11. Sunni Answers to Shiapen’s article on Fadak and inheritance of Prophet(saw) – “Chapter Eleven”


This is our refutation of infamous Shiawebsite “Shiapen.com” which was formerly known as Answering-Ansar.org; the name of this website was changed because the lies and deception of it were exposed to such an extent that, they had to revise its stuff and come up with a new name. This article is a refutation to Shiapen’s article “Fadak: Chapter Eleven: Relations between Sayyida Fatima (as) and Maula Ali (as)”.

Marriage of Sayyida Fatima(ra) and Ali(ra) took place due to initiative and encouragement by Abu Bakr(ra) and Umar(ra).

Whenever Shias discuss about the story of Fatima(ra) and Ali’s(ra) marriage, they purposely hide an important aspect of this marriage. They try to veil the facts regarding the role of those Sahaba who encouraged Ali(ra) for this marriage and with whose help and contribution this marriage occurred in a successful manner. Because the first amongst those Sahaba were Abubakr(ra) , Umar(ra), Uthman(ra) and Ayesha(ra), as they played a major and important role for the occurrence of this marriage. But the agenda of Shias is to portray that Abubakr(ra) and Umar(ra) were staunch enemies of Ahlelbayt, they fear facts such as these might jeopardize their whole effort of portraying animosity between Ahlelbayt and these Sahaba. So let us unveil these facts from the books of Shias.

Esteemed Shia scholar Mulla Baqir Majlisi writes in his book, Jila ul Ayun (Chapter the marriage of Fatima to Ali) :

One day , Abu Bakr , Umar and Saad bin Muadh were sitting in the masjid nabwi. Abu Bakr said that the nobles of Quraish asked the Prophet(saw) about the hand of Fatima (i.e they wanted to marry her), he replied that the matter of Fatima is with Allah, whomever He wills, He will marry her to him.” And Ali hasn’t talked to the Prophet(saw) about this , and in my opinion, nothing is stopping Ali except poverty. Then Abu Bakr said to Umar and Muadh, stand up and lets go to Ali and convince him for asking the hand of Fatima , if poverty is stopping him, then we shall help him. Saad said “You are absolutely correct O Abu Bakr”. So they stood up and then went to Ali. Ali was not present at his home, He had gone to the garden of an Ansari to water it for wages. They reached there, Ali inquired the reason for their coming , upon which Abu Bakr said “You have excelled others in good deeds and you are close to the Prophet(saw) also, what is prohibiting you from asking the hand of Fatima. When Ali heard this, his eyes filled with tears. He said “Who doesn’t want to marry Fatima? But due to poverty, I feel shy to express my sentiments.” So they convinced him for this matter and he agreed to go to the Prophet(saw). Ali came back to his home, and then went towards the Prophet(saw).
Jila ul Ayun, p. 122-123
Bihar al Anwar , Vol. 10, p. 37-38
A similar tradition is present in Amali of Shaikh Tusi , Vol. 1, p. 38 with slight difference.

Al Dahaaq bin Muzahim said: I heard ‘Ali bin Abi Taalib mention: I was visited by Abu Bakr and ‘Umar, and they said to me during their visit: Why don’t you approach the Prophet (may the peace and blessings of Allah be upon him) and request to marry his daughter Fatimah? I did as they suggested and when I entered upon the Prophet (may the peace and blessings of Allah be upon him), he smiled and said: What has brought you here oh ‘Ali? I then mentioned to him my nearness (in relation) to him and my early acceptance of Islam. I also mentioned my support and assistance of him. He agreed with my statement, at which point I said: Would you marry me to Fatimah… (Kitaab al Amalee vol.1 pg.38)

Comment: So we came to know that Abu Bakr and Umar(ra) played a vital role in convincing Ali(ra) to marry sayyida Fatima.

From where did Ali(ra) get money to give dowry(Mahr) for this marriage?

We read:
قال علي : فأقبل رسول الله صلى الله عليه واله فقال : يا أبا الحسن انطلق الان فبع درعك وائتني بثمنه حتى اهيئ لك ولا بنتي فاطمة ما يصلحكما . قال علي : فانطلقت فبعته بأربعمائة درهم سود هجرية ، من عثمان بن عفان فلما قبضت الدراهم منه وقبض الدرع مني قال : يا أبا الحسن لست أولى بالدرع منك وأنت أولى بالدراهم مني ، فقلت : بلى ، قال : فان الدرع هدية مني إليك فأخذت الدرعوالدراهم ، وأقبلت إلى رسول الله صلى الله عليه واله فطرحت الدرع والدراهم بين يديه وأخبرته بماكان من أمر عثمان ، فدعاله بخير
Ali says that the Prophet told him to sell his armour so that the things Fatima will need can be bought . Ali says “I took the armour to the market and sell it to Uthman on 400 dirham. When I took the money and he took the armour , Then Uthman said to me. Now this armour is mine and the money is your, right? I said “Right”. Then Uthman said “Now I gift this armour to you.” Ali said, ”I took the armour and money brought it to the Prophet and narrated to him what happened, upon which he prayed for Uthman. Then he gave the money to Abu Bakr and told him to buy for Fatima, the things she will need, and sent with him Bilal and Salman.
Manaqib, by Khwarizmi, p. 252-253
Kashaful Ghumma, Vol. 1, p. 485
Bihar al Anwar, Vol. 10, p. 40

The role of Abubakr(ra) in purchasing the household items of newly-wed couple:

Again, when it came to purchasing the necessary items, Abu Bakr was again on the frontline. We read in Shia Shaikh Tusi’s book Amali:

The Prophet gave money to Abu Bakr and said “Bring clothes and other things needed for Fatima, and sent with him Ammar bin Yasir and some other Sahaba. Then they went to market, whatever they wanted to buy, they would first show it to Abu Bakr. After he agreed, then only that thing would be purchased. (Afterwards thing purchased are mentioned). Then they purchased the things, Abu Bakr took few things, the other companions took the other things and came back to the Prophet(saw) and showed the things they bought to him. He checked the things and said “May Allah put blessings in it for the Ahlel Bayt”.

This is also mentioned in Shia book Jila ul Ayun, p. 126, chapter the marriage of Fatima to Ali,
إن رسول الله صلى الله عليه وسلم أخذ حفنة من الدراهم و أعطاها أبا بكر رضي الله عنه، وأمره أن يذهب إلى السوق و يشتري للسيدة فاطمة رضي الله عنها كل ما تحتاج إليه من الثياب وأغراض البيت، وأرسل معه عمار بن ياسر وجماعة من الصحابة رضي الله عنهم، كلما اختار أحدهم شيئاً أراه أبا بكر، ثم يشتريه استشارة منه وبأمره عليه
and in Manaqib ibn Shehr Ashoob, Vol. 4, p. 20

The role of Ayesha(ra) in preparing and decorating the house of the newly-wed couple:

It was narrated that ‘Aishah and Umm Salamah said:
عن مسروق عن عائشة وأم سلمة قالتا أمرنا رسول الله صلى الله عليه وسلم أن نجهز فاطمة حتى ندخلها على علي فعمدنا إلى البيت ففرشناه ترابا لينا من أعراض البطحاء ثم حشونا مرفقتين ليفا فنفشناه بأيدينا ثم أطعمنا تمرا وزبيبا وسقينا ماء عذبا وعمدنا إلى عود فعرضناه في جانب البيت ليلقى عليه الثوب ويعلق عليه السقاء فما رأينا عرسا أحسن من عرس فاطمة

“The Messenger of Allah commanded us to prepare Fatimah (for her wedding) taken her in to ‘Ali. We went to the house and sprinkled it with soft earth from the land of Batha’. Then we stuffed two pillows with (date – palm) fiber which we picked with our own hands. Then we offered dates and raisins to eat, and sweet water to drink. We went and got some wood and set it up at the side of room, to hang the clothes and water skins on. And we never saw any wedding better than the wedding of Fatimah.” (Ibn Majah, Kitabun Nikah, Babul Walima).

