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When did exaggeration (ghulu) begin in Islam? Exaggeration, or ghulu, refers to extremism and excessive beliefs in religion, a phenomenon that has persisted throughout human history.[1] Evidence of exaggeration in relation to natural beings, humans, prophets, and angels can be found in religions preceding Islam, as indicated by Quranic reports. [2] In Islamic history, exaggeration is a significant and complex issue that has emerged from the very beginning of Islam, impacting Islamic societies in various ways over time. One of the earliest instances of extreme beliefs occurred during the Prophet Muhammad's lifetime, [3] following the death of his son Ibrahim. Historians report that during Ibrahim’s death, a solar eclipse took place, and some individuals attributed this event to the death of the Prophet’s son. The Prophet confronted and rejected this belief. [4] Even after the death of the Prophet, some Sunni writers have gone so far as to exaggerate the status of the caliphs, considering them superior to the Prophet Muhammad (SAW) and claiming that the Prophet (SAW) was merely continuing the path of the caliphs. [5] Exaggeration is clearly addressed in the teachings of the Prophet (SAW) and the Imams (AS), [6] who strongly criticized it in many narrations. For example, Abū Rāfiʿ al-Qurazī and Sayyid Najrānī approached the Prophet (SAW) and said: “O Muhammad! Do you want us to worship you and call you God?” The Prophet responded, “I seek refuge with God! We do not worship anyone but the one God, and we do not command worship of anyone else. I was not sent for such a purpose, nor was I commanded to do so.” [7] The Imams (AS), following the example of the Prophet (SAW), treated exaggerators severely, showing no leniency with them. Here are a few examples from reliable narrations: · A group visited Imam Ali (AS) and said, “You are our Lord, you created us, and you provided for us.” After advising and warning them, Imam Ali (AS) told them to repent and stop such statements. When they refused, he severely punished them. [8] · When Mufaddal asked Imam Ja'far al-Sadiq (AS) about the Muqassira and the Murtafīʿa (exaggerators), Imam Ja'far (AS) replied, "The Muqassira are those whom God guided to the virtue of our knowledge and revealed our secrets to them, but they doubted us, denied our grace, and claimed it was not God who gave them knowledge and power. The Murtafīʿa, on the other hand, are those who, out of love and loyalty to us, have attributed to the Imams ranks that hold no truth. They are not from us, and we are not from them, nor are their leaders from us. These individuals will face punishment similar to that of the rebellious nations." [9] · Abū Hāshim al-Ja'farī said, "I asked Imam al-Ridā (AS) about the exaggerators and the Mufawwiḍah. He said: 'Exaggerators are disbelievers, and the Mufawwiḍah are polytheists. Associating with them, trusting them, drinking with them, interacting with them, marrying them, sheltering them, trusting them, supporting and assisting them, even by the slightest amount, leads to apostasy from the authority of God, His Messenger, and the authority of us, the Ahlul Bayt.'"[10] · In another narration from Imam al-Ridā (AS), when people asked him about a rumor saying that he claimed people were slaves to the Ahlul Bayt, he responded, “O God, You are the Creator of the heavens and the earth and know the unseen and the seen! You are a witness that I have never said such a thing, and none of my ancestors have ever said it either. These accusations are also part of the oppression these people have inflicted on us." [11] There are many other narrations on this topic. For further study, you can refer to the books written on this subject. [12] Based on the points discussed, it is clear that exaggeration (ghulu) has existed in Islam from its early days and has gradually caused many divisions and challenges within the Muslim community. Exaggeration has been strongly condemned in both the Quran and the narrations of the Ahlul Bayt (AS). This highlights the importance of moderation in religion and avoiding excessiveness to preserve the integrity of Islamic beliefs. [1] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion): Salehi Najafabadi, p. 19. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi, p. 20. [2] . Ghulu (An Exploration of Currents and Outcomes): Safari Furoshani, p. 31-33. [3] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion): Salehi Najafabadi, p. 64. [4] . Ansab al-Ashraf: Balazari, 1417 AH, vol. 1, p. 452; / Bihar al-Anwar: Majlesi, 1403 AH, vol. 79, p. 91. [5] . Al-Ghadir: Allama Al-Amini Vol: 8 Page: 49. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi, p. 24. [6] . Al-Kafi: Al-Sheikh Al-Kulayni, vol. 4, p. 153. [7] . Bihar Al-Anwar: vol. 25, p. 262. [8] . Ibid.: Al-Allama Al-Majlesi, vol. 25, p. 299. [9] . Al-Hidayah Al-Kubra: Husayn bin Hamdan Al-Khasibi, p. 431. [10] . Bihar Al-Anwar: Al-Allama Al-Majlesi, vol. 25, p. 273. [11] . Ayoun Akhbar Al-Rida: Al-Sheikh Al-Saduq, vol. 1, p. 197. [12] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion😞 Salehi Najafabadi. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi.

Question: If a person has a lot of doubts in Wudu’, Prayer, Ghusl etc. what should he do? Answer: He should not pay heed to his doubts and keep on considering it as valid (Saheeh).

Does the narration 'Fatimah is a part of me' refer to the claim that Ali (AS) proposed marriage to the daughter of Abu Jahl? The narration 'Fatimah is a part of me' signifies that Fatimah Zahra (SA) is an inseparable part of the Prophet Muhammad (SAW) and is one of the most well-known hadiths about her status. This hadith is widely accepted and transmitted by all Islamic schools of thought.[1] Shia scholars, such as prominent figures like Shaykh Mufid, [2] Shaykh Tusi, [3] and Shaykh Saduq, [4] have transmitted this narration in their works, highlighting its significance and authenticity within the Shia tradition. This hadith has been narrated in various forms in both Sunni sources. However, in some Sunni sources like Sahih al-Bukhari, it is stated that Ali (AS), while married to Fatimah Zahra (SA), also proposed marriage to the daughter of Abu Jahl. When the Prophet (SAW) became aware of this, he declared from the pulpit: 'Fatimah is a part of me, and I dislike anyone harming her. By Allah, the daughter of the enemy of God shall not dwell in the same house as the daughter of the Prophet of God.'[5] Due to its contradiction with the noble character of Ali (AS) and his deep love for Fatimah (SA), this particular Sunni version has been criticized and examined by Shia scholars. Reasons for Rejecting this Narration: 1. Contradiction with Imam Ali’s Character: This narration contradicts the elevated character of Imam Ali (AS) and his loyalty to Lady Fatimah (SA). Imam Ali himself explicitly stated that he never caused any distress to Fatimah al-Zahra. “By Allah, I never made Fatimah angry or displeased until she left this world. Whenever I felt sorrowful, I would look at Fatimah’s face to alleviate my grief.” [6] 2. Weak chain of narration: The chain of transmission (isnad) for this narration has multiple weaknesses, and many scholars consider it unreliable. [7] When analyzing the narrative, we find elements that highlight the weaknesses and fragility of the story, such as: ᴏ Historical inconsistency: The only narrator who mentioned the marriage proposal incident is “Al-Miswar ibn Makhrama.” However, his timeline does not align with the event. Ibn Hajar Al-Asqalani states that Al-Miswar was born two years after the Hijra, and he arrived in Medina in the eighth year after the conquest of Mecca. Thus, he could not have witnessed the event he narrated. [8] ᴏ Biased Narrator: Another point is Al-Miswar's enmity towards the Ahl al-Bayt (AS). The Khawarij had a good relationship with him and considered him one of their own. [9] He was a supporter of Mu'awiyah to the extent that whenever he heard Mu'awiyah's name, he would send blessings upon him. [10] This behavior indicates that his purpose in narrating this hadith was to tarnish the character of Imam Ali (AS). ᴏ The historical impossibility of the event: Juwayriya, the daughter of Abu Jahl, had not converted to Islam before the conquest of Mecca, and after embracing Islam, she married ʿAttāb ibn Asīd ibn Abī al-ʿĪṣ ibn Umayya. [11] 3. Attempt to tarnish the Ahl al-Bayt (AS): This narration was likely fabricated to defame the character of Imam Ali (AS); As Imam Sadiq (AS) indicated the story of Imam Ali (AS) proposing to Abu Jahl's daughter was fabricated by his opponents. "'Alqama, you cannot please everyone and silence every tongue. How can you remain safe from something that even prophets and saints were not safe from? Didn't they say about the Messenger of Allah (SAW) that he was a seeker of worldly gains and power? Didn't they attribute to Ali (AS) the desire to marry the daughter of Abu Jahl while he was already married to Fatimah (SA)?" [12] 4. The existence of this narration without mentioning the act of proposing marriage: This narration exists in Sunni sources without mentioning the event of Imam Ali (AS) proposing to the daughter of Abu Jahl, [13] which is similar to how Shia sources narrate this story. This itself is evidence that the event of the proposal is a fabricated story created to defame Imam Ali (AS) and diminish the significance of Fatimah's (SA) distress over Abu Bakr and Umar. [14] Conclusion: The narration "Fatimah is a part of me" is unrelated to the story of Ali's proposal to the daughter of Abu Jahl. Many scholars reject the account of this proposal due to its weak chain of transmission and its contradiction with Ali’s character. This event appears to have been fabricated to damage Imam Ali's (AS) reputation and to undermine the seriousness of Fatimah's (SA) grievances against Abu Bakr and Umar. [1] . Majmu’at al-Rasa’il: Al-Safi, Sheikh Lutfullah, Vol: 2 P: 312. [2] . Al-Amali: Sheikh Al-Mufid, Vol: 1, P: 259. «قَالَ سَمِعْتُ سَعْدَ بْنَ مَالِكٍ يَعْنِي ابْنَ أَبِي وَقَّاصٍ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‌ فَاطِمَةُ بَضْعَةٌ مِنِّي مَنْ سَرَّهَا فَقَدْ سَرَّنِي وَ مَنْ سَاءَهَا فَقَدْ سَاءَنِي فَاطِمَةُ أَعَزُّ الْبَرِيَّةِ عَلَيَّ.» [3] . Al-Amali - Dar Al-Thaqafah Edition: Sheikh Al-Tusi, Vol: 1, P: 24. [4] . Ilal Al-Shara'i': Sheikh Al-Saduq, Vol: 1, P: 185 and 186. [5] . Sahih Al-Bukhari: Al-Bukhari, Vol: 5, P: 22. [6] . Kashf Al-Ghummah fi Ma'rifat Al-A'immah: Al-Muhaddith Al-Irbili, Vol: 1, P: 352. «فَوَ اللَّهِ مَا اَغْضَبْتُهَا وَ لَا اَکْرَهْتُهَا عَلَی اَمْرٍ حَتَّی قَبَضَهَا اللَّهُ عَزَّ وَ جَلَّ وَ لَا اَغْضَبَتْنِی وَ لَا عَصَتْ لِی اَمْراً وَ لَقَدْ کُنْتُ اَنْظُرُ اِلَیْهَا فَتَنْکَشِفُ عَنِّی الْهُمُومُ وَ الْاَحْزَان.» [7] . For more information, please refer to the article: The Legend of the Proposal of the Daughter of Abu Jahl by the Commander of the Faithful (AS). [8] . Al-Isabah fi Tamyiz Al-Sahaba: Al-Asqalani, Ibn Hajar, Vol: 6, P: 94. [9] . Si’ar A’lam al-Nubala: Al-Dhahabi, Shams al-Din, Vol: 4, P: 414. «قَالَ الزُّبَيْرُ بنُ بَكَّارٍ: كانت تَغْشَاهُ، وَيَنْتَحِلُوْنَهُ» [10] . History of Islam - Tadmuri edition: Al-Dhahabi, Shams al-Din, Vol: 5, P: 246 «قَالَ عُرْوَةُ: فَلَمْ أَسْمَعِ الْمِسْوَرَ ذَكَرَ مُعَاوِيَةَ إِلا صَلَّى عَلَيْهِ». [11] . Al-Tabaqat al-Kubra: Ibn Saad, Vol: 8, P: 262. [12] . Amali: Sheikh al-Saduq, P: 165. «فَقَالَ علیه السلام: یَا عَلْقَمَةُ اِنَّ رِضَا النَّاسِ لَا یُمْلَکُ وَاَلْسِنَتَهُمْ لَا تُضْبَطُ وَکَیْفَ تَسْلَمُونَ مِمَّا لَمْ یَسْلَمْ مِنْهُ اَنْبِیَاءُ اللَّهِ وَرُسُلُهُ وَحُجَجُ اللَّهِ (علیهم‌السّلام).... اَ لَمْ یَنْسُبُوا سَیِّدَ الْاَوْصِیَاءِ (علیهم‌السّلام) اِلَی اَنَّهُ کَانَ یَطْلُبُ الدُّنْیَا وَالْمُلْکَ ...... اَ لَمْ یَنْسُبُوهُ اِلَی اَنَّهُ (علیه‌السّلام) اَرَادَ اَنْ یَتَزَوَّجَ ابْنَةَ اَبِی جَهْلٍ عَلَی فَاطِمَةَ (علیهاالسّلام) وَاَنَّ رَسُولَ اللَّهِ (صلی‌الله‌علیه‌و‌آله‌وسلّم) شَکَاهُ عَلَی الْمِنْبَرِ اِلَی الْمُسْلِمِینَ فَقَالَ اِنَّ عَلِیّاً یُرِیدُ اَنْ یَتَزَوَّجَ ابْنَةَ عَدُوِّ اللَّهِ عَلَی ابْنَةِ نَبِیِّ اللَّهِ اَلَا اِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّی فَمَنْ آذَاهَا فَقَدْ آذَانِی وَمَنْ سَرَّهَا فَقَدْ سَرَّنِی وَمَنْ غَاظَهَا فَقَدْ غَاظَنِی.» [13] . Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 6, P: 38. [14] . Al-Imamah wal-Siyasah: Al-Dinawari, Ibn Qutaybah, Vol: 1, P: 31 / Sahih al-Bukhari: Al-Bukhari, Vol: 4, P: 79.

