Al Nass Wal Ijtihad

8. the Donation of Fatima =========================

When Allah the Almighty assisted the Prophet (s) to conquer Khaybar and cast horror into the hearts of the people of Fadak, they submitted to the Prophet (s) servilely. They made peace with him by giving him a half of their land[^1] and the Prophet (s) accepted that from them and so a half of Fadak became a pure property for him where “whatever Allah restored to His Messenger from them you did not press forward against it any horse or a riding camel but Allah

[^1] It is mentioned that they have given the Prophet (s) all of their land.

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gives authority to His messengers against whom He pleases. Qur'an, 59:6” and upon this all the umma had agreed unanimously with no any objection by anyone. When Allah revealed “And give to the near of kin his due,” the Prophet (s) donated Fadak to his daughter Fatima (s). It was still in her hand[^1] until it had been extorted from her to be added to the treasury.

This was what Fatima (s) had claimed after the death of the Prophet (s) and because of this she had been subjected to trial. Al-Fakhr ar-Razi said: “When the messenger of Allah died, Fatima (s) claimed that the Prophet (s) had donated Fadak to her. Abu Bakr said to her: “It hurts me to see you needy and it delights me to see you needless but I do not know whether your saying is true or not;[^2] therefore I can not judge for you.” Umm Aymen and another mawla (follower) of the messenger of Allah[^3] witnessed for Fatima but Abu Bakr wanted a witness, whose witnessing would be accepted

[^1] The infallible imams and their followers have not had any doubt that the Prophet (s) had donated Fadak to Fatima (s) and that it had been in her hand until it had been extorted from her. Imam Ali (s) said to his administrative official on Basra, Othman bin Hunayf: “...Yes, Fadak was in our hands out of all what was under the sky but some people felt greedy for it and others withheld themselves from it but the best of judges is Allah...” Refer to Nahjol Balagha. There are many traditions narrated from the infallible imams talking about the same matter. The reliable narrators have narrated a tradition from Abu Sa’eed al-Khidri saying: “When Allah has revealed (And give to the near of kin his due), the messenger of Allah gave Fadak to Fatima.” Refer to Majma’ul Bayan by at-Tabarsi when interpreting this verse 17:26. You will find there that it is this tradition that has made al-Ma’moon, the Abbasid caliph, give Fadak back to the progeny of Fatima.

[^2] By Allah O you Abu Bakr, have you really not known whether Fatima’s claim was true or not after Umm Aymen (the Prophet’s nursemaid) and Imam Ali (s) had witnessed it was true? Have you considered them all to be liars, aggressive or mistaken? Certainly not! But (Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe). [^3] The other witness besides Umm Aymen was Ameerul Mo’mineen Ali bin Abu Talib (s) undoubtedly. As if ar-Razi found the rejection of Imam Ali’s witness by Abu Bakr abominable so he did not mention the name of Imam Ali (s) respecting Imam Ali and Abu Bakr together so he said “a mawla of the messenger of Allah”.

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according to the Sharia”.[^1]

Ibn Hajar al-Haythami in his book as-Sawa’iq said: “Fatima, in her claim that the Prophet (s) had donated Fadak to her, did not bring except Ali and Umm Aymen as witnesses and so the quorum was not complete…”[^2] The same has been said by Ibn Taymiyya, ibnul Qayyim and other Sunni ulama concerning this case.

May Allah forgive them and us and may He be pleased with Abu Bakr and make Fatima, her father, her husband and her son forgive him! Would he have preferred a suitable decision in order not to put Fatima (s), the prophet’s trust, who had recently lost her father, in those bad situations; once because of her inheritance, another time because of her donation of Fadak, a third time, a fourth time…worries and griefs…would he have not let her go angry and disappointed and then to die on her anger and to recommend in her will what she had recommended!

Glory be to Allah! Where was the deliberateness of the caliph (Abu Bakr)? Where was his patience? Where was his insight about the ends of the affairs and where was his caring for the benefits of the Muslims?

Would he have avoided the fail of Fatima (s) in her situations as possible as he could with all wisdom he had! Had he done so, it would have been much better for him and it would have kept him away from regretting and being blamed and it would have been better to unite the umma!

He could have protected the trust of the Prophet (s) and the only daughter of him, Fatima (s), from being disappointed and then to go back upset stumbling with her garment. What would he have lost, where he had occupied the position of her father, if he had given Fadak to Fatima (s) without a trial? An imam could do that due to his general guardianship and what the value of Fadak was before the general advantage of the Muslims and before avoiding evils!

[^1] Tafseer Mafateehul Ghayb by ar-Razi, vol.8 p.125. [^2] P.21 in his book Shubah ar-Rafidha.

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This is what many earlier and later scholars have wished that Abu Bakr had done.

