This is English translation of the this article

Abdur Rehman Dimishqi, famous Salafi scholar, wrote in his article « قصة حرق عمر رضى الله عنه لبيت فاطمة رضى الله عنها » which was published on his site «فيصل نور » about the narration of ibn abi Sheebah that

قلت: وهذه رواية منقطعة لأن زيد بن أسلم كان يرسل وأحاديثه عن عمر منقطعة كما صرح به الحافظ ابن حجر (تقريبالتهذيب رقم2117( كذلك الشيخ الألباني (إزالة الدهش37 ومعجم أسامي الرواة الذين ترجم لهم الألباني2/73 ).
ولئن احتججتم بهذه الرواية أبطلتم اعتقادكم بحصول التحريق إلى التهديد بالتحريق. وأبطلتم اعتقادكم بأن عليا لم يبايع لأنهذه الرواية تقول: فلم يرجعوا إلى فاطمة حتى بايعوا أبا بكر.

I say: This chain is broken because Zaid bin Aslam narrated Mursal narrations; and his chain from umar is broken as has been mentioned by ibn Hajar and Albani; If you people (Shias) present this argument that you are negating your belief that Umar burnt the house of Fatima asws; and negate your belief that Ali asws did not do bayat since this narration says that after death of fatima, he did bayat of abu Bakar


RESEARCH INTO THIS ALLEGATION

ibn abi Sheebah writes

حدثنا محمد بن بِشْرٍ نا عُبيد الله بن عمر حدثنا زيد بن أسلَم عن أبيه أسلم أَنَّهُ حِينَ بُويِعَ لأِبِي بَكْرٍ بَعْدَ رَسُولِ اللَّهِ (ص) كَانَ عَلِيٌّ وَالزُّبَيْرُ يَدْخُلان عَلى فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ (ص) فََيُشَاوِرُونَهَا وَيَرْتَجِعُونَ في أَمرِهِمْ، فَلَمَّا بَلَغَ ذالِكَ عُمَرُ بنُ الْخَطَّابِ خَرَجَ حَتَّى دَخَلَ عَلى فَاطِمَةَ، فَقَالَ: يَا بِنْتَ رَسُولِ اللَّهِ (ص) مَا مِنَ الْخَلْقِ أَحَدٌ أَحَبُّ إِلَينا مِنْ أَبِيكِ، وَمَا مِنْ أَحَدٍ أَحَبُّ إِلَيْنَا بَعْدَ أَبِيكِ مِنْكِ، وَايْمُ اللَّهِ مَا ذَاكَ بِمَانِعِيَّ إِنِ اجْتَمَعَ هؤُلاَءِ النَّفَرُ عِنْدَكِ أَنْ آمُرَ بِهِمْ أَنْ يُحْرَقَ عَليْهِمُ الْبَيتُُ، قَالَ فَلَمَّا خَرَجَ عُمَرُ جَاؤُوهَا فَقَالَتْ: تَعْلَمُونَ أَنَّ عُمَرَ قَدْ جَاءَنِي وَقَدْ حَلَفَ بِاللَّهِ لَئِنْ عُدْتُمْ لَيَحْرِقَنَّ عَلَيكُمُ الْبَيْتَ، وَايْمُ اللَّهِ لَيُمْضِيَنَّ مَا حَلَفَ عَلَيْهِ فَانْصَرِفُوا رَاشِدِينَ، فِرُّوا رَأْيَكُمْ وَلاَ تَرْجِعُوا إِلَيَّ، فَانْصَرَفُوا عَنْهَا وَلَمْ يَرْجِعُوا إِلَيْهَا حَتَّى بَايَعُوا لأَبِي بَكْرٍ.

” After holy Prophet asws, When bayat of abu Bakar was done; Ali asws and Zubair use to enter house of Fatima asws, and discussed about this matter; when this news reached Umar bin Khitab; he went out, and entered house of Fatima asws; He said: O daughter of holy Prophet! My most beloved is your Father; and after him, it is you;; but by God! this love is not a hindrance to me that if these people got collected in your house, I will burn your house; then he went out; and these people came there so Fatima asws told them: Do you know that Omar came to me and swore by Allah if you returned then he would burn down the house yet he swore by Allah that he would do what he had sworn (to do), then go reasonably, and say your opinion and don’t return to me, then they went from her and didn’t return to her till they payed allegiance to Abu Bakr.

