 In the name of Allah, the Merciful, the Compassionate, the Merciful, and the peace and blessings of the Prophets, the Prophets, and the messengers. Our Master and our Prophet, Abu Al-Qasim Al-Mustafa Al-Ameen, and the people of the house of the good, the pure, the humble, and the humble. Dear respected viewers of the Imam Hussein television network, brothers and sisters, and Islam indeed, ladies and gentlemen, and non-Muslim viewers watching, I welcome you back to this very short series in which we are reflecting. Upon topics pertaining to the martyrdom of Fatima Tezahra, for any non-Muslims who are watching, you don't know who Fatima Tezahra, alaihi salam, is, then unfortunately this program is probably not going to be very informative for you, and perhaps you should refer back to a more introductory briefing of information pertaining to her, perhaps Wikipedia or what you find on the internet. For all of you who have been joining me for the previous episodes, and indeed, those who may be tuning in for the first time, I'd like to welcome you back to this last episode of this short series in which we discuss topics pertaining to the martyrdom of Fatima, inspired by this period of time and the seriousness that this particular period of time brings. One of the things that I wish to clarify in this series is there's been a propensity to argue that there's a shared agreed upon narration that Fatima, alaihi salam, is a part of me and whoever angers her also angers me. Indeed, many of our friends who happen to be Sunni have correctly pointed out that this particular narration comes part and parcel of a much longer narration, in which it is implied that Amir al-Mu'mineen, alaihi salatu wa salam, had actually angered our Lady Fatima, and this, the claim is done by proposing to the daughter of Abi Jahl. Now of course, whilst that particular narrative is entirely rejected by ourselves, and a few narrations which do exist in our books pertaining to this matter, have come from entirely Sunni-Turk, meaning that it's Raway-e-Dakheela, it's an inserted report from the books of others. We reject this report entirely, and yet none the less, there is a valid point to be made, that how can you dare have the audacity to use this Raway-e-Dakheela as a hudja, when this Raway-e-Dakheela itself would seem to implicate Amir al-Mu'mineen, alaihi salatu wa salam. Now of course, there are those who come forward and would say that look, I'm not interested in the entire narration, I'm utilising what's in your books as a standard, and whilst this approach may yield some fruit, whilst this approach in a very tit for tat rhetorical argument might hold some weight, we nonetheless need to see with the eyes of empathy, and the eyes of being able to see things from the lens of others, why this could be a problematic approach. And so when it comes to that one narration, that one narration which is found within the books of the Ahl-e-Sunnah and the Jama'ah, pertaining to the martyrdom, pertaining to the anger of Fatima, namely, Viwan reported in Sahih al-Bukhari, reported from Maswar ibn al-Makhrama, I would suggest that the most fruitful thing that we could do at this period of time for the sake of academic honesty, objectivity, is to not use this narration whatsoever. Why? Because I believe that generally the brothers who do look into this would become fixated and entrapped into looking at how this does not implicate Amirul Mu'minin al-Islam. That's the first point. There might be some who ask, therefore, is there any of a rwayat which seem to suggest and seem to give us the same ma'ameen, the same general import, the same general quality? And generally we do find that that is the case, and I'd like to quote some of those reports, for indeed to cite these reports would be something much better and much more academically integral. It would have the integrity that we're looking for in discussions, the integrity that we would hope that the da'at who follow other sects may Allah increase them and us in guidance and guide us all to the straight path, would have when they discuss with us. We find it is narrated in the mustadrak of Halqim and Naysa'buri, Naysa'buri, Hakim and Naysa'buri, I believe is the pronunciation that they like to go with. Who has a famous book called al-Mustadrak al-Sahihain? I know that this hearing the name of that book would give some people the goosebumps of, oh no, is he just quoting anything from the mustadrak of Sahihain? So I'd ask you to bear with me patiently. Not every rwaya in the mustadrak of a Sahihain is