Who could be more wretched and unfortunate in this world than the one who declares the beloved daughters of the Prophet of Islam, Muhammad, the noble ﷺ, to be the offspring of some utter disbeliever; who, as a merchant of ignorance and misguidance, raises the slogan that the Messenger of Allah ﷺ had only one daughter; who, in his filthy heart, holds the belief that belittling and demeaning the Ahl al-Bayt is an individual obligation; who, deprived of inner insight, sets aside the Quranic, hadith and consensus evidences and says that the Prophet ﷺ was not the father of Sayyidah Zainab, Sayyidah Ruqayyah and Sayyidah Umm Kulthum, may Allah be pleased with them, but merely their guardian? ? ?
How heart-rending will be that scene on the Day of Judgement when the beloved daughters of the Prophet ﷺ will file a case before Allah, the Judge of judges, against these unjust people, saying that they tried to sever our connection to our pure father and join us to an impure disbeliever. Allah will seize these oppressors and rebels and subject them to a painful and humiliating punishment. That day is coming very soon, the day when their impure intentions will be ground into dust.
The Shia position regarding the daughters of the Messenger
◈ Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him (661-728 AH), says about the Shia:
بل منهم من ينكر أن تكون زينب، ورقية، وأم كلثوم، من بنات النبى صلى الله عليه وسلم، ويقولون : إنهن لخديجة، من زوجها الذى كان كافرا، قبل النبى صلى الله عليه وسلم.
“Among them are some who deny that Sayyidah Zainab, Sayyidah Ruqayyah and Sayyidah Umm Kulthum, may Allah be pleased with them, are daughters of the Messenger. They claim that these three are daughters of Sayyidah Khadijah, may Allah be pleased with her, from that disbelieving husband whom she married before coming under the nikah of the Prophet ﷺ.”
◈ At another place he says:
ومنهم من يقول : إن رقية، وأم كلثوم، زوجتي عثمان، ليستا بنتي النبى صلى الله عليه وسلم، ولكن هما بنتا خديجة من غيره، ولهم فى المكابرات وجحد المعلومات بالضرورة أعظم مما لأولئك النواصب الذين قتلوا الحسين، وهذا مما يبين أنهم أكذب وأظلم وأجهل من قتلة الحسين.
“Some Shia say that the two wives of Sayyiduna Uthman, may Allah be pleased with him, Sayyidah Ruqayyah and Sayyidah Umm Kulthum, may Allah be pleased with them both, are not daughters of the Prophet ﷺ, but are daughters of Sayyidah Khadijah, may Allah be pleased with her, from her previous husband. In bold denial and in rejecting established facts, the Shia go even further than those Nasibis who martyred Sayyiduna Husayn, may Allah be pleased with him. This shows that the Shia are more lying, more oppressive and more ignorant than the killers of Husayn.”
Now let us look at the statements of the scholars of the Shia on this matter:
① The well-known Shia Abu al-Qasim Ali bin Ahmad bin Musa Kufi (d. 352 AH) wrote:
وصح لنا فيهما ما رواه مشايخنا من أهل العلم عن الأئمة من أهل البيت عليهم السلام، وذلك أن الرواية صحت عندنا عنهم أنه كانت لخديجة بنت خويلد من أمها أخت، يقال لها هالة، قد تزوجها رجل من بني مخزوم، فولدت بنتا اسمها هالة، ثم خلف عليها بعد أبى هالة رجل من تميم، يقال له أبو هند، فأولدها ابنا، كان يسمى هند ابن أبى هند، وابنتين، فكانتا هاتان الابنتان منسوبتين إلى رسول الله (ص)، زينب ورقية“Regarding these two (Ruqayyah and Zainab), we accept as correct, on the basis of the narration of our scholars and the Imams of the Ahl al-Bayt, that Khadijah bint Khuwaylid had a maternal sister called Halah. She was married to a man from Banu Makhzum, and she bore a daughter named Halah. After the death of Abu Halah, a man from Banu Tamim named Abu Hind married Khadijah’s sister, and she bore him a son named Hind ibn Abi Hind and two daughters. These two daughters, Zainab and Ruqayyah, were attributed to the Messenger of Allah ﷺ…”
② The well-known Shia Ibn Shahr Ashub (d. 588 AH) wrote:
يؤكد ذلك ما ذكر فى كتابي الأنوار والبدع أن رقية وزينب كانتا ابنتي هالة أخت خديجة.