Did the houses in Medina during the time of the Prophet (SAW) have doors? In response to this question, it should be noted that houses typically had doors in the centuries and eras preceding the Prophet (SAW). This fact is evident not only in historical texts but also clearly mentioned in the Quran. For example, in the story of Prophet Joseph (Yusuf) and Zuleikha, the Quran indicates that Zuleikha closed the doors to conceal her intentions. [1] This demonstrates the existence of doors during that time. Quranic Evidence: During the time of the Prophet Muhammad (SAW), houses in Medina did have fences and doors. The Quran mentions that if you have access to the keys of a house, you are allowed to take food from it. [2] Numerous narrations: Narrations that prove the existence of doors for people's houses during the time of the Prophet (SAW): For example, Sijistani narrated that the Prophet (SAW) instructed Umar to "Go and bring food for these people." The narrator recounts that Umar took them to a room, retrieved a key from his belt, and opened the door. [3] Additionally, in his book "Sahih Muslim," Muslim reported that the Prophet (SAW) commanded us to close the doors of our houses at night. [4] Narrations that prove the existence of a door for the house of the Prophet (SAW): Ibn Kathir al-Dimashqi writes: The rooms of the Prophet’s house were woven from ar’ar branches and wood with hair, and he cites from the history of Bukhari: The door of the Prophet's house had no doorknobs, and people would knock with their fingers or nails. [5] Bukhari also mentions in "Al-Adab al-Mufrad" that Muhammad ibn Hilal observed the houses of the Prophet's wives. He noted that their coverings were woven from hair. When I asked him about Aisha's house, he said, "The door of her house opened toward Damascus." I inquired whether it had one leaf or two. He replied that it had only one leaf, and when I asked about its material, he said it was made from the wood of the ar'ar tree or the sāj tree. [6] Imam Kazem (AS) narrates that on the night the Prophet passed away, he called Ali, Fatimah, Hasan, and Husayn (AS) together, closed the door, and had a lengthy conversation with Fatimah. When it became quite late, Ali and his two sons came out of the house, waiting behind the door with the people. [7] In another narration, Imam Kazem (AS) reports that the Prophet Muhammad (SAW) gathered Ali, Fatimah, Hasan, and Husayn (AS), closed the door behind them, and said: “O my family, those nearest to Allah! May the Lord send peace upon you…”[8] Narrations that prove the existence of a door for the house of Ali and Fatimah (AS): In the story of the marriage of Fatimah Zahra and the Commander of the Faithful (AS), it is mentioned that the Messenger of Allah (SAW) called Ali (AS) and performed the same act that he had done with Fatimah. Then he recited the same supplication for Ali that he had recited for Fatimah (SA). Then he said to Ali and Fatimah (AS): Get up and go to your house, may Allah make you kind to each other! And bless your offspring! And grant you a good end! The Messenger of Allah (SAW) got up after these supplications and closed the door of the house. [9] Muhammad ibn Jarir Tabari, a Shia scholar, also writes: Salman says, ‘I went to Fatimah’s house, knocked on the door, and obtained permission to enter. She allowed me to come in. When I entered, I saw her sitting.’ [10] Furthermore, in narrations that describe the incident of the attack on the house of Ali and Fatimah (AS), it is mentioned: ‘Umar said, ‘Let us go to her.’ Abu Bakr, Umar, Uthman, Khalid ibn Walid, Mugheerah ibn Shu’bah, Abu Ubaidah ibn al-Jarrah, Salim (the freed slave of Abu Hudhayfah), Qunfudh, and I set out with them. When we reached the door, Fatimah saw them and closed the door in their faces. She had no doubt that they would not enter without her permission. However, Umar struck the door with his foot, breaking it. The door was made of palm.’ [11] Additionally, in another narration by Ibn Qutaybah, it is stated: 'Umar and a group with him arrived at Fatimah’s house. They knocked on the door, and when Fatimah heard their voices, she cried out: ‘O my father, O Messenger of Allah! After you, What injustices we have seen from Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah!’[12] In conclusion, based on historical evidence and reliable narrations, it can be inferred that not only were the houses in Medina equipped with doors, but the houses of the Prophet (SAW) and Imam Ali and Lady Fatimah (AS) also had doors. [1] . Al-Yusuf: 23. (وَغَلَّقَتِ الْأَبْوَابَ) [2] . An-Nur: 61. (أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ) [3] . Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol. 4, p. 360. [4] . Sahih Muslim: Muslim, Vol. 3, p. 1593. [5] . Al-Bidaya wal-Nihaya: Ibn Kathir, Vol. 3, p. 268. [6] . Al-Adab al-Mufrad with Annotations: Al-Bukhari, Vol. 1, p. 416. Similar narrations are also mentioned: Samt al-Nujum al-Awali fi Anba’ al-Awail wal-Tawali: Al-Asami, Vol. 1, p. 367 / Tarikh Makkah al-Musharrafah wal-Masjid al-Haram wal-Madinah al-Sharifah wal-Qabr al-Sharif: Ibn al-Dhia, Vol. 1, p. 268. [7] . Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 22, p. 490. [8] . Ibid: Vol. 24, p. 219. [9] . Musannaf Abd al-Razzaq al-San’ani: Al-San’ani, Abd al-Razzaq, Vol. 5, p. 486 / Al-Mu’jam al-Kabeer: Al-Tabarani, Vol. 24, p. 132 / Sharh al-Akhbar fi Fada’il al-A’imma al-Athar: Al-Qadi al-Nu’man al-Maghribi, Vol. 2, p. 359 / Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 43, p. 122. [10] . Dalail al-Imamah: Al-Tabari al-Saghir, Muhammad ibn Jarir, Vol. 1, p. 107. [11] . Tafsir al-Ayyashi: Al-Ayyashi, Muhammad ibn Mas’ud, Vol. 2, p. 66 / Al-Ikhtisas: Al-Shaykh al-Mufid, Vol. 1, p. 186 / Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 28, p. 227. [12] . Al-Imamah wal-Siyasah: Al-Dinawari, Ibn Qutaybah, Vol. 1, p. 30.

