Author: Abu Saeed Salafi
Who could be more unfortunate and wicked than the person who denies the beloved daughters of the Prophet Muhammad (peace be upon him) and attributes them to a disbelieving father? Who would, in their ignorance and misguidance, dare to claim that the Prophet (peace be upon him) had only one daughter and that the rest were not his? Such a person not only harbors the belief that the disrespect and belittlement of the Prophet’s household is obligatory, but also, lacking spiritual insight, dismisses the Qur’anic, Hadith, and consensus-based evidence, claiming that the Prophet (peace be upon him) was merely a guardian and not the actual father of Sayyidah Zainab, Sayyidah Ruqayyah, and Sayyidah Umm Kulthum (may Allah be pleased with them).
How dreadful will be the scene on the Day of Judgment when these beloved daughters of the Prophet (peace be upon him) file a case against these unjust individuals in the court of Allah, the Supreme Judge, accusing them of severing their relationship with their pure father and attempting to link them to an impure disbeliever. Allah will capture these wrongdoers and rebels, subjecting them to a severe and exemplary punishment. That day is fast approaching when their impure intentions will be reduced to dust.
“Some of them deny that Zainab, Ruqayyah, and Umm Kulthum (may Allah be pleased with them) were the daughters of the Prophet (peace be upon him). They claim that these three were the daughters of Khadijah (may Allah be pleased with her) from her previous husband, who was a disbeliever before she married the Prophet (peace be upon him).”
[Minhaj al-Sunnah al-Nabawiyyah fi Naqd Kalam al-Shia wal-Qadariyyah: 4/493]
In another place, he states:
“Some Shia claim that Ruqayyah and Umm Kulthum, the wives of Uthman (may Allah be pleased with him), were not the daughters of the Prophet (peace be upon him), but rather the daughters of Khadijah from her previous husband. Their obstinacy and denial of known facts are greater than those of the Nasibis who killed Husayn (may Allah be pleased with him). This shows that the Shia are more dishonest, oppressive, and ignorant than the killers of Husayn.”
[Minhaj al-Sunnah al-Nabawiyyah: 4/368]
① The famous Shia scholar Abu al-Qasim Ali bin Ahmad bin Musa Kufi (d. 352 AH) wrote:
"We affirm the narration by our scholars from the Imams of the Ahl al-Bayt (peace be upon them) that Khadijah had a sister named Hala. She was married to a man from Banu Makhzum, who had a daughter named Hala. After Abu Hala's death, Khadijah’s sister married a man from Banu Tamim named Abu Hind, who had a son named Hind bin Abu Hind and two daughters. These two daughters, Zainab and Ruqayyah, were attributed to the Prophet (peace be upon him)."
[Al-Istighatha fi Bida’ al-Thalatha: 1/68]
② The famous Shia scholar Ibn Shahr Ashub (d. 588 AH) wrote:
"This is confirmed by what is mentioned in the books Al-Anwar and Al-Badru that Ruqayyah and Zainab were the daughters of Hala, the sister of Khadijah."
[Manaqib Al Abi Talib: 1/159]
③ The famous Shia scholar Mulla Ahmad bin Hamad, known as Muqaddas Ardabili (d. 993 AH), wrote:
"It is said that Ruqayyah and Zainab were the daughters of Hala, the sister of Khadijah. When their father died, they were raised in the care of the Prophet (peace be upon him), as it was the custom of the Arabs to attribute the raised ones to the one who raised them. They are the same two women whom Uthman married after the death of their husbands."
[Hashiya Zubdat al-Bayan fi Ahkam al-Quran, p. 575]
④ The famous Shia scholar Muhammad Mahdi bin Saleh Mousavi (d. 1348 AH) wrote:
"What Ibn Taymiyyah claimed, that the marriage of Uthman to the Prophet's two daughters was a virtue for him, is strange, given the dispute over whether they were truly his daughters."
[Minhaj al-Shari'ah fi al-Radd ala Ibn Taymiyyah: 2/289]
He further says:
"You now understand that it is not proven that they were the daughters of the best of the Messengers (peace be upon him), and there is no virtue for them that would grant them superiority and precedence over others."
