 فاطمي باهم من الشيطان اللعين الرجيم بسم الله الرحمن الرحيم والصلاة والسلام على أشف الأنبياء والمرسلين سيدنا ونبينا أبل القاسم المصطفة محمد العمين وعلى أهل بيته الطيبين والطاهرين المأسومين المفلومين واللعنة طلع لأداهم عجمعين من الآن ألقيا ميوم الدين عمين يا رب العالمين أهل العشخاص ومؤسسين أهل أمين ورسلين ومؤسسين أهل أمين ورسلين ومؤسسين من أخرى أريد أن أردكم إلى هذا المواصل لأسلامة ورسلين والهدفة وأسلام المرحب بما يجب أن يساعدنا على تدريف أخرى السلام عليكم ورحمة الله وبركاته ومع ذلك المساعدة ومع بلسانة الله على كل شيء وكما في أسلحة قديمة، نلتناها أكثر من العقل والتساعدة التي يجعلها أدوار من أي one who is researching, indeed studying, investigating لّن لاسuresها المصرحة بطيقة بطيقة كلمة أنها يتحدث الملفقة مف basis احد للمزار موقف في الليب وفيها epic And her husband And her father And her children فاطمت الزهراء عليه الصلاة بالطبع من الذين are within the body of the faith they would know that فاطمت الزهراء عليه الصلاة holds a particularly renowned and elevated status within a religion indeed she is addressed by certain titles titles which are unique to her and her alone she is for example referred to as أم بيهة the mother of her own father she is of course referred to as ريحانة النبي صلى الله عليه وعاله the sweet smelling basil which emanates from the gardens of جنة Lady فاطمة may the peace and blessings of Allah be upon her is not merely some ordinary woman she is not an ordinary person in fact to this nation and by that I mean the nation of the Prophet Muhammad صلى الله عليه وعاله she is one of the fourteen infallible ones the wife of the first Imam the daughter of the seal of the prophets and for this reason she is held in high estimation of course this series is not to discuss who فاطمت الزهراء عليه الصلاة والسلام is in great detail for two primary reasons indeed for me to even give a brief introduction to even scratch the most primitive of surfaces I would require hours upon hours to speak about the blessed مقام of فاطمت الزهراء and that is something I would be unable to do at a decent level of justice too and so tonight I wish to continue discussing one of the more important topics of course when I introduce these nights as commemorating as looking back at as a reminder of the very martyrdom of فاطمت الزهراء عليه الصلاة what I am doing is I am making an affirmative statement I am essentially stating that Lady فاطمت الزهراء is someone who departed this world not with an ordinary death she did not die of old age for example she did not die of what we would call a natural human passing away rather in order for us to give her this status of martyrdom there is something that happened to her she was martyred in order to have the rank and honor of martyrdom but of course who martyred فاطمت how did this occur and why is it that so many of the نون شياء who might be viewing this channel have never heard of such an event is such an event agreed upon is her dispute surrounding it and more importantly how do we know that she was martyred these are all important questions which must be answered and in order to do so we need to attempt to look at the question of how we can know anything about what happened to فاطمة عليه السلام how is it possible that we can make any certain claims about those tragedies which in our opinion and according to the message which we preach means that فاطمت زهراء عليه السلام departed this world as an oppressed victim as someone whose rights were trampled upon as someone who was angry with her oppressors of course when we talk about such topics it is very very clear that not only are we putting forward a message to those who believe in the martyrdom of فاطمت زهراء but also we are to some degree intentionally or unintentionally scratching an irritation in the hearts, minds and also lives of those who would deny that such an event occurred now of course this is something which has been discussed in numerous circles whether or not فاطمت زهراء was indeed martyred and of course you have a camp who would vehemently deny it and you have a camp who would argue that this is the most important detail of Islamic history I reiterate something which I normally state when coming onto any television network which is that my words represent myself and myself alone what I am saying tonight does not necessarily represent the thoughts of the Imam Hussein television network nor am I bound by anything else which is said on this TV network but allow me to state this when analyzing this topic because of the sensitivities involved we wish to take a strategy which is well known in the Arab world we wish to take the strategy which is encouraged by Islam the middle straight and just balanced way that is to say as we would say in Arabic لا إفرادة و لا تفريد we don't want to go extremely to the right nor do we want to go extremely to the left we don't want to take exaggerated positions so what I wish to put forward tonight is