1- The Aayah of Tat-heer (purification)
Important people, good and evil, and important events are usually mentioned in the Holy Qor’aan. So Rasoolollaah has been mentioned just as Aboo Bakr has, and cAa’eshah has been referred to just as Sayyedat Nesaa’ al-cAAlameen has.
But when we come to this lady, the sheer number of aayaat revealed about her, and the subjects, are dazzling. These references certainly show her position to Allaah as His third most important and most complete creature.
In his book Faatimah al-Zahraa’ fi al-Qor’aan, Aayatollaah al-cOzmaa Sayyed Saadiq Sheeraazi has gathered two hundred and seventy aayaat in sixty-eight sowar[1], all of which were revealed about her according to Bakri references!!
In the second half of the thirty-third aayah of the thirty-third soorah of the Holy Qor’aan, Allaah says:
{Allaah only desires to keep away the uncleanness from you, O Ahl al-Bayt (People of the House)! And to purify you a (thorough) purifying[2].}.
A number of very important facts can be drawn from this aayah, including: That Faatimah was a macsoomah[3]. And that she was the only female member of Ahl al-Bayt(AmS)[4], and thus senior to all Moslem women, including the Prophet’s wives.
And although Bakri[5] scholars have in large numbers accepted these two facts, but they have obstinately insisted on playing down their importance to minimize serious contradictions within their system of beliefs.
In the first instance, they say Faatimah was a macsoomah[6] who did not commit any sin. However, after her father’s martyrdom she testified, on many occasions, in favor of Ameer al-Mo’meneen as the Khaleefah, and against Aboo Bakr as the Usurper of the Khelaafah; and publicly and loudly protested against and condemned the unIslamic actions of the Bakri party. Her objections were so intense, that Aboo Bakr found no alternative other than killing her.
So if she was a macsoomah, according to Allaah, who did not lie, then why were her testimonies so shamelessly rejected?!
And in the second instance, the overwhelming majority of Bakri scholars agree that Faatimah was the only female member of Ahl al-Bayt[7] who have a special place in Islam, and admit that even cAa’eshah was not a member.
So, does not this mean Faatimah was senior to cAa’eshah?! If being a member of Ahl al-Bayt does not bring seniority, then what does?! And if it does bring seniority, then why was cAa’eshah’s testimony favored over Faatimah’s?!
However, a small number of Bakri scholars stubbornly insist that the wives of the Prophet are also included in Ahl al-Bayt. But this false claim is easily refuted by the following facts:
1- The overwhelming majority of Bakri ahaadeeth only name Rasoolollaah, Ameer al-Mo’meneen, Sayyedat Nesaa’ al-cAAlameen, Imaam Hasan and Imaam Hosayn as members of Ahl al-Bayt, and do not mention the Prophet’s wives[8]. For instance, Bakri scholars narrate from cAa’eshah, who said:
((While Rasoolollaah was covered with a blanket, Hasan came, and he took him under the blanket; then Hosayn came, and went under the blanket; then Faatimah came, and he took her under the blanket; then cAli came, and he took him under the blanket; then he recited: “Allaah only desires to keep away the uncleanness from you, O Ahl al-Bayt (People of the House)! And to purify you a (thorough) purifying[9]”[10].)).
2- A large number of Bakri ahaadeeth clearly limits members of Ahl al-Bayt to those five, excluding others[11]. For instance, Bakri references record:
((When the aayah “Allaah only desires to keep away the uncleanness from you, O Ahl al-Bayt (People of the House)! And to purify you a (thorough) purifying[12]” was revealed, Rasoolollaah called cAli, Faatimah, Hasan and Hosayn; then he covered them with a Khaybari blanket, and said: O Allaah! These are my Ahl al-Bayt. O Allaah! Keep away the uncleanness from them, and purify them a (thorough) purifying[13].)).
3- Neither cAa’eshah nor the other wives of Rasoolollaah did ever claim membership to Ahl al-Bayt, even though some of them were struggling to gain medals and seniority over Faatimah and other members of Ahl al-Bayt. On the contrary, they acknowledged Faatimah’s membership and admitted their exclusion[14]. For instance, Bakri scholars narrate from cAa’eshah(LAa)[15], Faatimah’s enemy, who said in a long hadeeth:
((…Indeed, I saw Rasoolollaah one day call cAli, Faatimah, Hasan and Hosayn; then he covered them with a cloth and said: O Allaah! These are my Ahl al-Bayt, so keep away the uncleanness from them and purify them a (thorough) purifying.
So I went near them and said: O Rasoolollaah! Am I a member of your Ahl al-Bayt?
And he said: Step back[16].)).
Bakri references also narrate from Omm Salamah, Faatimah’s friend, who said:
((One day Rasoolollaah came to my home, and said: Do not let anyone come in. Later Faatimah came, and I could not keep her away from her father; then Hasan came, and I could not keep him away from his grandfather and mother; then Hosayn came, and I could not keep him away from his grandfather and mother; then cAli came, and I could not keep him away.
So they gathered, and Rasoolollaah covered them with the blanket that was on him and said: These are my Ahl al-Bayt, so keep away the uncleanness from them, and purify them a (thorough) purifying. Then, when they were all under the blanket, this aayah descended.
So I said: O Rasoolollaah! And me? But, by Allaah! he did not agree, and said: You are to a good ending [you will die a good person][17].)).
4- There is not a single hadeeth in which the Prophet or the other members of Ahl al-Bayt mention the inclusion of the Prophet’s wives in Ahl al-Bayt. On the contrary, they only name themselves, as the only members. For instance, Bakri references narrate from Rasoolollaah, who said:
((This aayah was revealed about five people: About me, cAli, Hasan, Hosayn and Faatimah. “Allaah only desires to keep away the uncleanness from you, O ahl al-Bayt (People of the House)! And to purify you a (thorough) purifying[18]”[19].)).
5- The revelation of this aayah was followed by many theatrical acts by Rasoolollaah over a long period of time, practically showing who were members of Ahl al-Bayt and who were not.
He would gather them under a cloth, recite the Aayah of Tat-heer and call them Ahl al-Bayt. He would regularly go to the house of cAli and Faatimah, recite the Aayah and call them Ahl al-Bayt. He did these things intentionally and frequently and regularly to show its importance.
And in the hundreds of times when he performed these shows, he never missed one person of the five, and never included one person other than the five; even though he could have included at least cAa’eshah—whom the Bakris regard as the most noble woman in Islam and the closest to the Prophet—or Omm Salamah, both of whom asked to be included.
And these theatrical acts were witnessed by countless people who narrated them in large numbers, surviving the tight Bakri censorship. Therefore, today, Bakri references contain a significant number of these narrations; for instance they narrate from Ibn cAbbaas, cOmar’s first secretary, who said:
((During nine months, I witnessed Rasoolollaah go everyday at the time of every salaat—five times a day—to the door of cAli ibn Abi Taalib, saying: Assalaamo cAlaykom wa Rahmatollaah wa Barakaatoh (peace and Allaah’s Mercy and Blessing be upon you) O Ahl al-Bayt! “Allaah only desires to keep away the uncleanness from you, O Ahl al-Bayt (People of the House)! And to purify you a (thorough) purifying[20]”. salaat! May Allaah be Merciful to you[21].)).
Aside from Bakri scholars and their references, when we look at this part of the aayah and look at the context in which it was used, we find a most extraordinary thing. Opposite pronouns.
In the related aayaat before and after this aayah, the pronouns are all feminine plural; and even the first part of this aayah has as many as six feminine plural pronouns. But the second part of this aayah has two, out of place, masculine plural pronouns. Irregular, inconsistent, improper and immethodical use of pronouns, a mistake!! But does Allaah the Almighty make mistakes?! Of course not; anyone who believes Allaah makes mistakes does not believe in Islam. So why this unexampled choice of pronoun?
A small minority of scholars who believe in the distortion of the Holy Qor’aan[22] say this aayah is a clear example of distortion. The construction of this sentence is completely different to that of its environment; the second part of the aayah, with its masculine references, is obviously stranger to this entire passage. They say this part of the aayah was taken from the seventy-sixth soorah—where at least half the soorah refers to Rasoolollaah, Ameer al-Mo’meneen, Sayyedat Nesaa’ al-cAAlameen, Imaam Hasan and Imaam Hosayn—and placed here, within a number of aayaat that refer to the Prophet’s wives, to cause confusion.
But this opinion is rejected by the overwhelming majority of scholars who do not agree with the idea of the distortion of the Holy Qor’aan.
Others say that there is no irregularity what so ever. The masculine pronouns were used to include the Prophet himself, who was addressed by Allaah in the beginning of the section. And in the Arabic grammar, masculine pronoun is used when referring to a male together with several females.
