Tuesday 12 December 2017
Does this narrative «إن الله يغضب لغضبك ويرضى لرضاك » imply that god is the obedient to Hadrat “Fatimah” [AS]?
ID: 524 Publish Date: 13 February 2017 - 16:47 Count Views: 361
Question & Answer » Fatima Zahra
Does this narrative «إن الله يغضب لغضبك ويرضى لرضاك » imply that god is the obedient to Hadrat “Fatimah” [AS]?

Preface:

Throughout history enemies of “Ahl al-Bayt” [AS] have always tried to hide and deny their virtues until they can extinguish the light of “Ahl al-Bayt” [AS], but they don’t know that god has stamped of nullity on this imagination; god almighty says:

يُريدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ وَ اللَّهُ مُتِمُّ نُورِهِ وَ لَوْ كَرِهَ الْكافِرُون

They seek to extinguish the light of Allah with their mouths; but Allah will complete His Light, much as the unbelievers dislike it. (8)

Sura al-Saf- verse 8

“Adnan al-Aroor” is one of the enemies of “Ahl al-Bayt” [AS]. He uses any false reasoning to deny the virtues of “Ahl al-Bayt” [AS]. In this writing we talk about the saying of “Adnan al- Aroor” about this narrative of Prophet [PBUH]:

 

إن الله يغضب لغضبك ويرضى لرضاك

That shows the high dignity of Hadrat “Fatimah” [AS]. The narrative that Sunnis have quoted it in their resources.

Describing doubt:

“Adnan al-Aroor”, Wahhabi expert of “Safa” channel rejects the implication of this narrative and says: god is not the obedient to a person.

He says that hadrat “Fatimah” [AS]’s anger doesn’t cause divine anger because of the greatness of divine position and that it’s impossible that god obeys a person.

This saying of “Aroor” is in fact defending Abu Bakr’s act in the matter of “Fadak” garden that led to hadrat “Fatimah” [AS]’s anger towards “Abu-bakr”. He wants to conclude that Hadrat “Fatimah” [AS]’s anger hasn’t caused divine anger. We can explain his saying as fallow:

A: god’s anger because of hadrat “Fatimah” [AS]’s anger is god’s obedient to a person’s emotion.

B: it’s blow god’s dignity and impossible that god follows a creature’s emotion.

Result: it’s blow god’s dignity and impossible that god gets angry because of hadrat “Fatimah” [AS]’s anger.

By questioning the implication of hadith, “Adnan Aroor” wants to deny this narrative, that’s why we at first respond this doubt to explain Adnan Aroor’s false reasoning, then we look into the document of narrative and then we deal with its implication.

Response:

Explaining Adnan Aroor’s false reasoning

This narrative isn’t about god’s obedience from creature; but this narrative wants to say the high position of hadrat “Fatimah” [AS] and she’s surrender to god and this issue shows that hadrat “Fatimah” is so surrender to god and her acts are comply with god’s will that not only her anger and satisfaction are for the sake of god, but god gets happy and angry because of her anger and satisfaction.

So, this holy hadith «ان الله يغضب لغضبك” proves her high position and that god has considered a position for her which is higher than the position of divine Prophets [PBUTH] because hadrat “Jonah” was a divine Prophet and infallible but god almighty didn’t get angry because of his anger:

وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنادى فِي الظُّلُماتِ أَنْ لا إِلهَ إِلاَّ أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمين

And ThulNun (Prophet Jonah), he went away in anger thinking we had no power over him. But in the darkness he cried: 'There is no god except you. Exaltations to You! I was among the harm doers.

Sura Al-Anbiya- verse 87

Infallibles are the emanation of divine acts

There are many verses in Quran that introduce messenger of god [PBUH] along with god almighty that shows high position of Prophet Muhammad [PBUH]; such as this verse:

أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ

Allah enriched them, and His Messenger, of His Bounty

Sura Al-Tawba – verse 74

«مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ وَمَنْ تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا»

Whosoever obeys the Messenger, indeed he has obeyed Allah. As for those who turn away, we have not sent you to be their protector.

Sura An-Nisa- verse 87

These two verses show special and high position of messenger of god and no one can claim that in these verses god introduces himself the obedient and follower of his messenger; same goes for this narrative, this narrative implies high position of hadrat “Fatimah” [AS].

God, the eye, ear and hand of believers

On the hand in Sunni resources, similar to these positions have been proved for the believers who do “Mustahab” acts {acts recommended to be done} and say “Nawafil” prayers {it refers to all Mustahab prayers}

Following hadith is in this regard:

أبي هُرَيْرَةَ قال قال رسول اللَّهِ صلى الله عليه وسلم إِنَّ اللَّهَ قال من عَادَى لي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ وما تَقَرَّبَ إلي عَبْدِي بِشَيْءٍ أَحَبَّ إلي مِمَّا افْتَرَضْتُ عليه وما يَزَالُ عَبْدِي يَتَقَرَّبُ إلي بِالنَّوَافِلِ حتى أُحِبَّهُ فإذا أَحْبَبْتُهُ كنت سَمْعَهُ الذي يَسْمَعُ بِهِ وَبَصَرَهُ الذي يُبْصِرُ بِهِ وَيَدَهُ التي يَبْطِشُ بها وَرِجْلَهُ التي يَمْشِي بها...

