Nawasib quote:
Ironically we find the Mulla Baqir slanders Ali, Fatima and the Prophet in such disgusting ways: It was narrated that [Imam] Ja`far Ibn Muhamad said : The prophet Muhammad p.b.u.h used to put his face between the breasts of [his daughter] Fatima before going to sleep” (Bihaar al-Anwar, vol. 43, p. 78)
Screenshot from www.allaahuakbar.net
Reply One – Nawasib have no right to express outrage
Whilst Nawasib have happily translated the word breast here, one wonders why they can express outrage when their Sect ascribes to the edict of A’ishah wherein she instructed her nieces to breastfeed young men before they could benefit from an audience with her. In this regard we read in Sunan Abi Dawud Hadith number 2061:
فَبِذَلِكَ كَانَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا تَأْمُرُ بَنَاتِ أَخَوَاتِهَا وَبَنَاتِ إِخْوَتِهَا أَنْ يُرْضِعْنَ مَنْ أَحَبَّتْ عَائِشَةُ أَنْ يَرَاهَا وَيَدْخُلَ عَلَيْهَا، وَإِنْ كَانَ كَبِيرًا خَمْسَ رَضَعَاتٍ، ثُمَّ يَدْخُلُ عَلَيْهَا
A’ishah (may Allaah be pleased with her) used to ask the daughters of her sisters and the daughters of her brethren to give him breast feed five times, whom A’ishah wanted to see and who wanted to visit her
Reply Two – You cannot interpret the narration literally
This narration isn't explicit and literal like the A'isha narration we have referenced in Reply One and can in fact be understood in a non-literal sense. Alas, it is a symptom of the Nawasib condition that they interpret everything literally, hence why they believe that Allah (swt), jogs, laughs has physical attributes – that’s why when they come across this tradition their filthy and deviant minds assume that the narration is literal. He did not sleep until he kissed the forehead and bosom of Fatima (as) alludes to the fact that be loved his daughter to such an extent that he did not sleep until he (s) saw her.
If the Nawasib are going to insist that the narration be taken literally then allow us to present this narration from Sunan Tirmidhi Book 47, Hadith 3542:
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي قِلاَبَةَ، عَنْ خَالِدِ بْنِ اللَّجْلاَجِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " أَتَانِي رَبِّي فِي أَحْسَنِ صُورَةٍ فَقَالَ يَا مُحَمَّدُ قُلْتُ لَبَّيْكَ رَبِّي وَسَعْدَيْكَ قَالَ فِيمَ يَخْتَصِمُ الْمَلأُ الأَعْلَى قُلْتُ رَبِّي لاَ أَدْرِي فَوَضَعَ يَدَهُ بَيْنَ كَتِفَىَّ فَوَجَدْتُ بَرْدَهَا بَيْنَ ثَدْيَىَّ فَعَلِمْتُ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قَالَ يَا مُحَمَّدُ . فَقُلْتُ لَبَّيْكَ رَبِّ وَسَعْدَيْكَ قَالَ فِيمَ يَخْتَصِمُ الْمَلأُ الأَعْلَى قُلْتُ فِي الدَّرَجَاتِ وَالْكَفَّارَاتِ وَفِي نَقْلِ الأَقْدَامِ إِلَى الْجَمَاعَاتِ وَإِسْبَاغِ الْوُضُوءِ فِي الْمَكْرُوهَاتِ وَانْتِظَارِ الصَّلاَةِ بَعْدَ الصَّلاَةِ وَمَنْ يُحَافِظْ عَلَيْهِنَّ عَاشَ بِخَيْرٍ وَمَاتَ بِخَيْرٍ وَكَانَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّهُ " . قَالَ هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ . قَالَ وَفِي الْبَابِ عَنْ مُعَاذِ بْنِ جَبَلٍ وَعَبْدِ الرَّحْمَنِ بْنِ عَائِشٍ عَنِ النَّبِيِّ صلى الله عليه وسلم .
Narrated Ibn 'Abbas:
that the Prophet (ﷺ) said: "My Lord, Blessed is He and Most High, came to me in the best of appearances. So he said: 'O Muhammad!' I said: 'Here I am O my Lord! And I am at Your service.' He said: 'What is it that the most exalted group busy themselves with?' I said: '[Lord] I do not know.' So He placed His Hand between my shoulders, until I sensed its coolness between my breast, so I knew what was in between the east and the west. He said: 'O Muhammad!' I said: 'Here I am O my Lord! And I am at Your service.' He said: 'What is it that the most exalted group busy themselves with?' I said: 'In the acts that raise ranks and the acts that atone, and in recording the footsteps to the congregation, Isbagh Al-Wudu in difficulties, and awaiting the Salat after the Salat. And whoever preserves them, he shall live in goodness and die upon goodness, and his sins shall be like that on the day upon which his mother bore him.'
Could Nawasib kindly elaborate on what is meant by“So He placed His Hand between my shoulders, until I sensed its coolness between my breast, so I knew what was in between the east and the west”. Did Allah (swt) literally use his physical hand to provide solace to Rasulullah (s)?