But this opinion is also rejected, as according to all Bakri and Moslem scholars, the masculine pronouns in question also include Ameer al-Mo’meneen, Sayyedat Nesaa’ al-cAAlameen, Imaam Hasan and Imaam Hosayn, none of whom are referred to either before or after this verse.
This brings us to the third and widely believed opinion: that the second part of the aayah is indeed out of place, but it is not due to distortion. This sentence was especially placed here to make it more eye-catching and draw more attention to its meaning.
One of the many aayaat that refer to Faatimah is the sixty-first aayah of the third soorah in the Holy Qor’aan, known as the “Aayah of Mobaahalah”.
In a series of aayaat, Allaah speaks of His prophets and their successors, highlighting a number of very important events in their lives. Concentrating on the family of cEesaa[23], Allaah narrates the story of the birth of the Virgin Maryam[24], showing her closeness to Him and recounting some of what Prophet Zakariyyaa[25] had witnessed from Maryam. Then the revelation focuses on cEesaa himself, his miraculous conception and birth, his God-given powers, his struggle to guild the Jews, their blind bigotry, and his rise to the sky; rejecting the belief that he is the Son of God.
At the end of this passage Allaah says to His Prophet Mohammad:
{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 selves and your selves, then let us be earnest in prayer, and pray for the curse of Allaah on the liars[26].}.
In the tenth year of Hejrah when Moslem rule expanded to a number of countries beyond the Arabian peninsula, the Christian leaders of Arabia who had not entered a war with Moslems decided to have a decisive debate with Rasoolollaah. Hoping to overcome him and destroy his rule with the power of logic, rather than that of the sword, as other groups had futilely attempted.
Thus Aboo Haarithah, cAqib and Sayyed, the highest Arab Christian leaders came to Madinah to meet with the Prophet.
During the debate, Aboo Haarithah who spoke for the Christians, lost on every point he raised, but nevertheless insisted on his beliefs and refused to concede defeat.
Finally, after Rasoolollaah had exhausted all other intellectual methods, Allaah revealed this aayah, and His Messenger called his challengers to mobaahalah, when they would go out to the desert and each party would pray to their God to descend a calamity on the liar; leaving it to God to show who is truthful and who is not. And Rasoolollaah announced that he will be the victorious party and that his God will bring disaster to the Christians after the Mobaahalah; and the Christians promised to be the only party standing after the Mobaahalah, when the Moslems would wither.
Time and place were agreed upon, and the unusual show of strength was set to bring conclusive proof for one side and ultimate defeat for the other.
As the moment of truth approached, Christians decided to go ahead with the Mobaahalah only if Mohammad came with a large number of people, which to them was a sign of showmanship; but would refuse to take part in the Mobaahalah if he had come with few people, which to them was a sign prophethood.
The next day, Mohammad approached the Christians who had gathered in the desert, taking the hands of his grandsons, Hasan and Hosayn, and having his nephew and son-in-law, cAli, walking in front of him, and his daughter Faatimah behind him. When they reached the agreed spot, Mohammad sat and told his family to say aameen[27] to his prayers as soon as the Mobaahalah started.
Suddenly, the Christians refused to start the Mobaahalah, when their leader Aboo Haarithah told them:
((I see faces that if it were to ask God to remove a mountain from its place, He would do it for them. Do not enter into a Mobaahalah with them, or you will be destroyed and no Christian will remain on the face of the earth[28].)).
So instead of Mobaahalah, they reached an agreement with the Prophet to come under his rule. Later, both cAAqib and Sayyed announced their conversion to Islam.
In this aayah, Allaah instructs His Prophet to challenge his enemies to Mobaahalah, using it as his last weapon of logic; and orders him to be accompanied by his “sons”, “women” and “selves” (the closest people to him).
And since Allaah tells His creatures about Mohammad, saying:
{I swear by the star when it goes down * Your companion (Mohammad) does not err, nor does he go astray * Nor does he speak out of desire * It is naught but revelation that is revealed * The Lord of Mighty Power has taught him * The Lord of Strength; so he attained completion[29].}.
We learn that his choices reflect God’s will, and not human desire. Thus when he chooses to take Ameer al-Mo’meneen with him to the Mobaahalah, as his “self”, we know that cAli is the closest man to Allaah after Mohammad; and when he chooses to take Imaam Hasan and Imaam Hosayn as his “sons”, we know that Hasan and Hosayn are the closest men to Allaah after Mohammad and cAli; and when he chooses to take Sayyedat Nesaa’ al-cAAlameen as his “women”, we know that Faatimah is the closest woman to Allaah.
Also, not having anyone else go with him to the Mobaahalah as his “sons”, “women” or “selves” has a lot of meaning. He could have chosen Aboo Bakr and/or cOmar as his “selves”, for example; as he could have chosen cAa’eshah and/or Hafsah as his “women”. But he did not.
To escape from this difficult and embarrassing position, a number of Bakris have tried to cause confusion and in some way suggest that the Prophet did not take these four people with him to the Mobaahalah, or that he also took others. They say that these three pronouns are all plural: “sons”, “women” and “selves”, which in the Arabic language mean three and more. So how can the Prophet take only Hasan and Hosayn as his “sons”, Faatimah as his “women” and cAli as his “selves”?! Therefore he must have also taken others with him.
But they are ignoring the fact that the use of plural pronouns for two and even one is not new in the Arabic language. In fact the Qor’aan, itself, is filled with such examples. For instance, Allaah says in the Holy Qor’aan:
{Surely We have revealed the Reminder and We will most surely be its guardian[30].}.
Whom besides Allaah has revealed the Holy Qor’aan?! And whom besides Him is its guardian?!
Allaah also says:
{Surely We Ourselves have revealed the Qor’aan to you, revealing (it) in portions[31].}.
Some Bakris say that “sons” means ones own sons or those of his sons or grandsons. But Hasan and Hosayn were the sons of Rasoolollaah’s daughter; and the children of ones daughter are not counted as ones children!! So the Prophet could not have taken them to the Mobaahalah as his “sons”.
They are also ignoring the fact that this idea was of the pre-Islam Arabs, who did not count their daughters as members of their families, and did not look at women as members of the society; thus they would not call the sons of their daughters, their “sons”. But Islam fought this belief, as many other Arab beliefs.
And even in the Holy Qor’aan Allaah counted cEesaa among the children of Ebraaheem, even though he reached Ebraaheem[32] through his mother Maryam. Allaah says:
{And of his descendants, DAAwOOd[33] and SolaymAAn[34] and AyyOOb[35] and YOOsof[36] and MOOsAA[37] and HAArOOn[38]; and thus do We reward those who do good (to others) * And ZakariyyAA and YahyAA[39] and cEEsAA and ElyAAs; everyone was of the good[40].}.
Some Bakris who are even more desperate say that all of the ahaadeeth[41] that say Rasoolollaah took Hasan, Hosayn, Faatimah and cAli with him to the Mobaahalah have been narrated by the Sheecah[42], and therefore they are not acceptable.
But a mere glance at the chains of narrators of these ahaadeeth clearly shows that a large number of them do not have a single Sheecah narrator or a single Sheecah reference. In fact, such ahaadeeth have also been narrated in certain Bakri references whose authors do not mention any hadeeth narrated by the Sheecah.
The overwhelming majority of Bakri scholars confess that Rasoolollaah only chose cAli, Faatimah, Hasan and Hosayn for the Mobaahalah; and that he did not take anyone else with him[43].
Rasoolollaah’s choice shows the positions of these four people, and their closeness to Allaah is such that if they were to ask Him to descend calamity on the Christians, He would have obliged.
When Rasoolollaah started his mission and called on the Idolaters, Star-worshippers, Moon-worshippers, Jews, Christians, etc. to turn their backs to their fathers’ beliefs and follow him in worshipping the one indivisible God instead, not only did he put his high social standing in jeopardy, but his life.
He was subjected to unbearable pressure from every corner, isolated, tortured both physically and psychologically, imprisoned, and survived from several assassination attempts.
The Truthful, the Trustworthy, as the Arabs used to call him, suddenly became: the Sorcerer, the Liar. His wife, Khadeejah, the richest and most influential woman in the Arabian Peninsula, was shown less respect than her servants. And those who answered his call had their own share of troubles. Some of them perished under brutal torture.
But the Arabs wanted to have their once-adored Mohammad back; so alongside suppression, they offered him a way to return. To renounce his God and show devotion to their idols, and thus become the chief of all the tribe leaders, controlling all of their wealth and having all the power.
