How many Daughters did Prophet(Saw) have?

In The Name of Allah, The Beneficent, The Merciful.

The Shia consider Fatima(ra) as part of the Ahlel Bayt, but we must analyze on what basis they do this. Do they honor Fatima(ra) because she is the Prophet’s daughter, or rather because she is Ali(ra)’s wife? The answer, we hope, shall be made obvious: it seems to us that they do not honor the daughters of the Prophet(saw), but rather they only honor Ali(ra)’s wife.

Prophet(saw) had four daughters, not just one. Prophet(saw) and Khadijah had five children: Qasim(ra), Zaynab(ra), Ruqayyah(ra), Umm Kulthoom (ra), and Fatima (ra). And yet, some of the shias (including their scholars) will say that only Fatima (ra) is part of the Ahlel Bayt. We’d like to ask why the other three daughters are left out? Unfortunately, it seems that in order to maintain consistency, many Shia scholars go so far as to claim that the Prophet (saw) had only one daughter and the rest were his step daughters. This is an easily proven historical inconsistency, but it is trumpeted on many Shia websites, including the popular “Answering-Ansar” website. The Ahlus Sunnah love all the Prophet’s daughters equally and it pains us to see that the rights of three of our noble Prophet’s daughters are neglected. And this is an open insult to Prophet (saw) as lineage of his own flesh and blood is attributed to some other unknowns!  We wonder how our Shia brothers would feel if we said that Fatima (ra) was not the daughter of the Prophet (saw), or that Hussain (ra) was not the son of Ali (ra).  Or that they were children of unknown person.

The shias should ponder that the daughters of prophet(Saw) even till today and even in those times were addressed as “bint Muhammad” – daughter of Muhammad. Just recall Hz. Zaid bin Harith (ra) who was once called Zaid bin Muhammad as the Prophet (saw) had adopted him. But by the direct command Allah (swt) in the Quran called Hz Zaid(ra) by his proper name using his real father’s name. Hence on he was always called as Zaid bin Harith. But Hz. Zainab bint Muhammad, Hz. Ruqayah bint Muhammad and Hz. Umm Kulthum bint Muhammad are still addressed as “bint Muhammad” even by Shia scholars after express command from Allah (swt) in the Quran(33:5) that the name of the REAL NATURAL FATHER should be used. Yet the Shia scholars still address Hz. Zainab, Hz. Ruqayah and Hz. Umm Kulthum as “Bint Muhammad” against the commands of Alalh (swt).

Every authoritative historical account affirms that Prophet(saw) had four daughters; even secular historians attest to this fact. We could provide numerous references here that would prove beyond a shadow of a doubt that the Prophet(saw) had four daughters. However, in such discourses one will always find individuals who will quote from sources which may be objectively declared dubious, but will be touted by one party to be authoritatively factual. The argument will, in that case, be reduced to a tedious dispute between “our word” against “theirs”. Therefore we shall attempt to prove our claim from the Quran, something which our Shia brothers will admit is an accurate source, as a matter of creed.

 

The Quran Declares That the Prophet Has More Than One Daughter

Allah says in the Quran:

“O Prophet! Say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful.” (Quran, 33:59)

Here, Allah uses the plural word for daughters, not the singular form. Allah uses the term “banaatuka” which means “your daughters.” If it was one daughter only, it would be “bintuka.” This completely negates the claim that the Prophet (saw) had only one daughter. Had this been the case, then surely Allah would have not used the plural form, since Allah is above making grammatical mistakes. (We hope that the noble Sahabah will not be accused of doing Tahreef or tampering of the Quran!) We could provide more evidence to prove this fact of history, but it will certainly be a pointless endeavor if a Muslim cannot accept an evidence as ideologically authoritative as the Quran.

 

Why some of the shia scholars deny the existence of the other three Daughters of Prophet(saw)

Let us return to the idea that Shi’ism originates from Abdullah Ibn Saba and his followers. Notice, how the Shia scholars do not care about the Ahlel Bayt of Muhammad (saw). They only care about the Ahlel Bayt of Ali (ra). Notice how the Shia scholars deny that the Prophet(saw)’s wives are part of the Ahlel Bayt, but Ali(ra)’s wife is part of the Ahlel Bayt. Notice how Ali’s children–Hasan (ra) and Hussain (ra)–are considered by them to be in the Ahlel Bayt, but the Prophet(saw)’s three daughters are not. This again leads us to confirm the idea that Shi’ism originates from the Saba’ites. These Saba’ites excessively praised Ali(ra) and eventually even declared that Ali(ra) was superior to the Prophet(saw). Today, the Shia adamantly deny this and they say that the Prophet (saw) is superior to Ali(ra). However, we wonder why then they praise the Ahlel Bayt of Ali(ra) and not the Ahlel Bayt of Muhammad(saw)? Is this not a remnant of the Saba’ite origin of Shi’ism?

Another reason why the Shia scholars  denied that the Prophet (saw) had three daughters was because two of these daughters–namely Ruqayyah(ra) and Umm Kulthoom(ra) married Uthman Bin Affan(ra), the third Caliph. The Shia scholars base their entire belief on the repudiation of the first three caliphs; So if the three caliphs were really evil as the Shia say they were, then the question that arose was, why did Prophet(saw) marry two of his daughters to one of these three Caliphs? And not just one daughter but “two” daughters to the same man? And was there something special in that man which made prophet(Saw) do that?

Prophet(Saw) even preached that: If there comes to you (to propose marriage to your daughter) one with whose religious commitment and character you are pleased, then marry (your daughter) to him, for if you do not do that, there will be fitnah (tribulation) on earth and widespread corruption.” (Narrated by al-Tirmidhi, 1084, from Abu Haatim al-Muzani. This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.)

So do you believe prophet(Saw) didn’t follow what he preached(mazallah)? Or was he(saw) really pleased with the religious commitments and character of hz usman(ra)?

These questions were breaking the backbone of the hatred for sahaba(ra) they were trying to spread among the muslims. So in order to some how stop this they choose to reject the existence of the other three daughters as a whole.

And also the fact that prophet(Saw) married two of his daughters one after another to hz usman(ra), this unique virtue was such that it would involve exalting the status of Uthman(ra) as they used to apply the same reasoning to exalt hz ali(ra). This didn’t go down the throat of the shias as their hearts were filled with hatred towards hz usman(ra) and this fact was one of the proof that Uthman (ra) was such a pious person that the Prophet (saw) gave him two daughters. Thus when the shias were made to ponder over these facts, instead of acknowledging the greatness of the third caliph hz usman(ra) they choose to deny the existence of three daughters of prophet(Saw). Again, this, in our opinion, questions the ideological foundation of Shi’ism.

It is distressing that many of the Shias exalt Fatima(ra) by using the honorific “salam ullah Alaiha(S.A.)” as well as “Hazrat” but you will notice no such respect for the other beloved daughters of the Prophet (saw). Nonetheless, we want them to reject all those sabai believes present among them under the label of teachings of ahlebayt, And to reject these believes even if they are propagated by some shia scholars. And we want them to acknowledge the fact the prophet(Saw) had four direct daughters and  they should even exalt the other daughters of prophet(Saw) as we have proved from quran and even in this article we will be proving this fact from the authentic shia narrations and also from the opinions of their esteemed scholars that prophet(Saw) had four direct daughters.

Lastly, still if there remains shias who are going to reject the fact that prophet(Saw) had 4 direct daughters then, we would like them to judge between the truth and falsehood with the rule we had set.(click here)

 

Proof from Quran that prophet(Saw) had daughters apart from hz Fatima(ra):

“O Prophet! Say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful.” (Quran, 33:59)

Comment: Here, Allah uses the plural word for daughters, not the singular form. Allah uses the term “banaatuka” which means “your daughters.” If it was one daughter only, it would be “bintuka.” This completely negates the claim that the Prophet(saw) had only one daughter. Had this been the case, then surely Allah would have not used the plural form, since Allah is above making grammatical mistakes.

 

Proofs from sunni sources that prophet(Saw) had daughters apart from hz Fatima(ra) :

1. Sahi bukhari 5.48: …the daughter(ruqayya) of Allah’s Apostle was his(uthman) wife and she was sick then. Allah’s Apostle said to him, “You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).

2. Sahi bukhari 7.733: Narrated Anas bin Malik: that he had seen Um Kulthum, the daughter of Allah’s Apostle, wearing a red silk garment.

3. Sahi bukhari 1.495: Narrated Abu Qatada Al−Ansari: Allah’s Apostle was praying and he was carrying Umama the daughters of Zainab, the daughter of Allah’s Apostle and she(umama) was the daughter of ‘As bin Rabi`a bin `Abd Shams. When he prostrated, he put her down and when he stood, he carried her (on his neck)

4. Sahi bukhari 5.76: Narrated Al−Miswar bin Makhrama: `……. “On that Allah’s Apostle got up and after his recitation of Tashah−hud. I heard him saying, “Then after! I married one of my daughters to Abu Al−`As bin Al−Rabi` (the husband of Zainab, the daughter of the Prophet ) before Islam and he proved truthful in whatever he said to me.

5.  He(prophet(saw)) then made a mention of his son−in law who had been from the tribe of ‘Abd Shams and praised his behaviour as a son−in−law and said: Whatever he said to me he told the truth and whatever he promised he fulfilled it for me. (sahi muslim, bk 31, number 6001)

6. Sahi bukhari 2.374: Narrated Anas bin Malik: We were (in the funeral procession) of one of the daughters of the Prophet and he was sitting by the side of the grave. I saw his eyes shedding tears. He said, “Is there anyone among you who did not have sexual relations with his wife last night?” Abu Talha replied in the affirmative. And so the Prophet told him to get down in the grave. And so he got down in her grave.

7. Sahi bukhari 4.342: The Prophet then mentioned one of his son−in−law who was from the tribe of ‘Abu Shams, and he praised him as a good son−in−law, saying, “Whatever he said was the truth, and he promised me and fulfilled his promise.

8. Sahi bukhari 5.264: Narrated ‘Ubaidullah bin Ad bin Khiyair: I went to `Uthman. After reciting Tashah−hud, he said,. “Then after no doubt, Allah sent Muhammad with the Truth, and I was amongst those who responded to the Call of Allah and His Prophet and believed in the message of Muhammad. Then took part in the two migrations. I became the son−in−law of Allah’s Apostle and gave the pledge of allegiance to him By Allah, I never disobeyed him, nor did I deceive him till Allah took him unto Him.”

9. The Messenger of Allah (salAllahu ‘alayhi wa sallam) had given her in marriage to ‘Utbah ibn Abi Lahab, and he had given her sister Umm Kulthoom in marriage to ‘Uthaybah ibn Abi Lahab, but when Surah al-Masad was revealed “Perish the two hands of Abu Lahab (an uncle of the Prophet) and perish he! His wealth and his children will not benefit him! He will be burnt in a Fire of blazing flames! And his wife, too, who carries wood (thorns of Sa’dan which she used to put on the way of the Prophet (salAllahu ‘alayhi wa sallam) or used to slander him). In her neck is a twisted rope of Masad (palm fibre)”(Al-Masad 111:1-5) Abu lahab and their mother umm jameel bint harb ibn umayyah( the carrier of wood) told them to leave the daughters of muhammed(Saw), so they separated from them before they had consummated the marriage with them, as an honour to them from allah and as humiliation to the sons of abu lahab.[ Dhun-Noorayn ‘Uthman ibn ‘Affan, by Muhammad Rasheed Rida, p.12]

Comment: If these daughters were step daughters of prophet(saw) then why would the sons of abu lahab divorce them?  Ofcourse unless prophet(saw) was their biological father  then only they would have done so, in order to hurt the prophet(Saw).

10. It was narrated from abd al rahman ibn uthman al qurashi that the messenger of allah(Saw) entered upon his daughter when she was washing the head of uthman and he said: o my daughter, take good care of abu Abdullah, for he is the closest companions to me in attitude. [Narrated by at-Tabarani and the men of its isnad are thiqat (trustworthy), as stated by al-Haythami. Al-Majma’ no.14500 (9/81)]

11. Sa’eed ibn al-Musayyab said: ‘Uthman’s wife Ruqayyah, the daughter of the Messenger of Allah(saw) died, and the husband of Hafsah bint ‘Umar also died. ‘Umar came to ‘Uthman and said: Do you want to marry Hafsah? But ‘Uthman had heard the Messenger of Allah (saw) speaking of her, so he did not answer him. ‘Umar mentioned that to the Prophet (saw) and he said: “How about a better idea? I will marry Hafsah, and ‘Uthman can marry someone better than her: Umm Kulthoom.” [ Mustadarak al-Hakim, 4/49; al-Athar by Abu Yoosuf, no.1957 ]

12. The Mother of the Believers ‘Aa’ishah(ra) also spoke of the marriage of Umm Kulthoom to ‘Uthman(ra). She said: When the Prophet (saw) arranged the marriage of his daughter. Umm Kulthoom, he said to Umm Ayman: “Prepare my daughter Umm Kulthoom for marriage and present her to ‘Uthman, and beat the daff in front of her.” She did that and the Prophet (saw) said “O my daughter, how did you find your husband?” She said: The best of husbands. [ as-Seerah an-Nabawiyyah by Abu Shahbah, 2/231; Dima’ ‘ala Qamees ‘Uthman, p.22 ]

13. It was narrated from Abu Hurayrah radiyallaahu`anhu that the Prophet (saw) stood at the door of the mosque and said: “O ‘Uthman, Jibreel has told me that Allah wants you to marry Umm Kulthoom for a dowry similar to that of Ruqayyah and to treat her with similar kindness.”[Sunan Ibn Majah, no.110.]

14. It was narrated that Layla bint Qanif al-Thaqafiyyah said: I was among those who washed Umm Kulthoom the daughter of the Messenger of Allah (saw) when she died. The first thing that the Messenger of Allah (saw) gave to us was the waist wrapper, then the chemise, then the head cover, then the large wrapper, then after that she was wrapped in another cloth. The Messenger of Allah (saw) was at the door with her shroud, handing the pieces to us one by one.[ Sunan Abi Dawood, no. 3157]

15. ‘Uthman(ra) was deeply grieved by the loss of Umm Kulthoom, and the Messenger of Allah (saw) saw ‘Uthman walking broken-hearted with signs of grief at his loss on his face. He came to him and said: “If we had a third one, we would give her in marriage to you, O ‘Uthman.” [ Majma’ az-Zawa’id by al-Haythami, 9/83; its isnad is hasan because of corroborating reports.]

16. Abd-Allah, whose mother was Ruqayyah the daughter of the Messenger of Allah (saw). He was born two years before the Hijrah and his mother took with her when she migrated with her husband ‘Uthman to Madinah. During his first days in Madinah a rooster pecked him on the face, near his eye, and the (infection) spread until it covered his face. He died in 4AH when he was six years old.[al-Ameen Dhul-Noorayn, by Mahmoud Shakir, p.365, al-Tamheed wa’l-Bayan fi Maqtal al-Shaheed ‘Uthman, p. 19]

17. She(ruqayyah) departed this life bearing witness that there is no god but Allah and that Muhammad is the messenger of Allah, but she did not get to see her father the Messenger of Allah (saw), because he was in Badr with his noble companions, striving to make the word of Allah supreme, and he did not attend her burial. Ruqayyah was prepared for burial and her body was brought, with her grieving husband walking behind it. When the funeral reached al-Baqee’, Ruqayyah was buried there and the attendants wept and levelled the soil over the grave of Ruqayyah, the daughter of the Messenger of Allah (saw). As they were returning, Yazeed ibn Harithah came, riding the camel of the Messenger of Allah (saw), bringing good news that the Messenger of Allah (saw) was safe and sound, and the mushrikeen had been killed and their heroes captured. The Muslims of Madinah received the news with rejoicing, celebrating the victory that Allah had granted to His believing slaves, but amidst the rejoicing ‘Uthman could not conceal his sorrow at the loss of Ruqayyah(ra). After the Messenger of Allah (saw) returned, he learned of the death of Ruqayyah(ra), and he went out to al-Baqee’ and stood over the grave of his daughter and prayed for forgiveness for her. [Dima’ ala Qamees ‘Uthman ibn ‘Affan, p.20]

18. ‘Uthman ibn ‘Affan did not stay behind from Badr because of any shortcoming or because he wanted to avoid the battle, as is claimed by those followers of whims and desires who attack him because of his absence from Badr. He did not intend to go against the Messenger (saw), because the virtue attained by those who were present at Badr was due to their obeying the Messenger (saw) and following him. ‘Uthman went out with the others who went out with the Messenger of Allah (saw), but he (saw) sent him back to take care of his daughter. Thus he was doing the most important duty of obeying the Messenger of Allah (saw) who asked him to stay behind. The Prophet (saw) gave him a share of the booty and reward, so he had a share in the booty and attained the virtue and reward of obeying and submitting to Allah and His Messenger.[ Kitab al-Imamah wa’l-Radd ‘ala al-Rafidah by al-Asbahani, p.302]

19. When the Muslims went out to fight the battle of Badr, ‘Uthman’s wife, Ruqayyah the daughter of the Messenger of Allah (saw) was sick with the measles and was confined to her bed at the time when the Messenger of Allah (saw) called on the Muslims to intercept the caravan of Quraysh. ‘Uthman(ra) hastened to go out with the Messenger of Allah (saw), but he revived orders to stay with Ruqayyah(ra) and nurse her; he obeyed willingly and stayed with his wife Ruqayyah the daughter of the Messenger of Allah (saw). When her sickness grew worse and death approached, as Ruqayyah breathed her last she was longing to see her father who had gone out to Badr and her sister Zaynab who was still in Makkah. ‘Uthman(ra) looked at her through her tears, his heart breaking with sorrow.[ Nisa’ Ahl al-Bayt by Ahmad Khaleel Jumu’ah, p. 491-504 ]

20. In Jumada al-Oola of 4 AH, ‘Abd-Allah, the son of ‘Uthman(ra) from Ruqayyah the daughter of the Messenger of Allah (saw), died when he was six years old. The Messenger of Allah (saw) offered the funeral prayer for him and his father ‘Uthman went down in his grave to receive his body and lay him to rest.[ Al-Kamil by Ibn al-Atheer, 2/130; Dima’ ‘ala Qamees ‘Uthman, p.22 ]

21. ‘Uthman tells us how he stayed close to the Messenger of Allah (saw), as he said: Allah, may He be glorified and exalted, sent Muhammad with the truth and revealed the Book to him, and I was one of those who responded to Allah and His Messenger and believed. I made the two early migrations and I became the son in-law of the Messenger of Allah (saw) and I received guidance directly from him.[Fada’il as-Sahabah by Abu ‘Abd-Allah Ahmad ibn Hanbal, 1/597. Its isnad is saheeh.

