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Imam Sadiq (as) said, "Al Kalam Al Tayyeb is the saying of a Momin - There is not God by Allah, Muhammad is the Prophet of Allah and Ali is the Wali of Allah and Successor of Prophet of Allah" [Source: Tafseer Al Qummi Vol.2 Pg. 208], ""EVERYDAY IS A S H U R A AND EVERY LAND IS K A R B A L A."", Narrated to me my father (ra), from Abdullah bin al-Hasan al-Muaddab, from Ahmad bin Ali al-Asbhani, from Ibraheem bin Muhammad al-Saqafi, from Muhammad bin Dawood al-Denoori, from Manzar al-Ashari, from Saeed bin Zayd, from Abi Qanbl, from Abi Jarood, from Saeed bin Jabeer, from Ibn Abbas, from Prophet (saww): Prophet Muhammad (saww) said: "The ring on the door of paradise is made of red yaqoot placed upon planks of gold. When the ring knocks upon the planks, it rings and says "Ya Ali (as)" [Source: Amaali - Sheikh Sadooq, Majalis. 86, Hadees. 13]

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Fatima's Marriage


Opinions of the historians and narrators alter from one to accession apropos the year of Lady Fatima Zahra's marriage.
Sayid Ibn Tawoos wrote in Al-Iqbal on the ascendancy of Sheikh Mufid:
"Fatima's alliance took abode on the night of the 21st of Muharram, 3 A.H."
Al-Misbah: "Zul Hijja aboriginal or sixth."
and, Al-Amali: "Her alliance took abode sixteen (16) canicule afterwards the afterlife of Ruqiyya, Uthman's wife, afterwards he alternate from Badr. This agency that it took abode at the alpha of Shawwal."

Ambiguous Findings

Asma Bint Umais and Umme Salama beneath the Spotlight
Asma was Ja'far Ibn Abu Talib's wife. It is a accustomed actuality that he had immigrated to Habashah with his wife and a accumulation of Muslims several years afore Hijra. It is aswell accepted that Ja'far alternate to Medina afterwards the Muslims baffled Khaibar in 5 A.H. These allegation are absolutely agreed aloft by all historians.
Nevertheless, we accept apparent that Asma was present if Khadija anesthetized abroad in Mecca, and at Fatima's alliance commemoration according to abounding narrations, which accompaniment her name as Asma Bint Umais al-Khathamia.
The afterward historians accompaniment that she was present at Fatima's alliance ceremony: The columnist of Kashf Al-Ghummah, Hadhrami in Rashfat al-Sadi, p.10, Ahmad Ibn Hanbal in al-Manaqib, Al-Haithami in Majma' Az-Zawaed, Nisaee in Khasaes pg 31 and Muhib Ad-Din Tabari in Dhakhaer al-Uqbi. They depend on the narrations of: Abu Abbas Khawarazmi from Al-Hussain Ibn Ali (A.S.), Sayid Jalal al-Din Abu al-Hamid Ibn Fakhr al-Musawi, and Dulabi from Imam Baqir and his ancestor (A.S.)
How can we appreciate the bucking amid these narrations and the actuality that Fatima's alliance took abode afterwards the action of Badr, or even Uhud in 2 A.H.?
Actually, this is a actual botheration that has not yet been apparent admitting the assorted attempts fabricated by Sheikh Majlisi in Bihar v.10.
More absorbing is the afterward annual that was mentioned in Safinat al-Bihar on the ascendancy of Mujahid in which Asma was said to accept been present at Aisha's marriage. In the annual it was claimed that Asma said:
"I was the one who, in the aggregation of added women, able Aisha and brought her to the Messenger of Allah. By Allah, he had not but a cup of buttermilk which he drank and gave to Aisha; but she was too shy to yield it, so I said to her: 'Do not adios it; it is from the duke of the Prophet.'
She again took it and afterwards bubbler some, he (P.B.U.H.) said: 'Give some to your friends.' But the women did not admiration any.
The Prophet again said: 'Do not accumulate ache and lying together.'
I said: 'Messenger of Allah, is it advised lying if one of us says she does not like something?'
The Prophet replied: 'Surely lying is counted (against the person) up to the point that even a baby lie is recorded too."
As we said, this annual shows that Asma was present at Aisha's marriage, which took abode afore that of Fatima's.
Moreover, it is absolutely anecdotal that Asma was present if Imam Hussain (A.S.) was built-in in 4 or 5 A.H. All these contest are accepted to accept taken abode afore acquisition Khaibar and Ja'far Ibn Abu Talib's acknowledgment to Medina.
In an attack to analyze the issue, Muhammad Ibn Yusuf (as Sheikh Majlisi aswell said in Bihar v. 10) wrote in Kefayat al-Talib, apropos Asma's attendance at Fatima's wedding:
"This is an authentic finding, absolutely as Ibn Batta narrated. But advertence Asma Bint Umais's name is not accurate, for this Asma is Ja'far Ibn Abu Talib's wife... Asma who abounding Fatima's wedding, is Asma Bint Yazid Ibn Sakan al Ansari. As for Asma Bint Umais, she remained in the aggregation of her bedmate in Habashah until he alternate to Medina, the day Khaibar was baffled in 7 A.H. While Fatima's alliance took abode several canicule afterwards the action of Badr."
Regardless of this, I say that the narrations acutely accompaniment Asma Bint Umais's name; therefore, this absolution cannot be taken into account. Besides, Asma Bint Yazid was an Ansarian woman, appropriately could not accept been present at Khadija's death. Her attendance in Mecca at that time was not mentioned by any added historian.
In the ablaze of these findings, I annual it all-important to analyze that Asma Bint Umais had in actuality immigrated with her bedmate to Habashah, but again alternate to Mecca and Medina. This becomes bright abnormally if we apprehend that the ambit amid Jedda and Habashah is bound to that of the amplitude of the Red sea, which in not so difficult for a journey. This actual abashing came about because her again trips were not abundantly recorded, just as Abu Dhar's clearing to Habashah with Ja'far was not accustomed abundant attention.
This cessation is accurate by the afterward attitude which Al-Majlisi wrote in Bihar v.1, commendation Mawlid Fatima:

"Ibn Babawaih said

'The Prophet ordered Abdul Muttalib's daughters... (until he said): The Prophet, Hamza, Aqeel, Ja'far, and Ahlul-Bayt followed the caravan."
It is acutely declared in this annual that Ja'far, Asma's husband, was present; which, as we said, supports our conclusion. In accession to this, the Prophet's clearing to Medina took abode afterwards Khadija's death, and Ja'far catholic to Habashah twice. The additional adventure took abode afore Hijra and afterwards Khadija's death. Thus, it becomes simple to accept how Asma was present at the time of Khadija's death.

There is abashing in actual allegation apropos the acumen for the attendance of Umme Salama's name in the contest above-mentioned Fatima's marriage; i.e., the Prophet abrogation some of Fatima's affairs with her, and the women's appointment with her-despite the actuality that he affiliated her in 4 A.H., while Fatima's alliance took abode in 2 A.H. Thus, the catechism arises as to what role she played in these contest even admitting she was not yet affiliated to the Prophet?

There are two apparent answers that can be accustomed to this question.
First: Perhaps there was a aberration in recording the year she was affiliated to the Prophet (P.B.U.H.) But this is not based on any actual or accurate allegation and accordingly cannot be taken into account.
Second: Since Lady Umme Salama was the Prophet's cousin, it was accepted of her to participate in altered stages of the alliance and to accumulate allotment of Fatima's affairs in her control according to the Prophet's wish.

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