However as the Prophet insisted more and more on his mission, his enemies insisted more and more on destroying him. Finally, he had to leave Makkah migrating to Madinah, where he had a significant number of followers.
After he reached Madinah and established the Islamic rule, Moslems came and offered him great wealth as a reward for prophethood, pledging to give all their remaining assets should the newly born rule come under financial difficulty.
That is when Allaah ordered His Messenger in the twenty-third aayah of the forty-second soorah of the Holy Qor’aan to convey to his people:
{Say: I do not ask of you any reward for it but love[44] for my near relatives.}.
As Rasoolollaah’s Prophethood was the best thing that has ever happened to humanity, and at the same time the hardest mission for any prophet, no amount of financial reward could recompense him. Therefore Allaah took it upon Himself to pay His Messenger for transmitting His message. But as the people had insisted so long to do something for their prophet in return for his tireless efforts in guiding them to the right path, Allaah chose the love for his macsoom descendents instead, which is the only reward Moslems can give their prophet that is consistent with what their prophet had given them.
And to love Rasoolollaah’s macsoom descendents is to follow them after his death, who would continue his mission and keep his followers on the right path. And the continuation of Rasoolollaah’s mission after his death is for the benefit of Moslems, as his mission was. And this is what we read in the other aayaat of the Holy Qor’aan:
{Say: I do not ask you aught in return except that he who will, may take the way to his Lord[45].}.
{Say: Whatever reward I have asked of you, that is only for yourselves; my reward is only with Allaah[46].}.
In which Allaah asks His Messenger to tell his people that he does not ask for a reward for his prophethood, except from those who want to get closer to their God. And that the reward he asks those people is for their own benefit, and not for his benefit; as his reward lies with Allaah.
And finally, in this aayah, Allaah asks His messenger to tell Moslems that the only reward he wants from those who like to get closer to Allaah is to follow his macsoom descendents.
Thus our obedience to our Prophet’s macsoom descendents is the only suitable reward we can offer him; and as this means the continuation of his mission, it is therefore in our own benefit.
This aayah is one of the most important aayaat that have been revealed about the macsoom descendants of Rasoolollaah, in which Allaah orders Moslems to follow them. It is equally damaging for their enemies, whom suppressed them and usurped the khelaafah. As it is, beside other things, impossible to love someone (Ahl al-Bayt), and at the same time follow their enemy (the Bakri party); and it is impossible to follow someone (the Bakri party) without loving them; and it is impossible to love someone (Ahl al-Bayt) without hating their enemy (the Bakri party).
Therefore some Bakri scholars have put together ridiculous explanations to escape from this serious contradiction. For instance they say: Rasoolollaah is telling his people that my reward is that you should honor my relation to you, and for the sake of this relation to many of you, you must not annoy me!! Of course this interpretation could not be further from truth, as it is clear that a Moslem who has chosen to turn his back on his fathers’ beliefs and follow the Prophet instead, automatically respects him as the “Messenger of Allaah”, and this respect is much more than what relation brings; in fact he would sacrifice himself to protect his prophet. So there is no need for Rasoolollaah to ask his followers to love him for the fact that he happens to be related to many of them.
And if the Bakris say that the addressee in this aayah are the Idolaters, then their lie becomes more apparent: Is it logical for the Prophet to ask his enemies to reward him for his prophethood which is the very reason for their animosity?! And how can he expect his enemies who want to kill him, to love him instead, because he happens to be related to many of them?!
Besides, Rasoolollaah himself explained the aayah, and named the people whose love is mandatory for the Moslems; as the Bakris themselves narrate in their many hadeeth references:
((When this aayah descended, someone asked Rasoolollaah: O Rasoolollaah! Who are these people whose love has become mandatory for us?
Rasoolollaah said: cAli, Faatimah, and their two sons[47].)).
Bakri scholars also narrate from Rasoolollaah who said:
((Indeed, Allaah has made mandatory for you, as my reward, the love for my Ahl al-Bayt; and I will, surely, ask you tomorrow (in the Hereafter) about them[48].)).
In the forty-third aayah of the sixteenth soorah and in the seventh aayah of the twenty-first soorah of the Holy Qor’aan, Allaah says:
{So ask “Ahl al-Dhekr” if you do not know.}.
On two separate occasions Allaah reveals this aayah, ordering people to ask “Ahl al-Dhekr” the things they do not know.
Several a’emmah have explained Ahl al-Dhekr as the “People of the Qor’aan”, or the people to whom the Holy Qor’aan was revealed; or as “Ahl al-Bayt”, who are the very people to whom the Holy Qor’aan was revealed; including themselves and excluding others. For instance Bakri scholars narrate:
((When this aayah descended, cAli said: We are Ahl al-Dhekr[49].)).
Bakri scholars also narrate from Rasoolollaah’s fifth khaleefah, Imaam Baaqir(AS)[50], who said:
((We are Ahl al-Dhekr[51].)).
They also narrate from Rasoolollaah’s sixth khaleefah, Imaam Saadiq, who said:
((Al-Dhekr has two meanings: The Holy Qor’aan, and Mohammad; and we are Ahl al-Dhekr by both definitions[52].)).
And the fact that Ahl al-Dhekr has been limited to these people means that they are the only authentic sources of knowledge whom have been appointed by Allaah to teach and lead His creatures. Thus it is logically understood that if anyone contradicts any of these people in any field, the former would be in the wrong.
Now, Rasoolollaah being the only authentic source of knowledge does not cause too much worry for the Bakris, but when Ameer al-Mo’meneen[53], Sayyedat Nesaa’ al-cAAlameen, Imaam Hasan and Imaam Hosayn(AmS)[54] are also mentioned, temperatures hit the roof and the Bakri world is literally upset.
How can Sayyedat Nesaa’ al-cAAlameen be the leader and cAa’eshah be the follower?! How can Ameer al-Mo’meneen be the leader and Aboo Bakr be the follower?! How can Imaam Hasan be the leader and Mocaawiyah be the follower?! How can Imaam Hosayn be the leader and Yazeed be the follower?! And the fact that after Rasoolollaah’s martyrdom, the second of the pairs suppressed the first instead of obeying them, only makes things more troublesome, as it means that the latter intentionally changed the course of Islam by disobeying a direct order by Allaah the Almighty in the Holy Qor’aan to obey the former.
Therefore some Bakri scholars have chosen to take the easy way out, resorting to their preferred method of distortion and falsification. To avoid naming the true members of Ahl al-Dhekr, they say that Ahl al-Dhekr are the Jewish and Christian scholars!!! And that Allaah has ordered Moslems to ask them what they do not know!!!
It has been narrated that when the Bakri ruler, Ma’moon, forcefully brought Rasoolollaah’s eighth khaleefah, Imaam Reda(AS)[55], to Marw his second capital in today’s Turkmenistan, he gathered a number of top Bakri scholars from Iraq and Khoraasaan[56] in a public gethering, to challenge the Imaam in a debate and prove that the Bakris are superior in knowledge. In that long discussion the Imaam said:
((…We are Ahl al-Dhekr about whom Allaah the Great, the Almighty, says: “So ask “Ahl al-Dhekr” if you do not know[57]”; so ask us if you do not know.
The [Bakri] scholars said: On the contrary, Allaah meant the Jews and Christians!!
So Aboo al-Hasan [Imaam Reda] said: Allaah is far above; and is that possible?! Then they would call us to their religion, and say that it is better than the religion of Islam.
Then Ma’moon said: Do you have an explanation other than what they said O Abaa al-Hasan[58]?
So Aboo al-Hasan said: Yes, al-Dhekr is Rasoolollaah and we are his Ahl; and this is quite clear in the Book of Allaah, the Great, the Almighty where he says in the soorah of Divorce: “Therefore be careful of (your duty to) Allaah, O men of intellect who believe! Allaah has indeed revealed to you a (Dhekr) reminder * An Apostle who recites to you the clear communications of Allaah[59]”. Therefore al-Dhekr is Rasoolollaah and we are his Ahl[60].)).
The insistence of Ahl al-Bayt(AmS)[61] that they are Ahl al-Dhekr and that no one else is included, comes in parallel with the fact that none of their foes has ever claimed to be among Ahl al-Dhekr. Neither Aboo Bakr and cOmar and people of such caliber, nor Jewish and Christian scholars.
A large number of Bakri scholars confess that Ahl al-Dhekr are the “People of the Holy Qor’aan”[62]; and some Bakri scholars say that they are the close relatives of Rasoolollaah[63]. In either case no prejudiced Bakri scholar can exclude Ameer al-Mo’meneen, Sayyedat Nesaa’ al-cAAlameen, Imaam Hasan and Imaam Hosayn from Ahl al-Dhekr. And according to the second opinion it would be impossible to include their foes such as Aboo Bakr and cOmar. And based on the first conviction, it would still be preposterous to regard the Bakri party leaders(LAm)[64] as members of Ahl al-Dhekr.