“This is also supported by what is mentioned in the books named al-Anwar and al-Bida’, that Ruqayyah and Zainab are the daughters of Halah, the sister of Khadijah.”
③ The well-known Shia Mulla Ahmad bin Hamd, known as Muqaddas Ardabili (d. 993 AH), wrote:
قيل : هما رقية وزينب كانتا ابنتي هالة أخت خديجة، ولما مات أبوهما ربيتا فى حجر رسول الله صلى الله عليه وسلم، كما كانت عادة العرب فى نسبة المربى إلى المربي، وهما اللتان تزوجهما عثمان بعد موت زوجيهما.
“It is said that Ruqayyah and Zainab were both daughters of Halah, the sister of Khadijah. When their father died, both were raised in the lap of the Messenger of Allah ﷺ. Thus they were attributed to him ﷺ, as it was the custom of the Arabs to attribute a person to the one who raised him. After the deaths of their husbands, Uthman married them.”
④ The well-known Shia Muhammad Mahdi bin Salih Musawi (d. 1348 AH) wrote:
ما زعمه (أي ابن تيمية) من أن تزويج بنتيه لعثمان فضيلة له، من عجائبه من حيث ثبوت المنازعة أنهما بنتاهٔ.
“That Ibn Taymiyyah said that marrying the two daughters of the Messenger of Allah ﷺ was a virtue for Uthman is a strange claim, because the dispute over whether these two were daughters of the Messenger of Allah ﷺ is established.”
⟐ He further says:
قد عرفت عدم ثبوت أنهما بنتا خير الرسل صلى الله عليه وسلم، وعدم وجود فضل لهما، تستحقان به الشرف والقدم على غيرهما.
“You have well understood that it is not established that these two were daughters of the Prophet ﷺ, nor is there any virtue for them by which they deserve honour and precedence over others.”
↰ This was the Shia position regarding the beloved daughters of the beloved Prophet ﷺ. Now observe:
The Ahl al-Sunnah position regarding the daughters of the Messenger
The Ahl al-Sunnah position regarding the daughters of the Prophet ﷺ is that he ﷺ had four daughters. Their names, in order, are Sayyidah Zainab, Sayyidah Ruqayyah, Sayyidah Umm Kulthum and Sayyidah Fatimah, may Allah be pleased with them.
Evidences of the people of truth
Evidence No. ① Consensus
Not even two individuals among the people of truth differ on this matter, as:
➊ Hafiz Ibn Abd al-Barr, may Allah have mercy on him (368-463 AH), says:
وولده – صلى الله عليه وسلم – من خديجة أربع بنات، لا خلاف فى ذلك
“The Prophet ﷺ had four daughters from Sayyidah Khadijah, may Allah be pleased with her. There is no difference of opinion on this.”
➋ Hafiz Abd al-Ghani al-Maqdisi, may Allah have mercy on him (541-600 AH), says:
فالبنات اربع بلا خلاف .
“The Prophet ﷺ had four daughters. There is no disagreement about this.”
➌ Hafiz al-Safadi (may Allah have mercy on him) (696-764 AH) says:
قال الحافظ عبدالغني : فالبنات اربع بلا خلاف .
“Hafiz Abd al-Ghani says that there is no disagreement that the Messenger of Allah ﷺ had four daughters.”
➍ Hafiz al-Nawawi (may Allah have mercy on him) (631-676 AH) writes:
فالبنات اربع بلا خلاف .
“The Prophet ﷺ had four daughters by unanimous agreement.”
➎ Hafiz al-Mizzi (may Allah have mercy on him) (654-742 AH) says:
وكان له من البنات أربع بلا خلاف.
“The Prophet ﷺ had four daughters. There is no disagreement about this.”
↰ Those who deny the daughters of the Prophet ﷺ and attribute them to a disbeliever are rejecting the consensus of the Muslims. There can be no doubt that whoever opposes the consensus of the Muslims is misguided, because the consensus of the ummah is the truth.
Proof No. ②
✿ The saying of Allah the Exalted:
ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّـهِ
“Call them by the names of their fathers. That is most just in the sight of Allah.”
