1. KASHIFAL-GHITA’ Does Not Deny What Took Place

 

Although we believe that KASHIFAL-GHITA’ does not deny the momentous events and the tribulations which al-Zahra’ (A.S.) went through, we say the following:

 

FIRST: Although he, may Allah have mercy on him, is a prominent scholar, this does not safeguard him against falling into error and confusion especially regarding an issue which needs more investigation of references. We have found how he mentioned the references on which he relies when stating his view regarding assaulting the house of al-Zahra’ (A.S.), beating her and causing her to miscarry. What he relies upon is the evidence, so we have to look into such an evidence and subject it to our cross-examination, for it may not be accurate. His being an Imamite does not place him above scholarly criticism of objective discerning of his views and of what he relies upon.

 

SECOND: Shaikh KASHIFAL-GHITA’ may be addressing those who sanctify the assailants and regard them as the criterion for what is right and the balance of the truth, so he wants to acquaint them with the truth without stirring their reservations or fanaticism. It is for this reason that we find him labeling this incident as “far-fetched,” putting the blame on a person towards him they have no sensitivity, nor do they sanctify him, namely Qunfath al-`Adawi.

What supports this conclusion is that he, may Allah have mercy on him, wrote it once in answer to a question which he had received. He simply took into consideration the state of mind of the inquirer, or the general condition wherein he does not want to stir hostile feelings or anxieties, especially after having demonstrated a great deal of interest in the issue of unity among the Muslims.

 

THIRD: We find this same great scholar disclosing his real view when there is no need for placating or flattering anyone, when his address is directed to those whose feelings he is supposed to respect. We, then, find him, may Allah have mercy on him, openly denouncing how al-Muhassan was miscarried, and how the fire was ignited at the house of Fatima (A.S.). He says the following verses of poetry:

 

At al-Taff, the grandson fell subdued:

This is the outcome of al-Muhassan

Miscarried behind the door.

And when the tents were set ablaze,

From the firewood of the house

Of the Guide’s daughter did it take its flame...^[1]

FOURTH: He, himself, may Allah have mercy on him, states saying that there is a consensus regarding this matter, and we have already quoted some of his statements in this regard. Nevertheless, we would like to repeat them here again (with an addition):

 

“Numerous accounts in the books of the Shi`as since the inception of Islam, from the first century, such as the book of SALIM ibn Qais and those of his successors till the eleventh century and beyond, actually till our time. It is recorded in all Shi`a books which dealt with what went on to the Imams and to their father, the great aya, and to their truthful mother, pace of Allah be upon all of them. All those who documented their biographies and wrote a book about them have agreed with one another, or their researches agreed with one another, regarding the trials and tribulations which that particular divinely purified portion of the Prophet (A.S.) had to undergo after the demise of her father, the Chosen One (A.S.), how the oppressors slapped her on her face, hit her cheek till her eyes became red and her ear-ring scattered on the ground in bits and pieces, and how she was squeezed with the door till her rib was broken and she miscarried till in the end she died and her wrist carried a black mark like a bracelet. Poets who follow Ahl al-Bayt, peace of Allah be upon them, dealt with this issue and with these shameful acts, using them as the material for their poems and eulogies, taking these details as agreed upon. Among them are: al-Kumait, Sayyid al-Himyari, Du`bal al-Khuza`i, al-Numayri, al-Salimi, Deek al-Jinn and those who came after them, as well as those who preceded them, till this century. Major poets from among the Shi`as in the 13<sup>th</sup> and 14<sup>th</sup> centuries, such as al-Khatti, al-Ka`bi, al-Kawazan, al Sayyid Mehdi al-Hilli and others too many to count have elaborated on it. Each of these heart-rending and horrible incidents, the most awful and abhorred norms of conduct which stir amazement and denunciation, are almost unacceptable to reason, nor can the mind nor the conscience absorb them, especially since the same folks had committed what they committed: the (confiscation of) caliphate, the usurpation of the divine post from its rightful owners, is surely greater and more horrible.”^[2]