How can Allaah order us to ask Aboo Bakr what we do not know, when he often screams after being proved wrong:
((I have a Shaytaan who comes upon me. Discharge me! as I am not your best…[65])).
How can Allaah order us to ask cOmar what we do not know, when he does not know the Qor’aan[66]?!
How can Allaah order us to ask cOthmaan(LA)[67] what we do not know, when he is ignorant of the simplest Islamic laws, intent on opposing various Islamic rules, and enjoys torturing, to the point of death, the top Sahaabah who criticize him[68]?!
As part of a larger package to suppress Prophet Mohammad, the Idolaters of Makkah began to call him “Abtar”: a man without lineage. Saying that when he dies, he will not have left any children; and without blood-relatives, his memory will fade away.
That is when Allaah revealed the one hundred and eighth soorah of the Holy Qor’aan:
{In the name of Allaah, the Most Compassionate, the Most Merciful * Surely We have given you al-Kawthar * Therefore pray to your Lord and sacrifice camel * Surely your enemy is the one who shall be without posterity.}.
Scholars of the Holy Qor’aan have given several meanings for the word al-Kawthar, all of which are classified as a great blessing. But perhaps the more suitable meaning for this word is “Sayyedat Nesaa’ al-cAAlameen”.
The Idolaters taunted the Prophet with being without a child; that is when Allaah said that He has given him al-Kawthar, Faatimah, the great blessing, from whom there will be a great quantity and quality of descendents. Many Bakri scholars have also given this meaning for al-Kawthar[69].
And we see that with the assassination of Rasoolollaah, his enemies started to destroy his lineage by killing his grandson, Mohassin(AS)[70], and his daughter Faatimah, only days after his death. Suppression of Rasoolollaah’s descendants continued for centuries, during which they were imprisoned, tortured and murdered. Many of them had to flee, often in disguise, to the far flanks of the vast Bakri Empire to escape persecution. Those who were identified and caught had to suffer slow and painful deaths. Some of them were buried alive under the foundations of the city of Baghdad-Iraq; some were put in the middle of the walls of the ever-growing castles of Bakri rulers; some were killed under torture.
However, murdering the Prophet’s progeny was not enough for the Bakri rulers; so they publicized the pre-Islamic Arab view that the children of one’s daughter are not counted as one’s children, whereas the children of one’s son are counted as one’s children; and therefore executed anyone who said that Rasoolollaah had any descendants. This is despite the fact that Islam had refused this pre-Islamic belief, and Rasoolollaah had often called Imaam Hasan and Imaam Hosayn, who were the sons of his daughter, as his children.
For instance, al-Sha’bi[71], the famous Bakri scholar, narrates:
((I was in Waasit[72] on the Eid of Adhaa[73], so I attended the Salaat of Eid with Hajjaaj[74], and he gave an eloquent speech. When he left, his messenger came to me, so I went [to Hajjaaj] and found him sitting as if he wants to leap.
He said: O Sha’bi! This is the day of Adhaa, and I surely want to sacrifice a man from Iraq on this day!! And I like you to hear what he says, so that you may know that I am right in what I do.
So I said: O Ameer! Would it not be better to follow the tradition of Rasoolollaah and sacrifice what he has ordered to sacrifice and do exactly as he did, and leave what you want to do on this great day to another day?
So he said: O Sha’bi! If you hear what he says, you will support my decision about him, for his relating lies to Allaah and His Messenger, and for introducing doubts in Islam.
I said: Does the Ameer see to excuse me from that?
He said: It is unavoidable. Then he ordered a leather rug to be spread and the executioner to be summoned, and said: Bring the old man, and they brought him.
He was Yahyaa ibn Yacmor; so I felt extremely sad and said to myself: What is Yahyaa saying to deserve to die?
So Hajjaaj said to him: You claim to be the leader of the Iraqi people?
Yahyaa said: I am a jurisprudent among the jurisprudents of Iraq.
Hajjaaj: And from what part of your jurisprudence do you allege that Hasan and Hosayn are the children of Rasoolollaah?!
Yahyaa: I do not allege that, I rather say it truthfully.
Hajjaaj: And for what reason do you say that?
Yahyaa: For the reason from the Book of Allaah, the Great, the Almighty.
So Hajjaaj looked at me and said: Hear what he says; this is surely what I had not heard from him before. Do you know from the Book of Allaah, the Great, the Almighty, that Hasan and Hosayn are the children of Rasoolollaah?
So I started to think about it, and did not find anything from the Qor’aan to support that. And Hajjaaj thought for a long time and then said to Yahyaa: Maybe you mean what Allaah, the Great, the Almighty says: “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 selves and your selves, then let us be earnest in prayer, and pray for the curse of Allaah on the liars[75]”. And that Rasoolollaah went to Mobaahalah along with cAli, Faatimah, Hasan and Hosayn?
So as though he gave my heart a great pleasure, and I said to myself: Yahyaa escaped death.
But Yahyaa told him: By Allaah! this is a great reason, but it is not the reason I have for what I say. Suddenly the face of Hajjaaj changed color and he bowed his head for a long time; then he raised his head towards Yahyaa and said to him: If you bring a reason from the Book of Allaah other than what I recited, I will give you ten thousand daraahim[76]; and if you do not, then can I shed your blood?!
Yahyaa: Yes.
So I was saddened by what Yahyaa said, and said to myself: Could not Yahyaa accept that what Hajjaaj had said was in fact his reason, and pretend that Hajjaaj knew it and found it without any help, and thus satisfy him instead of silencing him?! Now whatever reason Yahyaa brings, Hajjaaj will refuse, so that Yahyaa does not say that he knew what Hajjaaj did not.
So Yahyaa said to Hajjaaj: Allaah, the Great, the Almighty, says: “And of his descendants, DAAwOOd and SolaymAAn[77]”, whom does He mean?
Hajjaaj: Ebraaheem.
Yahyaa: So Daawood and Solaymaan are his children?
Hajjaaj: Yes.
Yahyaa: And who else after Daawood and Solaymaan does Allaah say are Ebraaheem’s children?
So Hajjaaj recited: “And AyyOOb and YOOsof and MOOsAA and HAArOOn; and thus do We reward those who do good (to others)[78]”.
Yahyaa: Who else?
Hajjaaj: “And ZakariyyAA and YahyAA and cEEsAA[79]”.
Yahyaa: And how is cEesaa among the children of Ebraaheem when he does not have a father?!
Hajjaaj: Through his mother Maryam.
Yahyaa: So who is nearer? Maryam from Ebraaheem, or Faatimah from Mohammad?! And cEesaa from Ebraaheem, or Hasan and Hosayn from Rasoolollaah?!
It was as if Yahyaa had put a stone in Hajjaaj’s mouth[80]/[81].)).
But no matter what the Bakri rulers did and how many they killed, Rasoolollaah’s descendants, miraculously, survived and kept growing and growing; and according to some statistics near the end of the fourteenth Hejri century, the number of Rasoolollaah’s descendants through Ameer al-Mo’meneen and Sayyedat Nesaa’ al-cAAlameen was estimated around thirty five million[82].
[1] Plural of soorah = A chapter of the Holy Qor’aan.
[2] Holy Qor’aan = soorah 33, aayah 33.
[3] The feminine form of macsoom: a person who does not commit sins, does not make mistakes, does not forget, etc.
[4] cAlayhemos Salaam, peace be upon them.
[5] A Bakri is a follower of Aboo Bakr. Opposite Moslem, Sheecah, follower of Rasoolollaah. Some people unknowingly call the followers of Aboo Bakr “Sonnis”. Sonni means a follower of the tradition of Rasoolollaah; and since the followers of Aboo Bakr follow him and not Rasoolollaah, it is wrong to call them Sonnis.
[6] al-Fakhr al-Raazi, perhaps the most senior Bakri scholar who has worked on the Holy Qor’aan in the last millennium, writes in his widely used reference “Mafaateeh al-Ghayb = vol. 2, page 700”: ((This aayah means that these five people: Mohammad, cAli, Faatimah, Hasan and Hosayn are clean from big and small sins.)). (Nazariyyaat al-Khaleefatayn / al-Taa’i = vol. 1, page 153)
[7] The Fourteen Macsoomeen, who are Rasoolollaah, Sayyedat Nesaa’ al-cAAlameen, and the twelve God-appointed successors of Rasoolollaah.