Shia Shaikh Tusi in his Amali has narrated a similar tradition that the Prophet(saw) ordered his wives to decorate the house for Fatima, which they did. Amali, by Shaikh Tusi, Vol. 1 , p. 40.

So from this we came to know that Sahaba, specifically Abu Bakr, his daughter Aisha and Umar, actively participated in making the marriage of Fatima with Ali successful.

 

Refutation of Shia arguments:

Argument 1:

Shiapen stated:

[Quote]

As part of their efforts to mock the Ahl’ul bayt (as) so as to defend Abu Bakr, the Nawasib have sought to point out that if Sayyida Fatima (as)’s anger is on par with that of Rasulullah (s) then Shi’a books highlight her anger at ‘Ali (as). Their logic is simple if the anger Sayyida Fatima (as) do not harm the status of Imam ‘Ali (as)’s then the same rationale applies to Abu Bakr. This is a ‘powerful’ weapon used by the followers of Mu’awiya to silence the Shi’a

we have decided to dedicate this chapter to exposing his falsehood by proving that Maula ‘Ali (as) and Sayyida Fatima (as) were the shining examples of the perfect couple, always supporting one another, their marital lives were an example for us.

[End Quote]

Answer:

Shias exploit the Hadith, “whoever makes Fatima(ra) angry makes the Prophet(saw) angry”. If supposed anger of Fatima(ra) was based on something which is wrong from a Shariah standpoint [i.e. inheritance from Prophet] then how can this be the reason for Abu Bakr’s(ra) condemnation? What Shias fail to understand, is that anger of Fatima(ra) is not the factor which decides who goes to Paradise and who burns in Hell-Fire. Fatima(ra) even got angry at Ali(ra) on few occasions too; but we don’t condemn Ali(ra), because that is not the correct approach towards Fatima’s(ra) anger.

The truth of the matter is that people–even loved ones–get in arguments. We have yet to see a husband who does not get in arguments with his wife. Siblings fight all the time, and parents get angry at their children. We have the example of Prophet Musa(as) who lost patience with Khidr(as) and yet we find that these are amongst the best of people as mentioned in the Quran. Likewise, we believe that on few occasions Ali(ra) got in argument with his beloved wife Fatima(ra), which is something normal in a relation, if it is sorted out and settled in a correct way, and if it didn’t affect their relation. Even Abu Bakr(ra) and Umar(ra) got in arguments and got angry with each other, and yet we know that they were best of friends. Hence Ahlus Sunnah has no issue with this because we view these issues from right perspective, so why do the Shia suddenly think we would cower at the site of anyone getting in one argument with sayyida Fatima(ra)?

Sunnis do believe that Ali(ra) and Fatima(ra) were the shining examples of the perfect couple, and their marital lives were an example for us, but they even had their short-comings in life. A relationship could still be perfect, with some flaws in it, it doesn’t need to be flawless, and it is unrealistic to consider only a flawless relation to be perfect. And logically speaking, an infallible couple’s flawless relationship would never be set as an example to be followed, because people just cannot follow such a standard if it’s of the infallibles, they would just give up the hope of following such a couple, due to the excuse that those are infallibles so their relation is flawless, but we are fallible, hence we can’t follow their example. However what is more reasonable and rational to believe is that, they were fallible perfect couple, who had their short-comings in life, yet they managed to overcome those and set a beautiful example of perfect relation, and this would motivate people to follow their foot-steps and their example, and to take lessons from their lives that how they used to sort the problems between them, and lead a healthy and happy life.

If Shias feel hesitation in accepting our explanation, then let us remind them, the example of the best Man that walked over the face of the earth, whose example was encouraged to be followed, by the command of Allah, undoubtedly it is Prophet Muhammad(saw), he is a role model for this Ummah in every aspect of life, including his married life, and if we refer to the married life of Prophet(saw), we will find that even his relation with his wives wasn’t flawless, since there used to occur some differences and disagreements between him and his wives, yet they were the perfect couple, since they were able to overcome those differences in the best possible way, leaving a shining example for people to take a lesson from it.

Hence, the view which Shiapen wants to portray regarding relation between Ali(ra) and Fatima(ra) is ghulu(exaggeration). And if Shiapen disagrees with Sunni view and wishes to stick to their unrealistic and imaginary view, then we aren’t surprised, because Rafidah are the people known for exaggeration in regards to Ahlelbayt.

Let us present few examples from Sunni and Shia books regarding the disputes between Fatima(ra) and Ali(ra) :

We are presenting these examples, inorder to make Shias understand that, Sayyida Fatima(ra) and Ali(ra) were a perfect couple, even after some disagreements between them.

(i). Narrated Sahl bin Sa`d: There was no name dearer to `Ali than his nickname Abu Turab (the father of dust). He used to feel happy whenever he was called by this name. Once Allah’s Messenger(saw) came to the house of Fatima but did not find `Ali in the house. So he asked “Where is your cousin?” She replied, “There was something (a quarrel) between me and him whereupon he got angry with me and went out without having a midday nap in my house.” Allah’s Messenger(saw) asked a person to look for him. That person came, and said, “O Allah’s Messenger(saw)! He (Ali) is sleeping in the mosque.” So Allah’s Messenger(saw) went there and found him lying. His upper body cover had fallen off to one side of his body, and so he was covered with dust. Allah’s Messenger(saw) started cleaning the dust from him, saying, “Get up, O Abu Turab! Get up, Abu Turab!”(Sahih Bukhari Vol. 8, Book 74, Hadith 297)

(ii). Ja’far b Muhammad reported on the authority of his father, Muhammad b. ‘Ali b. Husain from jabir bin Abdullah:  Ali came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (Hadrat’Ali) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that ‘Ali used to say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allah’s Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth.(Sahi Muslim, Book 7 ,Number 2803).

(iii). Narrated Abul Yamaan from Shu’aib from Al-Zuhri from Ali ibn Al-Hussain ibn Ali from Al-Miswar bin Makhrama: Ali demanded the hand of the daughter of Abu Jahl. Fatima heard of this and went to Allah’s Messenger(saw) saying, “Your people think that you do not become angry for the sake of your daughters. Ali is now going to marry the daughter of Abu Jahl.” On that, Allah’s Messenger(saw) got up after his recitation of Tashahhud. I heard him saying, “Then after! I married one of my daughters to Abu Al-As bin Al-Rabi(the husband of Zaynab, the daughter of the Prophet(saw) before Islam) and he proved truthful in whatever he said to me. No doubt, Fatima is a part of me, I hate to see her being troubled. By Allah (swt)! The daughter of Allah’s Messenger(saw) and the daughter of Allah’s(swt) enemy cannot be the wives of one man.” So Ali gave up that engagement.(Saheeh Al-Bukhari. Pg. 917, H.3769).

