ja'far from Yaqoub ibn Sufyan from ibn Bukayr who said: Al-Layth went to Hajj in the year 113 A.H. and he heard narrations there from ibn Shahab in Makkah, and he heard from ibn Abi Mulaika and Ata ibn Abi Rabah and Abi Zubayr and Nafe' and Umran ibn Abi Anas and a number of other Sheikhs in that year.

Narrated to me Al-Suri from Abdul Rahman ibn Umar Al-Tojibi from Al-Hassan ibn Yusuf ibn Saleh ibn Mulaih Al-Tara'ifi from Al-Rabi ibn Sulayman from ibn Wahab who said: "If it was not for Malik and Al-Layth, people would have gone astray."

Narrated to us Muhammad ibn Al-Hussain Al-Qattan from Da'laj ibn Ahmad from Ahmad ibn Ali Al-Abbar from Aboo Tahir from ibn Wahab who said: "If there wasn't Malik ibn Anas and Al-Layth ibn Sa'd I could have been destroyed, because I thought everything that comes to us from the Prophet (saw) should be acted upon."

Narrated Bushra ibn Abdullah Al-Rumi from Ahmad ibn Ja'far ibn Hamdan from Muhammad ibn Ja'far Al-Rashidi from Ibraheem ibn Umar Al-Barmaki from Muhammad ibn Abdullah ibn Khalaf Al-Daqqaq from Umar bn Muhammad Al-Jawhari who both said: narrated Aboo Bakr Al-Athram who said I heard Aboo Abdullah saying: "Among these people of Egypt there is no one firm in narrations like Al-Layth ibn Sa'd, not even Amr ibn Al-Harith and not anyone else. Amr ibn Al-Harith was with me and I saw Munkar narrations from him." Then Aboo Abdullah said: "But Layth ibn Sa'd, his narrations are so authentic" and then he started praising him. Then someone asked him: "Did anyone weaken him?" He said: "I do not know."

Narrated to us ibn Al-Fadhl from Abdullah ibn Ja'far from Yaqoub ibn Sufyan from Al-Fadhl ibn Ziyad from Ahmad who said: "Layth ibn Sa'd is very knowledgeable, his narrations are authentic."

Narrated to me Al-Hassan ibn Alee Al-Tamimi from Alee ibn Muhammd ibn Lulu Al-Warraq from Musa ibn Ja'far ibn Muhammad Quryan from Ahmad ibn Sa'd Al-Zuhri who said: I heard Ahmad when he was asked about Al-Layth ibn Sa'd, he said: "He is trustworthy and firm in narration."

Narrated Alee ibn Talha Al-Muqri from Muhammad ibn Ibraheem Al-Ghazi from Muhammad ibn Muhammad ibn Dawood Al-Karaji from Abdul Rahman ibn Yusuf ibn Kharrash who said: "Layth ibn Sa'd Al-Misri is truthful and his narrations are authentic."

Source: Tarikh Al-Baghdad. Vol. 14, Pg. # 524 - 538.



Al-Mazzi:


Harun ibn Sa'eed Al-Ilee said: I heard ibn Wahab saying when he mentioned the differences and conflicts of Hadeeth and people, he said: "If I had not met Malik and Al-Layth, I would have gone astray." He said: "Because of the conflicts that exist in the narrations."

Source: Tahdheeb Al-Kamal. Vol. 24, Pg. # 271.
 



As evidenced, Al-Layth ibn Sa'd is a revered scholar who is very knowledgeable in regards to the conflicts and problems of hadeeth as is ibn Wahab who narrates the same narration of Aboo Bakr from him. It would seem inconceivable that Layth heard the narration from Alwan from Saleh ibn Kaysan and did not enquire about it on his pilgrimage to Hajj, since Saleh ibn Kaysan was a significant scholar of Hijaz like Al-Zuhri and others and since Layth heard from these scholars, he would have undoubtedly asked Saleh ibn Kaysan regarding this specific narration too, especially with Al-Dhahabi mentioning it. In conclusion, the existence of Alwan in some chains does not affect the reliability of this narration.

In addition, the reliability of this narration becomes stronger since it has also been narrated through a complete different chain from Al-Zuhri. Even though the chain is not completely authentic, it can be taken as a supporting narration of the above mentioned sources.

Al-Baladhuri:

Narrated to me Hafs bin Umar from Al-Haytham bin Uday from Yunus bin Yazeed Al-Ayli from Al-Zuhri, that Abd Al-Rahman bin Auf said: I entered upon Aboo Bakr during his illness, and he (Aboo Bakr) said: "My illness has been joined by another illness. O you Muhajireen (emigrants)! I chose the best one of you myself, and each one of you had a tumor in his nose, wishing that the case would be handed over to himself. The messenger of Allah, peace and prayers of Allah be upon him, did not want dunya and she did not want him either, and it (dunya) is overlooking you and did not come to you yet, and when it comes for you then you would make the bedsteads with silk garment and the covers of silk, that one of you would be hurt to sleep on wool as if he is sleeping on the wild thistles (the ones camel graze). And you will be the first of people that will be misguided after you had been guided. I wish that I would not have uncovered the house of Faatima (s.a) even if Alee (a.s) declared a war to me! I wish that I had not burned Al-Fuja'a, but rather killed him instantly, or left him to go free! And I wish that I would have killed Ash'ath bin Qais when I encountered him, because it seems to me that he does not see any evil except that he follows it! And I wish that I, on the day of the Saqifah, I would have grabbed the hand of the most beloved of the two men and pledged my allegiance to him, so that I would be a minister and not a leader!"

Source: Ansab Al-Ashraf. Vol. 10, Pg. # 346 - 347.



Distortion Of Aboo Bakr's Confession 

Al-Qasim ibn Sallam:

Narrated to us Humayd from Uthman bin Salih from Al-Layth bin Sa'd from Ilwan from Salih bin Kaysan from Humayd bin Abd Al-Rahman bin Auf, that his father entered upon Aboo Bakr during his sickness in which he died, and so he saw him being awake. He (Aboo Bakr) said: "Indeed, I do not regret anything from this world except for three things I did which I wish I would not have done, and three things I did not do which I wish I had done. As for the three things I wish I had not done, then I wish I had not done so and so - it's something he mentioned - And I wish that I had not burned Al-Fuja'a, but rather killed him instantly or let him go free and not burn him with fire. And I wish that on the day of Saqifah Bani Sa'ida, I would have thrown the case into the neck of one of the two men: Umar bin Al-Khattab or Abi Ubayda bin Al-Jarrah, so one of them would be the leader and I would be the minister. And as for the three things I did not do, then I wish that when I brought Ash'ath bin Qais as a captive, then I would have hit his neck, because it seems to me that he does not see any evil except that he supports it. And I wish that when I sent Khalid bin Walid to the people of apostasy, then the Muslims would have gained victory. And had they lost, then I would have discussed it in a meeting or be helpful. And I wish that when I sent Khalid to the people of Syria, then I would have sent Umar to Iraq, then I would have established both my hands (i.e. power) for the sake of Allah (swt).

Source: Al-Amwal. Vol. 1, Pg. # 347 - 348, H. # 548.


Ibn Taymiyyah:

And after the previous mentioned confession of Aboo Bakr says: 

"And this shows that he went to the house of Faatima (s.a) during the gathering of Amir ul Mo'mineen (the prince of the believers) and Al-Zubayr and others there...and we surely know that Aboo Bakr did not make anything to harm Alee (a.s) and Al-Zubayr, but also he did not harm Sa'ad ibn Ubadah the late one to give allegiance at first and at last, and all what can be said is that he raided the house to check if there was any amount of the money of Allah (swt) that he was dividing, and then to give it to those who deserve it. Then he perceived that if he let it for them then it would be eligible for them since it is permissible to give them (money) from the money of the booty. However, the fact that he did make anything harmful to them is something that never happened by the agreement of the folk of knowledge and religion, and only those ignorant liars would transmit it and only the stupid ones of the world would believe it, those who claim that the sahaba (companions) destroyed the house of Faatima (s.a) and hit her stomach till she dropped (her embryo) and all of this is a made story and invented falsehood by the agreement of the folk of Islam and no one would spread such a thing but those who belong to the cattle species."

Source: Minhaj As-Sunnah An-Nabawiyyah. Vol. 8, Pg. # 291.


Firstly we have no mention of what Aboo Bakr was actually referring to when he wished he had not done something and is thus placed with the words, "so and so" and secondly we have ibn Taymiyyah making excuses for Aboo Bakr by saying he merely went to Imam Alee's (a.s) house to search for money! How far must one go in order to conceal the truth?

Nostalgia Of Aboo Bakr And Umar


Ahmad ibn Hanbal:

Narrated Abdullah from his father from Rooh from Hisham from Al-Hassan who said: Aboo Bakr said: "I wish I was this tree which is eaten and nourished."

Narrated Abdullah from his father from Rooh from Hisham ibn Abi Abdullah from Qutada who said: I was told that Aboo Bakr said: "I wish I was grass eaten by livestock."

Source: Al-Zuhd. Pg. # 139.


Ibn Abi Dunya:

Narrated Is'haq ibn Isma'eel from Rooh ibn Ubada from Hisham from Al-Hassan who said: Aboo Bakr said: "I wish I was a tree which is nourished and eaten."

Narrated Is'haq ibn Isma'eel from Rooh ibn Ubada from Hisham Al-Dastawahi from Qutada who said: Aboo Bakr said: "I wish I was grass eaten by livestock."

Narrated Alee ibn Al-Ja'd from Shu'ba from Asim ibn Ubaydullah from Abdullah ibn Amir who said: Umar ibn Al-Khattab took a straw and said: "I wish I was like this straw, I wish my mother never bore me, I wish I was nothing, I wish I was completely forgotten."

Narrated Khalid ibn Khaddash from Himad ibn Zayd from Hisham from Al-Hassan who said: when Umar's death was near, he said: "If I owned all what there is on Earth, I would have sacrificed it to avoid the fear of punishment."

Narrated Muhammad ibn Idrees from Asbagh ibn Al-Faraj from ibn Wahab from Malik ibn Anas from Zayd ibn Aslam from his father (Aslam slave of Umar) who said: "When Umar was stabbed, he said: "If I owned whatever the sun shines over, I would have sacrificed it to avoid the afflictions of the hour - i.e. the death - because I want to escape the fire."

Narrated Muhammad ibn Idrees from Musaddad from Aboo Uwana from Dawood ibn Abdullah Al-Awdi from Hamid ibn Abdul Rahman from ibn Abbas who said: When Umar was stabbed I said to him: "I give you the good news of entering paradise." He said: "By Allah (swt)! If I had the whole world and whatever is in it, I would have sacrificed it to avoid what awaits me, before I know what that might be."

Narrated my father from Aboo Nadhr from Muhammad ibn Muslim from Amr ibn Dinar who said: When Umar's death was near, he said: "If I had the whole world and whatever is in it, I would have sacrificed it to avoid the fire, without even seeing it."

Narrated Is'haq ibn Isma'eel from Jarir from Hussain from Amr ibn Maymoon who said: when Umar was stabbed, a young man entered upon him and said: "O commander of the faithful! Congratulations for the good news of Allah (swt) for you! You have acquaintance in Islam and the companionship of the Messenger of Allah (saw), as you know, then you became a successor and you were just. Then you achieved martyrdom. Umar said: "O nephew! I wish I could be free from its responsibility in that I would receive neither reward nor retribution."

Narrated Muhammad ibn Abbad ibn Musa from Zayd ibn Al-Habbab from Musa ibn Ubayda from Umar ibn Abdullah servant of Ghufra who said: Aboo Bakr saw a bird flying and landed on a tree, so he said: "O bird! How fortunate you are. There is no accountability and punishment for you. I wish I was like you."

Narrated Ibraheem ibn Abdullah from Hisham ibn Ammar from Amr ibn Waqid from Yunus ibn Halbas from Abi Idrees from Ma'aaz who said: Aboo Bakr entered in a house, then he saw a pigeon under a tree, he sighed deeply and said: "How fortunate you are O Bird! You eat from the seeds and walk in the shadow of the tree and there is no accountability for you, I wish Aboo Bakr was like you."

Source: Al-Mutamannin. Pg. # 26 - 28, H. # 10 - 17 & Pg. # 71, H. # 116.


Al-Bukhari: 

Narrated Al-Miswar bin Makhrama: When Umar was stabbed, he showed signs of agony. Ibn Abbas, as if intending to encourage Umar, said to him, "O Chief of the believers! Never mind what has happened to you, for you have been in the company of Allah's Messenger (saw) and you kept good relations with him and you parted with him while he was pleased with you. Then you were in the company of Aboo Bakr and kept good relations with him and you parted with him (i.e. he died) while he was pleased with you. Then you were in the company of the Muslims, and you kept good relations with them, and if you leave them, you will leave them while they are pleased with you." Umar said, (to ibn Abbas), "As for what you have said about the company of Allah's Messenger (saw) and his being pleased with me, it is a favour Allah (swt) did to me; and as for what you have said about the company of Aboo Bakr and his being pleased with me, it is a favour Allah (swt) did to me; and concerning my impatience which you see, is because of you and your companions. By Allah (swt)! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah (swt) before I see it."

Source: Saheeh Al-Bukhari. Pg. # 907 - 908, H. # 3692.




Interestingly, Umar mentions exactly what Allah (swt) revealed in the Holy Qur'aan in regards to the Munafiqeen which is as follows:

إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الأرْضِ ذَهَبًا وَلَوِ افْتَدَى بِهِ أُوْلَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّاصِرِينَ

Surely, those who disbelieve and die while they are unbelievers, the earth full of gold shall not be accepted from one of them, though he should offer to ransom himself with it, these it is who shall have a painful chastisement, and they shall have no helpers.

Holy Qur'aan {3:91}

Abi Shaybah:

Narrated Alee ibn Asim Dawood from Amer who said: When Umar was stabbed, Ibn Abbas entered upon him and people were around him, he saluted and then said: "O Chief of the believers! I congratulate you for the good news of Allah (swt), for you have been among the first people in Islam, you have been in the company of Allah's Messenger (saw) and he died while he was pleased with you. Then you became leader and you did justice, then you were killed a martyr. He said: Umar said: "Woe to you! Repeat what you said." So he repeated it and then Umar sighed in a way that his soul came out with it. He then said: "By Allah (swt)! Arrogant is he who you want to fool! If I had all the yellow and white on Earth, I would have ransomed myself with it from the fear of Punishment."

Footnote: Its chain is Saheeh (Authentic).

Narrated Aboo Dawood from Aboo Uwana from Dawood ibn Abdullah Al-Awdi from Hamid ibn Abdul Rahman Al-Himyari who said: Ibn Abbas gave a speech on the pulpit in Basra and said: I was the first one who entered upon Umar when he was stabbed. So I said to him: "I congratulate you for you have been in the company of Allah's Messenger (saw) for a long time. Then you became leader and you did justice and delivered the trust." So he said: "As for your congratulations for me for the entering in paradise, by the One in Whose hand is my soul, If I had all the yellow and white on Earth, I would have ransomed myself with it from what is in front of me, before I know what it is. As for your saying that I became a leader and practiced justice, by Allah (swt)! I wish I was free from its responsibility in that I would receive neither reward nor retribution. As for what you mentioned about my companionship with the Messenger of Allah (saw), that is it."

Footnote: Narrated by Ahmad and ibn Sa'ad and others and it is Saheeh (Authentic).


Narrated Amr ibn Qist from Al-Walid ibn Muslim from Abi Amr Al-Awdha'i from Sammak Al-Hanafi from Abdullah ibn Abbas who said: I entered upon Umar with Miswar ibn Mikhrama when he was stabbed, so I told him: "Congratulations O chief of the believers! Because the lands have been conquered by you, and the hypocrisy has been removed by you, and the sustenance has been opened by you." So he said: "Do you praise me for my leadership O ibn Abbas?" I said: "Yes by Allah (swt)! And for other things." He said: "By Allah (swt)! I wish I was free from it, in that I would receive neither reward nor retribution."

Footnote: Narrated by Aboo Nu'aim and others and its chain is Saheeh (Authentic).


Narrated Al-Hajjaj ibn Nasir from Qurra ibn Khalid from Muhammad ibn Sireen from ibn Abbas who said: I said to Umar: "By Allah (swt)! The fire will not touch your skin." He said: "By Allah (swt)! Your knowledge about it is little."

Footnote: Narrated by ibn Sa'ad by a Saheeh (Authentic) chain.

Narrated Sa'eed ibn Amir from Juwairiyya ibn Asma from Nafi' from ibn Umar who said: Umar was in my room when he was stabbed, so he said to me: "O Abdullah! Put my head on the ground." So I contracted my garment under his head, so he died and his cheek was on the ground while he was saying: "Woe to Umar and woe to his mother if Allah (swt) does not forgive him."

Footnote: Its chain is Saheeh (Authentic) and it has been narrated by Aboo Nu'aim similarly with some difference.

Narrated Al-Qa'nabi from Malik ibn Anas from Yahya ibn Sa'eed from Abdul Rahman ibn Aban ibn Uthman from his father from Uthman ibn Affan who said: I was the last person who met Umar, I entered upon him while he was in the house of Abdullah ibn Umar, he said to him: "Put my cheek on the ground." He said: "Does it make a difference whether I hold it in my chest or put it on the ground?" Umar said: "Put my cheek on the ground! May your mother see your death." He said it twice or thrice, then he kinked his legs and I heard him saying: "Woe to me! Woe to my mother if Allah (swt) does not forgive me." He continued saying this until he died.

Footnote: Narrated by ibn Sa'ad and its chain is Saheeh (Authentic).

Source: Tarikh ibn Shaybah. Vol. 3, Pg. # 130 - 136.



The question arises as to why the Messenger of Allah (saw) and the Commander of the Faithful, Alee ibn Abi Talib (a.s) did not fear on approaching their death while Aboo Bakr and Umar did. A reason for this would be put forward to claim Aboo Bakr and Umar were from among the pious and hence were saying such words in a state of humbleness. However, can anyone claim to be more pious and humble than the Prophet (saw) who never uttered such words? Allah (swt) says about the true believers:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً

 (To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction!
"Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!


Holy Qur'aan {89:27-28}


Scholars Who Endorsed The Attack On Faatima's (s.a) House


The saying of Faatima (s.a) being killed and her miscarriage is referred back to the Shi'a since a long time. Poets have written about the oppression which Sayeda Faatima (s.a) underwent. Some of these poets were contemporary to the Imams (a.s), or their time was close to that of the Imam's (a.s).

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

Al-Sayyed Ja'far Al-Murtadha:

"Beaten, she (Faatima (s.a)) was, and of her rights deprived, 
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..."

