Fatima Zahra’s (s.a.) anger - A small matter?

Is Fatima Zahra’s (s.a.) anger a small matter?

Doubt

Some Muslims are in denial about the displeasure of Ameerul Momineen (a.s.) and Fatima Zahra (s.a.) with the pseudo-caliphs and companions after the Holy Prophet’s (s.a.w.a.) demise. They maintain that both of them (a.s.) were satisfied with these usurpers and relations between them were cordial.

However, in the face of overwhelming evidence to the contrary, some do concede that both (a.s.) were indeed upset with the usurpers and made their displeasure unknown in the most uncertain terms. In fact, the way they were treated by these usurpers and Muslims after the Holy Prophet’s (s.a.w.a.) demise left no doubt about how Ameerul Momineen Ali Ibn Abi Talib (a.s.) and Fatima Zahra (s.a.) viewed the companions and caliphs.

But even after this, these Muslims shrug off the blame from the companions and caliphs by claiming that it was an error in jurisprudence (khata-e-ijtehaadi), a minor sin for which forgiveness is possible and nothing serious must be read into the situation.

Ibn Abi al-Hadid’s view on Fatima (s.a.) and caliphs

Let us first begin with what Abd al-Rahman Ibn Abi al-Hadid al-Motazeli has to say about Fatima Zahra’s (s.a.) stand vis-à-vis the usurpers. Ibn Abi al-Hadid al-Motazeli is a noted Ahle Tasannun scholar and although some allege that he was a Shia, it is clear from this statement that he was certainly not a Shia and very much part of the mainstream ‘Sunni’ ideology.

Ibn Abi al-Hadid writes, ‘In my view what is true is that when Fatima (s.a.) departed from this world, she was angry with Abu Bakr and Umar and had written in her will that they should not even participate in the prayers of her dead body. This act (the disrespect shown to Fatima (s.a.)) is considered a minor sin in the eyes of our scholars but an act which can be forgiven.’

However, it would have been better if Abu Bakr and Umar respected Fatima (s.a.) and considered her eminence (before acting as they did). But they feared discord and controversy and acted upon that which was best in their estimation as they held a prominent position in religion and powerful certitude. If a similitude of this episode is found anywhere, it is not a major sin but rather, a minor one and should not be made a criterion for friendship or enmity (towards them).’

• Sharho Nahj al-Balaaghaah vol pg 6 pg 49-50

Reply

1. A ‘small matter’ for Muslims could be a grievous matter for Allah

2. Imam Hasan’s (a.s.) reply to those who underestimate Fatima (s.a.)

3. Position of Fatima (s.a.) is beyond the intellect

4. Violating explicit instructions of the Quran

5. Is the murder of the entire mankind a small sin?

6. A small sin also has consequences

7. The unjust and unforgiven caliphs

8. Imamat will never reach the unjust

1.A ‘small matter’ for Muslims could be a grievous matter for Allah

Before writing off Fatima’s (s.a.) anger as a ‘small matter’, these so-called Muslims should consider the following verse of the Holy Quran:

‘…and you deemed it an easy matter while with Allah it was grievous.’

(Surah Nur (24): Verse 15)

Have these Muslims considered the possibility that what they consider a ‘small matter’ regarding Fatima’s (s.a.) anger is a grievous matter near Allah the High?

If Fatima’s (s.a.) anger can be dismissed as a ‘small matter’, then any number of crimes and misdeeds can be overlooked

under the same pretext like accusing the Holy Prophet’s (s.a.w.a.) wife – Maariyah Qibtiyyah of adultery (we seek refuge in Allah!). But Allah the High says regarding the accusation – ‘you consider it an easy matter while with Allah it was grievous.’

2. Imam Hasan’s (a.s.) reply to those who underestimate Fatima (s.a.)

An incident involving Imam Hasan Mujtaba (a.s.) and the companions is a fitting reply to those who undermine Fatima’s (s.a.) status in Islam and dismiss her anger as something insignificant.

Imam Hasan Mujtaba (a.s.) said the following to Mughairah b. Shobah in protest to Muawiya and his accomplices when Mughairah uttered malicious filth against Ameerul Momineen (a.s.):

‘And then you, O Mughairah b. Shobah! You are an enemy of Allah and (you are) the one who opposed the Quran and belied the Prophet (s.a.w.a.)! You attacked the daughter of the Prophet (s.a.w.a.) with the whip and wounded her, an act which led to her losing her child (in the womb). Then, you opposed the Prophet (s.a.w.a.) with such audacity and vilification and considered the Prophet’s (s.a.w.a.) statement regarding the eminence of Fatima (s.a.) to be unimportant when he said that, ‘O Fatima, You are the chief of the women of Paradise.

O Mughairah! May Allah throw you into hell, and may He load the burden of the extreme guilt of lies upon your neck.’