Is there any evidence in Shia sources regarding the attack on the house of Lady Fatimah (SA)? There is authentic evidence in Shia sources regarding the attack on the house of Lady Fatimah (SA) and her martyrdom, emphasizing the significant injustice she faced. For example, consider the following accounts: 1. Statement by Sulaym bin Qays (d. 76 AH) quoting Salman al-Farsi: "Fatimah (SA) said: 'O Umar, what is this between you and us?' He replied: ‘Open the door, or else we will set your house on fire!’ She responded, ‘O Omar, are you not afraid of Allah that you enter my house without permission?’ But Umar refused to turn back. Umar called for fire, ignited it at the door, then pushed it open and entered. Lady Fatimah confronted him, crying, ‘O father, O Messenger of Allah!’ Umar raised his sword, which was in its sheath, and struck Fatimah’s side. she cried out: 'O my father!' He then raised a whip and struck her arm. Lady Fatimah exclaimed, ‘O Messenger of Allah, what ill-treatment Abu Bakr and Omar, your companions, have shown us!’”.[1] 2. Statement by Muhammad bin Jarir bin Rustam Tabari (d. 310 AH): “The cause of Lady Fatimah’s death was the blows inflicted upon her. Qunfudh, Omar’s servant, struck her with the sheathed sword upon Omar’s command. As a result, her son Mohsen was miscarried, and she fell seriously ill. She did not allow any of her oppressors to visit her.” [2] He shared this story in another part of his book as well. [3] 3. Statement by Muhammad bin Mas’ud 'Ayyashi (d. 320 AH): "Umar said: 'Come with me to him.' So, Abu Bakr, Umar, Uthman, Khalid ibn al-Walid, al-Mughira ibn Shu'ba, Abu Ubaidah ibn al-Jarrah, Salim, (the freed slave of Abu Hudhayfa), and Qunfuz, and I (the narrator) went together. When we approached Lady Fatimah’s house, she saw them and closed the door, as she did not doubt that they would not enter without her permission. Umar struck the door with his foot and broke it, as it was made of palm fronds. They entered and brought out Ali (AS)..." [4] 4. Statement by Sheikh al-Kulayni (d. 329 AH): Kulayni narrates a narration in Al-Kafi from Imam Kazim (AS) referring to Lady Fatimah (SA) as a martyr: “Indeed, Fatimah (SA) is truthful and a martyr…”[5] 5. Statement by Husayn ibn Hamdan Khasibi (d. 346 AH): From Lady Fatimah’s own words, Khasibi recounts the following incident: “Then they sent Qunfuz and Khalid ibn al-Walid to our house to bring out my cousin to the Saqifah of Bani Sa'ida for their harmful allegiance. And he would not go out to them, being occupied with the will of the Messenger of Allah (SAW)... So they gathered wood at our door and brought fire to burn the house. I held onto the doorpost and said, 'I beseech you by Allah and by my father, the Messenger of Allah (SAW), to cease and desist.' Then Umar took the whip from Qunfuz, the freed slave of Abu Bakr, and struck my arm with it, so that the whip twisted around my hand until it was like a bracelet. And he kicked the door with his foot and it struck me, and I fell on my face while I was pregnant, and the fire was blazing..." [6] 6. Statement by Muhammad ibn Qulawayh (d. 368 AH): Gabriel addressed the Prophet, saying: ‘"And as for your daughter, she will be wronged and deprived, and her rights which you have appointed for her will be taken from her by force. She will be beaten while she is pregnant, and people will enter her private house without permission. Then she will be treated with contempt and humiliation, and she will find no one to protect her. As a result of the beating, she will miscarry and die from it." [7] 7. Statement by Sheikh Saduq (d. 381 AH): The Messenger of Allah spoke about the events after his passing, saying: When I saw her, I remembered what would happen to her after my demise. It was as if I could see humiliation entering her house, her sanctity being violated, her rights being usurped, her inheritance denied, her side being broken and her unborn child miscarried. She would cry out, ‘O Muhammad!’ But no one would answer her call for help. She would seek assistance, but no one would come to her aid...... She would be the first from my household to join me, appearing before me as a grieving, oppressed, sorrowful, and martyred. At that moment, I would say, ‘O Allah, curse those who wronged her, punish those who seized her rights, humiliate those who oppressed her, and eternally condemn those who struck her side until she lost her child.’ And the angels would respond, ‘Ameen.’ [8] 8. Statement by Sheikh Mufid (d. 413 AH): "Umar said: 'Get up and go to Ali.' So, Abu Bakr, Umar, Uthman, Khalid ibn al-Walid, al-Mughira ibn Shu'ba, Abu Ubaidah ibn al-Jarrah, Salim, (the freed slave of Abu Hudhayfa), and Qunfuz, and I (the narrator) went together. Lady Fatimah suspected that they would not enter the house without permission. So, she closed and locked the door. When they reached the door, Umar struck the door with his foot and broke it, as it was made of palm. They entered and forcibly dragged Ali out, and Lady Fatimah followed." [9] This incident is also mentioned elsewhere. [10] 9. Statement by Muqatil ibn Atiyya (d. 505 AH): "After Abu Bakr had forcefully taken the allegiance of the people through intimidation, the sword, threats, and coercion, he sent Umar, Qunfuz, Khalid ibn al-Walid, Abu Ubaidah al-Jarrah, and a group of hypocrites to the house of Ali and Fatimah. Umar gathered firewood at the door of Fatimah's house and set it on fire. When Fatimah came to the door to repel Umar and his companions, Umar squeezed Fatimah between the wall and the door with such force that she miscarried her child and the nail of the door pierced her chest. Fatimah cried out, 'O my father, O Messenger of Allah! Look what we have suffered after you from the son of Khattab and the son of Abu Quhafa!' Umar turned to those around him and said, 'Strike Fatimah!' So, they rained blows upon the beloved of the Messenger of Allah and his daughter until they bruised her body." [11] 10. Statement by Abu Mansur Tabarsi (d. 6th century AH): Tabarsi recounts the dialogue between Imam Hasan al-Mujtaba (AS) and Mughira (may Allah curse him), where the martyrdom of Lady Fatimah (SA) is explicitly mentioned: “You are the one who beat and injured Fatimah (SA) until she miscarried her child. Your actions were due to your opposition to the Messenger of Allah (SAW), your defiance of his command, and your violation of his sanctity.” [12] 11. Statement by Allama Hilli (d. 726 AH): And among these [events] is that he and Umar sought to burn the house of the Commander of the Faithful, in which were the Commander of the Faithful, Fatimah, their children, and a group of the Banu Hashim, who had not pledged allegiance to Abu Bakr and had opposed it. Tabari mentioned in his history, saying: 'Umar ibn al-Khattab came to the house of Ali and said, "By Allah, I will surely burn you all or you will come out to pledge allegiance." [13] 12. Statement by Allama Majlisi (d. 1110 AH): “When the rulers seized power and usurped the caliphate, most people pledged allegiance to them. They sent someone to Ali (AS) to force him into allegiance. He refused, so Umar sent fire to burn down their