22. “The Prophet(s) had married Ruqiyyah with Utba bin Abi Laheb kaafir and the sister of Ruqiyyah i.e Ume Kulthoom with Uteeba bin Abi Laheb kaafir. When [to counter Abu Laheb] Surah Tabata was revealed, Utba’s and Uteebaa’s father Abu Laheb and mother Ume Jameel asked them to separate [means to divorce] both the daughters of Muhammad(s). Hence they divorced them without making relations with them, this was a grace from Allah (swt) for both Ruqiyyah and Ume Kulthoom and a disgrace for both Utba and Uteeba. Then Uthman bin Affan married Ruqiyyah in Makkah and Ruqiyyah along with Uthman migrated towards Habshah” [ Usdul Ghaba fi Marafat e Sahaba]

23. روى سعيد بن المسيّب: أن النَّبِيّ صلّى الله عليه وسلّم رأى عُثْمان بعد وفاة رقية مهموماً لهفان، فقال له: ” ما لي أراكَ مهموماً؟ ” قال: يا رسول الله، وهل دخل على أحد ما دخل علي، ماتت ابنة رسول الله صلّى الله عليه وسلّم التي كانت عندي، وانقطع ظهري، وانقطع الصهر بيني وبينك. فبينما هو يحاوره إذ قال النَّبِيّ صلّى الله عليه وسلّم: ” يا عُثْمان، هذا جبريل عليه السلام يامرني عن الله عَزَّ وجَلّ أن أزوّجك أختها أم كُلْثُوم على مثل صَداقها، وعلى مثل عِشرتها ” . فزوجه إياها.

23. Prophet (s.a.w) saw Uthman after the death of Uthman(r.a)’s wife Ruqiyyah (the daughter of Prophet (s.a.w)) in deep grief and sorrow and he asked the reason. Uthman told that the bond between him and the Prophet (s.a.w) was cut off. Upon that, Prophet (s.a.w) said here is Jibreel, Allah orders that I marry to you my daughter Ummu Kulthum (r.anha) [Usd al-Ghabah, found near Ibn Mandah, transmitted by Sa’id bin al-Musayyib]

24. Hadhrat Uthman said, ‘alas, my grief and mourning can’t be compensated, because once the Prophet(saw) said, ‘on the day of resurrection all relationships of all persons will be cut off except my relationship’. Alas! my kinship kinship with the Prophet(saw) has been cut off.  (kanzul amaal vol 6, page 379)

comment: In proof 23, 24 why would hz usman(ra) regret for his kinship with prophet(saw) being cutoff after the death of hz ruqayya(ra) if she wasn’t the daughter of prophet(saw) ?

25. When there was a rumour that the people of Makkah had become Muslim, news of that reached the emigrants in Abyssinia, so they came back, but when they drew close to Makkah, they heard what was being said about the people of Makkah becoming Muslim was false. But they entered the city under the protection of some of the people of Makkah. Among those who returned was ‘Uthman ibn ‘Affan and his wife Ruqayyah (may Allah be pleased with them both). [as-Seerah an-Nabawiyyah by Ibn Hisham, 1/402]

26. Among the most prominent of these migrants were Uthman bin Affan and his wife Ruqayyah, the daughter of the Messenger of Allah , Jafar bin Abi Talib, the cousin of the Messenger , and Abu Salamah bin ` Abdul-Asad, among a group of almost eighty sincere and faithful men and women, may Allah be pleased with them. [tafseer ibn katheer for 16:41, under title “The Reward of the Muhajirin”]

27. روى الطبري عن هشام الكلبي عن ابيه قال : فولدت لرسول اللّه ثمانية : القاسم والطيب , والطاهر , وعبد اللّه , وزينب , ورقية , وام كلثوم ,وفاطمة

altabari narrates from hisham alkalbi who narrates from his father that he said: (khadija) gave birth from the prophet(saw) to eight: al-qasem, and la-tayeb, and al-taher and abdullah, and zaynab and ruqaya and umm-kulthum and fatema

28. وقال ابن اسحاق : ولدت لرسول اللّه ولده : القاسم ـ وبه كان يكنى ـوالطاهر , والطيب , وزينب , ورقـيـة , وام كـلثوم , وفاطمة (ع ) فاما القاسم والطيب والطاهر فهلكوا في الجاهلية , واما بناته فكلهن ادركن الاسلام فاسلمن وهاجرن

and ibn ishaq says: (khadija) gave birth from the Prophet (saw) to al-qasim, and from him he took his kunyat, and al-taher, and al-tayyab, and zaynab, and ruqaya and umm-kulthum and fatema. and al-qasem and al-tayeb and al-taher all died in the time of jahiliya, and the daughters all of them saw Islam, and became muslims and did the hijrah

29. The well-known Sunnī scholar Ibn `Abd al-Barr (d. 463) states in al-Istī`āb while mentioning the female children of the Prophet (saws) born of Khadīja (ra) :

وولده من خديجة أربع بنات لا خلاف في ذلك

“His children born of Khadīja are four daughters; there is no difference of opinion about that.” [al-Istī`āb fī Ma`rifat al-Aşĥāb, of Ibn `Abd al-Barr (d. 463), volume 1, page 50 [Beirut]]

30) Ibn `Abdu’l-Barr said in the biography of `Uthman in the Isti’ab, “It is confirmed from the Prophet, may Allah bless him and grant him peace, that he said, ‘I asked my Lord that none of my in-laws would enter the Fire or go to it.’” (al awaasim min al qawaasim page 15)

 

Proofs from shia sources that prophet(Saw) had direct daughters apart from hz fatima(ra) :

1 A. Reliable narration from shia book:

محمد بن يعقوب عن علي بن ابراهيم عن ابيه عن ابن محبوب عن علي بن رئاب عن عبد صالح عليه السلام قال، ادع بهذا الدعاء في شهر رمضان مستقبل دخول السنة
. . .

اللهم صل على رقية بنت نبيك والعن من آذى نبيك فيها ، اللهم صل على ام كلثوم بنت نبيك والعن من آذى نبيك فيها

(source)

Muhammd b. Ya’qub from ‘Aliy b. Ibrahim from his father from ibn Mahbub from ‘Aliy b. Râ’ib from Abd Salih (peace be upon him) he said: Call with this prayer in the month of Ramadan in the future with the entrance of the year: O Allah send your blessings upon Qâsim and Tâhir sons of your Prophet, O Allah send your blessings upon Ruqayyah daughter of your prophet and curse those who hurt your Prophet through her, O Allah send your blessings upon Umm Kulthûm daughter of your Prophet and and curse those who hurt your Prophet through her. [Tahdhib al-Ahkam, Vol. 3, Pg. 106-122] ; [Milaadh al-Akhyaar, vol 5, page 116 : Hasan(good) as per al-Majlisi].

Note: This is a hadith from shia books with strong sanad which shows that Prophet (saw) had direct daughters apart from hz fatima(ra).

1B. It is written in Kitab-ul-Nikah of al-Kafi:
محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن زرارة، عن أبي جعفر (ع) قال: أوصت فاطمة (ع) إلى علي (ع) أن يتزوج ابنة اختها من بعدها ففعل
Muhammad bin Yahya, from Ahmad bin Muhammad, from ibn Faddal, from abi Bukayr, from Zurarah, from abi Ja`far (as), he said: “Fatimah (as) had willed for `Ali (as) to marry the daughter of her sister after she passes away, so he did. (Source: AlKafi ;  Majlisi said Muwathaq in Mir’at-ul-`Uqoul 20/406).

For those who don’t know, it’s the daughter of Zaynab bint Muhammad (saw) and Abu al-`Aas who is a descendant of `Abd-Shams the father of Banu Umayyah.

1C. We read in Shia book, Hayat al-Quloob: An Account of the Prophet’s Children:

It is narrated through authentic chains of narrators from Imam Sadiq(a.s.) that Lady Khadija bore Qasim and Tahir, alias Abdullah, and Umm Kulthum, and Ruqaiyyah and Zainab, and Fatima, who was married to
Amirul Momineen (a.s.). Zainab married Abul Aas bin Rabiah from Bani
Umayyah; and Uthman bin Affan married Umm Kulthum, but before
she was taken to his house she departed from this life. When the Holy
Prophet (S) was about to march to the Battle of Badr, he gave Uthman his
other daughter, Ruqaiyyah. Mariya, the Copt, bore to the Prophet his
son, Ibrahim. Mariya was presented to the Prophet along with a mule
and other gifts.

Ibn Babawayh has narrated through authentic chains of narrator from
Imam Ja’far Sadiq (a.s.) that among the children of the Prophet were
Qasim, Tahir, Umm Kulthum, Ruqaiyyah, Zainab and Fatima from Lady
Khadija. Tahir was named Abdullah. The Holy Prophet (S) married
Fatima to Amirul Momineen (a.s.). [Hayat al-Quloob, vol 2, page 1161].

2. Ayatulla Jafar as-Subhani in his “Message” (chapter “From marriage to prophethood” under heading “His children from Hadija”) said: Birth of a child further cements the bond of matrimony and makes life bright and brilliant. The Prophet’s wife bore him six children. Two of them were sons – the elder one being Qasim and the younger one Abdullah. They are also called Tayyib and Tahir. She also gave birth to four daughters. Ibne Hisham writes: ‘Their eldest daughter was Ruqayyah and the other three were Zaynab Umme Kulsum and Fatimah’. [Author refered to following books: Manaqib Ibn Shehr Ashob vol. I page 140; Qurbul Asnad pp. 6 and 7; al-Khisa’il vol. II page 37; Biharul Anwar vol. XXII pp. 151 – 152. (source)

3. Grand Āyat Allāh al-Sayyid Muĥammad Ĥusayn Fađl Allāh states:“Verily, it is historically known that several sons of the Messenger of Allāh (saws) were born, but they passed away at a young age. As for daughters, then it is also historically known; in fact, it is famous and accepted among the research scholars and historians of both sects that Zaynab, Umm Kulthūm and Ruqayya were the daughters of the Prophet (saws), and that they lived and also married. Indeed, the anomalous individuals from the contemporaries—in their following of the anomalous individuals from those who preceded them—have opined against them being the daughters of the Prophet (saws), claiming that they are his step-daughters. However, this is from the most odd and strange of the opinions, being against the explicit statement of His, the Exalted, in the Noble Qur’ān: ‘O Prophet! Tell your wives and your daughters and the women of the believers…’ (al-Aĥzāb:59).” [ al-Zahrā’ al-Qudwa, of al-Sayyid Muĥammad Ĥusayn Fađl Allāh, page 60-61 [Beirut] ]

4. The Prophet (saw) spent 25 years of his life with Khadija, who was not only a loving wife for him, but also his best and most helpful mate. This period is considered to be the best period of his married life.Khadija, peace be upon her, was the first woman who believed in the Prophet’s (saw) divine prophecy. She put all her wealth at his disposal to propagate and promote Islam. Six children were born of his marriage: two sons named Qasim and Tahir who passed away as infants in Makkah and four daughers named Ruqiyah, Zaynab, Umm Kulsum, and Fatima, who was the most prominent and honoured of them all. [“A Glance at the Life of the Holy Prophet of Islam” Chapter 4 “First Marriage” by Dar Rah Haqq’s Board of Writers.] (source)

5. Abu Ali al Fadl ibn al Hasan ibn al Fadl at Tabarsi said: Some traditionists have mistakenly assumed that the Prophet (saw) had four sons from Khadijah: al-Qasim, `Abdullah, at-Tayyib and at-Tahir.The truth is that he had from her(Khadija) two sons and four daughters: Zaynab, Ruqayyah, Umm Kulthum and Fatimah. As for Zaynab, the daughter of the Messenger of Allah, she was married to Abu ‘l-‘As ibn Rabi ibn `Abdi ‘1-`Uzza ibn ‘Abd Shams ibn ‘Abd Manaf. Zaynab bore him a daughter called Umamah, whom `Ali ibn Abi Talib married after Fatimah’s death in accordance with her own will. When ‘Ali was martyred, Umamah was married to al-Mughirah ibn Nawfal ibn al-Harith ibn `Abdi ‘1-Muttalib, in whose house she died. The mother of Abu1-`As was Halah, daughter of Khuwaylid; thus Khadijah was Abu’1-`As’s aunt. Zaynab died in Medina in the seventh year of the hijrah. As for Ruqayyah, the daughter of the Messenger of Allah, she was married to `Utbah son of Abu Lahab, but he divorced her before the marriage was consummated. Moreover, he ill treated her. Thus the Prophet prayed: “O Allah send against `Utbah a dog (that is, a beast of prey) from among your dogs!” A lion did in fact pick him out from among his Companions. Ruqayyah was then married to `Uthman ibn `Affan in Medina, for whom she bore `Abdullah, who died in infancy. A [Edited Out] picked at his eyes, and the child fell ill and died. Ruqayyah died in Medina at the time of the Battle of Badr. `Uthman stayed behind in Medina to bury her; thus he was prevented from taking part in the battle. Ruqayyah had previously accompanied `Uthman when he migrated to Abyssinia. ` Uthman also married Umm Kulthum after the death of her sister Ruqayyah. She too died with him. [Beacons of Light: Muhammd, the Prophet and Fatima az-Zahra’ (the Radiant) ,chapter 5 Titled: The Wives Of The Apostle Of Allah And His Children] (source)

6. Ayatullah Mohsin al-Amin is considered an authority on history of Islam and Ilm al-Rijal. His Book Ayan al-Shia (62 volumes) was first published from Lebanon. He has mentioned all the four daughters of Holy Prophet and said that “all the four were from Khadija” (Vol 2: 57-58): Khadija, peace be upon her, was the first woman who believed in the Prophet’s divine prophecy. She put all her wealth at his disposal to propagate and promote Islam. Six children were born of his marriage: two sons named Qasim and Tahir who passed away as infants in Makkah and four daughers named Ruqiyah, Zaynab, Umm Kulsum, and Fatima, who was the most prominent and honoured of them all.[ Ayan al-Shia, Vol 2: (57-58)].

7. There are authentic traditions of Imams that Fatima(sa) set out to offer Janaza Prayer when her sister Zainab died. (Wasail al-Shia, Kitab Salat Alal Mayyat)

8. Fatima(s.a)  also set out for offering Janaza Prayer of her sister Ruqayyah, the wife of Uthman. (Behar al-Anwar,8: 207. letho print, Mustadrak al-Wasail 1: 146)

9. ولدت خديجة له صلى الله عليه و آله و سلم زينب و رقية و أم كلثوم و فاطمة و القاسم و به كان يكنى و الطاهر و الطيب و هلك هؤلاء الذكور في الجاهلية

The children of Khadeejah to (the Prophet are) Zaynab, Ruqayyah, Umm Kulthoom, FaaTimah….Source: [Al-Majlisi, Mir’aat Al-‘Uqool, vol. 5, pg. 181]

10. The great shia scholar Al-Mufeed in his Masa’il al-`Ukbariyya he writes:

أن زينب ورقية كانتا ابنتى رسول الله صلى الله عليه وآله والمخالف لذلك شاذ بخلافه

Verily Zaynab and Ruqayya were (two) daughters of the Messenger of Allah (sawa) and the opponent in that is shaadh in his opposition.[Masa’il al-`Ukbariyya]

11. Abu – Muhammad Ordoni SAYS: Khadija gave birth to several children of whom only four daughters survived: Zainab, Umme Kulthum, Ruqiya, and Fatima-Zahra who was the youngest and most exalted of them all.  There is a difference between historians regarding the first two daughters, for some claim that they were the Prophet’s step-daughters; but “the fact is that they were his direct daughters”. This fact will be explained in the coming pages, if Allah wills. [Fatima [‘a] The Gracious, by Abu – Muhammad Ordoni] ( source)

12. HIYAT aL-QULUB of Allama Muhammad Baqir al-Majlisi. Chapter V, PAGE 67 and also in the contents page, quoted word for word account of khadeejah: Muhammed is employed by her in a mercantile expedition to sham: he marries her and has by her sons QASIM and ABDULLAH, and four daughters, RUQAYYAH, ZAINAB, UMM KULTHUM AND FATIMAH. [May Allah (swt) be pleased with them all)
The book is available in English, (paperback) called THE LIFE AND RELIGION OF MUHAMMAD HIYAT al-QULUB (vol.2). The book is translated into English by Rev. James L Merrick. The book was published in 1982 by the ZAHRA TRUST.

13. Shia scholar Liyakat Takim says: Most reports (like those of Ibn Ishaq, al-Mas’udi) indicate that she was the mother of all the Prophet’s children apart from Ibrahim (who was the son of Mary the Copt). She bore the following children to the Prophet: al-Qasim; Zaynab, Ruqqayya Umm Kulthum and Hazrat Fatima (A.S). Bibi Fatima was the youngest daughter according to most reports. The daughters accepted Islam and migrated with the Prophet to Medina. (source)

14. The Messenger of God also freed Abu al-!As ibn al-Rabi’ah, the husband of his (step) daughter Zainab after she had sent ransom for him. The ransom that she sent included a necklace which had been given to her by her mother Khadijah on the night of her wedding. When the Messenger of God saw the necklace he remembered his faithful wife Khadijah and was moved to tears. Then he turned to the Muslims and said: ‘If you see fit to let Zainab’s husband go free and send back the ransom that she has sent then do so.’ [ The Prophet Muhammad a Mercy , by Grand Ayatollah Sayyid Muhammad Sadiq Al Shirazi : under title: Ransom of His Son-in-Law]

(note: it seems that the word (step) in the quote was notoriously inserted by the translator and was not in the original manuscript. This can be concluded because this quote was taken from the title to which author named as “ransom of his son in law”)

15.