• Al-Ehtejaaj vol. 1, pp. 269 – 280

If annoying Fatima (s.a.) is a minor sin, why is Imam Hasan (a.s.) so angry with Mughairah (may Allah curse him) threatening him with hell-fire?

3. Position of Fatima (s.a.) is beyond the intellect

Clearly, the Muslims have underestimated the importance of Fatima (s.a.):

a. She is the Chief of all Women of all times and the Lady of the women of Paradise.

• • Saheeh al-Bukhari, vol. 4, p. 209 Book of Initiation of Creation, Chapter of Virtues of the Prophet’s (s.a.w.a.) relatives;
• • Al-Khasaais, p. 34;
• • Musnad of Abu Dawood al-Tayaalesi, p. 187;
• • Saheeh Muslim, vol. 7, p. 143;
• • Al-Tabaqaat al-Kubra of Ibn Sa’d, vol. 2, p. 40;
• • Musnad-o-Ahmad Ibn Hanbal, vol. 6, p. 282;
• • Hilyah al-Awliyaa, vol. 2, p. 39;
• • Al-Mustadrak alaa al-Saheehain, vol. 3, p. 151;
• • Sunan-o-Ibn Maajah, vol. 1, p. 518;
• • Sunan-o-Tirmidhi, vol. 5, p. 326

There is no defence possible for someone who mistreats her and worse, considers it insignificant and pardonable.

b. A crime against her is in fact a crime against the Prophet of Allah (s.a.w.a.) and Allah Himself because she is a part of his (s.a.w.a.) flesh; to anger her is to anger the Prophet of Allah (s.a.w.a.).

• Saheeh al-Bukhari, vol. 4, p. 210 Book of Initiation of Creation, Chapter of Virtues of the Prophet’s (s.a.w.a.) Relatives, Chapter of Faatemah’s (s.a.) Virtues

• Saheeh al-Bukhari, vol. 6, p. 158;

• Musnad-o-Ahmad, vol. 4, p. 324;

• Saheeh-o-Muslim, vol. 7, p. 141 Book of the Companions’ Virtues, Chapter of Faatemah bint Muhammad’s Virtues;

• Sunan-o-Abi Dawood, vol. 1, p. 460

And one who angers the Prophet (s.a.w.a.) is cursed in the Holy Quran:

‘Surely (as for) those who annoy Allah and His Apostle, Allah has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.’ 

(Surah Ahzab (33): Verse 57)

Is annoying the Holy Prophet (s.a.w.a.) by annoying Fatima (s.a.) a small matter in view of this verse?

c. In fact, Allah Himself is pleased and displeased based on Fatima’s (s.a.) pleasure and displeasure.

• Al-Mustadrak, vol. 3, p. 158;

• Al-Isaabah, vol. 8, p. 266;

• Tahzeeb al-Tahzeeb, vol. 12, p. 392;

• Kanz al-Ummaal, vol. 12, p. 111, vol. 13, p. 674

4. Violating explicit instructions of the Quran

By entering the house of Fatima (s.a.) without permission, the oppressors have disobeyed and violated two verses of the Holy Quran:

‘O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful.’

(Surah Nur (24): Verse 27)

‘O you who believe! Do not enter the houses of the Prophet unless permission is given to you…’

(Surah Ahzaab (33): Verse 53)

Is it a small sin to defy explicit orders of the Holy Quran?

5. Is the murder of the entire mankind a small sin?

By killing the unborn child of Fatima (s.a.), Mohsin b. Ali (a.s.), the oppressors have killed the entire mankind.

‘For this reason did We prescribe to the Children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men…’

(Surah Anaam (5): Verse 32)

6. A small sin also has consequences

Incidentally, even small sins are not to be considered lightly as Allah the High warns in the Noble Quran:

‘And he who has done an atom’s weight of evil shall see it.’

(Surah Zilzaal (99): Verse 8)

7. The unjust and unforgiven caliphs

What has happened to the so-called strong sense of justice of the caliphs, particularly the second claimant, when it comes to returning Fatima’s (s.a.) right?

Even if a small sin has been perpetrated, where does that leave the sinners behind the crime? Clearly, Fatima (s.a.) has not forgiven them going by her refusal to grant entry to the criminals in her funeral. This means neither Allah nor His Prophet (s.a.w.a.) have forgiven them.

So the pseudo-caliphs were sinners then and will continue to be so till the Day of Reckoning. We are not even venturing into their other sins like abandoning the Holy Prophet (s.a.w.a.) in the battles, annoying him on various occasions as highlighted in the Quran and so on.

Under the circumstances, was it fit for them to claim caliphate by virtue of proximity with the Prophet of Allah (s.a.w.a.) of all criteria? Can proximity with him (s.a.w.a.) be claimed after trampling over the rights of his (s.a.w.a.) only and beloved daughter and annoying her even if it be a ‘small sin’ as claimed?