God says: anyone who is the enemy of my guardian, I’ve called upon him to fight me. And my creature has not gotten close to me by anything better than what I’ve made it compulsory to him. My creature gets close to me by “Nawafil” constantly until I like him. So, when I like him, I’ll be his ear that he hears by that and his eye that he sees by that and his hand and leg that he gets and walks by them…

“Al-Bukhari Ju’fi” – Sahih Bukhari – vol. 5, p 2384

As you saw, in this narrative written in “Sahih Bukhari” book, the believer who gets close to god by doing “Mustahab” acts, god will become his ear, eye, hand and leg, all these issues not only wouldn’t cause god’s obedience from creatures; but it’s just saying the position of believers who, except “Wajib” acts {obligatory}, do “Maustahab” acts constantly.

So, when we say that god gets angry when Hadrat “Fatimah” [AS] gets angry, in fact hadat “Fatimah” [AS]’s anger is after god’s anger, because when god is angry with something, infallibles will get angry as well and in all moments their will isn’t separate from god’s will.

With this false reasoning “Adnan Aroor” tries to question this narrative and wants to say that such narrative is a lie, while he doesn’t know that based on “Rijal” science this narrative is authentic and even Sunni scholars have admitted to the validity of this narrative.

Studying the document of the narrative and proving its validity

A: looking into narrators

“Hakim Nishapuri” has reported this narrative with this document:

قال الحاكم النيسابوري (متوفاي405): «حدثنا أبو العباس محمد بن يعقوب ثنا الحسن بن علي بن عفان العامري وأخبرنا محمد بن علي بن دحيم بالكوفة ثنا أحمد بن حاتم (حازم) بن أبي غرزة قالا ثنا عبد الله محمد بن سالم ثنا حسين بن زيد بن علي عن عمر بن علي عن جعفر بن محمد عن أبيه عن علي بن الحسين عن أبيه عن علي رضي الله عنه قال قال رسول الله لفاطمة إن الله يغضب لغضبك ويرضى لرضاك”…

… Messenger of god [PBUH] said to hadrat “Fatimah” [AS]: indeed, god gets angry because of your anger and gets satisfied because of your satisfaction.

“Hakim Nishapuri”, vol. 3, p 167

Now it’s time to look into each narrator of this narrative:

“Muhammad bin Ya’qub”

“Al-Dhahabi” writes about him:

محمد بن يعقوب بن يوسف بن معقل بن سنان الإمام المحدث مسند العصر رحلة الوقت أبوالعباس الأموي

“Muhammad bin Ya’qub bin Yusuf bin Ma’qal bin Sanan”, imam, hadith narrator and people would refer to him and his nickname is “Abu al-Abbas Umawi”.

“Al-Dhahabi”- Syar al-A’lam al-Nubala’- vol. 15, p 452

And he writes in “Tazkira al-Huffaz”:

الأصم الإمام المفيد الثقة محدث المشرق أبو العباس محمد بن يعقوب بن يوسف بن معقل بن سنان الأموي

“Abu al-Abbas Muhammad bin Ya’qub”, Imam, reliable and bright hadith narrator.

“Al-Dhahabi”- Tazkira al-Huffz – vol. 3, p 860

“Ibn Jawzi” writes about him:

محمد بن يعقوب بن يوسف بن معقل بن سنان بن عنان بن عبد الله الأموي مولاهم، أبو العباس الأصم....وهو محدّث كبير

… And he is great hadith narrator.

“Ibn Jawzi”- Al-Muntazam fi Tarikh al-Muluok – vol. 14, p 112

“Ibn Kathir” writes:

وكان ثقة صادقا ضابطا لما سمعه ويسمعهم

He is reliable and honest and is the retentive of what he’s heard and said to others.

“Ibn Kathir”- al-Bidayah wa al-Nihaya- vol. 11, p 232

He says in another place:

محمد بن يعقوب بن يوسف بن معقل بن سنان أبو العباس الأصم مولى بني أمية النيسابوري راوي المذهب، كان إماما، ثقة، حافظا، ضابطا، صدوقا، دينا، حدث في الإسلام ستا وسبعين سنة

He was narrator, imam, reliable, hadith retentive, he’d narrate hadith meticulously, honest and believer. He lived in Islam for seventy six years.

“Hassan bin Ali bin Afan”

He is the second narrator.

“Ibn Abi Hatam al-Razi” writes about him:

الحسن بن علي بن عفان الكوفي روى عن معاوية بن هشام وأبى أسامة وعبد الله بن نمير كتبنا عنه وهو صدوق

“Hassan bin Ali bin Afan Kufi” has quoted from “Muawiyah bin Hisham” and “Ibn Usamah bin Numayr” and we’ve quoted narrative from him, he is honest.

“Ibn abi hatam al-Razi”- vol. 3, p 22

“Ibn Habban” has written his name in his book as well:

الحسن بن علي بن عفان العامري من أهل الكوفة يروى عن معاوية بن هشام وأبى نعيم والكوفيين ثنا عنه زكريا بن يحيى الساجي وغيره كنيته أبو محمد

“Hassan bin Ali bin Afan” is from “Kufa”, he’s quoted narrative from “Muawiyah bin Hisham” and “Abu naim” and people of “Kufa” and “Zakariyya bin Yahya” and other have quoted narrative from him. His nickname is “Abu Muhammad”.