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



Al-Nabati Al-Amuli:

Sayyid Al-Himyari 

"She was beaten and her right was usurped
And then they let her taste the pain of injuries and wounds
May that hand be cut who hit her
And the hand of those who are content with that and follow him
May Allah not forgive him and nor
Make him safe of the fear of the Day of Resurrection"


Al-Barqi (Died 245 A.H.) says in a poetry:

"They collected firewood to burn the house
And lit it even though there were children in it
And in the house there was not except the purified ones
Of women and the truthful one and the grandsons (of the Prophet (saw))
I do not say that they did treachery, they rather disbelieved
And disbelief is less than burning the children (of the Prophet (saw))
And whatever of their tyranny and wrongdoing they did
Will be two chains around their necks in Hellfire"

Source: Siraat Al-Mustaqeem. Vol. 3, Pg. # 13.




Hisham ibn Al-Hakam (Died 179 A.H) may Allah (swt) have mercy on him, was also another companion of Imam Al-Sadiq (a.s). Our opponents have documented his beliefs concerning the attack on the house of Sayeda Faatima (s.a). It should be noted Hisham was corrected by the Imam (a.s) regarding his belief on anthropomorphism. While no report has reached us wherein he has been condemned by the Imams (a.s) regarding holding the belief the house of Sayeda Faatima (s.a) was attacked. This likewise proves the belief of this incident was rather old and can be traced back to the time of our 6th Holy Imam (a.s).

Ibn Abdul Rahman Al-Multi (Died 377 A.H): 

Hisham, c**se of Allah (swt) be upon him (we have intentionally removed the authors insults on the blessed companion of the Imam (a.s)), claimed that the Prophet (saw) has mentioned in text the Imamate of Alee (a.s) in his life, by saying, "Whoever I am his Master I shall raise Alee (a.s) as his Master." And also his saying to Alee (a.s), "You are to me as what Haaron (a.s) was to Musa (a.s) except that there shall not be any Prophet after me." And also his saying, "I am the city of knowledge and Alee (a.s) is its door." Also the saying, "To Alee (a.s) you shall fight for the interpretation (Ta'weel) as how I fought for the Tanzeel (the descended verses of Qur'aan." As he is also the successor of the Messenger of Allah (saw) and his Caliphate is in his progeny and he is the Caliphate of Allah (swt) upon his nation, and that he is the best nation and most knowledgeable. It is forbidden that he is inattentive, forgetfulness, ignorance, or inability, and that he is infallible and that Allah Exalted and Mighty He has appointed him to creation as an Imam so that he would not neglect them, and the example of one who is mentioned by text about his Imamate is like the texts mentioned about Qibla (prayer) and other obligatory actions (i.e. they are explicit). And that Aboo Bakr came to Faatima (s.a), and that he kicked her stomach and so she had a miscarriage and the reason for that and her death was because of that and that he usurped Fadak from her. 

Source: Al-Tanbi Wa Al-Rad Ala Ahl Al-Hawa Wa Al-Bid'ah. Pg. # 21 - 22.


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 Faatima (s.a).

Fadl ibn Shazaan:

And Aboo Bakr said in his illness as a result of which he died, "I wish I had not attacked the house of Faatima (s.a), even though it was closed for fight. "He regretted" so his repentance is not except due to a sin.

Source: Al-Idhaah. Pg. # 518.


Biography Of Al-Fadal ibn Shazaan

Allamah Al-Hilli:

Al-Fadl ibn Shazaan ibn Al-Khalil, Aboo Muhammad ibn Azdi, Al-Naysaburi. His father was of the companions of Yunus and he has narrated from Abi Ja'far Al-Thani (Imam Muhammad Al-Jawad a.s) and it is also said that he has narrated from Imam Al-Ridha (a.s) too, he is trustworthy, a jurist, of high position and a theologist. He has a high status in this creed (Tashayyu). It is said that he has written 180 books, and Aboo Muhammad (a.s) (i.e. Imam Al-Askari (a.s)) has send blessings upon him twice or thrice. And Al-Kashi has narrated from A'immah (a.s) narrations praising him, and some narrations in opposite, and we have answered them in our large book. This Sheikh is superior than to be criticised, for he is the head of this creed, may Allah (swt) be satisfied with him.

Source: Khulasatul Aqwaal. Pg. #  229.

 

Al-Nidham (Died 221 A.H) was a famous Mu'tazali scholar who not only criticised the companions but also defended them against the attacks of the Shi'a or the earlier Shi'a's. Therefore he, himself is proof to the fact that the incident concerning the attack on Sayeda Faatima (s.a) was in fact true and not a concocted story fabricated many years later. He outrightly mentions what happened, which is rather unusual, since no one with the right frame of mind would admit to something unless it was an undeniable fact. 

Tahir Al-Baghdadi:


'Al-Nidham (Died (Aboo Ishaq Ibraheem ibn Sayyar ibn Hani Al-Nidham),' despite of his deviation which we have explained about; he criticised and casted a blame on Sahaba's and Tabi'een due to their verdicts on Ijtihad; and so Al-Jahidh was noted about him saying in the book 'Al-Ma'arif' and in his book known as 'Al-Fitya' that he cast a blame on Ahl ul hadeeth and their narrations which they narrated from Aboo Hurayra for he thought that Aboo Hurayra was the greatest liar from among the people and he also blamed Umar for he thought that he was in doubt at Hudaibiyah about his religion, and he also did doubt again the day the Prophet (saw) died. And that (Umar) was among those who plotted to kill the Prophet (saw) at Aqabah, and that he hit Faatima (s.a) and deprived her of inheritance for Ahlulbayt (a.s); and that he refused to exile Nasru bin Hajjaj from Madinah to Basra, and they thought that he has innovated Taraweeh and prohibited Hajj Tamattu, and also prohibited to marry the non arab to the arab women. They also cast a blame on Uthman for giving asylum to Al-Hakam bin Al-Aas in Madinah and to elect Walid bin Uqbah as his governor in Al-Kufa and prayed as an Imam while he was intoxicated; also they also cast a blame to (Uthman) that he gave Sa'eed bin Al-Aas 40,000 dirhams for his marriage; and they thought that he (Sa'eed bin Al-Aas) was attacked by fever and while in that state he mentioned Alee (a.s) whom he thought that he was asked about a cow who killed a donkey; and he (Alee (a.s)) said, "I will give my opinion," and then he (Sa'eed bin Al-Aas) said, "Alee (a.s) continued to say his opinion with his ignorance till he judged with his opinion as he wished."

Source: Al-Farq Bayn Al-Firaq. Pg. # 133.



Attesting Aboo Mansoor Abdul Qahir Al-Baghdadi

Al-Zarkali:


Abdul Qahir Al-Baghdadi (429 A.H or 1037 AD); He is Abdul Qahir bin Tahir bin Muhammad bin Abdullah Al-Baghdadi At-Tamimi Al-Isfraini, Aboo Mansoor: He is a Scholar in many fields and among the Imams of Al-Usool, he was a great base for Islam in his time, he was born and grew up in Baghdad and then migrated to Khorasan and settled in Nishapur and he fled Khorasan after the Fitna of Turkaman. Imam As-Sabki said, "One of the greatest loss for Nishapur is the worsening of the situation which leads towards such kind of a man to leave Nishapur and he died in Isfraini. He used to teach 17 knowledges and he had authored many works such as, Usool-deen, An-Nasikh wal Mansukh, Tafsir Asmaau-llahu Al-Husna, and Fadhaih Al-Kadariyyah, Takmillah fil Hisaab, Taawil Al-Mutashabihaat fil Al-Akhbaar wal Ayaat, Tafsir Al-Qur'aan, Fadhaih Al-Mu'tazillah, Al-Fakhir Fil Awail Wal Awakhir; Miyaar An-Nadhar; Al-Iymaan wa Usoolihi; Al-Milal wa'an Nahal, At-Tahsil fil Usool Al-Fiqh; Al-Firaq Baynal Firaq; Bulughul Madaa fil Usool Al-Hudah; An-Nafi Khalqul Qur'aan and As-Sifaat."

Source: Al-A'lam. Vol. 4, Pg. # 48.




Al-Sabki: 

Abd Al-Qahir ibn Tahir ibn Muhammad Al-Tamimi, The Great Imam Aboo Mansoor Al-Baghdadi A great Imam, has a lofty rank and a lot of knowledge - an ink that is unchallengeable in jurisprudence, and in Usool, and Fardh (obligatories), mathematics and scholastic theology, and he was famous for his name, and was popular, and the people of Khorasan carried his knowledge. Aba Amro son of Najeed and Aba Amro Muhammad son of Ja'far son of Mutar and Aba Baker Al-Isma'eeli and Aba Ahmad son of Abdi and the rest of them Al-Bayhaqi, Al-Qushairi, Abdul Gafaar ibn Muhammad ibn Shayrawya reported, and he used to study 17 aspects, and has abundant virtues And Jibreel said from Sheikh Al-Islam Aboo Uthman Al-Sabooni: "And he was from the Imams of Usool and the avant-gardes of Islam, by the consensus of the people of courtesy and achievement. He was proficient in organizing, and was strange in authorship and propriety. And everyone sees him to be a forefront avant-garde, and the Imams call him to be a grand Imam, and from the ruins of  Nishapur, there is an urgent need for someone to resemble him if he leaves us."

Source: Tabaqat Al-Shafi'iyah Al-Kubra. Vol. 5, Pg. # 136 - 137, Person # 467.



Attesting Aboo Ishaq Ibraheem Ibn Sayyar An-Nidham 

Al-Khatib Al-Baghdadi:



Ibraheem bin Sayyar, Aboo Ishaaq An-Nidham: He was in Baghdad and was one of the skilled people in observations and words on the Mu'tazila doctrine. And he has about that (doctrine) numerous classifications, and he was also literary. He has a poem that is accurate with meaning about the way of the speakers, and Aboo Uthman Al-Jaheth, has many talks about him.

Source: Tarikh Baghdad. Vol. 6, Pg. # 623, Person # 3084.




Ibn Abi Al-Hadeed:


He said (Ibn Abi Al-Hadeed); and the one who likes to look at the disagreements of the sahaba (companions), and them defaming each other and proving each other wrong, and what the followers replied to them and by what they [their followers] rejected their sayings [companions sayings] and the disagreement of followers with each other also and their act of insulting each other then he shall look at Al-Nidham's book.


Al-Jahiz said; Al-Nidham used to be the most severe person in denying Al-Rafidha (Shi'a's) since they dispute about the sahaba [companions], but whenever he mentioned fatwa [religious commandments] and the divergence of sahaba [companions] about them [fatwa] and their judgments about several topics and the sayings of those who used their own opinion in the religion of Allah (swt), then he would use the same points of disputation that Al-Rafidha used and other ones also and he would add to it and he would say much more than what they [Al-Rafidha] have said.


Source: Sharh Nahj Al-Balagha. Vol. 20, Pg. # 30 - 31.





Al-Zarkali:

An-Nidham known as Ibraheem bin Sayyar bin Hani Al-Basri, Aboo Ishaq An-Nidham, he was among the Imams of Mu'tazilites, on whom Al-Jahidh says: "The people of the past said that, every 1000 years there is a unique man who has no resemblance; if this is correct, them Aboo Ishaaq is among them. He is deeply rooted in the knowledge of philosophy and he is well acquainted with many which has been written by its scholars among the naturalists and theologians, and he has come out with his own opinions in which a group of Mu'tazilites known as An-Nidhamiyyah after his name have followed him and imitate his opinions; and between this group and others exists heavy debate, and many books have been written as a reply to An-Nidham and in those replies they even portrayed him as a disbeliever and a deviant. And is famously known by the name An-Nidham, his followers says that it was due to his establishment of the system of speculative theology (Al-Kalaam) whereas his rivals says that he was known as such due to his presence in the market of Basra arranging commodities therein."

Source: Al-A'lam. Vol. 1, Pg. # 43.






Ibn Hajar Asqalani:

Ibraheem bin Siyar bin Hani Al-Nidham Aboo Ishaq Al-Basri, the servant of Bani Baheer bin Al-Harith bin Ibad Al-Dhab'i, one of the heads of the Mu'tazila, accused for infidelity, and he was a well-speaking and eloquent poet, and has many books on seclusion and philosophy that are mentioned by Al-Nidham. Ibn Qutayba said in a narration about him that he was a ravager who was well-known for lechery, and he mentioned that he claimed that Allah (swt) creates the world and what is in each epoch without extermination. And he allowed the Muslims to agree on falsehood, and that the Prophet (saw) was not specifically sent to all the people, but rather that the message of all the Prophets (a.s) before him were to all the creation, because the miracle of the Prophet (saw) reaches the skylines of the Earth, and therefore it would be obligatory upon everyone who heard it to believe him and follow him. And that all the writings of divorce do not include any divorcement taking place, even if one would intend it or not intend it. And that sleeping does not invalidate Wudhu, and that the reason for the people being occluded to the obligation of Wudhu for the one who sleeps. And that it would apply if the sleeper at night would wake up initiated until he would get rid of that, and that it might be if his eye would rise. And if they would see their early looks, they would perform Wudhu and believe that it was because of the sleep.

And he disgraced against Aboo Bakr, and Umar, and Alee (a.s), and ibn Mas'ood on the verdict of having a personal opinion, with the confirmment of narrating of them and condemning personal opinions. And Abdul-Jabbar Al-Mu'tazili said in Tabaqat Al-Mu'tazila, that he was a prone writer. And Abul-Abbas bin Al-Aas said in Kitab Al-Intisar that he was the most intense of the people to be harsh against Ahl ul-Hadeeth. And he is the one who said: "The carriers of the books have no knowledge of what is in them, except the knowledge of camels." He died during the caliphate of Al-Mu'tasim, year two hundred and twenty and something.

Source: Lisan Al-Mizan. Vol. 1, Pg. # 295 - 296, Person # 160.



Al-Dhahabi:

Ibn Abi Daram, the Imam, the Hafiz, the learned, Aboo Bakr Ahmad ibn Muhammad Al-Sarri ibn Yahya ibn Al-Sarri ibn Abi Daram, Al-Tamimi, Al-Shi'ee, the Muhhadith (narrator of Hadeeth) of Kufa.

He has been described as a Hafiz and owner of knowledge, except that he used to do Tarafudh (i.e. he was a Rafidhi who rejected Aboo Bakr and Umar...), he has written books to belittle some Sahaba, but with all this he is not trustworthy in what he narrates. Aboo Bakr died in Muharram of the year 352 A.H. or 351 A.H.

Al-Hakim said: He is Rafidhi, he is not trustworthy.

Muhammad ibn Hammad Al-Hafiz said: he was upright throughout his life, then at the end of his life the majority of what he was teaching were critics (over Sahaba). I participated his lecture and he was reading to a man that Umar kicked Faatima (s.a) which led her to miscarry Muhassin (a.s).

I (i.e. Al-Dhahabi) say: A misled and wrongdoer Sheikh.

Source: Siyar A'lam Al-Nubala. Vol. 15, Pg. # 576 - 578, Person # 349.







We narrated before the narration from Al-Kafi through Isa Ibn Al-Mustafad in which Jibra'eel(a.s) came down to the Prophet(saw) with a covenant for Amiral-Muminin(a.s), the rest of the story from the same reliable book of Isa ibn Mustafad Al-Darir who died around the year 220 A.H has been narrated by Al-Majlisi as follows:

Al-Majlisi II:

And with the previous chain (i.e. Al-Sayyid Radhi'uddin Al-Musawi in his book Khasa'is Al-A'immah from Harun ibn Musa from Ahmad ibn Muhammad ibn Ammar Al-Ijli Al-Kufi) from Isa Al-Darir from Al-Kadhim (a.s) who said: I asked my father (a.s): what happened after the angels left the Messenger of Allah (saw)? He (a.s) said: Then he called Alee (a.s), Faatima (a.s), Al-Hassan (a.s) and Al-Hussain (a.s) and said to those who were in his house: "Leave us alone," and he (saw) said to Umm Salama (r.a): "Stay at the door and do not let anyone come in." She did so. Then he (saw) said: "O Alee (a.s)! Come near to me." He came near, then he (saw) took the hand of Faatima (s.a) and put it on his chest for a long time and then held the hand of Alee (a.s) with his other hand, when he (saw) wanted to talk, grief overcame him and he (saw) could not talk, so Faatima (s.a) wept intensely and also Alee (a.s) and Al-Hassan (a.s) and Al-Hussain (a.s) because of Messenger of Allah's (saw) crying, then Faatima (s.a) said: "O Messenger of Allah (saw)! You cut off my heart and burn my liver because of your grief, O master of the Prophets (saw) of all the previous and the later ones. O trustee of the Lord and His friend and His Prophet (saw), what will happen to my children after you? And what hardships will fall down upon me? What about Alee (a.s), your brother and the helper of the religion? And to the revelation of Allah (swt) and His affairs?" Then she cried and threw herself on him and kissed him, and then Alee (a.s), Al-Hassan (a.s) and Al-Hussain (a.s) threw themselves too, then the Prophet (saw) raised his head towards them and her hand was in his hand, then he (saw) put her hand in the hand of Alee (a.s) and said to him: "O Abal Hassan (a.s)! This is my trust and the trust of Allah (swt) and His Messenger Muhammad (saw) to you, so hold her for Allah (swt) and for me, and I know that you will do it. O Alee (a.s)! By Allah (swt)! This is the chief of the women of paradise among previous ones and the later ones. By Allah (swt)! This is the greater Maryam (s.a). By Allah (swt)! Until this moment, I haven't asked anything from Allah (swt) for her and you, unless that Allah (swt) has granted that to me. O Alee (a.s)! Do what I have ordered to you to Faatima (s.a), I ordered her about certain things that Jibra'eel ordered me to, and be sure O Alee (a.s) that I will be pleased with whom that my daughter Faatima (s.a) is pleased with, and also my Lord and the angels will be pleased with. O Alee (a.s)! Woe to those who oppress her, and woe to those who usurp her right, and woe to those who violate her honour, and woe to those who burn the door of her house, and woe to those who upset her friends, and woe to those who tease her and force a war on her. O Allah (swt)! I am innocent from such people, and they are away from me." Then the Messenger of Allah (saw) mentioned their names and he (saw) hugged Faatima (s.a), Alee (a.s), Al-Hassan (a.s) and Al-Hussain (a.s) and said: "O Allah (swt)! I am in peace with them and those who follow them, and I want them to enter into paradise, and I am the enemy and in war with those who hate them and oppress them and those who proceed ahead of them or disassociate themselves from them and their followers, and I want them to enter into Hellfire. By Allah (swt)! O Faatima (s.a) I will not be pleased until you are happy, By Allah (swt)! I will not be pleased until you are happy, By Allah (swt)! I will not be pleased until you are happy indeed."

Source: Bihar Al-Anwar. Vol. 22, Pg. # 484 - 485.