Here we quote a word concerning this subject said by Professor Mahmood Abu Riyya, the Egyptian coeval scholar: “There is a matter that we have to say a frank word about; it is the situation of Abu Bakr towards Fatima (may Allah be pleased with her), the daughter of the messenger of Allah, and what he has done to her concerning the inheritance of her father. Let us suppose that we submit to the traditions narrated by a single narrator and submit that they may limit the general verdicts of the Qur’an and that the Prophet (s) has said: “We, the Prophets, do not bequeath”; nevertheless Abu Bakr could give Fatima (may Allah be pleased with her) some of her father’s inheritance and that Fadak might be considered as a part of that inheritance. This would be his right that no one could refute because he was the caliph and the caliph could give whatever he liked to whomever he liked. The caliph himself had donated some of the Prophet’s inheritance to az-Zubayr bin al-Awwam,[^1] Muhammad bin Maslama and others.[^2] This very Fadak itself had been donated to Marwan by the caliph Othman after a short time!”[^3]

Ibn Abul Hadeed mentioned in his book Sharh Nahjol Balagha some speech of some earlier scholars, who had criticized the two caliphs, Abu Bakr and Umar, due to their situations toward Fatima az-Zahra’ (s) after her father’s death: “It would be better for them to be more generous, besides their faith, than to commit what they had committed toward the daughter of the messenger of Allah”. Ibn Abul Hadeed commented: “This speech has no answer!”[^4]

Let us away from generosity and let us discuss the matter of the trial. The legal evidences were sufficient to make it obligatory to judge for [^1] He was the caliph’s son-in-law. His wife was Asma’, the daughter of Abu Bakr.

[^2] Abu Bakr had given his daughter Aa’isha the prophet’s house, in which she buried him beside the tomb of the Prophet (s) after his death and in which she buried Umar later on but when Imam Hasan (s), the Prophet’s beloved grandson, died she refused to let him be buried in his grandfather’s house and then a sedition was about to happen! Just to Allah we resort!

[^3] Refer to ar-Risala al-Misriyya magazine, vol.518, 11th year, p.457.

[^4] vol.4, p.106.

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Fatima (s) in order to get her donation back. These evidences, besides that they were sufficient, were numerous. This was clear to the fair people of understanding.

It was enough that the ruler (the caliph), at that time, had already been certain that the claimer (Fatima), with her holiness, was equal to the Virgin Mary[^1] or better than her[^2] and that she and Mary, Khadeeja (the Prophet’s wife) and Asiya (the Pharaoh’s wife) were the best of the women of Paradise[^3] and that she and these three women were the best of the women of the worlds[^4] and it was she, to whom the Prophet (s) had said: “O Fatima, are you not satisfied to be the head lady of the believing women or the head lady of the women of this umma?”[^5]

[^1] According to the true traditions; ibn Abdul Birr said in his book al-Istee’ab when mentioning the biography of Fatima (s): “The Prophet (s) visited Fatima when she was ill and said to her: “O my daughter, how are you today?” She said: “I feel pain and what hurts me more that I have nothing to eat.” He said: “O my daughter, are you not satisfied that you are the head lady of the women of the worlds?” She said: “O father, what about Mary the daughter of Imran?” He said: “She is the head lady of the women of her world and you are the head lady of your world. By Allah, I have married you to a master in this world and in the afterworld”. Many such traditions have been mentioned by other scholars and historians.

[^2] The infallible imams and their followers have agreed unanimously that Fatima (s) is better than the Virgin Mary (s). Many Sunni scholars have declared that she is better than all the women of the worlds even the Virgin Mary (s), such as at-Taqiy as-Sabki, al-Hallal as-Sayooti, al-Badr, az-Zarkashi, at-Taqiy al-Maqreezi, ibn Abu Dawood and al-Mannawi. Refer to ash-Sharaf al-Mu’ayyad by Allama an-Nabahani, p.59 when talking about the virtues of Fatima (s). The same has been said by Ahmad Zayni Dahlan, the mufti of the Shafiites when talking about the marriage of Fatima and Ali in his book as-Seera an-Nabawiyya.

[^3] It has been mentioned by Ahmad bin Hanbal in his Musnad, vol.1 p.293, by Abu Dawood as in al-Istee’ab, the biography of Khadeeja and by Qasim bin Muhammad as in al-Istee’ab, the biography of Fatima (s).

[^4] Narrated by Abu Dawood from Anass as mentioned in al-Istee’ab when talking about Khadeeja’s biography and narrated by Abdul Warith bin Sufyan as in al-Istee’ab, biographies of Fatima (s) and Khadeeja.

[^5] Al-Bukhari’s Sahih, vol.4 p.64, Muslim’s Sahih, vol.2, the virtues of Fatima (s), at-Tarmithi’s Sahih, al-Jam’ bayna as-Sahihhayn, al-Jam’ bayna as-Sihah as-Sitta, Imam Ahmad bin Hanbal’s Musnad, vol.6 p.282, ibn Abdul Birr’s Istee’ab, Muhammad bin Sa’d’s Tabaqat, vol.2, vol.8. Al-Bukhari said in his Sahih, vol.4 the last page of chap. al-Isti’than: “Musa bin Owana narrated from Firas from Aamir from Masrooq that

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All the Muslims have known well that Allah the Almighty has chosen Fatima (s) from among the women of the umma, chosen her two sons from among all the sons and chosen her husband from among the near people to be the elite with the Prophet (s) on the day of Mubahala (supplication) where Allah has revealed: “But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars. Qur'an, 3:61”

Ar-Razi said in his book at-Tafseer al-Kabeer when interpreting this Verse: “The Prophet (s) came out wearing a black garment of wool while he was embracing al-Husayn and leading al-Hasan with his hand. Fatima was walking behind him and behind her was Ali. He said to them: “If I invoke Allah, you say Amen”.

