 و بله من الشيطان الرجيم بسم الله الرحمن الرحيم والصلاة والسلام على أشرف العنبياء والمرسلين سيدنا و نبينا و حبيب القلوبنا و شافي أنفوصنا أبل قاسم محمد و على حلبيته الطيبين الطاهرين المعصومين المظلومين ولعنة الله على الطعهم أجمعين من الآن إلى قيام اليوم الدين آمين يا رب الآلمين may the peace and blessings of Allah be upon Fatima as her father, and her husband, and her children يا ربانيين و أخياريين و أخياريين في الوصول الإسلام و دائمًا أي أشخاص المرسلين المرسلين يجب أن يتبعوننا اليوم، أردتكم إلى هذا المرسل من مرسلتكم بشكل مرسل من الزهراء العليه السلام من الزهراء العليه السلام as we continue in the emphasise is of course one of the great works written by one of the great authorities of the 20th century who passed away in the early 21st century namely سمهة السيد الإمام محمد الحسيني الشرازي رحمة الله عليك now in regards to this great personality he's a person that had written many works and indeed those who wish to understand a bit more about his life can refer back to episode one of this show for indeed the show is not to speak about the greatness of Imam Muhammad الشرازي who in comparison to the greatness of Fatimat al-Zahra عليه السلام cannot even be spoken about rather we are here to continue to speak about the nature of Fatimat al-Zahra and more importantly why it is crucial for us as Muslims to understand a bit about her life and the great struggle the great trial which she ended up going through in order to preserve this religion for us we have mentioned that Fatimat al-Zahra عليه السلام is one of the means through which the Holy Prophet صلى الله عليه وعاله and Allah has given us as a self-preservation mechanism to defend, preserve and protect the religion of Islam from corruption what do we mean by that? we discussed already and many of the viewers could already suspect this show was coming up but one of the merits given to Fatimat al-Zahra عليه السلام is that she is said by the Holy Prophet صلى الله عليه وعاله to be a part of him he has said whoever angers her has angered him and indeed we know that whoever angers him has angered Allah as a وجل and this is found in an agreed upon tradition within the books of both the sunnah and the shia we've also mentioned how this tradition was corrupted but at the original core all would submit that this is a merit given to Fatimat al-Zahra عليه السلام so in light of that where is it we are heading? we are heading to the fact that indeed Fatimat al-Zahra عليه السلام was upset she was hurt and she was oppressed it is difficult for us to narrate these events particularly without offending the minds of Muslims out there particularly without causing grief and upset to the Muslims out there be it because they refuse to acknowledge these events or be it because they understand the reality of these events and how painful it is to discuss them and indeed were it not a key preliminary to entering the discussion of the laws we can derive from her خطب I would not have entered into this discussion in the first place one of the lines of poetry which is attributed to say the Fatimat al-Zahra عليه السلام has been masterfully translated into the English language it describes the setting in which she found herself in after the martyrdom of the Holy Prophet صلى الله عليه وسلم and I would like to be given the opportunity to read that in order that we might begin the discussion of say the Fatimat al-Zahra's oppression as the translation is masterfully put say the Fatimat al-Zahra laments after you reports and momentous chaotic events we found had you witnessed them calamities were not abound we missed you she addresses the Holy Prophet صلى الله عليه وسلم as sorely as earth would miss its rain your folks lost balance see how from the creed they did refrain we like no others have suffered affliction unlike all Arabs and others from amongst Allah's creation my homeland is now narrow after its great expanse indeed both your grandsons have been wronged so my heart is grieved every family has relatives and a place with Allah the Almighty who is close to those of grace certain men what their chests hid did they to us reveal when you went and now you from our sites did a grave conceal men assaulted and slighted us when you became far away so now what rightfully belongs to us is being taken away you were the moon the light showed to us what we should heed messages from the exalted one to you were revealed when the verses did Gibrail make our day now you're gone every good thing is kept away how we wish in our direction death did the Almighty guide before you left us and you did the dunes from us hide we shall cry over you so long as our tears can pour so long as floods of tears can withstand and endure this of course is merely a summary according to the words of Sayyid al-Fatimat al-Zahra of what occurred what happened those events those calamities which befell upon the Holy Household of the Prophet صلى الله عليه و آله and indeed would lead up to the martyrdom of Sayyid al-Fatimat al-Zahra now I understand that the martyrdom is a contentious issue between the Muslims some Muslims out there wish to deny that she was martyred and indeed I don't wish to enter that discussion tonight it is not important to this discussion whether or not Sayyid al-Fatimat al-Zahra was martyred however it is clear to the believers that she was and I would say that anyone of a rational mindset must ask themselves what is it that leads to such a young woman in the peak of her youth to pass away shortly after her father 75 days according to many historians what leads to her passing