[8] To read some of these ahaadeeth, see the following Bakri references:
al-Dorr al-Manthoor / al-Soyooti = vol. 5, page 198. al-Esaabah / al-cAsqalaani = vol. 4, page 568. al-Etqaan / al-Soyooti = vol. 2, page 200. Fadaa’el al-Sahaabah / Ibn Hanbal = vol. 2, pages 672, 684 and 786. al-Kash-shaaf / al-Zamakhshari = vol. 1, page 193. al-Khasaa’es al-Kobraa / al-Soyooti = vol. 2, page 264. Majmac al-Zawaa‘ed / al-Haythami = vol. 7, page 91; vol. 9, pages 119 and 167. al-Mocjam al-Awsat / al-Tabaraani = vol. 3, page 166; vol. 4, page 134. al-Mocjam al-Kabeer / al-Tabaraani = vol. 12, page 98; vol. 23, page 337. al-Mostadrak / al-Naysaaboori = vol. 3, pages 143 and 159. Saheeh / Moslem = vol. 4 , page 1883. Seyar Aclaam al-Nobalaa’ / al-Dhahabi = vol. 3, page 315. al-Sonan al-Kobraa / al-Bayhaqi = vol. 2, page 149. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, pages 6, 7 and 8.
[9] Holy Qor’aan = soorah 33, aayah 33.
[10] Mosannaf / Ibn Abi Shaybah = vol. 6, page 370. Mosnad / Eshaaq ibn Raahawayh = vol. 3, page 678. al-Mostadrak / al-Naysaaboori = vol. 3, page 159. Saheeh / Moslem = vol. 4, page 1883. al-Sonan al-Kobraa / al-Bayhaqi = vol. 2, page 149. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 486. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 6.
[11] To read some of these ahaadeeth, see the following Bakri references:
al-Esaabah / al-cAsqalaani = vol. 8, page 56. al-Esteecaab / Ibn cAbdelbarr = vol. 3, page 1100. Fadaa’el al-Sahaabah / Ibn Hanbal = vol. 2, page577. Fath al-Baari / al-cAsqalaani = vol. 7, page 138. Majmac al-Zawaa‘ed / al-Haythami = vol. 9, page 167. Mawaarid al-Zam’aan = vol. 1, page 555. al-Mocjam al-Awsat / al-Tabaraani = vol. 2, page 371; vol. 7, page 319. al-Mocjam al-Kabeer / al-Tabaraani = vol. 23, page 334. al-Mocjam al-Sagheer / al-Tabaraani = vol. 1, page 120. Mocjam al-ShoyOOkh / al-Saydaawi = vol. 1, page 133. Mosnad / al-Bazzaar = vol. 6, page 210. Mosnad / Ahmad = vol. 4, page 107. Mosannaf / Ibn Abi Shaybah = vol. 6, page 370. al-Mostadrak / al-Naysaaboori = vol. 2, page 251; vol. 3, pages 158 and 159. Seyar Aclaam al-Nobalaa’ / al-Dhahabi = vol. 3, page 254. al-Sonan al-Kobraa / al-Bayhaqi = vol. 2, page 150; vol. 5, pages 107 and 113. al-Sonnah / Ibn Abi cAasim = vol. 2, page 603. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, pages 484 and 485. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 6. Tahdheeb al-Tahdheeb = vol. 2, page 258.
It has also been narrated:
((…And when Rasoolollaah saw the Blessing (revelation) descending, he said: Call for me! Call for me!
Safiyyah asked: Whom O Rasoolollaah?
Rasoolollaah said: My Ahl al-Bayt: cAli, Faatimah, Hasan and Hosayn)). (al-Mostadrak / al-Naysaaboori = vol. 3, page 159)
[12] Holy Qor’aan = soorah 33, aayah 33.
[13] Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 7.
[14] All the ahaadeeth that name the five members of Ahl al-Bayt and state the exclusion of Rasoolollaah’s wives from Ahl al-Bayt, were narrated by either cAa’eshah or by Omm Salamah. The sentences that exclude the Prophet’s wives from Ahl al-Bayt differ in words, but provide the same meaning. The following are some examples:
((…I went near them and said: Am I a member of your Ahl al-Bayt? Rasoolollaah said: Step back.)). (Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 486)
((…And me? But, By Allaah! he [Rasoolollaah] did not agree and said: You are to a good ending [you will die a good person].)). (Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 485. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 8)
((Am I a member of Ahl al-Bayt? Rasoolollaah said: You are my family, and these are my Ahl al-Bayt.)). (al-Mostadrak / al-Naysaaboori = vol. 2, page 451)
((…Count me with them. Rasoolollaah said: You are a member of my family.)). (Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 486. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 8)
((Am I a member of Ahl al-Bayt? Rasoolollaah said: You are a member of my family.)). (al-Mocjam al-Kabeer / al-Tabaraani = vol. 3, page 53. Mo’tasar al-Mokhtasar / Aboo al-Mahaasin al-Hanafi = vol. 2, page 266. Saheeh / Ibn Habbaan = vol. 15, page 432)
((Am I a member of Ahl al-Bayt? Rasoolollaah said: You are in your position, and you are good.)). (al-Mocjam al-Kabeer / al-Tabaraani = vol. 9, page 25. Sonan / al-Termedhi = vol. 5, pages 351 and 663. al-Jaamic le Ahkaam al-Qor’aan / al-Qortobi = vol. 14, page 183. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 8)
((Am I a member of Ahl al-Bayt? Rasoolollaah said: You are with your neighbors to a good ending.)). (Mosnad / Ahmad = vol. 6, page 292)
((Am I a member of Ahl al-Bayt? Rasoolollaah said: You are to a good ending.)). al-Mocjam al-Kabeer / al-Tabaraani = vol. 3, page 52; vol. 23, pages 249, 333 and 396. Mosnad / Abi Ya’li = vol. 12, page 451. Mosnad / Ahmad = vol. 6, page 304. Seyar Aclaam al-Nobalaa’ / al-Dhahabi = vol. 3, page 283; vol. 10, page 347. Sonan / al-Termedhi = vol. 5, page 699. Taareekh Baghdaad / al-Baghdaadi= vol. 9, page 126; vol. 10, page 278. Tahdheeb al-Kamaal / al-Mazzi = vol. 6, page 229. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 485. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 7)
((Am I a member of Ahl al-Bayt? Rasoolollaah said: You are to a good ending, you are a wife of the Prophet.)). (al-Mocjam al-Kabeer / al-Tabaraani = vol. 3, page 54; vol. 23, page 281. Mo’tasar al-Mokhtasar / Aboo al-Mahaasin al-Hanafi = vol. 2, page 267. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 485. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 7)
[15] Lacnatollaah cAlayha, may Allaah distance her from His Blessings and Mercy.
[16] Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 486.
[17] Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 485. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 8.
[18] Holy Qor’aan = soorah 33, aayah 33.
[19] Majmac al-Zawaa‘ed / al-Haythami = vol. 9, page 167. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 486. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 6.
[20] Holy Qor’aan = soorah 33, aayah 33.
[21] al-Dorr al-Manthoor / al-Soyooti = vol. 5, page 199. Others have also narrated similar ahaadeeth, varying in the period of time during which they were with the Prophet. Some of them narrate that they witnessed him going to Faatimah’s door and reciting the Aayah of Tat-heer, everyday for seventeen months. To read some of these ahaadeeth see the following Bakri references:
al-Esteecaab / Ibn cAbdelbarr = vol. 4, page 1542. Fadaa’el al-Sahaabah / Ibn Hanbal = vol. 2, page 761. Kanz al-cOmmaal / al-Hendi = vol. 7, page 103. al-Konaa / al-Bokhaari = vol. 1, page 25. Majmac al-Zawaa‘ed / al-Haythami = vol. 9, pages 121, 168 and 169. Meezaan al-Ectedaal / al-Dhahabi = vol. 4, page 47. al-Mocjam al-Kabeer / al-Tabaraani = vol. 3, page 56; vol. 22, pages 200 and 402. Mo’tasar al-Mokhtasar / Aboo al-Mahaasin al-Hanafi = vol. 2, page 267. Mosannaf / Ibn Abi Shaybah = vol. 6, page 388. Moshkel al-Athaar / al-Tahaawi = vol. 1, page 338. Mosnad / al-Homaydi = vol. 1, pages 173 and 367. Mosnad / Abi Yaclaa = vol. 7, page 59. Mosnad / Ahmad = vol. 3, page 285. Mosnad / al-Tayaalisi = vol. 1, page 274. al-Mostadrak / al-Naysaaboori = vol. 3, page 172. Osd al-Ghaabah / Ibn al-Atheer = vol. 5, page 521. Seyar Aclaam al-Nobalaa’ / al-Dhahabi = vol. 2, page 134. Sonan / al-Termedhi = vol. 5, page 352. Tabaqaat al-Mohaddetheen be-Esbahaan = vol. 4, page 148. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 3, page 484. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 22, page 6. Tahdheeb al-Kamaal / al-Mazzi = vol. 33, page 259; vol. 35, page 251.