روى الصفار بسنده عن الامام الباقر (ع ) قال : ولد لرسول اللّه (ص )من خديجة : القاسم والطاهر , وام كلثوم , ورقية , وزينب وفاطمة

15. alsaffar, narrated with his chain from al-Imam al-Baqir that the Prophet (saw) bore from khadija (ra): al-qasim and al-tahir, and umm-kulthum and ruqaya and zainab and fatema. (Al-Saffaar, Qurb Al-Isnaad, pg. 6) (this is a hadeeth)

16. وروى الصدوق بسنده عن الصادق (ع ) قال : ولد لرسول اللّه (ص )من خديجة : القاسم والطاهر ـ وهو عبداللّه ـ وام كلثوم , ورقية , وزينب وفاطمة

16. alsadooq with his chain from Abu Abdullah [as] stated: ‘The Prophet [s] had the following progeny from Khadija: Qasim, Tahir, Umm Kulthoom, Ruqiyyah, Zainab and Fatima. Fatima was married to Ali bin Abi Talib, Zainab was married to a Ummawi man Abul Aas bin al-Rabi and Umm Kulthoom was married to Uthman but she died before consummation, when they marched to the battle of Badr, Allah’s messenger married him (Uthman) to Ruqiyyah. The prophet had Ibrahim from Maria the Coptic, who was a slave girl. [al-Khisal by Sheikh Seduq, page 404] [Al-Sadooq, Al-KhiSaal, vol. 2, section # 7, pg. 404, hadeeth # 115]

17. وقـال الـكـليني : وَ تَزَوَّجَ خَدِيجَةَ وَ هُوَ ابْنُ بِضْعٍ وَ عِشْرِينَ سَنَةً فَوُلِدَ لَهُ مِنْهَا قَبْلَ مَبْعَثِهِ ع الْقَاسِمُ وَ رُقَيَّةُ وَ زَيْنَبُ وَ أُمُّ كُلْثُومٍ وَ وُلِدَ لَهُ بَعْدَ الْمَبْعَثِ الطَّيِّبُ وَ الطَّاهِرُ وَ فَاطِمَةُ ع وَ رُوِيَ أَيْضاً أَنَّهُ لَمْ يُولَدْ بَعْدَ الْمَبْعَثِ إِلَّا فَاطِمَةُ ع وَ أَنَّ الطَّيِّبَ وَ الطَّاهِرَ وُلِدَا قَبْلَ مَبْعَثِهِ

17. And al-Kulayni said: He married Khadeejah when he was twenty and some years old. From Khadeejha, before receiving the Divine commands, of his children born were al-Qasim, Ruqiyya, Zaynab and ’Umm Kulthum. Of his children born after he received Divine commands were al-Tayyib, al-Tahir and Fatimah, recipient of divine supreme covenant. It is also narrated that after he received Divine commands no other children besides Fatimah, recipient of divine supreme covenant, were born and that al-Tayyib and al-Tahir were born before he received divine commands. [Al-Kulayni, Al-Kaafi, vol. 1, pg. 439]

Note: Even though Al-Kulaynee made a mistake about the Al-Tayyib and Al-Taahir being seperate sons, there is absolutely NO confusion on the daughters.

18. وقـال الـشيخ الطبرسي : فاول ما حملت ولدت عبد اللّه بن محمد وهوالطيب ((الطاهر)) والناس يغلطون فيقولون : ولد له منها اربعة بنين القاسم وعبد اللّه والطيب والطاهر , وانما ولد له منها ابنان , الـثـانـي : الـقـاسـم , وقـيـل :ان القاسم اكبر , وهو بكره , وبه كان يكنى واربع بنات : زينب ورقية وام كلثوم
وفاطمة

18. sheikh altabrasi has said that the first time she got pregnant, she gave birth to abdullah bin muhammad, who is al-tayyab and al-tahir, and people are mistaken when they say that she gave birth to four boys, alqasim, and abdullah, and al-tayab and al-taher, but the truth is that she gave birth two two boys. the second was al-qasim. and it is said that al-qasim was the eldest and it is from him that he took his kunyat (abulqasim) and four daughters: zaynab, ruqaya, umm kulthum and fatema. [Al-Tabarasee, A`laam Al-Waraa, pg. 139]

وقال ابن شهر آشوب : اولاده : وله من خديجة : القاسم وعبد اللّه ,وهما الطاهر والطيب , واربع بنات : زينب ورقية وام كلثوم وفاطمة وفي (الانوار) , و(الكشف ) , و(اللمع )

19. ibn shahr aashoob has said about his children, from khadija: al-qasim and abdulla, who are al-taher and al-tayyab, and four daughters: zaynab, ruqaya, umm kulthum and fatema. and it is in books “alanwaar” and “alkashf” and “allam’a”  [Ibn Shahr Ashoob, Al-Manaaqib, vol. 1, pg. 161]

2o. وروى المجلسي عن الكازروني عن ابن عباس قال : اول من ولدلرسول اللّه بمكة قبل النبوة القاسم وبه كان يكنى , ثم ولد له زينب , ثم رقية ,ثم فاطمة , ثم ام كلثوم , ثم ولد له في الاسلام عبد اللّه فـسـمي الطيب والطاهر وامهم جميعا خديجة بنت خويلد وكان اول من مات من ولده القـاسم ثم مات عـبداللّه بمكة , فقال العاص بن وائل السهمي قد انقطع ولده فهو ابتر , فانزل اللّه تعالى ( ان شانئك هو الابتر

20. almajlisi has narrated from al-Kazuruni who narrates from ibn abbas that: the first one that was born to rasul Allah (saw) in MAkkah before the prophethood was al-qasim, and he took his kuniya from him, then was born zaynab, then ruqayya, then fatema, then umm-kulthum, then after Islam came, abdullah was born to him, and he was called al-tayyab and al-taher, and the mother of all these was khadija bint khuwailed, and the first who died among his children was al-qasim, and then died abdullah in makkah. al-aas bin wael al-sahami says that after this he had no children, and Allah revelaed the verse: inna shaaneaka huwa alabtar

21. وقال اليعقوبي : ولدت له قبل ان يبعث : القاسم , ورقية , وزينب ,وام كلثوم , وبعد ما بعث : عبد اللّه وهو الطيب والطاهر , ـ لانه ولد في الاسلام وفاطمة

21. al-yaqoobi says: (khadija) gave birth from the prophet (saw) before his prophethood to: al-qasim, and ruqaya, and zaynab and umm-kulthum. and after his prophethood to abdullah (who is called al-tayeb and al-taher because he was born in Islam) and fatema

22. وقال المسعودي : ولد له ـ من خديجة ـ القاسم ـ وبه كان يكنى وكان اكبر بنيه سنا ـ ورقية , وام كـلـثـوم , وولـد لـه بـعـد مـا بـعـث : عـبـد اللّه ـ وهوالطيب والطاهر لانه ولد في الاسلام , وفاطمة

22. al-masoodi says: born to him, from khadija was alqasim, and from him he took his kunyat, and he was the eldest of his children, and ruqaya and umm kulthum and born to him after prophethood were abdullah, and he is al-tayeb and al-taher because he was born in Islam, and fatema

23. The Shia revere the Nahjul Balagha, which they claim are the sermons and letters of Ali (ra). It is one of the most sacred and authoratative of Shia books. The Ahlus Sunnah wal Jama’ah believes that many of the narrations in the Nahjul Balagha are forgeries; however, the Shia accept all of it, and thus we will quote straight from the Nahjul Balagha to prove that Uthman (ra) married two of the daughters of the Prophet (saw).

Nahjul Balagha, Sermon 163
Ali went to see Uthman and said to him:“You have seen as we have seen and you have heard as we have heard. You sat in the company of the Prophet of Allah as we did. (Abu Bakr) Ibn Abi Quhafah and (`Umar) ibn al-Khattab were no more responsible for acting righteously than you, since you are nearer than both of them to the Prophet of Allah through kinship, and you also hold relationship to him by marriage which they do not hold.”

24. عن مسعدة بن صدقة قال: حدثني جعفر بن محمد، عن أبيه قال: ” ولد لرسول الله صلى الله عليه وآله من خديجة: القاسم، والطاهر، وأم كلثوم، ورقية، وفاطمة، وزينب. فتزوج علي عليه السلام فاطمة عليها السلام، وتزوج أبو العاص بن ربيعة – وهو من بني امية – زينب، وتزوج عثمان بن عفان أم كلثوم ولم يدخل بها حتى هلكت، وزوجه رسول الله صلى الله عليه وآله مكانها رقية. ثم ولد لرسول الله صلى الله عليه وآله – من أم إبراهيم – إبراهيم، وهي مارية القبطية، أهداها إليه صاحب الاسكندرية مع البغلة الشهباء وأشياء معها))
المصدر
تأريخ اهل البيت: 91، وكذا في الهداية الكبرى للخصيبي: 39، وروى نحوه ابن ابي الثلج البغدادي في تاريخ الائمة: 15، والصدوق في الخصال: 404 / 115، ونقله المجلسي في البحار 22: 151 / 2. قرب الاسناد الحميري القمي[ 9 ]

Mus’ad bin Sadaqah said: Ja’afar bin Muhammad told me that he heard his father say: The Prophet PBUH got from Khadijah, Al Qassim, Al Tahir, Umm Kulthoum, Ruqayyah, Fatimah and Zainab, So Ali RAA married Fatimah, and Abu al Asi bin Rabiyah (an Umayyad) Married Zainab, and Uthman bin Affan married Umm Kulthoum but never went inside her until her death, Then the prophet PBUH married him to Ruqayyah in her place, Then the prophet PBUH had Ibrahim from Umm Ibrahim and she is Mariah al Cuptiyah …
Source: Tareekh AhlulBayt 91, Al Hidayah al kubrah 39, Tareekh al A’imah 15, Al Saduq in al khisal 115/P404, Biha al Anwar .

25) وحصلت هذه الفضيلة لفاطمة بنت رسول الله ( ص ) من بين بنات النبي وبنات أهل بيته وبنات أمته
الطرائف في معرفة مذاهب الطوائف – السيد ابن طاووس – ص 44

Above the other Shiite scholar al Sayyed Ibn Tawoos in his book “Al Tara’ef fi Mathahib a Tawa’ef” page 44 says: “And this virtue happened to fatima The daughter of the prophet PBUH from amongst his daughters and from amongst the girls of his household and the girls of his ummah”.

26) أولاده : جاءه ثلاثة ذكور ، وأربع إناث ، والذكور هم القاسم ، وعبد الله من السيدة خديجة ، وإبراهيم من مارية القبطية ، وماتوا أطفالا . والإناث زينب ، وأم كلثوم ، ورقية ، وفاطمة ، أسلمن وتزوجن ، ثم توفين في حياته ما عدا الزهراء سيدة النساء
الشيعة في الميزان – محمد جواد مغنية – ص 210

Muhammad Jawad Mughniyah in “Al Shia fil Meezan” page 20 says: His children: He had 3 males and 4 females , The males are Al Qassim and Abdullah sons of Sayyedah Khadijah, and Ibrahim son of Mariah, they all died as children and the females are Zainab, Umm Kulthoum, Ruqayyah, Fatimah who entered Islam and got married then died during the life of the prophet PBUH except for the Sayyedah of all women Fatimah al Zahra’a.

27) أزواج النبي صلى الله عليه وآله أمهات في معنى العقد عليهن ، وليس أمهات حتى تحرم ‹ صفحة 159 › بناتهن وأمهاتهن لأنهن ، ليست بأمهات على الحقيقة نسبا أو رضاعا فيكون بناتهن أخوات ، وأمهاتهن جدات ، ولا يتجاوز التحريم بهن ، لأنه لا دليل عليه ، ولأنه عليه السلام زوج بناته : زوج فاطمة عليها السلام عليا وهو أمير المؤمنين صلوات الله وسلامه عليه ، وأمها خديجة أم المؤمنين ، وزوج بنتيه رقية وأم كلثوم عثمان ، لما ماتت الثانية ، قال : لو كانت ثالثة لزوجناه إياها ، وتزوج الزبير أسماء بنت أبي بكر ، وهي أخت عايشة ، وتزوج طلحة أختها الأخرى
المبسوط – الشيخ الطوسي – ج 4 – ص 158 – 159

Al Sheikh al TUSI in his book “Al Mabsout” 4/159,158 says: … and He PBUH married his daughters: Fatimah PBUH to Ali PBUH ameer al mumeneen and her mother was Khadijah, And Married his two daughters Ruqayyah and Umm Kulthoum to uthman when the first one died, He said: If there was a third we would’ve given her to him in marriage. Al Zubair married Asma’a bint Abu bakr and she was the sister of Aisha and Talha married her other sister…

28)
أولاده وأزواجه عليه كان لرسول الله عليه التحية والسلام ولد له سبعة أولاد من خديجة ابنان وأربع بنات : القاسم وعبد الله وهو الطاهر والطيب ، وفاطمة صلوات الله عليها وزينب و أم كلثوم ورقية ، وولد له إبراهيم من مارية القبطية . اما فاطمة ع فتزوجها أمير المؤمنين علي بن أبي طالب عليه السلام أمر الله تبارك وتعالى نبيه صلوات الله عليه بان يزوجها منه . واما زينب فكانت عند أبي العاص بن الربيع بن عبد الغري بن عبد شمس وماتت بالمدينة . * – واما رقية فتزوجها عتبة بن أبي لهب وطلقها قبل الدخول بها فتزوجها عثمان بن عفان فماتت بالمدينة يوم بدر . واما أم كلثوم فتزوجها عتبة بن أبي لهب وفارقها قبل ان يدخل بها فتزوجها عثمان بعد رقية وتوفى القاسم والطاهر بعد النبوة ، وولد إبراهيم بالمدينة من مارية القبطية وهي الجارية التي أهداها له ملك الإسكندرية ، وعاش سنتين وأشهرا ثم مات وروى أنه عاش ثمانية عشر شهرا
تاج المواليد (المجموعة) – الشيخ الطبرسي – ص 8 – 9

Al Sheikh al TABRASI in’Tajul Mawaleed’ Page 9-8, The prophet PBUH had seven children from Khadijah, 2 sons and 4 daughters … As for Ruqayyah she married Utbah bin Abu Lahab and divorced her before entering inside her so Uthman married her and she died in madinah on the day of Badr, As for Umm Kulthoum … Then uthman married her…

29) وولدت له أكبر ولده وهو القاسم وبه كان يكنى صلوات الله عليه وآله وهو أكبر الذكور من ولدها منه ثم الطيب ثم الطاهر ، وأكبر بناتها منه رقية ثم زينب ثم أم كلثوم ثم فاطمة ( عليها وعليهم السلام )
شرح الأخبار – القاضي النعمان المغربي – ج 1 – ص 185 – 186

Al Qadi al nu’uman al maghribi in Sharh al Akhbar 1/185,186 He says: And she got him his oldest son Al Qassim and this was his kuniyah PBUH (Abu al Qassim) Then Al tayib then al Tahir and her oldest daughter was Ruqayyah then Zainab then umm Kulthoum then Fatimah PBUH…

30) زواج بنات الرسول صلى الله عليه وآله وليس ذلك بأعجب من قول لوط عليه السلام – كما حكى الله تعالى عنه – : * ( هؤلاء بناتي هن أطهر لكم ) * فدعاهم إلى العقد عليهم لبناته وهم كفار ضلال قد أذن الله تعالى في هلاكهم . وقد زوج رسول الله صلى الله عليه وآله ابنتيه قبل البعثة كافرين كانا يعبدان الأصنام ، أحدهما : عتبة بن أبي لهب ، والآخر : أبو العاص بن الربيع . فلما بعث صلى الله عليه وآله فرق بينهما وبين ابنتيه . فمات عتبة على الكفر ، وأسلم أبو العاص بعد إبانة الإسلام ، فردها عليه بالنكاح الأول . ولم يكن صلى الله عليه وآله في حال من الأحوال مواليا لأهل الكفر ، وقد زوج من تبرأ من دينه ، وهو معاد له في الله عز وجل . وهاتان البنتان هما اللتان تزوجهما عثمان بن عفان بعد هلاك عتبة وموت أبي العاص ، وإنما زوجة النبي صلى الله عليه وآله على ظاهر الإسلام ،
المسائل السروية – الشيخ المفيد – ص 92 – 94

Above The scholar al Mufid in his book al Masa’el al Surawiyah Page 92, 94, Saying That The prophet Lot PBUH asked the Kouffar to marry his daughters as Allah said “(11:78) And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: “O my people! Here are my daughters: they are purer for you (if ye marry)! Now fear God,” He also says that the prophet PBUH married his daughters to two Kouffars Utbah bin AbI lahab and Abu al Asi bin Rabiyah but abu al Asi became a Muslim later on… and the Pophet PBUH was not a Muwali for the people of Kufr under any circumstances and he married his daughter to a person who disassociated himself from his religion and became his enemy and these two are the ones whom Uthman bin Affan married after the death of utbah and abu al Asi …

For more shia narrations on this issue please refer this link, it has many narrations in arabic. (refer this link)

 

Refutation of the arguments of shias:

Now lets analyze and answer the arguments shia bring forth inorder reject the fact that prophet(Saw) had 4 biological daughters. And this collection of arguments are from the arguments raised by shia scholars as well as lay shias.