[ al Kitab al Musanif fi al Ahadeeth wa al Athaar; abu Bakar Abdullah bin Mohammad bin abi Sheebah al Kufi; vol 7, page 432; Narration 37045; Kitab ul Maghazi; Chapter What comes in regards to Caliphate of abu Bakar; research by Kamal Yousaf; printed by Maktaba al Rashd; Riyaz, first print; 1409]

[ Jami ul Hadeeth ( al Jami us Sagheer wa Zawaid wa al Jami ul Kabeer; Sayooti; vol 13, page 267]

[Kinz ul Amal fi Sunan al Aqwaal wa al Afaal; Muttaqi Hindi; vol 5, page 259; research by Mahmood Umar; printed by Dar ul Kutb Ilmia; Beirut; first print; 1419]

CHAIN OF THIS SANAD IS AUTHENTIC

Chain of this narraiton has no problem; though he tried to deceive his readers by saying

« وهذه رواية منقطعة لأن زيد بن أسلم كان يرسل وأحاديثه عن عمر منقطعة»

This narration is broken in that Zaid bin Aslam narrated mursal narrations and his narrations from Umar are broken

This is a clear deception since Zaid was not narrating from Umar; rather from his father Aslam as is clear from the chain

محمد بن بشر نا عبيد الله بن عمر حدثنا زيد بن أسلم عن أبيه أسلم.

Scholars of ahluSunnat have also accepted authenticity of this narration

Dr. Hasan bin Farhan Maliki, he is a scholar in department of education in Riyad; he says

ولكن حزب علي كان أقل عند بيعة عمر منه عند بيعة أبي بكر الصديق نظراً لتفرقهم الأول عن علي بسبب مداهمة بيت فاطمة في أول عهد أبي بكر، وإكراه بعض الصحابة الذين كانوا مع علي على بيعة أبي بكر، فكانت لهذه الخصومة والمداهمة،وهي ثابتة بأسانيد صحيحة وذكرى مؤلمة لا يحبون تكرارها.

“Party of Ali asws was small in era of Umar that at the time of abu Bakar’s bayat; in the early era of abu Bakar, there was attack on house of Fatima asws; ; and some companions who were with Ali asws did not like doing bayat of abu Bakar; and this is proven with authentic narration

And then he writes on the footnotes that

كنت أظن المداهمة مكذوبة لا تصح، حتى وجدت لها أسانيد قوية منها ما أخرجه ابن أبي شيبة في المصنف. أقول: إذن هي ثابتة بأسانيد صحيحية.

I use to presume that this attack is a lie, and not correct but when i paid attention to the chains of narrators of what ibn abi Sheebah has mentioned in Musanif; I say: this is proven with authentic narrations;

[Qiraat fi Kutb ul Madhib ul Hanbali Namozaja; Hasan bin Farhan Maliki; page 52, Chapter “Will of abu Bakar for caliphate of Umar and opinion of Muslims”; printed by al Darasaat ul Tareekhiya; Umman; Jordan; first print; 1421]

ANALYSIS OF THE CHAIN

Let us present analysis of the chain

1- MOHAMMAD BIN BASHAR

ibn Hajar writes about him

محمد بن بشر العبدي أبو عبد الله الكوفي ثقة حافظ من التاسعة مات سنة ثلاث ومائتين.

He is Thiqa and Hafiz

[Taqreeb ut Tehzeeb, ibn Hajar, vol 1, page 469, narrator 5756; research by Mohammad Awama; printed by Dar ur Rashid; first print; 1406]

2- UBAID ULLAH BIN UMAR BIN HAFS BIN ASIM BIN UMAR BIN KHITAAB

عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري المدني أبو عثمان ثقة ثبت قدمه أحمد بن صالح على مالك في نافع وقدمه بن معين في القاسم عن عائشة على الزهري عن عروة عنها من الخامسة مات سنة بضع وأربعين.

He is also Thiqa and steadfast

[Taqreeb ut Tehzeeb, ibn Hajar, vol 1, page 373, narrator 4324; research by Mohammad Awama; printed by Dar ur Rashid; first print; 1406]

3- ZAID BIN ASLAM UL QARSHI

زيد بن أسلم العدوي مولى عمر أبو عبد الله وأبو أسامة المدني ثقة عالم….