[22] In the fourteen hundred year history of Islam, there has been a small but sometimes powerful group of people who propagated the idea of the distortion of the Holy Qor’aan. This belief has not been specific to a particular sect, but scholars of many sects, if not all, have at times firmly asserted it.
Distortion can take several forms: It can be an addition, when something is added to the Holy Qor’aan; it can be a deletion, when something is deleted from the Holy Qor’aan; it can be a displacement, when some part of the Holy Qor’aan is taken from its right place and put in a wrong place; or it can be an alteration, when something is changed in the Holy Qor’aan. And the adherents of this opinion differ amongst themselves about the definition of “distortion”.
However, according to numerous scholars who have tackled this issue in recent times, the school of distortion has less pupils now than it used to have centuries before. This maybe related to the absence of knowledgeable and senior scholars of the Bakri faith who would be able to conduct fresh examinations of the subject; and to lack of new exhaustive researches and extensive studies by Moslem scholars.
In any case, prominent Bakri references such as: Saheeh / al-Bokhaari (which the Bakris claim to be the most reliable book after the Holy Qor’aan) narrate from their leaders like cOmar, who loudly advocated the idea of the distortion of the Holy Qor’aan*
And respected Moslem references such as Behaar al-Anwaar (which is one of the two largest hadeeth encyclopedias) narrate from Moslem leaders such as Ameer al-Mo’meneen, who pointed to places of distortions in the Holy Qor’aan during the rule of the Usurpers of the Khelaafah**
The Bakri’s explanation for the distortions has been that throughout the years people forgot parts of the Qor’aan and little by little distortion inadvertently accord. But Moslems strongly reject the idea of people’s inattentiveness to the Holy Qor’aan, especially during those first years of Islam; stating that numerous people had memorized the whole of the Qor’aan, and that the Holy Qor’aan had been gathered and written during the life of Prophet Mohammad, so it could not have been mistakenly distorted.
Therefore, those Moslems who believe in the distortion of the Holy Qor’aan firmly state that it was carried out by Bakri rulers after the martyrdom of Rasoolollaah; and that most, if not all, of the distortion had to do with ousting the Rightful Kholafaa’ and stripping them of their God-given honors.
And according to them, it continued beyond the second Hejri century, around one hundred and seventy years after the Third Usurper of the Khelaafah, the first Amawi ruler, cOthmaan, distributed many copies of the Holy Qor’aan to chosen cities within his great empire, supposedly for safekeeping.
And because those Moslems who believe in the idea of distortion point their finger at Bakri rulers, the Bakris are lately saying: only the Moslems believe in the idea of the distortion, and use this as a weapon against the Moslems; ignoring the fact that Bakri propagators of this idea have been much more, in number and strength, than the Moslems.
But no matter what they exaggerate and what they forget, Bakris either have to believe in the idea of distortion, or they have to reject the idea that their sehah (plural of saheeh) including “Saheeh / al-Bokhaari” are immune from falsification. As these sehah, which are claimed to be entirely authentic, include a significant number of narrations that clearly state distortion did happen, and in many cases even point to the places of distortion.
But as far as the Moslems are concerned, no hadeeth reference is recognized as entirely authentic, and all ahaadeeth are subject to examination by specialists; and those that are marked as saheeh by one specialist are not automatically marked as such by others. Therefore as far as the Moslems are concerned, the mere fact that there are numerous ahaadeeth pointing to distortion does not necessarily mean it did take place, as in this field, like every other field, a Moslem scholar has to determine the authenticity of the relevant ahaadeeth before reaching the conclusion. And in this case, like any other case, it could go either way.
* You can read one such hadeeth in: Saheeh / al-Bokhaari = vol. 6, page 2504; other sehah and other Bakri references also record this narration. There are also many other narrations from Bakri leaders such as cOmar, in which they state that entire chapters of the Holy Qor’aan were deleted, etc.
** One such narration from Ameer al-Mo’meneen is as follows:
((…And another example [another instance of distortion] in the seventy-eighth soorah: “And the unbeliever shall say: O! I wish I were Toraabiyyan!” (Holy Qor’aan = 78:40) So they distorted it and said: “toraaban”; and that is because Rasoolollaah often called me Aboo Toraab.)). (Behaar al-Anwaar / al-Majlesi = vol. 93, page 27).
Toraaban or toraab means: dust. It sounds very similar to Toraabiyyan which means: a Toraabi, a follower of Aboo Toraab. According to this hadeeth, on the Day of Judgment, when the unbeliever sees his position and that of the Moslems who follow Imaam cAli, he wishes he were also one of his followers.
[23] Also Jesus.
[24] Also Mary.
[25] Also Zacharias.
[26] Holy Qor’aan = soorah 3, aayah 61.
[27] Also amen.
[28] Rasoolollaah, the Messenger of Allaah / by the author = page 114.
[29] Holy Qor’aan = soorah 53, aayaat 1 to 6.
[30] Holy Qor’aan = soorah 15, aayah 9.
[31] Holy Qor’aan = soorah 76, aayah 23.
[32] Also Abraham.
[33] Also David.
[34] Also Solomon.
[35] Also Job.
[36] Also Joseph.
[37] Also Moses.
[38] Also Aaron.
[39] Also John.
[40] Holy Qor’aan = soorah 6, aayaat 84 and 85.
[41] Plural of hadeeth: a narration from one of the Fourteen Macsoomeen.
[42] Moslem, a follower of Rasoolollaah and Ameer al-Mo’meneen. Opposite Bakri: a follower of Aboo Bakr. Sheecah is used as singular and as plural.
[43] Macrifat cOloom al-Hadeeth / al-Naysaaboori = vol. 1, page 50. Sonan / Saceed ibn Mansoor = vol. 3, page 1044. Tafseer / al-Jalaalayn = vol. 1, page 75. al-Jaamic le Ahkaam al-Qor’aan / al-Qortobi = vol. 4, page 104. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 3, page 299. Tohfah / al-Aahoodhi = vol. 8, page 278.
[44] The Arabic word in the aayah is al-mawaddah which means: show of devotion, external manifestation of love as well as internal.
[45] Holy Qor’aan = soorah 25, aayah 57.
[46] Holy Qor’aan = soorah 34, aayah 47.
[47] Fadaa’el al-Sahaabah / Ibn Hanbal = vol. 2, page 669. Fayd al-Qadeer / al-Monaawi = vol. 1, page 219. Kashf al-Khafaa’ = vol. 1, page 18. Majmac al-Zawaa‘ed / al-Haythami = vol. 7, page 103; vol. 9, page 168. al-Mocjam al-Kabeer / al-Tabaraani = vol. 3, page 47; vol. 11, page 444. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 4, page 113. al-Jaamic le Ahkaam al-Qor’aan / al-Qortobi = vol. 16, page 21. Tohfah / al-Aahoodhi = vol. 9, page 91.
cAllaamah Ameeni has gathered over forty well-known Bakri references in his highly praised encyclopedia al-Ghadeer all of which say that this aayah was revealed about cAli, Faatimah and their two sons Hasan and Hosayn. (al-Ghadeer / al-Ameeni = vol. 2, page 307)
[48] Jawaahir al-cEqdayn / al-Samhoodi = page 245. al-Sawaaceq al-Mohreqah / Ibn Hajar = pages 171 and 228. Dhakhaa’er al-cOqbaa / al-Tabari = page 25. Waseelat al-Motacabbedeen / Omar ibn Mohammad = vol. 5, page 199.
[49] Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 17, page 5. al-Jaamic le Ahkaam al-Qor’aan / al-Qortobi = vol. 11, page 272.
[50] cAlayhes Salaam, peace be upon him.
[51] Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 14, page 109. Rooh al-Macaani / al-AAloosi = vol. 14, page 147. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 2, page 571.
[52] Yanaabeec al-Mawaddah / al-Qandoozi = vol. 1, page 119.
[53] Commander of the Faithful; a title given exclusively to Imaam cAli by Allaah.
[54] cAlayhemos Salaam, peace be upon them.
[55] cAlayhes Salaam, peace be upon him.
[56] The largest province in Iran, situated in the northeast of the country. Khoraasaan was much larger in that day, extending to today’s northern Afghanistan and Turkmenistan.