house. They intended to enter by force, but Fatimah blocked the door. Qunfuz, a slave of Umar, struck the door on Fatimah's abdomen, breaking her side and causing her to miscarry the child whom the Messenger of Allah (SAW) had named Muhsen. As a result, she fell ill and died." [14] This incident is also mentioned in Bihar al-Anwar. [15] Conclusion: Based on numerous and reliable Shia sources, the incident of the attack on the house of Lady Fatima (SA) is well-established and historically verified among Shia Muslims. Sayyid Murtadha (d. 436 AH) affirms that there is a significant abundance of narration chains regarding the martyrdom of Lady Zahra (SA). [16] Sheikh Tusi (d. 460 AH) also considers the attack on Lady Fatima Zahra's (SA) house to be well-known and states that there is no disagreement among Shia scholars on this matter. [17] Furthermore, Allama Majlesi (d. 1110 AH) regards the reports of the attack on the house and the martyrdom of Lady Fatima (SA) as widely accepted. [18] [1]. Kitab Sulaym ibn Qays Hilali: Al-Hilali, Sulaym bin Qais, p. 150. «فقالت فاطمة عليها السلام : يا عمر ، ما لنا ولك ؟ فقال : افتحي الباب وإلا أحرقنا عليكم بيتكم . فقالت : يا عمر ، أما تتقي الله تدخل علي بيتي ؟ فأبي أن ينصرف . ودعا عمر بالنار فأضرمها في الباب ثم دفعه فدخل فاستقبلته فاطمة عليها السلام وصاحت: يا أبتاه يا رسول الله فرفع عمر السيف وهو في غمده فوجأ به جنبها فصرخت: يا أبتاه. فرفع السوط فضرب به ذراعها فنادت: يا رسول الله، لبئس ما خلفك أبو بكر وعمر.» [2]. Dalail al-Imamah: Muhammad ibn Jarir ibn Rustam Tabari, p. 134. «وَ كَانَ سَبَبُ وَفَاتِهَا أَنَّ قُنْفُذاً مَوْلَى عُمَرَ لَكَزَهَا بِنَعْلِ السَّيْفِ‏ بِأَمْرِهِ، فَأَسْقَطَتْ مُحَسِّناً وَ مَرِضَتْ مِنْ ذَلِكَ مَرَضاً شَدِيداً، وَ لَمْ تَدَعْ أَحَداً مِمَّنْ آذَاهَا يَدْخُلُ عَلَيْهَا.» Allama Mamaqani, one of the great scholars of Rijal, considers the chain of transmission of this narration to be authentic and strong in his book "Mara'a al-Kamal". Mara'a al-Kamal: Allama Mamqani, Abdullah, vol. 3, p. 267. [3]. Dalail al-Imamah: Muhammad ibn Jarir ibn Rustam Tabari, p. 104. [4]. Tafsir al-'Ayyashi: al-'Ayyashi, Muhammad ibn Mas’ud, Vol. 2, p. 66. «قال عمر: قوموا بنا إليه، فقام أبو بكر، و عمر، و عثمان و خالد بن الوليد و المغيرة بن شعبة، و أبو عبيدة بن الجراح، و سالم مولى أبي حذيفة، و قنفذ، و قمت معهم، فلما انتهينا إلى الباب- فرأتهم فاطمة ص أغلقت الباب في وجوههم، و هي لا تشك أن لا يدخل عليها إلا بإذنها، فضرب عمر الباب برجله فكسره و كان من سعف‌ ثم دخلوا فأخرجوا عليا ع ملببا......» [5]. Al-Kafi: al-Kulayni, Muhammad ibn Ya’qub, Vol. 1, p. 458. [6]. Al-Hidayah al-Kubra: al-Khasibi, Husayn ibn Hamdan, Vol. 1, p. 178. «ثُمَّ يُنْفِذُونَ إِلَى دَارِنَا قُنْفُذاً وَ مَعَهُ خَالِدُ بْنُ الْوَلِيدِ لِيُخْرِجَا ابْنَ عَمِّي إِلَى سَقِيفَةِ بَنِي سَاعِدَةَ لِبَيْعَتِهِمُ الْخَاسِرَةِ وَ لَا يَخْرُجُ إِلَيْهِمْ مُتَشَاغِلًا بِوَصَاةِ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ).... فَجَمَعُوا الْحَطَبَ بِبَابِنَا وَ أَتَوْا بِالنَّارِ لِيُحْرِقُوا الْبَيْتَ فَأَخَذْتُ بِعِضَادَتَيِ الْبَابِ وَ قُلْتُ: نَاشَدْتُكُمُ اللَّهَ وَ بِأَبِي رَسُولِ اللَّهِ (عليه السلام) أَنْ تَكُفُّوا عَنَّا وَ تَنْصَرِفُوا فَأَخَذَ عُمَرُ السَّوْطَ مِنْ قُنْفُذٍ مَوْلَى أَبِي بَكْرٍ، فَضَرَبَ بِهِ عَضُدِي فَالْتَوَى السَّوْطُ عَلَى يَدِي حَتَّى صَارَ كَالدُّمْلُجِ، وَ رَكَلَ الْبَابَ بِرِجْلِهِ فَرَدَّهُ عَلَيَّ وَ أَنَا حَامِلٌ فَسَقَطْتُ لِوَجْهِي وَ النَّارُ تَسَعَّرُ...» [7]. Kamil al-Ziyarat: Ibn Qulawayh, Ja’far ibn Muhammad, pp. 332. «وَ أَمَّا ابْنَتُكَ فَتُظْلَمُ وَ تُحْرَمُ وَ يُؤْخَذُ حَقُّهَا غَصْباً الَّذِي تَجْعَلُهُ لَهَا وَ تُضْرَبُ وَ هِيَ حَامِلٌ وَ يُدْخَلُ عَلَيْهَا وَ عَلَى حَرِيمِهَا وَ مَنْزِلِهَا بِغَيْرِ إِذْنٍ ثُمَّ يَمَسُّهَا هَوَانٌ وَ ذُلٌّ ثُمَّ لَا تَجِدُ مَانِعاً وَ تَطْرَحُ مَا فِي بَطْنِهَا مِنَ الضَّرْبِ وَ تَمُوتُ مِنْ ذَلِكَ الضَّرْبِ » [8]. Al-Amali Saduq: Ibn Babawayh, Muhammad ibn 'Ali, p. 176. «وَ أَنِّي لَمَّا رَأَيْتُهَا ذَكَرْتُ مَا يُصْنَعُ بِهَا بَعْدِي كَأَنِّي بِهَا وَ قَدْ دَخَلَ الذُّلُّ بَيْتَهَا وَ انْتُهِكَتْ حُرْمَتُهَا وَ غُصِبَتْ حَقَّهَا وَ مُنِعَتْ‏ إِرْثَهَا وَ كُسِرَ جَنْبُهَا [وَ كُسِرَتْ جَنْبَتُهَا] وَ أَسْقَطَتْ جَنِينَهَا وَ هِيَ تُنَادِي يَا مُحَمَّدَاهْ فَلَا تُجَابُ وَ تَسْتَغِيثُ فَلَا تُغَاثُ فَلَا تَزَالُ بَعْدِي مَحْزُونَةً مَكْرُوبَةً بَاكِيَةً … فَتَكُونُ أَوَّلَ مَنْ يَلْحَقُنِي مِنْ أَهْلِ بَيْتِي فَتَقْدَمُ عَلَيَّ مَحْزُونَةً مَكْرُوبَةً مَغْمُومَةً مَغْصُوبَةً مَقْتُولَةً فَأَقُولُ عِنْدَ ذَلِكَ اللَّهُمَّ الْعَنْ مَنْ ظَلَمَهَا وَ عَاقِبْ مَنْ غَصَبَهَا وَ ذَلِّلْ مَنْ أَذَلَّهَا وَ خَلِّدْ فِي نَارِكَ مَنْ ضَرَبَ جَنْبَهَا حَتَّى أَلْقَتْ وَلَدَهَا فَتَقُولُ الْمَلَائِكَةُ عِنْدَ ذَلِكَ آمِينَ.» [9]. Al-Ikhtisas: Sheikh al-Mufid, Vol. 1, p. 186. «فَقَالَ عُمَرُ قُمْ إِلَى الرَّجُلِ فَقَامَ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ وَ خَالِدُ بْنُ الْوَلِيدِ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ وَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ وَ قُمْتُ مَعَهُمْ وَ ظَنَّتْ فَاطِمَةُ ع أَنَّهُ لَا تُدْخَلُ بَيْتُهَا إِلَّا بِإِذْنِهَا فَأَجَافَتِ الْبَابَ‌ وَ أَغْلَقَتْهُ فَلَمَّا انْتَهَوْا إِلَى الْبَابِ ضَرَبَ عُمَرُ الْبَابَ بِرِجْلِهِ فَكَسَرَهُ وَ كَانَ مِنْ سَعَفٍ فَدَخَلُوا عَلَى عَلِيٍّ ع وَ أَخْرَجُوهُ مُلَبَّبَاً فَخَرَجَتْ فَاطِمَةُ» [10]. Al-Muqni’ah: Sheikh al-Mufid, Vol. 1, p. 459. [11]. Mutamar Ulama' Baghdad: Muqatil bin Atiyah, Vol: 1, P: 50. «ان ابابكر بعد ما اخذ البيعة لنفسه من الناس بالارحاب و السيف و التهديد و القوة أرسل عمر و قنفذاً و خالد بن الوليد و أبا عبيدة الجراح و جماعة اخرى - من المنافقين - إلى دار علي و فاطمة و جمع عمر الحطب على باب بيت فاطمة و أحرق الباب بالنار، و لما جاءت فاطمة خلف الباب لتردّ عمر و حزبه، عَصَر عمر فاطمة بين الحائط و الباب عصرة شديدة قاسية حتى أسقطت جنينها و أنبت مسمار الباب في صدرها و صاحت فاطمة: أبتاه يا رسول الله! أنظر ماذا لقينا بعدك من ابن الخطاب و ابن أبي قحافة! فالتفت عمر إلى من حوله و قال: اضربوا فاطمة، فانهالت السياط على حبيبة رسول الله و بضعته حتى أدموا جسمها!» [12]. Al-Ihtijaj: Abu Mansur Al-Tabarsi, Vol. 1, p. 278. «وَ أَنْتَ الَّذِي ضَرَبْتَ فَاطِمَةَ بِنْتَ رَسُولِ اللَّهِ ص حَتَّى أَدْمَيْتَهَا وَ أَلْقَتْ مَا فِي بَطْنِهَا اسْتِذْلَالًا مِنْكَ لِرَسُولِ اللَّهِ ص وَ مُخَالَفَةً مِنْكَ لِأَمْرِهِ وَ انْتِهَاكاً لِحُرْمَتِهِ.» [13]. Nahj al-Haqq wa Kashf al-Siddiq: al-Hilli, Vol. 1, p. 271. «و منها أنه طلب هو و عمر إحراق بيت أمير المؤمنين ع و فيه أمير المؤمنين ع و فاطمة و ابناهما و جماعة من بني هاشم لأجل ترك مبايعة أبي بكر. ذَكَرَ الطَّبَرِيُّ فِي تَارِيخِهِ‌ قَالَ: أَتَى عُمَرُ بْنُ الْخَطَّابِ مَنْزِلَ عَلِيٍّ فَقَالَ وَ اللَّهِ لَأُحْرِقَنَّ عَلَيْكُمْ أَوْ لَتَخْرُجَنَّ لِلْبَيْعَةِ.» [14]. Mirat al-'Uqul fi Sharh Akhbar Aal al-Rasul: al-Majlisi, Vol. 5, p. 318. «أنهم لما غصبوا الخلافة و بايعهم أكثر الناس بعثوا إلى أمير المؤمنين عليه السلام ليحضر للبيعة، فأبى فبعث عمر بنار ليحرق على أهل البيت بيتهم و أرادوا الدخول عليه قهرا، فمنعتهم فاطمة عند الباب فضرب قنفذ غلام عمر الباب على بطن فاطمة عليها السلام فكسر جنبيها و أسقطت لذلك جنينا كان سماه رسول الله صلى الله عليه و آله محسنا، فمرضت لذلك و توفيت صلوات الله عليها في ذلك المرض.» [15]. Bihar al-Anwar: al-Majlisi, Vol. 82, p. 264. [16]. Al-Shafi fi al-Imamah: Sharif Murtada, Vol. 3, p. 241. [17]. Talakhis al-Shafi: Sheikh Tusi, Vol. 3, p. 156. [18]. Mirat al-'Uqul fi Sharh Akhbar Aal al-Rasul: al-Majlisi, Vol. 5, p. 318.