away after the death of her father maximum 75 days after his passing away and what leads to her writing such stanzas of poetry if there was not a great oppression which took place in her life we've already demonstrated that an oppression occurred after her life with people fabricating traditions in order to remove from her status allow us to enter into this discussion and I pray that we will all enter it with noble intentions with an open heart and an open mind and I pray that we will allow us to be led into the direction that Allah Azawajal wishes for us to be led into of course in order for us to enter this discussion we need to depend upon traditions which are reliable according to those who would deny that Fatima Tezahra was oppressed those who maybe have reason to believe that everything I'm saying right now is folklore or as we would say in Arabic خرفات I understand there are many people out there there are many people out there who think that we are a minority we the Shi'a are merely 10% of the larger Muslim world and why would what I say be true allow me to engage with such people and I begin through quoting one of the main sources of the Muslim world namely Sahih Al-Bukhari I'm not going to begin from the beginning of the chain of transmission given in Sahih Al-Bukhari I'll begin from the crucial part narrated from Muhammad bin Muslim Ibn Shihab Az-Zohri who of course is one of the famous traditionists from his teacher Orwa Ibn Zubair from his teacher Aisha the wife of a holy prophet who said Fatima, daughter of a messenger of Allah sent somebody to Abi Bakr asking him to give her her inheritance from the prophet صلى الله عليه و آله from what Allah had given to his apostle through fey now of course fey is a particular treasure of war which is gained through without fighting so to speak it's a treasury which is gained without the use of violence or fighting she asked for the Sadaqa namely a wealth assigned for charitable purposes of the holy prophet at Medina and Fedek and what remained of the Khoms namely one-fifth of the Khaybar war treasury to which Abi Bakr responded Allah's apostle has said ويو the prophets our property is not inherited and whatever we leave is Sadaqa he thereafter said but Muhammad's family can eat from this property i.e. Allah's property but they have no right to take more than the food they need by Allah I will not bring any change in dealing with the Sadaqa of the prophets and will keep them as they used to be observed in his lifetime and I will dispose with it as Allah's apostle used to do now it says فاطمة was angered on Abu Bakr and quit speaking to him till she died and she lived for six months after the death of a holy prophet when she died علي عليه السلام buried her in night and did not allow Abu Bakr to take part in her funeral and prayed on her علي had a status in the life of Fatima but when she died people neglected his status so he asked for a treaty with Abu Bakr and asked to pledge allegiance now of course there's many issues within this tradition which we would disagree with but the key crux here is that it has been narrated in Sahih Bukhari that Fatima عليه السلام died angry with who with the first ruler of the مجموعة مجموعة من محمد صلى الله عليه وعاله المجموعة اسمه سقيف المجموعة من المسلم now some people might say well you know there was an understanding here things have been misunderstood and she died angry but it wasn't his fault he was only doing what the Prophet صلى الله عليه وعاله ordered him to do إن شاء الله تعالى we will deal with such an objection and analyze whether or not it's valid reasoning to accept this after the break and I pray that you will join me then grand ayatollah محمد شيرازي was the religious authority merged to millions of Shia Muslim around the global a charismatic leader who is known for his high moral values modesty and spirituality he is a mentor and source of aspiration to the millions and the means of access to authentic knowledge and teachings of Islam he has made extensive contributions in fields of learning ranging from jurisprudence and theology to politics economics law and sociology سيد محمد شيرازي was born in the holy city of Najaf, Iraq in 1374 after Hijra 1927 AD he belongs to a distinguished family deeply rooted in Islamic science literature and virtue his followers are found in many countries in the global grand ayatollah شيرازي was distinguished for his intellectual ability and holistic vision he was recognized for his clear ideas and realistic solutions to issues of concern to mankind he has written various specialized studies that are concerned to be among the most important references in the Islamic sciences of beliefs and doctrine ethics, politics, economics sociology, law, human rights etc. he has enriched the word with his staggering contribution of some 1300 books treaties and studies on various branches of learning his works range from simple introductory books for the young generations to literary and scientific masterpieces deeply rooted in the holy Quran and the teachings of the Prophet of Islam his visions and theories covers areas as politics economics government management sociology theology philosophy history and Islamic law his work on Islamic jurisprudence for example contributes 150 volumes which run into more than 55,000 pages through his original thoughts and ideas he has championed the causes of issues such as the family, human rights freedom of expression political pluralism non-violence and sure our consultative system of leadership grand ayatollah شيرازي believes