The bishop of Aa’isha (the Prophet’s wife) had said: “We, the wives of the Prophet, were all with him and none of us left him when Fatima came walking like the walking of the messenger of Allah (s). When the Prophet (s) saw her, he said: “O my daughter, welcome!” Then he seated her beside him. He whispered in her ears and she began crying bitterly and when he saw her crying, he whispered in her ears again and she smiled. I, from among the Prophet’s wives, asked her: “The Prophet (s) confided a secret to you from among all of us but you began crying!” When the Prophet (s) left, I asked her: “What secret did the Prophet (s) confide to you?” She said: “I would never disclose the Prophet’s secrets”.

When the Prophet (s) died, I said to her: “I adjure you with my right on you to tell me what the Prophet (s) has whispered in your ears”. She said: “Yes, now I shall do. The first time he told me that Gabriel was used to dictate the (entire) Qur'an to him once a year but that year Gabriel had dictated the Qur'an to him twice and so he thought that he would die soon. He said to me: “Fear Allah and be patient.

I have been to you the best of fathers.” So I began crying as you saw. When he saw me crying, he said to me: “O Fatima, are you not satisfied to be the head lady of the believing women… or the women of this umma?” Ibn Hajar in his book al-Issaba and other authors mentioned: “…are you not satisfied to be the head lady of the women of the worlds?” However the tradition is true and preferring Fatima (s) to all of the other women is clear. Ibn Sa’d in his book at-Tabaqat, vol.2 mentioned a tradition narrated by Umm Salama saying: “When the Prophet (s) was about to die, I asked Fatima about her crying and smiling on that day. She said: “He (the Prophet (s)) told me that he would die within a short time and then he told me that I was the head lady of the women of Paradise”. It has been mentioned by Abu Ya’la and other scholars of Hadith.

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Najran[^1] said: “O Christian people, I see faces, which if ask Allah to remove a mountain, He will remove it for them. Do not defy them; otherwise you will perish and no Christian will remain on the earth until the Day of Resurrection”.[^2]

Also the Muslims have agreed unanimously that Fatima (s) was one of those, about whom Allah has revealed this Verse: “Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. Qur'an, 33:33” and she was one of those, whom Allah has ordered the Muslims to love as a reward for (informing of) the mission when revealing this Verse: “Say: I do not ask of you any reward for it but love for my near relatives. Qur'an, 42:23” and she was one of those, whom Allah has imposed upon His people to pray for in their prayers as He has imposed upon them shahada.

Imam ash-Shafi’iy said, as mentioned in as-Sawa’iqul Muhriqa:

“O people of the Prophet’s family, loving you is an obligation imposed by Allah in His Qur'an. It suffices you, with your high position, that whoever dose not pray for you (in his prayer) his prayer will not be accepted”. Sheikh ibnul Arabi said, as in as-Sawa’iqul Muhriqa:

“I find my allegiance to the progeny of Taha[^3] an obligation that, in spite of my farness, will make me near to Allah.

The Beneficent has not asked for a reward in return to informing of guidance except to love the relatives (of the Prophet (s))”. Allama an-Nabhani said in his book ash-Sharaf al-Mu’abbad: “O progeny of Taha, you are a progeny of the best of the Prophets. Your grandfather is elite and you are elite.

[^1] A place between Saudi Arabia and Yemen. It was a centre for the Christians before Islam. [^2] This tradition has been mentioned by the interpreters, the narrators, the historians and by everyone, who has recorded the events of the tenth year of hijra, in which this event has taken place. [^3] Prophet Muhammad (s).

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Allah has purified you from uncleanness, O you Ahlul Bayt, since long before, so you are the purest. Your grandfather has not asked for reward, when informing the mission, save loving and kindness to his relatives”. And also Fatima (s) is the best of the righteous, about whom Allah has said: (Surely the righteous shall drink of a cup the admixture of which is camphor. A fountain from, which the servants of Allah shall drink; they make it to flow a (goodly) flowing forth. They fulfill vows and fear a day the evil of which shall be spreading far and wide. And they give food out of love for Him to the poor and the orphan and the captive. We only feed you for Allah's sake; we desire from you neither reward nor thanks. Qur'an, 76:5-9”[^1]

In short, Fatima (s) was so holy near Allah, near the Prophet (s) and near the believers that would impose upon the all to trust in whatever she said. She would not need a witness to prove what she claimed. Her tongue was too far above every untruth. She would never say but the truth. Her very claim showed her definite truthfulness without a bit of doubt. No one of those, who had known her, would doubt this at all. Abu Bakr had known her very well and believed in whatever she said but the fact was as Ali bin al-Fariqi, who was one of the famous scholars of Baghdad, a teacher in the western school (in Baghdad) and one of the teachers of ibn Abul Hadeed (the author of Sharh Nahjul Balagha), had said when being asked by ibn Abul Hadeed if Fatima (s) had been truthful in her claim about her donation of Fadak: “Yes”. Ibn Abul Hadeed said to him: “Then why did Abu Bakr not give her Fadak while he knew well she was truthful?” He smiled and said nice words and then he added:

[^1] The Shia have agreed, following their imams, unanimously that these Verses have been revealed to concern Ali, Fatima, al-Hasan and al-Husayn because of a charity (food) they have paid to a poor one, an orphan and a prisoner of war in three successive nights whereas they themselves have been badly in need of that charity. They have kept on fasting during those three days without having except some water for they have been offering a vow. Az-Zamakhshari in his book al-Kashshaf has mentioned this matter in a tradition narrated from ibn Abbas. It has been also mentioned by al-Wahidi in his book al-Baseet, Abu Is~haq ath-Tha’labi in his book at-Tafseer al-Kabeer and by Abul Mu’ayyad Muwaffaq bin Ahmad in his book al-Fadha’il. Many other scholars and authors have considered it as a reliable tradition.