[Minhaj al-Shari'ah: 2/291]
①: Consensus (Ijma)
There is no disagreement among the Ahl al-Sunnah scholars on this matter. As such:
➊ Hafiz Ibn Abdul Barr (may Allah have mercy on him) (368-463 AH) says:
"The Prophet (peace be upon him) had four daughters from Khadijah (may Allah be pleased with her). There is no difference in this."
[Al-Isti'ab fi Ma'rifat al-Ashab: 1/50, in another edition: 1/89]
➋ Hafiz Abdul Ghani al-Maqdisi (may Allah have mercy on him) (541-600 AH) states:
"There is no difference; the Prophet (peace be upon him) had four daughters."
[Al-Durrah al-Madiyyah fi al-Sirah al-Nabawiyyah: 8/6 with commentary]
➌ Hafiz Safadi (may Allah have mercy on him) (696-764 AH) says:
"Hafiz Abdul Ghani says that there is no disagreement that the Prophet (peace be upon him) had four daughters."
[Al-Wafi bil-Wafayat: 1/79]
➍ Hafiz Nawawi (may Allah have mercy on him) (631-676 AH) writes:
"There is no difference; the Prophet (peace be upon him) had four daughters."
[Tahdhib al-Asma: 1/26]
➎ Hafiz Mizzi (may Allah have mercy on him) (654-742 AH) states:
"The Prophet (peace be upon him) had four daughters. There is no disagreement in this."
[Tahdhib al-Kamal fi Asma’ al-Rijal: 1/57, in another edition: 1/191]
Those who deny the daughters of the Prophet (peace be upon him) and attribute them to a disbeliever are going against the consensus of the Muslims. There can be no doubt about the misguidance of a person who opposes the consensus of the Muslim Ummah, for consensus is the truth.
Evidence No. ②:
✿ The statement of Allah Almighty:
“Call them by [the names of] their fathers; it is more just in the sight of Allah.”
(Surah Al-Ahzab, 33:5)
↰ This verse shows that it is unjust to attribute someone to anyone other than their father. The hadiths clearly state that Sayyidah Zainab, Sayyidah Ruqayyah, and Sayyidah Umm Kulthum were the daughters of the Prophet (peace be upon him). Muslims throughout history have also unanimously recognized them as his daughters. If they were not his real daughters, then attributing them to the Prophet (peace be upon him) would have been an injustice, and it is impossible that the hadiths and the consensus of the Muslim Ummah could be based on injustice. Therefore, the claim that Sayyidah Zainab, Sayyidah Ruqayyah, and Sayyidah Umm Kulthum (may Allah be pleased with them) were the daughters of a disbeliever and that the Prophet (peace be upon him) raised them, thus their relationship was attributed to him, is directly contrary to this verse.
↰ The truth is that these three ladies were indeed the real daughters of the Prophet (peace be upon him). There is no evidence to suggest that they were the daughters of a disbeliever. Moreover, the well-known principle of Usul al-Fiqh (principles of Islamic jurisprudence) also supports the fact that as long as the literal meaning is not impossible and there is no evidence for a metaphorical meaning, it is not permissible to interpret it metaphorically. There is no obstacle to the fact that these three ladies were the real daughters of the Prophet (peace be upon him), nor is there any evidence that they were the daughters of someone else. Therefore, they were indeed the real daughters of the Prophet (peace be upon him).
Evidence No. ③:
✿ Allah Almighty says:
“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.”
(Surah Al-Ahzab, 33:59)
↰ This verse is a clear proof that the Prophet (peace be upon him) had more than one daughter because it uses the plural term “banat,” which is the plural of “bint” (daughter). In the Arabic language, a plural indicates at least three individuals. In some cases, with external evidence, it can mean two. No one in the world considers one individual as a plural. One is a singular reality. If Sayyidah Fatimah (may Allah be pleased with her) was the only real daughter of the Prophet (peace be upon him), then what would be the meaning of saying "banat"?