8. Imamat will never reach the unjust

Imamat can never be the right of the oppressors and sinners, regardless of the magnitude of the sin. Didn’t Allah warn Ibrahim (a.s.) when he requested Imamat for his sons:

‘…My covenant does not include the unjust, said He.’ (Surah Baqarah (2): Verse 124)

In fact, Imamat is the right of the immaculate ones, led by Ameerul Momineen Ali b. Abi Talib (a.s.) and his sons (a.s.) who never ever committed a sin, big or small.

The so-called ‘small sin’ in question is big enough to expose the usurpers for what they were and their hollow claims to caliphate and proximity with the Prophet of Allah (s.a.w.a.).

Murder of Mohsin at the hands of "Muslims"

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

Introduction

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

eaching consequences of their submission.

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



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

Unbelievably true

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

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

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

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

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

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

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

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

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

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

Timing of the attack

Although the exact day of the attack on Fatimah’s (s.a.) house is a matter of some debate among historians, the broad consensus is that it all happened within three days of the Prophet’s (s.a.w.a.) demise. This is concluded from the fact that Ali b. Abi Talib (a.s.) refused to leave the house when the mobsters demanded allegiance for Abu Bakr, citing the Prophet’s (s.a.w.a.) recommendation that he remain confined to the house until he had collected the Quran and Ali (a.s.) took three days to complete the task. (Tafseer-e-Furaat-e-Kufi pg. 398-399 from Imam Muhammed Baqir (a.s.), which has been recorded by Ibne Nadeem in his book Al-Fehrist pg. 30, Behaar al-Anwaar, vol. 23 pg. 249. However in some traditions the number of days for compiling the Quran has been narrated varyingly as seven days and nine days.)

Based on this, it is apparent the attack on Fatimah’s (s.a.) house was executed within a maximum of nine days of the Prophet’s (s.a.w.a.) demise. Many narrations that mention the attack and compilation of the Quran mention two days and three days and it is likely that the two events have been mixed up by narrators. At any rate, it is most probable that the attack on Fatimah’s (s.a.) house was engineered by the government-backed mob within two-three days as opposed to a more prolonged period of seven or nine days.

A quicker attack also appears more plausible given the alacrity and keenness with which this group had moved within moments of the Prophet’s (s.a.w.a.) demise on 28th Safar to select a caliph amongst themselves. Since Ali’s (a.s.) allegiance to Abu Bakr was very important to lend legitimacy to their scheme, it is unlikely they would have delayed the move (to force Ali’s (a.s.) consent) as with every passing day the danger of tables turning on them increased manifold. Also once the entire Medina (save the Bani Hashim and Ali’s (a.s.) select companions) had pledged allegiance, they realized they had to move fast to acquire Ali’s allegiance which was conspicuous by its absence. (Kitab-e-Sulaim Ibne Qays pgs 82, 249)

If one considers the attack three days after the Prophet’s (s.a.w.a.) demise then 1st Rabi al-Awwal is the fateful day in the lives of Ali (a.s.) and Fatimah (s.a.) and their Shias that altered the course of Islam forever. It marked the subjugation of the Ahle Bait (a.s.) at the hands of the unworthy creatures and laid the foundation of other heinous crimes like the battle of Karbala and the martyrdom of all Imams (a.s.) ending in the occultation of Imam Mahdi (a.t.f.s.). All these events were triggered by that single attack on the house of Fatimah (s.a.) and if anyone believes otherwise then he has underestimated Ali (a.s.) and Fatimah (s.a.) and/or not fully comprehended the consequences of Karbala and other calamities that befell the nation.

It is for this reason that Shias across the globe observe 1st Rabi al-Awwal as the date of Mohsin b. Ali’s (a.s.) martyrdom. The idea is not so much to observe a specific date as it is to observe the martyrdom of someone who by giving his life invalidated the efforts of those who forcefully attempted to legitimize their caliphate by illegitimately entering Fatimah’s (s.a.) house despite her pleas and lamentations to be left alone.

Who is Mohsin b. Ali (a.s.)

Mohsin b. Ali (a.s.) is the third son of Ali (a.s.) and Fatimah (s.a.) after Hasan (a.s.) and Husain (a.s.). He is also referred to as Mushabar which is also the name of Haroon b. Imran’s (a.s.) third son. He was no more than six months old at the time of the attack. (Al-Hidaayat al-Kubra, pg. 407, Behaar al-Anwaar, vol. 53 pg. 19).

Mohsin b. Ali (a.s.) was the least involved in the business of politics and machinations which the attack on Fatimah’s (a.s.) was all about. He was not concerned with anything that transpired on that day and no one who had any grouse with Ali (a.s.) and Fatimah (s.a.) had an argument against Mohsin b. Ali (a.s.). Even those who debate about the infallibility of Ali (a.s.) and Fatimah (s.a.) fall silent when the infallibility of an unborn child is raised because they have no answer.

Therefore, although the entire attack on Fatimah’s (s.a.) house was illegitimate, the attack on Mohsin b. Ali (a.s.) in many ways was the most illegitimate part of the attack.