unauthentic. It is narrated. Ibn Ali, An Amr, Ibn Ali, An Jaafar, Ibn Muhammad, An Abihi, An Ali Ibn Al-Husayn, An Abihi, An Ali, Aleyhi s-salatu wa s-salam. Orrafya lahu an Azit Aqsans, Qal, Qal al-Rusul Allah, Sallallahu alayhi wa ala, Li Fatima, Inna Allah, Yaqdab, Wa yarva li-Rabaki. That namely Allah is angered by your anger and is pleased by your pleasure. Thumma alaqa alal hadith be qawlihi Wa haadha hadithun sahih al-isnad Wa lam yakhrajahu. Namely this narration is Sahih in its senate and Bukhari and Muslim did not bring this narration out. We find that Al-Haythami in his Majma al-Zawaid states, An Ali Qal, Qal al-Rusul Allah, Inna Allah, Yaqdab li-Ghadabaki, Wa yarva li-Rabaki. Same narration, but in Majma al-Zawaid. Wa alaqa alal hadith be qawlihi Rawahu wa Tabarani, Wa isnadahu hasan. Tabarani has reported this report and his report is hasan. Wa khrajahu, Abun Naeem al-Isfahani, Haddathana Abu Bakr al-Tulhi, Thuna Muhammad ibn Abdullah al-Hawrami, Thuna Abdullah ibn Muhammad ibn Salim, Haddathana Husayn ibn Zaid ibn Ali ibn Al-Husayn, An Ali ibn Amr ibn Ali, An Jafir ibn Muhammad ibn Abihi, An Ali ibn Al-Husayn, An Husayn ibn Ali, An Ali ibn Abi Talib, Anan Nabi sallallahu alayhi wa ala, Inna Huqala, Ya Fatima, Inna Allah, Yaqdab li-Ghadabaki, Wa yarva li-Rabaki. Namely, same Latin, Allah Azawajal is pleased with your pleasure and angered by your anger. Wa alaqa alayhi be qawlihi, Tafard bil-Rawaya haver al-Hadeeth, Al-Itra al-Tayyiba, Khalfuhum, An-Salafuhum, Hatta yentahi ilan Nabi. But this report has been reported by the blessed Itra, the progeny of the Holy Prophet sallallahu alayhi wa ala, Khalfuhum, namely those who came after the muta akhirin from them, from their Salaf, until the narration goes back to the Prophet sallallahu alayhi wa ala. The famous compiler of Sira Al-Salahiyy Al-Shami in his famous book Subl al-Hudaw al-Rushad He says Rawaa al-Tabirani by Isnad al-Hasan Wa Ibn al-Sunni Wa Abu Sa'id al-Naisapuri Al-Sharif al-An'Ali Inna Allah, Inna Rasool Allah sallallahu alayhi wa ala Al-Fatima Inna Allah ta'ala, Yaqdab Inna Allah Namely Verily Allah gets angry at your anger and is pleased by your pleasure. Kama ja'ala al-Muhib al-Tabari Babin fi Kitabihi Dakhair al-Uqba Asmahu Zikr ma ja'a Inna Allah Yaqdab li-Ghadbaha Haithu Zakara fihi al-Hadeef by qawlihi, As-Salam Inna Rasool Allah sallallahu alayhi wa ala Ya Fatima Inna Allah is pleased by your anger and is pleased by your pleasure. Kama ja'ala al-Sunni Wa Ibn al-Sunni Wa Ibn al-Sunni Wa Ibn al-Sunni Wa Ibn al-Sunni Wa Ibn al-Sunni Wa Ibn al-Sunni Wa Atabaruhu Name li-Muhib al-Din al-Tabari in his famous book Al-Dakhair mentions that this report has been reported and has been authenticated by numerous different scholars. Interestingly enough he mentions Ali Ibn Musa Al-Riva in his Musnad. Now, Muhib al-Din al-Tabari is not a Shi'i scholar. He is indeed a Sunni scholar. Of course, there are a couple of issues we want to look at when looking at this narration because I know that it's not been free of assaults and attacks by those who wish to deny it. Let us quote from two particular doubters of this narration and see what their doubts are. And insha'Allah ta'ala given that they are respected olamat of the Ahl-i Sunnah and we wish to afford them that level of respect when you deal with their claims. The respected scholars are of such. Number one, Ibn Taymiyyah al-Harani the famous author of the book Minhaj al-Sunnah al-Nabawiyyah and number two, Shamsa Dina al-Zahabi Shamsa Dina al-Zahabi of course being one of her pillars and one of her famous hadith scholars of course most famous in this context particularly pertaining to this narration for his work Talkhis al-Mustadrak Ibn Taymiyyah states wa-l-lwwi qal f-i minhajihi this is the following what Ibn Taymiyyah states in his minhaj. ama qawlihi wa-raw jami'an an-Rusulullah an-an-nabi salallahu wala qal ya fatama inna Allah yagdab ligadbaki wa-yarfa li-ravak fahafah kivb minhu ma-rwahu hafah an-an-nabi wala yu'araf wala yu'araf hafah fashay min kutb al-hadif al-maarufa wala lahu isnad maarufan al-nabi la-sahi wa la-hassan so Ibn Taymiyyah states that this is apparent and manifest lies for this narration according to Ibn Taymiyyah is not known to have a senate going back to the Prophet neither Sahih nor Hassan nor is it to be found in one of the books of a famous books of hadith as for Shabsa Dina Zahabi for he recounts after narrating this hadith in his famous Talkhis al-Mustadrq Bel Hussain bin Zaid Munker al-hadith but the narrator Hussain bin Zaid is Munker al-hadith now, admittedly