“Ibn Habban” – Al-Thuqat – vol. 8, p 181

“Al-Dhahabi” writes about him:

ابن عفان، المحدث الثقة المسند أبو محمد الحسن بن علي بن عفان العامري الكوفي

“Ibn Afan” is hadith narrator and reliable and base {in hadith}.

“Muhammad bin Ali bin Dahim”

“Al-Dhahabi” writes about him:

ابن دحيم: الشيخ الثقة المسند الفاضل، محدث الكوفة، أبو جعفر محمد بن علي بن دحيم، الشيباني الكوفي

“Ibn Dahim” was sheikh {master}, reliable, base {in hadith}, knowledgeable and hadith narrator of “Kufa”.

“Shams al-Din al-Dhahabi”- Siyar al-A’lam al-Nubala- vol. 16, p 36

“Ibn Imad Hanbali” writes about him:

أبو جعفر محمد بن علي بن دحيم الشيباني الكوفي مسند الكوفة في زمانه

“Abu Ja’far Muhammad bin Ali” was the base of people of “Kufa” in his time {in hadith}.

“Ibn Imad Hanbali”- Shuzarat al-Zahab fi Akhbar man Zahab, vol. 3, p 9

“Ahmad bin {Hatam} Hazim”:

“Ibn Habban” has written his name in his book:

أحمد بن حازم بن أبي غرزة أبو عمرو من أهل الكوفة يروى عن جعفر بن عوف روى عنه أهل العراق والغرباء وهو من ولد قيس بن أبي غرزة مات في أول سنة سبع وتسعين ومائتين وكان متقنا وهو أحمد بن حازم بن محمد بن يونس بن حازم بن قيس بن أبي غرز

“Ahmad bin Hazim” is from “Kufa”, he quotes from “Ja’far bin Awf” and people of “Iraq” quote from him, he was reliable and died in 297 AH.

“Ibn Habban” – al-Thuqat- vol. 8, p 44

“Al-Dhahabi” writes about him:

 

ابن أبي غرزة، الامام، الحافظ الصدوق، أحمد بن حازم بن محمد بن يونس بن قيس بن أبي غرزة، أبو عمرو الغفاري الكوفي، صاحب «المسند.  ولد سنة بضع وثمانين ومئة

“Ibn abi Gharzah” was imam, hadith retentive, honest and the owner of “Al-Musnad” book.

Al-Dhahabi- Siyar al-A’lam al-Nubala- vol. 13, p 239

“Suyuti” says about him:

ابن أبي غرزة الحافظ المجود أبو عمرو أحمد بن حازم الغفاري الكوفي صاحب المسند توفي في ذي الحجة سنة ست وسبعين ومائتين

“Ibn abi Gharzah” was hadith retentive, honest and owner of “Al-Musnad” book. He died in 276 AH.

“Al-Suyuti”- Tabaqat al-Kubra- vol. 1, p 270

“Abd Allah Muhammad bin Salim”

“Ibn Habban” writes:

عبد الله بن محمد بن سالم المفلوج يروى عن عبيد الله بن موسى والكوفيين روى عنه الحضرمي ربما خالف

“Abd Allah bin Muhammad bin Salim” has quoted narrative from “Ubayd Allah bin Musa” and people of “Kufa” and “Hazrami” quotes narrative from him.

“Ibn Habban”- al-Thuqat- vol. 8, p 358

“al-Dhahabi”- writes about him:

عبد الله بن سالم الزبيدي الكوفي القزاز المفلوج عن وكيع وطبقته وعنه أبو داود وابن ماجة وأبو يعلى الموصلي ثقة عابد توفي 235. د ق

He was reliable and worshiper.

“Al-Dhahabi”- al-Kashif fi Ma’rifa man lahu riwayat fi kutub al-Sittah- vol. 1, p 556

And “Al-Dhahabi” writes about him in his last “Rijal” book:

عبد الله بن محمد بن سالم القزاز المفلوج. ما علمت به بأسا. قد حدث عنه أبو داود والحفاظ إلا أنه أتى بما لا يعرف

“Abu Dawud” and hadith retentive quote hadith from him, of course, sometimes they quote narratives from him which are not well-known {it’s not match with our {Sunni} belief}

“Al-Dhahabi”- Mizan al-Itidal fi Naqd al-Rijal – vol.21, p 492

“Ibn Hajar Asqalani” writes about him:

عبد الله بن سالم أو ابن محمد بن سالم الزبيدي بالضم أبو محمد الكوفي القزاز المفلوج ثقة ربما خالف من كبار الحادية عشرة

He’s reliable and sometimes he makes mistake. He is amongst the elders of eleventh level {of narrators}.

Husayn bin Zayd bin Ali”

“Dar Qatni” says about him:

قلت له الحسين بن زيد بن علي بن الحسين عن عبد الله بن محمد بن عمر بن علي عن أبيه عن جده عن علي فقال كلهم ثقات

I asked “Dar Qatni” about “Husayn bin Zaid bin Ali”, his father and grandfather, he said: all of them are reliable.