that in order for us to get anywhere with this particular topic we need to be number one objective number two academic what do I mean by that anyone when they're writing a Ph.D. thesis in academia if they're writing within a field of history particularly within a field of religious history but it could also be within national history, medieval history the history of a particular region you have to understand that there are certain sensitivities involved there are people who may come from a certain region and so when discussing for example the history of Australia you may wish to take particular care in announcing to the world that many of those who journeyed to Australia originally particularly from the British Isles were sent there on penal colonies we may wish to be very sensitive when it comes to describing the practices of certain ancestors of any group and we may wish to be very sensitive when it comes to questioning statistics of any given massacre within world history for indeed the survivors of those massacres who share a collective history may very well be offended by the questioning of those statistics that is not to say these discussions should be avoided altogether no what I'm proposing is merely that we are objective we are as loyal to the evidence and facts as possible but more important even that we also take into account sensitivities I'm suggesting tonight when in order for us to move forward we must take extreme diligent care and how we are to investigate this topic we must take extreme diligent care in not offending anyone in not coming across as hate preachers for indeed our purpose is not to offend on our purpose is not to give a one-sided wishy-washy washed out whitewashed version of history which fails to take into account any other nuanced reading of history this topic is one which is perceived by many to be related directly to issues of belief and creed as opposed to just another historical investigation and of course it's best to take a moderate stance in regards to these issues that which is credo is to say that فالطمت الزهراء عليها سلام definitely died oppressed فالطمت الزهراء عليها سلام was مظلومة she was an oppressed lady as for the details let's not try to ram these details down anybody's fronts that doesn't help but as the great historian of the 20th century writing about modern American history Howard Zinn has stated history is like a moving train you can't just sit on the fence you have to either get on it or off it you have to take a position at times I remember one of the great novels which I read as a child Ulysses by I believe Richard Royce has one of the characters Stephen in this fictional novel stating that history is the nightmare from which I'm trying to awake now of course that is the nature of history there's a lot of bias involved and it's written by a particular camp it's often written as western civilization holds it by the victor history is often written by the dominant camp who succeed in terms of number and therefore wipe out by minority reading but it is my firm conviction that if we try our hardest to scratch the surface we can definitely do so Insha'Allah I would like to begin by discussing how we are to look at history there are some out there who would say things like is it Sahih at a senate does this have an accurate chain of narration can we apply the standards of الم الرجال الم جره وتعديل to the science of history it's a great question there are certain people today who seem to believe that this is the standards of the olama when I state this I'm initially talking about internally within particularly a Shi'a camp you would find those online who ask questions like is this particular narration Sahih and so in order for us to do justice I would like to ask the question is this how the olama the scholars of analyzing history have looked at history yes or no when it comes to looking at history there must be certain guidelines which we take in order to understand that which is accurate and that which is inaccurate and we can approximately divide this into three principle methodologies the first methodology would be to accept everything which is found within the books of history which is found within the chronicles of any nation which is found within the annals of historical documentation and of course we would have to believe in it and give it a level of affordativeness we would consider it all to be reliable of course no such rational person would accept this to be an accurate means of deriving history particularly when we would see that every historical book is plagued by particular biases that you may have one source making extremely odd claims with zero vindification and the source would be of an extremely dubious nature the source would be one which contradicts every other account in this regard when such would be the case it is not rational it is not