in the fundamental and elementary nature of freedom in mankind he calls for freedom of expressions political plurality debate and discussion tolerance and forgiveness he strongly believes in the consultative system of leadership and calls for the establishment of the leadership council of religious authorities he calls for the establishment of the universal Islamic government to encompass all the Muslim countries dear viewers thank you for joining us and enjoy patiently of that short break prior to the break we were discussing this crucial narration which establishes the oppression of say the phantom of tazahra and more importantly which we linked back to the narration that phantom of tazahra is a part of me whoever angers her has angered me which stem from the holy prophet صلى الله عليه وسلم of course one of the submitted to and agreed upon issues is that whoever offends the holy prophet has offended Allah أسواجه now we quoted the narration narrated from Aisha by one of the students of her student أروابنا زبير namely محمد بن مسلم ابن شهاب الزهري in the book صحي البخاري the most authentic narration book in the eyes of the أحل السنة after the Quran itself or the most authentic book after the Quran the self rather the Quran is not a book of narrations and we submitted that this is indeed clear cut evidence that فاتم تزهر was oppressed and more importantly based on the fact that whoever angers فاتم has angered رسول الله we would have to submit that if we sustain this logic then فاتم is angered by Abu Bakr and hence رسول الله صلى الله عليه وسلم is angered by Abu Bakr now we come to crucial question here namely if we submit that رسول الله صلى الله عليه وسلم is angered by Abu Bakr it has serious complications and implications for any theology or any creed which accommodates a favorable role to Abu Bakr if it is established he did not repent from this now of course if someone can establish that that's another discussion it's not something that's normally claimed by people راورا what is claimed is well you see you have to look at things more holistically they say to us you see راورا the issue is that سيدة فاتمت صلى الله عليه وسلم had a misunderstanding over a worldly matter and she misunderstood what was being said because she had not heard this tradition from her father she had not heard from her father that the prophets do not inherit rather what they leave behind is سدكة and so look yes okay she may have died angry with Abu Bakr but according to such people she's the one in the wrong based upon a well-meaning intention but then again she's still the one in the wrong now of course we've said that there is a serious implication to this claim which is that the holy prophet صلى الله عليه وسلم has categorically stated her anger is his anger therefore if he were to be more precise and say her anger over issues in which she's correct about is my anger we would understand but when he makes it unconditional we have to side with فاتم which has led some of the great scholars of the world who have come from other schools of thought within the Islamic world such as said عبد المن أم الحسن from Sudan into the pure authentic مدرسة بأهل البيت in which he writes in his book بنور الزهراء احتديت that أفن بنور فاتم احتديت that he could accept that a disagreement between إمام علي عليه السلام and أبو بكر from a Sunni perspective is one which one can take either side on but when you have clear cut proof from the holy prophet صلى الله عليه وسلم stating that فاتم his anger is his anger after that you cannot afford to question but فاتم was correct and to do so is to endanger yourself to become party to a party which is angering رسول الله صلى الله عليه وسلم of course there are several responses to our use of the hadith in Bukhari one of these responses is that the narrator we've mentioned محمد بن مسلم ابن شهاب الزخري the student of أرواب نزوبر who is in turn the student of عائشة is known for what's called إدراج namely to insert certain words into narrations which he has heard himself which were not originally part of the narration or to insert his own understanding into a narration which not originally part of the narration now of course this is something which has been recognized on several occasions however just to kind of respond to this it's not a fair response because when we go back to the tradition books the commentaries on صحيح بخاري we do not find that this is something that the earlier scholars pointed out they did not point out that this particular edition and she died angry with him is from the إدراج of الزخري in fact ابن هجر الأسكلاني in his فتح الباري في شرح صحيح البخاري فتح الباري in the commentary of صحيحيح البخاري the main commentary utilized within the world of Sony scholarship states that بيحكي has pointed out that the part of the هديف which mentions and she lived for to the end of a narration is from the إدراج of الزخري however this is not actually something which would bother us because the part which says she died angry with ابن بخاري comes before that part of the هديف and since it has not been recognized as the إدراج of الزخري we have no good reason to believe that this is actually from the إدراج of الزخري more importantly even if we were to submit that this is the case we have numerous scholars from the أحل السنة والجمع who state things such as وَأْمُلَ عَلِ عَلْقَارِ has stated in his مرقات المفاتيح شرح مشقات المصابيح in which he states that the مرسل the narration of a طابعي the narration of a successor to the companions such as الزخري by the way is a طابعي is considered a هجة