(iv). In Shia book al-Amali lil-Saduq pg.555:

باع علي (ع) حديقة له ، ووزع ثمنها كله على الفقراء ، فجاءته فاطمة (ع) غضبى ، وقالت :- أنا جائعة وإبناي جائعان ولا شك أنك مثلنا في الجوع ، لم يكن لنا منه درهم ؟ وأخذت بطرف ثوب علي

[`Ali (as) sold a garden he owned and distributed what he received among the poor and needy, so Fatimah (as) came to him and she was angry, she said: “I am hungry and so are my two sons and I am sure you are as well, have you not left us one Dirham?” And she pulled on `Ali’s clothes.]

(v). In Shia book Kashf-ul-Ghummah lil-Irbili 2/101:

شكت فاطمة (عليها السّلام) إلى رسول الله (صلى الله عليه وآله) عليّاً، فقالت: يا رسول الله، ما يدع شيئاً من رزقه إلاّ وزعه بين المساكين

[Fatimah (as) complained to Rasul-Allah (saw) about `Ali (as), she said: “O Rasul-Allah, he never leaves anything from his money unless he gives it away to the poor.”]

 

Argument 2:

Shiapen stated:

[Quote]

Allah (swt) praises this marriage.

We read in the Holy Qur’an:

He has let free the two bodies of flowing water, meeting together:
Between them is a Barrier which they do not transgress:
Then which of the favours of your Lord will ye deny?
Out of them come Pearls and Coral:
Al-Qur’an, Surah 55, Ayah 19 – 22, translated by Yusufali

Comment

The two rivers of chastity and purity are Ali (as) and Fatima (as). The barrier between them is the Holy Prophet (s) and pearl and coral are Hassan (as) and Husayn (as).

This is confirmed by the following esteemed Sunni works:

  1. Tafseer Dur al Manthur, Volume 6 page 143
  2. Tadhkiratul Khawwas al Ummah, page 134
  3. Yanabi al Muwaddah, page 118 Chapter 39
  4. Shawahid al-Tanzil by Hasakani, Volume 2 page 285
  5. Tafsir al-Thalabi, Volume 9 page 181

Dur al Manthur:

According to Ibn Abbas the two rivers mean ‘Ali and Fatima. The barrier means the Holy Prophet and the pearl and coral mean Hasan and Husayn

Yanabi al Muwaddah:

The companions and the Imams in exegesis of this verse say that Fatima and Ali are two deep rivers of the secrets of nature, rivers that do not overstep each other and the barrier between them is the Holy Prophet and the pearls and corals extracted from them are Hasan and Husayn.

[End Quote]

Answer:

This is a lie attributed to Ibn Abbas(ra). Shaykhul Islam Imam Ahmed ibn Taymiyyah said it’s a lie in “Minhaj-us-sunna”.

Moreover, the commentary of these verses in Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs is:

(He hath loosed the two seas) the sweet and the salty. (They meet) without mixing. (There is a barrier) from Allah (between them) between the sweet and salty seas. (They encroach not (one upon the other)) nor does any one of them change the taste of the other.(Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, for Chapter 55 verses 19-20)

Secondly, the Mufassireen usually quote all different views regarding a verse, but that doesn’t becomes an evidence that for the validity of those reports. As-Suyuti also gathered all narrations regarding this ayah and he put the view presented by Shia as the last one and Suyuti narrated this without chain with reference to ibn Mardaweyh. And we know that a report without a chain is unproven and rejected.

Thirdly, Tadhkiratul khawwass, the reference cited by Shiapen, was authored by Sibt ibn Jawzi, He was a Rafidi not a Sunni, on the top of that he was unreliable as said by Dhahabi. Even Yanabi al Mawadda is not a Sunni book. In this book we will find that it heavily relied on the Shia books. e.g. it narrated from Kitab Sulaym bin Qais, Manaqib, Nahjul balagha, Kitab us sifayn, Uyoon ul Akhbar etc all of these are Shia books, and Shias were known for fabricating reports in praise of Ahlelbayt. Hafidh ibn Hajar said:
واما الفضايل فلا تحصى كم وضع الرافضة في فضل اهل البيت

As for narrations about fadhail(virtues), it’s impossible to count how many of them were fabricated by rawafidh about ahlel-bayt. (“Lisanul mizan” 1/13).

Lastly, we find that renowned orator of Islam Dr. Bilal Philips in his book, Usool At-Tafseer, under the chapter, ‘Deviant Tafseers’ states:

“In order to clarify the potential danger and corruption inherent in tafseer by unsubstantiated opinion, the following examples of deviant tafseers have been collected from various movements, sects, and philosophical schools from the distant past to the present..

..The Shee’ah tafseers of the late ‘Abbaasid era, under the influence of their inordinate obsession with the Prophet’s descendants, interpreted the verse:{“He has let the two seas flow freely and they meet.” [55:19]} – as a reference to ‘Alee, the Prophet’s son-in-law, and Faatimah, the Prophet’s daughter.

And in the following verse: {“Out of them come pearls and coral, [55:22]} – they found a reference to the prophet’s grandsons, al-Hasan and al-Husayn! [Screen Shot]

…These few examples of tafseers based solely on sectarian opinions clearly show the incoherence and deception that result from the disregard for the correct method of tafseer. The Qur’aan becomes a voice for each sect’s deviant and heretical claims. The Qur’aan is manipulated mercilessly, as there are no logical boundaries nor coherent rules by which the founders of these sects abide; hence, the same verse may have a multiplicity of meanings for them. Whatever interpretation promotes their ideas become correct. For them, the Qur’aan is no longer a book of guidance, but a book containing the hidden secrets of their sect, which only their leaders and the specially initiated can unlock.

[Usool At-Tafseer, by Bilal Philips, Pp. 47-50]

Therefore the reports presented by Shia are fabrications, which are rejected.

 

Argument 3:

Shiapen stated:

[Quote]

As we stated earlier, the false news about Ali bin Abi Talib (as) was spread by his (as) enemies that happened to be the ancestors of the present day Nawasib such as Ansar.org, Sipah-e-Sahabha (hcy.com) and Ibn al-Hashimi & Co. Up till now, we have proved that Ali bin Abi Talib (as) never had any such intention, let us also present the testimony of Imam Jafar Sadiq (as) who asserted it was a baseless rumour spread by the Nawasib (hypocrites), let us also present the testimony of Imam Jafar Sadiq (as) who asserted it was a baseless rumour spread by the Nawasib (hypocrites). Shaykh Seduq records in Amali, page 165:

Imam Jafar al-Sadiq said: ‘….Didn’t they claim that the Master of the believers was seeking (worldly) life and government and he preferred fitna over peace, and he shed the blood of the Muslims without basis, and if he (Ali) was carrying benefit they would not ask Khalid bin al-Walid to assassinate him? Didn’t they claim that he (Ali) wanted to marry Abu Jahl’s daughter over Fatima and then Allah’s messenger complained of him to the Muslims on the pulpit and said: ‘Ali wants to marry the daughter of Allah’s enemy over the daughter of Allah’s Prophet, surely Fatima is part of me, whoever hurts her hurts me, whoever made her happy made me happy, whoever disturbs her disturbs me.’ (Imam Jafar continues) Oh Alqamah how strange are the claims of the people about Ali !’.