Al-Majlisi II:

From the book Al-Turaf of Sayyid Alee ibn Tawoos, he narrates from the book "Al-Wasiyya" of Al-Sheikh Isa ibn Al-Mustafad Al-Darir from Musa ibn Ja'far (a.s) from his father (a.s) who said: When the death of the Messenger of Allah (saw) was near, he (a.s) called Al-Ansar and said: "O people of Ansar! The separation is near, and I have been called and I will answer that call, I lived among you and you were good neighbours, you helped in the best ways, and you put forward your wealth and gave place to stay for Muslims and you offered your lives for Allah (swt), may Allah (swt) reward you the best rewards for your deeds, only one more thing is remaining and that is the final affair and the last of your acts, acting upon them is conditional, I see that they will not separate from each other, if you want to separate between them even with a hair, it is not possible. Whoever comes with one of them and leaves the other one, he would be like someone who has disobeyed the other intentionally and none of his deeds will be accepted." They asked: "How should we know them, O Messenger of Allah (saw), so that we may not ignore them and go astray and deviate from Islam as a result? The bounties of Allah (swt) and His Messenger (saw) is upon us, Allah (swt) rescued us through you O Messenger of Allah (saw) and you have brought the revelation and announced it to us and advised us to the good and you fulfilled your mission and you were full of piety and merciful and compassionate." Then the Messenger of Allah (saw) said: "Those two things are the Book of Allah (swt) and my Ahlulbayt (a.s), verily the Book is the Holy Qur'aan and the proofs are in it, with the light and reason, it is the words of Allah (swt), in a new form, a witness, firm and a scale for the truth, and in it there has been mentioned His Halal and Haram and His verdicts. Tomorrow (i.e. in the day of judgement) it will stand up and argue with many people, therefore Allah (swt) will obliquate their footsteps on Sirat (i.e. bridge between Hellfire and Paradise). Remember me O people of Ansar in your conduct with my Ahlulbayt (a.s), because the Kind, the Aware Allah (swt) has informed me that they both will not separate from each other until they enter upon me on the lake-fount. Verily Islam is a roof standing on pillars, the roof can't stand without them, if one of you goes under that roof when it is elongated and there is no pillar to keep it standing, the roof would fall down on him and send him to the Hellfire. O people! The pillar is the pillar of Islam, and that is the statement of Allah (swt): "To Him do ascend the good words; and the good deeds, lift them up" {35:10}. The good deed is to obey the Imam and the people of authority and holding yourself to that rope. O people, did you understand? for the sake of Allah (swt), for the sake of Allah (swt), remember Ahlulbayt (a.s), those who are the lanterns in the dark, the sources of knowledge, the springs of verdict, those who are visited by angels, among them is my successor, my trustee and my heir, he is to me like the position of Haroon (a.s) was to Musa (a.s). Did I inform you enough O people of Ansar? Do listen O you who are present here, verily the door of Faatima (s.a) is my door, and her house is my house, whoever violates its honour, he has violated the honour of Allah (swt)." Isa said: Then Abul Hassan (a.s) cried for a long time, which caused his talking to cut off, then he said: "By Allah (swt)! The honour of Allah (swt) was violated, by Allah (swt) the honor of Allah (swt) was violated, by Allah (swt) the honour of Allah (swt) was violated! O my mother! Peace and blessings of Allah (swt) upon her."

Source: Bihar Al-Anwar. Vol. 22, Pg. # 476 - 477.



Al-Ayyashi (Died 320 A.H):

Aboo Muhammad, narrating from Amr ibn Abil Miqdam, from his father, from his grandfather who said; no greater days had came to Alee (a.s) than two specific days. The first one is the day God made the Prophet (saw) demise, and the second day, by Allah (swt)! I say that I was sitting at the Saqifah of Bani Sa'ida to the right of Aboo Bakr and people giving him allegiance then Umar told him, "O you! You have achieved nothing until Alee (a.s) does not come and give you allegiance, therefore send after him so that he comes to you and gives you allegiance, because these (who have already paid allegiance) are nothing but the masses." Then he sent Qunfudh, and told him to tell Alee (a.s), "Answer the call of the successor of the Prophet (saw)." He went and came back quickly and said to Abi Bakr, "Alee (a.s) told you, the Messenger of Allah (saw) did not appoint anyone as a successor but me!" Aboo Bakr said, "Go to him and tell him, 'Come to give allegiance because people all of them have already paid allegiance to him, you are only one man amongst Muslims, whatever is upon them is upon you too.'" Then Qunfudh went and came back and said, "He told you: 'The Messenger of Allah (saw) ordered me when I buried him that I should not go out of my house till I complete the Book, since it is in palm branches (stripped of leaves) and camels epaulet [leather].'" Umar said, "Let us go to him." Then Aboo Bakr, Umar, Uthman, Khalid ibn Al-Walid, Al-Mughira ibn Shu'ba, Aboo Ubayda ibn Al-Jarrah, Salim Mawla Abi Hudhaifa and Qunfudh stood up and I went with them. When we reached his door, Faatima (s.a), Allah's (swt) blessings be upon her, saw them and closed the door upon them, and she (s.a) did not doubt that they would not enter her house without her permission. Umar kicked the door with his leg and broke it –and the door was made from palm leaves and branches, fronds - and they entered to Alee (a.s) and took him out, surrounded and dragged him holding his garment. Then Faatima (s.a) came out and said, "O Aboo Bakr and Umar! You want to make me widowed? By Allah (swt)! I say that if you do not let him go, then I would spread my hair and cut my shirt collar and go to my father's grave and call my Lord." Then she went out and took the hands of Al-Hassan (a.s) and Al-Hussain (a.s) heading towards the grave. Then Alee (a.s) told Salman, "O Salman! Go after the daughter of Muhammad (saw)! Because if she spreads her hair and cuts her collar and goes to her father's grave and call her Lord, there would be no time delay before Al-Madinah and its people would be buried under the ground. So go to her O Salman!" Then Salman went after her and said, "O daughter of Muhammad (saw)! Allah the Most Blessed and High sent your father as a mercy. Do don't do this and go back." Then she said, "O Salman! They want to kill Alee (a.s) and I can't be patient for Alee (a.s). Then let me till I reach my father's grave and spread my hair and cut my shirt collar and call my Lord." Salman said, "I fear that Madinah will bury under the ground, and Alee (a.s) sent me after you and ordered you to go back to your house and don't do this." Then she said, "So I will go back and listen to him and I obey." He said: They took Alee (a.s), surrounded and dragged him out, and then when Alee (a.s) passed by the grave of the Prophet (saw) he said, "O son of my mother! Indeed the people judged me weak and were about to kill me" {7:150}. Then Aboo Bakr sat in Saqifah Bani Sa'ida and Alee (a.s) was brought to him, then Umar told him, "Give allegiance." Alee (a.s) said to him, "And if I don't then what would you do?" He said, "Then by Allah (swt)! I will chop your head off!" Then Alee (a.s) said, "Then by Allah (swt)! I would be the murdered slave of Allah (swt) and brother of the Messenger of Allah (saw)." Then Umar said, "Yes,the murdered slave of Allah (swt), but not the brother of the Messenger of Allah (saw)." And he said it thrice then Al-Abbas was informed, so he came running quickly, I heard him saying, "Be gentle to my nephew and I guarantee you that he will give you allegiance." Then Al-Abbas took Alee's (a.s) hand [peace be upon him] and he made it touch Aboo Bakr's hand and they let Alee (a.s) go angry, looking to the sky and said, "O Allah (swt)! Verily, You know that the Prophet(saw) told me; if there were twenty supporters for you then fight against them and it is Your saying in your Book, "If there are twenty steadfast persons amongst you, they will overcome two hundred" {8:65}. I heard him saying: "Oh Allah (swt)! Twenty supporters were not complete" –till he said it thrice- then he left.

Source: Tafsir Al-Ayyashi. Vol. 2, Pg. # 70 - 72.

 


Sheikh Al-Kulayni (Died 329 A.H) (Muhammad ibn Ya'qub Al-Kulayni) is the foremost Shi'a compiler of hadeeth. He (may Allah (swt) have mercy on him) was also known as 'Thiqat ul-Islam.' This title has not been bestowed upon any other Shi'a scholar. 'Thiqah,' means a narrator of the tradition who is reliable.

Sheikh Al-Kulayni:

Muhammd ibn Yahya, narrating Al-Amraki ibn Alee, narrating Alee ibn Ja'far, narrating his brother Aboo Al-Hassan peace be upon him said Faatima (s.a) is truthful and a martyr and daughters of Prophets (a.s) do not menstruate.

Note: Allamah Majlisi II said, "Its content is 'Mutawaatir" (reported by such a large number of people).


Source: Al-Kafi. Vol. 1, Pg. # 291, H. # 2.



Narration Attested By Al-Majlisi II

Al-Majlisi II:

This report provides evidence that Faatima (s.a) is a martyr. This report is mutawaatir. The reason for that was when they usurped the Caliphate and the majority of the people pledged allegiance to them, they sent for Alee (a.s) to pledge allegiance, but he refused. Accordingly, Umar sent people to burn the house of the Ahlulbayt (a.s) and they wanted to force their entry, but Faatima (s.a) resisted them at the door. So Qunfudh, Umar's servant, pushed the door upon the belly of Faatima (s.a) so her side got crushed and she miscarried her unborn child. And the Messenger of Allah (saw) named him Mohsin (a.s). She got ill because of that and died because of that illness.


Source: Mir'aat Al-Uqool. Vol. 5, Pg. # 315 / 318.




Sheikh Al-Kulayni:

From a number of our companions, from Ahmad bin Muhammad, from Al-Qasim bin Yahya, from his grandfather Al-Hassan bin Rashid, from Abi Basir, from Abi Abdillah (a.s), who said: Narrated to me by my grandfather, who said: Amir ul-Mo'mineen (a.s) said: Name your children before they are born, and if you do not know whether it is a boy or a girl, then name them with names that are applicable to both boys and girls, even if you miscarry them. Because if they meet you on the day of judgement, and you have not named them, the miscarriaged child will say to his father: "Why have you not given me a name, whilst the Messenger of Allah (saw) named Mohsin (a.s) before he was born?"


Al-Majlisi I: It is Qawi (strong) in Rawdhatul Muttaqeen. Vol. 8, Pg. # 625.


Sayyed Hashim Al-Hashimi: The chain of this narration is Saheeh (authentic) in Hiwaar Ma'a Fadhlullah. Pg. # 314.


Alee Al-Kurani says: The chain of this narration is Saheeh (Authentic) in Al-Intisaar. Vol. 7, Pg. # 223.


Source: Al-Kafi. Vol. 6. Pg. # 14, H. # 2.




Sheikh Al-Kulayni:

Alee ibn Muhammad has narrated from ibn Jumhur from his father from Fadalah ibn Ayyub from ibn Al-Sakuniy who has said the following: I once went to visit Aboo Abd Allah, Alayhi Al-Salam, who found me sad and depressed. He (the Imam) then asked, "O Sakuniy! What has made you so depressed?" I replied, "Aminah (a daughter) is born to me." He (the Imam(a.s)) said, "O Sakuniy! The earth carries her weight and Allah (swt) grants her sustenance. She lives in a lifetime which is other than your lifetime (her lifetime does not reduce your lifetime) and she eats from a sustenance which is other than your sustenance." – He (the Imam (a.s)) by Allah (swt), removed my depression- and asked, "What name have you given to her?" I replied, "It is Faatima." He (the Imam (a.s)) said, "Ah! Ah!" (It is an expression and reminder of one's nostalgia). He (the Imam (a.s)) then placed his hand over his forehead, then stated this Hadeeth: "The Messenger of Allah (saw), O Allah (swt), grant compensation to Muhammad (saw) and his family worthy of their services to Your cause, has said, 'Of the rights of a son on his father is to respect and honour his mother, give him a good name, teach him the book of Allah (swt), cleanse him (by circumcision) and teach him swimming. If it is a girl, he must respect her mother, give her a good name, teach her Chapter twenty-four of the Qur'aan, not Chapter twelve. He must not lodge her in chambers, and send her very early to the house of her husband.' Since you have named her Faatima, you must not abuse, condemn or hit her."

Al-Majlisi I: It is Qawi (Strong) like Saheeh (authentic) in Rawdhatul Muttaqeen, Vol. 8, Pg. # 599.

Source: Al-Kafi. Vol. 6, Pg. # 32, H. # 6.


Sheikh Al-Kulayni:

From him (i.e. Al-Hussain ibn Muhammad Al-Ash'ari, from Al-Moala, from Al-Hassan, from Aban, from Aboo Hashim who said: When they brought out Alee (a.s), Faatima (s.a) also came out having placed the shirt of the Prophet (saw) upon her head, taking her two sons by the hand. So she said: "What is it between me and you O Aboo Bakr that you want to orphan my two sons and widow me from my husband? By Allah (zwj)! Had it not been a sin, I would have released my hair and cried out to my Lord (zwj)!" So a man from the people said, "What do you want (from all) this?" Then she took him, Alee (a.s) by his hand and left with him." Abaan, from Alee Bin Abdul Aziz, from Abdul Hameed Al-Ta'any, who has said: Aboo Ja'far (a.s) has said, "By Allah (zwj)! Had she (s.a) spread her hair, they would have all died." 

Source: Al-Kafi. Vol. 8, Pg. # 129, H. # 320.


Sheikh Al-Kulayni:

Ahmad ibn Mihran, may Allah (swt) grant him blessing, has narrated in a marfu manner and Ahmad ibn Idris has narrated from Muhammad ibn Abd Al-Jabbar Al-Shaybani who has said that narrated to me Al-Qasim ibn Muhammad Al-Razi who has said that narrated to him Alee ibn Muhammad Al-Hurmuzani from Abu Abd Allah Al-Husayn ibn Alee (a.s), recipient of divine supreme covenant, who has said the following: Abu Abd Allah Al-Husayn ibn Alee (a.s), recipient of divine supreme covenant, has said, "When Faatima (s.a), recipient of divine supreme covenant passed away, Ameer Al-Mo'minin Alee (a.s), recipient of divine supreme covenant, buried her secretly, camouflaged her gravesite and then stood up facing the grave of the Messenger of Allah (saw) and said, "O Messenger of Allah (saw)! May Allah (swt) grant you blessings on my behalf and on behalf of your daughter who is visiting you and will pass this night in the soil of your location. Allah (swt) chose to make her join you the fastest. O Messenger of Allah (saw)! My patience has reached its limits, and I miss so much your chosen one (daughter) and my self-control has vanished due to the departure of the leader of the ladies of the world. The only solace for me is to follow your tradition and be mournful for your own departure from us. A little while ago I placed you in your grave and your spirit left your body between my own throat and chest. Yes, in the book of Allah (swt) (for me) there is the best example for expressing acceptance of Allah's (swt) decision, 'We are the servants of Allah and to Him we shall all return.' (2:156) The trust is returned, the commitment is recalled and Al-Zahra (s.a) is taken away from us. How sad, O Messenger of Allah (saw) the green skies and the dusty earth seem to us. My sadness has become perpetual and my nights have become sleepless. There is an anxiety that will not relieve my heart until Allah (swt) will choose for me a dwelling like that where you are. I have a heart bleeding, sorrowful, and a restlessess and anxiety. How quickly the separation took place. Before Allah (swt) I lament, and your own daughter will explain to you how your Ummah (followers) succeeded in committing injustice against her. You may ask her questions and find information about the case from her. How great was her sorrow for which she could not find a place for expressing, but now she has found a place and an ear to express it to. She would say, 'Allah (swt) will judge because He is the best judge.' I offer my prayer to Allah (swt) to grant you blessings as a note of farewell, but not because of disappointment and desperation. If I return it is not because I have become tired, and if I stand up it will not be because of pessimism towards the promise of Allah (swt) to those who exercise patience. Indeed to exercise patience is more safe and fruitful. Had I not feared the mischief of the enemies I would have liked to turn the place into a place of worship, to keep my worship continuous and to cry like the mothers for the death of their son, for the great loss. In the sight of Allah (swt), your daughter is buried secretly, her rights are taken away unjustly, her inheritance is withheld for no valid reason. It all happened just after you left and your memories are still fresh. To Allah (swt), O Messenger of Allah (saw), we lament and from you, O Messenger of Allah (saw), we seek condolences. May Allah (swt) grant blessings to you and to her. May the peace and happiness from Allah (swt) be with you."

Al-Majlisi I: It is Qawi (Strong) in Rawdhatul Muttaqeen. Vol. 5, Pg. # 347.

Source: Al-Kafi. Vol. 1, Pg. # 291 - 292, H. # 3.







Al-Khusaybi (Died 334 A.H):

Narrated Al-Mufadhal ibn Umar a long narration from Imam Al-Sadiq (a.s) in which Imam (a.s) cried and then said: "O Mufadhal, if I tell you how much reward there is for an eye which cries, we would wish to cry blood if possible." Then Mufadhal cried for a long time and said: "O son of the Messenger of Allah (saw)! Verily the day of your revenge is greater than the day of your affliction." Then Al-Sadiq (a.s) said: "But not like the day of our affliction in Karbala, even though the day of Saqifah and the burning of the door over the Commander of the Faithful (a.s) and Faatima (s.a), Al-Hassan (a.s), Al-Hussain (a.s), Al-Zaynab (a.s), Umm Kulthum (a.s) and Fidha (r.a). And the murder of Al-Mohsin (a.s) was caused by a kick which resulted in his death, that day was greater for us, because that is the source of afflictions."


Source: Hidayatul Kubra. Pg. # 417.




Sheikh Hassan ibn Sulayman Al-Hilli:

Narrated to me the righteous brother Al-Rashid Muhammad ibn Ibraheem ibn Mohsin Al-Mattaar Abadi narrating from the handwriting of his father the righteous Ibraheem ibn Mohsin the following narration and he showed me his handwriting and what he had copied from it, it says: Hussain ibn Hamadan from Muhammad ibn Ismail and Alee ibn Abdullah Hasani from Abi Shuaib Muhammad ibn Nusair from Umar ibn Furat from Mufaddal ibn Umar that he said:

Once I asked my master, Imam Ja’far Sadiq (a.s.): “Is any time fixed for the reappearance of the awaited Mahdi (a.s.) that can be declared?” He said: “By Allah, there is no such fixed time that can be told to our Shia.”….

He replied: After that he will proceed to Medina and camp there and the believers will experience a strange joy and the infidels will be sorrowful in a strange way. Mufaddal said: My master, what will be the cause of that joy and sorrow?

Imam said: He will come to the grave of the Holy Prophet (s.a.w.s.) and call out: O people, is this the grave of my grandfather? People would reply: O Mahdi of Aale Muhammad (a.s.), yes, this is the tomb of your grandfather. He would ask: Who are buried with him? They will say: Two of his companions (Aboo Bakr and Umar).