↰ It is thus established that attributing a person to someone other than his father is injustice. In the Hadiths, Sayyida Zaynab, Sayyida Ruqayya and Sayyida Umm Kulthum are clearly called the daughters of the Messenger of Allah ﷺ. All Muslims in every era have also regarded them as the daughters of the Prophet ﷺ. If they were not his real daughters, then attributing them to him would have been injustice, and it is impossible that the Hadiths and the consensus of the Muslim ummah are based on injustice. Therefore, the claim of some people that Sayyida Zaynab, Sayyida Ruqayya and Sayyida Umm Kulthum (may Allah be pleased with them) were daughters of a disbeliever, and that the Prophet ﷺ raised them, which is why they came to be attributed to him, clearly contradicts this noble verse.
↰ The reality is that these three women were the real daughters of the Prophet ﷺ. There is no evidence that they were (Allah forbid) the children of a disbeliever. Moreover, the established principle of usul al-fiqh also supports this: as long as the literal meaning is not impossible and there is no evidence for a figurative meaning, it is not permissible to shift to the figurative meaning. There is no obstacle to these three women being the real children of the Prophet ﷺ, and there is no evidence that they were the children of someone else. Therefore, they were the real daughters of the Prophet ﷺ.
Proof No. ③
✿ Allah the Exalted says:
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّـهُ غَفُورًا رَحِيمًا
“O Prophet! Tell your wives, your daughters and the women of the believers to draw their outer garments close around themselves. That is more suitable so that they will be recognised and not be harmed. And Allah is ever Forgiving, Merciful.”
↰ This noble verse is clear evidence that the Prophet ﷺ had more than one daughter, because it uses the word banat, which is the plural of bint. The minimum number for a plural is three persons. When there is external evidence, the least plural can be two. No one in the world holds that a single person can be a plural. One is a true singular. If the only real daughter of the Prophet ﷺ was Sayyida Fatima (may Allah be pleased with her), then what is the meaning of calling them banat?
Hadith Evidences
Now let us look, in order, at the Hadith evidences about the beloved daughters of the beloved Messenger:
➊ Sayyida Zaynab:
She (may Allah be pleased with her) was the eldest daughter of the Prophet ﷺ. She was born of Sayyida Khadija (may Allah be pleased with her). She was married to Abul-As ibn Rabi. Regarding her:
❀ Sayyida Aisha (may Allah be pleased with her) narrates:
إن رسول الله صلى الله عليه وسلم لما قدم المدينة، خرجت ابنته من مكة مع بني كنانة، فخر جوا فى اثرها، فادركها هبار بن الاسود، فلم يزل يطعن بعيرها حتي صرعها، فالقت ما فى بطنها واهريقت دما، فانطلق بها، و اشتجر فيها بنو هاشم وبنو امية، فقالت بنو امية: نحن احق بها، وكانت تحت ابن عمه، ابي العاص بن ربيعة بن عبدشمس، فكانت عند هند بنت ربيعة، وكانت تقول لها هند : هذا فى سبب أبيك، فقال رسول الله عليه السلام لزيد بن حارثة : الا تنطلق، فتجيء بزينب ؟، قال : بلي يا رسول الله ! قال : ”فخذ خاتمى هذا، فأعطها إياه“، قال : فانطلق زيد، فلم يزل يلطف و ترك بعيره حتي اتي راعيا، فقال : لمن ترعى ؟ فقال : لأبي العاص بن ربيعة، قال : فلمن هذه الغنم ؟ قال : لزينب بنت محمد عليه السلام، فسار معه شيئا، ثم قال له : هل لك ان أعطيك شيئا تعطيها اياه، ولا تذكره لاحد؟ قال: نعم، فاعطاه الخاتم، فانطلق الراعي، فادخل عنمه، واعطاها الخاتم، فعرفته، فقالت: من اعطاك هذا؟ قال رجل، قالت: واين تركته؟ قال: مكان كذا و كذا، فسكنت حتي اذا كان الليل خرجت اليه، فقال لها: اركبي بين يدي! قالت: لا، ولكن اركب انت، فركب وركبت وراءه، حتي اتت النبى عليه السلام، فكان رسول الله عليه السلام يقول: ”هي افضل بناتي، اصيبت في“