“Al-Dar Qatni al-Baghdadi” – Su’alat al-Barqani- vol. 1, p 22

“Ibn Udai” says in his book that he is faultless:

«قال الشيخ: وللحسين بن زيد أحاديث غير ما ذكرته يحدث عنه أهل الكوفة وأهل الحجاز ويحدث هو عن أبي جعفر محمد بن علي وعن أبيه جعفر وعن أخي جعفر كما أمليت ويحدث عن قوم آخرين من أهل البيت كما ذكرت بعضه وجملة حديثه عن أهل البيت وأرجو أنه لا بأس به الا أني وجدت في بعض حديثه النكرة

Sheikh {author of this book} says: other than what I cited, “Husayn bin Zaid” has other narratives that people of “Kufa” and “Hejaz” quote from him, and as I wrote he quotes narrative from “Muhammad bin Ali” and his father “Ja’far” and my brother “Ja’far”, he quotes narrative from another tribe of “Ahl al-Bayt” as well as I quoted some of them and all his narratives from “Ahl al-Bayt”. And I’m hopeful that he’s faultless {He doesn’t lie}, however, I saw narratives quoted by him which are against Sunni belief.

“Abd Allah bin Udai Jurjani”- al-Kamil fi Zuafa’ al-Rijal- vol. 2, p 351

“Ibn Hajar Asqalani” says about him:

الحسين بن زيد بن علي بن الحسين بن علي بن أبي طالب صدوق ربما أخطأ من الثامنة مات وله ثمانون سنة في حدود التسعين

… He’s honest and sometimes makes mistake and is amongst the narrators of eighth level.

“Ibn Hajar Asqalani”, Tqrib al-Tahzib, vol. 1, p 215

“Ali bin Madini” writes about him:

«وسألت عليا عن حسين بن زيد بن علي؟ فقال: كان فيه ضعف ويكتب حديثه قال أبو جعفر حدثنا علي عنه على المنبر، يعني حسينا

“Muhammad bin Uthman abi Shaybah” says: I asked “Ali bin Madini” about “Husayn bin Zaid bin Ali”, he said: there is fault with him, but his hadith is written. “Abu Ja’far {Muhammad bin Uthman abi Shaybah} says: “Ali {bin Madini} would quote hadith for us from “Husayn {bin Zaid} on the pulpit.

“Ali bin Madini”- Ibn abi Shayba’s question- p 113

When “Abu Na’im Isfahani” quotes this narrative with this document, he restates that he is amongst “Ahl al-Bayt” [AS]:

«حدثنا أبو بكر الطلحي، ثنا محمد بن عبد الله الحضرمي، ثنا عبد الله بن محمد بن سالم، حدثنا حسين بن زيد بن علي بن الحسين، عن علي بن عمر بن علي، عن جعفر بن محمد، عن أبيه، عن علي بن الحسين، عن الحسين بن علي، عن علي بن أبي طالب، عن النبي صلى الله عليه وسلم أنه قال: «يا فاطمة، إن الله تعالى يغضب لغضبك ويرضى لرضاك» تفرد برواية هذا الحديث العترة الطيبة خلفهم عن سلفهم حتى ينتهي إلى النبي صلى الله عليه وسلم.”

… This narrative has only been quoted by Prophet [PBUH]’s “Ahl al-Bayt” [AS] that their latecomers have quoted narrative from their precursors until it reaches to Prophet Muhammad [PBUH].

“Ahmad bin Abd Allah Al-Isfahani” – knowing companions, vol. 1, p 93

To say that this narrative is invalid, some of Sunni authors have found fault with “Husayn bin Zaid” and say that he quotes narratives which are against beliefs.

To response this fault, other than what was said about his reliability, we should say:

According to what Sunni scholars have said, it’s not like that each narrator who quotes narratives that are against beliefs is unreliable and if we say so, all Sunni hadith narrators wouldn’t be reliable, as “Ibn Hajar” has emphasizes on this fact while talking about “Hussayn bin Fazl Bajali”:

فلو كان كل من روى شيئاً منكراً استحق أن يذكر في الضعفاء لما سلم من المحدثين أحد

If we say that this narrator is amongst unreliable narrators because he quotes narrative which are opposite of beliefs, not of hadith narrators will be reliable.

“Asqalani”- Lisan al-Mizan – vol. 2, p 307

And “Al-Dhahabi” says about “Ahmad bin Atab” in “Mizan al-I’itidal book:

ليس ما كل من روى المناكير يضّعف

It’s not like that anyone who quotes narrative that is opposite of beliefs is unreliable.

“Al-Dhahabi Shafi’i” – Mizan al-I’itidal fi Naqd al-Rijal – vol. 1, p 259

In addition to above issues, sometimes this phrase “narrator that quotes narratives that are opposite of beliefs” is said to reliable narrators:

“Hakim Nishapuri” asks “Dar Qatni” about a narrator:

فسليمان بن بنت شرحبيل قال: ثقة، قلت: أليس عنده مناكير؟ قال: يحدث بها عن قوم ضعفاء فأما هو، فهو ثقة الدار القطني

I asked “Dar Qatni” about “Sulayman”, grandchild of “Shirahbil”, he said: he is reliable; I said: doesn’t he quote narratives which are opposite of beliefs? He said: he’s quoted such narratives from unreliable guys, but he is reliable.