[57] Holy Qor’aan = soorah 16, aayah 43; soorah 21, aayah 7.
[58] Abaa, Aboo and Abi have the same meaning, but their usage differs according to the Arabic grammar.
[59] The Holy Qor’aan = soorah 65, aayaat 10 and 11.
[60] cOyoon Akhbaar al-Redaa / al-Sadooq = vol. 1, page 492.
[61] cAlayhemos Salaam, peace be upon them.
[62] Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 14, page 109; vol. 17, page 5. al-Jaamic le Ahkaam al-Qor’aan / al-Qortobi = vol. 10, page 108; vol. 11, page 272. Moctasar al-Mokhtasar / Aboo al-Mahaasin al-Hanafi = vol. 2, page 183.
[63] al-Jaamic le Ahkaam al-Qor’aan / al-Qortobi = vol. 11, page 268.
[64] Lacnatollaah cAlayhem, may Allaah distance them from His Blessings and Mercy.
[65] Aboo Bakr, as the First Usurper of the Khelaafah, claimed to be both the political and the religious leader for the whole of the fast-growing Moslem nation; and as an ignorant Arab who had heard of Islam only its name, he made gigantic blunders throughout his unjust rule.
These gross shortcomings were terribly damaging to his status and highly destructive to his legitimacy as the Prophet’s successor; and as these exposing occasions repeated, the language of his theatrical confessions varied accordingly. Therefore in difficult times, he acted as if he had been forced to accept that position, and admitted that he was not suitable for that role, and shouted himself hoarse asking the people to depose him!!
And Moslems are not the only ones who record these events, as many Bakri scholars have also narrated them in some detail. The following are some examples of such Bakri references:
al-Bedaayah wa al-Nehaayah / Ibn Kothayr = vol. 5, page 247. Ecjaaz al-Qor’aan / al-Baaqillaani = page 209. al-cEqd al-Fareed / Ibn cAbderabbeh = vol. 2, page 158. al-Imaamah wa al-Seyaasah / Ibn Qotaybah = vol. 1, page 16. Kanz al-cOmmaal / al-Hendi = vol. 3, pages 126, 135 and 136; vol. 5, page 588. Majmac al-Zawaa‘ed / al-Haythami = vol. 5, page 183. al-Mojtaba / Ibn Dorayd = page 27. Mosnad / Ahmad = vol. 1, page 14. cOyoon al-Akhbaar / Ibn Qotaybah = vol. 2, page 234. al-Reyaad al-Nadirah / al-Tabari = vol. 1, pages 167 and 177; vol. 2, pages 207 and 219; vol. 3, page 157. Sefat al-Safwah / Ibn al-Jawzi = vol. 1, pages 99 and 260. Seerah / Ibn Hoshaam = vol. 4, pages 311 and 340. al-Seerah al-Halabiyyah / al-Halabi = vol. 3, page 388. Sharh Nahj al-Balaaghah / Ibn Abi al-Hadeed = vol. 2, page 56; vol. 6, page 20; vol. 17, page 156. Taareekh / al-Tabari = vol. 2, page 440; vol. 3, pages 203, 210 and 245. Taareekh / al-Yacqoobi = vol. 2, pages 107 and 127. Taareekh al-Kholafaa’ / al-Soyooti = pages 47 and 48. al-Tabaqaat al-Kobraa / Ibn Sacd = vol. 3, pages 139, 151 and 183. Tahdheeb al-Kamaal = vol. 1, page 6. Dhakhaa’er al-cOqbaa / al-Tabari = page 88.
[66] The instances when cOmar confessed to his lack of knowledge about the Qor’aan, or when he was proved wrong in an argument about the Qor’aan, during the life of Rasoolollaah and during Aboo Bakr’s rule and during his own rule, are more than what I could mention here.
This indigence became so embarrassing for cOmar as someone who claimed to be a Moslem, and so problematic, as someone who assumed both religious and political leadership, that he prohibited Moslems from asking about the Qor’aan, and went so far as lashing the people who asked him about the Qor’aan. To catch a glimpse of cOmar’s Qor’aanic disability, besides his other incapacities, see the following Bakri references:
Ahkaam al-Qor’aan / al-Jassaas = vol. 2, pages 87 and 105. Anwaar al-Tanzeel / al-Baydaawi = vol. 1, pages 545 and 667. Arbaceen / al-Raazi = pages 466 and 467. Asnaa al-Mataalib / Ibn Darweesh = pages 166 and 335. al-Dorar al-Montathirah / al-Soyooti = pages 152, 243 and 488. al-Dorr al-Manthoor / al-Soyooti = vol. 1, pages 21, 54, 288 and 688; vol. 2, pages 133, 249, 251, 344, 466, 753, 754 and 757; vol. 3, pages 45, 226, 269 and 356; vol. 5, page 62; vol. 6, pages 40, 79, 111, 317, 321, 374, 378 and 682; vol. 7, pages 441, 442, 535 and 614; vol. 8, pages 161, 422, 432, 433, 576 and 587. Ehyaa’ cOloom al-Deen / al-Ghazaali = vol. 1, pages 28, 30, 241 and 242. Ershaad al-Saari / al-Qastalaani = vol. 3, page 195; vol. 8, page 57; vol. 10, page 298. al-Etqaan / al-Soyooti = vol. 2, page 5; vol. 3, page 7. Fath al-Baari / al-cAsqalaani = vol. 4, pages 211 and 262; vol. 8, pages 17, 211, 215 and 268; vol. 13, pages 230 and 271. Fath al-Qadeer / al-Shawkaani = vol. 1, pages 407 and 443; vol. 2, pages 379 and 398. al-Fosool al-Mohemmah / Ibn al-Sabbaagh = page 34. Jaamic Bayaan al-Elm / Ibn cAbdelbarr = pages 150, 158, 311 and 799. Jaamic al-Bayaan fi Tafseer al-Qor’aan / al-Tabari = vol. 1, page 7; vol. 6, pages 30, 42 and 43; vol. 7, page 119; vol. 11, page 8. al-Jaamic al-Kabeer / al-Soyooti = vol. 3, page 35. al-Jaamic le Ahkaam al-Qor’aan / al-Qortobi = vol. 1, pages 30, 31, 34, 107 and 132; vol. 5, pages 66 and 99; vol. 6, page 29; vol. 8, pages 151, 152 and 238; vol. 10, pages 73 and 110; vol. 14, pages 84, 126, 178 and 277. Jamc al-Jawaamic / al-Soyooti = vol. 8, page 298. Kanz al-cOmmaal / al-Hendi = vol. 1, pages 227 to 229, 257, 278, 279, 285, 287 and 334; vol. 2, pages 331, 470, 568, 569, 596, 597 and 605; vol. 3, pages 35, 96 and 228; vol. 5, page 457; vol. 6, pages 2, 20 and 205; vol. 11, pages 78 and 80; vol. 16, pages 535, 536 and 538. Kashf al-Khafaa’ / al-cAjlooni = vol. 1, pages 269 and 388, vol. 2, page 118. Kefaayat al-Taalib / al-Kanji = pages 105, 218 and 226. Mafaateeh al-Ghayb / al-Raazi = vol. 7, page 484; vol. 28, page 15. Majmac al-Zawaa‘ed / al-Haythami = vol. 4, page 284; vol. 7, page 150. al-Manaaqib / al-Khaarazmi = page 57. Mokhtasar Jaamic al-Elm = page 150. Mokhtasar Taareekh Demashq = vol. 11, page 46. al-Mosannaf / cAbdorrazzaaq = vol. 3, page 207; vol. 7, page 352. Mosnad / Ahmad = vol. 4, page 30; vol. 5, page 117; vol. 6, page 136. Mosnad cOmar / al-Sadoosi = page 87. al-Mostadrak / al-Naysaaboori = vol. 1, pages 438, 457 and 604; vol. 2 pages 177, 193, 245, 303, 332 and 514; vol. 3, pages 305 and 354. al-Mostatraf / al-Ebsheehi = vol. 1, pages 55, 56 and 70. al-Nehaayah / Ibn al-Atheer = vol. 1, page 10. Noor al-Absaar / al-Shablanji = page 161. cOmdat al-Qaari’ / al-cAyni = vol. 4, page 606. Osool al-Tafseer / Ibn Taymeyyah = page 30. al-Reyaad al-Nadirah / al-Tabari = vol. 2, pages 49 and 194; vol. 3, page 142. Rooh al-Macaani / al-AAloosi = vol. 11, page 8. Seerat cOmar / Ibn al-Jawzi = pages 106, 109, 117, 120, 129, 136, 137, 165 and 171. Sharh Nahj al-Balaaghah / Ibn Abi al-Hadeed = vol. 1, pages 61 and 182; vol. 3, pages 96, 111 and 122; vol. 12, pages 17, 66 and 102. Sonan / al-Bokhaari = vol. 3, page 90. Sonan / al-Daarimi = vol. 1, pages 54 and 55; vol. 2, page 365. Sonan / Saceed ibn Mansoor = vol. 1, page 166. al-Sonan al-Kobraa / al-Bayhaqi = vol. 3, page 227; vol. 4, page 313; vol. 6, pages 223, 224 and 463; vol. 7, pages 69, 233 and 442; vol. 8, page 252. Taareekh Baghdaad / al-Baghdaadi = vol. 3, page 257; vol. 11, page 468. Taareekh Demashq / Ibn cAsaakir = vol. 6, page 384; vol. 23, page 411. Taareekh al-Madinah / Ibn Shobbah = vol. 2, page 709. al-Tabaqaat al-Kobraa / Ibn Sacd = vol. 3, page 327. Tafseer al-Kash-shaaf / al-Zamakhshari = vol. 1, pages 357 and 491; vol. 2, pages 46, 165, 304, 445, 608 and 609; vol. 3, pages 253 and 573. Tafseer al-Khaazin = vol. 1, pages 339 and 353; vol. 2, pages 51 and 53; vol. 4, page 374. Gharaa’eb al-Qor’aan / al-Naysaaboori = vol. 2, page 377; vol. 5, page 153; vol. 6, page 120. Tafseer al-Qor’aan al-cAzeem / Ibn Kothayr = vol. 1, pages 467, 594 and 595; vol. 2, pages 175 and 383; vol. 4, pages 194, 232, 473 and 533. Talkhees al-Mostadrak / al-Dhahabi = vol. 2, page 191. al-Tamheed / al-Baaqillaani = page 199. Tadhkerat Khawaas al-Ommah / Ibn al-Jawzi = pages 87 and 148. Dhakhaa’er al-cOqbaa / al-Tabari = page 82.