“When the Messenger of Allah ﷺ migrated to Madinah, his daughter (Sayyidah Zaynab) also set out from Makkah with the Banu Kinanah. The disbelievers of Makkah pursued them and Habbar ibn al-Aswad caught up with her. He kept striking her camel with his spear until he brought her down to the ground. The child in her womb fell, and a great deal of blood was lost. She was taken back. The Banu Hashim and the Banu Umayyah began to dispute over her. The Banu Umayyah said: ‘We have more right to her.’ In fact, Sayyidah Zaynab was married to their cousin Abu al-As ibn Rabi’ah ibn Abd Shams, so she stayed with Hind bint Rabi’ah. Hind would say to her: ‘All of this has happened because of your father.’ Meanwhile, the Messenger of Allah ﷺ said to Sayyidna Zayd ibn Harithah (may Allah be pleased with him): ‘Will you not go and bring Zaynab back?’ He said: ‘Certainly, O Messenger of Allah!’ He said: ‘Take this ring of mine and give it to her.’ Sayyidna Zayd (may Allah be pleased with him) set out. As he went along, he reached a shepherd. He asked him: ‘Whose goats do you graze?’ He replied: ‘Those of Zaynab bint Muhammad ﷺ.’ Zayd (may Allah be pleased with him) walked with him for a while and then said: ‘If you are given something, will you deliver it secretly to Sayyidah Zaynab?’ He said: ‘Yes.’ He gave him the ring. The shepherd brought the goats home and gave the ring to Sayyidah Zaynab. When Sayyidah recognised the ring, she asked the shepherd: ‘Who gave you this?’ He said: ‘A man.’ She said: ‘Where did you leave him?’ He told her the place. She waited until night fell, then she went out to him. He said to her: ‘Ride in front of me!’ She said: ‘No, you ride, and I will ride behind you.’ He rode and she rode behind him until she reached the Prophet ﷺ. The Messenger of Allah ﷺ used to say: ‘She is the most excellent of my daughters; she was afflicted for my sake.'”
↰ Imam al-Hakim (may Allah have mercy on him) declared it “sahih” according to the conditions of al-Bukhari and Muslim.
◈ Hafiz al-Haythami said:
رجاله رجال الصحيح. “Its narrators are those of Sahih al-Bukhari.”
◈ Hafiz Ibn Hajar (may Allah have mercy on him) declared its chain to be “jayyid”.
Its narrator Yahya ibn Ayyub al-Ghafiqi is, according to the majority of muhaddithun, “thiqah, hasan al-hadith (trustworthy, his hadith is good).” Regarding him:
◈ Hafiz al-Nawawi (may Allah have mercy on him) (631-676 AH) writes:
فيه أدنى كلام، وقد وثقه الأكثرون.
“There is some discussion about him, but the majority of muhaddithun have declared him thiqah.”
◈ Hafiz al-Dhahabi (may Allah have mercy on him) (673-748 AH) says:
لهٔ غرائب و مناكير، يتجنبها أرباب الصحاح، وينقون حديثة، وهو حسن الحديث.
“He narrated some munkar reports, for which the muhaddithun who committed themselves to authenticity avoided his narrations, and they selected only his sahih ahadith. His hadith is hasan.”
❀ Sayyidah Umm Atiyyah (may Allah be pleased with her) narrates:
لما ماتت زينب بنت رسول الله صلى الله عليه وسلم، قال لنا رسول الله صلى الله عليه وسلم : ”اغسلنها وترا، ثلاثا، أو خمسا، واجعلن فى الخامسة كافوراه.“
“When the daughter of the Messenger of Allah ﷺ, Sayyidah Zaynab (may Allah be pleased with her), passed away, the Prophet ﷺ told us: ‘Wash her an odd number of times, three or five, and in the fifth (or third) time add camphor.'”
❀ Sayyidna Abu Qatadah (may Allah be pleased with him) narrates:
إن رسول الله صلى الله عليه وسلم كان يصلي، وهو حامل أمامة بنت زينب، بنت رسول الله صلى الله عليه وسلم، ولأبي العاص بن ربيعة بن عبد شمس، فإذا سجد وضعها، وإذا قام حملها.
“Indeed, the Messenger of Allah ﷺ would pray while carrying Umamah, his granddaughter, who was the beloved child of his daughter Zaynab and Abu al-As ibn Rabi’ah ibn Abd Shams.”
❀ When mentioning his daughters, the Prophet ﷺ praised his son-in-law Abu al-As. When Sayyidna Ali (may Allah be pleased with him) intended to marry the daughter of Abu Jahl, the Prophet ﷺ said:
أما بعد ! ! أنكحث أبا العاص بن الربيع، فحدثني وصدقني .