Although he would be knowing them better than anyone else. Yet people would pay attention to what he is saying. He would ask: Who are they and how did only these two from all the people were buried with my grandfather? Perhaps others are also buried here. People would say: O Mahdi of the progeny of Aale Muhammad (a.s.), no one other than these two are buried here, because they were caliphs and fathers-in-law of the Prophet. Imam Mahdi (a.s.) would repeat this question thrice and then order them to be taken out from their graves. When they remove the two corpses, they would come out fresh and un-decayed.

Then Imam Mahdi (a.s.) would ask: Does anyone of you recognize them?. People would reply: Yes, we recognize them through their qualities, they were companions of your grandfather. He would ask: Is there anyone among you having another opinion or having any doubt in it? People would say: No. Then Imam Mahdi (a.s.) would delay their removal for three days and this news would spread among the people.

After that Mahdi will come to their graves and order his men: Open their graves and search for them. They would put their hands inside the grave and pull them out as fresh as they were three days ago. Then he will order them to be hung from a dried up tree; but as soon as they hang the corpses on it, it would become green and fresh.

Seeing this their followers would remark: This is the true dignity which they possessed and we would also benefit by our devotion to them, anyone who has even a little devotion to them should come and witness this spectacle. Meanwhile the caller of the Imam would call out: All those who are devoted to the two companions of the Prophet, should move to one side. People would divide into two groups: a group friendly to them and a group inimical to them. Imam Mahdi (a.s.) would ask the group friendly to them to recant their loyalty. They would say: O Mahdi of the progeny of the Messenger of Allah (s.a.w.s.), since at that time we were not aware of your status and the position that the Almighty Allah has given you, we did not become aloof from them. Should we become aloof from them now in spite of seeing their bodies so fresh and how the leafless tree became green due to them? By Allah we seek aloofness from you and those who have faith in you and from those who don’t bring faith on them, and those who have hung them on the tree and dug them out of the grave and dealt with them in this manner. 

Thus Mahdi (a.s.) will order the black wind to blow on them and they will fall dead like dry date palms. Then Imam Mahdi (a.s.) would order them to be brought down and they would become alive by the command of Allah and all the people would be ordered to gather there. Then he would mention all the crimes in every period of time and attribute them to those two, beginning with the killing of Habil, son of Adam (a.s.), then stoking of the fire for Prophet Ibraheem (a.s.), throwing of Prophet Yusuf (a.s.) into the well, captivity of Prophet Yunus (a.s.) in the belly of the whale, killing of Prophet Yahya (a.s), persecution of Isa (a.s.), torture of Prophets Jirjees and Daniyal (a.s.), beating of Salman Farsi, arson of the house of Amirul Momineen, Lady Faatima (s.a), Hassan (a.s) and Hussain (a.s.), lashing the side of Lady Faatima (s.a.), miscarriage of Mohsin (a.s) , poisoning of Imam Hassan (a.s.), killing of Imam Husain (a.s.) and his children, cousins and friends and taking prisoners of the descendants of the Prophet and shedding of the blood of Aale Muhammad (peace be upon all of them), and every blood that is shed unrightfully and every lady who is molested, and every fraud and evil act, and sin and oppression which is committed by human beings from the time of Adam (a.s.) till the occasion of the reappearance of Imam Qaim (a.s.), he would make the two of them responsible to all of them and they would also confess being responsible for them.

Then he would announce that however has suffered any injustice at their hand should take retaliation from them and they will do that. Then he would have them hung from the tree again and then issue a command by which a fire would emerge from the ground and burn them along with the tree on which they are impaled. After that he would order the wind to blow their ashes to the seas.

Mufaddal asked: Master, is it the last chastisement they would suffer?. The Imam replied: No, no, O Mufaddal, by Allah, tomorrow on Judgment Day every believer and infidel would be present on the mass gathering and also the Holy Prophet (s.a.w.s.), Amirul Momineen (a.s.), Lady Faatima (s.a.), Imam Hassan (a.s) and Imam Hussain (a.s.), and the Holy Imams (a.s.) and all would take retaliation from those two (Aboo Bakr and Umar). So much so that they would killed a thousand times everyday and every time revived by the command of Allah so that they may be punished again.”

Source: Mukhtasar Al-Basahir Al-Darajaat. Pg. # 515 - 533.



Narration Attested By Al-Majlisi II

Al-Majlisi II:

Narration of Mufaddal ibn Umar  from Al-Sadiq (a.s) about the reappearance of Al-Qaim (a.s) and return of Aimmah:

Ash-Sheikh Hassan ibn Sulayman narrates in Muntakhab Al-Basahir through reliable chain and others from Mufaddal ibn Umar  from Al-Sad'iq (a.s) in a long narration about the reappearance of Al-Qaim (a.s) and its signs, in which Mufaddal asks: how and when will he (a.s) reappear? …

Source: Haqqul Yaqeen. Pg. # 319.


Al-Mas'oodi was a descendant of Abdullah ibn Mas'ood, a companion of the Prophet Muhammad (saw). He was a historian and geographer. He was the first Arab to combine history and scientific geography in a large-scale work.

Al-Mas'oodi (Died 346 A.H):

"So he left from them, and Prince of the believer (a.s) and whoever was with him from his Shi'ee were in his house, from what was promised by the Messenger of Allah (saw), so they directly went to his house and attacked it and burnt his door and took him out forcefully and pressed the Lady of Women (Faatima (s.a)) by the door until Mohsin (a.s) fell from a miscarriage, and they took him by the 'Ba'yah' (allegiance) and he rejected and said: "I will not."


Source: Ithbat Al-Wasiyyah. Pg. # 154 - 155.


 

Abil Qasim Al-Kufi (Died 352 A.H):

Then they both (i.e. Aboo Bakr and Umar) asked for allegiance and rulership over Muslims, without any covenant from Allah (swt) or His Messenger (saw) about it. And also they attacked the house of Faatima (s.a) the daughter of the Messenger of Allah (saw), violating her honour by forcing her to come out after her husband, whom they dragged to the mosque to force him to pay allegiance and he denied it, and Aboo Bakr ordered his cousin Qunfudh to beat her, and Umar pressed her between the door and the wall until she miscarried Mohsin (a.s).

Source: Al-Istighatha. Pg. # 227.


Sheikh Al-Sadooq (Died 381 A.H):

And as for Faatima (s.a), the blessings of Allah  (swt) and His peace be on her, our belief is that she is the leader of the women of the world, both the earlier and the later ones. And verily Allah the Mighty and Glorious is wroth with him who evokes her anger, and is well-pleased with him who pleases her, for He has weaned her and those who revere her from the Fire. And she left the world displeased with those who had wronged her and usurped her rights, and denied her the inheritance left by her father. The Prophet (saw) said: "Verily, Faatima (s.a) is a part of myself; he who angers her has angered me, and he who gladdens her has gladdened me." And the Prophet (saw) said: "Verily Faatima (s.a) is a part of myself, and she is my spirit (Ruh) which is between my two flanks. What displeases her displeases me, and what gladdens her gladdens me."


Source:  I'tiqadatu'l-Imamiyyah ( The Beliefs of the Imamiyyah). Pg. # 105.


Sheikh Al-Sadooq:

And a few Sheikhs have heard it being mentioned before that this treasure is his son Al-Mohsin (a.s), and he is the one that fell. Faatima (s.a) dropped him when she was squashed between the two doors.

Source: Ma'aani Al-Akhbaar. Pg. # 206.


Sheikh Al-Sadooq :

In the Ziyarat of Faatima Al-Zahra (s.a), 

"...Peace be onto you, O the truthful, O the martyred."

Source: Man la Yahduruhu Al-Faqih. Vol. 2, Pg. # 356.


Sheikh Al-Sadooq:

And with this reference (my father may Allah (swt) have mercy with him) said, Sa'ad ibn Abdullah narrating Muhammed ibn Isa ibn Ubeyd narrating Al-Qasim ibn Yahya narrating his grandfather Al-Hassan ibn Rashed narrating Aboo Basir narrating Abi Abdillah (Imam Al-Sadiq (peace of Allah (swt) be upon him)) told us, he (Imam Al-Sadiq (a.s)) said; My father narrating my grandfather narrating his fathers peace be upon them told me, Ameer ul Mo'mineen (the commander of the believers) said, he said; Ameer ul Mo'mineen (peace be upon him) said, "Name your children before they are born and if you do not know if it is a male or a female then name them with names that can be used for both males and females and if your embryos (that fall before their maturity) met you on the day of Resurrection and you had not named them, then the (dead before date) embryo will tell his father, 'Wouldn't you have named me? The messenger of Allah (swt) peace and prayers of Allah (swt) be upon him and his family had named Mohsin (a.s) before he was born and he said; beware of drinking water while you are standing on your feet because it causes (something) what has no cure but (till) that Allah the Highest and Almighty cures.'" The author of this book may Allah (swt) have mercy on him said; he means by that (drinking water while standing up) drinking during the night. However, drinking water while standing up during the day is better for the vein flows and the body firmness as Al-Sadiq (peace be upon him) (Imam Al-Sadiq (a.s)) and Alee (peace be upon him) said; if someone wanted to sleep, then he would put his right hand under his right cheek because he does not know if he would wake up or not.


Source: Ilal Al-Shara'i. Pg. # 454, H. # 14.





Sheikh Al-Sadooq:

Narrated Alee ibn Ahmad ibn Musa Al-Daqqaq from Muhammad ibn Abi Abdullah Al-Kufi from Musa ibn Umran Al-Nakha'i from his uncle Al-Hussain ibn Yazeed Al-Nawfili from Al-Hassan ibn Alee ibn Abi Hamza from his father from Sa'eed ibn Jubayr from ibn Abbas who said: The Messenger of Allah (saw) was sitting one day, that Al-Hassan (a.s) came, so when he (saw) saw him, he (saw) cried then said: "Come to me O my son." He called him to himself and sat him on his right leg, then Al-Hussain (a.s) came, when he (saw) saw him, he(saw) cried, then said: "Come to me O my son." He called him to himself and sat him on his left leg. Then Faatima (s.a) came,  so when he (saw) saw her, he (saw) cried then said: "Come to me O my daughter" and let her sit in front of him. Then the Commander of the Faithful (a.s) came, when he (saw) saw him, he (saw) cried, then said: "Come to me O my brother" and let him sit to his right side. Then his companions said: "O Messenger of Allah(saw)! You haven't seen any one of them unless you cried. Isn't there someone among them that seeing him makes you happy?"...Then the Prophet (saw) said: "When I saw her (Faatima (s.a)), I remembered what would happen to her after my death. It is as if I (could see) humiliation entering her house, her sanctity violated, her right seized, her inheritance usurped, her rib broken, and her unborn child being caused to be aborted, all while she is crying: 'Ya Muhammad (saw)!' But she will not be answered, she asks for help but she will not be helped. Surely she will remain afflicted, sad and crying after me, remembering the cease of revelation from her father's house at one time, and remembering being separated from me another time. She will become estranged at night, when she used to spend listening to me reciting the Qur'aan. She then will see herself humiliated after she was honoured during the days of her father..."


Source: Al-Amali. Pg. # 90 - 91, H. # 2.









Sheikh Al-Sadooq:


Muhammad ibn Al-Hassan ibn Ahmad ibn Al-Walid (may Allah (swt) be pleased with him) said; Ahmad ibn Idrees and Muhammad ibn Yahya Al-Attar both of them narrating Muhammad ibn Ahmad ibn Yahya ibn Imran Al-Ash'ari said; Aboo Abdullah Al-Raazi narrating Al-Hassan ibn Alee ibn Abi Hamza, narrating Sayf ibn Umayra, narrating Muhammad ibn Utba, narrating Muhamed ibn Abdul Rahman, narrating his father, narrating Alee ibn Abi Talib (peace be upon him), narrated us, he said, "Once I and Faatima (s.a) and Al-Hassan (a.s) and Al-Hussain (a.s) were at the messenger of Allah (prayers of Allah (swt) be upon him and his family) house, then he turned towards us and cried then I said, "O messenger of Allah (saw)! Why are you crying?" Then he said, "I am crying because of what will be done to you after me [my demise]." Then I said, "And what is it O messenger of Allah (saw)? He said, "I am crying because of the hitting on the top of your head and cuffing Faatima's (s.a) cheek and stabbing Al-Hassan (a.s) in his leg and the poison he will be offered to drink, and the killing of Al-Hussain (a.s)." He said, "Then all of Ahlulbayt (a.s) [the family of the Prophet (saw)] cried." Then I said, "O messenger of Allah (saw)! Our Lord did not create us (for anything else) but for tests [calamities]!" He said, "Hear this good news O Alee (a.s), that Allah –the High and Almighty- made a solemn declaration for me that no one would love you but a believer, and no one would hate you but a hypocrite."


Narration is Mu'tabar (Reliable) by Al-Majlisi II in Jalal Al-Uyoon Vol. 1, Pg. #189.


Source: Al-Amali. Pg. # 105, H. # 2.



Sheikh Al-Sadooq:

Ahmad ibn Muhammad Al-Haysam Al-Ajali, Ahmad ibn Al-Hassan Al-Qattan, Muhammad ibn Ahmad Al-Sin'ani, Al-Hussain ibn Ibraheem ibn Ahmad ibn Hisham Al-Mokattib, Abdullah ibn Muhammad Al-Sahigh and Alee ibn Abdullah Al-Varraq narrated that Abul Abbas Ahmad ibn Yahya ibn Zakariya Al-Qattan quoted Bakr ibn Abdullah Al-Habib, on the authority of Tamim ibn Buhlool, on the authority of Aboo Mu'awiyah, on the authority of Al-A'mash that Ja'far ibn Muhammad Al-Sadiq (a.s) said, "These are the religious decrees...It is obligatory to cherish the friends of the Sublime God and to hate and disavow their enemies who oppressed the members of the Household of Muhammad (saw), tore their curtain of respect; took the tract of land called Fadak away from Faatima (s.a); withheld her inheritance from her; usurped her right and her husband's right by force; tried to put her house on fire; established oppression; and changed the traditions of the Prophet of God (saw). It is obligatory to hate the perfidious party, the deviators, and the apostates.

It is obligatory to hate those guilty of perjury in Jamal, oppressors in the Battle of Siffin and those who abandoned the religion in Nahravan. It is obligatory to hate the murderers - from the first to the last. It is obligatory to hate those who mistreated the she-camel sent to the Thamud clan. It is obligatory to hate the murderer of the Commander of the Faithful (a.s).

Source: Al-Khisal. Vol. 2, Pg. # 603 - 607.


Kamal Al-Ziyarat was written by ibn Qulawayh Al-Qummi (Died 386 A.H). The author has narrated from the most reliable and trustworthy Shi'a scholars, which testifies to the authenticity of this work.

Ibn Qulawayh:

Muhammad ibn Abdullah ibn Ja'far Al-Humayri has told from his father from Alee ibn Muhammad ibn Sulayman from Muhammad ibn Khalid from Abdullah ibn Hamad Al-Basri from Abi Abdullah: I accompanied him (a.s) from Madinah to Makkah. On our journey, we stopped in an area called Usfan and passed by a black, frightening mountain to  the left of the road. I said, "O son of Allah's Messenger (saw)! How frightening this mountain is! I have never seen anything like this on our route." 

Imam (a.s.) asked, "Ibn Bukair! Do you know which  mountain it is?" I replied, "No." Imam (a.s.) said: "This is a mountain called Kamad, and it  overlooks a valley of Hell which contains the killers of my father, Hussain (a.s).  Liquids of Hell flow under the killers of my father (in  this valley). These liquids include Ghislin, Sadid, Hamim. That which emerges from the Putrid Well, that which comes out from the clay of Khabal (pus), that which comes out from Jahannam (Hell), that which comes out from Hutamah, that which comes out from Saqar, that which comes out from Hamim, that which comes out from Hawiya and that which comes out from Sa'ir. Every time I pass by this mountain on my journey, I stop and see those two seeking refuge with me, and I look at the killers of my ancestors (a.s) and I say to them: 

'Indeed you established the foundations of that which the killers of Husain (a.s) did. You showed us no mercy at the time of reign. You killed us, denied and usurped our rights and tyrannized our affairs by deposing us. May Allah (swt) not have mercy on those who have mercy on you two. Now taste the evil result of that which you brought forth, because Allah (swt) is not unjust to any of His servants.' Sometimes I climb the mountain of Kamad, which is where those two are located and I stand there to soothe some of that which is in my heart, and the second one begs  and succumbs to despair more intensely." I asked, "May I be sacrificed for you! What do you hear when you climb this mountain?"

Imam (a.s.) replied: "I hear the voices of those two (Aboo Bakr and Umar). They  call out, 'Come to us so that we can talk, indeed we  repent.' And (then) I hear a call from the mountain which  cries out, 'Answer them and tell them, remain condemned in it and speak not to me (23:108).'" 

I asked, "May I be sacrificed for you! Who else is with them?" Imam (a.s) replied, "Every tyrant of Firoun, whose actions Allah (swt) has mentioned and everyone who taught disbelief to the servants of Allah (swt)." I asked, "Who are they?" 

Imam (a.s) replied: "The likes of Bulis, who taught the Jews that '…the hand of Allah (swt) is tied up! (5:64);' the likes of Nastur who taught the Christians that '...Isa Al-Messiah is the son of Allah (swt) (9:30)' and who told them that they are three; the likes of Firoun (at the time) of Musa (a.s) who said, I am your Lord, the Most High (79:24)'; and the likes of Nimrud who said, 'I have overpowered everyone on Earth and I have killed those in  the heavens'; and the killer of Amir ul Mo'mineen (a.s), the killer of Faatima (s.a) and Mohsin (a.s) and the killers of Hassan (a.s) and Hussain (a.s); and also Mu'awiyah and Amr ibn Aas, who have no hope of being saved and anyone who incited animosity against us and helped (our enemies) with his tongue, wealth or hand against us will also be with them." 
I asked, "May I be sacrificed for you! You hear all of  this and you are not frightened?"  

Imam (a.s) replied: "O son of Bukair! Our hearts are not like the hearts of the people. We are Allah's (swt) obedient, purified and chosen servants. We see that which people do not see, and we hear that which people do not hear. The angels come down to us (while we are travelling) on our conveyances. They roll in our beds. They witness us when we eat, they attend out funerals and they bring the news of that which will take place in the future to us. They pray with us, they pray for us, they place their wings over us and our children roll over their wings. They prevent the animals from coming near us. They bring various types of seasonal fruits for us from different lands and water from every land for us which we find in our jugs. There is not any day or hour or prayer time when the angels are not prepared (to serve us). The news of every land and that which takes place in it, the news of the Jinn and the news of all angels in the heavens are brought to us every night. Whenever an angel dies in any land and is replaced with another angel we are informed of it, and we are informed about the performance of this angel in comparison to the angel he replaced. The news of all the six Earths all the way to the seventh Earth is brought to us (at all times). 