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“If he had given her Fadak that day just according to her claim, she would ask him the next day for the caliphate to be given to her husband (Imam Ali) and she would move him away from his position and then he would not find any excuse for that because he would have confirmed that she had been truthful in all what she had claimed without any need for witnesses”.

Hence Abu Bakr has allowed himself to deny the witness of Ali bin Abu Talib (s), when witnessing for Fatima (s) concerning her donation, whereas the Jews of Khaybar, in spite of their meanness and in spite of that Imam Ali (s) has destroyed them, have considered him (Ali) too exalted for committing a false testimony. And so the matters were mixed together that Abu Bakr considered Fatima (s), in whose possession Fadak was, as a claimer, who had to have evidences to prove her possession. It was clear that this matter had been planned under darkness!

If we forgot many things, we would not forget Abu Bakr’s saying to Fatima (s) “I do not know whether your saying is true or not” whereas her saying was merely the truth and the clearest evidence, due to which he had to judge for her as she had claimed.

If we gave up all that and we admitted that Fatima (s) was like any other good believing woman, who had to prove her claim with a true evidence, then what about Imam Ali (s), who had witnessed to her? It was Ali (s), who was the Prophet’s spiritual brother and who was to the Prophet (s) as was Aaron to Moses. Imam Ali (s) was the lofty witness of the truth, with whose witnessing the lights of certainty shone. Was there anything beyond certainty that a judge would seek in his judgments? Therefore the Prophet (s) had considered the witness of Khuzayma bin Thabit as a witness of two truthful persons. By Allah, Imam Ali (s) was worthier of such a witness than Khuzayma and the others and he was worthier of every virtue than the rest of the Muslims.

If we gave up this too and admitted that the testimony of Imam Ali (s) was like the testimony of one man of the fair Muslims, then was it not possible for Abu Bakr to ask Fatima (s) to swear to be as the second witness? If she swore, he would accept her claim and if she did not, he would reject her claim. But he did not do that! He

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rejected the claim disregarding the testimony of Imam Ali (s) and Umm Aymen.[^1]

Imam Ali (s) was the equivalent of the Qur'an. He was with the Qur'an and the Qur'an was with him. They would not separate.[^2] In the Verse of Mubahala he was considered as the very self of the Prophet (s). But alas! In spite of all that, his testimony in this trial was considered as null! What a misfortune in Islam we have received that we cannot but say: we are Allah’s and to Him we shall return!

9. Hurting Fatima (s)

Rejecting Fatima’s claim about her inheritance was against the clear traditions rather than its reasons and environments.[^3]

Among those traditions is the one that has been mentioned by ibn Abu Aasim (as in al-Issaba-Fatima’s biography). He mentioned that the Prophet (s) had said to his daughter Fatima (s): “Allah becomes

[^1] Umm Aymen was the woman, who had brought up the Prophet (s) after the death of his mother. Her name was Baraka bint Tha’laba. The Prophet (s) said about her: “Umm Aymen is my mother after my (real) mother”. The Prophet (s), when looking at her, often said: “She is one of my family”. He said that she would be in Paradise. She had been mentioned in al-Issaba by ibn Hajar, al-Istee’ab by ibn Abdul Birr and by all the authors, who had mentioned the biographies of the Prophet’s companions. They had mentioned her virtues, good faith, reason and loyalty. Her son Aymen had been martyred during the battle of Khaybar when fighting with the Prophet (s). She did not worry for that but she became patient hoping for the divine reward in the Hereafter.

[^2] With reference to the famous tradition of (ath-Thaqalayn-the two weighty things), which has been mentioned in the books of Hadith (Sihah) and many other books. The Prophet (s) said: “I have left among you what if you keep to, you will never go astray at all; the Book of Allah and my family”. Definitely the head of his family was Imam Ali (s).

[^3] With reference to the Prophet’s saying narrated by Umm Salama that she said: “I have heard the messenger of Allah saying: Ali is with the Qur'an and the Qur'an is with Ali. They do never separate until they will come to me at the pond (in Paradise)”. It has been mentioned by al-Hakim in his Mustadrak, vol.3 p.124 and by ath-Thahabi in his Talkhees. The Prophet (s), during the illness that led to his death, said while the room was crowded of his companions: “O people, I am about to die soon and I will inform you of something so that I will be excused before you. I have left among you the Book of my god, the Almighty, and my family.” Then he lifted Ali’s hand and said: “This is Ali. He is with the Qur'an and the Qur'an is with Ali. They do never separate”. Refer to as-Sawa’iqul Muhriqa, chap.2 p.75.