“After praise and thanks! I married my daughter to Abu al-As ibn al-Rabi’. He was truthful to me in whatever he told me.”
➋ Sayyidah Ruqayyah (may Allah be pleased with her):
She was the second daughter of the Prophet ﷺ. She was the first wife of Sayyidna Uthman ibn Affan (may Allah be pleased with him). She too was born from the pure womb of Sayyidah Khadijah (may Allah be pleased with her). Regarding her:
❀ Sayyidna Ibn Umar (may Allah be pleased with him) narrates:
إنما تغيب عثمان عن بدر، فانهٔ كانات تحته بنت رسول الله صلى الله عليه و سلم، و كانت مريضة، فقال له النبى صلى الله عليه وسلم : ”إن لك أجر رجل ممن شهد بدرا، و سهمه“
“Sayyiduna Uthman (may Allah be pleased with him) was absent from the Battle of Badr. The reason was that his wife was the daughter of the Messenger of Allah ﷺ, and she was ill. The Prophet ﷺ said to him: ‘You will have the reward and share of one of those who witnessed Badr.'”
❀ Sayyiduna Uthman (may Allah be pleased with him) said: إني تخلفت يوم بدر، فإني كنت أمرض رقية بنت رسول الله صلى الله عليه وسلم، حتى ماتت، وقد ضرب لي رسول الله صلى الله عليه وسلم بسهمي، ومن ضرب له رسول الله صلى الله عليه وسلم بسهمه، فقد شهد.
“I stayed behind on the day of Badr. The reason was that I was nursing Ruqayyah, the daughter of the Messenger of Allah ﷺ, until she passed away. The Messenger of Allah ﷺ also set aside a share of the spoils for me. Whoever the Messenger of Allah ﷺ sets a share for is considered to have been present.”
➌ Sayyidah Umm Kulthum (may Allah be pleased with her):
She (may Allah be pleased with her) was the third daughter of the Prophet ﷺ born from Sayyidah Khadijah (may Allah be pleased with her). Her marriage to Sayyiduna Uthman ibn Affan (may Allah be pleased with him) took place after the death of her sister Sayyidah Ruqayyah (may Allah be pleased with her). Thus the Messenger of Allah ﷺ gave two of his daughters in marriage to him one after the other. For this reason he (may Allah be pleased with him) was given the title Dhu al-Nurayn. Regarding Sayyidah Umm Kulthum (may Allah be pleased with her):
❀ Sayyiduna Anas ibn Malik (may Allah be pleased with him) reports:
شهدنا بنتا لرسول الله صلى الله عليه وسلم، قال : ورسول الله صلى الله عليه وسلم جالس على القبر، قال : فرأيت عينيه تدمعان، قال : فقال : ”هل منكم رجل لم يقارف الليلة ؟“، فقال أبو طلحة : أنا، قال : ”فانزل“، قال : فنزل فى قبرهما .
“We were present at the burial of a daughter of the Messenger of Allah ﷺ. The Messenger of Allah ﷺ was sitting by the grave. I saw tears flowing from both his eyes. He ﷺ said: ‘Is there anyone among you who did not have relations with his wife last night?’ Abu Talhah (may Allah be pleased with him) said: ‘Yes, I am.’ He ﷺ said: ‘Then go down into the grave.’ So he went down into the grave.”
❀ This narration is also reported with these words:
لم يقارف اهله الليلة
↰ In this hadith, the daughter of the Prophet ﷺ meant is Sayyidah Umm Kulthum, because at the time of Sayyidah Ruqayyah’s death the Prophet ﷺ was in the Battle of Badr. She was buried in his absence.
❀ A narration in Musnad Ahmad [229/3, H 13431 : 0, 270/3, H :] contains the words إن رقية لما ماتت. Regarding it:
◈ Hafiz Ibn Hajar (may Allah have mercy on him) says:
وهم حماد فى تسميتها فقط. “Hammad erred only in the name.”
❀ Sayyiduna Anas ibn Malik (may Allah be pleased with him) states:
إنه رأى على أم كلثوم، عليها السلام، بنت رسول الله صلى الله عليه وسلم برد حرير سيراء.
“He saw on Umm Kulthum, peace be upon her, the daughter of the Messenger of Allah ﷺ, a striped silk cloak.”