rationally sustainable that we would depend upon such accounts of history and so this first methodology of accepting everything giving everything which is found in the chronicles of history everything which is found in those things which are written down about history and recognizing them to be truthful and believing in all of it this is something which must be rejected the second approach would be to reject every historical report now of course this is a level of skepticism which no one no one has ever utilized when analyzing history and of course if we were to utilize this approach nothing would be considered to be true the third approach which is part of the three approaches which we consider to be fallacious is of course to analyze the reports of history and to measure them up using the strictest of criteria that we would only utilize in a court of law to utilize a strict criteria which would only be utilized when cross-examining witnesses at the highest level now of course again one might consider this the approach where one looks for only a صحيح إسناد one utilizes the methodology utilized when judging حلال and حرام utilized when judging matters of قائد which is to demand something which is either صحيحة to the senate or what we would call متواطر mass-transmitted generation by generation now of course whilst this method would allow for impeccable details to be filtered what it would also do is leave us as absolute agnostics in regards to history and the historical facts of any single nation indeed such an approach would be detrimental when it comes to looking at things like the prophetic biography or any of the other early historical reports pertaining to the Muslims pertaining to classical civilizations which are now extinct and those which are studied profusely and heavily by the historians of academia so given that these three approaches are considered problematic what then would remain as the most acceptable methodology the most acceptable methodology would be of course to say that we analyze historical reports according to looking at that which is famous and also by looking at the biographies of those who gathered such reports when I say those things which are famous we want to look at which of the early historical books document this and are there external verifying factors what we would call Qara'in contextual indicators which provide us with good reason to believe that the account mentioned in these historical books is reliable we find that within Shia scholarship there is no dependence upon the classical fiqh-i method of authenticating reports when it comes to looking at history for example when we look at something written by one of the great Alama شيخ كاشف الغتاء قدس الله صره he states in regards to a question he was asked about a particular historical issue he states the following نعم خبر زيد بن عرقم وابن وقيدة كلاهما في بعض الكتب المعتبرة yes certainly the report of زيد بن عرقم and وقيدة were both found in some of the historical sorry in some of the books which are reliable he goes on to state و المراد هنا الاعتبار التأريخي لا الاعتبار عليه المدار في الإخبار التي يستنبت منها الأحكام الشرعية من الصحيحة والحسن والمواثق and when I say reliable here كاشف الغتاء goes on to state he says I mean historical reliability I don't mean the reliability which one depends upon in issues of فيقه or jurisprudential derivation I don't mean those reports by which laws are derived by which we have to depend upon صحيح and حسن and مواثق بال هو من قبيل قولنا تاريخ الطبري متاريخ ابن أثير متبران rather this is authentic in a way we would say that تاريخ الطبري تاريخ ابن أثير or authentic books ويكفي في هذا المعنى من الاعتبار للخبر أن ينقله مثل صاحب البهار وطريه في المنتخب فضلا أمر رواه سيد ابن تاوز في الهوف وشيخ المفيد في الأرشاد and so such reports are just like the way we would depend upon صاحب البهار علامة المجلسي or طريه ابن تاوز وشيخ المفيد in their books of history of course كاشف الغتاز not the only one to utilize this methodology from our allama سيد محسن الأمين one of the great great great great scholars namely صاحب كتاب the one who wrote the book عيان الشيئ the pillars of the shia of the great ones of the shia a book of the biographies of the great shia from the very early inception of تشييوان إسلام right down to the time of the author سيد محسن الأمين he states ليس ناشى البلاغة ناشى البلاغة the book written by شريف الروبي or compel by شريف الروبي I should say ليس ناشى البلاغة مرجعاً للأحكام الشرعية حتى نبهف أن أسانيده ناشى البلاغة is not a book which we utilize to derive فقهي jurisprudential rulings in order for us to even look at its isnads its chains of narration and men who report these particular traditions from Amir al-Mu'mineen حتى نبهف أن أسانيده ونصله ولاعليه عليه الصلاة والسلام إنما هو منتخب من كلامه في المواعف والنصائح وعنواء ما يعتمد هو الخطباء من مقاصدهم rather of a book ناشى البلاغة it is something