Argument 1:

O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyed…” (Qur’an 33:59)
The word ‘daughters’ in 33:59 is figurative as mentioned in the verse 11:78

We should point out that the word ‘daughters’ mentioned in the verse 33:59 has been used in a figurative sense and hence doesn’t prove that there was more than one biological daughter of the Holy Prophet (s). In case Ibn al Hashimi deems our response to be unique or illogical, then allow us to present another example from the Holy Quran wherein Prophet Lut (as) used the word ‘daughters’ for the daughters of his nation. We read in the Holy Quran:

[Shakir 11:78] And his people came to him, (as if) rushed on towards him, and already they did evil deeds. He said: O my people! these are my daughters– they are purer for you, so guard against (the punishment of) Allah and do not disgrace me with regard to my guests; is there not among you one right-minded man?

Answer:

Comparing the word daughters in (11:78) with the word daughters used in 33:59 is senseless because indeed the word daughters in (11:78) was used in figurative sense but it is impossible for the shias to prove that it was used in the figurative sense even in the verse (33:59) . Because the words of verse are O Prophet, tell your wives and daughters and the “believing women”  now if only the words “daughters” would have been used without the words “believing woman” next to it , then someone would have given a second thought to the reasoning shia gave. But allah(saw) cleared this misconception from quran itself by explicitly mentioning “believing women” after mentioning “daughters“. Had it been figurative then there was no need to again mention “believing woman”. Because in the figurative sense the word “daughters” would have encompassed “believing woman”.

Thus allah himself have refuted this argument of  these shias and have cleared the issue that prophet(Saw) had more than one biological daughter.

And even if this explanation doesn’t seems appropriate to these shias then let us end this up by quoting their own scholar, who will teach them a good lesson inshallah.

Grand Āyat Allāh al-Sayyid Muĥammad Ĥusayn Fađl Allāh states: Indeed, the anomalous individuals from the contemporaries—in their following of the anomalous individuals from those who preceded them—have opined against them being the daughters of the Prophet (saws), claiming that they are his step-daughters. However, this is from the most odd and strange of the opinions, being against the explicit statement of His, the Exalted, in the Noble Qur’ān: ‘O Prophet! Tell your wives and your daughters and the women of the believers…’ (al-Aĥzāb:59).” [ al-Zahrā’ al-Qudwa, of al-Sayyid Muĥammad Ĥusayn Fađl Allāh, page 60-61 [Beirut] ]

So we see now that the grand ayatollah of shias too agrees with the understanding ahlesunnah have for this verse.

And this argument of shias reminded me of a verse of quran, which I would like to share with poor shias fooled with such interpretations of quran.

It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof , seeking Al-Fitnah, and seeking its Ta’wil, but none knows its Ta’wil except Allah. And those who are firmly grounded in knowledge say: “We believe in it ; all of it is from our Lord. ” And none receive admonition except men of understanding. Quran(3:7)

This verse not only teaches us to follow what is explicit from quran, but also to reject the hidden theories people have made for the quranic verses. And when clear verses are produced before them, they try to deny it saying that those verses have got hidden(batini) meanings for that.

 

Argument 2:

We know that “plural” form was used in the verse(33:59) i.e daughters,  but it was used for respect same as Allah used “we” or “us” in some places in quran which are also plural, but were for single person. And even Allah used “women” which is plural form in verse (3:61) , As only Fatima(sa) was meant from the word “women”

Answer:

This argument is based on lack of basic Arabic knowledge , for the first part of their argument i.e Allah used “us” , “we” for singulars then its not weird because “us” and “we” are pronouns so they can be used in plural form as a mark of respect or royalty , like in urdu “hum” is often used by single person to denote respect or royalty, but the plural form used in this verse(33:59) is a “noun” and according to Arabic language and even all the languages of  world, a “noun” cannot be used in plural form for respect or royalty because if noun is ever to be used in plural form then it can only denote plurality in the quantity.

However in Arabic language as well as in some other languages a “pronoun” can be used in plural form for respect or royalty like Nahnu(we) in Arabic, Hum(we) in urdu, as they are pronouns.

And if a noun could have been used in plural form for respect or royalty like a pronoun, then Allah would have used it for himself . Or for prophet(saw) for eg, when ever prophet(Saw) was to be addressed he would have been addressed as, “o prophets” , but this isn’t the case anywhere in quran.  So this first part of argument is illogical and is invalid as it is against the usage of Arabic language.

The second part of argument which is based on verse (3:61) were “women” was used , then again it was a plural noun, so in no way it could have been used for a single woman in specific, rather this verse was general in their implication (or have a great number of potential referrals) and its not the verse where we have a definite and specified referee. It is even confirmed by shia commentator Tabatabi when he says “the ayah(3:61), since it’s nuzul is for all people – it is general in it’s meaning and wording – and the referee is not a ’cause’ of nuzul but an ‘observer’ and there is plenty of ayaat like this (which are revealed for the general, but have the context of a single figure). However the other ayah(33:59) which we used to prove that prophet(Saw) had more than one daughter is a specific ayah with a definite referee and there is no difference of opinion on the nature of that ayah in either Sunni books or shia books.

If  the ones who raised this argument have no understanding of usool at tafseer, then ofcourse they won’t see the correlation. In Ayat Mubahila, the scope of the narration is towards the awwaam. So the ayah is a case of general revelation with a specific observer.

And one thing the ones who still think that a noun could be used in plural form for a single person, should also ask themselves that if a noun in plural form can be used for single person for respect or royalty, then didn’t prophet(Saw) or any other messenger deserved it more. And also do they deny that wives of prophet(Saw) are his women? Because even the quran called his(Saw) wives as women in (33:32). So how could this verse be specific for hz Fatima(ra), on the contrary this verse was not even specific for prophet(Saw), but for the awaam.

 

Argument 3:

Allah (swt) described Ibrahim (a.s) as an “ummah” in the Quran (16:120). We know “ummah”  means community, So  when word community be used for a single person why cant plural noun be used for Fatima(as)

Answer:

Firstly it shows the lack of basic knowledge of the one who raised this argument, because ummah(community ) is a collective noun not a plural noun. And its singular not plural. The plural for ummah is Ummam.

Ragheb in his ‘Mufradaat’ says: ‘Ummah’ is any group of people which is formed through things like custom, time or place – making no difference whether that thing brings them together voluntarily or involuntarily and the plural of ” – Ummah” is ” Ummam.“.

And its similar to the word “people” which is a collective noun in English, it is singular and the plural for people is peoples.

Thus this example of ummah is invalid here, because its neither a noun as the word “daughter”. Nor it’s a plural whereas the word “daughters” used in 33:59 is plural.

 

Argument 4 :

The arabs used the word bint ( daughter) to mean the same thing as rabibah (step daughter) and some then attributed ruqayah and zaynab to the prophet .

Answer :

That’s silly argument, the Qur’aan clarifies for us the distinction between bint and rabibah and the Qur’aan says Rasul (saw) had more than one (33/59). Allah uses the term “banaatuka” which means “your daughters.”. So its not some random arabs using bint for rabibah but it was Almighty Allah who used this word.

Moreover theres a sahi hadith with strong sanad (according to shia rijal) from shia book which shows that Prophet (saw) had more than one daughter. And even this uses the word bint, not rabibah.
محمد بن يعقوب عن علي بن ابراهيم عن ابيه عن ابن محبوب عن علي بن رئاب عن عبد صالح عليه السلام قال، ادع بهذا الدعاء في شهر رمضان مستقبل دخول السنة
. . .
اللهم صل على القاسم والطاهر ابني نبيك، اللهم صل على رقية بنت نبيك والعن من آذى نبيك فيها، اللهم صل على ام كلثوم بنت نبيك
. . .

Muhammd b. Ya’qub from ‘Aliy b. Ibrahim from his father from ibn Mahbub from ‘Aliy b. Râ’ib from Abd Salih (peace be upon him) he said: Call with this prayer in the month of Ramadan in the future with the entrance of the year: O Allah send your blessings upon Qâsim and Tâhir sons of your Prophet, O Allah send your blessings upon Ruqayyah daughter of your prophet and curse those who hurt your Prophet throug her, O Allah send your blessings upon Umm Kulthûm daughter of your Prophet. [Tahdhib al-Ahkam, Vol. 3, Pg. 106-122]

 

Argument 5 :

Sunni scholars have admitted that Zainab, Ruqiyyah and Ume Kulthoom were the step daughters of Prophet(s).

We read in Quran: [Shakir 4:23] Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers’ daughters and sisters’ daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful.

In the commentary of this verse, we read in Tafsir Gharaib al Quran, Volume 2 page 6:
If he had intercourse with a woman, he would have been prevented from marrying her daughter, whether she was under his guardianship or not, but the condition to have intercourse with her mother was due to his (Allah) saying : { of your women unto whom ye have gone in } that is related to step daughters such as the daughters of Allah’s messenger (pbuh) from Khadija.

It is proved from the above mentioned quotation that Ruqiyyah and Ume Kulthoom were not the biological daughters of the Holy Prophet (s) but were girls living in the house of the Prophet (s). Had they been the biological daughters of the Holy Prophet(s), they would have already come under the instructions of the verse of Hurmat [Alaikum Umaha takum wabna Takum] and there would have been no need to bind them to the edicts of the verse Raba ye yukum.

Answer:

This is the deception of the shias, they have mistranslated the quote they provided, this is one of the example of sabai’s present among the shias who are ready to go to any extent just to cutoff  the relation between the prophet(Saw) and his daughters.

This is the correct translation for it: “As for the stipulation of consummation with her mother, that is due to His statement: ‘of [min] your women whom you have entered into’ [4:23], and that is ‘connected’ with ‘your step-daughters’ [4:23], as you say: ‘The daughters of the Messenger of Allāh (saws) born of [min] Khadīja.’”

These are the actual words of the author, al-Naysābūrī, who has simply quoted a part of the verse that starts with min [of] as a proof for stipulation and then mentioned its linguistic connection with the part of the verse that comes before it, while citing a phrase that is common among the Muslims as an example. As it is obvious, he did not say that the Prophet’s (saws) daughters are not his real daughters or anything of such nature.

For detailed answer and reality of deception of shias (refer this link)

 

Argument 6 :

We read in Tafsir Kabeer, Volume 1, page 427, part 30, published in Egypt:“It has been narrated that this verse was revealed when the Prophet(s) had scolded and talked to a progeny of Khadija with a loud voice.”

A orphan is one whose father has died, an orphan amongst animals is one whose mother has died and an orphan amongst birds is one who has lost both parents.

Zainab, Ruqiyyah and Umme Kulthoom are being referred to as orphans in the above cited tradition. According to this Sunni text, the Prophet(s) scolded one of them that led to the revelation of this verse ‘do not scold the orphan’. Had these ladies been the biological daughters of the Prophet (s), Allah (swt) would not have referred to them as orphans during the lifetime of the Prophet (s) because an orphan is one whose father has died. This proves that they were not the biological daughters of the Prophet (s).

Answer:

Regarding this narration the words “It was narrated” are enough to understand that even Fakhr ar-Razi didn’t think it’s saheeh.  And any person with least academic knowledge knows that scholars of tafseer mention everything that was transmitted about the ayaa then they clarifies what matters and which is correct as Ibn kathir does most of time., but they don’t consider all of them to be authentic.

Secondly , this weak reports even goes againt the manners of prophet(Saw) he was the example of mercy and kindness, how could he be so harsh and scold orphans so that a revelation came to correct him. And prophet(saw) was such a person that his slave testified that prophet(Saw) even didn’t scold him on his mistakes.

 

Argument 7:

Shia quote a part of sermon of hz Fatima(ra) : Thus, if you identify and recognize him, you shall realize that he is my father and not the father of any of your women; the brother of my cousin (Ali (A)) rather than any of your men”.

Source:1. [Fatima [‘a] The Gracious, by Abu – Muhammad Ordoni ]
2. Ibn Abul Hadeed in his sharh
3. Ibn Al-Atheer in his nihayah mentions parts of it.
4. Alaam Al-Nisaa
5. Murooj Al-Thahab

From this they claim that this proves that prophet(Saw) was the father of hz Fatima(as) and no other lady.

Answer:

Firstly all the source quoted are from shia books like sharh of ibn abil hadeed who was shia later converted to mutazili, and the rest of the books too except nihayah of ibn al atheer but it just mentions parts of this sermon not the exact sermon, so unless we get to know which part does it contain we cant comment on it. Anyways even this sermon from their own books is of no use.

Let us quote the sermon in context for a better understanding:

Fatima says: O People! Be informed that I am Fatima, and my father is Muhammad I say that repeatedly and initiate it continually; I say not what I say mistakenly, nor do I do what I do aimlessly. Now hath come unto you an Apostle from amongst yourselves; It grieves him that you should perish; Ardently anxious is he over you; To the believers he is most kind and merciful. Thus, if you identify and recog­nize him, you shall realize that he is my father and not the father of any of your women; the brother of my cousin (Ali (A)) rather than any of your men.

If we give a closer look to this sermon then we will see that, hz Fatima(ra) was addressing a group of people in particular, present there and she was addressing them, and from among those women present, there was no lady who could claim that prophet(saw) was her father.

And obviously the 3 daughters of prophet(Saw) were dead by that time. So there was no woman left except hz Fatima(ra) who could claim to be daughter of prophet(Saw).

Moreover the sermon further states that prophet(Saw) was brother of cousin of hz ali(ra) but not of any of the men , but if shia claim that in this sermon hz Fatima(ra) was addressing people in general and not in specific to the people present there as we explained above, then do the shias reject hz ibn abbas(ra) and brothers of hz ali(ra) to be cousins of prophet(Saw) ? I hope they don’t thus it further proves that the words of hz Fatima(ra) were just for a small group present there not as a whole for all the muslims.

 

Argument  8:

Imam Jalaluddin Suyuti records in Tafseer Dur al-Manthur, Volume 4, page 59: Farqad al-Sabkhi [ra] states that Allah (swt) revealed to Isa (as) in the Enjeel: ‘ Oh Isa. Try to recognize my Amar (matter) and do not be lazy, listen to my order and obey it. O son of virgin Mary, I created you without a father, I made you and your mother my Signs for the entire universe. So worship me and have faith in me and firmly grasp the book’. Isa (as) asked which book shall I grasp firmly ?, Allah(swt) said: ‘the Enjeel’ and explain its tafsir to the Syrians and tell them that I am the only one who is worth worshipping, I am Hayu Qayum, Creator of everything and will remain alive for ever that I am immortal, [tell your ummah] bring faith [Iman] on Allah and His Prophet, that Prophet who is an Ummi, who will come at the end period, recognize him and obey him, he is the one of Camel, armor, stick, crown, cloak, with connected eyebrows. His progeny will be from Khadija who is a blessed lady, O Isa (as) there is a house for Khadija in paradise made with such pearls that will have no hole and it will have a mixture of gold. This house will not have troubles and fatigue, Khadija will have a daughter whose name is Fatima, who will bare two sons Hassan and the second one Hussain, both shall be martyred. Repentance is for the one who listens to His book and finds the era of this Prophet’. Isa (as) asked: ‘What is that Tooba O Allah?’ He (swt) replied: ‘It is a tree in paradise which I have planted myself and have settled angels around, its roots are from Ridhwan and its water is from Tasneem’. [Tafseer Dur al-Manthur, Volume 4, page 59]

We see from the above cited tradition that Allah (swt) had already informed previous prophets that there would be only one daughter of the Prophet Muhammad (s) from Khadija (sa) whose name is Fatima who would bear two sons Hassan and Hussain both of whom would be martyred. Had those ladies been the biological daughters of the Prophet (s), their names would have been mentioned along with Fatima’s name.

Answer :

Well it seems to be another fabrication because if you understand this in a way that hz khatija(ra) would have only one daughter then:

Reply 1: what about the sons of prophet(Saw) ibrahim and qasim who died in infancy and who were born from hz khatija(ra) even they are not mentioned there so do the shias deny their existence too .

Reply 2: And even about the daughters of hz fatima(ra) like umm kuthum(ra) and zainab (ra) is not mentioned there, just hz hassan(ra) and hz hussain(ra) are mentioned, so will the shias now question their existence too?

 

Argument 9 :

The truth is that Maula ‘Ali was the only son in law of Muhammad as we read in ‘Riyadh al Nadira’ Volume 3 page 220, Dhikr Fadail ‘Ali: “Abu Saeed narrated that The Prophet(s) once said to Ali that you have been granted three things which no one has been granted, not even me. You have found a father in law like me and I didn’t achieve this, you found a Sideeqa daughter of mine but I didn’t attain a wife like her, you have been granted sons like Hassan and Hussain from your loins and I didn’t get sons like them from my loins, but you are from me and I am from you.”

… This virtue (Rasulullah being father in law) would not be exclusive if Rasulullah also had other son in laws!

Answer:

We can only see that Muhyiddin at-Tabari quotes it from another book, “sharafun-nubuwwah” of abu sa’id without any chain of narration. It seems to be unathentic! Because a narration without a chain is like a body without a head, Which is useless.

And this is a distortion of the hadith of three fadail of ‘Ali(ra) which were mentioned by Sa’d to Mu’awiyah and which are actually famous authentic narrations.

 

Argument 10:

In  saheh Bukahri there was a comparison between Ali and Uthman , Ibn Umar mentioned that Ali was a son in law to the prophet and did not mention that for Uthman. If Uthman was married to the prophet’s ‘s daughters Ibn Umar would have mentioned that. Here is that narration:
Volume 6, Book 60, Number 40:
Narrated Nafi’: …. .” The man said, “What is your opinion about ‘Uthman and ‘Ali?” Ibn ‘Umar said, “As for ‘Uthman, it seems that Allah has forgiven him, but you people dislike that he should be forgiven. And as for ‘Ali, he is the cousin of Allah’s Apostle and his son-in-law.” Then he pointed with his hand and said, “That is his house which you see.”