amongst the majority of the jurists given that this is considered an evidential proof according to the majority of أحل السنة of jurists we would have no problem submitting that even if this were from the إدراج of زخري that it's still a هجة more importantly we find one of the great علاماء of the أحل السنة والجماعة الخطيب البغضادي in his بوك الكفاية في علم الرواية states the following event had happened ياقوب بن سفيان states I heard جافر ابن أبد الوحيد الهاشمي saying to أحمد بن صالح that يحياع ابن السعيد said the مرسل to which أحمد قلت أنغري and said what does يحياع know about the نولج of زخري that which يحياع said is on true showing that the أولي كلاسيكال schoolers of نرايشين within the حل السنة world even if we submit that this is from the مراسيل of زخري which is undemonstrated and not true according to the earliest schoolers have considered his مراسيل to be a little further even if we submit full heartedly that this particular tradition is from the مراسيل of زخري and زخري is مراسيل have no حجية to them have no evidential weight as has been attempted by contemporary صوني who wish to invalidate this narration purely in order to stay face and make it seem that فالتومة that فالتومة was not oppressed then from another work that does not rely on زخري but فاطمة عليه سلام died angry with أبو بكر we find in the work صنين الترمفي in a narration which is authenticated by the محدف of the سلفي world على الباني someone known for his profound strictness in authenticating traditions narrated from علي ابن عيسة from أبدل وحاب ابن أطا من محمد بن أمر من عبي سلمة من عبي هوريرا the companion who states فاطمة came to أبو بكر عند أمر and she asked to give her her share of inheritance from the مسجر of الله they both said we heard the مسجر of الله saying I do not leave property to be inherited she said by الله I will not talk to you both until forever essentially and then she died and did not speak with them this narration has been graded as authentic by I I I I I I I I I I I some people come forward and say well where in the narration does it say she was angry with them I ask them in all honesty is it possible for someone to be in a state in which they do not speak with someone else if they're not angry with them now of course this has further implications which which must also be dealt with some people from the yeah this son come forwards and this is occurred with the most strict tradition is so the yeah this son who have come forward and said no فاطمة زهرا عليه سلام became pleased with these individuals before she died she spoke to them they quote from I I I I I that شعب states when فاطم I became ill أبي باكر came to her and asked for permission and said فاطمة this is أبي باكر asking for permission to enter she answered do you want me to give him permission he said yes so she allowed him to enter and he أبي باكر came in seeking her pleasure so he told her by Allah I only left my home and property and my family seeking the pleasure of Allah and his messenger and you O أهل البيت he talked to her until she was pleased with him how do I respond to such such tradition and the tradition in light of a much more authenticated one in Bukhari and the one authenticated by الباني in a term of is this tradition even authentic according to their own strict standards you'll notice that I narrated this tradition with the chain going directly from شعب now شعبة was born two years after the death of the second ruler of the صقيف of government أمار ربنا خطاب يعني ما he passed away long after سيلة فاتمة زهراء عليص وان passed away how can he even be a witness to such events of course we find that these people are normally the strictest in the science of رجال as we found that they were with this narration in بخاري in which they tried to say that this was a problem with زهري yet when it comes to traditions such as this which confirm and validate their own position no no رجال and شعبي who dies who did not witness فاتمة زهراء عليص أم in his life is considered a reliable transmitter now back to the implications of this tradition we find that it is narrated in بخاري and مسلم the following and it's been Malik reports Allah's messenger may peace and blessings be upon him said neither nurse موتور هيترد nor جلسي nor أمني and become as fellow brothers and servants of Allah it is not permitted it is not lawful for a مسلم that he should keep his relations estranged with his brothers beyond three days this is found in صحي مسلم the same tradition is of course found within صحي بخاري we have demonstrated today that whoever anger فاتمة has angered رسول we have also demonstrated that she died angry with the first two rulers of the صحيخ of the صحيخ and government and that the Holy Prophet more importantly has stated صلى الله عليه و عليه that whoever remains angry with his مسلم brother for more than three days has committed a grievous sin in light of the fact that فاتمة is proven to be infallible by the Prophet's words we ask the fact what are the logical conclusions of such details details which I do not wish to present in open words as I do not wish to offend anyone however I leave the judgment for you oh dear viewers شاء الله تعالى dear viewers the time for this session has come to a close and within the next episode in شاء الله تعالى we will be continuing to analyze the importance or studying the life of سيدة فاتمة زهرة عليه السلام before proceeding with the introduction of Imam شرازي's book from the laws of زهرة I thank you for tuning in to this episode and I pray that you remember us in your دعاز والسلام وعليكم ورحمة الله وبركاته