Just like this vicious attack laid the foundation of another murderous attack 50 years later in Karbala, it is perhaps Mohsin b. Ali’s (a.s.) martyrdom to safeguard the infallibility of his parents (a.s.), that inspired his nephew Ali b. Husain (al-Asghar) to wage a battle against the enemies in Karbala to safeguard the infallibility of his father Husain b. Ali (a.s.). Husain b. Ali (a.s.), of course, is unique among the oppressed ones as he is the only one present on the scenes of both the attacks – one on his parents and brother and the second on his children, nephews and another brother.

It is perhaps the potency of Mohsin b. Ali’s (a.s.) martyrdom that has led some Muslims to deny his death in the attack, attributing it to other causes. This is clearly a campaign based on misinformation or lack of information that is similar to the campaign to deny the attack on Fatimah’s (s.a.) house altogether. The attack on Fatimah’s (s.a.) house has no justification whatsoever and therefore the only way out is to deny it altogether.

Of course, the biggest blow to the deniers is the martyrdom of Fatimah (s.a.) and Mohsin b. Ali (a.s.) in the aftermath of the attack. It is widely documented that both (a.s.) were martyred as a result of the attack; Mohsin b. Ali (a.s.) instantly and Fatimah (s.a.) a few days later.

Documentary evidence of Mohsin b. Ali’s (a.s.) Martyrdom

There are several well-documented narrations to establish Mohsin b. Ali’s (a.s.) martyrdom from the attack on Fatimah’s (s.a.) house. Those interested in seeking the truth of the matter should not be surprised to find scores of scholars and historians from across eras and predispositions (Shia and Ahle Sunnah) record the martyrdom of Mohsin b. Ali (a.s.) in a manner that puts the issue beyond doubt.

A) Mohsin b. Ali’s (a.s.) Martyrdom in the Holy Quran

Since the first place to look for evidence of a belief or concept is in the Quran, we must turn to this divine book for evidence of Mohsin b. Ali’s (a.s.) martyrdom. And evidence of this event appears in the 8th and 9th verses of Surah Taqweer (81):

‘And when the female infant buried alive is asked, for what sin she was killed.’

Mufazzal b. Umar, the respected companion and special deputy of Imam Sadiq asked Imam (as) – What is your opinion about these verses?

Imam (a.s.) informed: O Mufazzal, by Allah, ‘Maudato’ (i.e. infant) in this verse means Mohsin and surely he is from us and not others. Those who claim otherwise are lying.

Then Imam (a.s.) elaborated (on the events on the Day of Resurrection) – Fatimah, the daughter of the Allah’s Messenger will supplicate – O Allah fulfill Your Promise and Your Pledge with me with regards to those who oppressed me, usurped my rights, struck me and distressed me with regards to all my children.

On hearing this, all the angels inhabiting the seven heavens, the carriers of the Throne and all those residing in space and the inhabitants of the earth and under the layers of the earth will lament and wail in front of Allah. Then none will remain from those who oppressed us and killed us and those who were pleased at our oppression except that he will be killed.

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

B) Mohsin b. Ali’s (a.s.) Martyrdom in Supplications

Apart from the Holy Quran, supplications of infallibles (a.s.) are reliable sources of beliefs and concepts. The martyrdom of Mohsin b. Ali (a.s.) finds mention even in supplications. In the renowned Supplication of Sanamay-e-Quraish we implore Allah to curse the oppressors (of Ahle Bait a.s.) for every foetus that they have destroyed.

(Misbaah al-Kaf’ami pg. 731 by Shaykh Taqi Al-Deen Ibraheem al-Kaf’ami)

Over here, the reference to the oppressors who attacked Fatimah’s (s.a.) house resulting in Mohsin b. Ali’s (a.s.) martyrdom is obvious.

C) Mohsin b. Ali’s (a.s.) Martyrdom from Sunnah and History

Allamah Muhammad Baqer Majlisi records in Behaar al-Anwaar vol. 43 pg. 171 on the authority of Abu Baseer who relates from Imam Jafar Sadiq (a.s.), ‘Fatimah’s (s.a.) death resulted from being pierced by the sword which claimed (the unborn) Mohsin’s life. The perpetrator of this crime was Qunfuz, who was acting on his master – Umar’s explicit command…’

Ibn Shahr Aashob al-Sarvi al-Mazandarani in vol. 3 pg. 132 records from Al-Maarif of Ibne Qutaybah al-Dinawari (Ahle Sunnah scholar) – The following were Fatimah’s children – Hasan, Husain, Zainab, Umme Kulsum and Mohsin b. Ali who was killed by Qunfuz Adawi (i.e. from Bani Adi, the same tribe as Umar b. Khattaab).

Masoodi in Isbaat al-Wilaayah pg. 142 records – They attacked Fatimah’s (s.a.) house. They crushed the Chief of All Women behind the door so violently that it resulted in the miscarriage of Mohsin.