Answer:

Imaam Bukhari also narrates several traditions back to Rasul (saw) himself confirming he had multiple sons-in-law (2/374 and 426), (4/342) (5/76 and 264) and Muslim (6001). So what ibn umar(ra) said ,the meaning of it was in that context of the situation he was in: Ibn Umar meant concerning Uthmaan the hadith of his forgiveness, and concerning ‘Ali, kinship (in defence of his position that he was arguing). It would be irregular for him to argue both fadail for Uthmaan (forgiveness and kinship) and only have one he argued for ‘Ali (kinship).

And moreover let us refute your argument from the same person whom you are using as evidence, and from the same book .

Sahi bukhari 5.48: Ibn `Umar said, “Let me explain to you (all these three things). As for his flight on the day of Uhud, I testify that Allah has excused him and forgiven him; and as for his absence from the battle of Badr, it was due to the fact that the daughter of Allah’s Apostle was his wife and she was sick then. Allah’s Apostle said to him, “You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).’

Now here ibn umar(ra) himself clarifies your misunderstanding that uthman(ra) was not the son in law of prophet(Saw), now will you agree with him. Huh, anyways we are already prepared for a double standard reply.

 

Argument 11:

We read in Sahih Muslim Book 001, Number 0401:  It is narrated on the authority of ‘A’isha that when this verse was revealed:” And warn thy nearest kindred,” the Messenger of Allah (may peace be upon him) stood up on Safa’ and said: O Fatima, daughter of Muhammad. O Safiya, daughter of ‘Abd al-Muttalib, O sons of ‘Abd al-Muttalib. I have nothing which can avail you against Allah; you may ask me what you want of my worldly belongings.

Whilst we see Aisha providing eye witness testimony to an event prior to her birth, let us for arguments sake accept the authenticity of this narration. According to the History of Tabari Volume 6 page 88 this event occurred “three years after the commencement of his mission” . Sayyida Zahra (as) was a young girl at the time having not yet attained the age of puberty. Why would Rasulullah (s) seek to warn a pre pubescent girl to save herself from the fire? According to Sunni sources the other (biological) daughters were married, two of them to Abu Lahab’s sons, then why did Rasulullah (s) issue a warning to Sayyida Fatima (as) and not to the other daughters if they existed? There is no way that the Sunnis can argue that they would not have been there since the family of Abd al-Muttalib were all summoned to the feast of kinsmen. Is it logical to believe that Rasulullah (s) ignored issuing such warnings to his other alleged daughters? They were of majority age and married, so the duty for them to steer clear from sins was greater, so why were they not warned? If they existed why did the Prophet (s) not call out their names during this event? This serves as clear proof that other natural daughters of the Prophet (s) did not exist, and their existence is merely advanced to extol the virtues of Uthman.

Answer:

Prophet(Saw) surely had  warned them that is why you see they bought islam in the initial stage itself. But in the specific narration you have refered prophet(Saw) was addressing those who were present there at that moment. It is possible that the three daughters of prophet(saw) weren’t present there, Most likely weren’t permitted to attend that gathering by their non muslim husbands and its apparent from the narration that there were just 2 ladies present there, excluding the many woman of abd al mutallib.

And this reasoning is futher proved by noticing the prophet(Saw) even didn’t  address any other woman (except safiya(ra)) from family  of abd al mutalllib . Now because prophet(Saw) didn’t address any of those woman who could have been the women of banu abd al mutallib will the shias dare to say that there weren’t any woman in banu abd al mutallib ?

 

Argument 12:

Why didn’t prophet(saw) bring rest of his daughters on mubahila, if indeed they were his direct daughters.

Answer:

All the other biological daughters of prophet(Saw) had passed away by that time that is why you don’t find them in the incident of mubahila.

Ruqayyah died in 2 H., [at the time of the battle of Badr]; Zainab died in 8 H.; and Um Kulthoom died in Sha’ban 8th, yr 9 H. [As-Sirah an Nabawiya by Ibn Kathir (4\74)]

And mubahila took place on 10^th year A.H on 24 Dhul Hijjah .

Thus this took place after the death of the three daughters of  prophet(Saw).

 

Argument 13:

Why didn’t prophet(Saw) bring his son in laws for mubahila.

Answer:

It is because their bond and kinship with prophet(Saw) was cutoff after the death of their wives(daughters of prophet)

Prophet (s.a.w) saw Uthman after the death of Uthman(r.a)’s wife Ruqiyyah (the daughter of Prophet (s.a.w)) in deep grief and sorrow and he asked the reason. Uthman told that the bond between him and the Prophet (s.a.w) was cut off. Upon that, Prophet (s.a.w) said here is Jibreel, Allah orders that I marry to you my daughter Ummu Kulthum (r.anha) [Usd al-Ghabah, found near Ibn Mandah, transmitted by Sa’id bin al-Musayyib]

Hadhrat Uthman said, ‘alas, my grief and mourning can’t be compensated, because once the Prophet(saw) said, ‘on the day of resurrection all relationships of all persons will be cut off except my relationship’. Alas! my kinship kinship with the Prophet(saw) has been cut off.  (kanzul amaal vol 6, page 379)

So because none of the daughter of prophet(saw) except hz Fatima(ra) was alive during that time prophet(Saw) didn’t even bring their husbands.

Secondly it can also be said that he didn’t bring them because they were from tribes other than banu hashim(for whom receiving sadaqa was not allowed).

 

Argument 14:

Why didn’t prophet(Saw) took Umama the daughter of zainab(ra) for mubahila, if her mother was direct daughter of prophet(Saw)?

Answer:

Prophet(Saw) even didn’t took the two daughters of hz ali(ra) and hz fatima(ra), so you can see what will be the result if you apply the same logic which the shias tried to apply in the argument.

And the reason these grand daughters were not taken for mubahila was because they were not daughters of prophet(saw) but they were grand daughters of prophet(Saw), so they were not the ones because of whom progeny of prophet(saw) persisted, as they were not the ones whose progeny could have been linked to prophet(Saw). Because we know that the progeny of prophet(Saw) persists from hz fatima(ra) and her two sons, not her daughters and Moreover if they(grand daughters) would have married a person who was not from the bani hashim tribe then their progeny would have been eligible to receive zakat/sadaqa as they would be linked to their fathers, that is why we don’t find ancestors of any sayyid today as any daughter of hz Fatima(ra).

Prophet(Saw) in mubahila actually wanted to take his progeny  and the ones from whom his progeny would persist and suvive, the ones whose progeny would be linked to prophet(Saw). And what was unique here was that, the lineage of all daughters in general cases is linked to their fathers, not their mothers’. But Holy Prophet (s)’s lineage was linked to their mother because Prophet’s progeny survives and persists today through his daughter Fatima(ra) and her two sons Hasan(ra) and Husain(ra) who are the ancestors of all ‘Seyyids’. This was not the case with grand daughters as they were not the ones from whom progeny of prophet(saw) would have persisted, neither their progeny could have been linked to prophet(Saw). That’s why prophet(saw) didn’t take them.

Thus prophet(Saw) as an example took only those members to mubahila from whom his progeny would survive and persist, inorder to establish his truthfulness in the sight of opponents, to show to the world(Christians esp) that he was ready to risk his progeny, so that the non-believers may understand that he was not afraid to risk his progeny and if some things happens to them then it would be the end to his lineage. Because those people traditionally gave much importance to progeny and expansion of lineage because according to them a person was remembered only if his progeny would succeed and a person without progeny would be lost to posterity. Thus, invoking the curse on his only daughter left ,her husband and her sons who were the only ones left from whom his progeny would have survived and persisted was not possible unless he was truthful.

And criticism of being “cut off” from the progeny was the very reason because of which the idolaters used to hurt prophet(Saw) as the sons of prophet(Saw) had died, who in general case are the ones from whom progeny of a man survives and persists.

Ibn ` Abbas, Muj ahid, Sa`id bin Jubayr and Qatadah all said, “This Ayah was revealed about Al-As bin Wa’il. Whenever the Messenger of Allah would be mentioned (in his presence) he would say, Leave him, for indeed he is a man who is cutoff having no descendants. So when he dies he will not be remembered. Therefore, Allah revealed this Surah.(al kawthar)”

It has been reported that Ata’ said, “This Surah was revealed about Abu Lahab when a son of the Messenger of Allah died. Abu Lahab went to the idolaters and said, Muhammad has been cutoff (i.e. from progeny) tonight .So concerning this Allah revealed For he who hates you, he will be cut off.)'(108:3)

As-Suddi said, “When the male sons of a man died the people used to say, He has been cutoff So, when the sons of the Messenger of Allah died they said, `Muhammad has been cutoff .Thus, Allah revealed, (For he who hates you, he will be cutoff)”

Even the Christian were worried for the similar issue (i.e about the survival of their progeny)

sahi bukhari 5.663: Narrated Hudhaifa: “Al-`Aqib and As-Sayyid, two leaders from Najran, came to the Messenger of Allah seeking to invoke Allah for curses (against whoever is unjust among them), and one of them said to the other, `Let us not do that. By Allah, if he were truly a Prophet and we invoke Allah for curses, we and our offspring shall never succeed afterwards.’

Hence we see that  the opponents were caring about their progeny and its succession as it was a very crucial issue at that moment.

Thus prophet(Saw) wanted to take those along with him from whom his progeny would have persisted and survived, to show them as well as non muslims of the world that he was true messenger from God. And even today the Prophet’s progeny survives through his daughter Fatima(ra) and her two sons Hasan(ra) and Husayn(ra) only, who are the ancestors of all ‘Seyyids’ (descendants of the Prophet). That is why he didn’t took any grand daughter because their progeny would be linked to their father not prophet(saw). Since other than Prophet (s)’s progeny the progeny of all other daughters is linked to their fathers, not their mothers’.

 

Argument 15:

why didn’t prophet(Saw) called any of his daughter under the blanket when the verse 33:33 was revealed.

Answer:

Response 1: Ruqayyah died in 2 H., [at the time of the battle of Badr]; Zainab died in 8 H.; and Um Kulthoom died in Sha’ban 8th, yr 9 H. [As-Sirah an Nabawiya by Ibn Kathir (4\74)], However the incident of kisa most likely took place after the death of these 3 daughters of prophet(Saw).

The most stronger view is that the other daughters of prophet(Saw) weren’t alive by that time, when the incident of kisa took place.. Because we know that prophet(Saw) used to go infront of house of hz fatima(ra) and used to recite the verse of purification(after it was revealed) for 9 months… and it seems this ended after his(saw) death. Which proves that this verse was revealed just before 9 months before the death of prophet(Saw).. and by that time the rest of the daughters were not in this world.

And even there is no evidence where other daughters of prophet(Saw) EVEN asked the question that why didn’t prophet(Saw) prayed for them, which shows that there weren’t present to ask this question. Thus this is the most stronger answer for this question.

Response 2: Even if supposedly for the sake of argument if we assume that they were alive even then it can be a said that prophet(Saw) didn’t  gathered them and their family under the blanket because he just wanted to gather the ones from whom his progeny would have survived and persisted. The ones whose progeny would be linked to prophet(Saw). And neither the 3 daughters nor even the daughters of hz Fatima(ra) were eligible for this.

The other daughters of prophet didn’t have any son alive by that time. As for the daughters of hz Fatima(ra) and other grand daughter then they were not the ones from whom the progeny of prophet(saw) would have persisted, and they were not the ones whose progeny would be linked to prophet(Saw). Prophet’s progeny survives through his daughter Fatima(ra) and her two sons Hasan(ra) and Husayn(ra) only, who are the ancestors of all ‘Seyyids’ (descendants of the Prophet) which is not the case with daughters of hz Fatima(ra) , as their progeny would be linked to their fathers not prophet(Saw). Because other than Prophet (s)’s progeny the progeny of all other daughters is linked to their fathers. That is why he didn’t gathered any grand daughter.

And how could prophet(Saw) have gathered the families of his other daughters and called them his own family and would have prayed for them that filth should be removed from them when those families were eligible to receive sadqa/zakat which is called the dirt/filth of hand of people, as they were not from banu hashim.

 

Argument 16 :

“If these daughters indeed existed then Rasulullah (s) would have certainly apportioned them their share of inheritance as he had done with Sayyida Fatima.

Answer:

Now besides the fact that Ahle Sunna’ don’t recognize that Prophet Muhammad(SAW) left inheritance; the three daughters died in the lifetime of Rasulallah (saw) and there is no difference on that. So there is no question of inheritance for them.

 

Argument 17:

The very fact that we have no historical evidence of him ever giving them anything as a gift(to other daughters) is the clearest evidence that they did not exist. If they did exist then we have to accept that Allah and his Prophet (s) were unjust.

Answer:

If some thing is not reported or was not written then how can a sane person based on that reject a thing which was reported. These sabai arguments are really pathetic.

And it could also be said that we don’t find prophet(saw) giving gifts to his other daughters because they were married to people who were financially sound, unlike hz Fatima(ra) because hz ali(ra) was not a rich man and they manier times struggled for basic needs. That is why prophet(saw) used to often send them gifts. But there was no need to do so for the rest of the daughters. We don’t think that the shias believe in such reasoning that if one daughter of theirs is in dire need of anything and others doesn’t , even then they(shias) would not fulfill need of the daughter who is in need.

And what we see on the contrary that his son in law hz usman(ra) used to gift him things

Once prophet(Saw) and his family continuously spent four days in starvation and hz usman(ra) came to know about it. His eyes were full of tears. Immediately he purchased the commodities and food and presented it to the prophet(Saw) and his family along with three hundred dinars.(kanzul amaal, vol 6 , page 376)

Now to examine to pathetic argument of the shias, we would like to ask a question similar to that of shias.

Can the shias show us any narration where hz ali(ra) used to gift things to prophet(Saw), if no then does this mean that he didn’t love his father in law(Saw) ? (mazallah)

Surely when they will try to answer this they will realize the idiocy in their argument.

 

Argument 18:

Often we see prophet(Saw) gifting hz ali(ra) some of the things but he didn’t gift those to the husbands of other daughters, why ??? was he(saw) unjust. ???

Answer:

No , not at all.., May be he gave those gifts to hz ali(ra) :

1.Not being as a son in law but because he was his cousin.

2 . It also may be the case that  because the rest of his son in laws were not from  bani al mutallib as hz ali(ra) was. Refer this narration: sahi bukhari 4.368:

Narrated Jubair bin Mut`im: I and `Uthman bin `Affan went to Allah’s Apostle and said, “O Allah’s Apostle! You have given to Bani Al−Muttalib and left us although they and we are of the same kinship to you.” Allah’s Apostle said, “Bani Muttalib and Bani Hashim are one and the same.” The Prophet did not give a share to Bani `Abd Shams and Bani Naufai. (Ibn ‘Is−haq said, “Abd Shams and Hashim and Al−Muttalib were maternal brothers and their mother was ‘Atika bint Murra and Naufal was their paternal.

3. And lastly it is possible that prophet(Saw) frequently used to give gifts to hz ali(ra) and his family because he knew their financial conditions were not good. Unlike that of his other son in laws for eg: hz usman(ra) who on the contrary used to gift prophet(Saw). Once prophet(Saw) and his family continuously spent four daysin starvation and hz usman(ra) came to know about it. His eyes were full of tears. Immediately he purchased the commodities and food and presented it to the prophet(Saw) and his family along with three hundred dinars.(kanzul amaal, vol 6 , page 376)

 

Argument 19:

Ahl’ul Sunnah’s authority work Mishkat al Masabeeh, under the Chapter ‘Bab Fadail(virtues) Ahl’ul bayt’ has 49 traditions with regard of the relatives of Muhammad including his uncle Abbas, even his adopted son Zaid. Curiously the author of a book that takes traditions from TEN esteemed Sunni works fails to cite even a single Hadeeth on the “other daughters” in this chapter.

Answer:

This is indeed a pathetic argument because, it’s the scholars choice to bring a narration under a particular chapter Or to title a chapter. Its not something which prophet(saw) or sahaba(ra) decided or ordered. And irony is that the great shia muhaddis in his own book bihar ul anwar (22/151 – 153) have a chapter titled:

باب 1: عدد أولاد النبي صلى الله عليه وآله وأحوالهم وفيه بعض أحوال ام ابراهيم

bab adadu awladu nabi sallalahu alaihi wa ali, wa ahwalihim, wa fihi badhi ahwal umm Ibrahim. (The number of children of the Prophet and his family…)  (source)

And majlisi brings narrations from shia imams and statements of scholars affirming the fact that prophet(Saw) had four direct daughters. Really a shame for shias who raised this argument.

Though the shattering response from the shia book itself was sufficient to answer this pathetic argument however even the ahle sunnah have narrations about the daughters of prophet(Saw) though in different chapters and as we said it’s the wish of scholars to name a chapter and to bring a narration under it, but what is important for us to follow is the authentic narrations where its proved that prophet(Saw) had daughters apart from hz Fatima(ra). And in those narration we will find that prophet(Saw) cried over them, where he asked his son in law to take care of his daughter when she was sick. Where he used to love his grand daughter who was daughter of hz zainab(ra) etc.

(refer under the title of this arctile: Proofs from sunni sources that prophet(Saw) had daughters apart from hz Fatima(ra) )

 

Argument 20:

Are there any merits reported about any of the daughter of prophet(Saw)?