➊ Sayyidah Zainab:
She (may Allah be pleased with her) was the eldest daughter of the Prophet (peace be upon him). She was born from Sayyidah Khadijah (may Allah be pleased with her). She was married to Abu al-As ibn Rabi'ah. Regarding her:
❀ Sayyidah Aishah (may Allah be pleased with her) narrates:
"When the Messenger of Allah (peace be upon him) arrived in Madinah, his daughter (Zainab) left Makkah with Banu Kinana. The polytheists pursued her, and Hubar ibn Aswad caught up with her. He kept prodding her camel with his spear until she fell off and miscarried. She lost a lot of blood. She was taken back to Makkah. Banu Hashim and Banu Umayyah disputed over her. Banu Umayyah claimed that they had more right to her as she was married to their cousin, Abu al-As ibn Rabi'ah ibn Abd Shams. She stayed with Hind bint Rabi'ah, who used to say to her: 'This happened to you because of your father.' Meanwhile, the Prophet (peace be upon him) said to Zayd ibn Harithah: 'Will you not go and bring Zainab back?' He replied, 'Of course, O Messenger of Allah!' The Prophet (peace be upon him) then said: 'Take this ring of mine and give it to her.' So Zayd went and, after a while, reached a shepherd. He asked the shepherd: 'Whose sheep are these?' The shepherd replied, 'They belong to Zainab bint Muhammad (peace be upon him).' Zayd walked with him for a while, then said: 'Would you like me to give you something to deliver to her, without mentioning it to anyone?' The shepherd said, 'Yes.' So Zayd handed him the ring. The shepherd went inside and gave her the ring. She recognized it and asked, 'Who gave this to you?' The shepherd replied, 'A man.' She asked, 'Where did you leave him?' The shepherd informed her of the location. She stayed quiet until nightfall, then went to the location. Zayd then said to her: 'Ride in front of me!' She replied, 'No, you ride in front.' So Zayd rode in front, and she rode behind him, until they reached the Prophet (peace be upon him). The Prophet (peace be upon him) later used to say: 'She is the best of my daughters, as she suffered for my sake.'"
[Al-Ahad wal-Mathani by Ibn Abi Asim: 2975, Al-Mu'jam al-Kabir by Al-Tabarani: 431/22-432, Sharh Mushkil al-Athar by Al-Tahawi: 142 (Al-Tahawi narrates this with the same wording), Musnad Al-Bazzar: Kashf al-Astar: 6626, Al-Mustadrak ala al-Sahihain by Al-Hakim: 2/200-1/120, 4/43-44, Dala'il al-Nubuwwah by Al-Bayhaqi: 156/3-157, and its chain is Hasan (good)]
↰ Imam Al-Hakim (may Allah have mercy on him) declared it "Sahih" according to the conditions of Bukhari and Muslim.
◈ Hafiz Haythami says:
"Its narrators are the narrators of Sahih Bukhari."
[Majma' al-Zawa'id: 9/213]
◈ Hafiz Ibn Hajar (may Allah have mercy on him) considered its chain to be strong.
[Fath al-Bari: 7/109]
Its narrator, Yahya ibn Ayyub al-Ghafiqi, is considered "trustworthy and a reliable narrator" by the majority of hadith scholars.
Regarding him:
◈ Hafiz Nawawi (may Allah have mercy on him) (631-676 AH) writes:
"There is a slight criticism of him, but the majority have authenticated him."
[Al-Majmu' Sharh al-Muhadhdhab: 3/447, Khulasat al-Ahkam: 1/352, Hadith: 1069]
◈ Hafiz Dhahabi (may Allah have mercy on him) (673-748 AH) says:
"He has some odd and questionable narrations, which the compilers of authentic collections avoided, but they selected his sound narrations. His hadith is Hasan (good)."
[Siyar A'lam al-Nubala: 6/8]
❀ Sayyidah Umm Atiyyah (may Allah be pleased with her) narrates:
"When Zainab, the daughter of the Messenger of Allah (peace be upon him), passed away, the Messenger of Allah (peace be upon him) said to us: 'Wash her an odd number of times, three or five, and put camphor in the last one.'"