Muhammad al-Shahrastaani records in Al-Milal wa al-Nehal vol. 1 pg. 57 (Beirut Edition) – Umar struck Fatimah violently in the abdomen (on the Day of Allegiance) so much so that she fell on her abdomen (resulting in the infant’s death).

Abu Abdillah Shams al-Deen al-Zahabi records in Mizaan al-Etedaal vol. 1 pg. 139 – Undoubtedly Umar kicked Fatimah so much so that it lead to Mohsin’s miscarriage.

Allamah Khalil b. Aybak al-Safadi in Al-Waafi be al-Wafiyyaat vol. 6 pg. 17 records – The Motazelah sect is of the view that on the Day of Allegiance Umar undoubtedly struck Fatimah so much so that Mohsin was killed.

Abdul Qadir al-Tamimi al-Baghdadi in Al-Farq bain al-Faraaq pg. 107 records on the same lines as above.

Sadr al-Deen Ibraheem Ibn Sa’d al-Deen Muhmmad al-Hammuee in Al-Faraaed al-Simtain vol. 2 pg. 35 records on the authority of Ibne Abbas who heard the Prophet (s.a.w.a.) prophesy – ‘…it is as if I see grief and anxiety entering my daughter’s house, her respect being violated, her rights being usurped, her inheritance being denied to her, her unborn being miscarried and (in this moment of distress) she is calling out – O Muhammad, but no one replies to her pleas.’

Permissibility of Killing the One Who Oppressed Fatimah (s.a.)

Ibne Abil al-Hadeed Motazali in Sharhe Nahjul Balagha vol. 4 pg. 192 (Beirut Edition) has documented the following incident:

Some apostates belonging to a group led by Habbareen b. Aswad were making elaborate plans to trouble Zainab the daughter of the Prophet (s.a.w.a.). Zainab was on camel-back heading towards Medina from Mecca. The apostates were giving her chase. The first to catch up with her was Habbareen b. Aswad. He threateningly pointed his spear towards Zainab’s saddle (so as to scare her and the camel). This terrified Zainab so much so that she suffered a miscarriage as a result. Due to this the Holy Prophet (s.a.w.a.) ordered Habbareen b. Aswad to be killed on sight.

After narrating this incident, Ibne Abil Hadeed writes – I have recorded this incident from Naqeeb Abi Jafar.

Naqeeb said – It is clear that Holy Prophet (s.a.w.a.) considered Habbareen b. Aswad a criminal deserving death due to his terrifying Zainab leading to her miscarriage. Without doubt if the Prophet of Allah (s.a.w.a.) had been alive at the time of Fatimah, he would likewise have considered permissible shedding the blood of the one who terrorized his daughter leading to her miscarriage.

Ibne Abil Hadeed relates – I asked Naqeeb – Should I report the incident of Fatimah being terrorized by a group of people leading to her miscarriage on your authority?

Naqeeb replied – Do not report this incident on my authority. Also do not report its rejection on my authority. I do not wish to give my view and belief on this subject.

A simple analysis of Naqeeb’s statement tells us that Fatimah’s (s.a.) miscarriage was evident for him. If that was not the case and he did not believe in the miscarriage, he would have outright denied it and would have gone on record saying that he did not believe in the incident. However, he did believe in the miscarriage, it was only because of his prejudice and predisposition that he refused to go on record and in this way tried to show that he was not certain about the incident.

It is worth stating over here Shaikh al-Hurr al-Aameli’s comment in Isbaat al-Hudaat vol. 2 pg. 360 after recording Naqeeb’s confession – It is not concealed from us that witness of something having occurred is closer to acceptance than witness of something not have occurred. The witness of something not having occurred is not acceptable except in the rarity that the witness who refutes the event is doubtful about it. (This is clearly not the case with Naqeeb who confesses that the incident did in fact occur only he did not wish to go on record with the same.)

Bibliography of References Documenting Mohsin b. Ali’s (a.s.) Martyrdom

Mohsin b. Ali (a.s.) martyrdom has been recorded by the following scholars/historians:

I) Ahle Sunnah Sources

Al-Milal wa al-Nehal vol. 1 pg. 57 (Beirut Edition) by Muhammad al-Shahrastaani exp. 548 AH
Mizaan al-Etedaal vol. 1 pg. 139 by Abu Abdillah Shams al-Deen al-Zahabi exp. 748 AH
Al-Waafi be al-Wafiyyaat vol. 6 pg. 17 by Allamah Khalil b. Aybak al-Safadi exp. 746 AH
Al-Farq bain al-Faraaq pg. 107 by Abdul Qadir al-Tamimi al-Baghdadi exp. 429 AH
Al-Faraaed al-Simtain vol. 2 pg. 35 Sadr al-Deen Ibraheem Ibn Sa’d al-Deen Muhmmad al-Hammuee exp. 732 AH
Sharhe Nahjul Balagha vol. 4 pg. 192 (Beirut Edition) by Ibne Abil Hadeed Motazali exp. 656 AH
Kitaabo Dalaael al-Imamah by Abu Ja’far Muhammad Ibn Jurair al-Tabari exp. 310 AH