I always find it problematic when Ashiyi tries to correct a sonni hadith pillar on the science of narration and so what I'm going to say here is I would like anyone who's a sonni and is an expert on the science of narration to come forward and if this is inaccurate I will publicly concede that this is a mistake and I'm very open to that fact I could be making a mistake in this particular tasheeh however I'd like for the argument to be hurt insha'Allah ta'ala as for ibn Tamia's claim then this is something which is easily established that what he's saying is not true before we find that we've already mentioned some of the famous hadith books Mustadrq we have Tabarani in his Mu'jam al-Kabir narrating it we have Ibn Asaqar in his Tariq Madinat Damesh narrating it we have Abu Ya'ala Moussali in his Mu'jam narrating it and of course when we have Mustadrq Mu'jam al-Tabarani and all these other books then we see that it definitely has been narrated so at least part of Ibn Tamia's claim is untrue now of course we do have to appreciate that these people were writing in a time when they didn't have access to all the available books that could very well be the case and generally you'll find such claims made in the books of all sects where they radically just deny something outright but sadly when it's done by the Shia sect it's considered to be a natural act of lying so I don't want to comment too much on that as for the words of Avahabi then we find that he derives the narration due to the Nrawi namely Husayn ibn Zaid al-Alawi being Munkr al-Hadeeth now what Munkr al-Hadeeth in this context brothers and sisters means is that they do infirad of narrations that their narrations are isolated now of course what's quite problematic here is you can't just drop this Nrawi because he has isolated reports particularly when we find that some of their great pillars in the science of Rujal have authenticated this man and given him very excellent Tawthiq for example we find that Daraqotni in his Sualat Lel Barqani states that Abdullah ibn Muhammad bin Amr ibn Ali and his grandfather ibn Ali said Daraqotni testifies that Zaid ibn al-Husayn is sorry al-Husayn ibn Zaid is Thaqa ibn Uday in his Kamal also considers him to be reliable for he states namely I found in some of his narrations Nekara but just to quote what he says once more I find him to be not problematic Ibn Hajar al-Asqalani in his Taqreeb for we find him stating Husayn ibn Zaid ibn Ali ibn Al-Husayn ibn Al-Husayn ibn Ali ibn Abi Talib Sadook Rabbima Akhta Min Al-Thamina Mata Walahu Thamanoon Salah fi Hadood al-Tas'een namely he's reliable he's Thaqa but occasionally he may make mistakes now of course when we see that he's been authenticated by such great scholars what do we make of a what do we say that he's rejected you see here we'd like to apply the classical principle of saying that when it comes to Tad'eef of Al-Rawi when it comes to weakening Al-Rawi we don't opt with the weakening to be stronger than the Wathaqa or the strengthening or vindication unless the weakening is what we call Jarh Mufassar what do we mean by that something which has been explained a Jarh which has explanation to it and the reasoning is given we find Al-Khateeb al-Baghdadi states we don't accept Jarh namely attacks or weakening in Al-Rawi except Mufassar explained and even our companion saying that if someone is weak or if someone is weak does not necessitate throw away someone's reports when they've been strengthened by other people why and this saying let's continue what he says that's because people differed in regards to what is considered fisk here and that's why when it comes to this we need to see the reason is it genuinely fisk or not and he says and he says that some of our companions have even said two men say that the water in front of you is ritually impure don't accept their testimony until they tell you the reason for that impurity for for the people have differed in regards to what makes my nudges what makes water nudges and and this saying is the more deserving saying according to us and so we see that particularly when it comes to this issue we need to be particularly diligent and we can't just take these testimonies as if it's something very very simple and we also find that Abu Hatim Ibn Abi Hatim Al-Razi he states in regards to Hussain bin Zaid he says he moved his hand and then flipped it now of course this particular jar from Ibn Abi Hatim falls into the same problem because it's not explained jar and therefore we don't take this to be something which overcomes the