“Dar Al-Qatni” – Hakim Nishapuri’s question to “Dar al-Qatni” –

“Umar bin Ali”

“Ibn Habban” has said his name in his “Al-Thuqat” book:

«عمر بن على بن الحسين بن على بن أبى طالب يروى عن أبيه روى عنه بن أخيه جعفر بن محمد بن على يخطئ

“Umar bin Ali” quotes narrative from his father and his nephew quotes narrative from him {Umar bin Ali}.

“Habban”- Al-Thuqat – vol. 7, p 180

“Ibn Hajar Asqalani” writes about him:

«عمر بن علي بن الحسين بن علي الهاشمي المدني صدوق فاضل من السابعة

“Umar bin Ali” is honest and knowledgeable and was amongst the narrators of seventh level.

Other narrators of this narratives are Imam “Sadiq” [AS] and his father and ancestors until commander of the faithful Ali [AS] and there isn’t any doubt in their reliability.

So, in the perspective of “Rijal” science this narrative said by Prophet Muhammad [PBUH] is quite authentic:

قال رسول الله صلى الله عليه وسلم لفاطمة إن الله يغضب لغضبك ويرضى لرضاك

On the other hand many of Sunni scholars have said that this narrative is authentic, such as:

“Tabarani”:

He says it’s authentic:

حدثنا بِشْرُ بن مُوسَى ومُحَمَّدُ بن عبد اللَّهِ الْحَضْرَمِيُّ قَالا ثنا عبد اللَّهِ بن مُحَمَّدِ بن سَالِمٍ الْقَزَّازُ قال ثنا حُسَيْنُ بن زَيْدِ بن عَلِيٍّ وَعَلِيُّ بن عُمَرَ بن عَلِيٍّ عن جَعْفَرِ بن مُحَمَّدٍ عن أبيه عن عَلِيِّ بن الْحُسَيْنِ عَنِ الْحُسَيْنِ بن عَلِيٍّ عن عَلِيٍّ قال قال رسول اللَّهِ صلى اللَّهُ عليه وسلم لِفَاطِمَةَ أن اللَّهَ يَغْضَبُ لِغَضَبِكِ وَيَرْضَى لِرَضَاكِ

“Abu al-Qasim al-Tabarani”- Al-Mu’jam al-Kabir – vol. 1, p 182

The researcher of this book writes in the foot print of volume 1:

«في هامش الأصل: هذا حديث صحيح الاسناد وروي من طرق عن علي عليه السلام رواه الحارث عن علي وروي مرسلا وهذا الحديث احسن شئ رأيته وأصح اسناد قرأته انتهي

Document of this narrative is authentic and it’s been quoted from “Ali” [AS] via different ways, “Harith” has quoted it from “Ali” [AS] in “Mursal” way {mursal narrative is a narrative that narrator hasn’t heard it of infallible imam directly, but he’s quoted from him without mediator or with mediator, but he’s forgotten the mediator}. It’s the best hadith I’ve ever seen and its document is the most authentic one I’ve ever read.

Hakim Nishapuri:

حدثنا أبو العباس محمد بن يعقوب ثنا الحسن بن علي بن عفان العامري وأخبرنا محمد بن علي بن دحيم بالكوفة ثنا أحمد بن حاتم بن أبي غرزة قالا ثنا عبد الله محمد بن سالم ثنا حسين بن زيد بن علي عن عمر بن علي عن جعفر بن محمد عن أبيه عن علي بن الحسين عن أبيه عن علي رضي الله عنه قال قال رسول الله لفاطمة إن الله يغضب لغضبك ويرضى لرضاك هذا حديث صحيح الإسناد ولم يخرجاه

… Document of this narrative is authentic; but “Bukhari” and “Muslim” have not quoted it.

“Al-Hakim Nishapuri”- al-Mustadrak alaa al-Sahihayn- vol. 3, p 167

“Ibn Hajar Haythami”:

 وعن علي قال قال رسول الله صلى الله عليه وسلم إن الله يغضب لغضبك ويرضى لرضاك رواه الطبراني وإسناده حسن

“Haythamy” says: Ali [AS] says: messenger of god [PBUH] said: indeed, god gets angry when I get angry.” Tabarani has quoted this narrative and its document is authentic.

“Ibn Hajar al-Haythami”- Majma’ al-Zawa’id wa Manba’ al-Fawa’id- vol. 9, p 203

“Ibn Hajar Asqalani”:

"حديث،كم: قال لفاطمة: إن الله يغضب لغضبك، ويرضى لرضاك. كم في مناقب فاطمة: ثنا أبو العباس، ثنا الحسن بن علي العامري، وأنا محمد بن علي، ثنا أحمد بن حازم، قالا: ثنا عبد الله بن محمد بن سالم، ثنا حسين بن زيد بن علي، عن جعفر بن محمد، عن أبيه، بهذا، وقال: صحيح الإسناد"

After quoting Hadith, “Ibn hajar Asqalani” says that “Hakim Nishapuri” has said that this narrative is authentic.