He is thiqa and scholar

[Taqreeb ut Tehzeeb, ibn Hajar, vol 1, page 222, narrator 2117;research by Mohammad Awama; printed by Dar ur Rashid; first print; 1406]

4- ASLAM UL QARSHI

ibn Hajar writes

أسلم العدوي مولى عمر ثقة مخضرم مات سنة ثمانين وقيل بعد سنة ستين وهو بن أربع عشرة ومائة سنة ع.

Aslam ul Udwai, slave of umar; Thiqa, he died in age of 114 years in the year 80 hijri and some said 60 hijri

[Taqreeb ut Tehzeeb, ibn Hajar, vol 1, page 104, narrator 406;research by Mohammad Awama; printed by Dar ur Rashid; first print; 1406]

It can also be said that he is a companion of Prophet asws, since he was a Kafir in time of victory over Yemen; and was captured by Muslims and taken as slave; and accompanied holy Prophet asws in two journey as slave; Umar bought him in era of caliphate of umar from Mecca;

Bukhari writes in his Tareekh Kabeer

أسلم مولى عمر بن الخطاب القرشي العدوي المدني أبو خالد كان من سبي اليمن… عن بن إسحاق بعث أبو بكر عمر بن الخطاب سنة إحدى عشرة فأقام للناس الحج وابتاع فيها أسلم.

Aslam, slave of Umar, he was captured from Yemen; ibn Ishaq says that abu Bakar sent Umar to lead haj campaign, he bought him there

[Tareekh ul Kabeer, Bukhari, vol 2, page 23, number 1565; research by Syed Hashim Nadwi; printed by dar ul Fikr]

As per narrations of Sunnis, Amir ul Momineen Ali asws brought all the war bounties to Prophet asws at time of Hujjat ul Wida’a and it cannot be said that he was there but did not see Holy Prophet asws; taht is why one of the proofs given for him being companion is that he was there

ibn Hajar writes in al-Asaba

أسلم مولى عمر روى بن منده من طريق عبد المنعم بن بشير عن عبد الرحمن بن زيد بن أسلم عن أبيه عن جده أنه سافر مع النبي صلى الله عليه وسلم سفرتين والمعروف أن عمر اشترى أسلم بعد وفاة النبي صلى الله عليه وسلم كذلك ذكره بن إسحاق وغيره.

“Aslam slave of Umar; ibn Mundah narrated with chain of abdul Mun’am——-Basheer bin abdul Rahman bin Zaid bin Aslam from his father from his grand father that he took two journies with Prophet asws and it is famous that Umar bought him after death of Prophet asws; as has been said by ibn Ishaq etc”

[al Asaba fi Tameez us Sahaba, ibn Hajar; vol 1, page 63, narrator 131, research by Ali Mohammad al Bajawi; printed by Dar ul Jabl; Beirut; first print; 1412]

Even if it is true that he was bought after death of holy Prophet asws, even that it cannot be said that he never accompanied holy Prophet in his journeys; so it can be summarized that he took two journeys with Prophet asws and was later bought by Umar;;
And still if it is presumed that he is not sahabi, still it does prove that he was a tabaai; and his mursal is accepted by ahlusunnat

Mulla Ali Qari writes in the discussion that “mursal sahabi is not accepted” that

” I say; Mursal tabai’i is Hujjat in view of jamhoor/Majority; but there is difference of opinion in authenticity of mursal from those were sahabi”

[Mirqat ul Mafateeh Sharah Mashkat ul Masabeeh; Ali bin Sultan al Qari; research by Jamal Aitani; printed by Dar ul Kutb Ilmia; Beirut; first print; 1422]

So,

The net result is that the narration is Sahih and Hujjat

FIRST DOUBT: RESPECT OF BIBI FATIMA IN VIEW OF UMAR

The narration tells us that Umar went to bibi Fatima asws before doing anything and explained here status in his view by terming her father as the most beloved and her to be the one after him. so this shows that he had love for Ahlubait asws

ANSWER

1- Apparently, this saying has been added by the followers of banu Umayya to defend their caliph since it was otherwise difficult to defend;
2- Even if we presume that Umar did say this, his strict stance regarding attacking the house of bibi Fatima asws showed that he had no such respect despite the fact that he was aware of her status in view of holy Prophet asws