Question: Can a person offer Salatul Layl before midnight, for example, after Isha prayers? Answer: Yes, he can.

Question: Does performing Friday (jumu'ah) prayer compensate for midday (Dhuhr) prayer or not? Is Friday prayer superior to the midday prayer? Answer: Performing Friday prayer in such a way that all appropriate conditions are fulfilled, according to the shari'ah, is superior to performing Dhuhr (prayer). If the Mukallaf (dutybound Muslim) performs it (Friday prayer) as such, then it (Friday prayer) replaces it (Dhuhr).

Is there any evidence in Sunni sources regarding an attack on the house of Lady Fatimah (SA)? regarding the events related to the attack on the house of Lady Fatimah (SA) in Sunni narrations, there are two main categories of accounts concerning this incident: 1. First Category (Majority of Sunni Narrations): Musa ibn Uqba describes a conflict between the supporters of Ahl al-Bayt (AS) and the pro-caliphate faction. They had surrounded Lady Fatimah's house to force Ali (AS) to pledge allegiance. The narration states: "Umar ibn al-Khattab came to the house of Fatimah along with a group of Muhajireen and Ansar, including Asid ibn Hudayr, Salama ibn Salaama, and Thabit ibn Qays. They confronted Imam Ali (AS) and Lady Fatimah (SA), and one of them even took Zubeir's sword and broke it."[1] Ibn Abi Shaybah also reports that Umar threatened to burn down Lady Fatimah’s house. He said: “O daughter of the Messenger of Allah, by Allah, no one is dearer to us than your father, and no one is dearer to us after your father than you. But by Allah, if these people gather around you, I will order them to burn down your house.”[2] Additionally, Al-Baladhuri recounts an incident where Umar forcefully entered Lady Fatimah’s house. She confronted him at the door, saying: “O son of al-Khattab, do you intend to burn my house?” Umar replied: “Yes, and this is stronger than what your father brought.”[3] Tabari also reports that Umar came to Ali’s house, where Talha, Zubeir, and some of the Muhajireen were. Umar declared: “By Allah, I will either burn down your house or force you to come out for the pledge of allegiance.” [4] Other scholars, such as Ibn Abd Rabbih,[5] Jalal al-Din al-Suyuti,[6] and Al-Muttaqi al-Hindi,[7] have also documented similar accounts. These narrations mention the attack on Lady Fatimah's house and her threat to set it on fire. However, they do not explicitly describe any action to respond to this threat. Some even state that Imam Ali (AS) went to Abu Bakr and pledged allegiance to him after this incident. 2. Second Category (Narrations Describing Violence): Ibn Qutaybah, Abu Muhammad Abdullah ibn Muslim Dinawari (213-276 AH), recounts the following incident: Abu Bakr sent Umar to confront those who had not pledged allegiance and had taken refuge in Imam Ali’s house. Umar arrived at Ali’s house and called out, but no one came out. Umar asked for firewood and said: By the One in Whose hand is Umar's life, either you should come out and pledge allegiance or I will burn the house down on the heads of those who are in it. They informed him that Fatimah (SA) was inside. Umar replied, “Even if Fatimah is inside…” When Fatimah (SA) heard their voices, she cried out loudly, “O father” and “O Messenger of Allah.” What injustices we have seen from Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah after you! The attackers, upon hearing Fatimah’s cries, were moved and left, except for Umar and a few others. They forcibly brought Ali outside and demanded that he pledge allegiance. Ali asked, “What will you do if I refuse to pledge allegiance?” They replied, “By Allah, we will strike your neck.”[8] Additionally, Abū Isḥāq Ibrāhīm ibn Sayyār ibn Hāni‘ an-Naẓẓām (185-230 AH), refers to the violation of the sanctity of Lady Fatimah (SA) by Umar. He describes how Umar struck her abdomen during the incident of allegiance, causing her to miscarry.[9] Abu al-Hasan Ali ibn Husayn Mas’udi (280-345 AH), regarded by some as a Sunni scholar, recounts a similar incident. He states: “They approached Ali’s house, attacked it, and set it on fire. They pressed Lady Fatimah (SA) against the door until she miscarried Mohsen.”[10] These narrations go beyond threats. They assert that Umar forcibly entered Lady Fatimah's house, leading to the tragic events that resulted in the death of her son, Mohsen. Additional Evidence: 1. Abu Bakr’s Regret Over the Attack on Lady Fatimah’s House: It is important to mention that one of the most compelling pieces of evidence regarding the attack on Lady Fatimah's house comes from Abu Bakr's own words as he lay on his deathbed. He expressed regret for some actions he had taken, one of which involved the incident of the attack on Lady Fatimah’s house. This account was narrated by Abd al-Rahman ibn Awf, a reputable figure in the Sunni tradition, and many prominent Sunni scholars have included it in their writings.[11] Abd al-Rahman ibn Awf stated: “I visited Abu Bakr during his illness, the same illness from which he eventually passed away. I greeted him and inquired about his well-being. After conveying some words to him, I said, ‘By Allah, we recognized you as a righteous man.’” Abu Bakr replied: “However, I have no hope except for three things. I wish I had not done these three things....” He continued: “As for those three actions that I regret: I wish I hadn't broken the privacy of Fatimah's (SA) house and attacked it and I would have left her alone, even if a war had broken out because of this.” In this narration, the first caliph explicitly acknowledges that he regrets attacking Lady Fatimah’s house and breaking its sanctity. This account strongly supports the historical reality of the attack, especially considering its context within the struggle for leadership. 2. Imam Juwayni’s Narration from Prophet Muhammad (SAW): Another piece of evidence supporting the occurrence of this attack and emphasizing the oppression faced by Fatimah al-Zahra (SA) can be found in a narration attributed to the respected Sunni scholar Imam Juwayni. He reported that on one occasion, the Prophet Muhammad (SAW) was sitting when Hasan ibn Ali entered. The Prophet's eyes filled with tears upon seeing Hasan. Then, when Hussain ibn Ali entered, the Prophet wept once more. Following them, Fatimah and Ali (AS) arrived, and the Prophet’s tears flowed again. When asked about the reason for his tears regarding Fatimah (SA), the Prophet replied: “When I saw her, I remembered what would happen to her after my demise. It was as if I could see humiliation entering her house, her sanctity being violated, her rights being usurped, her inheritance denied, and her side being struck (causing her to miscarry). She would cry out, ‘O Muhammad!’ But no one would answer her call for help. She would seek assistance, but no one would come to her aid. She would be the first from my household to join me, appearing before me as a grieving, oppressed, sorrowful, and martyred. At that moment, I would say, ‘O Allah, curse those who wronged her, punish those who seized her rights, humiliate those who oppressed her, and eternally condemn those who struck her side until she lost her child.’ And the angels would respond, ‘Ameen.’”[12] Conclusion: Numerous narrations from credible Sunni sources provide clear evidence about the invasion of Lady Fatima's (SA) house and the inappropriate treatment she endured. These accounts have been documented by many Sunni historians and hadith scholars, including Tabari, Musa ibn Uqbah, Baladhari, Ibn Abi Shaybah, and Suyuti. They confirm that this historical event is an undeniable fact. Furthermore, some Sunni historians, such as Ibn Qutaybah Dinawari and Nizzam, have explicitly mentioned the beating of Lady Fatima (SA) and the resultant miscarriage of her fetus. [1] . Al-Iktifā’ bimā taḍmunuhu min maġāzī Rasūl Allāh (SAW) wal-thalāthatu al-khulafā’(Sufficiency with what it contains the battles of the Messenger of God - may God bless him and grant him peace - and the three caliphs): Abū al-Rabīʿ al-Kalāʿī, vol:2, p: 57. «فجاءهما عمر بن الخطاب فى عصابة من المهاجرين والأنصار فيهم أسيد بن حضير وسلمة بن سلامة بن وقش الأشهليان وثابت بن قيس بن شماس الخزرجى فكلموهما حتى أخذ أحد القوم سيف الزبير فضرب به الحجر حتى كسره.» [2] . Al-Muṣannaf Ibn Abī Shaybah: Ibn Abī Shaybah, Abū Bakr, vol: 7, p: 432. «فلما بلغ ذلك عمر بن الخطاب خرج حتى دخل على فاطمة فقال: «يا بنت رسول الله (ص) والله ما من أحد أحب إلينا من أبيك, وما من أحد أحب إلينا بعد أبيك منك, وايم الله ما ذاك بمانعي إن اجتمع هؤلاء النفر عندك; أن أمرتهم أن يحرق عليهم البيت.» [3] . Anṣāb al-Ashrāf: al-Balādhurī, vol: 1, p: 586. «فتلقته فاطمة على الباب، فقالت فاطمة: يا ابن الْخَطَّابِ، أَتُرَاكَ مُحَرِّقًا عَلَيَّ بَابِي؟ قَالَ: نَعَمْ، وَذَلِكَ أَقْوَى فِيمَا جَاءَ بِهِ أَبُوك.» [4] . Tārīkh al-Ṭabarī (Tārīkh al-Rusul wal-Mulūk, waṣlah Tārīkh al-Ṭabarī): Abū Jaʿfar al-Ṭabarī, vol: 3, p: 202. «أَتَى عُمَرُ بْنُ الْخَطَّابِ مَنْزِلَ عَلِيٍّ وَفِيهِ طَلْحَةُ وَالزُّبَيْرُ وَرِجَالٌ مِنَ الْمُهَاجِرِينَ، فَقَالَ: وَاللَّهِ لأَحْرِقَنَّ عَلَيْكُمْ أَوْ لَتَخْرُجُنَّ إِلَى الْبَيْعَةِ.» [5] . Al-ʿUqd al-Farīd: Ibn ʿAbd Rabbih al-Andalusī, vol: 5, p: 13 / Al-Istiʿāb: Ibn ʿAbd al-Barr, vol: 3, p: 975. [6] . Jāmiʿ al-Aḥādīth: Jalāl al-Dīn al-Suyūṭī, vol: 26, p: 395. [7] . Kanz al-ʿUmmāl fī Sunan al-Aqwāl wal-Afʿāl: Al-Muttaqī al-Hindī, vol: 5, p: 651. [8] . Al-Imāmah wal-Siyāsah: al-Dīnawarī, Ibn Qutaybah, vol: 1, p: 30. «فبعث إليهم عمر ، فجاء فناداهم وهم في دار علي ، فأبوا أن يخرجوا فدعا بالحطب وقال : والذي نفسه عمر بيده . لتخرجن أو لأحرقنها على من فيها ، فقيل له : يا أبا حفص ، إن فيها فاطمة ؟ فقال : وإن ، ...... فلما سمعت أصواتهم نادت بأعلى صوتها : يا أبت يا رسول الله ، ماذا لقينا بعدك من ابن الخطاب وابن أبي قحافة ، فلما سمع القوم صوتها وبكاءها ، انصرفوا باكين ، وكادت قلوبهم تنصدع ، وأكبادهم تنفطر ، وبقي عمر ومعه قوم ، فأخرجوا عليا ، فمضوا به إلى أبي بكر ، فقالوا له : بايع ، فقال : إن أنا لم أفعل فمه ؟ قالوا : إذا والله الذي لا إله إلا هو نضرب عنقك» [9] . Al-Milal wal-Niḥal: al-Shahrastānī, vol: 1, p: 57 / Al-Wāfī bi al-Wafayāt: al-Ṣafadī, vol: 6, p: 15. «إن عمر ضرب بطن فاطمة يوم البيعة حتى ألقت الجنين من بطنها.» [10] . Ithbāt al-Waṣīyah: Masʿūdī, p: 146. :«فَوَجهُوا اِلی مَنْزلِهِ فَهَجَمُوا عَلَیْهِ وَ اَحْرَقُوابابَهُ وَ ضَغَطُوا سَیدَةَ النساءِ بِالْبابِ حَتی اَسْقَطَتْ مُحْسِنا» [11] . Kanz al-ʿUmmāl: Al-Muttaqī al-Hindī, vol: 5, p: 631 / Tārīkh al-Ṭabarī: al-Ṭabarī, Ibn Jarīr, vol: 2, p: 619 / Sāqifah wa Fadak: Abī Bakr Aḥmad ibn ʿAbd al-ʿAzīz Jawharī Baghdādī, p: 70. [12] . Furāʾid al-Samtayn: al-Ḥamawī al-Juwaynī, Ibrāhīm, vol: 2, p: 35. «وَ اَنِّی لَمَّا رَاَیْتُهَا ذَکَرْتُ مَا یُصْنَعُ بِهَا بَعْدِی کَاَنِّی بِهَا وَ قَدْ دَخَلَ الذُّلُّ فی بَیْتَهَا وَ انْتُهِکَتْ حُرْمَتُهَا وَ غُصِبَتْ حَقَّهَا وَ مُنِعَتْ اِرْثَهَا وَ کُسِرَ جَنْبُهَا (وَ کُسِرَتْ جَنْبَتُهَا) وَ اَسْقَطَتْ جَنِینَهَا وَ هِیَ تُنَادِی یَا مُحَمَّدَاهْ فَلَا تُجَابُ وَ تَسْتَغِیثُ فَلَا تُغَاثُ... فَتَکُونُ اَوَّلَ مَنْ یَلْحَقُنِی مِنْ اهل‌بیتی فَتَقْدَمُ عَلَیَّ مَحْزُونَةً مَکْرُوبَةً مَغْمُومَةً مَغْصُوبَةً مَقْتُولَة. فَاَقُولُ عِنْدَ ذَلِکَ اللَّهُمَّ الْعَنْ مَنْ ظَلَمَهَا وَ عَاقِبْ مَنْ غَصَبَهَا وَ ذَلِّلْ مَنْ اَذَلَّهَا وَ خَلِّدْ فِی نَارِکَ مَنْ ضَرَبَ جَنْبَهَا حَتَّی اَلْقَتْ وَلَدَهَا فَتَقُولُ الْمَلَائِکَةُ عِنْدَ ذَلِکَ آمِین.»