[67] Lacnatollaah cAlayh, may Allaah distance him from His Blessings and Mercy.
[68] cOthmaan’s lack of knowledge about basic Islamic laws and rules, and his insistence upon his unIslamic actions and policies, and his harsh treatment and severe punishment of those who dared to criticize him, no matter how highly respected they were, fills the Bakri references. It is such that the Bakris’ hopeless arguments, contradictions and sophistry evolves not around the question of whether or not they happened, but around defending these indefensible actions, and debating how far of the right path they have taken cOthmaan!!
And because this is a lengthy subject with many different issues, and a huge number of supporting Bakri references, I have content myself with giving only a sample of Bakri references about cOthmaan’s vicious response to the criticism of a number of great sahaabah who went only as far as questioning and criticizing his actions, among whom Aboo Dharr, cAmmaar ibn Yaasir and cAbdollaah ibn Mascood catch the eye:
al-Ansaab / al-Samcaani = vol. 5, pages 52 and 54. Ansaab al-Ashraaf / al-Balaadheri = vol. 5, pages 36, 49, 88 and 480. al-Bedaayah wa al-Nehaayah / Ibn Kothayr = vol. 7, page 163. al-cEqd al-Fareed / Ibn cAbderabbeh = vol. 2, page 272. al-Esteecaab / Ibn cAbdelbarr = vol. 1, page 373. Fath al-Baari / al-cAsqalaani = vol. 3, page 213. al-Imaamah wa al-Seyaasah / Ibn Qotaybah. al-Mostadrak / al-Naysaaboori = vol. 3, page 313. al-Nehaayah / Ibn al-Atheer = vol. 2, page 88. al-Seerah al-Halabiyyah / al-Halabi = vol. 2, page 87. Sharh Nahj al-Balaaghah / Ibn Abi al-Hadeed = vol. 1, pages 236, 239, 240-242; vol. 2, pages 45, 375 and 387; vol. 3, pages 54 and 57; vol. 9, pages 3 and 5. cOmdat al-Qaari’ / al-cAyni = vol. 4, page 291. Taareekh al-Khamees / al-Deyaarbakri = vol. 2, pages 267 and 268. Taareekh / al-Yacqoobi = vol. 2, pages 147 and 148. al-Tabaqaat al-Kobraa / Ibn Sacd = vol. 4, page 168.
[69] Anwaar al-Tanzeel / al-Baydaawi = page 1156 (handwritten copy). al-cEnaayah / Shahaaboddeen = page 403. Haashiyat al-Shaykh-zaadeh calaa Tafseer al-Baydaawi = vol. 9, page 341. Mafaateeh al-Ghayb / al-Raazi = vol. 30. al-Majaalis / Kooseh-zaadeh = page 222. al-Qawl al-Fasl / al-Hadrami = page 457.
[70] cAlayhes Salaam, peace be upon him.
[71] cAAmir al-Shacbi was an influential taabici (a person who has met any of the sahaabah, plural of sahaabi: a companion of the Prophet). He was a most famous Bakri scholar and poet and was appointed as the judge for the city of Koofah-Iraq. He narrated many ahaadeeth from around one hundred and fifty sahaabah. He died in 104 AH in Koofah. (al-Konaa wa al-Alqaab / al-Qommi = vol. 2, page 327)
[72] Waasit was a city built by Hajjaaj, between the two cities of Koofah and Basrah-Iraq in 83-86 AH.
[73] Eid of Adhaa is on the 10th day of the last month of the Hejri year. On this day, Makkah pilgrims must sacrifice one of the specific animals. Other Moslems also make sacrifices on this day.
[74] Hajjaaj was appointed as the governor for Makkah, Madinah and Iraq by Amawi (also Umayyad) rulers. He was famous for his harsh rule and slaughter of his subjects, especially the Sheecah. He demolished the Holy Kacbah.
[75] Holy Qor’aan = soorah 3, aayah 61.
[76] Plural of derham, a silver coin. Ten daraahim was equivalent to one deenaar which was a gold coin.
[77] The Holy Qor’aan = soorah 6, aayah 84.
[78] The Holy Qor’aan = soorah 6, aayah 84.
[79] The Holy Qor’aan = soorah 6, aayah 85.
[80] Behaar al-Anwaar / al-Majlesi = vol. 25, page 243.
[81] It has also been narrated from the Bakri scholar cAAmir al-Shacbi who said:
((One night Hajjaaj summoned me, so I feared for my life and wrote my will and then went to him; and saw a leather rug spread, and the sword unsheathed. So I greeted him and he returned my greeting and said: Do not be scared, I guarantee your safety tonight and tomorrow until the noon. Then he gave me a seat next to him and pointed, and a man who was tied with various shackles and chains was brought and put before him.
So he said: This old man says: Hasan and Hosayn were the sons of Rasoolollaah. He must bring me a reason from the Qor’aan, or I will surely behead him.
So I said: You must remove these chains from him first. If he brings a reason [from the Qor’aan] then he will be freed, and if not, then the sword cannot cut through all this iron. Thus they removed the shackles and chains, so I saw his face, he was Saceed ibn Jobayr.
Hajjaaj said to him: Bring me a reason from the Qor’aan for what you claim, or I will behead you.
So Saceed said: Wait, and he stayed silent for a while.
Hajjaaj then repeated what he had said, and Saceed told him: Wait, and stayed silent for a while.
Hajjaaj again repeated what he had said. And Saceed recited: I invoke the protection of Allaah from the accursed Shaytaan (also: Satan). In the name of Allaah, the Most Compassionate, the Most Merciful. “And We gave to him Eshaaq and Yacqoob; each did We guide, and NOOh did We guide before, and of his descendants, DAAwOOd and SolaymAAn and AyyOOb and YOOsof and MOOsAA and HAArOOn; and thus do We reward those who do good (to others)”. (Holy Qor’aan = soorah 6, aayah 84).
Then he said to Hajjaaj: Recite what is after that. So Hajjaaj recited: “And ZakariyyAA and YahyAA and cEEsAA”. (Holy Qor’aan = soorah 6, aayah 85).
So Saceed said: How is cEesaa suitable here?
Hajjaaj: He was one of his (Ebraaheem) descendants.
Saceed: If cEesaa, who did not have a father, is counted among the descendants of Ebraaheem, because he was the son of his daughter, then Hasan and Hosayn are more appropriate to be called the sons of Rasoolollaah.)). (Behaar al-Anwaar / al-Majlesi = vol. 43, page 229)
[82] Faatimah al-Zahraa’ min al-Mahd elaa al-Lahd / al-Qazweeni = page 87.