[End Quote]

Answer:

Here is the chain of this hadith from the book quoted by Shiapen :
حدثنا أبي (رحمه الله)، قال: حدثنا علي بن محمد بن قتيبة، عن حمدان ابن سليمان، عن نوح بن شعيب، عن محمد بن إسماعيل، عن صالح، عن علقمة، قال: قال الصادق جعفر بن محمد (عليهما السلام)

Following narrators in the chain are a problem:
علي بن محمد بن قتيبة = Majhool(anonymous)
نوح بن شعيب = if he is al-Khuraasaani, then he is Majhool(anonymous)
صالح = Salih b. `Uqbah = Majhool(anonymous)
علقمةْ =  عَلْقَمَةَ بْنِ مُحَمَّدٍ = Majhool(anonymous)

علقمة بن محمد: الحضرمي أخو أبي بكر الحضرمي – – ٧٧٩٤ – ٧٧٩٦
مجهول – من أصحاب الباقر والصادق (ع) – روى في كامل الزيارات
We also believe that Saalih bin`Uqbah cannot directly narrate from `Alqamah, and there needs to be a Waasitah, which is most of the time Saalih’s father, so there is also, most probably a disconnection in this chain.

Hence this report is extremely weak and unreliable according to Shia standards, and needs to be rejected.

On the contrary in reliable reports in Sunni books, Imam Baqir(great grandson of Ali) affirms this incident, which destroys the un-academic attacks of Shiapen, claiming it was spread by Nawasib or hypocrites. This was reported from Imam Baqir in Fadha’il Al-Sahaba by Ahmad bin Hanbal (#1286):

حدثنا عبد الله قال : حدثني أبي ، نا سفيان ، عن عمرو ، عن محمد بن علي ، أن عليا عليه السلام أراد أن ينكح ابنة أبي جهل فقال رسول الله صلى الله عليه وسلم : وهو على المنبر « إن عليا أراد إن ينكح العوراء بنت أبي جهل ، ولم يكن ذلك له أن يجمع بين ابنة عدو الله ، وبين ابنة رسول الله وإنما فاطمة مضغة مني »۔
Sufyan (bin Uyayna) said, from Amr (bin Dinar) from Mohammed bin Ali (Imam Al-Baqir), that Ali wanted to marry the daughter of Abu Jahl, so the Prophet (pbuh) said, while on a pulpit, “Ali wanted to marry Al-Awra’a bint Abi Jahl, and that will not be so for him to bring together the daughter of enemy of Allah, and the daughter of Rasool Allah, for Fatima is a piece of me.”
[Grading: Authentic]

 

Argument 4:

Shiapen stated:

[Quote]

At the end we should point also out that the alleged story of Ali bin Abi Talib (as) intending to mary the daughter of Abu Jahl is not considered authentic by the ulema of Ahle Sunnah. Modern day Sunni scholar Shaykh Hassan Saqaf in his book Majm’o Rasael al-Saqqaf, Volume 2 page 738 stated on this alleged story:

وهو حديث شاذ تكلم عليه بعض الحفاظ !! لأنه من رواية المسور بن مخرمة وكان منحرفاً عن سيدنا علي.

“It is an odd tradition and some scholars reject it!! because it is narrated by Musawar bin Makhrama who was deviated from Sayedna Ali”.

[End Quote]

Answer:

Hassan Saqqaf is a heretic and he is not a Sunni in our view, he has Rafidi, Jahmi, inclinations and on the top of that, he is a blatant liar. So his views are not even worth a penny in the sight of Ahlesunnah.

As for criticism on Sahabi al-Miswar, then here is a report which shows Miswar showing great respect towards Ahlul-bayt:

أخرج الإمام أبي عبد الله الحاكم :

أخبرني أحمد بن جعفر القطيعي ، ثنا عبد الله بن أحمد بن حنبل ، حدثني أبي ، ثنا أبو سعيد مولى بني هاشم ، ثنا عبد الله بن جعفر ، حدثتنا أم بكر بنت المسور بن مخرمة ، عن عبيد الله بن رافع ، عن المسور أنه بعث إليه حسن بن حسن ( الحسن المثنى) يخطب ابنته فقال له : فيلقاني في العتمة : قال : فلقيه فحمد اللّه وأثنى عليه وقال: «أمّا بعد، واللّه ما من نسب ولا سبب ولا صهر أحبّ إليَّ من سببكم وصهركم، ولكنّ رسول اللّه صلّى اللّه عليه وسلّم قال: فاطمة مضغة مني، يقبضني ما قبضها، ويبسطني ما بسطها، وإنّ الأنساب يوم القيامة تنقطع غير نسبي وسببي وصهري، وعندك ابنته، ولو زوَّجتك لقبضها ذلك. فانطلق الحسن عاذراً إليه . اهـ

قال الحاكم : هذا حديث صحيح الإسناد ولم يخرجاه .

قال الذهبي في التلخيص : 4747 – : صحيح .

In this version we find that, Al-Miswar bin Makhrama, refused to give his daughter in marriage to a husband of Fatima’s grand-daughter by citing the above Hadiths about Fatima and saying “I fear lest it would displease her”.

 

Argument 5:

Another Shiawebsite RTS raised the following arguments:

[Quote]

(i). The hadeeth through ibn Abi Mulaika from Al-Miswar contains the story of Banu Hisham ibn Al-Mughira asking the Prophet (saw) for permission to marry their daughter off to Imam Alee (a.s), but the other versions do not mention that.

(ii). Some versions do not mention the story of the proposal, only the part that the Prophet(saw) says that “Faatima (s.a) is part of me…” is mentioned.

(iii). The Prophet (saw) mentions one of his Mushrik son-in-laws and praises him by saying, “I married one of my daughters to Aboo Al-As bin Al- Rabi and he proved truthful in whatever he said to me,” hence what is being proposed is that Alee (a.s) was not as such.

(iv). The Prophet (saw) knew what Alee (a.s) is doing is Halaal, thus he says: “I do not make anything lawful, unlawful…” yet contrary to this statement, he (saw) forbids it for Imam Alee (a.s)!

(v). Aboo Hanifa finds narrating this incident as an insult to Imam Alee (a.s). So how is it possible that the grandson of Imam Alee (a.s), Alee ibn Al-Hussain (a.s) narrates this story proudly and does not see it as an insult to his grandfather?!

(vi). Al-Miswar mentions that at the time when the Prophet (saw) narrated the hadeeth in the Masjid, he was Muhtalim (i.e. impure as a result of wet dreams, or nocturnal emissions), which evidences the fact he had already reached the age of puberty, yet he was present in the Masjid in such an impure state!

[End Quote]

Answers:

(i).We don’t see how this contradicts the narration. It is only natural for the family of the daughter of Abu Jahl (or any family) to ask the Prophet(saw) if he is alright with daughter being a second wife.

(ii). This does not weaken the longer version since narrators sometimes shorten hadiths. So RTS should stop throwing un-academic arguments to question this hadeeth.

(iii). Abu Al-Aas is a known convert to Islam. As for the praise towards Abu Al-Aas, then it is unconnected to Ali, and it is only RTS’ understanding that everything in Sunni Hadith is a hint against Ali is their own problem.

(iv). Scholars have provided explanations that include the view that he did not literally declare it as haram, but only condemned it, in order to preserve the feelings of his daughter. And we shall cover this doubt in a detailed manner under the explanation of this hadeeth.