Reply Three – Gaps in the narrative means the narration can be rejected
This narration has been narrated in two ways, one from Hudhayfah in Kashf al Ghimma and the other from Imam Jafar Sadiq (as) in Bihar al Anwar and both narrations have been devoid of authenticity. Whilst we will address the chains in a later reply, when we look at the text itself there is no mention of Fatima Zahra's age in this narration. How did the Nawasib know the age of Fatima Zahra (as) at the time of this narration? After 11 years she went to Maula Ali's home when she married him. Hudhaifa is the narrator how did he acquire this knowledge? Was he an eyewitness or was this hearsay? If it was, he who was himself a witness to it then it must have been so when Fatimah Zahra (as) had not yet attained puberty. It would not have been possible for Hudhaifa to have witnessed this when she had become an adolescent as she would have observed full hijab and no man would have seen let alone been present in the house when Rasulullah (s) was kissing her good night.
If for arguments sake she was a mere minor what is the objection if her father kissed her in such a manner? It is odd that Nasabis see evil in it, when their scholar:
“Ibn Batal opined that kissing every part of a minor is permissible, and according to most of the scholars, it is permissible to kiss mature women save those in their seventies, like the Prophet kissed Fatima Zahra and Abu Bakr would kiss Aisha”
Fayz al Bari fi Sharh Sahih al Bukhari, page 871 “the Book of manners” by Anwar Shah Kashmiri
Reply Four – The chains of both narrations are weak
This tradition recorded in Bihar al-Anwar does not have any chain of narration and Arbali in his book Kashf al-Ghuma, Volume 2 page 95 quoted this tradition from a Sunni book written by Abu Ishaq al-Thalabi as is evident from the text:
ونقلت من كتاب لأبي اسحاق الثعلبي عن مجاهد قال خرج رسول الله صلى الله عليه وآله وسلم وقد أخذ بيد فاطمة عليها السلام وقال من عرف هذه فقد عرفها ومن لم يعرفها فهى فاطمة بنت محمد وهى بضعة منى وهى قلبي الذي بين جنبي فمن آذاها فقد آذانى ومن آذانى فقد آذى الله. وعن جابر بن عبد الله قال قال رسول الله صلى الله عليه وآله وسلم ان فاطمة عليها السلام شعرة منى فمن آذى شعرة منى فقد آذانى ومن آذانى فقد آذى الله ومن آذى الله لعنه ملأ السماوات والأرض. وعن حذيفة قال كان رسول الله صلى الله عليه وآله وسلم لا ينام حتى يقبل عرض وجنة فاطمة عليها السلام أو بين ثدييها.
کشف الغمة لابن ابي الفتح الاربلي
http://lib.eshia.ir/16052/2/95/%D9%88%D8%B1%D9%88%D9%89
The same narration can also be found in another Sunni book Maqtal al-Hussain, Volume 1 page 108 authored by Ibn Amhed al-Khawarzami, we can therefore understand that it is basically a Sunni tradition which was copied down by Shaykh Majlisi in his book.
Reply Five – Deobandi scholars shameless dreams that highlight their disrespect of Sayyida Fatima (sa)
Having proved that the cited tradition has no connection with Shia beliefs, let us now cite a blasphemous incident recorded by a scholar equally loved by Salafies and Deobandies namely Shah Ismaeel Shaheed Dehalwi in his famed work Siraat e Mustaqeem, page 315:
“One of my elders saw in a dream the great saint, Hazrat Ali, and the leader of all women, Hazrat Fatimah (RA). Thus, Hazrat Ali gave a bath to my elder with his own blessed hands and cleansed the body of my elder like a father cleanses the body of his son, and Hazrat Fatimah Zahra dressed him in fine clothes with her blessed hands “.
Siraat e Mustaqeem, page 315
This is not the only disrespect shown by the Nawasib towards Fatima Zahra (sa) but in Malfuzat Hakeem al-Ummat, Volume 8 page 37, we read the following statement of Maulana Ashraf Ali Thanvi who in Deobandi world is known as ‘The Physician of the Muslims’ [Hakeem al-ummat] and ‘Reformer of the Nation’ [Mujaddid al-Millat]:
“Once I was very ill and I am extremely afraid of dying. I saw Hazrat Fatima (RA) in a dream and she embraced me to her chest and I got well.”
Malfuzat Hakim-ul-Ummat Volume 8 page 265
Reply Six – Shaykh Abdul Qadir Gilani dreamt he was suckled by A’isha
The Sunni scholar Allamah Muhammad Yahya Tazafi penned a book, recording the excellences of the Sunni scholar revered in Pakistan as the Saint of Saints Ghawth al Adham Shakyh Abdul Qadir Jilani. One such excellence that he records is as follows:
Abdul Qadir Jilani states i saw myself in a dream sitting in the lap of the mother of the faithful Aisha (ra) and that I was suckling milk from her right breast, she then fed me from her left breast. At that point the Prophet (s) appeared and said 'Aisha he's my real son, in a literal sense'
Qalaid-ul-Jawher Fi Manaqb Hazrat Shaikh Abdul Qadir Jilani by Allamah Muhammad Yahya Tazafi page 57