II) Shia Sources

Al-Manaaqeb by Ibn Shahr Aashob al-Sarvi al-Mazandarani (exp. 583 AH) vol. 3 pg. 132 from Al-Maarif of Ibne Qutaybah al-Dinawari (Ahle Sunnah)
Isbaat al-Wilaayah by Masoodi (exp. 346 AH) pg. 142
Amaali-e-Sadooq pg. 99 by Shaykh al-Saduq (exp. 381 AH)
Bashaarah al-Mustafa le Shiah al-Murtaza pg. 197 by Abu Ja’far Muhammad Ibn Abu al-Qaasim al-Tabari (sixth century scholar)
Iqbaal al-A’maal pg. 625 by Sayyed Ibn Taawoos (exp. 664 AH)
Irshaad al-Quloob pg. 295 by Abu Muhammad al-Hasan Ibn Abi al-Hasan Muhammad Dailami
Jalaa al-Uyoon vol. 1 pg. 184 by Allamah Muhammad Baqer Majlisi (exp. 1111 AH)
Misbaah al-Kaf’ami pg. 522 by Shaykh Taqi Al-Deen Ibraheem al-Kaf’ami (exp. 905 AH)
Al-Muhtazar pg. 109 by Husain Ibn Sulayman al-Hilli, a student of al-Shaheed al-Awwal
Kaamil-e-Bahaai pg. 309 by Shaykh Bahaai (exp. 1031 AH)
Hadiqah al-Shia pg. 265 by Ahmed b. Muhammad famous as Muqaddas-e-Ardebili (exp. 993 AH)
Ma’ani al-Akhbaar pg. 205 by Shaykh al-Saduq (exp. 381 AH)
Ilme Yaqeen pg. 686
Rawzah al-Muttaqeen vol. 5 pg. 342
Behaar al-Anwaar vol. 43 pg. 171 by Allamah Muhammad Baqer Majlisi (exp. 1111 AH)
Isbaat al-Hudaat vol. 2 pg. 337 by Shaikh al-Hurr al-Aameli (exp. 1104 AH)

http://www.seratonline.com/8668/hazrat-mohsin-ibn-ali-a-s-a-victim-of-oppression-and-terrorism/

Abu Bakr’s Biggest Blunder

What was Abu Bakr’s biggest blunder in life?

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

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

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

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

(Minhaaj al-Sunnah, vol. 8, pg. 291)

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

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

This narration is very important although we will only elaborate on the portion that is relevant in this discussion.

وددت انی لم اکشف بیت فاطمہ عن شئی و ان کانوا قد غلقوہ علی الحرب وددت انی کنت سالت رسول اللہ لمن ھٰذا الامر فلا ینازعہ احد

“I wish I had not forced Faatemah to open her house, even if it had been locked for battle.

I wish I had asked the Prophet (s.a.w.a.) about the identity of his successor so I would not oppose him on any matter.”

Although apparently remorseful, do these words of the caliph ring with sincerity?

If indeed he was remorseful and honest then why did he claim ignorance of the Prophet’s (s.a.w.a.) successor while he was present in Ghadeer?

Was he not among the first ones to congratulate the successor of the Prophet (s.a.w.a.)?

Was he not aware of the numerous incidents related to the successorship of the Prophet (s.a.w.a.)?

Abu Bakr’s confession can be traced in Taarikhe Tabari.

In addition to this, one can refer to Iqd al-Fareed of Ibn Abde Rabbeh, Al-Amwaal of the great memoriser of the Quran and traditionalist Imam Abu Abeed Qaasim Ibn Salaam, Muruj al-Zahab of Mas’oodi, Al-Imaamah wa al-Siyaasah of Ibne Qutaybah al-Dainoori.

(Kitaab al-Amwaal, pg. 131; Imaamah wa al-Siyaasah, vol. 1, pg. 18; Taarikhe Tabari, vol. 3, pg. 430; Muruj al-Zahab; Iqd al-Fareed, vol. 2, pg. 254

Also notable is that these references have survived despite attempts to distort historical incidents and narrations, as noted earlier. For instance, on referring to Al-Amwaal one finds that instead of ‘I wish I had not forced ….’ it is recorded as ‘I wish I had not done such and such thing.’

It is clear that this is the handiwork of the distortionists. Over here, they deleted reference to a specific event and replaced it with a general reference.

We reiterate a point we have been making consistently in the book – how does one expect to find an accurate representation of the entire chain of events in the face of such distortion?

It is unfortunate that the defrauders of truth have tricked people with lies and a large number of Muslims have fallen prey to them.

Grief for Fatima (s.a.)