SECOND DOUBT: IMPORTANCE OF BAYAT

It is said that Umar said this because bayat of Caliph is such an important thing that nothing can be tolerated in this regard; this is because bayat is a cause of unity and so umar considered this to be the appropriate action

COMPELLING TO DO BAYAT AND CLAIMING THAT THERE WAS IJMA’A ON CALIPHATE OF ABU BAKAR: TOTAL CONTRADICTION

On one side, sunnis say that the cause for doing bayat of abu Bakar was that there was ijma’a of Sahaba on this issue; and on the other hand they accept that there was a group who were not there with abu Bakar, rather was against it to the extent that Umar had to take such steps; at least this thing is proven that there was no ijma’a on caliphate of abu Bakar from this narration

And as ibn Hazam says

وَلَعْنَةُ اللَّهِ على كل إجْمَاعٍ يَخْرُجُ عنه عَلِيُّ بن أبي طَالِبٍ وَمَنْ بِحَضْرَتِهِ من الصَّحَابَةِ

Curse of Allah be on that Ijma’a in which there is no Ali asws and his companions

[al Mohali, Ali bin Ahmad bin Saeed ibn Hazam Andalasi; vol 9, page 345; research by Lejanat Ahya al Tarath ul Arabi; printed by Dar ul Afaaq ul Jadeedia; Beirut]

And as there is narration of holy Prophet asws

علي مع الحق والحق مع علي

Ali asws is with Haq and Haq is with Ali

[Majma uz Zawaid; Haithmi; vol 7, page 235;;;; Tareekh Madina Damishq; vol 42, page 449;;; Tareekh Baghdaad; vol 14, page 322;;;; al Imama wa Siyasa, vol 1, page 98;;;; Tafsir ul Kabeer, vol 1, page 205 and 207;;;; al Mustadarak, imam Hakim vol 3, page 124, narration 4629]

What all was there in Saqifa was not haq
Rather batil/falsehood had become ruler of muslims

COMPELLING ON BAYAT WAS AGAINST QURAN

Is doing bayat of caliph even more important than Faith on Allah and his Prophet; Allah says in Quran in surat ul Baqara

256. لَا إِكْرَاهَ فِي الدِّينِ

There is no compulsion in religion;

Despite the fact that holy Prophet asws was always worried about faith of others

Allah says in Quran in surat ash Shuara

3. لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ

Perhaps you will kill yourself with grief because they do not believe.

But even still, Allah did not say to compel others to religion

Rather Allah said in surat un Noor

54. قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ ۖ وَإِنْ تُطِيعُوهُ تَهْتَدُوا ۚ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ

Say: Obey Allah and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message).

Can you give us any example where holy Prophet asws has compelled anyone to Islam?

WHY DID CALIPH NOT TAKE ACTION AGAINST OTHERS WHO DID NOT DO BAYAT?

If bayat is this much important that caliph can threaten progeny of prophet asws; why did caliph not take action against those who did not do any bayat; bukhari quotes from umar bin khitaab

حِينَ تَوَفَّى اللَّهُ نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ الْأَنْصَارَ خَالَفُونَا وَاجْتَمَعُوا بِأَسْرِهِمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ وَخَالَفَ عَنَّا عَلِيٌّ وَالزُّبَيْرُ وَمَنْ مَعَهُمَا

When holy Prophet asws died, Ansaar opposed us and gathered in Saqifa bani Sa’ada and Ali and Zubair and those with him opposed us
[sahih ul Bukhari, Bukhari, vol 6, page 2503, narration 6442; Kitab ul Hudood; research by Mustafa Daib; printed by Dar ibn Kather; Beirut; third print; 1407]