Question: If a guest comes after sunset on the night of Eid al-Fitr, is it obligatory on the host? And what if it comes after Maghrib? Answer: The Zakat al-Fitrah of a guest who enters the host’s house after sunset on the night of Eid al-Fitr, if he is not considered the host’s dependant, is not obligatory on the host. And if the guest is considered the host’s dependant, based on obligatory precaution they must observe caution meaning one of the two pays the guest’s Zakat al-Fitrah with the permission of the other. The ruling of the guest entering after Maghrib is the same as that of a guest entering after sunset.

Question: If a person indulges in foreplay without the intention of allowing the semen to be discharged, will his fast become void? Answer: If a fasting person indulges in foreplay without the intention of allowing the semen to be discharged, and also, if he is sure that semen will not be discharged, his fast is in order, even if semen may be discharged unexpectedly. However, if he is unsure about the discharge and it takes place his fast is void.

Question: What is the Islamic ruling in regards to swallowing one's own phlegm? Answer: It is preferable for the fasting person not to swallow phlegm that has reached the mouth as a measure of recommended precaution, although it is permissible for him to swallow it. Similarly, it is permissible for him to swallow the saliva that has gathered in the mouth, even in large quantities.

Question: Some people have asthma and need to use puffers when fasting. What is the ruling on that? Answer: If the spray that comes out of the nozzle enters the respiratory tract and not the passage of food and drink, it does not invalidate fast.

Question: I masturbated in Ramadhan and I did not know that masturbation is haram. How should I go about my previous fasts? Answer: If you knew in the beginning that masturbation is haram and that it invalidates fasting, you should observe qadha and give kaffara. The kaffara is to either feed sixty poor and needy Shia people or fast for sixty days (31 days in a row). If you did not know its ruling and masturbated due to inculpable (innocent) ignorance, your fast is in order and qadha is not necessary.

How Old Was Lady Fatima (s.a) When She Was Martyred? Intro There are two main theories regarding the Lady’s age; one suggests that she was 18 and is supported by Shiites, and the other one, which is advocated by Sunnites, claims her to be 28 when she set to meet her beloved father in the next life. The source of disagreement is because the exact time of Fatima’s (s.a) birthday is a place of debate. If the Lady was 18 then she must have been born after Hijra and if she was 28, there’s no choice but to say she was born before Bi’tha. Let's take a brief look at the narratives and evidence provided by both sides. The Sunnite’s theory Although the said age for the Lady from the Sunnite is not the only theory among them, it is more accepted than others. For example, there’s a narrative in which the birthday is on the 41st year of the noble prophet’s life. To support that Fatima (s.a) was 28, certain narrations were presented by them: 1) Ibn Is’haaq[1] says ALL Rasulullah’s children were born before Bi’tha except Ibrahim[2] 2) Ibn Jawzi[3] says Fatima (s.a) was born around 5 years before Bi’tha during the rebuilding of Ka’ba. 3) Al-Waqidi[4] claims that She was born when Ka’ba was being built, and Rasulullah (s.a.w.s) was 35 years old. Contradiction of the narrative with authentic hadiths from the Sunnite sources All these famous scholars have said the same thing regarding the Lady’s birthday but seems like they were oblivious to their hadiths! There are some hadiths with the same context in which the birthday of Lady Fatima (s.a) was after Rasulullah’s Meraj.[5]. These hadiths are accepted by Sunnite as well:[6] 1. As-Suyuti[7] narrates in his book, called “ad-Durar al-Manthur”, under Ayah al-Miraj that Lady Khadija conceived Lady Fatima (s.a) after Rasulullah (s.a.w.s) returned from his divine ascension (Miraj) 2. A similar narrative is transmitted in Mustadrak as-Sahihayn from Sa’d ibn Malik. It is also added to the end that whenever Prophet Muhammad (s.a.w.s) longed for paradise, he’d go to Lady Fatima (s.a) 3. Dhakha’ir al-Uqba and Tarikh Baghdad, in two spots, also narrate a similar version of the narration. The authenticity of the mentioned hadith, which is narrated in various sources with valid chains according to the Sunnite perspective, clearly establishes that the theory suggesting the Lady was born before Bi'tha is firmly unacceptable. The Shiite Theory Unlike Sunnites, Shiites mostly believe that the Lady was born after Bi’tha, with a 5-year difference. This theory not only aligns with the aforementioned hadith but is also firmly supported by additional hadiths: 1. Kashf al-Qumma, vol. 1, p. 449 à Imam al-Baqir (a.s): "Fatima was born five years after Allah revealed His prophethood to His Prophet and sent down revelation upon him, while Quraysh was building the Kaaba. She passed away at the age of eighteen." 2. Usoul al-Kafi, vol. 2, p. 457à also from Imam al-Baqir: "Fatima, the daughter of Muhammad, peace be upon him and his family, was born five years after the Prophet's mission and passed away at the age of eighteen years and seventy-five days." Conclusion Rasulullah’s divine ascension (Miraj) is widely acknowledged to have occurred after his Bi’tha. Consequently, the hadiths indicating that Lady Fatima was born after the Miraj contradict the Sunni perspective. In contrast, the Shia viewpoint aligns with these hadiths and is supported by additional exclusive traditions. Ultimately, we can confidently assert that the Shia theory is more accurate and closer to the truth. [1] The famous Sunnite historian and biographer from Medina. [2] The infant son of Rasulullah (s.a.w.s) who died very young, before reaching 2 years of age. [3] The famous Sunnite jurist and historian of the sixth century. [4] The famous Sunnite historian and biographer of the third century. [5] The event of Rasulullah’s ascension to heaven, which is referred to in Sura al-Isra. [6] Al-FiruzAbadi, Faza’il al-Khamsa min as-Sihah as-Sitta, vol. 2, pp 152-153 [7] Jalal ad-Deen as-Suyuti, the famous Sunnite scholar of the 9th century.