“Ibn Hajar Asqalani”- Ithaf al-Muhrah- vol. 11, p 345

“Al-Suyuti”:

He emphasizes that document of this narrative is authentic:

أخرج الطبراني بسند حسن عن علي قال قال رسول الله صلى الله عليه وسلم قال لفاطمة:  إن الله ويرضي لرضاك و يغضب لغضبك

“Suyuti”- al-Thuqur al-Basimah fi manaqib sayedatana Fatimah – p 11

“Sakihi Shami”:

روى الطبراني بإسناد حسن وابن السني في معجمه وأبو سعيد النيسابوري في «الشرف» عن علي رضي الله تعالى عنه أن رسول الله صلى الله عليه وسلم قال لفاطمة «إن الله تعالى يغضب لغضبك ويرضي لرضاك» انتهى

“Salihi Shami”- Subul al-Huda fi Sirah Khayr al-Ibad – vol. 11, p 45

“Manawi”:

He quotes this narrative “Tabarani” and says that it’s authentic:

قال المناوي (متوفاى 1031): «عن علي رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم لفاطمة « إن الله يرضى لرضاك ويغضب لغضبك» رواه الطبراني بإسناد حسن

“Muhammad bin Ali al-Sabban al-Shafi’i”

He quotes this narrative from “Tabarani” and says that its document is authentic:

وروي الطبراني وغيره باسناد حسن عن علي ان رسول الله صلي الله عليه وسلم قال لفاطمة ان الله يغضب لغضبک ويرضي لرضاک

“Al-Sabban”- As’af al-Raqibin fi Sirah al-Mustafa”- p 67

“Zarqani”:

He quotes this narrative from “Tabarani” and restates that this narrative is authentic:

أخرجه الطبراني في الأوسط بسند صحيح على شرط الشيخين، وأخرجه ابن أبي عاصم عن علي أنه صلى الله عليه وسلم، قال لفاطمة: "إن الله يغضب لغضبك ويرضي لرضاك"

“Tabarani” has quoted this narrative in “Usat” book. “Ibn abi Asim” quotes from “Ali” [AS] that Prophet Muhammad [PBUH] said to “Fatimah” [AS]: indeed, god gets angry when you’re angry and gets satisfied when you’re satisfied.

“Al-Zarqani al-Maliki”- Sharh al-Zarqani alaa al-Mawahib laduniyyah”- vol. 4, p 331

Now question is that, do Sunni scholars who confirm this narrative believe that god obeys hadrat “Fatimah” [AS]? If so, are all scholars who have said that above narrative is authentic polytheist in Wahhabis’ opinion?!

The contents of this narrative «إن الله يغضب لغضبك ويرضى لرضاك» could be proved from other Sunni resources that we deal with them:

Narratives such as «فاطمة بضعه مني فمن اغضبها اغضبني» that has been written in Sunni important resources, such as; “Sahih Bukhari” and “Sahih Muslim” and …, shows Prophet [PBUH]’s anger because of hadrat “Fatimah” [AS]’s anger and putting this narrative beside narratives that show that god gets angry when Prophet [PBUH]’s gets angry, is another reason showing that god gets angry because of hadrat “Fatimah” [AS]’s anger and it proves the indication of this hadith.

Now we say these two narratives:

A: Hadrat “Fatimah” [AS]’s anger is equal with Prophet Muhammad [PBUH]’s anger:

“Bukhari” quotes:

حدثنا أبو الْوَلِيدِ حدثنا بن عُيَيْنَةَ عن عَمْرِو بن دِينَارٍ عن بن أبي مُلَيْكَةَ عن الْمِسْوَرِ بن مَخْرَمَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قال فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ أَغْضَبَهَا أَغْضَبَنِي

… “Fatimah” is part of my soul, anyone who makes her angry, he has made me angry.

“Al-Bukhari Ju’fi”- Sahih Bukhari – vol. 3, p 1361

“Muslim” quotes from “Masur bin Makhramah”:

قال رسول اللّه صلى اللّه عليه وسلم: «إِنَّمَا فَاطِمَةُ بَضْعَةٌ مِنِّي يُؤذِينِي مَا آذَاهَا

… Indeed, “Fatimah” is part of my soul; those who bother her, they have bothered me.

“Sahih Muslime”- vol. 7, p 6202

B: Prophet Muhammad [PBUH]’s anger is equal with god’s anger:

“Haythami” quotes from “Tabarani” with authentic document:

وعن أم سلمة قالت أشهد أني سمعت رسول الله صلى الله عليه وسلم يقول من أحب عليا فقد أحبني ومن أحبني فقد أحب الله ومن أبغض عليا فقد أبغضني ومن أبغضني فقد أبغض الله.”.“ رواه الطبراني وإسناده حسن

… Anyone who likes “Ali”, he has liked me and anyone who is “Ali” [AS]’s enemy, is my enemy and anyone who is my enemy, is god’s enemy.

“Majma’ al-Zawa’id” – vol. 9, p 132

“Bukhari” quotes from “Umar bin Khattab”:

2336 حدثنا يحيى بن بُكَيْرٍ حدثنا اللَّيْثُ عن عُقَيْلٍ عن بن شِهَابٍ قال أخبرني عُبَيْدُ اللَّهِ بن عبد اللَّهِ بن أبي ثَوْرٍ عن عبد اللَّهِ بن عَبَّاسٍ رضي الله عنهما... فَوَاللَّهِ إِنَّ أَزْوَاجَ النبي ليُرَاجِعْنَهُ وَإِنَّ إِحْدَاهُنَّ لَتَهْجُرُهُ الْيَوْمَ حتى اللَّيْلِ فَأَفْزَعَنِي فقلت خَابَتْ من فَعَلَ مِنْهُنَّ بِعَظِيمٍ ثُمَّ جَمَعْتُ عَلَيَّ ثِيَابِي فَدَخَلْتُ على حَفْصَةَ فقلت أَيْ حَفْصَةُ أَتُغَاضِبُ إِحْدَاكُنَّ رَسُولَ اللَّهِ الْيَوْمَ حتى اللَّيْلِ فقالت نعم فقلت خَابَتْ وَخَسِرَتْ أَفَتَأْمَنُ أَنْ يَغْضَبَ الله لِغَضَبِ رَسُولِهِ....