Abu ul Fida writes in his history

فبايع عمر أبا بكر رضي الله عنهما وانثال الناس عليه يبايعونه في العشر الأوسط من ربيع الأول سنة إِحدى عشرة خلا جماعة من بني هاشم والزبير وعتبة بن أبي لهب وخالد بن سعيد ابن العاص والمقداد بن عمرو وسلمان الفارسي وأبي ذر وعمار بن ياسر والبراء بن عازب وأبي بن كعب ومالوا مع علي بن أبي طالب.
وقال في ذلك عتبة بن أبي لهب:
ما كنت أحسب أن الأمر منصرف… عن هاشم ثم منهم عن أبي حسن
عن أول الناس إِيماناً وسابقه… وأعلم الناس بالقرآن والسنن
وآخر الناس عهداً بالنبي من… جبريل عون له في الغسل والكفن
من فيه ما فيهم لا يمترون به… وليس في القوم ما فيه من الحسن
وكذلك تخلف عن بيعة أبي بكر أبو سفيان من بني أمية ثم إن أبا بكر بعث عمر بن الخطاب إِلى علي ومن معه ليخرجهم من بيت فاطمة رضي الله عنها، وقال: إِن أبوا عليك فقاتلهم. فأقبل عمر بشيء من نار على أن يضرم الدار، فلقيته فاطمة رضي الله عنها وقالت: إِلى أين يا ابن الخطاب أجئت لتحرق دارنا قال: نعم….

” Umar did bayat of abu Bakar; and people came in month of Rabi’i ul Awal except one group from bani Hashim and Zubair and Atba bin abu Lahab and Khalid bin Saeed bin Aas and Miqdaad ibn Arm and Salman Farsi and abu Dhar, and Ammar bin Yasir and Bara bin Azib and abi bin Kaab and they were inclined to Ali asws
Atba bin abi Lahab said this in poetry

I was not expecting that Caliphate will be taken from Ali asws and bani Hashim who were the first ones in faith/emaan;; who know Quran and Sunnah the most in people;; who were with prophet;;; who were helped by Jibrail in bathing holy Prophet asws and covering him at the time of his death;; They are those who have no match and they have all the good qualities

Similarly, abu Sufian from banu Umayya; he oppose this caliphate;;; so abu Bakar sent Umar to bring Ali asws and others with him from house of Fatima asws; and said that If they do not accept, fight them;; so Umar came with fire to their house and when bibi Fatima asws sees her, she says : o son of Khitaab! what is the matter? you wish to burn our house? and he said: Yes”

[ al Mukhtasir fi Akhbar ul Bashar, abu ul Fida Amad ud Deen Ismail;; vol 1, page 107]

And Asmi Makki says about those who did not do bayat

تخلف عن بيعة أبي بكر يومئذ سعد بن عبادة وطائفة من الخزرج وعلي بن أبي طالب وابناه والزبير والعباس عم رسول الله وبنوه من بني هاشم وطلحة وسلمان وعمار وأبو ذر والمقداد وغيرهم وخالد بن سعيد بن العاص.

” Saad bin Ibada and a group from tribe of Khizraj and Ali asws and his Sons and Zubair and Abbas uncle of Prophet and his sons from bani Hashim, and Talha and Salman and Ammar and abu Dhar and Miqdaad etc and Khalid bin Saeed rejected doing bayat”

[Simt un Nujoom al Awali fi Anba ul Awail wa al Tawali; abdul Mulk Shafai al Asmi; vol 2, page 332, research by Adil Ahmad abdul Mojood, Ali Mohammad; printed by Dar ul Kutb Ilmia; Beirut; 1419]

Tibri wrote almost the same

وتخلف عن بيعة أبي بكر يومئذ سعد بن عبادة في طائفة من الخزرج وعلي بن أبي طالب وابناه والعباس عم رسول الله صلى الله عليه وسلم وبنوه في بني هاشم والزبير وطلحة وسلمان وعمار وأبو ذر والمقداد وغيرهم من المهاجرين وخالد بن سعيد بن العاص

Saad bin Ibada and a group from Khizraj , Ali , his sons, Abbas and his sons from bani Hashim, Zubair, Talha, Salman, Ammar, abu Zar, Miqdaad, and Khalid bin Saeed rejected bayat of abu Bakar

[al Rayad un Nadara fi Manaqib ul Ashara; Ahmad bin Abdullah Tibri; vol 2, page 214, research by Esa Abdullah Mohammad Hameeri; printed by Dar ul Gharb ul Islami; Beirut; first print; 1996]

Yaqoobi wrote

وتخلف عن بيعة أبي بكر قوم من المهاجرين والأنصار ومالوا مع علي بن أبي طالب منهم العباس بن عبد المطلب والفضل بن العباس والزبير بن العوام بن العاص وخالد بن سعيد والمقداد بن عمرو وسلمان الفارسي وأبو ذر الغفاري وعمار بن ياسر والبراء بن عازب وأبي بن كعب