Question: I travelled a day in the month of Ramadhan, and during the year I was unable to perform the Qadha fast, what is Kaffarah of delaying the Qadha of fast? Answer: If a person does not give the Qadha of his fast until the next Ramadhan, he should give 750 grams of food stuffs (wheat or bread or rice) to the poor for each missed day and must perform the Qadha fast too.

Question: What is the Islamic ruling about someone who does not fast intentionally or breaks his fast deliberately? Answer: He should repent and seek divine forgiveness and it is necessary for him to observe the Qadha of the fasts which he has left out. As for kaffara (penalty), the details are as follows: If a person breaks his fast by eating or drinking or sexual intercourse without knowing that he must fast or was certain that fasting is not obligatory on him or broke his fast due to inculpable ignorance (ignorance out of innocence), it is not obligatory to give kaffarah (penalty). In case, however, he was guilty of not learning the rules, then kaffara is obligatory on him, as an obligatory precaution. In case he broke his fast and was fully conscious of his duty to observe fast or that he was aware that what he is doing invalidates the fast, kaffara becomes obligatory. The kaffara is to feed sixty poor even if he has broken his fast with something haram. If he knew that it was necessary to observe Qadha in the same year but he did not observe the Qadha till next Ramadhan, he should give 750 grams of food stuffs (such as flour, bread, noodles or date etc.) as kaffara for each day. If a person cannot observe the Qadha due to illness or other problems that hinder him from observing the Qadha, he should leave a Will asking his relatives to observe the Qadha on his behalf.

Question: Is it necessary to perform last year's qadha fast before the beginning of this year's Ramadhan or can I keep it later? Answer: It is necessary to observe the Qadha of the previous year's fast before the next Ramadhan but if you have failed to do so, you should observe the Qadha in the following year(s) and you should also give kaffarah of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffarah is not repeated.

Question: What is the Islamic law about someone who breaks his fast thinking it is not obligatory on him to fast? Answer: If he was certain that fasting is not obligatory on him, there is no kaffarah on him nor is any fidya payable. However, Qadha is obligatory on him but if he was not certain about fasting not being obligatory, he should give both Qadha and kaffarah. The kaffarah is to feed sixty poor Shia Muslims by one mudd (750 grams) of foodstuffs to each 60 different needy Shia Muslims. Qadha should be performed in the same year and if it is delayed until the next Ramadhan, he should give the Qadha and kaffarah of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffarah is not repeated.

Question: What is the duty of a Hajj pilgrim in the present circumstance in which the old distance between Safa and Marwah is closed and reconstructed whereas an alternate route has been opened for pilgrims to perform their Umrah? Is the Umra valid? Answer: The reply is in different forms: N* 1- The pilgrim knows that Safa & Marwa mounts do not continue up to the new Mas'a (place for Sa'i'). In this case, to be able to come out from the state of Ihram, the pilgrim should slaughter an animal (Qurbani) in Mecca -in terms of obligatory precaution, that animal should have the same conditions as the sacrifice in Mina- and distribute it among the poor and then cut his hair (Takseer) or shave his head (Halq). This applies to the one who was not aware of this current situation before being clothed in Ihram. Otherwise, if he had known this problem beforehand, according to obligatory precaution, he cannot come out from Ihram and should stay there until the accomplishment of the Sa'i become possible for him. He may refer in this case to another Marja considering the most knowledgeable (Aalam fal Aalam) N* 2- The pilgrim is sure that the mounts continue up to the new Mas'a or this is proven by the Fatwa of some other Maraje that trustees had witnessed and this witness is not contradicting the view of other trustees. In such case, it is allowed to do the Sa'i in the new place. N* 3- If none of the above situations are proven for him, he should do both: Sa'i in the new way and also slaughtering an animal with the same conditions mentioned above, and then do Halq or Taqseer. Note: For those who have already done their Umra with the Sa'i in the new way should now sacrifice the animal and then do Halq or Taqseer, even if they have already come back to their countries, as they are still considered as Muhrim (being in the state of Ihram).

Why did Imam Ali (AS) not react during the insult to Lady Fatimah (SA) and the burning of their house’s door? Firstly, it’s essential to note that throughout Islamic history, similar incidents have occurred where individuals were forced to remain silent due to expediency. This lack of reaction or silence was not exclusive to the event involving Imam Ali (AS). For instance, during the conversion of the family of Ammar, his mother and father were martyred under torture, Prophet Muhammad (SAW) witnessed this suffering, yet he consoled them, saying, “O family of Yasir, be patient, for your promised abode is Paradise.”[1] Even during the rebellion against Caliph Uthman, there were instances. For example, Soudan ibn Hamran attacked Uthman, severing his wife’s finger, and behaved inappropriately towards Uthman's wife. [2] In another account, a witness stated that during the attack on Uthman’s house, he saw Uthman’s wife coming out, and he struck her. Uthman looked on and cursed but did not react. [3] Is it reasonable to question why Uthman did not defend his wife or respond to the insults and attacks against her? Imam Ali (AS) did respond when they tried to harm his wife, confronting Umar, knocking him down, and striking his face and neck. But because he was commanded to be patient, he refrained from further confrontation. Imam Ali (AS) wanted to convey that if he hadn’t been ordered to endure patiently, no one would have dared to even think of such actions against him. His unwavering commitment to divine orders guided his behavior. Alusi, a prominent Sunni commentator, narrates an account from Shia sources,[4] describing the incident: Umar became angry, set fire to the door of Imam Ali’s house, and entered. Fatimah (SA) rushed toward Umar, crying out, ‘O father, O Messenger of Allah!’ Umar drew his sword, which was in its sheath, and struck Fatimah’s side. He then raised the sword to strike her arm. Witnessing this, Imam Ali (AS) suddenly rose, seized Umar by the collar, pulled him forcefully, and threw him to the ground, striking his nose and neck. [5] Despite enduring immense hardships during this event, Imam Ali (AS) followed the command he had received from Prophet Muhammad (SAW) to remain patient. In the book ‘Khasa’is al-A’imma,’ Seyyed Razi refers to this incident and writes that Prophet Muhammad (SAW) instructed Imam Ali (AS): ‘Be patient with whatever comes to you from this group until they advance against me.’[6] In other words, Imam Ali (AS) was ordered to endure patiently in the face of adversity. In a lengthy narration from Solim ibn Qays al-Hilali, it is reported that Imam Ali (AS) said to Umar: ‘O son of Sohak, if it were not for the divine decree and the covenant made by the Messenger of Allah (SAW) regarding me, you would know that you would not be able to enter my house.’ [7] Therefore, the primary reason for Imam Ali’s behavior lies in his unwavering commitment to divine orders. He exemplified complete submission to the will of Allah, as emphasized in the verse: ‘Whatever the Messenger has given you, take; and what he has forbidden you, refrain from.’[8] Imam Ali (AS) adhered to this command. In another narration, Prophet Muhammad (SAW) said to Imam Ali (AS): ‘When your rights are violated and your sanctity is dishonored, be patient!’ Imam Ali (AS) responded: 'By the God who split the seed and created people, I heard that Gabriel said to the Prophet (SAW): ‘O Muhammad! Inform Ali that his sanctity will be violated.’ In continuation, Imam Ali (AS) said: ‘I accepted and consented, even though my sanctity would be violated, and traditions would be neglected…’ [9] It is worth noting that the reason for the command to exercise patience by the Prophet (SAW) was based on the interests, which were expressed differently in the words of Imam Ali. Where He said: ‘I have observed that patience in this matter is better than creating division among the Muslims and shedding their blood. Especially since people had recently converted to Islam, and the nascent religion of Islam is like a delicate plant that any neglect can lead to its corruption, and even the slightest force can destroy it.’ [10] The Imam's (AS) words conveyed that any internal conflict within the Islamic nation, specifically in Medina, could jeopardize the lives of the Prophet's family.[11] Such strife would create an opportunity for the enemies of Islam and hypocrites to easily uproot the young foundations of Islam. This concern was particularly pressing given the looming threat of an attack from the Roman Emperor, whose forces were stationed at the borders of the Islamic territory. Several conflicts had already occurred between the Roman army and the Islamic forces. The danger was so significant that Rasulullah’s final command was to mobilize an army to the borders to deter any potential Roman invasion. [12] Therefore, according to Shia narrations, the primary reason for Imam Ali’s patience during this incident was the explicit command from Prophet Muhammad (SAW) to endure patiently. This command aimed to preserve the unity of Muslims and prevent internal conflicts. [1] . Ansab al-Ashraf: al-Baladhuri, Vol: 1, P: 158 / Al-Isti’ab fi Tamyiz al-Sahaba: al-Asqalani, Ibn Hajar, Vol: 8, P: 190. [2] . Tarikh al-Tabari (History of Prophets and Kings): Tabari, Abu Jaafar, Vol: 4, P: 391 / Al-Kamil fi al-Tarikh: Al-Jazari, Izz al-Din ibn al-Athir Abu al-Hasan Ali ibn Muhammad (died 630 AH), Vol. 2, p. 544, edited by Abdullah al-Qadi / Al-Bidayah wa al-Nihayah: Al-Qurashi al-Dimashqi, Ismail ibn Umar ibn Katheer Abu al-Fida (died 774 AH), Vol. 7, p. 210, Publisher: Maktabat al-Maarif - Beirut. [3] . Karamat al-Awliya (Miracles of the Saints) from the commentary on the beliefs of Ahl al-Sunnah wal-Jama’ah: Al-Lalakai, Vol: 9, P: 132. [4] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [5] . Tafsir Ruh al-Ma’ani: Al-Alusi, Shihab al-Din, Vol: 2, P: 120. [6] . Khasa’is al-A’imma: Sayyid Sharif al-Radi, Vol. 1, p. 73. [7] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [8] . Al-Hashr: 7. [9] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 282. [10] . Nahj al-Balagha Commentary: Ibn Abi al-Hadid, Vol. 1, p. 308. [11] . As the Imam also said: "So I pondered and saw that I had no helper except my family, and I was reluctant to sacrifice them for death, and I endured the pain and drank the bitterness and patiently endured the taking of oppression." Nahj al-Balagha: Sayyid Sharif al-Radi, Sermon 26, p. 68. [12] . History of Yaqoubi: Ahmad bin Abi Yaqoob, vol: 2, P: 113.