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angry when you become angry and He becomes pleased when you become pleased”. It has also been mentioned by at-Tabarani and others as in ash-Sharaf al-Mu’abbad by an-Nabhani al-Beiruti.

Al-Bukhari and Muslim mentioned-as in al-Issaba and other books when talking about Fatima’s biography-a tradition that al-Musawwir had said: “I have heard the messenger of Allah saying from above the minbar: Fatima is a piece of me. Whatever hurts her hurts me and whatever distresses her distresses me”. Sheikh Yousuf an-Nabhani mentioned in his book ash-Sharaf al-Mu’abbad a tradition quoted from al-Bukhari that the Prophet (s) had said: “Fatima is a piece of me. Whatever makes her angry makes me angry”. In al-Jami’ul Sagheer it is mentioned that the Prophet (s) has said: “Fatima is a piece of me. Whatever depresses her depresses me and whatever pleases her pleases me”.

She has said to Abu Bakr and Umar: “I adjure you by Allah, have you not heard the messenger of Allah saying: “The contentment of Fatima is my contentment and her discontentment is my discontentment. Whoever loves my daughter Fatima loves me, whoever pleases Fatima pleases me and whoever discontents Fatima discontents me”? They said: “Yes, we have heard this from the messenger of Allah”.[^1]

He, who ponders on these traditions and who appreciates the Prophet (s), will find that these traditions refer to the infallibility of Fatima (s) because they show that depressing her, discontenting her, pleasing her, displeasing her, her contentment or her anger do not occur inexcusably. It is as same as depressing, discontenting, pleasing or displeasing the Prophet (s) himself and this is the essence and reality of infallibility.

Some Sunni scholars, like Ahmad bin Hanbal, have mentioned a tradition narrated by Abu Hurayra saying: “Once the Prophet (s) looked at Ali, al-Hasan, al-Husayn and Fatima and said: I am a war against whoever fights you and peace to whoever makes peace with

[^1] Al-Imama wes-Siyasa by ibn Qutayba and other books of history.

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you”.[^1]

At-Tarmithi has mentioned a tradition narrated by Zayd bin Arqam-as in al-Issaba, Fatima’s biography-that once the Prophet (s) mentioned Ali, Fatima, al-Hasan and al-Husayn and said: “I am a war against whoever fights them and peace to whoever makes peace with them”.[^2]

Abu Bakr said: “Once I saw the messenger of Allah (s) erecting a tent.[^3] He was leaning on an Arabic bow while inside the tent there were Ali, Fatima, al-Hasan and al-Husayn. The messenger of Allah said: “O people, I am peace to whoever makes peace with the people in the tent, a war against whoever fights them and a guardian to whoever follows them. He, who loves them, is lucky and of a good origin and he, who hates them, is wretched and of a bad origin”.

Professor Abbas Mahmood al-Aqqad has mentioned this tradition in his book Abqariyyatu Muhammad under chapt. “The Prophet, the Imam and the companions”.

Ahmad bin Hanbal mentioned a tradition narrated by Abdurrahman al-Azraq that Imam Ali (s) had said: “Once the messenger of Allah (s) came to me while I was sleeping. Al-Hasan or al-Husayn asked for some water (or some milk). The Prophet (s) went to our ewe, which had no milk. He milked it and it gave much milk. Then al-Hasan came to the Prophet (s) but the Prophet (s) put him aside. Fatima said: O messenger of Allah, I think he is the most beloved one to you. He said: But he (al-Husayn) asked for some milk before him. Then the Prophet (s) added: I, you, these two boys and that sleeping one

[^1] Ahmad’s Musnad, vol.2 p.442. It has also been mentioned by al-Hakim in his Mustadrak and by at-Tabarani in his al-Kabeer.

[^2] It has been mentioned by ibn Habban in his Sahih, al-Hakim in his Mustadrak, ad-Dhiya’ in his Mukhtarat, at-Tabarani and ibn Shayaba from Zayd bin Arqam and by Abu Ya’la in as-Sunna and ad-Dhiya’ in al-Mukhtarat from Sa’d bin Abu Waqqas. Also mentioned by other famous scholars like allama Alawi in his book al-Qawl al-Fasl, vol.2 p.7.

[^3] This tent might be the garment, with which the Prophet (s) covered them (Ali, Fatima, al-Hasan and al-Husayn) when Allah revealed to him: (Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying). Refer to chapt.2 in this book for details.

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will be in one place on the Day of Resurrection”.[^1]

Among their (the Prophet’s progeny’s) rights on the umma and especially the men of authority was that they should not be surprised by extorting their position in the umma after the Prophet (s) and doing without them even in consultation besides being so severe to them in the matter of the caliphate and denying their rights, khums, inheritance and donation as well as considering them as the rest of the ordinary people while the wound had not yet recovered and the Prophet (s) had not yet buried!

The seizers of the umma and their assistants at that time had arranged their affairs in a way that they had not left any chance to any one to opposite them otherwise that one would separate the umma and so they had become safe from the opposition of Imam Ali (s) and his followers. For full details about this matter, please refer to al-Muraja’at.

Among the principles of the rulers at that time was to be strict in carrying out the verdicts without differentiating between this and that or between the noble and the low. They controlled the treasury and enriched it with wealth and monies and they equalized between the recidivists and the others in the judgments.