Grief for Fatima (s.a.) and hatred for her enemies is defining trait of Imamat

Doubt

The infallible Imams (a.s.) were consumed with grief over the untold difficulties and afflictions heaped on Fatima Zahra (s.a.), the Holy Prophet’s (s.a.w.a.) beloved daughter, by the pseudo-caliphs.

Shaikh Abbas al-Qummi (r.a.) says: The sufferings of Fatima Zahra (s.a.) were more painful to her infallible sons (a.s.), the Imams (a.s.), than the wounds of swords and knives; and her pain was more scorching to them (a.s.) than fire. It was decreed for them (by Allah the High) to observe dissimulation (taqiyyah) and thus, they could not reveal the sufferings of Fatima Zahra (s.a.). Thus, when the name of Fatima (s.a.) was taken in their presence, their hearts would turn sorrowful and anyone with intellect could observe its effect on their noble visages. (Bait Al-Ahzaan, p. 136)

This grief was a defining feature of their Imamat and made itself evident in two ways – weeping over her (tawalla) and cursing her tormentors (tabarra).

Reply

1. Imam Muhammad b. Ali al-Jawad’s (a.s.) grief
2. Imam Muhammad b. Ali al-Baqir’s (a.s.) grief
3. Imam Jafar al-Sadiq’s (a.s.) grief

The following incidents illustrate this point to some extent.

1. Imam Muhammad b. Ali al-Jawad’s (a.s.) grief

Zakariyya Ibn Adam narrates:

One day, I was in the presence of Imam Ali Reza (a.s.) when his son, Imam Muhammad al-Jawad (a.s.), who was less than four years old, was brought to him. As he came in, he (a.s.) struck his palms on the ground, raised his head towards the heavens and remained engrossed in deep thought for a long time.

Seeing this, Imam Reza (a.s.) (asked him) – May I be your ransom! What are you thinking about?

Imam Jawad (a.s.) replied: I am engrossed in thought regarding the sufferings that befell my mother, Fatima (s.a.). By Allah! I will bring out those two men (Shaikhain) from their graves and burn them and then scatter their ashes into the seas.

Hearing this, Imam Reza (a.s.) asked his son to be brought closer to him, kissed him (a.s.) on his forehead and remarked, ‘May my parents be your ransom! You are worthy for this affair (Imamat).’

Mustadrak Wasaail al-Shia vol. 1 p. 123
Dalaail al-Imaamah p. 212
Ithbaat al-Wasiyyah p. 218
Madinah al-Ma’ajiz, vol. 7 p. 325
Behaar al-Anwaar vol. 50 p. 59

2. Imam Muhammad b. Ali al-Baqir’s (a.s.) grief

It is related that whenever Imam Muhammad Baqir (a.s.) was afflicted with fever, he (a.s.) would treat the fever by keeping cloth pieces immersed in cold water on his body and call out loudly O Fatima, the daughter of Muhammad! that his voice could be heard from the entrance of the house.

Rauzah al-Kafi, p. 87
Behaar al-Anwaar, vol. 62 p. 102
Bait al-Ahzaan fi Masaaeb Sayyidah al-Niswaan (s.a.), p. 135
In explanation of this tradition, Allamah Majlisi (r.a.) says that Imam Baqir (a.s.) desired that by invoking the sacred name of Fatima (s.a.), he would ward off fever.

Shaikh Abbas al-Qummi (r.a.) says: I strongly believe that fever could afflict the sacred body of the Imam (a.s.) due to the sufferings of his mother Fatima (s.a.) which were lying concealed in his (a.s.) sacred heart. He (a.s.) would cleanse the heat of the fever with water through the remembrance of his mother Fatima (s.a.) and her sufferings. This is similar to an afflicted person who tries to lessen his sorrows through sighs and deep breaths.

Bait al-Ahzaan, p. 136

3. Imam Jafar al-Sadiq’s (a.s.) grief

It is related that Imam Sadiq (a.s.) asked al-Sakuni whom Allah the High had blessed with a daughter: ‘What name have you chosen for her?’

He replied: ‘Fatima.’

On hearing (just the mention of Fatima), Imam Sadiq (a.s.) exclaimed sorrowfully: ‘Alas! Alas!’ Saying this, he (a.s.) placed his hand upon his forehead and sat down, grieving….Thereafter, Imam (a.s.) advised, “Now that you have named her Fatima, never abuse her, curse her or beat her. (i.e. out of reverence for Fatima (s.a.) and possibly also because she had to face all this at the hands of her enemies.).”

Al-Kafi, vol. 6 p. 48-49
Tahzeeb al-Ahkaam, vol. 8 p. 112
Bait al-Ahzaan, p. 136
No wonder that Imam Sadiq (a.s.) unfailingly cursed, naming four men and four women after every obligatory prayer, for how they had treated Fatima Zahra (s.a.).