Question: It has been said that some parts or the entire area of slaughtering in Mina is outside the boundary. Is it therefore obligatory upon us to ascertain the fact before the slaughtering? Knowing that ascertaining about one area and then going towards the other and again ascertaining about it is a difficult task, especially on the day of Eid, as you yourself know, where the time is also a factor. So what is the solution? Answer: It is obligatory to ascertain in order to do the slaughtering inside Mina. If it is not possible because of overcrowding in Mina, it is permissible to do it in the valley of Muhassar. Moreover, the timing of slaughtering is not restricted to the day of Eid; it can be done till the last day of the days of tashríq [i.e., till the 13th of Dhu ’l-Hijja].

Question: While shaving the head in Mina, if the pilgrim’s head is injured and blood flows out, what should he do in that case? And what are the implications [as far as penalty is concerned]? Answer: If the injury or bleeding was not intentional, there is nothing upon him.

Question: Is it permissible to put on the ihrãm for hajj from the city of Jeddah? If it is not permissible, what should one do since the plane lands in Jeddah? Answer: Jeddah is neither a Miqãt nor parallel to any of the Miqãts; therefore, it is not in order to put on the ihrãm from there for ‘Umrah or Hajj. However, if one knows that between Jeddah and the Haram [the holy territory around Mecca], there is a place which is parallel to one of the Miqãts —this is not improbable, if one looks for a parallel of Juhfah— he can put on the Ihrãm from there by offering Nadhr. [Nadhr means making a vow in the name of Allãh that he will put on the Ihram from place x.]

Why is the Exact Date of Lady Fatimah's (SA) Martyrdom Uncertain? The precise date of Hazrat Fatimah (SA), the daughter of the Prophet Muhammad (SAW) and the wife of Imam Ali (AS), has been a subject of considerable debate among Shia Muslims. Various factors contribute to this historical uncertainty. 1. Lack of Precise Historical Records: One of the main reasons for the discrepancy lies in the absence of a precise historical recording system during that time. Most significant events were transmitted orally and were rarely documented in writing. This limitation applies not only to Lady Fatimah’s martyrdom but also to other events related to the Ahl al-Bayt (AS).[1] 2. Challenges in Ancient Writing Systems: Additionally, the style of calligraphy and script prevalent during that period played a crucial role. [2] Kufic script, which lacked diacritical marks (such as dots), was common. This led to potential misreadings of similar words, such as “خمسة و سبعون” (75) and “خمسة و تسعون” (95). Such errors in oral transmission of narrations and in handwritten copies contributed to differing opinions regarding the precise date of Lady Fatimah’s martyrdom. Now, let’s explore the different viewpoints regarding the date of her martyrdom: • 75 Days After the Prophet's Demise: Some narrations, including those attributed to Imam Sadiq (AS) and Imam Baqir (AS), suggest that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) death. Al-Kulayni has narrated a hadith from Imam Sadiq (AS) in this regard in his book "Al-Kafi";[3] Allama Majlisi also quotes a hadith from Imam Baqir (AS) confirming this duration in "Bihar al-Anwar".[4] Some historians have also stated that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) demise. For instance, Ibn Abi Tha'lab Baghdadi writes in his book "Tarikh al-A'imah" that Hazrat Fatimah (SA) lived for 75 days after the Prophet's (SAW) demise. [5] 95 Days After the Prophet’s Demise: Other narrations suggest that Lady Fatimah’s martyrdom occurred 95 days after the Prophet’s passing. For instance, a narration from Jabir ibn Abdullah Ansari mentions that she lived for 95 days after the Prophet’s demise. [6] Prominent scholars, including Sheikh Mufid, [7] Sayyid ibn Tawus, [8] Kaf’ami in “Al-Misbah,” [9] and Allameh Tabarsi in "Alam Al-Wara"[10] assert that Lady Fatimah (SA) passed away on the third of Jumada al-Akhir in the eleventh year after the Hijra. According to this view, she lived for 95 days after her father’s departure. In conclusion, due to the reasons mentioned above and the diversity of narrations, we cannot definitively determine the exact date of Lady Fatimah’s martyrdom. However, what truly matters is our respect for all valid narrations and the observance of mourning ceremonies on both proposed dates. Such reverence is commendable and draws us closer to the Almighty. [1] . For example: Regarding the birth of Imam Hussain (as), it is stated as follows: He was born on the 3rd of Sha'ban in the 4th year of Hijri in Medina, and according to some, he was born on the 5th of Sha'ban in the 4th year of Hijri. Arabization of Muntaha al-Amal in the History of the Prophet and his Family: Al-Milani, Al-Sayyid Hashim, vol. 1, p. 523. [2] To learn more about the calligraphy of that era, you can refer to the article "History of Quranic Calligraphy and Its Evolution" written by Seyyed Mehdi Saif. [3] . Al-Kafi: Sheikh Al-Kulayni, vol. 1, p. 241. [4] . Bihar al-Anwar: Allamah al-Majlisi, Vol. 43, p. 7. [5] . A Precious Collection in the History of the Imams: a Collection of Scholars, Vol. 1, p. 12. [6] . Kifayat al-Athar fi al-Nass ala al-A'immah al-Ashar: Ali ibn Muhammad al-Khazzaz, Page: 65. [7] . Masar al-Shi'a: Al-Sheikh Al-Mufid, vol. 1, p. 31. [8] . Al-Iqbal al-Amaal al-Hasna: Al-Sayyid bin Tawus, vol. 3, p. 161. [9] . Al-Masbah - Jannah al-Aman al-Waqiyyah and Jannah al-Iman al-Baqiyyah: Al-Sheikh Ebrahim Al-Kafami Al-Amili, vol. 1, p. 511. [10] . The life of the Fourteen Infallible Ones (as): translation of "Alam Al-Wara" by Attardi, Azizullah, p. 226.

Is Du'a' al-'Ahd Authentically Attributed to Imam Sadiq (AS)? Du'a' al-'Ahd (the Supplication of the Covenant) is a well-known supplication among Shi'a Muslims, commonly recited during the era of the Occultation to renew our allegiance and covenant with Imam Mahdi (AJTF). We have recited this supplication and believe in its profound spiritual benefits. However, a question often arises: Is this supplication genuinely narrated from Imam Ja'far al-Sadiq (AS), or is it a reliable tradition? Scholars’ Perspectives: Numerous scholars and religious authorities, including Sayyid Ibn Tawus in his book “Misbah al-Za’ir,”[1] Ibn Mashhadi in “Al-Mazar al-Kabir,” [2] Kaf’ami in “Al-Misbah” [3] and “Al-Balad al-Amin,” [4] and Allama Majlisi in “Bihar al-Anwar” and “Zad al-Ma’ad,” [5] have transmitted this supplication. Allama Majlisi cites this supplication in three places within “Bihar al-Anwar.” In one instance, he attributes it to the book “Al-Atiq” (The Ancient Book), [6] which was written by an early scholar and seen by Allama Majlisi himself in Najaf. [7] According to him, Kaf’ami says “Al-Atiq” was authored by Sheikh Jalil Abu al-Hussein Muhammad bin Haroun Al-Talla'ukbari. [8] Agha Bozorg Tehrani also confirms this view. [9] In another narration, Allama Majlisi cites the supplication with a chain of transmission that begins with his own father. [10] Additionally, he quotes this supplication based on the narration of the late Sayyid Ibn Tawus. [11] Therefore, scholars have relied on this supplication and attributed it to Imam Sadiq (AS). Evidence for the Validity of the Du'a' al-'Ahd: • Reliable Narrators: The individuals who transmitted this supplication are prominent Shia scholars and experts in hadith. • Multiple Sources: This supplication appears in various books and has been transmitted by numerous scholars and narrators. • Content Consistency: The content of this supplication aligns perfectly with Shia beliefs and does not contradict any religious teachings. While there may be some minor doubts regarding the chain of transmission (sanad) of this supplication, it is argued that given the trustworthiness of scholars who have transmitted it and the principle of tolerance in the evidence of traditions (as accepted by many scholars), [12] we can establish the recommendation (Istihbab) of reciting this supplication. Conclusion Based on the evidence presented, it is reasonable to conclude that the Du'a' al-'Ahd is an authentic supplication within the Shi'a tradition. Although minor doubts may persist regarding specific aspects of its chain of transmission, the trust placed in religious authorities and the beautiful content of this supplication allow us to have confidence in its authenticity. [1] . Misbah al-Zaer: Sayyid Ali bin Musa bin Tawus, Vol: 1, p: 455. [2] . Al-Mazar al-Kabir: Muhammad Bin Al-Mashhadi, Vol: 1, P: 663. [3] . Al-Misbah: Al-Kaf'ami al-Amili, Sheikh Ibrahim, Vol: 1, P: 549. [4] . Al-Balad Al-Amin and Al-Dara Al-Hassein: Al-Kafami Al-Amili, Sheikh Ibrahim, Vol: 1, P: 82. [5] . Zad al-Ma'ad - Miftah al-Jinnan: Allama al-Majlisi, vol: 1, p: 542. [6] . Bihar al-Anwar: Allama al-Majlisi, vol: 86, p: 284. [7] . Ibid., vol: 1, p: 16. [8] . Ibid., vol: 1, p: 33. [9] . Al-Dhariyah 'iilaa tasanif Al-Shi'ia: Al-Tehrani, Agha Bozorg, Vol: 20, P: 323. [10] . Bihar al-Anwar: Allama al-Majlisi, vol: 94, p: 41. [11] . Ibid., vol: 102, p: 111. [12] . Al-Hadaiq al-Nadrah in the rulings of Al-Utrah al-Tahira: Al-Bahrani, Sheikh Yusuf, Vol: 4, pp. 202-203.