What assisted them in carrying out their principles was their satisfaction and being away from greediness and transient pleasures of this worldly life besides their asceticism and so they satisfied the public and therefore they ruled with no troubles. But when the matter became serious on the trial of Fatima (s), they considered Fatima, the Prophet’s piece, as any other woman, who was not purified from fabricating and lying.[^2]

[^1] Ahmad’s Musnad, vol.1 p.101. [^2] In fact she was not even treated as an ordinary Muslim woman, because when a Muslim woman, who was not purified from fabrication, had one witness (a fair Muslim man) on her claim, then it would be enough for her, instead of the other witness, to be put to oath and her claim would not be rejected unless she abstained from the oath. As for Fatima (s), her husband Imam Ali (s) had witnessed for her and so the rulers had to put her to oath and if she abstained from oath then they would reject her claim. They did not do that. They just hastened to reject her claim without asking her for any kind of oath.

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10. The Prophet (s) orders Abu Bakr and Umar

The Prophet (s) had ordered Abu Bakr and Umar to kill Thu ath-Thadiyya but they did not kill him. Thu ath-Thadiyya was al-Khusayra at-Tameemi Harqoos bin Zuhayr,[^1] who was the head of the apostates. The Prophet (s) wanted to uproot the ravage and corruption of this apostate man when he ordered to kill him but the hypocrisy of this man and his false reverence in his praying deceived Abu Bakr and Umar and so they hated to kill him and they let him alive.

This has been mentioned by the scholars, the historians and the authors of the books of Hadith.

Abu Ya’la has said in his Musnad-as mentioned in al-Issaba by ibn Hajar, Thu ath-Thadiyya’s biography: “At the age of the messenger of Allah (s) there was a man, whose worship and loyalty we had admired too much. We mentioned his name to the Prophet (s) but the Prophet (s) did not know him. We described him to the Prophet (s) and he did not know him. After a little the man came towards us. We said to the Prophet (s): “It is him.” The Prophet (s) said: “You have told me about a man, in whose face there is a scorch of the Satan.

” He came until he stopped before us but he did not greet us. The Prophet (s) said to him: “I adjure you by Allah, did you say, when you stopped before the people: there is no one among this people better than me?” He said: “Yes, I did.” Then he went in to offer prayer. The Prophet (s) said: “Who kills him?” Abu Bakr said: “I do.” Abu Bakr went to him and he found him offering prayer. He said: “Glory be to Allah, shall I kill a praying one whereas the messenger of Allah has prohibited killing a praying one?” He came In fact she had Fadak in her possession and had full control over it and so she had not to have evidence to prove her possession but the opposite side had to have an evidence according to the saying of the Prophet (s) “Evidence is on him, who claims, and oath is on him, who denies”. This is one of the clear traditions that they have opposed depending on their own ijtihad.

[^1] Ibnul Atheer mentioned his biography in his book Usdol Ghaba and mentioned another tradition narrated by Abu Sa’eed saying: “As the messenger of Allah was taking an oath one day, al-Khuwaysara at-Tameemi said: “O messenger of Allah, be just!” The Prophet (s) said: “Woe unto you! And who is just if I am not?” It was mentioned by Muslim too.

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back. The Prophet (s) said: “What did you do?” Abu Bakr said: “I hated to kill him while he was praying and you have prohibited killing praying people.” The Prophet (s) said: “Who kills him?” Umar said: “I do.” He went to him and found him lying prostrate and his forehead touching the ground. Umar said to himself: “Abu Bakr is better than me” and he came back. The Prophet (s) said to him: “What did you do?” He said: “I found him prostrate before Allah and I disliked killing him.” The Prophet (s) said: “Who kills him?” Ali said: “I do.” The Prophet (s) said: “Yes, you do if you find him.” Ali went to him and found that he had gone. The Prophet (s) said: “If he was killed, then no two men of my umma would ever disagree.”

Al-Hafidh (memorizer) Muhammad bin Musa ash-Shirazi has mentioned this tradition in his book, which he had written according to the tafseers (interpretations) of Ya’qoob bin Sulayman, Yousuf al-Qattan, al-Qassim bin Salam, Muqatil bin Hiyad, Ali bin Harb, as-Sadiy, Qatada, Waqee’, ibn Jurayh and others.

Some scholars have mentioned this tradition and considered it as true like ibn Abd Rabbih al-Andalusi in his book al-Iqd al-Fareed. He mentioned at the end of the tradition that the Prophet (s) had said: “This is the first horn that appears in my umma. If you kill him, no two men will disagree after him. The Israelites have separated into seventy-two groups and this umma will separate into seventy-three groups, all of which will be in Hell except one group.”