I asked, "May I be sacrificed for you! Where does this mountain end?" Imam (a.s) replied, "In the seventh Earth, and Hell is located in one of its valleys. There are many keepers who guard this valley. Their number is greater than the number of stars in the sky, drops of rain, creation in the seas and the  grains of soil in the Earth. Every one of these keepers from among the angels has a dedicated duty, which he carries out and never abandons it." 

I asked, "May I be sacrificed for you! The angels report to all of you?" 

Imam (a.s) said: "No, they only report to the Master of Affair (the Imam of the time). Indeed we are the masters of affairs over which none of the servants of Allah (swt) can rule. Whenever someone does not accept our ruling (about these specific matters), the angels force him to (carry out) our will and order the keepers who are dedicated to him, to force him to (carry out) our will. And if they are among the disbelieving Jinn, the angels put shackles around them and torture them until they submit to our ruling in those matters. 

I asked, "May I be sacrificed on you! Can the Imam see everything from the east to west?" 

Imam (a.s.) replied: "O son of Bukair! How can he be the proof of Allah (swt) over the entire Earth without seeing and ruling everyone? And how can he be the proof over people who are not in his presence, who cannot reach him and over whom he has no power? How can he convey Allah's (swt) message and act as Allah's (swt) witness over the creation if he can not see them? How can he be the proof on the people if he is hidden from them while he has been appointed as the medium between the servants and Allah (swt) so that he carries the orders of his Lord to them? Allah (swt) says, 'We have not sent you but to all of mankind (34:28).' This verse refers to everything on Earth (not only mankind). The proof after Allah's (swt) Messenger (saw) fills the post of Allah's (swt) Messenger (saw) after him. He is the judge in that which the nation disagrees about, the one who gives people their rights, the one who carries out the orders of Allah (swt) and he is the one who justly rules between the people. And how can the (following) words of Allah (swt) be fulfilled if the Imam is not among the people? Allah (swt) says, 'Soon We shall show Our signs to them in the horizons and within themselves (41:53).' And which sign other than us did Allah (swt) show to the people in the horizons? Allah (swt) says, 'And We did not show them any sign but it was greater than the other (43:48).' Which sign is greater than us? By Allah (swt)! Bani Hashim and Quraish know well that which Allah (swt) has bestowed upon us, but jealousy destroyed them, just as it destroyed Iblees. Indeed, they come to us when they are in distress and when they are in fear and they ask  us (questions), we clarify their questions for them. Then they  say to us, 'We bear witness that you are the people of knowledge.' Then they leave us and say, 'We have not seen anyone more astray than those who follow them (Ahlulbayt (a.s)) and accept their words.'" 

I asked, "May I be sacrificed for you! If the grave of Imam Hussain (a.s) was to be disinterred, would anything be found in it?"  

Imam (a.s) replied: "O son of Bukair! Your questions are (always) about the great matters. Indeed Hussain (a.s) along with his father, mother and his brother, Hassan (a.s), are with Allah's Messenger (saw) in his house and they are being rewarded and sustained, (just) as the Prophet (saw) is. If his grave would have been disinterred during his time, he would have been found there. But today he is alive and sustained and he is with his Lords. He looks at his camp (in Karbala) and he also looks at the Throne until the time when it is ordered to carry him. Indeed Hussain (a.s) is hanging on to the right side of the Throne and says, 'O my Lord! Fulfill Your promise to me.' Indeed he looks at those who go to his Ziyarat and he knows them; he knows the names of their fathers, their ranks  and their positions with Allah (swt) and that which they carry along with them even better than you know your own sons. Indeed Hussain (a.s) looks at those who cry over him and he seeks forgiveness for them as an act of mercy, and he asks his father to seek forgiveness for them. And he says to them, 'O those who cry over me! If you knew that which has been prepared for you, your happiness would be greater than your restlessness.'" 

Imam (a.s) continued, "Indeed all of the angels in the heavens and in the holy shrine who hear those who cry on Hussain (a.s) seek forgiveness for them and they (the visitors) will return without any sin." 

Note: Reliable Narrators according to Kamal Al-Ziyaraat rule.

Source: Kamal Al-Ziyaraat. Pg. # 539 - 544, H. # 830.


Ibn Quluwayh:

Alee ibn Muhammad ibn Sulaim from Muhammad ibn Khalid from Abdullah ibn Hamad Al-Basri from Abdullah ibn Abd Al-Rahman Al-Asam from Hamad ibn Uthman from Abi Abdullah who said: When the Prophet (saw) was taken to the heavens in Miraj, he was told, "Indeed!  Allah, the Blessed and Exalted will test you with three afflictions to see how patient you are." 

The Prophet (saw) replied, "I submit to Your command, O  Lord. And I have no power to be patient except with Your help. What are the three tests?"

He was told, "The first is hunger and giving preference to the needy over yourself and your family."

The Prophet (saw) replied, "I have accepted, O Lord. I am  pleased with Your Will and I submit to it, I seek Taufeeq and  patience from You." 

"The second is that you will be belied and you will be in extreme fear for your life. You should spend your wealth, your blood and your soul fighting against the people of disbelief. You should remain patient when you will be harassed by disbelievers and hypocrites, and you should remain patient when you will be hurt and wounded in  battles." 

His Eminence replied, "I have accepted, O Lord. I am pleased with your will and I submit to it and I seek Taufeeq and patience from you." He was told, "The third test is that your family will be killed after you. As for your brother, Alee (a.s), your Ummah will slander and rebuke him, they will be violent with him, will deprive him and usurp his rights, they will oppress and finally slay him." 

The Prophet (saw) replied, "I have accepted, O Lord. And I  am pleased (with Your Will) and I seek Taufeeq and  patience from You."

He was told: As for your daughter, she will be oppressed and deprived, they will usurp her rights. He will  beat her (Faatima (s.a)) while she is pregnant. Her sanctity will be breached and her house will be trespassed without permission and she will be humiliated and disrespected. She will find no protector, will suffer from a miscarriage because she will be beaten and she will die as a result of that beating." 

The Prophet (saw) replied, "Surely we are Allah's (swt) and to Him we shall surely return (2:156). I have accepted, O Lord and submit to Your Will and I seek Taufeeq and patience from You." 

Then he was told, "She will have two sons from your brother, one of whom your Ummah will kill fraudulently. They will destroy his garments and ridicule him." 

The Prophet (saw) replied, "Surely we are Allah's (swt) and to Him we shall surely return (2:156). I have accepted, O Lord and I  submit to it (Your Will) and I seek Taufeeq from You for  being patient." 

As for her second son, your Ummah will invite him for Jihad, but then they will kill him in helplessness. They will also kill his children and family members who will be with him and they will make his ladies prisoners. He will ask for help from Me, but I have already willed his martyrdom and the martyrdom of those with him. His slaying will be a proof against everyone in the  creation. Inhabitants of the heavens and earths will weep and be restless for him. And the angels, who will not be able to help him, will cry over him. Then I shall raise a man from his progeny, whose shadow is with me under the Throne and through whom I shall support him. He will fill the earth with justice and equity. His awe will travel with him and he will kill so many that people will doubt him."

The Prophet (saw) replied, "Surely we are Allah's (swt)." Then he was told, "Raise your head." The Prophet (saw) said: I looked up and saw a man who looked and smelled better than all people. He had a blessed visage and was wearing clothes of light. Light was emanating from his forehead, from over him and from under him. He was surrounded by several angels who could not be counted except by Allah, the Mighty and Sublime. Then I asked him to approach me. He (a.s) came near me and kissed my forehead. I said: "O Lord! Who will this man avenge and for whom will he show his anger and for what reason have You prepared these angels? You informed me about that which will be inflicted upon my family. You can support them against their oppressors if You will. You have promised victory for me and my family and I await the fulfillment of Your promise. Indeed I have accepted and am pleased with Your Will and I submit to it and I seek Taufeeq and help from You to be pleased and patient." I was told: "As for your brother, he will enter the 'The  gardens are their abiding-place' (32:19) for staying patient." 

"On the Day of Resurrection, I shall establish him as an argument on the creation and I shall authorize him to stand by your lake font where he will distribute water to your friends and your enemies from drinking from it. I will allow him to bring out from Hell anyone who has even an atom of  love for you. I will make all of you (the AhlulBayt (a.s)) dwell at the same level in Paradise. 

As for your son, who will be abandoned and slain and your other son, who will be betrayed and martyred while he will be helpless, I will decorate My Throne with them for having suffered the afflictions which befall them and they will be honored in ways unimaginable by man. So rely on Me. 

Also, I shall honour one who goes to his grave, because one who goes to his Ziyarat has performed your Ziyarat and one who performs your Ziyarat has come to My Ziyarat and I surely honour one who performs My Ziyarat. I will fulfill all his requests and reward him in such a way that everyone will envy him when they see how I dignify him and the honour which I have prepared for him. 

As for your daughter, I will make her stand besides My Throne and she shall be told, 'Indeed Allah (swt) has appointed you as the ruler over His creation. Hence rule in any way you want regarding those who oppressed you and your children, for your ruling will be executed.'

So she will come to the judgment place and order those who oppressed her to be taken to Hell. Then the oppressor shall say, 'O woe to me! for what I fell short of my duty to Allah' (39:56) and he will wish to return to life. 'And the day when the unjust one shall bite his hands saying: O! Would that I had taken a way with the Apostle (saw). O woe is me! Would that I had not taken such a one for a friend!' (25:27-28). And 'Until when he comes to Us, he says: O would that between me and you there were the distance of the East and the West; so evil is the associate! And since you were unjust, it will not profit you this day that you are partners in the chastisement.' (43:38-39). 

The oppressor shall say, 'Thou (only) judgest between Thy servants as to that wherein they differ.' (39:46) or is the judge someone else?' They will be told, 'The curse of Allah (swt) is on the unjust. Who hinder (people) from Allah's (swt) way and seek to make it crooked and they are disbelievers in the hereafter.' (7:44-45)." 

Imam (a.s) continued: The first judgment will be between Mohsin ibn Alee (a.s) and his killer - referring to the second usurper. Then he will be brought forth along  with Qunfudh and they will be lashed with whips of fire. The whips will be such that if one of them hits the oceans, they will boil from the east to the west and if (even one whip) touches the mountains, they will all melt and turn to ash. 

Then Ameer ul Mo'mineen (a.s) will kneel before Allah (swt) so that Allah (swt) judges between him and the fourth usurper – Mu'awiyah. Then they will be thrown in a well (of fire) which will be covered so no one can see them and they will not be able to see anyone. So those who followed them (in this life) will say, "Our  Lord! show us those who led us astray from among the jinn  and the men that we may trample them under our feet so that they may be of the lowest." (41:29). 

Allah, the Mighty and Sublime, will reply. "It will not profit you this day that you are sharers in the chastisement." (43:39). This is when they will scream in distress and call for destruction. 

The two will come to the pool (imprisoned) by the Keepers (of Hell) and will say to Ameer ul Mo'mineen (a.s), "Forgive us, give us some water and save us."

They will be told: "But when they shall see it nigh, the faces of those who disbelieve shall be sorry and it shall be said; This is that which you used to call for." (67:27) by  referring to yourselves as the commanders of the believers. Return to Hell thirsty. You shall receive no drink but Hamim and Ghislin. "So the intercession of intercessors shall not  avail them." (74:48). 

Note: Reliable Narrators according to Kamal Al-Ziyaraat rule.

Source: Kamal Al-Ziyaraat. Pg. # 547 - 551, H. # 12.


Al-Khazzar Al-Qummi (Died 400 A.H):

Introduction Of The Book

The reason that I collected the narrations from the companions and the chosen Progeny (of the Prophet) about the explicit texts for appointing the righteous A'immah (a.s) as leaders (after the Prophet saw), was that I found a group of weak Shi'a and some of the average learned scholars who were confused and disabled about it. As soon as the objections addressed them, they would fall into doubts, and the arrogant Mu'tazila would patronize them, guilefully and deceitfully, to the extent that it made them to deny the explicit texts about their leadership, because that cuts off their excuses and they claim that the existence of these texts about them (i.e. the leadership of Ahlulbayt a.s) is not to the extent that can cut off the excuses, and some of them exaggerated in this and claimed that there is no narration about it from companions and not even from the Progeny (of the Prophet saw). When I witnessed this, I made a commitment to make efforts about this topic, by using the explicit and evident narrations that I have, that can nullify the objections of the opponents, all this to achieve the contentment of Allah Almighty and to seek nearness to His Messenger(saw) and the A'immah (a.s) after him.  

So I started by mentioning the narrations about appointing them as leaders through famous companions of the Prophet (saw) like Abdullah ibn Abbas, Abdullah ibn Masood, Abi Sa'eed Al-Khudri, Abi Dhar Al-Ghifari, Salman Al-Farsi, Jabir ibn Samura, Jabir ibn Abdullah, Anas ibn Malik, Abi Huraira, Umar ibn Al-Khattab, Uthman ibn Affan, Zaid ibn Thabit, Zaid ibn Arqam, Abi Umama, Wathila ibn Asqa, Abi Ayyoub Al-Ansari, Ammar ibn Yassir, Hudhaifa ibn Asyad, Amran ibn Al-Hussain, Sa'd ibn Malik, Hudhaifa ibn Al-Yamaan, Abi Qutada Al-Ansari, Alee Ibn Abi Talib (a.s), and his two sons Al-Hassan (a.s) and Al-Hussain (a.s), and of women; Umm Salama, A'isha, Faatima (s.a) daughter of the Messenger of Allah (saw). And then followed by mentioning the narrations that has been issued by A'immah (a.s) which agree with the narrations of companions about appointing them as leaders (after the Prophet (saw)) and the narrations of each Imam appointing his successor after him, so that they may know and be fair about it and  choose their path according to it if it is the truth and be not like those that Allah (swt) says: "But they did not differ until after knowledge had come to them out of envy among themselves" Holy Qur'aan {45:17}. Because the narrations with such details remove the doubts and uncertainties and cuts off the excuses and also to show that this issue is more emphasized than what they think and I seek Allah's (swt) contentment by this and ask Him for success and confirming what He is pleased with, "Because he who would perish might perish by clear proof, and he who would live might live by clear proof" Holy Qur'aan {8:42}.

Source: Kifayatul Athar. Pg. # 61 - 62.


Al-Khazzar Al-Qummi:

Narrated to us Al-Qadhi Abul Faraj Al-Ma'afaa ibn Zakariyya Al-Baghdadi from Muhammad ibn Homam ibn Suhayl Al-Katib from Muhammad ibn Ma'afaa Al-Salmasi from Muhammad ibn Amer from Abdullah ibn Dahir from Abdul Qudus from Al-A'mash from Hanash ibn Am-Mo'tamir from Aboo Dhar Al-Ghifari who said: I entered upon the Messenger of Allah (saw) in his illness, because of which he passed away. So he (saw) said: "O Aboo Dhar, call my daughter Faatima (s.a) for me." He said: I got up and entered upon her, and said: "O the chief of ladies, your father calls you." He said: She put her Khimaar and prepared and came out and entered upon the Messenger of Allah (saw), when she saw the Messenger of Allah (saw), she started crying and the Messenger of Allah (saw) started crying because of her too, and he pressed her in his chest and then said: "O Faatima (s.a) do not cry! May your father be your ransom, because you will be the first one who joins me in a state of being wronged and usurped, soon the emnity of hypocrisy will appear and it will impact the cover of the Religion, and you will be the first one who enters upon me on the lake fount." She said: "Where will I meet you?" He (saw) said: "Near the lake fount, and I will quench the thirst of your followers and lovers, and I will banish your enemies and haters."

Source: Kifayatul Athar. Pg. # 94 - 95.


Biography Of Al-Khazzar Al-Qummi 

Al-Najashi:

Alee ibn Muhammad ibn Alee Al-Khazzaz; he is trustworthy, one of our companions, Abul Qasim and he was a jurist and a significant scholar. He has a book called Al-Idhaa fi Usool Al-Deen Ala Madh'hab Ahlulbayt (a.s).

Source: Rijal Al-Najashi. Pg. # 257.



Attestation Of The Book 'Kifayatul Athar' by Al-Khazzaz

Al-Majlisi II:

The book "Kifayatul Athar" is a noble book. There has not been written a book like it about Imamah (divine leadership), and this book and its author are mentioned about the Ijazaat (permissions of narrating) of Allamah and other scholars, and the book itself proves the high position, trustworthiness and righteousness of its author. Al-Allamah has authenticated him in Al-Khulasa, saying: "He was trustworthy, one of our companions, a jurist and a significant scholar." And also ibn Shahr Ashoub says in Al-Ma'aalim: Alee ibn Muhammad ibn Alee Al-Khazzaz Al-Razi and also Al-Qummi, he has written books about theology and jurisprudence and among his books is Al-Kifaya Fi Nosous.

Source: Bihar Al-Anwaar. Vol. 1, Pg. # 29.


The famous Shi'ee scholar and narrator of Hadeeth, Al-Tabari Al-Imaami also attests to the assault made on the house of Sayeda Faatima (s.a).

Al-Tabari Al-Imaami:

"And Umar was enthusiastic on burning the house of Faatima (s.a) and swearing at Alee (a.s)."

Source: Al-Mustarshed. Pg. # 224.



Al-Tabari Al-Imaami (Died 411 A.H):

Aboo Hassan Muhammad ibn Haroon At-Talla Ukbari said: My father narrated to me. He said: Aboo Alee b. Muhammad ibn Hamam ibn Suhayl narrated to me. He said: Ahmad ibn Muhammad ibn Al-Barqi narrated from Ahmad ibn Muhammad Al-Ash'ari Al-Qummi from Abdul-Rahman bin Abi Najr'an from Abdullah ibn Sinan from ibn Muskan from Aboo Basir from Aboo Abdillah Ja'far ibn Muhammad. He said: Bibi Faatima (s.a) was born on the twenty of Jumada'l-Akhira in the forty fifth year from the birth of the Prophet (saw). And she resided in Makkah for eight years and in Madinah for ten years. And seventy five days after the death of her father, she passed away on the Tuesday of the third of Jumada'l-Akhira in the eleventh year from the Hijra. And the cause of her death was that Qunfudh, the client of the man (Umar ibn Khattab), pounded her with the nail (the silver or iron thing at the lower end of a scabbard) of the sword by his command. So she miscarried Mohsin (a.s) and became sick from that with a severe illness. And she did not let anyone from those who had hurt her to enter upon her. And two men from the companions of the Prophet (saw) asked Amir ul-Mo'mineen (a.s) to intercede for them. So she responded, and when they entered upon her they said to her: "How are you, O daughter of the Messenger of Allah (saw)?" So she said: "Good, praise be to Allah (swt)." Then she said to them: "Have you not heard the Prophet (saw) saying, "Faatima (s.a) is a piece of my flesh, so whoever has hurt her has hurt me, and whoever has hurt me has hurt Allah (swt)!" They said: 'Yes!' She said: "By Allah (swt)! You have hurt me." So they went out from her while she was displeased with them (Aboo Bakr and Umar).