Some people from Muhajareen and Ansar rejected bayat of abu Bakar and they were inclined to Ali asws. Amongst them were Abbass, Fadal bin Abbas, Zubair bin Awam, Khalid bin Saeed, Miqdaad, Salman, abu Dhar, Ammar, Bara bin Azib, abi bin Kaab

[Tareekh Yaqoobi, Ahmad bin abi Yaqoob; vol 2, page 124, printed by Dar Sadir Beirut]

ibn Atheer wrote

وتأخر خالد وأخوه أبان عن بيعة أبي بكر رضي الله عنه

Khalid and his brother Aban delayed bayat of abu Bakar

[Usd ul Ghaba fi Maarifat us Sahaba, ibn Ather Juzri; vol 2, page 121]

And in another place He wrote

وكان أبان أحد من تخلّف عن بيعة أبي بكر….

Aban was amongst those who did not accept bayat of abu Bakar

[same book, vol 1, page 60]

ibn Atheer writes

وتخلّف عن بيعته على وبنو هاشم والزيبر ابن العوام وخالد بن سعيد بن العاص وسعد بن عبادة الانصاري ثم ان الجميع بايعوا بعد موت فاطمة بنت رسول اللّه صلى اللّه عليه وسلم الا سعد بن عبادة فانه لم يبايع أحدا الى ان مات وكانت بيعتهم بعد ستة أشهر على القول الصحيح وقيل غير ذلك

“The bayat was rejected by Ali, bani Hashim, Zubair bin Awam, Khalid bin Saeed, Saad bin Ibada, They did Bayat after death of bibi Fatima asws except for Saad bin Ibaada; and he did not do bayat till he died; and other people did bayat after 6 months as per authentic narration and there are other sayings as well”

[Usd ul Ghaba fi maarifat us Sahaba, ibn Ather juzri; vol 3, page 339]

OPPOSITION OF SAAD BIN IBAADA

He is famous companion of Prophet asws, and He was chief of Khizraj; He was one of those who did not do bayat till last time of his life; but we do not find in history that followers of abu Bakar took any actions due to this charge

ibn Abdul Bar writes

وتخلف سعد بن عبادة عن بيعة أبي بكر رضي الله عنه وخرج من المدينة ولم ينصرف إليها إلى أن مات بحوران من أرض الشام لسنتين ونصف مضتا من خلافة عمر رضي الله عنه

Saad opposed bayat of abu Bakar, and went out of Madina and did not return till he died in Huran in Syria in era of caliphate of Umar”

[ al Istiaab fi Maarifat ul Ashaab; ibn Abdul Bar, vol 2, page 599]

[ Tehzeeb ul Kamal, Mizzi; vol 10, page 281]

ibn Hajar writes

وقصته في تخلفه عن بيعة أبي بكر مشهورة

” Rejecting bayat of abu Bakar (by saad) is a famous incident”

[al Asaba fi Tameez us Sahaba, vol 3, page 66]

ibn Qutaiba Deenwari, Tibri and ibn Ather along with Halbi and Naweri write

ثم بُعث إليه أن أقبل فبايع فقد بايع الناس وبايع قومك فقال: أما والله حتى أرميكم بما في كنانتي من نبل وأخضب سنان رمحي وأضربكم بسيفي ما ملكته يدي وأقاتلكم بأهل بيتي ومن أطاعني من قومي فلا أفعل.
وأيم الله لو أن الجن اجتمعت لكم مع الانس ما بايعتكم حتى أعرض على ربى وأعلم ما حسابي.
فلما أتى أبو بكر بذلك قال له عمر لا تدعه حتى يبايع فقال له بشير بن سعد إنه قد لج وأبى وليس بمبايعكم حتى يقتل وليس بمقتول حتى يقتل معه ولده وأهل بيته وطائفة من عشيرته فاتركوه فليس تركه بضاركم إنما هو رجل واحد فتركوه وقبلوا مشورة بشير بن سعد واستنصحوه لما بدا لهم منه فكان سعد لا يصلى بصلاتهم ولا يجمع معهم ويحج ولا يفيض معهم بإفاضتهم فلم يزل كذلك حتى هلك أبو بكر رحمه اللّه