Al-Kafi, vol. 3, p. 342

Tahzeeb al-Ahkaam, vol. 2 p. 321
The list of the infallible guides (a.s.) moved by Fatima’s (s.a.) plight is merely illustrative. The incidents are numerous and involve the highest personalities like the Holy Prophet (s.a.w.a.) and Ameerul Momineen (a.s.).

http://www.seratonline.com/25164/grief-for-fatima-s-a-and-hatred-for-her-enemies-is-defining-trait-of-imamat/

Cursing the killers

Cursing the killers of Fatima Zahra (s.a.) invites good wishes of Aale Muhammad (a.s.)

Introduction

When it comes to cursing the tormentors of Ahle Bait (a.s.) (called Tabarra in religious lingo), there is usually a lot of argument and debate on toning down the pitch, not using names, not cursing openly, in fact and not cursing at all to keep unity among the Muslims.

There is also loose talk on how the Aale Muhammad (a.s.) never encouraged cursing of the companions and wives and prohibited open and evident Tabarra due to dissimulation.

While there are many answers to such baseless objections, we bring an incident that completely smashes the objections against Tabarra from all aspects.

Bashshaar al-Mukaari relates: I had the honour to be in the presence of Imam Sadiq (a.s.) in Kufa. Imam (a.s.) was eating dates. When I entered, he (a.s.) said: Bashshaar sit with me and eat dates.

I said: May I be sacrificed for you! On the way I witnessed a sight that pained my heart severely and I am unable to eat due to the uneasiness.

Imam (a.s.): What did you see on the way?

I said: On the way I saw a government official beating a woman on the head and dragging her towards prison. She was wailing loudly for help through the medium of Allah and the Prophet (s.a.w.a.) from everyone, but none offered to help her.

Imam (a.s.): But what was the woman’s crime?

I said: The people were relating that the woman had stumbled on the road and in this condition cried out, ‘May Allah curse the ones who oppressed you, O Fatima!

Imam (a.s.), merely on hearing this, began weeping intensely so much so that his handkerchief and blessed beard and his holy chest were moistened with his tears.

Imam (a.s.) said: Bashshaar! Let us visit Masjid al-Sehlah and pray for the salvation of the woman. In the meantime, also send someone so that he brings news from the court about the woman’s condition.

Bashshaar said: We entered Masjid al-Sehlah and prayed two units of prayers. Imam (a.s.) prayed for the woman’s salvation and went in prostration. He (a.s.) lifted his head from prostration and said: Let us go! They have released her!

We stepped out of the mosque. By then the man who had been sent to inquire about her condition returned and informed Imam (a.s.): They have released her.

Imam (a.s.) asked: How was she freed?

The man said: I do not know but when I went to the court, I saw that the woman had been released from prison. They brought her in front of the ruler. He asked the woman: What have you done that they have arrested you?

The woman narrated the incident. The ruler offered 200 dirhams to that woman (as compensation), but she did not accept. The ruler insisted: Consider us lawful, take this dirham. The woman still did not accept the money. She was nonetheless set free.

Imam (a.s.) asked: She did not take the 200 dirhams?

I said: No, I swear by Allah!

Imam (a.s.) said: Bashshaar! Give these seven dinaar to her because she is in severe need of this money. Also convey my salaam to her.

When I gave the seven dinaar to the woman and conveyed salaam of Imam Sadiq (a.s.), she asked elated: Has Imam (a.s.) sent salaam for me?

I said: Yes

The woman fell unconscious due to sheer joy. When she regained consciousness she repeated: Has Imam (a.s.) sent salaam for me?

I said: Yes! And she asked me this thrice. She requested me to convey her greetings to Imam (a.s.) and to request him (a.s.) to consider her a slave, in need of his (a.s.) supplications.

Thereafter I returned and conveyed the matter to Imam Sadiq (s.a.). Imam (a.s.) on hearing this began weeping and prayed for her.
Mustadrak al-Wasail vol. 3 p. 419 under the Chapter of recommended prayers in Masjid al-Sehlah and to seek refuge in the Mosque and to supplicate in it in times of grief
Behaar al-Anwaar vol. 47 pp. 379-380

Points for consideration:

Tabarra is not just permitted but highly recommended else Imam Sadiq (a.s.) and his companions would not go to such lengths to engineer the woman’s release.

Cursing the tormentors of Aale Muhammad (a.s.) during a stumble or some difficulty is likely to bring release from the difficulty in future

Even if Tabarra is done openly and reaches the ears of the enemies as it has in this incident, it invites the good wishes, concern and grief of Aale Muhammad (a.s.)

Aale Muhammad (a.s.) themselves pray for the person and send help in any way possible for the one who has done Tabarra, particularly if the Tabarra lands him in trouble. This is evident from many other incidents like the incident of Abu Raajeh Hamaami who used to openly abuse the usurpers, was thrashed to pulp and left to die until he was rescued with the prayers of Imam Mahdi (a.s.). For details, refer Behaar al-Anwaar vol. 52 p. 70.