Source: Dala'il Al-Imamah. Pg .# 134 - 135.



Narration Attested 

Sheikh Al-Mamqani:


Its chain is Qawi (Strong).


Source: Mir'atul Kamal. Vol. 3, Pg. # 267.




Mirza Jawad Al-Tabrizi:


Narrated in Dalahil Al-Imamamah through a Mu'tabar (reliable) chain.


Source: Sirat Al-Najat. Vol. 3, Pg. # 441.




Ayatollah Ja'far Mutada Al-Amuli:


The narration's chain is Saheeh (Authentic).


Source: Ma'saat Al-Zahra. Vol. 2, Pg. #  65 - 66.




Sheikh Abbas Qummi:


And Muhammad ibn Jarir Al-Tabari has narrated through a Mu'tabar (reliable) chain.


Source: Bayt Al-Ahzaan. Pg. # 189.




Aboo Al-Qasim Al-Khoei:

That is famous and known. Allah (swt) knows best.

Source: Sirat Al-Najaat Vol. 3, Pg. # 314.


Al-Tabari Al-Imaami:

With the previous chain from Abi Abdullah Ja'far ibn Muhammad, narrated Muhammad ibn Humran Al-Madayeni from Alee ibn Isbaat from Al-Hassan ibn Bashir from Abil Jaroud from Abi Ja'far who was asked, when will your Qa'im (a.s) rise? He said..."then he will bring out Aboo Bakr and Umar, curse of Allah (swt) be upon them both, in a state that their bodies are fresh, then he will talk to them and they will reply, as a result the people of doubt will be confused and they will say that he talks with the death, so he will kill five hundred of them in the Masjid and then he will burn those two with the same firewood that they gathered to burn Alee (a.s), Faatima (s.a), Al-Hasaan (a.s) and Al-Hussain (a.s) with it, the remaining of that firewood is with us and we inherit it one from the other."

Source: Dala'il Al-Imamah. Pg. # 238 - 239.


Al-Tabari Al-Imaami:

Narrated Abul Hassan Muhammad ibn Harun ibn Musa from his father from Aboo Ja'far Muhammad ibn Al-Walid from Muhammad ibn Abi Abdullah ibn Al-Barqi from Zakariyya ibn Adam who said: I was in the presence of Imam Al-Ridha (a.s) that Abi Ja'far (Imam Al-Jawad (a.s)) came and he was younger than four years old, he hit his hand to the ground and raised his head towards the sky, thinking, then Al-Ridha (a.s) said to him: "May I be your ransom, why you thought for so long?" He (a.s) replied: "I was thinking about what was done to my mother Faatima (s.a). By Allah (swt)! I will take both of them out (i.e. Aboo Bakr and Umar) and I will burn them and then I will disperse them and will leave their ash to the wind." Imam Al-Ridha (a.s) called him to himself and kissed his forehead and said: "May my father and mother be your ransom" and then said: "You are the one for it" i.e. being the next Imam.

Source: Dala'il Al-Imamah. Pg. # 207.


Al-Tabari Al-Imaami:

Narrated to me Aboo Is'haq ibn Ahmad Al-Tabari Al-Qadhi from Al-Qadhi Abul Hussain Alee ibn Umar ibn Al-Hassan ibn Alee ibn Malik Al-Sayyari from Muhammad ibn Zakariyya Al-Ghulabi from Ja'far Ibn Muhammad ibn Amara Al-Kindi from his father from Jabir Al-Ju'fi from Abi Ja'far Muhammad ibn Alee ibn Al-Hussain (a.s) from his father from his father from his father from Muhammad ibn Ammar ibn Yassir from his father who said: I heard the Messenger of Allah (saw) saying to Alee (a.s), in the day that he married Faatima (s.a) to him: "O Alee (a.s)! Raise your head towards the sky and look what you see?" He said: "I see adorned female servants, there are gifts with them." The Prophet (saw) said: "They are your servants and the servants of Faatima (s.a) in paradise. Go to your house and do not talk until I come." Then he went and the Prophet (saw) went  to his house and he (saw) ordered me to offer them a perfume. Ammar said; The next day I went to the house of Faatima (s.a) and I had the perfume with me, she said: "O Abal Yaq'dhaan! What is this perfume?" I said: "This is a perfume that your father ordered me to offer to you as a gift." She said: "By Allah (swt)! A servant of the Houri brought me a perfume from the heaven, and among them there was a beautiful servant whose face was like the fullmoon, I asked: 'Who sent this perfume?' She said: 'Ridhwaan the guardian of the heavens sent this and he ordered these female servants to accompany me, with every one of them there is a fruit of the fruits of paradise in their right hands and in their left hands a plant of the plants of the gardens of paradise.' So I looked at them and their beauty and asked: 'For who are you created?' She said: 'For you and your family and your Mo'min followers.' I asked: 'Is there among you anyone who is one of the wives of my cousin?' They said: 'You are his wife in this world and in the Hereafter, and we are your servants and the servants of your progeny.'" Ammar said: "Then she became pregnant with Al-Hassan (a.s), then he was born. Then after fourty days she became pregnant with Al-Hussain (a.s) and then Zaynab (s.a) and Umm Kulthum (s.a) were born and then she became pregnant with Al-Mohsin (a.s) when the Messenger of Allah (saw) passed away, and happened what happened on the day of their attack to her house and taking out his cousin, the Commander of the Faithful (a.s), and because of what she suffered from the man (i.e. Umar), she miscarried the complete baby, and that was the main reason of her illness and death, may blessings of Allah (swt) be upon her.

Source: Dala'il Al-Imamah. Pg. # 28 - 29.


Sheikh Al-Mufeed (Died 413 A.H):

Chapter: Narration Of The Saqifah Of Bani Sa'ida

Aboo Muhammad, narrating from Amr ibn Abil Miqdam, from his father, from his grandfather who said: No greater days had come to Alee (a.s) than two specific days. The first one is the day God made the Prophet (saw) demise and the second day, by Allah (swt) I say that I was sitting at the Saqifah of Bani Sa'ida to the right of Aboo Bakr and people giving him allegiance then Umar told him, "O you! You have achieved nothing until Alee (a.s) does not give you allegiance. Therefore send after him so that he comes to you and gives you allegiance." He said; then he sent Qunfudh, and he told him [told Alee (a.s)], "Answer the call of the caliphate of the Messenger of Allah (saw). Alee (a.s) said, "[It is surprising] how fast you lied upon the Messenger of Allah (saw), the Messenger of Allah (saw) did not appoint anyone as a successor but me!" Then Qunfudh came back and told Aboo Bakr the saying of Alee (a.s) then Aboo Bakr said, "Go to him and tell him; Aboo Bakr calls for you and says, 'Come to give allegiance because you are one man amongst Muslims." Alee (a.s) said, "The Messenger of Allah (saw) ordered me not to go out of my house after him till I complete the Book, since it is in palm branches (stripped of leaves) and camels epaulet [leather]." Then Qunfudh came to him [Aboo Bakr] and told him the saying of Alee (a.s). Then Umar said, "Let us go to this man." So Aboo Bakr and Umar and Uthman and Khalid ibn Al-Walid and Al-Mughira ibn Shu'ba and Aboo Ubaydah ibn Al-Jarrah and Salim the servant of Abi Hudhayfah and I went with them, and Faatima (s.a) thought that they would not enter her house without her permission. Then she pulled the door and closed it, and when they reached the door, Umar kicked the door with his leg and broke it – and the door was made from palm leaves and branches, fronds- and they entered to Alee (a.s) and took him out surrounded and dragged him holding his garment. Then Faatima (s.a) came out and said, "O Aboo Bakr and Umar! You want to make me widowed? By Allah (swt)! I say that if you don't let him go then I would spread my hair and cut my shirt collar and go to my father's grave and call my Lord." Then she went out and took the hands of Al-Hassan (a.s) and Al-Hussain (a.s) heading towards the grave. Then Alee (a.s) told Salman, "O Salman! Go after the daughter of Muhammad (saw), because I am seeing the two sides of Al-Madinah bending, and by Allah (swt)! If she does what she said, then there would be no time delay before Al-Madinah and its people would be buried under the ground." He said; then Salman went after her and said, "O daughter of Muhammad (saw)! Allah t(swt) he most blessed and high sent your father as mercy, so do not do this." Then she said, "O Salman! I can't be patient then let me till I reach my father's grave and I call my Lord." Salman said, "Alee (a.s) sent me after you and ordered you to go back." Then she said, "I listen to him and I obey." And she went back, and they took Alee (a.s) surrounded and dragged him out. He said, Then Al-Zubayr came carrying his sword while saying, "O you folk of Bani Abdul Muttalib! [How can] you accept this to be done to Alee (a.s) and you are alive!" And he headed towards Umar to hit him by his sword then Khalid ibn Al-Walid hit him by a rock that hit his back and the sword fell out of his hand, then Umar took it and hit it on a rock so it broke and then when Alee (a.s) passed by the grave of the Prophet (saw) he said, "O son of my mother! Indeed the people judged me weak and were about to kill me" {7:150}. Alee (a.s) was taken to Saqifah to the place where Aboo Bakr sat then Umar told him, "Give allegiance." He (a.s) said, "And if I don't then what would you do?" He said, "Then by Allah (swt) we will chop your head off." Then Alee (a.s) said, "Then by Allah (swt)! I would be the murdered slave of Allah (swt) and brother of the Messenger of Allah (saw)." Then Umar said, "Yes, the murdered slave of Allah (swt), but not the brother of the Messenger of Allah (saw)." And he said it thrice - then Al-Abbas came and said, "O Aboo Bakr! Be gentle to my nephew and I guarantee you that he will give you allegiance." Then Al-Abbas took Alee's (a.s) hand [peace be upon him] and he made it touch Aboo Bakr's hand and they let Alee (a.s) go angry, looking to the sky and he said, "O Allah (swt)! Verily You know that the Ummi Prophet (saw) told me, 'If there were twenty supporters for you then fight against them' and it is Your saying in your Book; 'If there are twenty steadfast persons amongst you, they will overcome two hundred' {8:65}. "O Allah (swt)! They [supporters] were not complete!" [the recommended number] – till he said it thrice - then he left.

Source: Al-Ikhtisaas. Pg. # 184 - 185.


Sheikh Al-Mufeed

He (i.e. Ahmad ibn Muhammad ibn Isa) narrated from his father and from Al-Abbas ibn Ma'rouf from Abdullah ibn Al-Mughira who said: narrated to me Abdullah ibn Abdul Rahman Al-Asam from Abdullah ibn Bikr Al-Irjaani who said: I accompanied Aba Abdullah (a.s) from Madinah to Makkah. On our journey, we stopped in an area called Usfan and passed by a black, frightening mountain to the left of the road. I said, "O son of Allah's Messenger (saw)! How frightening this mountain is! I have never seen a more frightening mountain like this on our route."

Imam (a.s) asked, "Ibn Bukair! Do you know which mountain it is?" I replied, "No." Imam (a.s) said: "This is a mountain called Kamad, and it overlooks a valley of Hell which contains the killers of my father, Hussain ibn Alee (a.s). Liquids of Hell flow under the killers of my father (in this valley). These liquids include Ghislin, Sadid, Hamim. That which emerges from the Putrid Well, that which comes out from the clay of Khabal (pus), that which comes out from Jahannam (Hell), that which comes out from Hutamah, that which comes out from Saqar, that which comes out from Hamim, that which comes out from Hawiya and that which comes out from Sa'ir. Every time I pass by this mountain on my journey, I stop and see those two (i.e. Aboo Bakr and Umar) seeking refuge with me, and I look at the killers of my ancestors (a.s) and I say to those two: 'Indeed these have done what they did because of what you two established the foundations of that. You showed us no mercy at the time of reign. You killed us, denied and usurped our rights and tyrannized our affairs by deposing us. May Allah (swt) not have mercy on those who have mercy on you two. Now taste the evil result of that which you brought forth, because Allah (swt) is not unjust to any of His servants.' Sometimes I stand there to soothe some of that which is in my heart, and the second (i.e Umar) one begs and succumbs to despair more intensely." I asked, "May I be sacrificed for you! What do you hear when you climb this mountain?"

Imam (a.s) replied: "I hear the voices of those two (Aboo Bakr and Umar). They call out, 'Come to us so that we can talk, indeed we repent.' And (then) I hear a call from the mountain which cries out, 'Answer them and tell them, remain condemned in it and speak not to me {23:108}.'"

I asked, "May I be sacrificed for you! Who else is with them?" Imam (a.s) replied, "Every tyrant of Pharaoh, whose actions Allah (swt) has mentioned and everyone who taught disbelief to the servants of Allah (swt)." I asked, "Who are they?"

Imam (a.s) replied: "The likes of Quras, who taught the Jews that Uzayr is the son of Allah (swt), and the likes of Nastur who taught the Christians that...Isa Al-Messiah is the son of Allah (swt) {9:30}' and who told them that they are three; the likes of Pharaoh (at the time) of Musa (a.s) who said, I am your Lord, the Most High {79:24}'; and the likes of Nimrud who said, 'I have overpowered everyone on Earth and I have killed those in the heavens'; and the killer of Amir ul Mo'mineen (a.s), the killer of Faatima (s.a) and Mohsin (a.s) and the killers of Hassan (a.s) and Hussain (a.s); and also Mu'awiyah and Amr ibn Aas, who have no hope of being saved and anyone who incited animosity against us and helped (our enemies) with his tongue, wealth or hand against us will also be with them." I asked, "where does this mountain end?" He said: "To the sixth layer of the Earth and there locates the fire and that is one of its valleys, over which the angels are the guardians more than the number of the stars of the sky and drops of rain and drops of water of oceans and the number of dust particles and Allah (swt) has given to everyone of them a job that he is busy with it and does not leave it."

Source: Al-Ikhtisaas. Pg. # 329 - 330.


Sheikh Al-Mufeed:

Aboo Bakr, namely Muhammed ibn Umar Al-Ji'abi, has said that Aboo Bakr, Ahmed ibn Mansar Al-Ramadi, has said that Sa'ad ibn Afar saying that ibn Laha'ah, quoting Khalid ibn Yazid, from Aba Hilal from Marwan ibn Uthman saying that when people swore the oath of allegiance to Aboo Bakr, Alee (a.s), Al-Zubayr and Al-Miqdad entered the house of Faatima (s.a) and refused to go out (to swear it). Umar ibn Al-Khattab said, "Set the house on fire!" Al-Zubayr went out with his sword. Aboo Bakr said, "Take care of the dog!" So they went in his direction. His foot slipped and he fell on the ground, and the sword fell from his hand. Aboo Bakr said, "Hit it [his sword] on the rock!" His sword was hit on a rock till it was broken.

Alee ibn Abi Talib (a.s) went out to a cliff. He was met by Thabit ibn Qais ibn Shammas who asked him, "O father of Al-Hassan (a.s)! What are you doing here?" He said, "They wanted to burn my house as Aboo Bakr was sitting on the pulpit receiving the people's oath of allegiance without defending or even denouncing such an act." Thabit said to him, "My hand shall not part with yours till I am killed defending you." They both set out and entered Madinah. Faatima (s.a) was standing at her door. Her house was empty. She was saying, "I dissociate myself from people worse than whose presence there is nothing at all! You left the coffin of the Messenger of Allah (saw) lying before us [as you went to the Saqifah to elect Aboo Bakr; you violated your oath to be obedient to us, and you did not let us take charge of you. You have done what you have done to us without being mindful of our status!"

Source: Amali. Pg. # 49 - 50.


Sheikh Al-Mufeed:

He said: Aboo Bakr Muhammad b. Umar Al-Je'abi reported to me from Abu Abdillah Ja'far ibn Muhammad ibn Ja'far Al-Hassani, who reported from Isa ibn Mehran, from Younis, from Abdullah ibn Muhammad ibn Sulaiman Al-Hashemi, from his father, from his grandfather, from Zainab b. Alee b. Abi Talib (a.s) that she said: When the opinion of Aboo Bakr and his supporters became unanimous about depriving Faatima, peace be upon her, from Fadak, and she lost all hope about his reconsideration, she came to her father's grave, threw herself upon it, and grievously complained about the way the {people} treated her. And she wept, till the earth on the grave became wet with her tears, and then she said in her eulogy:

"There have been after you news and incidents
were you to witness them, you would have disapproved them;
We have missed you, the way a parched land misses the rainfall,
your people are in total disarray, see how they have reneged.
Jibraeel used to endear us with the verses (of Qur'aan),
but after you have hid from us, all good is also concealed;
You were the moon, from whose light people benefited,
and upon you was revealed the books - from the Lord Almighty.
Men have attacked us and humiliated us,
after the Prophet, and all wealth has been usurped;
The perpetrator of injustices to us will know his fate
on the day of Judgement, where he will finally land.
We have come across things which no one before us,
neither from Arabs nor from the Ajam have suffered;
So, we shall continue weeping over you as long as we live,
and as long as we have eyes which well up with flowing tears."

Source: Amali. Pg. # 40 - 41.




Sheikh Al-Mufeed:

Then stand in Rawdha and visit Faatima (s.a), because she is buried there. When you want to visit her (i.e. do Ziyarat), stand towards Qibla and say: "Peace be unto you O Messenger of Allah (saw)! Peace be unto your daughter, the truthful, the purified, peace be unto you O Faatima (s.a) daughter of the Messenger of Allah (saw), peace be unto you O Batool (pious), O martyred, O purified! May Allah (swt) curse those who oppressed you, and usurped your right, and usurped your inheritance. May Allah (swt) curse those who rejected your testimony, and insulted you and made you upset so much, and entered hardships into your house, may Allah (swt) curse their followers and gather them in Hellfire. Blessings of Allah (swt) be upon you O daughter of the Messenger of Allah (saw) and upon your father, your husband, and your children, the Imams of guidance, peace be unto you and them, along with His mercy and blessings."

Source: Al-Muqni'a. Pg. # 459.


Shia scholars used to organize mourning ceremonies for Fatimah(s.a) and Al-Muhassin(a.s):

Qadhi Abdul-Jabbar the Mu'tazili scholar mentions a number of Shia scholars of his time among them Sheikh Al-Mufeed and mentions that they used to organize mourning ceremonies with eulogy for Fatimah(s.a) and her son Al-Muhassin(a.s) and they used to weep over them. 