“Umar” said: swear by god Prophet [PBUH]’s spouses referred to him, one of them left Prophet [PBUH] for one day, I scared and said: any of them {Hafsa or Aisha} who has done so, has committed big mistake, I changed my clothing and went to “Hafsa” and said: O “Hafsa”, has anyone of you {Prophet’s spouses} made Prophet angry today? “Hafsa” said: Yes! I said: {the one who has done so} is a loser, can she survive god’s anger that is because of his messenger’s anger?

As it was said, in Bukhari’s narrative Hadrat “Fatimah” [AS]’s anger causes Prophet [PBUH]’s anger and according to Haythami’s narrative quoted from “Tabarani” and Bukhari’s narrative, messenger of god [PBUH]’s anger causes god’s anger. With attaching these two narratives to each other we conclude that hadrat “Fatimah” [AS]’s anger causes god’s anger.

Holy Quran verses

There are some verses in Quran in which god’s acts have come after creatures’ acts, if – as Aroor says – coming god’s act after creatures’ act shows that god is following them, these Quran verses must be the sign of god’s obedience while no one even “Adnan Aroor” have said such thing. Now we take a look at these verses:

God says in Sura Al-Baqara, verse 144:

«قد نري تقلب وجهک في السماء فلنولينک قبله ترضها فول وجهک شطر المسجد الحرام و حيث ما کنتم فولو وجوهکم شطره»

We have seen you turning your face towards the heaven, We shall surely turn you to a direction that shall satisfy you. So turn your face towards the Sacred Mosque (built by Abraham); wherever you are, turn your faces to it.

According to this verse god almighty changes “Qiblah” to the direction that his messenger likes.

 B: Sura Al-E-Imran, verse, 31

قل ان کنتم تحبون الله فاتبعوني يحببکم الله

Say (Prophet Muhammad): 'If you love Allah, follow me and Allah will love you, and forgive your sins. Allah is Forgiving and Merciful.

C: God says in Sura Al-Nisa, verse 80:

من يطع الرسول فقد اطاع الله و من تولي فما ارسلنک عليهم حفيظا

Whosoever obeys the Messenger, indeed he has obeyed Allah. As for those who turn away, we have not sent you to be their protector.

In this verse god has said that obeying Prophet Muhammad [PBUH] is the same as obeying god, according to this verse, do we have to claim that god almighty is obeying Prophet Muhammad [PBUH]?!

D: Sura Al-Haaqqa, verse, 10

فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رابِيَةً

And rebelled against their lord 's Messenger. So, He took them with a stern taking.

We realize from the content of this verse that god’s punishment comes after people’s rebellion against messenger of god [PBUH].

Now we should ask “Adnan Aroor” that if according to these verses god is obeys his creatures’ acts?

Sunni narratives:

There are narratives in Sunni resources that say god’s opinion and deed follow a creature’s deed:

God’s will follows Umar’s will

One of these narratives is legislating the hukm of hijab and some of other Ahkam based on Umar’s opinion {second caliph}, “Bukhari” says:

حدثنا مُسَدَّدٌ عن يحيى بن سَعِيدٍ عن حُمَيْدٍ عن أَنَسٍ قال قال عُمَرُ وَافَقْتُ اللَّهَ في ثَلَاثٍ أو وَافَقَنِي رَبِّي في ثَلَاثٍ قلت يا رَسُولَ اللَّهِ لو اتَّخَذْتَ من مَقَامَ إبراهيم مُصَلًّى وَقُلْتُ يا رَسُولَ اللَّهِ يَدْخُلُ عَلَيْكَ الْبَرُّ وَالْفَاجِرُ فَلَوْ أَمَرْتَ أُمَّهَاتِ الْمُؤْمِنِينَ بِالْحِجَابِ فَأَنْزَلَ الله آيَةَ الْحِجَابِ قال وَبَلَغَنِي مُعَاتَبَةُ النبي صلى الله عليه وسلم بَعْضَ نِسَائِهِ فَدَخَلْتُ عَلَيْهِنَّ قلت إن انْتَهَيْتُنَّ أو لَيُبَدِّلَنَّ الله  رَسُولَهُ صلى الله عليه وسلم خَيْرًا مِنْكُنَّ حتى أَتَيْتُ إِحْدَى نِسَائِهِ قالت يا عُمَرُ أَمَا في رسول اللَّهِ صلى الله عليه وسلم ما يَعِظُ نِسَاءَهُ حتى تَعِظَهُنَّ أنت فَأَنْزَلَ الله) عَسَى رَبُّهُ إن طَلَّقَكُنَّ أَنْ يُبَدِّلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ...