(v). The narration is an everlasting merit for Fatima, when on the other hand; it is only a temporary condemnation of Ali. This is clear especially since we know that Ali let go of the idea of marrying the daughter of Abi Jahl.

(vi). RTS are ignorant that the term Muhtalim refers to an age group, not a person in a greater state of impurity. See Tahtheeb Al-Lugha 1/908. More importantly, even if we accepted that he was in such a state, it is not evidence to reject his narration.

 

Argument 6:

Shiapen stated:

[Quote]

Another angle from which Sunni scholars rejected the cited story is:

ووقع في صحيح مسلم من حديثه في خطبة علي لابنه أبي جهل قال المسور سمعت النبي صلى الله عليه و سلم وأنا محتلم يخطب الناس فذكر الحديث وهو مشكل المأخذ لأن المؤرخين لم يختلفوا أن مولده كان بعد الهجرة وقصة خطبة علي كانت بعد مولد المسور بنحو من ست سنين أو سبع سنين فكيف يسمى محتلما

In Sahih Muslim recorded his (Musawar’s) tradition about Ali’s proposal to Abu Jahl’s daughter, he said: ‘I heard the prophet (s) addressing to the people while I was adult’. There is a problem in accepting the hadith because the historians never disagreed about his (Musawar’s) birth which was after the migration while the story of Ali’s proposal is about six or seven years after Musawar’s birth, thus how come he was an adult?.

[End Quote]

Answer:

Differences do occur in birth and death dates and the scholars primarily rely on the subjects for finding the correct numbers. And if the subject’s opinion is not available, then his relatives, if not then his companions, if not then those from his generation, if not then the opinion of some historian. At this moment, we have the opinions of historians and the opinion of the subject. So obviously the opinion of Subject has more weight and will be given precedence, not the opinion of historians. Here Miswar himself says that, he heard the Prophet(saw) and he was Muhtalim. Imam Ibn Hajar in Al-Isaba holds the same opinion.

Now let us see the supporting evidences for this report.

(i). It is narrated with an authentic chain to `Abdullah ibn al-Zubair(ra):

حدثنا عبد الله قال حدثني أبي نا اسماعيل بن إبراهيم قال أيوب عن عبد الله بن أبي مليكة عن عبد الله بن الزبير أن عليا ذكر ابنة أبي جهل فبلغ ذلك النبي صلى الله عليه و سلم فقال:  إنما فاطمة بضعة مني يؤذيني ما آذاها و ينصبني ما أنصبها
source: Fada’il al-Sahaba by Ahmad, section of Fatima (ra).

(ii). It is narrated with an authentic chain to Suwaid ibn Ghaflah(rah):

أخبرنا أحمد بن جعفر القطيعي، ثنا عبد الله بن أحمد بن حنبل، حدثني أبي، ثنا يحيى بن زكريا بن أبي زائدة، أخبرني أبي، عن الشعبي، عن سويد بن غفلة، قال: خطب علي ابنة أبي جهل إلى عمها الحارث بن هشام فاستشار النبي صلى الله عليه [وآله] وسلم فقال: أعن حسبها تسألني؟ قال علي: قد أعلم ما حسبها ولكن أتأمرني بها؟ فقال: لا، فاطمة بضعة مني، ولا أحسب إلا وأنها تحزن أو تجزع.
فقال علي: لا آتي شيئا تكرهه.
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه بهذه السياقة

(iii). It is narrated with an authentic chain to abu Ja`far al-Baqir(rah) in Fadha’il Al-Sahaba by Ahmad bin Hanbal (#1286):
حدثنا عبد الله قال : حدثني أبي ، نا سفيان ، عن عمرو ، عن محمد بن علي ، أن عليا عليه السلام أراد أن ينكح ابنة أبي جهل فقال رسول الله صلى الله عليه وسلم : وهو على المنبر « إن عليا أراد إن ينكح العوراء بنت أبي جهل ، ولم يكن ذلك له أن يجمع بين ابنة عدو الله ، وبين ابنة رسول الله وإنما فاطمة مضغة مني »۔
Rough translation: Sufyan (bin Uyayna) said, from Amr (bin Dinar) from Mohammed bin Ali (Al-Baqir), that Ali wanted to marry the daughter of Abu Jahl, so the Prophet (pbuh) said, while on a pulpit, “Ali wanted to marry Al-Awra’a bint Abi Jahl, and that will not be so for him to bring together the daughter of enemy of Allah, and the daughter of Rasool Allah, for Fatima is a piece of me.” [Grading:Authentic].

 

Argument 7:

Another Shiawebsite RTS then provide another argument. They quoted Ibn Hajar:

[Quote]

Ibn Hajar:

Hadeeth of Al-Miswar and Marwan was mentioned before in two forms from Al-Zuhri and it was mentioned at the beginning of the book of Al-Shurut, under the story of the peace treaty of Al-Hudaibiyya that Al-Zuhri has narrated it from Urwa from Al-Miswar and Marwan from the companions of the Prophet (saw), so it becomes obvious that in other places where it doesn’t mention, “from the companions of the Prophet (saw),” that it is in Mursal form because Miswar was younger than that to have witnessed the occasion, and Marwan is younger than him. Yes, Miswar was at an age to be able to discern in the occasion of Hunain, and he has memorized the story of proposal of Alee (a.s) to the daughter of Abi Jahl which happened around that time. Allah (swt) knows best.

Source: Fath Ul-Bari Fi Sharh Saheeh Al-Bukhari. Vol. 9, Pg. # 432.

RTS then commented:

It is interesting how ibn Hajar says that Al-Miswar was younger than that to be able to have witnessed and understood the story of Hudaibiyya by himself and that he rather heard it from other companions of the Prophet (saw), but two years later he was mature enough to discern all things on the occasion of Hunain in the 8th year after Hijra and the story of the proposal of Imam Alee (a.s) to the daughter Abi Jahl around that time.

We ask, what was his criteria and tool to conclude this and make it a fact?

[End Quote]

Answer:

Ibn Hajar gave his reasons. He said that Al-Miswar narrated a narration from Sulh Al-Hudaibiya through other companions, while he did not do the same with the narration about the daughter of Abu Jahl incident. It seems that RTS did not understand what they were quoting.

RTS do not provide any other reasons to reject the narration other than point to scans that state that he was eight years old at the time. As we all know, it is fine to narrate as such an age, and Shias do accept this since they accept that Al-Hasan and Al-Hussain were both younger than Al-Miswar, and yet, they narrated from the Prophet(saw).

RTS also seem to suggest that Al-Miswar could not have been a muhtalim while being only eight years old. However, as Ibn Hajar said, this could be understood as a metaphor for one who is young but has the ability to discern.

 

Argument 8:

Shiawebsite RTS stated:

[Quote]

When we take all these facts into consideration, we can easily conclude that this story is a myth created by the Nawasib, narrated by the Nawasib, justified by the Nawasib, promoted by the Nawasib and used by the Nawasib at present to degrade the Messenger of Allah (saw), Imam Alee (a.s) and the chief of the ladies of Paradise, Faatima (s.a), only to save the reputation of Aboo Bakr and Umar.