This Qadhi was an opponent of Sheikh Al-Mufeed and used to debate him, which makes it an important historical evidence about the consensus of Shia scholars about this event that has been mentioned by Sheikh Al-Tusi, it will be mentioned later.

Qadhi Abdul-Jabbar (Died 415 A.H.)

In this era they (i.e. of the Shia scholars) are Abi Jabala Ibraheem ibn Ghassan and the deceased Jabir, and Abil Fawaris Al-Hassan ibn Muhammad Al-Maymadi, Abil Hussain Ahmad ibn Muhammad ibn Al-Kumayt, Abi Muhammad Al-Tabari, Abil Hassan Al-Halabi, Abi Batim Al-Ralbahi, Abil Qasim Al-Najjari, Abil Wafa Al-Daylami, Ibn Abil Dais and Khuzayma, and Abi Khuzayma and Abi Abdullah Muhammad ibn Al-Nu'man (i.e. Sheikh Al-Mufeed), these are in Egypt and Ramla and Sour and Hakka and Asqalaan and Damascus and Baghdad and Jabal Al-Basmaq. And they manifest Shiism and love of the Messenger of Allah (saw) and his Household and weep over Faatimah (s.a) and over his son Al-Mohsin (a.s), about whom they claim that Umar has killed him and they accuse them of distorting Qur'aan and Islamic obligations/law and and they accuse them of things that we mentioned before, that their opposition and fight with him (i.e. with Alee (a.s)) was due to their enmity towards him (i.e. the Prophet (saw)) and their doubt about his Prophethood (saw) and they organize mourning ceremonies with eulogy for those events.

Source: Tathbeet Dalael Al-Nubuwwah, Vol. 2, Pg. # 595.



Shareef Al-Murtadha (Died 436 A.H.)

"The occasion of burning (the house of Faatima (s.a)) has been narrated also by non-Shi'ee narrators who are not being accused (of lying) among their group."

Source: Al-Shafi fil Imamah. Vol. 4, Pg. # 119.


Shareef Al-Murtadha:

Ibraheem ibn Sa'eed Al-Thaqafi (the author of Al-Gharaat who died 385 A.H.) says: Narrated Ahmad ibn Amr Al-Bajali from Ahmad ibn Habib Al-Amiri from Humran ibn Ayun from Abi Abdullah Ja'far ibn Muhammad (a.s) who said: "By Allah (swt)! Alee (a.s) did not give pledge of allegiance until he saw the smoke entered his house."

Source: Al-Shafi Fil Imamah. Vol. 3, Pg. # 241.

 

Some ignorant people claim that Sheikh Al-Mufeed did not attest the incident, this is despite so many books of his shown above which prove the contrary. Furthermore Sheikh Al-Tusi was a student of Sheikh Al-Mufeed, hence it is not conceivable that Al-Tusi should claim that there was a consensus among the Shi'ee with such emphasis, decisiveness and clarity then contradict his teacher if he ever denied such an issue. He would have at the very least, informed us that his professor contradicted such a consensus, or that his professor denied the existence of such a consensus!

Could Al-Tusi have decided upon a consensus which his professor openly denied and rejected and thereafter say that only some Shi'ee make such a claim? Or was it that Al-Tusi was not familiar with his professor's view or that he arbitrarily claimed such a consensus without verifying it first?

Sheikh Al-Tusi (Died 460 A.H):

And from what has been denied of them hitting Faatima (s.a), it has been narrated: "They hit her with whips, and what is famous and agreed upon in Shi'ism that Umar hit her on her stomach until she had a miscarriage (Mohsin (a.s)). And the narration is also famous among them. And when they wanted to burn down the house with her in it, people came and stopped their contract from taking place. And no one can deny this narration, because we have shown the narration from a general point through the path of Al-Baladhari and others, and the Shi'ee agree to it, they do not disagree on it. 

Source: Talkhees Al-Shafi. Vol. 3, Pg. # 156. 


Sheikh Al-Tusi (Died 460 A.H):

Narrated Ibraheem ibn Sa'eed Al-Thaqafi from Ahmad ibn Amr Al-Bajali from Ahmad ibn Habib Al-Amiri from Himran ibn Ayun from Abu Abdullah Ja'far ibn Muhammad who said: "By Allah (swt)! Alee (a.s) did not pay allegiance till he saw smoke had indeed entered in his house."

Source: Talkhees Al-Shafi. Vol. 3, Pg. # 76.


Sheikh Al-Tusi (Died 460 A.H):

Narrated with this chain: Muhammd ibn Muhammad (i.e. Sheikh Al-Mufeed) from Aboo Ja'far Muhammad ibn Alee ibn Musa ibn Babawaih (i.e. Sheikh Al-Sadooq) from his father from Ahmad ibn Idrees from Muhammad ibn Abdul Jabbar from Muhammad ibn Abi Umayr from Aban ibn Uthman from Aban ibn Taghlib from Ikrimah from Abdullah ibn Al-Abbas who said: "When Allah's Messenger (saw) was on his deathbed, he cried until tears overtook his beard. So was asked: 'What makes you cry, Messenger of Allah (saw)?' The Prophet (saw) answered: 'I am crying for my progeny, for the crimes that will be committed against them by the evildoers of my nation after my death. It is as if I (can see) my daughter, Faatima (s.a) being oppressed and crying: "O Father!" But no one will come to help her among my Ummah.' Faatima (s.a) began weeping when she heard this, so the Prophet (saw) said to her: 'Do not cry my daughter.' She said: 'I am not crying because of that which will be done to me after you; rather, I am crying because I will be separated from you, Messenger of Allah (saw).' He then said: 'Rejoice, O daughter of Muhammad (saw) at the close succession to me, for you will be the first one to follow me from among my Ahlulbayt.'"

Source: Al-Amali Al-Tusi. Pg. # 292, lecture # 7, H. # 18
.




Abi Salah Al-Halabi (Died 447 A.H):

And among the issues that slanders the righteousness of the first three (usurpers) i.e Aboo Bakr, Umar and Uthman, are: Their aim over the house of Ahlulbayt (a.s) of their Prophet (saw) by disrespecting and persecution and hurting their status and refraining from respecting it as it is expected. Among the slanders is also them leaving all those who did not pay allegiance, but they intended to persecute Alee (a.s) due to him abstaining from giving allegiance, by speaking evil to him and exaggeration in threatening him, and bringing of firewood to burn his house, and attacking him with their men without his permission (to enter his house) and dragging him by holding his garment and terrifying his wife and his daughters and his women and his supporters of Bani Hashim and others, forcing them out of their houses and holding swords upon them and threatening him to killing if he does not pay allegiance. But they didn't do things like this with Sa'd ibn Ubada and Khabbab ibn Al-Munzir and others who refrained and delayed their allegiance, until they died or after a long time they paid allegiance.

Source: Taqreeb Al-Ma'arif. Pg. # 167.


Allamah Al-Karakiji (Died 449 A.H):

And among what the jurist Sheikh Abul-Hassan bin Shadhan (r.a) told us, he said: I was told by my father (r.a) he said: We were told by ibn Al-Walid Muhammad bin Al-Hassan, he said: We were told by Al-Saffar Muhammad bin Al-Hussain, he said: We were told by Muhammad bin Ziyad, of Mufaddhal bin Umar, of Younis bin Ya'qoob (r.a) he said: I heard Al-Sadiq Ja'far bin Muhammad (a.s) say: "Cursed cursed be each body that is not injured on each 40th day!" He said: "Cursed?" He said: "Cursed!" And when he saw the greatness of that on me, he said to me: "O Younis! Indeed it is of worldly tests/worries to be scratched, to be hit, to stumble, to distress, to be in the state of poverty, and to have his wealth broken, and so on…" - until he said: - "O Younis! Cursed cursed is the one who hurts his neighbour! Cursed cursed is the man who begins his reconciliation with his brother and then does not reconcile with him! Cursed cursed is the one who carries the Holy Qur'aan and insists on drinking intoxicants! Cursed cursed is the scholar who leads a tyrannical leader in his tyranny! Cursed cursed is the hater of Alee bin Abi-Talib (a.s)! For indeed, he who hates him hates the Messenger of Allah (saw) and the one who hates the Messenger of Allah (saw) is cursed by Allah - the Exalted - in this world and the Hereafter! Cursed cursed is the one who accuses a believer for disbelief! Accusing a believer for disbelief is like killing him! Cursed cursed is the woman who hurts her husband and faints him! And happy happy is the woman who respects her husband and does not hurt him, and obeys him in all of his matters! O Younis, my grandfather, the Messenger of Allah (saw) said: 'Cursed cursed is the one who oppresses my daughter, Faatima (s.a), and usurps her right and kills her!' Then he said: 'O Faatima (s.a), who has been given glad tidings, indeed you have a praised position with Allah (swt), in which you give salvation to your lovers and your Shi'ees, and you shall give salvation. O Faatima (s.a) - even if each Prophet that was sent by Allah (swt), and each angel He has brought close to him, would give salvation to each hater of you and usurper of your rights - then Allah (swt) would never take him out of Hellfire!' Cursed cursed is the one who cuts his wombs! Cursed cursed is the one who believes in magic! Cursed cursed is the one who says that faith is only speech without action! Cursed cursed is the one whom Allah (swt) has granted him property and does not give any charity of it! Have you not heard that the Prophet (saw) said: 'One dirham of charity is better than ten night prayers!' Cursed cursed is the one who hits his father or mother!…"

Source:  Kanzul-Fawa'id. Vol. 1, Pg. # 149 - 151.



Attestation By Ayatollah Sayed Al-Rohani
 
This narration was sent in the form of a letter to be attested by his Eminence Ayatollah Sayed Al-Rohani:

In the name of Allah (swt) the Beneficient the Merciful, Peace and blessing he upon Muhammad and his pure progeny. Al-Karaajaky has mentioned in his Kanzul-Fawa'id, by Allama Al-Karakiji: Vol. 1, Pg. # 149/150 - [by Abi Al-Hassan bin Shaadhan, by his father, by Muhammad bin Al-Hassan bin Al-Walid, by Muhammad bin Al-Hussain bin Al-Safar, by Muhammad bin Ziyad, by Mufadhil bin Umar, by Younis bin Ya'qoob, by Imam Al-Sadiq (a.s) that he said in a long hadeeth: O Younis! My Grandfather Rasool Allah (saw) said: "Cursed whoever opresses after my death my daughter Faatima (s.a), and takes her rights and killed her."


Letter One

Question:

1) Is this narration authentic?


2) Can it be considered Saheeh since there is a path to Sheikh Al-Tusi (r.a) to all the books and narration by ibn Al-Walid and the same for Sheikh Al-Safar?

Reply by Ayatollah Sayed Al-Rohani:

By the name of The One with Glorified names


1 - There is nothing wrong with the authenticity of the chain because Al-Mufaddal ibn Umar was made Trustworthy according to Sheikh Al-Mufeed as recorded in his Al-Irshaad and he even spoke greatly about him. It was narrated from Al-Kashi about him with great praise, and implies his reverence, deputyship, and trustworthiness. As what has been said by the owner of Al-Wasa'il, and there is no extent to spread out the words, from what has been mentioned from the Athaar (historical narrations) on this situation. Review the references in Al-Bihar and what has been narrated from the Mukhalifoon (opposers/Sunnis), with reliable chains that are not hidden from even the blind one, aside from the one who can see.

2 - By the name of The One with Glorified names, this is a different face to the authenticity of the chain.



Source:  Alf Fatwa Wa Suhal, Pg. # 323.


Attestation By Ayatollah Muslim Al-Daawiry

Ayatollah Sheikh Muslim Al-Daawiry

This very same narration was sent to be attested by Ayatollah Sheikh Muslim Al-Daawiry, the student of Ayatollah Sayed Al-Khoie (r.a) and this is the extract of the very same letter:
In the name of Allah (swt) the Benificient the Merciful, (Peace and blessing he upon Muhammad (saw) and his pure progeny (a.s)) Al-Karaajaky has mentioned in his Kanzul-Fawa'id, by Allama Al-Karakiji: Vol. 1, Pg. # 149/150 - by Abi Al-Hassan bin Shaadhan, by his father, by Muhammad bin Al-Hassan bin Al-Walid, by Muhammad bin Al-Hussain bin Al-Safar, by Muhammad bin Ziyad, by Mufadhil bin Umar, by Younis bin Ya'qoob, by Imam Al-Sadiq (a.s) that he said in a long hadeeth: O Younis! My Grandfather Rasool Allah (saw) said: "Cursed whoever opresses after my death my daughter Faatima (s.a), and takes her rights and killed her."

Question:

1) Is this chain authentic?

2) Can it be considered Saheeh (Authentic) since there is a path to Sheikh Al-Tusi (r.a) to all the books and narration by ibn Al-Walid and the same for Sheikh Al-Safar?
So the reply from Ayatollah Sheikh Al-Daawiry came:

In the name of Allah (swt) 

The answer:

1) The chain is considerably Hasan (reliable), because the father of Abi Al Hassan ibn Shathan - and he is Ahmad Bin Alee - (is reliable), considering what Al-Najashi has said regarding him: "Our knowledgeable Sheikh, good in knowledge (r.a) and the rest are all Thiqat (Trusted).' 


2) Yes, if Al-Karaajaky narrated all of the books and narrations of the Sheikh (r.a) I say Sheikh Al-Karaajaki is from the students of Tusi (r.a), and it is very unlikely that he will not have permission from Sheikh Tusi (r.a) and we looked up the permission and found that Sheikh Karajaaky has a narration through Sheikh Tusi as it is mentioned in the permission of Allama Muhammad Taqi to his son Muhammad Baqir Al-Majlisi and it is in the book of stories of scholars by Letankabni Pg. # 236.

'Narrated from the Sa'eed from Shathan from Al-Faqih Abdullah bin Umar Al-Tarablusi from Al-Qadhi Abdulaziz bin Abi Kamil from Sheikh Tusi and Sa'eed Mortaza from the Sheikh Al-Faqih Abi Al-Fatih Muhammad bin Uthman bin Alee Al-Karaajaky (r.a)."

And what is apparent from the text that the letter "Waw" was dropped between the saying, "and Sa'eed Mortaza from the Sheikh Al-Faqih Abi Al-Fatih" so what is right would be like this, "and sayed Mortaza and Sheikh Al-Faqih Abi Al-Fatih."


والسيد المرتضى عن الشيخ الفقيه ابي الفتح


والسيد المرتضى وعن الشيخ الفقيه ابي الفتح

As we can see the sentence has an extra 'و' . Al-Qadhi Abdulaziz bin abi kamil was from the students of Al-Karaajaky and narrated all his narrations and books from the same ijaza and from other proof as we will show. And we found another path from Mustadrak Mawaqe'e Al-Najoom by Mirza Abdul Rasool Alahqaqi (r.a)'

Abdullah bin Uar Al-Tarablusi --> Qadhi Abdulaziz bin abi Kamil --> Abi Al-Fatih Muhammad bin Uthman Al-Karaajaky the author of Kanzul-Fawa'id ---> Sheikh Hassan bin Muhammad bin Hassan Al-Tusi from Sheikh Tusi.

And from what confirms what we have mentioned and confirmed, is that Sayed Aboo Alee Fakhar bin Ma'd Al-Musawi - may Allah (swt) be pleased with him - who is one of the elites of the 6th century, and of the Sheikhs of ibn Tawoos - may Allah (swt) have mercy upon him. He narrated in his book, "Eeman Abi-Talib alayhisalam" ("The faith of Aboo Talib  may peace be upon him), known as the book "Al-Hujjah Alal-Dhahib ila Takfeer Abi-Talib alayhisalam," Pg. # 91 in the narrations that prove his faith:


What I have been told by the Sheikh, the jurist, Abul-Fadhl Shadhan bin Jibra'il bin Isma'il Al-Qummi, during the year 592, he said: "I was told by Hassan bin Muhamad bin Alee Al-Sayrafi Al-Baghdadi…and so on." And Sayed Aboo Alee Fakhar Al-Musawi - may Allah (swt) have mercy upon him - had put a chain of narrators in his book, "Eeman Abi-Talib," to an estimation of ten narrations of Al-Karaajaky, and he did not narrate them all from Al-Tabarsi, of Al-Qadhi, of Al-Karaajaky. He narrates it either from his Sheikhs from the Aamma (i.e. so-called "sunnis"), or through his ways of Al-Mufeed and Al-Tusi (may Allah, the Exalted, have mercy upon them).


Ibn-e-Shahr Ashoob ---> Abdul Jaleel bin Isa Al-Razi ---> Al-Karaajaky  


And for that, it is clearly shown that for Al-Karaajaky, a main path for the books and narrations of the sheikh...as well that Allama Nuri Al-Tabarasi in the end counted Sheikh Al-Karajaky the first of the great scholars who ends to them the chain of permission.


He said in Al-Khatima. Vol. 3, Pg. # 125:


We have been sincere - by the praise of Allah, the Exalted - in what we have taken an oath in mentioning the ways to the lords of the composers, and our righteous late and early Sheikhs, and the connection of the chain of narrators to the masters of the Majamee' in which the molar of the Shi'a sect are circling, like the four books, and what follows it in this regard. As for explaining the ways to the compilations of narrators from the Usool and the books, their footnotes, their chained books and their Sheikhs will undertake that. Yes, what we still have left is to point to a brief of the situation of a group of these Sheikhs that have the final statements in giving permission. We have repeated pointing to the names of some of them, and we shall mention twelve Sheikhs of them: 1 - Al-Karaajaky, 2 - Al-Najashi, 3 - Sheikh Al-Tusi, 4 - Al-Razi, 5 - Ilm Al-Huda, 6 - Al-Mufeed, 7 - Ibn Qawlawiya, 8 - Al-Sadooq, 9 - Al-Nu'mani, 10 - Thiqatul-Islam, 11 - Alee bin Babawayh, 12 - Aboo-Amru Al-Kashi.


(Allah (swt) knows best!)






Sheikh Al-Tabarsi (Died 548 A.H):

It has been narrated from Al-Sha'bi (who died 103 A.H) and Abi Mikhnaf (who died 157 A.H) and Yazid ibn Abi Thabit (who died 128 A.H) all of them said that: There hasn't been in Islam a day that a group of people have gathered in one place disputing more loud and high in eloquence and more exaggerating in speech like the day that Mu'awiyah ibn Abi Sufyan, Amr ibn Uthman ibn Affan, Amr ibn Al-Aas, Utba ibn Abi Sufyan, Al-Walid ibn Uqba ibn Abi Mu'eet and Al-Mughira ibn Abi Shu'ba gathered in one place and they conspired over one thing.