“Umar” says: I agreed with god on three things or god agreed with me on three things; I said: O messenger of god! If you put “Maqam Ibrahim” in the place of saying prayer, and said: O Prophet! Good and bad guys come to you, {it’d be better} if you ordered mothers of believers {Prophet’s wives} to observe hijab, then god revealed the verse of hijab. I was notified that Prophet [PBUH] has reproached some of his wives, I went to his wives and said either end your bothering or god will give to Prophet better wives than you, I went to one of his spouses, she said: O “Umar”! Messenger of god doesn’t admire his wives until you do so; then god sent down this verse: “It may be that if he divorces you, his Lord will give him in your place better wives than yourselves, women who have surrendered, believing, obedient, penitent worshippers and given to fasting; who were (previously) married, and virgins too.

Now question is that how come if god legislates a hukm for all based on Umar’s personal opinion and act as Umar wishes, it won’t be blow god’s dignity, but if he gets angry because of hadrat “Fatimah” [AS]’s anger, it will be blow his dignity?

Al-Bukhari Ju’fi- “Sahih Bukhari” – vol. 4, p 1629

Disobeying ruler is equal with disobeying god

Next narrative shows that obeying the ruler of society is obeying messenger of god and obeying him is the same as obeying god:

من أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ وَمَنْ يُطِعْ الْأَمِيرَ فَقَدْ أَطَاعَنِي وَمَنْ يَعْصِ الْأَمِيرَ فَقَدْ عَصَانِي.

Anyone who obeys me, he has followed god and anyone who disobeys me, he has disobeyed god, anyone who obeys ruler, he has obeyed me and anyone who disobeys me, he has disobeyed me.

Now we should ask “Adnan Aroor” If - in here - god’s will follows the will of the ruler of society? Why doesn’t he object in here?

Ibn Taymiyyah’s view: god’s anger and satisfaction because of the anger and satisfaction of believers and elders

What interesting is that similar to the narrative that “Adnan Aroor” denies is amongst the sayings of “Ibn Taymiyyah” towards elders and believers; he writes:

وَأَمَّا قَوْلُ الْقَائِلِ: إنَّ اللَّهَ يَرْضَى لِرِضَا الْمَشَايِخِ وَيَغْضَبُ لِغَضَبِهِمْ.

فَهَذَا الْحُكْمُ لَيْسَ هُوَ لِجَمِيعِ الْمَشَايِخِ وَلَا مُخْتَصٌّ بِالْمَشَايِخِ بَلْ كُلُّ مَنْ كَانَ مُوَافِقاً لِلَّهِ: يَرْضَى مَا يَرْضَاهُ اللَّهُ وَيَسْخَطُ مَا يَسْخَطُ اللَّهُ كَانَ اللَّهُ يَرْضَى لِرِضَاهُ وَيَغْضَبُ لِغَضَبِهِ مِن المَشَايِخِ وَغَيْرِهِمْ وَمَنْ لَمْ يَكُنْ كَذَلِكَ مِن المَشَايِخِ لَمْ يَكُنْ مِنْ أَهْلِ هَذِهِ الصِّفَةِ

But this saying: “indeed, god gets satisfied because of elders’ satisfaction and gets angry because of their angry”, is neither about all elders nor only for them; but anyone who agrees with god, it means what makes god satisfied, satisfies him either and what makes god unsatisfied, makes him unsatisfied either, god will get satisfied because of his satisfaction and get angry because of his anger; whether this guy is amongst elders or not, and if an elder is not such guy, he won’t be amongst this group of elders { elders whom god will get angry or satisfied because of their anger or satisfaction}

“Ibn Taymiyyah al-Harani” – collection of fatwa, vol. 11, p 515

In some of his book such as: “collection of Fatwa”, vol. 10, p 58 and “Al-Tuhfah al-Iraqiyyah”, vol. 64, “Ibn Taymiyyah” writes that divine satisfaction or anger depends on believers’ satisfaction and anger:

فإن المحبة مستلزمة للجهاد لأن المحب يحب ما يحب محبوبه ويبغض ما يبغض محبوبه ويوالى من يواليه ويعادي من يعاديه ويرضى لرضاه ويغضب لغضبه ويأمر بما يأمر به وينهى عما ينهى عنه فهو موافق له في ذلك وهؤلاء هم الذين يرضى الرب لرضاهم ويغضب لغضبهم إذ هم انما يرضون لرضاه ويغضبون لما يغضب له

Affection requires fighting; because lover will like what his beloved likes and won’t like what he doesn’t like and will be friend with the one that his beloved is friend with and the enemy of the one that his beloved is his enemy and gets angry because of his beloved’s anger and orders to and forbids from anything his beloved orders to and forbids from.

These guys are those whom god will get satisfied because of their satisfaction and will get angry because of their anger; because they get satisfied because of god’s satisfaction and get angry because of his anger.

According to what was said, the same position that Prophet Muhammad [PBUH] has said for hadrat “Fatimah” [AS], “Ibn Taymiyyah” has considered it for elders and believers; but Wahhabis’ enmity and grudge towards “Ahl a-Bayt” [AS] avoid them to accept “Ahl al-Bayt” [AS]’s virtues.

Conclusion:

Wahhabi “Adnan Aroor” tried to deny well-known virtue of hadrat “Fatimah” [AS] resorting to ridiculous false reasoning and we proved that this narrative is authentic based on “Rijal” science and sayings of Sunni scholars.

 



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