[End Quote]

Answer:

We respond to this allegation with another authentic narration:

Imam Ahmad narrated in his Fadha’il 2/946 from Sufyan (bin Uyayna) from Amr (bin Dinar) from Mohammad bin Ali (Al-Baqir) that: Ali (as) wanted to get married to the daughter of Abi Jahl. The Messenger(saw) said while on the pulpit, “Ali wanted to marry Al-Awra’a bint Abi Jahl, and it is not to him to gather between the daughter of the enemy of Allah and the daughter of the Messenger of Allah, and Fatima is a piece of me.”

Perhaps RTS will also suggest that Al-Baqir was an enemy of Ali next.

MOST IMPORTANTLY: We would also like to suggest that Shiapen and RTS turn their back to the narration that says that, “Whoever angers Fatima angers me,” since this narration only comes through these paths that Shiapen and RTS are discrediting. If Shiapen and RTS were to do this, then they should drop their case against Abu Bakr altogether.

Explanation of the hadeeth regarding Proposal of Ali(ra) to marry daughter of Abi Jahl:

Plural marriage or polygamy is something that is well established in Islam on the basis of clear, unambiguous texts which cannot be undermined in any way whatsoever. However if this marriage could expose a person to problems and negative consequences that outweighed any benefits; in such cases plural marriage is disallowed, as in the case where the husband is not able to treat all his wives fairly, and he is afraid of being unfair or unjust towards them, or other cases in which the negative consequences outweigh any benefits that may be sought.

It is on this basis that the Prophet(saw) forbade ‘Ali ibn Abi Talib(ra) to take another wife in addition to his daughter Fatimah(ra), even though plural marriage was permissible in principle for him and for others.

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.

Ironically, when Umar(who was married man) and Abu Bakr(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.

The narrator of the above hadiths, Al-Miswar bin Makhrama, refused to give his daughter in marriage to a husband of Fatima’s grand-daughter by citing the above Hadiths about Fatima and saying “I fear lest it would displease her”! This was due to his fear of provoking the jealousy of the daughter of RasulAllah.

Regarding Prophet(saw) not allowing Ali(ra) to marry the daughter of Abu Jahl, then it is not true that the Prophet (saw) cited the girl being the daughter of his enemy as a reason for Ali not marrying her. Rather, the Prophet’s(saw) statement was just a statement of fact in that he wanted to express what the outcome would be. This is similar to Anas bin An-Nadir’s statement “By Allah, her tooth will not be broken” (Saheeh Bukhari, Volume 6, Book 60, Number 135). (Read Imam Al-Nawawi’s Sharh Saheeh Muslim, Kitab: Fadaa’il Al-Sahaabah, Bab: Fadaa’il Fatimah bint Al-Nabi ‘Alayhi Al-Salatu wal Salaam, Commentary on Hadith no. 4482).

The Prophet’s intention was not to hurt the feelings of Abu Jahl’s daughter, for she was a good Muslim. Rather, his statement was an attack on her father and not on her. (Read Ibn Hajar Al-Asqalani’s Fathul Bari, Kitab: Al-Nikah, Bab: Dhabb Al-Rajul ‘An Ibnatihi fi Al-Gheerah wal Insaaf, Commentary on Hadith no. 4829,)

This is even made clearer when we look at narrations where Ikrimah the son of Abu Jahl even after converting to Islam was referred to as “the son of the enemy of Allah”

The Prophet(saw) for all we know could have been representing Fatimah’s opinions this whole time. Fatimah(ra) could have told her father that she can’t bear living with Ali if he married Abu Jahl’s daughter and the Prophet(saw) is simply standing up for her. A father has the right to do that. In Islam, a woman has the right to divorce her husband if she can’t bear him marrying another woman, especially if it goes against any prior agreements between the two. This is something known. This doesn’t mean that she is forbidding him from marrying other women; rather it simply means that if he were to do so then it would come at the cost of her asking for a divorce. Both spouses must abide by the contract (either verbal or written) that they made before they got married and it was known that Prophet Muhammad(saw) stressed to Ali not to hurt Fatimah’s feelings at all costs. This was a condition that Ali must abide by at all costs, since he agreed to it. Since marrying the daughter of Abu Jahl would have broken that promise, he had to resort to not marrying her. (See Ibnul Qayyim, Zaad Al-Ma’aad, Volume 5, page 117).

 

Argument 9:

Shiapen Stated:

[Quote]

The marriage of Maula ‘Ali (as) and Sayyida Fatima (as) was via the Wahy of Allah (swt)

As evidence we shall cite the following esteemed Sunni works:

  1. Tabaqat Ibn Sa’d Volume 8 page 19 (chapter Dhikr Fatima)
  2. Riyadh al Nadira(chapter Dhikr Tazweej ai Fatima) Volume page 188
  3. Sharh Fiqh Akbar(chapter Dhikr Aulad e Rasul)page 190
  4. Zakhair al Uqba page 30 [printed in Cairo]

We read in Tabaqat:

“Abu Bakr asked the Holy Prophet for Fatima’s hand in marriage. The prophet replied that he was waiting for Allah’s command regarding Fatima’s marriage”

Riyadh al Nadira:

“Afsar bin Malik narrates that he was with the Holy Prophet (s) when there he received a revelation. The Prophet (s) said that Jibrael has brought Allah’s command that I marry Fatima to Ali Ibne Abi Talib”

Sharh Fiqh Akbar:

“The marriage of Sayyida Zahra with ‘Ali took place in 3rd Hijra and this was by the command and Wahy (revelation) of Allah”

Dr Tahir al Qadri in ‘Al Durratul Baydha fee Manaqib Fatima al Zahra (as)’ page 77 records this Hadeeth:

“Hadhrat Abdullah ibn Masud narrates that the Prophet (s) said ‘Allah has ordered me to marry Fatima to Ali”.
 Al Duratul Baydha fee Manaqib Fatima al Zahra (as), Page 77

Qadri copied this narration from the following esteemed Sunni works.

  1. al Muhajjim al Kabeer by Tabrani Volume 1 page 154
    2. al Muhajjim al Kabeer by Tabrani Volume 22 page 407
    3. Majmaa al Zawaad Volume 9 page page 204 the author Yashmi said the chain is Thiqah
    4. Al Kashaf al Haseeyath Volume 1 page 174
    5. Kanz al Ummal traditions 32979-32891
    6. Kanz al Ummal Volume 13 Hadeeth 682
    7. Tadkhirathul Khawwas page 276, narrated from Buraidha
    8. Al Bayan al Tahreef Volume 1 page 174, who took this narration from Ibn Asakir and Khatteb Baghdadi
    9. Fayz al Qadeer Volume 2 page 215

Comment

The above references are sufficient proof of the fact that Fatima (as) was married to ‘Ali (as) by the command of Allah (swt).Thus it is impossible that any action of ‘Ali (as) caused her grief. Otherwise questions would be raised on Allah’s decision that he married his beloved Prophet’s daughter to a person who caused her sorrow.

Two marriages have been arranged by Allah (swt):

  1. A) Adam (as) and Hawa (as)
    B) ‘Ali (as) and Fatima (as)

Discord never took place between either couple. Their pious lives are an example for the Ummah.

[End Quote]

Answer:

First, the report from Tabqat ibn Saad is disconnected as the narrator ilba bin Ahmer al-yashkuri didn’t witness the incident as he wasn’t a sahabi. Thus the report is unreliable. Also the translation by Shiapen is inappropriate. Here is the Arabic text.

وَأَخْبَرَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ ، حَدَّثَنَا الْمُنْذِرُ بْنُ ثَعْلَبَةَ ، عَنْ عِلْبَاءَ بْنِ أَحْمَرَ الْيَشْكُرِيِّ ، أَنَّ أَبَا بَكْرٍ خَطَبَ فَاطِمَةَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : ” يَا أَبَا بَكْرٍ ، انْتَظِرْ بِهَا الْقَضَاءَ

Second, Riyadh al Nadhira doesn’t have a chain for the report hence the report is rejected.

Third, Sharh Fiqh al Akbar is not a hadeeth book, and it doesn’t contain chains for ahadeeth, hence even the report from this source is rejected.

Fourthly, we found reports regarding this story from three routes:

1) From Abdullah ibn Masood (r.a).

Repoted by Tabarani in “Mojam al kabeer” like a part of big narration:

18453 – حدثنا علي بن سعيد الرازي، وعبد الرحمن بن الحسين الصابوني
التستري، قالا: ثنا إسماعيل بن موسى السدي، ثنا بشر بن الوليد الهاشمي، ثنا عبد النور بن عبد الله المسمعي، عن شعبة بن الحجاج، عن عمرو بن مرة، عن إبراهيم، قال حدثني مسروق، عن عبد الله بن مسعود، قال: سأحدثكم بحديث سمعته من رسول الله صلى الله عليه وسلم فلم أزل أطلب الشهادة للحديث فلم أرزقها، سمعت رسول الله صلى الله عليه وسلم في غزوة تبوك يقول ونحن نسير معه:إن الله أمرني أن أزوج فاطمة من علي ففعلت، قال جبريل عليه السلام: إن الله بنى جنة من لؤلؤة قصب بين كل قصبة إلى قصبة لؤلؤة من ياقوت مشذرة بالذهب، وجعل سقوفها زبرجدا أخضر، وجعل فيها طاقات من لؤلؤ مكللة بالياقوت، ثم جعل عليها غرفا لبنة من فضة ولبنة من ذهب ولبنة من در ولبنة من ياقوت ولبنة من زبرجد، ثم جعل فيها عيونا تنبع في نواحيها، وحفت بالأنهار، وجعل على الأنهار قبابا من در قد شعبت بسلاسل الذهب، وحفت بأنواع الشجر وبنى في كل غصن قبة، وجعل في كل قبة أريكة من درة بيضاء، غشاؤها السندس والإستبرق، وفرش أرضها بالزعفران، وفتق بالمسك والعنبر، وجعل في كل قبة حوراء، والقبة لها مائة باب على كل باب حارسان وشجرتان في
كل قبة مفرش وكتاب مكتوب حول القباب آية الكرسي، قلت: يا جبريل، لمن بنى الله هذه الجنة؟، قال: بناها لفاطمة ابنتك وعلي بن أبي طالب سوى جنانها تحفة أتحفها وأقر عينيك يا رسول الله

Heythami in “Majmua zawaid” 9/207 said:
فيه عبد النور بن عبد الله المسمعي وهو كذاب
“In the chain is Abdal Noor ibn Abdullah Masmayee he’s kathaab(liar)”.
Dhahabi in “Mizan” #5280 also said that AbdalNoor is kathaab.
Ukaylee said: “(Narration) Fabricated, there is no base for this”. “Lisan al Mizan 5/285.
Ibn Jawzi said fabricated. “Mawduat” 2/217.
Albani said: “Fabricated”. “Silsila ad daifa” 1845; “Daif al jami” 1564.

2) From Anas ibn Malik (r.a) :

Ibn Asakeer said: “Strange, i don’t know such narration except via such chain”. “Tareeh al dimashk” 55/444.
Ibn Jawzi said fabricated. “Mawduat” 2/220.
Dhahabi said fabricated. “Tarteeb mawduat” 130.
Shawkani said fabricated. “Fawaid al majmua” 330.

3) From Jabeer ibn Abdullah (r.a) :

Ibn Jawzi said fabricated. “Mawduat” 2/219.
Dhahabi said: “In the chain is Muhmmad ibn Zakariya Qalabee, and he is accused. “Tarteeb mawduat” 130.

Hence these reports are fabrications, which are to be rejected and though it isn’t proven that the marriage of Fatima(ra) and Ali(ra) occurred via revelation(Wahy), but the fact is that the marriage occurred due to the initiative and encouragement of Abubakr(ra) and Umar(ra).

As for the foolish and exaggerated claim of Shiapen that only two marriages were arranged by Allah, one of Adam(as) and Hawa(as) and the second of Ali(ra) and Fatima(ra), then we would like to educate the ignorant Shiapen.

Al-Bukhari, recorded that Anas bin Malik, said, “Zaynab bint Jahsh(ra), used to boast to the other wives of the Prophet, saying, `Your families arranged your marriages, but Allah arranged my marriage from above the seven heavens. (Tafsir Ibn Kathir for Chapter 33, verse 37)’

The Prophet met ‘Uthman at the door of the mosque and said: “O ‘Uthman! Jibril has told me that Allah married you to Umm Kulthum for a dowry like that of Ruqayyah, provided that you treat her as you treated Ruqayyah.” (Sunan Ibn Majah Vol. 1, Book 1, Hadith 110).

Moreover, even if for the sake of argument we consider the report quoted by Shiapen, even then the Shia argument would still be invalid because there were other marriages too which took place by the command of Allah(swt), yet there occurred problems between the couple. For example the Marriage of Zaynab bint Jahsh(ra) and Zayd bin Harithah(ra), which occurred as per the command of Allah and Messenger of Allah(saw). And regarding this incident the below verse of Quran was revealed:

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.(Quran 33:36).

This incident is also mentioned in this shia website.[Screen Shot]

Thus, we find that though the marriage of Zaynab bint Jahsh and Zayd bin Harithah occurred as command of Allah and Prophet(saw), yet that marriage didn’t remain flawless, and that is why they both separated after some time. This incident refutes the illogical assumption of Shiapen based on fabrications that, since marriage of Ali(ra) and Fatima(ra) was on the command of Allah, then there couldn’t be any problem between them.

 

Argument 10:

Shiapen stated:

[Quote]

We read the following tradition in Mustadrak al-Hakim, Volume 3 page 410 that has been declared Sahih by both Imam Hakim and Imam Dhahabi:

5564 – حدثنا أبو العباس محمد بن يعقوب ثنا محمد بن سنان القزاز ثنا إسحاق بن إدريس ثنا محمد بن حازم ثنا هشام بن عروة عن أبيه عن عبد الله بن الزبير عن أبيه قال : أرسلني رسول الله صلى الله عليه و سلم في غداة باردة فأتيته و هو مع بعض نسائه في لحافه فأدخلني في اللحاف فصرنا ثلاثة

Al-Zubair said: ‘Once Holy Prophet (s) called me in a cold night, hence I went to Him and He was with some of his women under a blanket, then he placed me with them under the blanket and we became three persons’
 Mustadrak al-Hakim, Volume 3 page 410 Tradition 5564

[End Quote]

Answer:

Narrator Muhammad bin Sinan is in the chain. Imam Ibn Hajr graded him “weak” in Taqrib (no.5936) and Abu Dawud accused him in lie, and ibn Khirash said he’s not truthful (Mizan #7651).