Answer:

Well there can be many but of what I have come across are these:

1. Hz ruqayya(ra) was among the group of those muhajirin who were mentioned in quran.

The Qur’an speaks of the migration of the early Muslims to Abyssinia, as Allah says: And as for those who emigrated for the Cause of Allah, after they had been wronged, We shall certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater; if they but knew!”(Al-Nahl 16:41)

al-Qurtubi (may Allah have mercy on him) quoted Qatadah (may Allah have mercy on him) as saying: What is referred to here is the companions of Muhammad (salAllahu ‘alayhi wa sallam), who were oppressed by the mushrikeen in Makkah and expelled, until a group of them migrated to Abyssinia, then Allah granted them a place to which to migrate (i.e. Madinah) and granted them supporters from among the believers. [at-Tabaqat, 1/204; Tareekh at-Tabari, 2/69]

Another verse: “Say (O Muhammad (salAllahu ‘alayhi wa sallam): “O My slaves who believe (in the Oneness of Allah- Islamic Monotheism), fear your Lord (Allah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allah’s earth is spacious (so if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their reward in full, without reckoning”(Al-Zumar 39:10)

Ibn ‘Abbas radiyallaahu`anhu said: This refers to Ja’far ibn Abi Talib and those who went with him to Abyssinia.[ al-Jami’li Ahkam al-Qur’an by al-Qurtubi, 10/107]

When there was a rumour that the people of Makkah had become Muslim, news of that reached the emigrants in Abyssinia, so they came back, but when they drew close to Makkah, they heard what was being said about the people of Makkah becoming Muslim was false. But they entered the city under the protection of some of the people of Makkah. Among those who returned was ‘Uthman ibn ‘Affan and his wife Ruqayyah (may Allah be pleased with them both) [as-Seerah an-Nabawiyyah by Ibn Hisham, 1/402]

2. Regarding the marriage of hz umm kulthum(ra) , jibrael(as) came with the command from Allah.

روى سعيد بن المسيّب: أن النَّبِيّ صلّى الله عليه وسلّم رأى عُثْمان بعد وفاة رقية مهموماً لهفان، فقال له: ” ما لي أراكَ مهموماً؟ ” قال: يا رسول الله، وهل دخل على أحد ما دخل علي، ماتت ابنة رسول الله صلّى الله عليه وسلّم التي كانت عندي، وانقطع ظهري، وانقطع الصهر بيني وبينك. فبينما هو يحاوره إذ قال النَّبِيّ صلّى الله عليه وسلّم: ” يا عُثْمان، هذا جبريل عليه السلام يامرني عن الله عَزَّ وجَلّ أن أزوّجك أختها أم كُلْثُوم على مثل صَداقها، وعلى مثل عِشرتها ” . فزوجه إياها.

Prophet (s.a.w) saw Uthman after the death of Uthman(r.a)’s wife Ruqiyyah (the daughter of Prophet (s.a.w)) in deep grief and sorrow and he asked the reason. Uthman told that the bond between him and the Prophet (s.a.w) was cut off. Upon that, Prophet (s.a.w) said here is Jibreel, Allah orders that I marry to you my daughter Ummu Kulthum (r.anha) [Usd al-Ghabah, found near Ibn Mandah, transmitted by Sa’id bin al-Musayyib]

Another report:

It was narrated from Abu Hurayrah radiyallaahu`anhu that the Prophet (saw) stood at the door of the mosque and said: “O ‘Uthman, Jibreel has told me that Allah wants you to marry Umm Kulthoom for a dowry similar to that of Ruqayyah and to treat her with similar kindness.”[Sunan Ibn Majah, no.110.]

Also we read, in the narration of `A’ishah (RA), the Prophet (SAW) said about Zaynab(RA):
هي أفضل بناتي، أُصيبت فيّ
She is the best of my daughters, she was hurt for my sake. [Source: al-Sagheer by al-Bukhari 1/7].

Then `Ali bin al-Husayn heard `Urwah ibn al-Zubayr narrating it, so he told him to stop narrating it as it lowers from Fatimah’s(as) right, so `Urwah never narrated it again.

What appears to be the case, was that this was something the Prophet (saw) said while Fatimah (as) was still too young, and Zaynab (as) who was her eldest sister actually suffered because of her religion, so she was the best of his daughters, later Fatimah (as) seems to have superseded her sister.

 

Argument 21:

If they were his direct daughters, then he(Saw) would not have given them in marriage to the idolaters which the husbands of all three of them were. It’s true that all three girls were married long before the dawn of Islam. But then he did not violate any of the imperatives of Qur’an at any time – before or after he was ordained God’s Messenger. And Qur’an is explicit on the prohibition of the marriage of a Muslim woman to a pagan.

Another shia said: After all the same Prophet (s) who marries Sayyida Fatima (as) according to revelation from Allah marries the other three daughters to kaafirs!

Answer:

Well thank god, this shia scholar atleast agreed that the marriage of the three daughters took place long before dawn of islam… So sir when there wasn’t islam around then to whom prophet(Saw) should have married his daughters ??? were there all monotheists in every locality of makkah??? Really your argument is very ridiculous.

Moreover all of the quran was not revealed in one day after prophet(Saw) was granted prophethood… it was revealed in stages.. and until the verse of quran you are talking about which explicitly prohibits marrying non muslims was revealed the marriage of muslim women with their non muslim husbands continued. And in muwatta malik there is chapter on this issue.

Chapter : “Marriage of Idol Worshippers when their Wives become Muslim before Them”

Let me quote one short narration:

Book 28, Number 28.20.45: Yahya related to me from Malik that Ibn Shihab said, “Between the Islam of Safwan and the Islam of his wife there was about one month.” Ibn Shihab said, “We have not heard about any woman doing hijra for Allah and His Messenger while her husband was a kafir abiding in the land of kufr, but that her hijra separated her and her husband unless her husband came in hijra before her period of idda had been completed.”

(for other narrations refer muwatta malik, Book 28, Number 28.20.44, Book 28, Number 28.20.46)

 

Argument 22 :

Even if we accept that Ruqiyyah and Ume Kulthoom were the step daughters of the Prophet(s), why would He (s) marry them to the Kuffar?

History is silent about these two ladies. The Prophet (s) didn’t marry these two ladies to the Kuffar. If you follow our notion, then the existence of these two ladies is doubtful. Tyrant rulers gave publicity to their existence for their own purposes and later on poor historians merely imitated them.

Answer:

This is the most absurd argument the shia have claimed. What!!! They didn’t even exist ? So all your scholars who said they were daughters of prophet(Saw), the authentic narrations from your imam which we produced in our article. And your scholars who atleast agreed that they were step daughters were illetrates ?

Firstly when prophet(Saw) married his daughters to kuffar he was muhammed ibn abdullah not muhammad rasool allah(saw). So when there wasn’t islam around then to whom prophet(Saw) should have married his daughters ? were there all monotheists in every locality of makkah?

And moreover  we would like to refer you to the Holy Quran in which it is evident that Asiya (as) daughter of Mazahim was a true believer and the wife of Pharoah.Why the objection if the Prophet’s daughters were married to the Kuffar.

 

Argument 23 :

Hadhrath Asiya (as) was not a daughter of any Prophet nor was her marriage arranged by a Prophet. Hadhrat Asiya (as) was a common lady and the daughter of a common man. When she was married to Pharoah, she herself was not a believer at that time, when she entered the pale of Allah’s religion she was under the strict influence of the tyrant Pharoah. Hence, our discussion has nothing to do with the story of Hadhrath Asiya (as).

Answer:

Response1: Again an example that how sabai tendencies have done the brain damage of the shias. Firstly even if hz asiya(as) was not the daughter of prophet, even then your argument doesn’t have any weight because there are no special rules for daughters of prophets and the beliving women.

Response 2: Secondly when they were married to the kuffar even prophet(Saw) was not granted prophethood by then he was a common man. And even the marriage of daughters of prophet(saw) was arranged when their father was not a prophet but a common man.

 

Argument 24 :

Syed Abul Qasim Ali bin Ahmed bin Musa bin Imam Mohammad Taqi (as) the son of our 9th Imam’s grandson who died in 352 Hijri, wrote a book Al Istighasa fi Bad’a Thalasa, and on page 68 we read:

“It is impossible that the Prophet (s) would have given two daughters to infidels why would the Prophet (s) have to do this when he bore enmity to the Kuffar?….When it unsound for the Prophet (s) to give His (s) daughters to the Kuffar and since these ladies had been given to Kuffar hence, their being the daughters of the Holy Prophet(s) becomes Baatil.”

Answer:

Firstly when prophet(Saw) married his daughters to kuffar he was muhammed ibn abdullah not muhammad rasool allah(saw). He was not granted prophethood so when there wasn’t islam around then to whom prophet(Saw) should have married his daughters ? Were there all monotheists in every locality of makkah?

And moreover we would like to refer you to the Holy Quran in which it is evident that Asiya (as) daughter of Mazahim was a true believer and the wife of Pharoah.Why the objection if the Prophet’s daughters were in married to the Kuffar.

 

Argument 25 :

We read in Zakhair al Uqba and Tazkirat al Khawas:
“Dulabi has said that Uthman’s marriage with Ruqiyyah took place during Uthman’s period of ignorance [Jahilyah] .”

So if ruqayya was biological daughter of prophet(s) then why did prophet(S) marry his daughter to a kaafir.

Answer:

Reply 1: Regarding the reports like above shah moinuddin nadvi in his book “hz usman ghani (a complte seerah of the third calipoh of islam)” said on page 11 that: some very obnoxious and baseless stories have been written in many books but all of them are based on lies and are fake. All the muhaddethin has termed them as weak and postulate.

Reply 2: And the fact is that hz usman(ra) embraced islam before his marriage to ruqiyyah(ra) otherwise why would prophet(Saw) after being granted prophethood marry his daughter to a non believer ? Even if we accept that Ruqiyyah was the step daughters of the Prophet(s), why would He (s) marry them to the Kafir? there were believers like hz abubakar(ra) with whom he could have married his daughter. But him marrying his daughter to hz usman(as) itself proves that hz usman(ra) was a muslim by that time.

Ibn Jawzi in “Sifatus saffa” said: “Uthman accepted islam in the very early times, before he entered to the house of prophet (sallalahu alaihi wa ala alihi wa sallam)”. (see p 129, darul Kahraman). His words “before he entered to the house” could only mean, “before he married to his daughter”.

Moreover  it is reported that : Ruqayyah was with Utbah bin Abi Lahab. When Allah brought down the verse: “Tabat yada Abi Lahab,” the Prophet (pbuh) asked Utbah to divorce her and he did. Then he married her off to Uthman bin Affan and she died with him. This is the view that the major Sunni historians include in their books. Read what Ibn Abdul Barr includes in Al-Istee’aab.

It is narrated from Ibn Abbas that when the verse: “And admonish thy nearest kinsmen,” (Sura Shuara, No. 26, verse 214) , was revealed, the holy Prophet was commanded by Allah to gather his close relatives and announce, openly, the invitation of Islam for the first time, and that he was the apostle of Allah….. Then”, said the holy Prophet (p.b.u.h.) : “I have come from Allah as a warner to preach the Unity of the Lord”. Hearing this, Abu Lahab exclaimed: “Perdition to thee! Was it for this that thou assembled us?” It was at that moment that this Sura was revealed, saying: “May the hands of Abu Lahab perish, may he (himself) perish”. .( The Light of The Holy Qur’an volume 20,  page 282, surah lahab, (Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars )

According to the History of Tabari Volume 6 page 88 this event occurred “three years after the commencement of his mission” .

So obviously by this time there were many convertions taken place but the point to note here is that  , hz usman(ra) was one of the earliest muslims who converted to islam, so surely he was a muslim well before surah al lahab was revealed and before daughter of prophet(Saw) was divorced.

Uthman was thirty four years old when Abu Bakr al-Siddeeq called him to Islam, and he did not hesitate at all, rather he responded immediately to the call of Abu Bakr. Thus he was one of the earliest Muslims, of whom Ibn Ishaq said: The first person to become Muslim after Abu Bakr, ‘Ali and Zayd ibn Harithah was ‘Uthman.[ al-Seerah al-Nabawiyyah by Ibn Hisham, 1/287-289 ]

reply 3 : “If there comes to you (to propose marriage to your daughter) one with whose religious commitment and character you are pleased, then marry (your daughter) to him, for if you do not do that, there will be fitnah (tribulation) on earth and widespread corruption.” (Narrated by al-Tirmidhi, 1084, from Abu Haatim al-Muzani. This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.)

From the above narration it can be derived that prophet(Saw) was pleased with the religious commitment of hz usman(ra) (i.e he was a pious muslim) that is why he married his daughter to him.

 

Argument 26 :

A relationship can only be made only with those whose religion is liked by you, We read in:

1. Sunan Darqatni , page 415, Book of Nikah
2. Jama Tirmidhi, Volume 1, page 148, Book of Nikah
3. Neel al Autaar, Volume 6, page 145, Book of Nikah
4. Mujam al-Awsat, Volume 1 page 142

We read in Mujam al-Awsat by Imam Tabarani:  “The Prophet (s) said that when a person wants to have a relationship with you, and you are pleased by his religion, faith and character, then marry him, if you don’t do it than it shall cause affliction and corruption upon the earth”

The Quran repeatedly stresses Allah (swt)’s condemnation of Kufr and Shirk which is why He (swt) prohibited us from marrying our daughters to them. Anything disliked by Allah (swt) is also disliked by a believer, since the Holy Prophet(s) is free from every kind of sin, he would never commit an act disliked by Allah (swt).

The above cited tradition tells us that if somebody whose religion is liked by you, asks for a ‘relationship’ [i.e. asks for the hand of your daughter] we should accept that proposal. However, if a Kaafir asks for a ‘relationship’, since the religion of the Kaafir is disliked by Muslims, the common Muslim should immediately reject such a proposal. As our Prophet(s) had come to eliminate the religion of Kufr, it is impossible that he (s) would have liked the religion of a Kaafir and given his daughter (nauzobillah) to them. In summary, had Zainab, Ruqiyyah and Umme Kulthoom been the biological daughters of the Holy Prophet(s), he would have never married them to Kaafirs.

Answer:

Refer argument (25) for detailed answer on this.

Hz usman(ra) was a believer at that time as we proved earlier. And even if they were step daughters of prophet(Saw) then why would prophet(Saw) marry them to a kaafir. This itself is sufficient to shatter the stupidity of this argument.

 

Argument 27:

Uthman was not the kuff (equivalent) of any daughter of the Prophet (s) to allow such a marriage

We read in Al Hajr al Dukhair, Kitab Nikah Volume 3 page 48: “Kuf means that for a man and woman piety and family lineage should be equal, this is a compulsory component of Nikah”.

According to Islamic injunctions, it is necessary for both man and woman to be equal in family dignity/decency to make their Nikah legitimate

Answer:

This is another ignorant argument raised on misconception by the shias, and which is refuted by their own scholars and narrations. And ofcourse a person from any lineage can marry a syedah

Let us quote their scholars to shut them up.

Q: Is it permissible for a male Sayyed (a descendant of Prophet Mohammad (p.)) to marry a woman that is not a descendant of Prophet Mohammad (p.)?

A: It is permissible for the Hachimate man/woman to marry a non-Hachimate woman/man, and there is no problem in the Sharia concerning this issue.

[Answered by Sayed Fadhlallah] (source)

Question: Can a Sayyid girl marry a non-Sayyid man?

Answer: It is permissible and there is no objection to it.

[Answered by Sayed Seestani] (source)

One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. Such person is not entitled to receive from al-Khums because Allah, the Most High has said, “Call them sons of their own fathers.” (33:5) [Shia Reference: Usul al-Kafi, The Book about People with Divine Authority , Chapter # 130 The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums]

This narration proves that marriage between sayyid woman who are from prophet(saw)’s family is valid with a person who is not a sayyid. Which even the grand ayatullahs of shias confirmed.

 

Argument 28:

Muhammad said that daughters of his household could only marry those who were from Banū Hāshim. al-Haythami, Ahmad ibn Muhammad Ibn Hajar (1965). al-Sawa`iq al-muhriqah. Maktabat al-Qahirah. p. 160.  * Ibn Qutayba, Abd Allah ibn Muslim (1960). Kitab al-Ma’arif. s.n. p. 70..

But(if it is assumed that Zainab, Ruqayyah and Umm Kulthum were daughter of Muhammed and Khadijah) this argument does not seem to be correct as: Zainab was married to Abu al-Aas ibn al-Rabee who belonged to Banu Abd Shams clan of the tribe Quraish. Ruqayyah and after her death Umm Kulthum were married to Uthman bin Affan who belonged to Banu Umayya clan of the tribe Quraish

Answer:

This narration from its text itself seems to be fabrication .. because shia say prophet(Saw) had just one daughter. But the narration states that  “daughters” (plural) of his household could only marry men from banu hashim. So this crushes the shia argument that prophet(Saw) had just one daughter..

So if the shias want to accept this narration then they should agree that prophet(Saw) had more than one daughter.. If they don’t want to agree then they will have to agree that this narration is a fabrication. Even this narration was not founded by me with a chain.

Moreover if the shias take this narration in the manner that from the word household(ahlebayt) banu hashim is denoted, then we would like to congragulate them for accepting that according to this all of the tribe of bani hashim can be considered as ahlebayt. Secondly still this narration is unauthentic because its reported from prophet(Saw) in an authentic narration that: “If there comes to you (to propose marriage to your daughter) one with whose religious commitment and character you are pleased, then marry (your daughter) to him, for if you do not do that, there will be fitnah (tribulation) on earth and widespread corruption.” (Narrated by al-Tirmidhi, 1084, from Abu Haatim al-Muzani. This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.)

Also even the shia ahadees and verdicts of scholars prove this narration to be unauthentic .

Question: Can a Sayyid girl marry a non-Sayyid man?

Answer: It is permissible and there is no objection to it.

[Answered by Sayed Seestani]

One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. [Usul al-Kafi, The Book about People with Divine Authority , Chapter # 130 ,The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums]

Thus we see that this narration is unauthentic based on authentic narrations of prophet(Saw), his own practice , shia narrations and from the verdicts of shia scholars.

 

Argument 29:

The sunni scholars state that all the prophets ‘s children were born during islam besides Abd Al-Mannaf. And that Fatima was older than Ruaqayah.
Al-Muqadasi states: “Qudatah says Khadijah gave birth from the prophet to Abd Al-Manaf during jahiliyah, and during islam to 2 young boys and 4 daughters. Qasim, and the prophet was nicknamed by that Abul Qasim, he lived until the time he was able to walk then he died. Abdullah died young. And Umm Kalthoom,zaynab, riqayyah and Fatima.” [Al-Badaa wa Al-Tareekh volume 5 page 16.]