The name Zaynab (may Allah be pleased with her) is mentioned in Sunan al-Nasai [5294] and Sunan Ibn Majah [3588].
This narration is shadh.
It is also da’if due to the tadlis of Imam al-Zuhri (may Allah have mercy on him).
Benefit:
Abdullah ibn Umar ibn Muhammad ibn Aban al-Ju’fi narrates:
قال لي خالي حسين (بن علي) الجعفي (م : 204هـ) : يا بني ! لم يسمى عثمان ذو النورين ؟ قلت : لا أدري، قال : لم يجمع بين ابنتي نبي منذ خلق الله آدم الي ان تقوم الساعة غير عثمان بن عفان رضي الله عنه، فلذلك سمي ذوالنورين
“My maternal uncle Husayn ibn Ali al-Ju’fi (d. 204 AH) said to me: ‘Son! Do you know why Sayyiduna Uthman (may Allah be pleased with him) is called Dhu al-Nurayn?’ I said: ‘I do not know.’ He said: ‘From the creation of Sayyiduna Adam (peace be upon him) until the Hour, no prophet’s two daughters have been married to any man except Sayyiduna Uthman ibn Affan (may Allah be pleased with him). That is why he is called Dhu al-Nurayn.'”
➍ Sayyidah Fatimah al-Zahra:
She (may Allah be pleased with her) is the youngest daughter of the Prophet ﷺ and is from the blessed womb of Sayyidah Khadijah (may Allah be pleased with her). She is the wife of Mawla Ali (may Allah be pleased with him) and the mother of Hasanayn Karimayn. Countless virtues and merits of hers are mentioned in the books of hadith. Since those who deny the other daughters of the Prophet acknowledge that Sayyidah Fatimah is a daughter of the Prophet, there is no need for detail.
Acknowledgement by some Shia scholars
Some Shia scholars too accept that the Prophet ﷺ had four biological daughters, as follows:
① Some Shia have transmitted from Imam Jafar al-Baqir (may Allah have mercy on him):
ولد لرسول الله صلى الله عليه وسلم من خديجة : القاسم، والطاهر، وام كلثوم، ورقية، وفاطمة، وزينب
“The children of the Messenger of Allah ﷺ from Sayyidah Khadijah (may Allah be pleased with her) were: al-Qasim, al-Tahir, Umm Kulthum, Ruqayyah, Fatimah and Zaynab (may Allah be pleased with them).”
↰ Although according to the principles of hadith scholars the chain of this statement is the most severe da’if, according to the principles of the Shia who transmit it, this statement is entirely sahih and established.
② A Shia, quoting Imam Jafar al-Sadiq (may Allah have mercy on him), writes:
ولد لرسول الله صلى الله عليه وسلم من خديجة : القاسم، والطاهر، وهو عبدالله، وام كلثوم، ورقية، وزينب، وفاطمة
“The children of the Messenger of Allah ﷺ from the blessed womb of Sayyidah Khadijah (may Allah be pleased with her) were: al-Qasim, Abdullah al-Tahir, Umm Kulthum, Ruqayyah, Zaynab and Fatimah (may Allah be pleased with them).”
③ Shaykh al-Shi’ah Muhammad Baqir Majlisi Rafidi (d. 1111 AH) mentioned the tasbih recited in the month of Ramadan as follows:
اللهم صل على أم كلثوم ابنة نبيك، والعن من أذى نبيك فيها، اللهم صل على رقية ابنة نبيك، والعن من أذى نبيك فيها.
“O Allah! Send Your mercy upon Umm Kulthum, the daughter of Your Prophet, and curse the one who harmed Your Prophet through Umm Kulthum. O Allah! Send Your mercy upon Ruqayyah, the daughter of Your Prophet, and curse the one who harmed Your Prophet through Ruqayyah.”
④ Ibn Abi al-Hadid, a Shia Rafidi (d. 656 AH), wrote:
ثم ولدت خديجة من رسول الله صلى الله عليه وسلم : القاسم، والطاهر، وزينب، ورقية، وأم كلثوم، وفاطمة.
“From the womb of Sayyidah Khadijah (may Allah be pleased with her), the Messenger of Allah ﷺ had two sons, al-Qasim and al-Tahir (may Allah be pleased with them both), and four daughters: Zaynab, Ruqayyah, Umm Kulthum and Fatimah (may Allah be pleased with them).”