Chain also contains Ishaq bin Idris (Abu Ya’qub). See his biography in Mizan al I’tidal (no.734) and in Ibn Hajr’s Lisan al Mizan (no.1088) where he is accused of fabrication and being munkar in hadith. He also appears in Ibn Abi ‘Asim’s (d. 287H) isnad in Kitab al Sunnah (1985 ed., p.597/no.1394) where Muhammad b. al Muthana narrates from him. Ibn ‘Adi quotes this narration in Ishaq’s biography in al Kamil fi al Du’afa (no.157).

Syeikh al-Albani has explained in great detail in Silsilah AHadith Da’ifah wal Maudhu’ah no 2662.

Hence this fabricated report is unreliable.

As for the grading of Imam Hakim the he erred in its grading. Regarding Imam Dhahabi’s opinion, then that is not Al Dhahabi’s opinion necessarily, but it is a summary of Imam Hakim’s opinion, as the title of the book indicates, which we would like explain to educate the readers.

Dr. Bashshâr `Awwâd Ma`rûf in his book , “the introduction to his critical edition of al-Tirmidhî’s al-Jâmi` al-Kabîr states:
Al-Dhahabî, when he first embarked upon the study of hadîth, prepared abridgements of a number of books, one of which was the Mustadrak. It has become the habit of scholars today working in the field of hadîth, when compiling them and determining their authenticity, to say things like: “It is authenticated by al-Hâkim and al-Dhahabî concurs.” In doing so, they are referring to al-Dhahabî’s Talkhîs, his abridgement of the Mustadrak that is often published along with it in its margins.

We see this as a serious misunderstanding that must be pointed out. We do not know from where this idea came or how it got started. When al-Dhahabî abridged the book, it was not his intention to discuss the authenticity or the inauthenticity of its hadîth. He merely speaks about some of most serious errors made by al-Hâkim’s in his book, mentioning them along with his abridgement, as is his habit when he abridges any book.

There are three reasons that we know this:

First, al-Dhahabî says in Siyar A`lâm al-Nubalâ’ (17/176): “It is a useful book. I had made an abridgement of it that is in considerable need of work and editing.”

This statement is one of the clearest proofs that he merely abridged the Mustadrak and did not critically review al-Hâkim’s rulings. Otherwise, what does he mean when he says it “…is in considerable need of work and editing”?

Secondly, we find that in his other books, al-Dhahabî, clearly states his disagreement with rulings that al-Hâkim’s gives in the Mustadrak in places where al-Dhahabî, in his Talkhîs, either reiterates al-Hâkim’s ruling or remains silent.

For example, when speaking about Mu`âwiyah b. Sâlih in Mîzân al-I`tidal (4/135), he writes: “He is among those narrators whom Muslim accepts but not al-Bukhârî. You can see al-Hâkim relating this narrator’s hadîth in his Mustadrak and say: ‘This is according to the conditions of al-Bukhârî.’ He repeatedly makes this mistake.”

However, when the same statement comes up in his Talkhîs, he says nothing about it. Whoever compares the rulings found in the Talkhîs with those that al-Dhahabî makes in his other writings will find that there is considerable disagreement.

Thirdly, when al-Dhahabî writes in his Talkhîs “according to the conditions of al-Bukhârî and Muslim” or writes “authentic”, he is merely giving al-Hâkim’s ruling as found in the Mustadrak. He is not expressing his own viewpoint. Therefore, we cannot attribute these opinions to al-Dhahabî himself.

 

Argument 11:

Shiapen stated:

[Quote]

Now let us read another impudent account recorded in Musnad Ishaq bin Rahweh, Volume 4 page 343 which has been declared Sahih by Imam Ibn Hajar Asqalani in Al-Matalib al-Alyia, Volume 4 page 229 while Dr. Abdulghafor bin Abdulhaq al-Buluchi, the margin writer of the book ‘Musnad Ishaq bin Rahweh’ stated that the narrators of this tradition are Thiqah:

Urwa narrated from his father that the Holy Prophet (s) sent al-Zubair and another man during the night of Ahzab (battle) and said to them: ‘Go and spy’. They returned when the Holy Prophet (s) was under a blanket with Um Salama, He (the prophet) wrapped them under the blanket, the Prophet (s) therefore clung to Um Salamah.
 Musnad Ishaq bin Rahweh, Volume 4 page 343 Tradition 1777 

[Screen shot]

[End Quote]

Answer:

Here is the report in Arabic:

– أخبرنا روح بن عبادة ، نا حماد بن سلمة ، عن هشام بن عروة ، عن أبيه أن رسول الله صلى الله عليه وسلم بعث ليلة الأحزاب الزبير ورجلا آخر في ليلة ، فقال قرة : فنظروا ثم جاءوا ورسول الله صلى الله عليه وسلم في مرط (1) لأم سلمة ، فأدخلهما في المرط ، التزق رسول الله صلى الله عليه وسلم بأم سلمة

The chain goes like, Hashim bin Urwah from his father that the Holy Prophet(saw)….

However, as the Shiapen is known for their deception, they portrayed that Urwah narrated from his father, but the apparent fact is that, Hashim bin Urwah narrated from his father(Urwah). That is why, Imam Ibn Hajar al-Asqalani graded the Chain of this report to be saheeh in Mursal form; and Dr. Abdul Ghafoor Balushi stated that the narrators are thiqat, except that it is Mursal because Urwah ibn Zubayr (the father of Hisham and the nephew of A’ishah) did not hear from the Prophet(saw),as he was born in the era of Uthman’s Caliphate. He is a tabe’i, not a Sahabi. So Urwah cannot be a witness to this incident, thus this report is unreliable, and infact munkar(denounced) as the authentic report does says anything as such.

It has been narrated by Ibrahim al-Taimi on the authority of his father who said: We were sitting in the company of Hudhaifa. A man said: If I were in the time of the Messenger of Allah (saw), I would have fought by his side and would have striven hard for his causes. Hudhaifa said: You might have done that, (but you should not make a flourish of your enthusiasm). I was with the Messenger of Allah (saw) on the night of the Battle of Ahzab and we were gripped by a violent wind and severe cold. The Messenger of Allah (may peace be him) said: Hark, the man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by Allah (the Glorious and Exalted). We all kept quiet and none of us responed to him. (Again) he said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by Allah (the Glorious and Exalted). We kept quiet and none of us responded to him. He again said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgtuent by Allah (the Glorious and Exalted) Then he said: Get up Hudhaifa, bring me the news of the enemy. When he called me by name I had no alternative but to get up. He said: Go and bring me information about the enemy, and do nothing that may provoke them against me. When I left him, I felt warm as if I were walking in a heated bath untill I reached them. I saw Abu Sufyan warming his back against fire I put an arrow in the middle of the bow. intending to shoot at him, when I recalled the words of the Messenger of Allah (saw)” Do not provoke them against me.” Had I shot at him, I would have hit him. But I returned and (felt warm as if) I were walking in a heated bath (hammam). Presenting myself before him, I gave him information about the enemy. When I had done so, I began to feel cold, so the Messenger of Allah (saw) wrapped me in a blanket that he had in excess to his own requirement and with which he used to cover himself while saying his prayers. So I continued to sleep until it was morning. When it was morning he said: Get up, O heavy sleeper.(Sahih Muslim #1788)

We see in this authentic report that, there is no mention of anything, which we find in the Munkar report.

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