Amr ibn Al-Aas said to Mu'awiyah: "Don't you want to send someone to call Al-Hassan ibn Alee (a.s) to come here? He has revived the manners of his father, everyone listens to him and obeys him and admits him in whatever he says and if it continues this way, his affairs will improve more than this. So send someone to call him so that we can belittle him and his father, and insult him and his father and degrade him and his father, and we sit here until everything turns to your favour." Mu'awiyah said to them: "I fear that he puts leashes around the necks of eveyone of you that remain a shame for you until you enter your graves. By Allah (swt)! I haven't seen him unless that I disliked his appalling presence and I stand in awe of him. If I call him I will be fair with him against you." Amr ibn Al-Aas said: "Do you fear that his falsehood prevail our truth and his illness our health? Mu'awiyah said: "No!" (Then he sent someone to call Imam Al-Hassan (a.s) and everyone of them argued with him and Imam (a.s) refuted each and every one of them until he came to Al-Mughira ibn Shu'ba, he said), "And you are the one who hit Faatima (s.a) the daughter of the Messenger of Allah (saw), until she bled and miscarried what she had in her womb, to fight against the Messenger of Allah (saw) and due to your discord to his affairs and to disrespect his honour, whereas the Messenger of Allah (saw) told her: 'O Faatima (s.a)! You are the chief of the women of Paradise.' By Allah (swt)! Your path will be ending to Hellfire."

Source: Al-Ihtijaaj. Vol. 1, Pg. # 354 / 364.


Abdul Jalil Al-Qazwini (The Book Written Around 560 A.H):

And what he says that: "Umar hit Faatima (s.a) as a result of which the baby in her womb was killed, and the Prophet (saw) had named him Mohsin."

The reply to that is that: "This narration is true, it has been narrated in this form and it has been mentioned in the Shi'ee and Sunni books."

Source: Naq'dh. Pg. # 298.


Sayyid ibn Tawoos (Died 664 A.H):

Ziyarat of Faatima Al-Zahra (s.a); "Peace be onto you O the truthful, O the martyred...the wronged, the belittled, the usurped, the one whose right was taken away from her, the one whose inheritance was made forbidden for her, the one whose rib was broken, the one whose husband was wronged and whose children were killed." 

Source: Iqbaal Al-A'maal. Pg. # 112 - 113.

 

Sayyid ibn Tawoos:

About the Sajdatu Shukr (prostration to thank Allah (swt)), we have narrated through our chain upto Sa'd ibn Abdullah in the book Fadhl Al-Dua, he says: Aboo Ja'far (i.e. Ahmad ibn Muhammad ibn Isa) narrated from Muhammad ibn Isma'eel ibn Bazi from Al-Ridha (a.s) and also Bukayr ibn Saleh from Sulayman ibn Ja'far from Al-Ridha (a.s), both of them said; We entered upon him (a.s) and he was in the state of prostration for Sajdatu Shukr, he lengthened his prostration and then he raised his head, we said to him: "You lengthened your prostration" He said: "Whoever supplicates with this supplication in Sajdatu Shukr, he would be like the archer in the battle of Badr with the Messenger of Allah (saw)." They both said: We said, "Let us to write it down." He (a.s) said: "Write down, when you prostrate for the Sajdatu Shukr, you should say: 'O my Lord! Curse those two people (i.e. Aboo Bakr and Umar) who changed your religion, and changed Your bounties, and accused Your Messenger, peace and blessings of Allah (swt) be upon him and his progeny, curse those two who opposed Your nation and blocked Your path and ingrated Your graces, and rejected Your decrees, and mocked Your Messenger (saw), and killed the son (Al-Mohsin (a.s)) of Your Prophet (saw)...'" 

Source: Mohij Al-Da'awaat. Pg. # 307 - 308.


Sayyid ibn Tawoos mentions his chain to the book of Fadhl Al-Du'a of Sa'd ibn Abdullah and authenticates his chain up to the famous Shi'a scholars.

Sayyed ibn Tawoos:

A group of scholars narrated to us, and I mentioned the names of some of them in the Volume 1 of Al-Mohimmat, through their acceptable chains up to our great Sheikhs Muhammad ibn Muhammad ibn Al-Nu'man (Sheikh Al-Mufeed) and Al-Hussain ibn Ubaydallah and Ja'far ibn Qulawaih and Abi Ja'far Al-Tusi and others, all of them through their chains from Sa'd ibn Abdullah in his book Fadhl Al-Dua, whose trustworthiness, high status and truthfulness is agreed upon. 

Source: Iqbaal Al-A'maal. Pg. # 738.


Sayyid ibn Tawoos mentions his chain to all the books that he received from Sheikh Al-Tusi, of which the books of Sa'd ibn Abdullah are amongst them, including the book Fadhl Al-Du'a as mentioned in the previous source.

Sayyed ibn Tawoos:

I say: Among the chains that I have narrated all of what my grandfather Aboo Ja'far Al-Tusi has narrated in the book Al-Fihrist and in his book Asmaa Al-Rijal and his other books of narrations, one of the chains is what a group of trustworthy Sheikhs have narrated to me, among them is Al-Sheikh Hussain ibn Ahmad Al-Surawi in the form of Ijaza in the Jamadi Al-Ukhraa of the year 609 A.H, he said: Narrated to me Muhammad ibn Abil Qasim Al-Tabari from Al-Sheikh Al-Mufeed Abi Alee and his father, my blessed grandfather, Abi Ja'far Al-Tusi.

Source: Falah Al-Sahil. Pg. # 14.


The rest of the chain thus remains from Sheikh Al-Tusi up to Sa'd ibn Abdullah and from the latter up to Imam Al-Ridha (a.s). The complete chain from Sayyed ibn Tawoos up to Imam Al-Ridha (a.s) is as follows:

1 - Al-Hussain ibn Ahmad Al-Sayyari
2 - Muhammad ibn Abil Qasim Al-Tabari
3 - Al-Hassan ibn Muhammad ibn Al-Hassan Al-Tusi
4 - Sheikh Al-Tusi
5 - A number of Sheikhs of Sheikh Al-Tusi (i.e. Sheikh Al-Mufeed and some others)
6 - Sheikh Al-Sadooq
7 - Father of Sheikh Al-Sadooq
8 - and Muhammad ibn Al-Hassan ibn Al-Walid
9 - Sa'd ibn Abdullah
10 - Ahmad ibn Muhammad ibn Isa, Aboo Ja'far
11 - Muhammad ibn Isma'eel ibn Bazi
12 - Imam Al-Ridha (a.s)

Attestation Of Narrators In The Chain:

1 - Al-Hussain ibn Ahmad Al-Sayyari

Sayyed Al-Khoei:

Al-Hussain ibn Ahmad Al-Surawihe was a learned scholar. Sayyed Radhi Al-Deen Alee ibn Musa ibn Tawoos has narrated from him. Al-Sheikh Al-Hurr has mentioned him in Tadhkiratul Mutabahireen. Al-Sayyed (ibn Tawoos) has authenticated him as trustworthy in the introduction of his book Falah Al-Sahil where he mentions his chains to what he narrates from Al-Kulayni, ibn Babawayh, Al-Mufeed and Al-Murtadha and others.

Source: Mujam Rijal Al-Hadeeth. Vol. 6, Pg. # 212, Person # 3311.


2 - Muhammad ibn Abil Qasim Al-Tabari

Sheikh Muntajabuddin:

Al-Sheikh Al-Imam Emaduddin, Muhammad ibn Abil Qasim ibn Muhammad ibn Alee Al-Tabari, Al-Amuli, Al-Kaji. He was a jurist and trustworthy. He was a student of Al-Sheikh Abi Alee son of Al-Sheikh Abi Ja'far Al-Tusi, may Allah (swt) be pleased with them. He has written books, among them: The book Al-Faraj Fil Awqaat Wa Al-Makhraj Bil Bayyinaat, Sharh Masahil Al-Dhari'a. Al-Sheikh Al-Imam Qutbuddin Abul Hussain Al-Rawandi has also learned from him and he has narrated to us from him.

Source: Al-Fihrist Muntajabuddin. Pg. # 163 - 164, Person # 388.


3 - Al-Hassan ibn Muhammad ibn Al-Hassan Al-Tusi

Sheikh Muntajabuddin:

Al-Sheikh, the highly esteemed, Aboo Alee Al-Hassan son of highly esteemed Al-Sheikh Abi Ja'far Muhammad ibn Al-Hassan Al-Tusi. He was a jurist, trustworthy and a significant scholar. He has heard all of his father's books, narrated to us my father from him, may Allah (swt) be pleased with them.

Source: Al-Fihrist Muntajabuddin. Pg. # 42, Person # 71.


Sayyed Al-Khoei autheticates the rest of the chain from Sheikh Al-Tusi up to Sa'd ibn 
Abdullah:

Sayyed Al-Khoei:

Al-Najashi says: Sa'd ibn Abdullah ibn Abi Khalaf Al-Ash'ari Al-Qummi, Abul Qasim, Sheikh of this creed and its jurist and a significant scholar among them.

Sheikh Al-Tusi says: Sa'd ibn Abdullah Al-Qummi, his title was Abal Qasim, he has a high position, has narrated many narrations, he has also written many books, he was trustworthy. Narrated to us all of his books a group our companions from Muhammad ibn Al-Hussain ibn Babawyah from his father and Muhammad ibn Al-Hassan from Sa'd Ibn Abdullah from his narrators.

The chain of Al-Sadooq to him is: His father and Muhammad ibn Al-Hassan, may Allah (swt) be pleased with them, and his chain like the chain of Sheikh (Al-Tusi) to him is Saheeh (Authentic).

Source: Mu'jam Rijal Al-Hadeeth. Vol. 9, Pg. # 212.


10 - Ahmad ibn Muhammad ibn Isa:

Allamah Al-Hilli:

Ahmad ibn Muhammad ibn Isa, his title is Aboo Ja'far Al-Qummi, and Aboo Ja'far was Sheikh of Qom and a significant scholar of high position there, and a jurist. He was also the head of those whom the governor visited. He has met Abal Hassan Al-Ridha (a.s) and Aba Ja'far Al-Thani (a.s) and Abal Hassan Al-Askari (a.s), he was trustworthy.

Source: Khulasatul Aqwaal. Pg. # 61 - 62, Person # 67.


11 - Muhammad ibn Isma'eel ibn Bazi

Sheikh Al-Najashi:

Muhammad ibn Isma'eel ibn Bazi, Aboo Ja'far, servant of Al-Mansoor Abi Ja'far, and Bazi had many children, one of them was Hamza ibn Bazi. He (i.e. Muhammad ibn Isma'eel) was of the righteous people of this creed and of their trustworthy narrators and he was very knowledgeable.

Source: Rijal Al-Najashi. Pg. # 316, Person # 893.


The chain from Sayyid ibn Tawoos up to Imam Al-Ridha (a.s) is completely Saheeh (Authentic) and all of its narrators are trustworthy, significant, famous scholars.

Nasiruddin Al-Tusi (Died 672 A.H):

Aboo Bakr was buried in the house of the Messenger of Allah (saw) despite the fact that Allah (swt) forbids to enter his house, and the fact that he (i.e. Aboo Bakr) sent to the Commander of the Faithful (a.s) after Alee (a.s) did not pay allegiance, so he lit fire on his door and Faatima (s.a) and a group of Bani Hashim and Al-Hassan (a.s) and Al-Hussain (a.s), which he regretted to uncover the house of Faatima (s.a).

Commentary of Allamah Al-Hilli (Died 726 A.H.):

I say: These are other critics against Abi Bakr that he was buried in the house of the Messenger of Allah (saw), whereas Allah Almighty forbids to enter his house without the permission of the Prophet (saw) in his lifetime, therefore he forbids it after his death indeed, and that he sent to the Commander of the Faithful (a.s) after Alee (a.s) did not pay allegiance, so he lit fire on his door and in it there were Faatima (s.a) and a group of Bani Hashim and they took Alee (a.s) to the mosque by force and with him was Al-Zubayr in the house, so they broke his sword and took him out of the house and they hit Faatima (s.a) until she miscarried her baby whose name was Mohsin (a.s), and when he was paid allegiance, he climbed the pulpit and then Al-Hassan (a.s) and Al-Hussain (a.s) and a group of Bani Hashim and others came and criticised him and Al-Hassan (a.s) and Al-Hussain (a.s) said that this is our grandfather's position and you are not worthy of it and when it was near his death, he said: "I wish, I had left the house of Faatima (s.a) and had not uncovered it" and this proves his wrongdoing in that matter.

Source: Kashf Al-Murad Fi Sharh Tajreed Al-Ihtiqaad. Pg. # 353 - 354.


Emaduddin Al-Tabari (Died 675 A.H.):

The next day the people gathered in front of the house of Faatima (s.a) to pray  upon her, when Al-Miqdad saw Aboo Bakr he said: "We buried her at night." Umar then said: "Did I not tell you about what they are planning?" Miqdad said: "Faatima (s.a) willed such, so that you may not attend her funeral." Then Umar hit Al-Miqdad in his face and he did not stop hitting him until those who were present separated them and freed Miqdad from him. When Miqdad was freed, he stood up in front of his face and said: "It is not surprising from you to hit me, you hit also the daughter of the Messenger of Allah (saw) with sword in shield on her ribs, and injured her and made her arms swell as a result of your whips, until she died in that state, and I am inferior than her and her husband in my position." When they heard this, they said: "By Allah (swt)! Alee ibn Abi Talib (a.s) is more deserving to be hit and punished." So they came towards Alee (a.s), he was sitting in front of the door of his house, surrounded with his companions. Umar then called out: "O son of Abi Talib (a.s)! It seems that you do not leave that old jealousy of yours. You washed the body of the Messenger of Allah (saw) without informing us, and then prayed over Faatima (s.a) and did not let us be present, and you encouraged Al-Hassan (a.s) to tell Aboo Bakr: 'Come down of the pulpit of my father.'"

Alee (a.s) did not pay attention to him and did not answer him, so Aqeel replied: "And by Allah (swt)! You the most jealous people and the foremost in your enmity towards the Messenger of Allah (saw) and his Ahlulbayt (a.s). You hit her (Faatima (s.a)) yesterday and she left this world while her back was covered in blood and she was angry on you two (Aboo Bakr and Umar)." Umar held Aqeel with his hand to hit him, when Alee (a.s) saw it, he took Umar with his clothes and said: "By Allah (swt)! You seem to not stop until I expose what is inside you."

Source: Kamil Al-Bahahi. Vol. 1, Pg. # 396 - 397.



Al-Nabati Al-Amuli (Died 877 A.H):

And one of those Hadeeths (about the incident of the door) is what Al-Baladhuri has narrated, and it is famous among Shi'a that they pressed Faatima (s.a) behind her door until she miscarried Mohsin (a.s), even though all of them knew that her father, the Prophet (saw) said about her: "Faatima(s.a) is part of me, whoever annoys her, annoys me." 

Source: Siraat Al-Mustaqeem. Vol. 3, Pg. # 12.



Muhammad Taqi Al-Majlisi I (Died 1070 A.H):

It has been narrated through a Saheeh 'Authentic' chain from Alee ibn Ja'far from his brother Aboo Al-Hassan, recipient of divine supreme covenant, who has said, "Faatima (s.a) is truthful and a martyr. The daughters of the prophets do not experience menses."

Al-Majlisi I: And her martyrdom was due to Umar, curse of Allah (swt) upon him, hitting the door to her stomach, when he wanted the Commander of the Faithful (a.s) to pay allegiance to Aboo Bakr, curse of Allah (swt) upon him, and also due to Qunfudh servant of Umar hitting her, and whipping her as Umar ordered him to. And the story is famous among Ammah (i.e the Bakris) and Al-Khassa (i.e. Shi'a) and the detailed story is available in the book of Sulaym ibn Qais Al-Hilali. As a result, she (a.s) miscarried a baby whose name was Al-Mohsin (a.s) and his name has been mentioned by Mufeed in his book Al-Irshaad.

Source: Rawdhatul Muttaqeen. Vol. 5, Pg. # 342.



Allamah Majlisi II (Died 1111 A.H):

"They squeezed her (s.a) behind the door, so she lost what was in her stomach, he whom the Prophet of Allah (saw) named Mohsin (a.s)."

Source: Jala Al-Uyoon. Pg. # 154.


Allamah Majilisi II:

"And his words: (They have wrecked the house of Prophethood..). A sign of what the first and the second did with Alee and Faatima (peace be upon them) of any harm, and they wanted to burn the house of Alee (a.s) with fire, and they drove (took) him disrespectfully, as if he were a stray camel, and they squashed Faatima (s.a) behind her door until she miscarried Mohsin (a.s), and she ordered to be buried at night so that the first and second (Aboo Bakr and Umar) do not attend her funeral, and their other evil deeds..."


Source: Bihar Al-Anwar. Vol. 85, Pg. # 244.





Sheikh Youssef Al-Bahrani (Died 1186 A.H):

 And one who curses the Commander of the Faithful is not ruled as Najis. And he took him out shamefully, driven between the sentence of both world and he gathered wood around his house to burn it upon him and whoever was in it. And he hit Al-Zahra (s.a) until he caused the miscarriage of her baby, and he punched her until he bore a hole in her (even her face and forehead), leaving her in agony and sorrow...longing...and on top of that, forcing the Caliphate which is the origin of these calamities, and the house of distress and grievous episodes.

Source: Al-Hadaa'iq Al-Nathira. Vol. 5, Pg. #180.



Hashim Al-Hashimi:

His Word (the Exalted): "Muhammad (saw) is the Messenger of Allah (swt), and those with him are hard against the disbelievers…" Qur'aan {48:29}, and His Word: "…and those with him…" is either about those who lived during his era, or about those who follow his religion. The first meaning would imply the general attributes of the verse for everyone who accompanied him - of believers and hypocrites - and it is not permissible that He could have meant a hypocrite. 

So it would be nothing else except that He (the Exalted) meant those who were on his religion. And we do not accept that those who had this characteristic would be clean and would deserve all the attributes of the verse. Also, in the end of the verse: "…hard against the disbelievers…" means struggling and spending one's self (for the sake of Allah (swt)), and this is among the attributes of the Commander of the Faithful. And He said: "…merciful among themselves…" 

The first one (Aboo Bakr) was harsh towards Faatima (may peace be upon her) by breaking in to her house and preventing her right until she left the world while she was angered at him. And he said to Khalid bin Al-Walid: "Khalid! Do not do what I commanded you." And he killed Malik bin Nuwayra. And as for the second (Umar), then his situation is clear, until the Muslims said: "You have made this harsh and rough man our leader." And he said on the day of Saqifah: "Kill Sa'ad" and he attacked the house of Faatima (s.a), and hit Aboo Hurayra and Sa'ad bin Abi-Waqqas and others with the whip. And as for the third, then his case is more well-known than to be mentioned.

Source: Hiwaar Ma'a Fadhlullah Haul Al-Zahra. Pg. # 269.


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