11. The Prophet (s) orders Abu Bakr and Umar for the second time

The Prophet (s) ordered Abu Bakr and Umar to kill this apostate for the second time but they did as they had done in the first time. A friend of mine, whom I trust in his virtue, piety and knowledge, told me that once Abu Bakr passed by this apostate (Thu ath-Thadiyya), after he had been ordered to kill him but he disliked to kill him, and he found him offering prayer in one of the valleys where no one could see him save Allah. He admired his devotedness and supplication. He thanked Allah that he did not kill him. He came to the Prophet (s) interceding for that man. He mentioned to the Prophet (s) the sincerity and submissiveness of that man while

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offering his prayer where no one could see him save Allah. The Prophet (s) did not accept Abu Bakr’s intercession and he ordered him immediately to kill that apostate man. When Abu Bakr did not kill the man, the Prophet (s) ordered Umar and then ordered Imam Ali (s) and stressed on killing him and his companions. This is what I have been told by the one, whom I know well and know about his deep research and careful study.[^1] He has confirmed it to me but I forgot to ask him about the source of the tradition. I began to research by myself until I found the tradition, and all thanks be to Allah, in Ahmad bin Hannibal’s Musnad, vol.3 that Abu Sa’eed al-Khidri had said: “Once Abu Bakr came to the Prophet (s) and said to him: “O messenger of Allah, I passed through the valley of so and so and I saw a good looking man offering prayer reverently.” The Prophet (s) said to him: “Go and kill him!” Abu Bakr went to him and when he saw him in that state, he disliked killing him and then he came back to the Prophet (s).

Then the Prophet (s) said to Umar: “Go and kill him!” Umar went to him and he saw him in that state, which Abu Bakr had seen him in. he disliked to kill him and he returned to the Prophet (s). He said to the Prophet (s): “O messenger of Allah, I found him offering prayer reverently and I disliked killing him.” The Prophet (s) said to Ali: “Go and kill him!” Ali went but he did not find the man. He came back to the Prophet (s) and said: “O messenger of Allah, I did not find him.” The Prophet (s) said: “This man and his companions[^2] recite the Qur'an but the Qur'an does not go past their clavicles. They get out of religion as an arrow that slips away from a hunted animal. Kill them for they are the worst of people.”

He, who ponders on these two traditions concerning this apostate man; the tradition mentioned by Abu Ya’la and narrated by Anass and the tradition mentioned by Ahmad bin Hanbal and narrated by Abu Sa’eed al-Khidri, will know that the Prophet (s) has ordered to kill this man two times in different events. The first tradition narrated by Anass shows that the Prophet (s) has not known this

[^1] He is the pious Sheikh Mirza Husayn an-Noori, the author of al-Mustadrakat ala al-Wassa’il.

[^2] Later on, during the rule of Imam Ali (s), they seceded from Imam Ali (s) and were called the Kharijites.

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apostate man before. The Prophet’s companions mentioned and described the man to the Prophet (s) but he did not know him until he saw him and knew him because of the scorch in his face and because of his self-conceit and then the Prophet (s) ordered his companions to kill him. The prayer of that apostate, which pleased Abu Bakr and Umar on that day, was in the mosque whereas the second tradition mentioned by Ahmad and narrated by Abu Sa’eed showed that Abu Bakr had seen this apostate offering his prayer in one of the valleys and not in the mosque where Abu Bakr had admired this apostate’s devotion and reverence where no one saw him save Allah the Almighty. Abu Bakr told the Prophet (s) about that and the Prophet (s) immediately ordered him to kill that man without seeing the man. This was because the Prophet (s) had already ordered before to kill that man so the traditions talked about two events with a period of time between them. Here the clear orders of the Prophet (s) were opposed by Abu Bakr and Umar due to their own ijtihad.

The Kharijites

The Kharijites were the Muslims, who apostatized from religion when they rebelled against Imam Ali (s). They denied the arbitration (between Imam Ali (s) and Mo’awiya), which they themselves had forced Imam Ali (s) to accept. They were about eighty thousands or more. Imam Ali (s) sent for them to remind them of Allah and the hereafter and to show them their faults and mistakes in what they had thought and kept to “and most surely the frailest of the houses is the spider's house if they but knew. Qur'an, 29:41” but they refused to come to him and they asked him to acknowledge that he had become unbeliever and he had to repent. When they did not come to him, Imam Ali (s) sent to them Abdullah bin Abbas, who tried his best to refute their opinions with clear evidences but they insisted on their deviation as if there was deafness in their ears and there were veils on their hearts.

They agreed unanimously on considering every Muslim, who did not adopt their opinions, as unbeliever and that he and his family were to be killed and his properties were to be appropriated. They rebelled against the Muslims and they killed whoever passed by them. Among

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those, whom they had killed, was Abdullah bin al-Khabbab bin al-Arth at-Tameemi. They cut open his wife’s abdomen while she was pregnant. Their evils spread everywhere. Imam Ali (s) came to them preaching them and showing them that they had mistaken when they rebelled against him. He refuted their excuses and warned them that if they insisted on their deviation, they would be killed and in the hereafter they would be in Hell.

They insisted on their transgression without intending to repent and they became like the people of Noah when “they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride. Qur'an, 71:7” and then Imam Ali (s) fought them and killed them.[^1] Only ten of them escaped death and only ten of Imam Ali’s companions were killed. This was exactly what Imam Ali (s) had predicted when warning them but they did not desist from doing evil.

Then some deviate people, who believed in the opinions of the Kharijites concerning the arbitration and rebelling against the walis, joined the few Kharijites, who had not been killed. When Abdullah bin az-Zubayr became the wali, some of those people appeared with Nafi’ bin al-Azraq in Iraq and some appeared with Najda bin Aamir al-Harawri in Yamama (in the Arabia). Najda went too far in his opinions and he even exceeded the doctrine of the Kharijites themselves. He considered every one, who did not join him and his followers to fight the Muslims, as unbeliever. They annulled the verdict of stoning a married adulterer. They made it obligatory to cut a thief’s arm from the armpit. They made it obligatory on a woman to offer prayers during the period of menstruation and many other heresies that there was no need to mention here.