reliability of this particular reporter but that being said we find that when it comes to this particular issue there are numerous other narrations which again give us the same mava'ameen for example we find that when it comes to looking at this particular narration we find one of the narrations which is utilized is the narration which states Fatima Inna Fatima bivatin minni ma avaha wa yansabani ma ansabaha or we find for example Fatima shajna minni yobsetani ma yobsetaha wa yakhbadani ma yakhbadaha but Fatima is an intrinsic link to me whatever makes her feel mabsout whatever makes her feel whatever makes her feel expanse makes me feel that expanse too whatever makes her feel that contraction makes me feel that contraction too we find that these narrations are numerous and so my brothers and sisters there is no need for us in any way shape or form to depend upon the famous narration in Bukhari just because we feel that this particular narration will have that explanatory power and will have that emotional value we need to be with people who don't use these emotions blindly and we don't just utilize arguments for the sake of utilizing them now there is something I wish to quickly deal with just before this episode ends which I think is of the utmost importance when it comes to the narration of Fatima dying angry with Abu Bakr ibn Abi Kohafa and this narration is of course found in Bukhari and it is of course narrated by Aisha the daughter of Abu Bakr herself when it comes to this particular narration what we find is that there is a particular claim that this narration is from the Idraj of Az-Zohri when it comes to this claim we need to ask the following questions when it comes to the Idraj of Az-Zohri there must be a reason by which we determine that this is Idraj and what we mean by the Idraj of Az-Zohri is some people claim that Az-Zohri took the original narration and at the very end of the narration he inserted this line that Fatima died angry with Abu Bakr now of course what's particularly problematic is this needs to be proven this needs to be proven and when we look at over varying narrators who do narrate from Az-Zohri Bive Salih or Bive Aqeel ibn Khalid or Bive Abu Aris such as Ma'amr ibn Rashid or Shuaib ibn Abi Hamza we saw no reason for them to have narrated something which is Idraj unless they were really bad Rawat who were unable to distinguish between this particular phenomenon so a brief istiqra upon the Rawat from Az-Zohri seems to indicate that this is not Idraj but furthermore what we find other than that is that there are other narrations which actually do include this same ma'amr and that's why we find that other narrations which don't have Zohri in the particular narration are considered to be reliable contain the fact that Fatima got angry with Abu Bakr as well prior to death lastly we have that famous report which is called Sahih Morsal which many of our Sunni friends like to quote of course it's not Hujjab on us and so it's not really our problem but the narration seems to indicate that she became pleased with him prior to dying after being angry with him never question is why would you be pleased with someone after being angry with him if you were never angry with him in the first place I think inshallah to Allah detract from this brief episode my brothers and my sisters I want you all to take note of the fact that there's no need for us to depend upon cheap polemics there's no need for us to even engage in these polemics when it comes to these things learn your aqeedah learn your deen and stay out of this game of trying to convince others if you're trying to have a legitimate conversation with someone who's Sunni then sit down for that conversation doesn't need to be heated present what you have hear what they have to say and listen to both cases with an open mind but know that Fatima Tezahra A.S the daughter of a prophet died as a Shahida and that the report seemed to suggest she died and she died we want to ask what is it that led lady Fatima A.S to die and why did she die at such a young and tender age these are all areas surrounded in a great deal of mystery but they're not areas which I think I need to explore for indeed I think the average khateeb on the memba has done so and I pray that these short topics which I've opened up in these past few episodes have been beneficial for you and please once more as I always say if I've said anything that's offended anyone then please do forgive me and all praise is due to Allah and only the mistakes have been mined Asalaamu Alaikum