“A boy by the name of Abd Al-Manaaf was born for him, and thus on according to this they will be a total of 12 (children), and all of them (the prophets children) were born during the islamic period besides this child (i.e Abd Al-Manaaf)”

Sunni Scholars (Ibn Hajar in his isabah, tahtheeb tareekh madinat dimashk, al-bidaa wa altareekh, and even shiehk Al-mufeed held this view) stated that Ruqayah and Umm Kalthoom were married to Ibn Abu lahab during jahiliyah and then he divorced them, then ruqayah married uthman and had a miscarage for his baby on her way to habashah.
Now, how is this possible when they were born during the islamic period???

Answer:

How do we know about that this is all al-Muqadasi has on this matter. Because manier times historians bring different views found regarding an issue. According to al-Mubarakpuri, the daughters witnessed Islaam (but he doesn’t say they were born in it). He mentions that there is differences in the histories on this matter and he took the preferred opinion, citing Ibn Hisham 1/190, Fathul Bari 7/507, Taliqih Fuhum Ahlil-Athar 7. And as you said even your scholar al mufeed held that view. So your generalized statements which you reiterated, “sunni scholars state that all the prophets ‘s children were born during islam” “…that ruqayyah was the youngest of the prophet’s children” – how could you say this when there is differences on this with different narrations, how can we say “Sunni scholars state…” without mentioning the other statements? Furthermore, we have clear contraditictions to this statement of yours “The sunni scholars state that all the prophets ‘s children were born during islam besides Abd Al-Mannaf. And that Fatima was older than Ruaqayah.” in several of the histories (namely, Fatima’s birth). 12ers say she was born after wahiy but Sunna’ narrated a birth before wahiy began .

There is differences as to their birth, and the times when they were married. There isn’t a difference that they were married to Uthmaan. The most likely case is that they were born earlier (before wahiy).

 

Argument 30 :

The famed title of Uthman ‘Dhul Nurayn’ coming from the mouth of Muhammad(as asserted by sunnis) is not present in any of the six esteemed works of Ahl’ul Sunnah. When the very existence of these daughters cannot be established then how can we accept that Uthman was the possessor of two lights?

Answer:

How can this argument be used to deny that his wives were biological daughters of prophet(Saw), indeed the shia arguments get ridiculious  as time.

And when we say that Uthman (r.a) was possessor of two lights, that doesn’t mean that they(daughters of prophet) were lights or created from light in straight meaning. Exactly as nick name “Lion of Allah” doesn’t mean that possessor was real lion. And there are different reasons given that why hz usman(ra) was titled as dhun nurayn.

The title of dhul noorain was in figurative sense , its a metaphor..it doesn’t literally mean that two daughters of prophet(Saw) were light.  Dhun-Nurain – a nickname given to Hz Uthman bin ‘Affan (ra) in honouring him for having married two daughters of the Prophet (saw) i.e. Ruqayah and Umm Kulthum (radhi Allahu Anhuma) .

Dhun-Nurain means “the Possessor of Two Lights”

‘Light’ is used metaphorically to signify ‘Purity’ ‘Spotlessness’ ‘absence of impurity’ ‘abstinence from vices’’ abundance of virtue’.

We believe that Prophet’s (saw) daughters have that virtues.

Secondly, Uthman(ra) was known by the nickname Dhun-Noorayn (the one with the two lights). Badr al-Deen al’Ayni said in his commentary on Saheeh al-Bukhari that it was said to al-Muhallab ibn Abi Sufrah : Why was ‘Uthman called Dhun-Noorayn? He said: Because we did not know anyone who married two daughters of a Prophet except him. [Umdat al-Qari Sharh Saheeh al-Bukhari, 16/201]

Abd-Allah ibn ‘Umar ibn Aban al-Ju’fi said: My maternal uncle Husayn al-Ju’fi said to me: O my son, do you know why ‘Uthman was called Dhun-Noorayn? I said: I do not know. He said: No one else was ever married to two daughters of a Prophet, from the time Allah created Adam until the Hour will begin, except ‘Uthman. Hence he was called Dhun-Noorayn. [Sunan al-Bayhaqi, 7/73. Dr. ‘Aatif Lamadah said: a hasan report.]

And it was said that he was called Dhun-Noorayn because he used to recite a great deal of Qur’an in his prayer every night, and the Qur’an is light and praying qiyam al-layl is light. Uthman ibn ‘Affan Dhu’l-Noorayn, by ‘Abbas al-‘Aqqad, p.79

Khaythama said in ‘The Virtues of the Companions’ from an-Nazzal b. Sabra al-`Amiri (one of those who took from Abu Bakr,Uthman and `Ali, and he was one of the shaykhs of ash-Shu’bi, ad-Dahhak and their level), he said, “We said to `Ali, ‘We related from Uthman.’ He said, ‘That is a man who is called Dhu’n-Nurayn in the Highest Assembly.’” (al awaasim min al qawaasim page 15)

Nick name of Uthman(ra) could be find in mauquf:

“Mujam al-Kabir” by Tabarani (maktabatul Ulum wal Hikam): 138 – حدثنا عباد بن علي السيريني حدثنا بكار بن محمد السيريني ثنا ابن عون عن محمد بن سيرين عن عقبة بن أوس عن عبد الله بن عمرو قال : عثمان ذو النورين قتل مظلوما

from Abdullah ibn Amr: “Uthman dhun nurayn was killed in oppressed (mazlum) form”.

 

Argument 31:

What is the proof that uthman married two daughters of prophet(saw), we(some ignorant shias) don’t believe that this marriages took place.

Answer:

Well we haven’t come across any historian who denied this marriage, let alone the possessors of saba’i beliefs reject this.

And as for the proof here is the narration from shia book:

هارون ، عن ابن صدقة ، عن جعفر ، عن أبيه عليهما السلام قال : ولد لرسول الله صلى الله عليه وآله من خديجة القاسم والطاهر وام كلثوم ورقية وفاطمة وزينب فتزوج علي عليه السلام فاطمة عليها السلام ، وتزوج أبو العاص بن ربيعة وهو من بني امية زينب ، وتزوج عثمان بن عفان ام كلثوم ، ولم يدخل بها حتى هلكت ، وزوجه رسول الله صلى الله عليه وآله مكانها رقية ، ثم ولد لرسول الله صلى الله عليه وآله من ام إبراهيم ، إبراهيم وهي مارية القبطية ، أهداها إليه صاحب الاسكندرية مع البغلة الشهباء وأشياء معها )قرب الاسناد : 6 و 7

Haroon – from ibn Sadaqah – from Jafar – from his father (alaihuma salam) : Khadija bore to Prophet (saw)  al-Qasim , Tahir, Umm Kulsum, Ruqayah, Fatima, Zaynab. Ali (a.s) married Fatima (a.s),  Abul As ibn Rabiah, and he from bany Umeyha married Zaynab, Uthman ibn Affan married Umm Kulsum, but he didn’t enter upon her until she died, and prophet (sallalahu alaihi wa ali) married to him instead of her, Ruqayah…… (source)

 

Argument 32:

Sunni say that prophet(Saw) married two of his daughter to usman(ra), how could this be possible when a person cannot have wives who are biological sisters?

Answer:

That rule is only applicable when the marriage is done for both the daughters at the same time(i.e when the marriage of the first daughter is still active).

But here for his second marriage with the daughter of propht(Saw) , hz usman(ra) married her after the death of first one. So even this argument is baseless.

 

Argument 33:

Why was Holy Prophet SAWW taunted “abter’ by kaifirs before the birth of Lady of Paradise , If he(SAWW) already had 2 daughters

Answer:

Firstly, hz fatima(ra) was elder than her brother Abdullah(as) , So your argument itself is invalid. Refer this narration from your scholars.

وروى المجلسي عن الكازروني عن ابن عباس قال : اول من ولدلرسول اللّه بمكة قبل النبوة القاسم وبه كان يكنى , ثم ولد له زينب , ثم رقية ,ثم فاطمة , ثم ام كلثوم , ثم ولد له في الاسلام عبد اللّه فـسـمي الطيب والطاهر وامهم جميعا خديجة بنت خويلد وكان اول من مات من ولده القـاسم ثم مات عـبداللّه بمكة , فقال العاص بن وائل السهمي قد انقطع ولده فهو ابتر , فانزل اللّه تعالى ( ان شانئك هو الابتر

almajlisi has narrated from al-Kazuruni who narrates from ibn abbas that: the first one that was born to rasul Allah (saw) in MAkkah before the prophethood was al-qasim, and he took his kuniya from him, then was born zaynab, then ruqayya, then fatema, then umm-kulthum, then after Islam came, abdullah was born to him, and he was called al-tayyab and al-taher, and the mother of all these was khadija bint khuwailed, and the first who died among his children was al-qasim, and then died abdullah in makkah. al-aas bin wael al-sahami says that after this he had no children, and Allah revelaed the verse: inna shaaneaka huwa alabtar

Secondly, the word abtar was used when “SONS” of person would die, not daughters. And presence of daughters was irrelevant for this taunt. So please correct your basics atleast before raising such arguments.

As-Suddi said, “When the male sons of a man died the people used to say, He has been cutoff So, when the sons of the Messenger of Allah died they said, `Muhammad has been cutoff .Thus, Allah revealed, (For he who hates you, he will be cutoff)” (tafseer ibn katheer, for chapter 108)

When ‘As-ibn-Wa’il entered the Mosque they asked him: “To whom were you speaking?” He answered:”With this abtar one”. He used this word for the holy Prophet (p.b.u.h.) to taunt him, because he (p.b.u.h.) had two sons born of Lady Khadijah; Chasem and Taher (also called ‘Abdullah) who died in Mecca and so, there was no live male issue from the holy Prophet (p.b.u.h.) . Henceafter, the Qur’an applied this name to the enemies of the Prophet.  The Arabs used to call the one who had no son /abtar/, and ‘abtar’ means ‘the animal whose tail is cut off’. So, then, it means the one whose succession in his seed has ceased, i.e., the one who has none to inherit him. To console the holy Prophet (p.b.u.h.) ,this Sura was revealed with the glad tidings of the greatest amount or the highest degree of the grace of Allah, bestowed on him. (The Light of The Holy Qur’an volume 20, introduction, page 257 (Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars )

 

Argument 34:

Historians have written that the HOLY PROPHET PEACE AND BLESSINGS BE UPON HIM AND HIS PROGENY had married hazrat KHADEEJA tul kubra razi ALLAH anha when he was 25 years old. When He declared his prophet hood he was 40 years old. So 40-25=15 years time period in between the marriage and declaration of prophet hood. After the marriage no chil was born until the first 5 years. so 15-5=10 years. First child was hazrat Qasim, so subtract another 1 year now only 10-1=9 years are left.Historians have written that The HOLY PROPHET PEACE AND BLESSINGS BE UPON HIM AND HIS PROGENY had married 3 of his daughters 5 years before the declaration of prophet hood.So now 9-5=4 years are left.  How come that within a period of 4 years 3 daaughters were born,they became young and then their marriages were also held?.

Answer:

What historians wrote doesn’t become a fact, because historians included in their books whatever people narrated them, they never paid attention to the chain of narrators. Thus we will find lots conflicts in reports.  For example there are conflicts about the age of Khadija(as) in which she was married, there are conflicts about the age of Ayesha(as) in which she was married, So if one goes by what historians said, and choosing what suits their motive or desire, then obviously the outcome would be absurd. Thus the best source of history are authentic ahadeeth, and we have proven that Prophet(saw) had 4 biological daughters from Quran, authentic Sunni hadeeth and Shia hadeeth, along with acknowledgements of both Sunni and Shia scholars. Infact, Shia scholars considered it Bidah(innovation) when THE FIRST person who was Aboo Al-Qaasim Al-Koofee(who was deemed to be a liar by Shia hadeeth scholars) who died in 352 AH, claimed that own daughters of Prophet(Saw) were his step daughters.

Therefore, its an established fact, that Prophet(Saw) had four biological daughters, and if those Shiatu dajjal consider their view more appropriate then they should bring following evidences: 1) Report with authentic chain which shows Prophet(Saw) married at the age of 25. 2) Report with authentic chain which shows Prophet(Saw) didn’t have children for first 5 years of his marriage. 3) Report with authentic chain which shows Prophet(Saw) married his 3 daughters 5 years before declaration of Prophethood. If Shias succeed in providing authentic evidences for these only then, their arguments could be pondered over, until then its just their speculation, because as we said not everything which historians quote in their books is correct, nor were the historians present to witness all incidents which they brought in their books, they took reports from a chain of narrators, who sometimes were reliable, and other times unreliable.

This even shows the true colors of those people who claim to love family of Prophet(Saw), they turn so bigotic when it goes against their desire and are keen to reject the truth attested by Quran, Authentic Shia hadeeth. Yet, they are ever ready to accept any kind of fabrication related to those whom they consider Ahlelbayt, they never bother even if it goes against Quran.

 

Argument 35:

Surar Al-Kawthar was in reference to Fatima(as).

Surat Al-kawthar was revealed when the sons of the Prophet died. The oldest child of the Prophet (Alqassim) died at age two and his brother Abdullah died a month later. That means that any daughters the Prophet might have had would have to have been born after that time. Since Surat Alkawthar was revealed at least a few years after the Prophethood, all the daughters would have to have been born during Islam.

If that’s the case, how can they marry the sons of Abu Lahab before Islam?

Answer:

This is a baseless and incorrect view, which contradicts authentic Shia ahadeth. Moreover, there isn’t any authentic Shia report from Imams which says that ‘Al-Kawthar’ is in reference to Fatima(ra). The explanation of al-Kawthar is a river in Paradise which the Qur’an promises to Muhammad(saw) to console the death of his son who passed away.

Here’s some examples, from Shia Tafsir Nur ath-Thaqalayn:

وروى عن أبي عبد الله (عليه السلام) قال: نهر في الجنة أعطاه الله نبيه عوضا من ابنه.
And it is narrated from Abu `Abdillah(as) that he said: A river in the Garden which Allah gave to His Prophet in compensation for his son.(Shia tafseer)

ـ في كتاب الخصال فيما علم أمير المؤمنين (عليه السلام) اصحابه من الاربعمأة باب مما يصلح للمسلم في دينه ودنياه: انا مع رسول الله (صلى الله عليه وآله) ومعى عترتى على الحوض فمن ارادنا فليأخذ بقولنا، وليعمل بعملنا، فان لكل أهل نجيبا ولنا نجيب ولنا شفاعة، ولاهل مودتنا شفاعة، فتنافسوا في لقائنا على الحوض، فانا نذود عنه اعداءنا ونسقى منه احباءنا واولياءنا، من شرب منه شربة لم يظمأ بعدها ابدا حوضنا فيه مثعبان (1) ينصبان من الجنة، احدهما من تسنيم والاخر من معين، على حافتيه الزعفران، وحصاه اللؤلؤ [ والياقوت ] وهو الكوثر.
In the book al-Khisal in what Amir al-Mu’mineen(as) taught his companions from the four hundred, the chapter (or, gate) from what is befitting the Muslim in his religion and his dunya: I am with the Messenger of Allah(saw), and with me is my progeny upon the Pond (al-hawd). So whoever wants us then he is to take our saying, and to act by our act. For verily for every people there is a noble one, and to us is a noble one and to us is intercession. And for the people of our intimacy there is intercession. So compete in our meeting upon the Pond, for verily we defend it from our enemies and we give to drink from it to our lovers and our awliya. Whoever drinks a drink from it shall never be thirsty after it, our Pond in which is two waterways streaming from the Garden. One of them is from Tasnim and the other is from a fountain, upon its brink is saffron, and it pebbles are pearl [and sapphire], and it is al-Kawthar. (Shia tafseer)

ـ في تفسير علي بن إبراهيم عن النبي (صلى الله عليه وآله) حديث طويل ذكرناه بتمامه اول الاسراء وفيه يقول (صلى الله عليه وآله): ثم مضيت مع جبرئيل فدخلت البيت المعمور فصليت فيه ركعتين ومعى اناس من اصحابى عليهم ثياب جدد، وآخرين عليهم ثياب خلقان، فدخل اصحاب الجدد وجلس اصحاب الخلقان، ثم خرجت فانقاد لي نهران نهر يسمى الكوثر ونهر يسمى الرحمة، فشربت من الكوثر واغتسلت من الرحمة، ثم انقاد لي جميعا حتى دخلت الجنة.
In Tafsir `Ali b. Ibrahim from the Prophet(saw) a long hadith which we have mentioned it in its complete (form) in the beginning of al-Isra, and in which he(saw) says: Then I left with Jibra’il and I enter the Bayt al-Ma`mur, and prayed two rak`at in it. And with me where people from my companions upon whom there was new clothing, and other upon whom there was old clothing. So the companions with the new (clothing) entered and the companions with the old sat. Then I exited, and two rivers were submitted to me. A river named al-Kawthar and a river named ar-Rahma. So I drank from al-Kawthar, and I washed (or, bathed) from ar-Rahma. Then both (or, all) were submitted to me until I entered the Garden.(Shia tafseer)

ـ في تفسير علي بن إبراهيم ” انا اعطيناك الكوثر ” قال: الكوثر نهر في الجنة اعطى الله محمدا عوضا عن ابنه إبراهيم (عليه السلام).
In the Tafsir of `Ali b. Ibrahim al-Qummi of inna a`taynaka ‘l-kawthar he said: Al-Kawthar is a river in the Garden which Allah gave to Muhammad(saw) in compensation for his son Ibrahim(as). (Shia tafseer).