which gives us general ethical guidance and advices and types of words which would be depended upon by the speakers by those who give religious lectures those who give speeches ولم يكن غرض جمعه إلا جمع قسم من كلام السابق في ميدان الفصحة والبلاغة على حد ما جمع غيره من كلام الفصحة والبلاغة الجاهلين والإسلامين and the intended purpose of gathering ناشى البلاغ was nothing other than to gather the collective wisdoms of those who were eloquent in speech just like previous books had been gathered about those eloquence in speech from the time of pre-Islamic era and also Islamic times والصحابة وغيرهم بالسند وبيغير سند ولم نرقم ولم نرقم تعتردون على أحد في نقله لخطبة أو كلام بدون سند وهو في الكتب يفوق الحد يقول لن نرى الناس يتكلم عن الناس يتكلم يتكلم عن الناس يتكلم ليس هاوة إلا شيء في ليس هاوة إلا شيء في اللهم صلاة ورحمه ورحمه ورحمه النفس ما إن جل ما فيه مروي بالأسانيد الكتب المشهورة المتضاولة فأس مع ذلك لا يوجد شيء الذي يتكلم إلا أنه يجب أن يتكلم في أشياء أخرى التي already available في البحف في الأسانيد والتقسيم الربائي المعروف عند الشيئ لن نظر at the isnads and the four categorical grading the division into صحيح موفق حسن وعيف المعروف عند الشيئ the famous gradings in the shea إنما هو خاص بالروايات التي تهوي أحكاما شرعيا إلزامية rather these four gradings are utilized only for those hadith which give us specific jurisprudential rulings أما غيرها فلا يشترت فيها ذلك as for things which don't give us jurisprudential rulings or talk about أقائد for example they are not expected to reach this level of rigorous investigation of authenticity بل يكفي فيه حصول الإتماعنان من أي من شاء أقلاء أو أقلاء rather what is sufficient for us is what we would call conventional إتماعنان إتماعنان being that which gives us comfort that which we are comfortable with that which gives us a degree of well I can trust that what we would call conventional certainty as opposed to the level of cut that we expect when we are looking at jurisprudential rulings that makes perfect sense this is something that rational people do when they are trusting historical reports they don't look in a way they would look into a report that requires them to make a quick action now of course is this something restricted to amongst the people of history amongst the shea absolutely not for we find that numerous great scholars in the field of علم الرجال amongst the shea including his eminence a sayed عب القاسم الخوي who is considered to be one of the greatest leaders in the science of علم الرجال today have also stated that when it comes to historicity we don't need to utilize the most rigid of علم الرجال in determining صحيح and وعيف for he states looking at certain individuals number one جابر عبن عبدالله صاري رضي الله أم he states وفي هذه الروايات وإن كانت كلها ضعيفة إلا إن جلالت مقام جابر واضحة معلومة ولاها جمعه وفي هذه الروايات عن جابر عبن عبدالله واضحة رضي الله صلى الله عليه وعاله نعم هذه الروايات يمكن أن يكون موضوعا تقديم علم الرجال ولكن معلومة ومقام ومقام ومقام ومقام ومقام ومقام ومقام ونحتاج لصحيح سناد في هذا الرجال ويقول في الرجال أمر بن حمق الهزائي ومعلومة أحد من رسول الله صلى الله عليه وعاله إن ما تقدم من الروايات وإن كانت كلها ضعيفة السند عل لأنها مستفيفة عل لأن جلالت حمق الهزائي من الواضحات التي لا يأتريها الشك مضافا عل لأن الشهادة البرقي عل لأنه كان من شرطة الخميس فيها كفاية يقول ما يأتي من هذه الروايات و even if they are all weak by they are nonetheless مستفيف they are nonetheless famous they've reached a level of conventional certainty عل لأن جلالت أمر بن حمق الهزائي that's the greatness of أمر بن حمق الهزائي is from the واضحات those things which are clear in which there is no doubt in addition to the fact that البرقي the scholar of جلالت states that he is from the شرطة الخميس the police of أمر مؤمنين and in that there is sufficiency so when we see that the shea scholars have not put down these stringent conditions of analysing history we must understand that what is being said what is being alluded to whenever we look at the books of historical reports is not something which we apply the stringent standards of judging حلالت حرام with now of course I believe we've read out of time dear viewers and so I wish to round off our discussion tonight and continue this on a separate occasion but I would like to conclude by stating that again we have seen that when it comes to history the علماء of the shea minimally within the camp of the intellectuals of the shea do not demand what we would call رجالي certainty or سحة in terms of علمة دراية to be applied to historical accounts so when we see someone come forward and say that all of these royals are weak it shows that they are not familiar with how history is traditionally studied within the shea school of thought and inshallah tomorrow if we have the opportunity I will continue in which we look at how history is analysed within the Sunni schools of thought as well حفظوا صلى الله عليه وسلم محمد المأهلبيت الطيبين الطاهرين