Until now there is a remainder of them spread here and there. The explorer ibn Batota has met some of them in Oman during his travel

[^1] By doing that Imam Ali (s) just followed the orders of the Qur'an and the Sunna. Allah said: (fight that (group) which acts wrongfully until it returns to Allah's command) and: (The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered). As for the orders of the Sunna, I shall mention them in the main text of the book inshallah.

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in the eighth century of hijra. He has mentioned them in his book Rihlat ibn Batota (ibn Batota’s travel)[^1] and said: “They are Ibadhite in doctrine. They offer Friday prayer in four rak’as and when they finish it, their imam recites some verses of the Qur'an and then he praises Abu Bakr and Umar but he does not mention Othman and Ali. If they want to mention Ali, they nickname him by saying “the man”. They praise the cursed Abdurrahman bin Muljam (Imam Ali’s killer) and call him as “the good servant of Allah” in spite of the great sedition he has caused. Their women commit adultery too much and their men do not deny that nor have they jealousy. One day I was with their chief Abu Muhammad bin Nabhan, who was from the tribe of al-Azd.

A young beautiful woman came and said to him: “O Abu Muhammad, the Satan has played with my mind (her sexual lust was provoked)”. He said to her: “Go and drive the Satan away from your mind!” She said: “I cannot do unless you protect me.” He said: “Go and do whatever you like.” When she left, he said to me: “This one, and whoever does like her, will be under my protection. She goes to commit adultery and neither her father nor any of her relatives will be able to show their jealousy. If they kill her they will be killed in return because she is under my protection”.

The messenger of Allah (s) has informed of the truth when he has said: “O Ali, no one hates you but a bastard, a child of menstruation[^2] or a hypocrite”.

Killing the Kharijites

Many traditions have been narrated about killing the Kharijites especially from the infallible imams (s). Here we mention some of those traditions, which have been mentioned by the Sunni scholars. The Prophet (s) said describing the Kharijites: “They recite the Qur'an but it does not go past their clavicles. They kill the Muslims and set the idolaters free. They apostate from Islam like an arrow slipping out of a game animal. If I live until they appear, I shall kill them like the killing of the people of Aad.”[^3]

[^1] Vol.1 p.172. [^2] That he has been created out of making love during a period of menstruation. [^3] Muslim’s Sahih, vol.1 p.393.

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In another tradition the Prophet (s) said: “If I live until they appear, I shall kill them.”[^1] In a third tradition the Prophet (s) said describing them: “They are young and foolish. They repeat the best of saying. They recite the Qur'an but it does not go past their clavicles. They apostate from religion like an arrow that slips away from a hunted animal. If you find them, you are to kill them. Whoever kills them will be rewarded by Allah on the Day of Resurrection.”[^2] There are many other traditions like this mentioned in the books of Hadith. These traditions show that these people are unbeliever for killing them is like killing the people of Aad and Thamood.

They are the worst of people

The tradition narrated from the infallible imams (s) and showing that the Kharijites are the worst of people are clear and recurrent but here we mentioned the traditions mentioned by the Sunni scholars. Muslim mentioned in his Sahih a tradition narrated by Abu Tharr and Rafi’ bin Umar al-Ghifari that the Prophet (s) had said: “After me there will be some people of my umma who recite the Qur'an but the Qur'an does not go past their throats.[^3] They get out of religion as an arrow that slips away from a hunted animal and then they do not go back to it (religion). They are the worst of people.”[^4]

Muslim mentioned in his Sahih another tradition narrated by Abu Sa’eed al-Khidri that the Prophet (s) had mentioned some people, who would appear from among his umma, and said: “…They are the worst of people. They will be killed by the righteous people.” And then the Prophet (s) gave an example when saying: “…like a man, who shots his arrow at an animal and then he looks at the arrowhead

[^1] Muslim’s Sahih, vol.1 p.394. [^2] Narrated from Imam Ali (s) and mentioned by Muslim in his Sahih, vol. 1 p.396. [^3] It means that their hearts do not perceive what they recite and they do not benefit from it. They do not do but uttering the words of the Qur'an in their mouths when reciting them. Their hearts are covered with the stain of the (ill) which they do! Nothing of the light of the Qur'an gets into their hearts. Neither their reciting the Qur'an nor any of their doings will be accepted by Allah. [^4] Vol.1 p.398.

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but he does not see anything and he looks at the bowstring and he does not see anything.”[^1] Ahmad mentioned in his Musnad a tradition narrated by Abu Barza in two ways that the Prophet (s) had described the Kharijites and said: “…They recite the Qur'an but the Qur'an does not go past their clavicles. They get out of religion as an arrow that slips away from an animal and they do not go back to religion. They will still appear until the last of them will be killed with ad-Dajjal (the fraud). If you meet them, you are to kill them for they are the worst of people and the worst in nature. They are the worst of people and the worst in nature. They are the worst of people and the worst in nature.”[^2]

If they were the worst of people and the worst in nature, then the idolaters and the unbelievers would not be worse than them and this would be a clear evidence showing their unbelief.