Some people were sent to Saad that people have done bayat and the nation has done bayat so that he also does bayat; he said: by God! I will hit you with my lancers and will get it colored by your blood and will fight you with my sword …… by God! If jins and humans combine come to me for that I do bayat of yours, I wont do bayat till I meet my Lord and see my deeds. After that Umar told abu Bakar not to give him time till he does bayat; but Bashir bin Saad told them: he would die but wont do bayat, and he cannot be killed till the time his sons and family are not killed, so leave him on what he is. So he was left such by the advice of Bashir. Saad did not offer prayers with them and did not offer Friday prayers with them ; and did not do haj with them till abu Bakar died

[al Imama wa Siyasa; ibn Qutaiba Deenwari; vol 1, page 14 & al Kamil fi Tareekh, Sheebani; vol 2,page 194 & al Seerat Halbia fi Seerat ul Amir ul mamoon; Halbi; vol 3, page 483]

So we ask this question

Why was this discrimination that only action was to be taken against house of Fatima asws? was it the only house where terrorist activity was suspected?

THIRD DOUBT OF DISMISHQI

Dimishqi said

لئن احتججتم بهذه الرواية أبطلتم اعتقادكم بحصول التحريق إلى التهديد بالتحريق. وأبطلتم اعتقادكم بأن عليا لم يبايع لأنهذه الرواية تقول: فلم يرجعوا إلى فاطمة حتى بايعوا أبا بكر

If you argue with this narration, you will hit your belief that the house was burnt; and you will hit your belief that Ali asws did not do bayat; since it says that they went and did bayat

ANSWER:

First of all, the wordings of bibi Fatima asws that Umar is determined to burn down, is a proof that shows that it was not simple a threat, rather it shows that Umar did mean it

Secondly, the wordings of bibi Fatima asws shows that Bibi was informing them that the house and the people would burn if they continue coming ;

Thirdly, this part «فلم يرجعوا إليها حتى بايعوا لا بى *بکر» is a clear lie and that is evident from the fact that the it is claimed that Imam Ali asws did Bayat of abu Bakar after six months of caliphate of abu Bakar

Bukhari writes

فَوَجَدَتْ فَاطِمَةُ على أبي بَكْرٍ في ذلك فَهَجَرَتْهُ فلم تُكَلِّمْهُ حتى تُوُفِّيَتْ وَعَاشَتْ بَعْدَ النبي صلى الله عليه وسلم سِتَّةَ أَشْهُرٍ فلما تُوُفِّيَتْ دَفَنَهَا زَوْجُهَا عَلِيٌّ لَيْلًا ولم يُؤْذِنْ بها أَبَا بَكْرٍ وَصَلَّى عليها وكان لِعَلِيٍّ من الناس وَجْهٌ حَيَاةَ فَاطِمَةَ فلما تُوُفِّيَتْ اسْتَنْكَرَ عَلِيٌّ وُجُوهَ الناس فَالْتَمَسَ مُصَالَحَةَ أبي بَكْرٍ وَمُبَايَعَتَهُ ولم يَكُنْ يُبَايِعُ تِلْكَ الْأَشْهُرَ فَأَرْسَلَ إلى أبي بَكْرٍ أَنْ ائْتِنَا ولا يَأْتِنَا أَحَدٌ مَعَكَ كَرَاهِيَةً لِمَحْضَرِ عُمَرَ.

” Fatima asws was angered on abu Bakar and quit talking to him till she died; and she lived for 6 months after death of holy Prophet asws; when she died, Ali asws buried her in night and did not inform abu Bakar; imam Ali asws had a status in life of bibi Fatima, but when she died, people negated his status so he asked for treaty wit him and did his bayat; and told him to come alone and do not bring anyone since he disliked that Umar be with him”

[Sahih Bukhari, Bukhari, vol 4, page 1549, narration 3998; book of Maghazi, chapter Battle of khaiber & Sahih Muslim, Muslim; vol 3, page 1380, narration 1759; book of Jihad and Sair, chapter Saying of Prophet that we have no Heir]

CONCLUSION OF THE NARRATION:-

We are not proving that house was burnt or not from this narration
Rather we are trying to show you the truth that they did threaten Ahlubait asws; and this in itself is no minor thing
In addition; this puts a huge question mark on the bayat of abu Bakar………….

اللھم صلی علی محمد و آل محمد
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