 

Argument 36:

ثم قالت أنا فاطمة و أبي محمد أقولها عودا على بدء و ما أقولها إذ أقول سرفا و لا شططا لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ إن تعزوه تجدوه أبي دون نسائكم و أخا ابن عمي دون رجالكم

From “Alkhutba Alfadakiah” from Shia book Dala’il Alimamah For Altabari (the Shia scholar); she said: “ I am Fatimah, daughter of Mohammad … if you know him you will find that he is my father unlike your wives [ or women] and the brother of my cousin [Ali] unlike your men”. (Al-Tabari, Dalaa’il Al-A’immah, pg. 32)

The evidence in it is clear. If Othman married TWO of the Prophet’s wives, then she would be wrong in claiming he is not the father of any of their women. She is talking about her position as the daughter of the Prophet (S) and she would not say something that was shared by others.

Answer:

Here is the chain taken from Shia book Dalaa’il Al-A’immah, pg. 31:
قال الصفواني و حدثني محمد بن محمد بن يزيد مولى بني هاشم قال حدثني عبد الله بن محمد بن سليمان بن عبد الله بن الحسن بن الحسن عن عبد الله بن الحسن بن الحسن عن جماعة من أهله و ذكر الحديث قال الصفواني و حدثني أبي عن عثمان قال حدثنا نائل بن نجيح عن عمرو بن شمر عن جابر الجعفي عن أبي جعفر عن آبائه و ذكر الحديث قال الصفواني و حدثنا عبد الله بن ضحاك قال حدثنا هشام بن محمد عن أبيه ابن وعوانة قال الصفواني و حدثنا ابن عائشة ببعضه و حدثنا العباس بن بكار قال حدثنا حرب بن ميمون عن زيد بن علي عن آبائه ع قالوا

Since there are too many weaknesses in the chain:

Narrators:

نائل بن نجيح

ابن عائشة

حرب بن ميمون

There name isnt’ even found in rijaal books (hardcore majhool).

Narrator: عمرو بن شمر

Da`eef Jiddan liar by according classical rijaal scholars.

Narrator: العباس بن بكار

Majhool (anonymous).

Hence the repport is extremely weak and unreliable.

Secondly, the statement supposedly made by Fatima(as) is very ambiguous statement, Fatima(ra) never says, “I am the ONLY daughter”, as she could’ve very well said that if she truly was. Thirdly, in the supposed statement of Fatima(ra), she was talking about the current situation during her time. At, that time none of the other daughters of Prophet(Saw) were alive, which means that none of the other Sahaba, at that time had a wife who was daughter of Prophet(saw). Anyways the report itself is weak and unreliable.

 

Argument 37:

From Shia book, Oyoon Akhbar Alridha from Alshaikh Alsadooq (2nd volume, Page 48, Hadeeth 188) the Holy Prophet (S) told Imam Ali(as): “ You were given three things that no one has been given before”. Imam said: ..what are they? The Prophet (S) said: “You were given a father in law like me, a wife like yours and sons like Hassan and Hussain”.

For the Sanad on this version:
“ حدثنا أبو الحسن محمد بن علي بن الشاه الفقيه المروزي بمرورود في
داره قال حدثنا أبو بكر بن محمد بن عبد الله النيسابوري قال حدثنا أبو القاسم عبد الله بن أحمد بن عامر بن سليمان الطائي بالبصرة قال حدثنا أبي في سنة ستين و مائتين قال حدثني علي بن موسى الرضا (ع) سنة أربع و تسعين و مائة و حدثنا أبو منصور أحمد بن إبراهيم بن بكر الخوري بنيسابور قال حدثنا أبو إسحاق إبراهيم بن هارون بن محمد الخوري قال حدثنا جعفر بن محمد بن زياد الفقيه الخوري بنيسابور قال حدثنا أحمد بن عبد الله الهروي الشيباني عن الرضا علي بن موسى (ع) و حدثني أبو عبد الله الحسين بن محمد الأشناني الرازي العدل ببلخ قال حدثنا علي بن محمد بن مهرويه القزويني عن داود بن سليمان الفراء عن علي بن موسى الرضا (ع) قال حدثني أبي موسى بن جعفر قال حدثني أبي جعفر بن محمد قال حدثني أبي محمد بن علي قال حدثني أبي علي بن الحسين قال حدثني أبي الحسين بن علي قال حدثني أبي علي بن أبي طالب (ع) عن رسول الله (ص)”
This Hadeeth proves that there was not any son in law of the Prophet (S) other than Imam Ali. Since all the theories about the daughter being the biological daughters of the Prophet and Othman’s wives, this Hadeeth goes directly against that theory.

Answer:

Again, there are many problems with this hadeeth:
و بهذا الإسناد قال قال رسول الله ص يا علي إنك أعطيت ثلاثا لم يعطها أحد من قبلك قلت فداك أبي و أمي و ما أعطيت قال أعطيت صهرا مثلي و أعطيت مثل زوجتك و أعطيت مثل ولديك الحسن و الحسين

1.) Chain is again weak. The chain is found in `Uyoon Al-akhbaar, vol. 2, pg. 24 – 25:
4- حدثنا أبو الحسن محمد بن علي بن الشاه الفقيه المروزي بمرورود في داره قال حدثنا أبو بكر بن محمد بن عبد الله النيسابوري قال حدثنا أبو القاسم عبد الله بن أحمد بن عامر بن سليمان الطائي بالبصرة قال حدثنا أبي في سنة ستين و مائتين قال حدثني علي بن موسى الرضا ع سنة أربع و تسعين و مائة و حدثنا أبو منصور أحمد بن إبراهيم بن بكر الخوري بنيسابور قال حدثنا أبو إسحاق إبراهيم بن هارون بن محمد الخوري قال حدثنا جعفر بن محمد بن زياد الفقيه الخوري بنيسابور قال حدثنا أحمد بن عبد الله الهروي الشيباني عن الرضا علي بن موسى ع

محمد بن علي بن الشاه = majhool (anonymous).

أبو بكر بن محمد بن عبد الله النيسابوري = majhool (anonymous).

أبو القاسم عبد الله بن أحمد بن عامر بن سليمان الطائي بالبصرة = majhool (anonymous).

أبي = أحمد بن عامر بن سليمان الطائي بالبصرة = majhool (anonymous).

It’s a horrible chain, basically everyone leading up to the Imaam is majhool, which makes the report unreliable.

2.) Even if we were to take this horrible weak hadeeth as hujjah there are still things wrong. When the Prophet(saw)  speaks to `Ali(ra)  we must scrutinze every word, because the Prophet(saw) was very eloquent. Notice when he  is talking to Ali(ra) , he mentions three qualities, and in between these three qualities he uses the word “و” -> “and”, now if he were to use the word “أَوْ” -> “or” the Shia argument would’ve been taken into consideration. Because, if Prophet(saw) would’ve used the word “or” this would mean that NO ONE holds ANY of these qualities, not even a single one of the three. But instead he uses the word “and” which would mean that NO ONE holds these three qualities TOGETHER, which is of course true.

3.) We have already quoted Nahj Al-Balaagha about Ali(ra)  saying himself to `Uthman(ra) that you are the Prophet’s  son-in-law, which Abu Bakr(ra) and `Umar(ra) were not his son-in-law.

 

Argument 38:

Why  did bukhari write Aalaiha Salam with fatima in few narrations but wrote RadhiAllah anha, with those 3 daughters??

Answer:

Imam Ibn Katheer (rah) said: It is very common among many of the scribes who copy out books to write ‘alayhi’l-salaam (peace be upon him) after the name of ‘Ali (may Allaah be pleased with him) but not after the names of other Sahaabah, or to write karrama Allaah wajhahu. Even though the meaning is acceptable, all the Sahaabah should be treated with the same respect. The two Shaykhs (i.e., Abu Bakr and ‘Umar) and ‘Uthmaan are more deserving of that, may Allaah be pleased with them. [Tafseer Ibn Katheer, 3/517-518 ]

So this clears the argument of those Shia who argue that why wasn’t alaiha salam used for other daughters of Muhammad(saw), So the answer to this argument was given by Imam ibn Katheer that it was done by the scribes not the authors of the books. But if the Shia still cling to his baseless argument, then we would like to quote a report where alaihasalam was used for other daughter of Muhammad(saw), in Sahih Bukhari.

Here it was used for daughter of Prophet(Saw), Umm Kulthoom(ra) :

Sahi bukhari:

5504 حدثنا أبو اليمان أخبرنا شعيب عن الزهري قال أخبرني أنس بن مالك أنه رأى على أم كلثوم عليها السلام بنت رسول الله صلى الله عليه وسلم برد حرير سيراء

(source) [Scan page]

Moreover, in an authentic narration from shia book, the Imam of Shias sends Salli(blessings) on daughters of Prophet(saw).

محمد بن يعقوب عن علي بن ابراهيم عن ابيه عن ابن محبوب عن علي بن رئاب عن عبد صالح عليه السلام قال، ادع بهذا الدعاء في شهر رمضان مستقبل دخول السنة
. . .
اللهم صل على القاسم والطاهر ابني نبيك، اللهم صل على رقية بنت نبيك والعن من آذى نبيك فيها، اللهم صل على ام كلثوم بنت نبيك

(source)

Muhammd b. Ya’qub from ‘Aliy b. Ibrahim from his father from ibn Mahbub from ‘Aliy b. Râ’ib from Abd Salih (peace be upon him) he said: Call with this prayer in the month of Ramadan in the future with the entrance of the year: O Allah send your blessings upon Qâsim and Tâhir sons of your Prophet, O Allah send your blessings upon Ruqayyah daughter of your prophet and curse those who hurt your Prophet through her, O Allah send your blessings upon Umm Kulthûm daughter of your Prophet. [Tahdhib al-Ahkam, Vol. 3, Pg. 106-122].

 

Argument 39:

Shiapen stated:

Shaykh Baqar Majlisi records in Mirat al-Uqool, Volume 5 page 179:

في كتابي الأنوار والبدع أن رقية وزينب كانتا ابنتي هالة أخت خديجة

“According to the books Anwar and Bida Ruqiyyah and Zainab were daughters of Hala, the sister of Khadija”

We read in Kashf al-Ghita by Jaffar Kashef al-Ghitta, Volume 1 page 5:

وذكر بعض أصحابنا في رقية وزينب انهما بنتا تبني لا إبنتان على الحقيقة وانهما بنتا هالة اخت خديجة

“Some of our scholars have said that Ruqiyyah and Zainab were adopted daughters not biological daughters and they were the daughters of Hala the sister of Khadija”

Answer:

(i). First and most important issue is that this is NOT Al-Majlisi’s quote, rather he is quoting Ibn Shahr Ashoob. Ibn Shahr Ashoob has brought out this point, and dismisses it and says Prophet(saw) had 4 daughters from khadeejah on page 161. He brought, about all the viewpoints, then they dismiss them, and give their own viewpoint.

Here is the full quote from Al-Majlisi in his Mir’aat Al-`Uqool. This is NOT the words of Al-Majlisi, but he is quoting Shahr Ashoob. In blue is what they quote.
قال ابن شهرآشوب رحمه الله في المناقب: تزوج أولا بمكة خديجة بنت خويلد قالوا: و كانت عند عتيق بن عائذ المخزومي ثم عند أبي هالة، و روى أحمد البلاذري و أبو القاسم الكوفي في كتابيهما و المرتضى في الشافي أن النبي صلى الله عليه و آله و سلم تزوج بها و كانت عذراء، و يؤكد ذلك ما ذكر في كتابي الأنوار و البدع أن رقية و زينب كانتا ابنتي هالة أخت خديجة

(Al-Majlisi, Mir’aat Al-`Uqool, vol. 5, pg. 179).

Here is the original quote from Ibn Shahr Ashoob, Al-Manaaqib, vol. 1, pg. 159:
.أن النبي ص تزوج بها و كانت عذراء يؤكد ذلك ما ذكر في كتابي الأنوار و البدع أن رقية و زينب كانتا ابنتي هالة أخت خديجة
“The the Prophet married her and she was a virgin, they claim that what is mentioned in the books of Al-Anwaar and Al-Bid` that Ruqayyah and Zaynab were the daughters of Haalah, sister of Khadeejah. (Ibn Shahr Ashoob, Al-Manaaqib, vol. 1, pg. 159).

(ii). Here is Majlisi’s ACTUAL words, he made a WHOLE chapter in his Hayat Al-Quloob, vol. 2.

Al-Majlisi, Hayaah Al-Quloob, vol. 2, Ch. 7, pg. 6
Chapter V: Account of Khadeejah: Muhammad is employed by her in a Mercantile Expedition to Syria: He marries her and  has by her Kasim, Abdullah, Rokeeah, Zaynab, Ummkulsoom and Fatimah.
On the authority of Imam jafer-e-sadik(as) “…God be gracious to Khadeejah, from whom by me pure and sacred were born Abdullah, Kasim, Fatimah, Rokeeah, Zaynab, and Ummkulsoom…

(iii). Notice the name of the books in the quote from Mir’aat Al-`Uqool . Then al-MurtaDa has a quote going against this theory. Shareef al-Murtadha states: And amongst our companions who are careless is that Ruqayyah and Zaynab are not the daughters of the Prophet(saw) in reality and claim that they both are the daughters of Khadeejah, may Allaah be pleased with her, from [Haalah] son of Abee Haalah, (and this) is not correct according to what should have been importantly known, because the knowledge about that (they get this) is from which have been confused in what we know from akhbaar/history-reports, like the knowledge of the obvious matters. Doubting in this matter, is like doubting in every matter known through knowledge of akhbaar. And we don’t have to be arrogant about is known and alhamdullilah”. (Al-MurtaDa, InkaaH Ameer Al-Mu’mineen Ibnatihi `Umar)

(iv). Now out of the whole section in Mir’aat Al-`Uqool, vol. 5, pg. 181, the only TRUE words of Al-Majlisi about the children in Mir’aat Al-`Uqool is this:
و أقول: هذا القول الأخير أوفق بالرواية التي رواها المصنف و كأنه إشارة إلى ما سيأتي في الروضة في حديث إسلام علي عليه السلام في حديث طويل عن علي بن الحسين عليهما السلام قال: و لم يولد لرسول الله صلى الله عليه و آله و سلم من خديجة على فطرة الإسلام إلا فاطمة عليها السلام.
Basically he says the ONLY child of the Prophet that was born from Khadeejah after the advent of Islaam was FaaTimah (sa). This quote, is majlisi’s OWN words. He labelled a WHOLE chapter saying 4 daughters, which implies that is his belief.

Lastly, the Kashf Al-Ghitaa’ quote is him once again quoting other opinions, then he rejects them later on. We read in Kaashif Al-GhiTaa’, vol. 1, pg. 5
نّب ه ي الأ لّاد ذيب جٌٖ هّد ه ي اهخد جٖج كتل اهيتؼد اّهلبشى رّك جٖ زّ ةٌٖ أّى نوذ ىّ
“And he had 8 children, that was born from Khadeejah ). (The Children) before revelation were Al-Qaasim, Ruqayyah, Zaynab, and Umm Kulthoom.

 

Argument 40:

Why Prophet(saw) gave his other daughters to Kafirs in marriage before, but didn’t even give Fatima(ra) in marriage, when Abu bakar and then umer requested to marry with her??

Answer:

The answer regarding, the marriage of three daughters of Muhammad(saw) with disbelievers has been discussed in this article. As for marriage of Fatimah(ra) then, the Prophet’s daughter Fatima(ra) did not want to be in polygamy, neither were any of her sisters in polygamous marriages, and that was their personal choice which ought to be respected. It is permissible in Islam for a woman to stipulate it as a condition of her marriage that her husband won’t take a second wife while married to her.

Ibn al-Qayyim in Zaad al-Ma’ad said:

By mentioning his(saw) other son-in-law (Abu’l-‘Aas ibn ar-Rabee‘), and praising him for having spoken the truth and fulfilled his promise, He(saw) hinted to ‘Ali(ra) and encouraged him to follow his example. This gives the impression that he had made him a promise that he would not disturb her or hurt her, so he encouraged him to fulfil that promise, as his other son-in-law had fulfilled a promise he made.

Ibn al-Qayyim writes in Zâd al-Ma`âd (5/117-118):
If a man agrees to the condition that he will not marry a second wife, he is obliged by that condition. If the man breaks his promise, the woman will be entitled to terminate the marriage contract.

It is mentioned in the hadîth that what took place is hurting Fâtimah and therefore hurting him. It is known for sure that the Prophet(saw) let `Alî marry his daughter Fâtimah on the condition that he does not hurt her or her father, even if that is not mentioned in the marriage contract. The Prophet(saw) brought up mention of his other son-in-law to incite `Ali to do the same.” The Prophet’s reproach of `Ali was on account of `Alî’s heedlessness of this condition.

Zainab, the eldest of the four daughters of the Prophet, was married to one Abul-‘As ibn er-Rabi’ of Makkah. This man fought against the Prophet in the battle of Badr, and was captured by the Muslims and he later converted to Islam. Yet the Prophet praised him as a good son in law saying :

”Whatever he said was the truth, and he promised me and fulfilled his promise’‘. [The Sahih Collection of al-Bukhari, Chapter 66. Book of the Virtues of the Companions].

This son-in-law was monogamous.

Then we have Uthman who was married to the Prophet’s daughters Ruqayyah and Umm Kulthoom consecutively:

Here is a list of Uthman’s wives before marrying Ruqayyah:
Umm’Amr bint Jandab
Fatimah bint Al Walid

Both these wives left him when he became Muslim and before he married the Prophet’s daughter Ruqayyah, who was a divorcee. So, the marriage to Ruqayyah was monogamous. When Ruqayyah died, he married the Prophet’s other divorced daughter, Umm Kulthoom. This marriage was also monogamous. Only when Umm Kulthoom died did he become polygamous again.

And as for Ali he had no other wife besides Fatima whilst married to her. Only when she died did he become polygamous. As soon as one of his four wives died, he would marry another. In fact he had a total of eight wives and several concubines, but all only after Fatima passed away.

This is the reason, when Abubakr(who was married man) and Umar(who was married man) proposed to Fatima, their proposals were turned down, even though Islam says if you find a good man you should marry him. Instead the proposal of the single man Ali was accepted for Fatima.

May Allah’s (swt) blessings be upon His Messenger, his household, and companions.