How Much Respect Did the Sahaba Have For AL-ZAHRA’ (A.S.)?

 

Someone says that al-Zahra’ (A.S.) enjoyed a distinctive status among all the Muslims; so, attacking her in such a horrible way could stir the public opinion against the assailants. A proof for this great status is that people treated her with utmost respect and regards, and this raises many question marks about the accuracy of what is claimed about her being allegedly assaulted.

The answer is as follows:

 

FIRST: Her father, the Messenger of Allah (A.S.), enjoyed a greater status in the hearts of the Muslims than anyone else, yet this did not stop someone (`Omer ibn al-Khattab) from confronting the Messenger of Allah (A.S.) with his famous statement, “The Prophet is hallucinating”[1] or something like that. The person who articulated this statement was the head of those who assaulted the house of al-Zahra’ (A.S.).

We neither heard nor read anywhere that a single person from among those who were present, when the said statement was articulated, protested or expressed his displeasure and annoyance at such a rude statement. And a group from among the sahaba disobeyed the Prophet’s order to enlist in Usamah’s army. They did not provide any equipment for that army although he (A.S.) had condemned all those who lagged behind Usamah’s army as is well known.[2]

They also scared the she-camel on which the Messenger of Allah (A.S.) was riding in the night of `Aqaba and made a false charge against his wife (`a’isha), in addition to many other matters which they demonstrated towards the Prophet (A.S.) and his Purified `Itra.

Add to the above their killing of al-Husain (A.S.) and taking his family members captive. This, too, was a major crime which they committed and which is no less heinous than their forceful entry into the house of al-Zahra’ (A.S.) and their beating her. Those who killed al-Husain were the offspring of those who assaulted the house of al-Zahra’ (A.S.)...

They also conspired to kill Ali (A.S.) as he was standing for the prayers at the Mosque of the Messenger of Allah (A.S.) at the hands of Khalid ibn al-Walid had not Abu Bakr said, “Khalid should not do what I ordered him to do” shortly before making his tashahhud.[3] Aba Hanifa issued a verdict permitting speaking prior to the tashahhud based on this incident as is said.[4] Sufyan al-Thawri, too, issued a verdict, based on this incident, saying that the prayers of anyone who makes himself unclean prior to pronouncing the tashahhud are valid.[5]

 

SECOND: There is respect which manifests itself during ordinary circumstances, when there is nothing to fear or to wish for, but when the case is not so, people, as Imam al-Husain (A.S.) said, “are the slaves of this world, and they give religion lip service; so, once they are tested, few, indeed, prove to be the true followers of the religion.”[6]

Respect during the time of ease does not necessarily mean support during the time of trials and tribulations when their interests are threatened, and this fact is known to everyone.

 

THIRD: What proves the error of what they mentioned, that is, that all those folks loved al-Zahra’ (A.S.) and respected her, and the fact that a group of people dared to go to an unbelievable extent against her, is what Shaikh al-Tusi narrates from Abul-`Abbas ibn `Uqdah from Muhammed ibn al-Mufiddal from al-Hasan ibn Ali al-Washsha’ from `Abd al-Karam ibn `Amr al-Khath`ami from `Abdullah ibn Aba Ya`far and Mu`alla ibn Khunays from Abul Samit from Aba `Abdullah (Imam al-Sadiq [a]) who says that there are seven of the greatest of sins..., etc., adding, “As for charging innocent women, they even charged Fatima (A.S.) from the top of their pulpits..., etc.”[7]


 

[1]References for this incident will be cited in a section about those who sought to appease al-Zahra’ (A.S.) which indicated the status she used to enjoy.

[2]Al-Majlisi, Bihar al-Anwar, Vol. 27, p. 324. Al-Istighatha, p. 21. Ibn Abul Hadid, Sharh Nahjul Balagha, Vol. 6, pp. 11, 52, 50, and in other places as well. Al-Bahrani, Manar al-Huda, p. 433. Muftah al-Bab al-Hadi `Ashar, p. 197, edited by Dr. Mehdi Muhaqqiq. Haqq al-Yaqan, pp. 178, 182. Ithbat al-Hudat, Vol. 2, pp. 343-46, quoting Minhaj al-Karama and Nahj al-Haqq. Al-Shahristani, Al-Milal wal Nihal, Vol. 1, p. 23. Sharh al-Mawqif, Vol. 8, p. 376. Al-Kaf`ami, Majma` al-Ghara’ib, p. 288.

[3]Al-Qahba’i, Mujma` al-Rijal, Vol. 2, p. 264 in a footnote. Ibn Hamzah, Al-Shafi, Vol. 4, pp. 173, 202. It is said that al-Jahiz narrated it in Al-Zaydiyya al-Kubra from a group of traditionists including al-Zuhri. Ibn Shathan, Al-azah, pp. 155-158. Jala’ al-`Uyan, Vol. 1, p. 201. Refer to Vol. 2 of the book by Salam ibn Qais which will soon be quoted as to Vol.2, p. 360 of Ithbat al-Hudat. Mir’at al-`Uqal, Vol. 5, pp. 339-40. Al-Rasa’il al-I`tiqadiyya, p. 455. Ibn Abul-Hadid, Sharh Nahjul Balagha, Vol. 17, p. 222. Al-Mustarshid, p. 451 (Iranian edition). Al-Majlisi, Bihar al-Anwar, Vol. 29, pp. 126, 133. Al-Tibrisi, Al-Ihtijaj, Vol. 1, p. 234. `Ilal al-Shara’i`, Vol. 1, p. 182. Al-Kashshi, Rijal al-Hadith, p. 695 in the biography of Sufyan al-Thawri.

[4]Ibn Abul-Hadid, Sharh Nahjul Balagha, Vol. 1, p. 222.

[5]Al-Mustarshid fa Imamat `Ali (A) p. 90. Al-‘adah, p. 190.

[6]Al-Majlisi, Bihar al-Anwar, Vol. 44, pp. 195-383, Vol. 75 p. 117.

[7]Tahthab al-Ahkam, Vol. 4, p. 149. Ma`adin al-Hikma, Vol. 2, pp. 122, 123 quoting him and also quoting Man la Yahduruhu al-Faqih, Vol. 2, p. 366 (Najaf edition).