[Sahih Bukhari: 1/167, Hadith: 1253, Sahih Muslim: 1/304, Hadith: 1939 (with this wording)]
❀ Abu Qatadah (may Allah be pleased with him) narrates:
"The Messenger of Allah (peace be upon him) used to pray while carrying Umamah, the daughter of Zainab, the daughter of the Messenger of Allah (peace be upon him), and Abu al-As ibn Rabi'ah ibn Abd Shams. When he prostrated, he would put her down, and when he stood, he would pick her up."
[Sahih Bukhari: 1/74, Hadith: 516, Sahih Muslim: 1/205, Hadith: 543]
❀ The Prophet (peace be upon him) praised his son-in-law, Abu al-As, while mentioning his daughters. When Sayyiduna Ali (may Allah be pleased with him) intended to marry the daughter of Abu Jahl, the Prophet (peace be upon him) said:
"After praising and glorifying Allah, I married my daughter to Abu al-As ibn Rabi'ah, and he spoke to me and was truthful to me."
[Sahih Bukhari: 1/528, Hadith: 3729, Sahih Muslim: 2/290, Hadith: 2449]
❀ Sayyiduna Ibn Umar (رضي الله عنهما) narrates:
“Indeed, Uthman (رضي الله عنه) was absent from the Battle of Badr because he was married to the daughter of the Messenger of Allah (صلى الله عليه وسلم), and she was ill. The Prophet (صلى الله عليه وسلم) said to him: ‘You will receive the reward and the share of a man who attended Badr.’”
[Sahih al-Bukhari: 4421, Hadith: 3130]
❀ Sayyiduna Uthman (رضي الله عنه) himself stated:
“I stayed behind on the day of Badr because I was nursing Ruqayyah, the daughter of the Messenger of Allah (صلى الله عليه وسلم), until she passed away. The Messenger of Allah (صلى الله عليه وسلم) allocated a share for me from the spoils of war, and whoever the Messenger of Allah (صلى الله عليه وسلم) allocates a share for, it is as if he was present.”
[Musnad Ahmad: 1/68, Hadith: 490, and its chain is Hasan]
❀ Sayyiduna Anas ibn Malik (رضي الله عنه) narrates:
“We attended the funeral of a daughter of the Messenger of Allah (صلى الله عليه وسلم), and the Messenger of Allah (صلى الله عليه وسلم) was sitting by the grave. I saw tears flowing from his eyes. He then said: ‘Is there anyone among you who has not had intercourse with their wife last night?’ Abu Talhah (رضي الله عنه) said: ‘I am.’ The Prophet (صلى الله عليه وسلم) then said:
‘Descend into the grave.’ So he descended into her grave.”
[Sahih al-Bukhari: 171/1, Hadith: 1285]
❀ This narration is also reported with the words:
“Who has not approached his wife last night.”
[Sharh Mushkil al-Athar by al-Tahawi: 2514, Al-Mustadrak by al-Hakim: 47/4, and its chain is Hasan]
↰ In this hadith, it is understood that the daughter mentioned is Sayyidah Umm Kulthum (رضي الله عنها) because at the time of Sayyidah Ruqayyah’s (رضي الله عنها) death, the Prophet (صلى الله عليه وسلم) was at the Battle of Badr, and her burial was conducted in his absence.
❀ A narration from Musnad Ahmad [3/229, Hadith: 13431, 3/270, Hadith: ] mentions "When Ruqayyah died." However:
◈ Hafiz Ibn Hajar (رحمه الله) says:
"Hammad erred only in the name."
[Fath al-Bari in Sharh Sahih al-Bukhari: 3/158]
❀ Sayyiduna Anas ibn Malik (رضي الله عنه) narrates:
"He saw Umm Kulthum, the daughter of the Messenger of Allah (صلى الله عليه وسلم), wearing a striped silk cloak."
[Sahih al-Bukhari: 5842, Sunan al-Kubra by al-Nasa’i: 9505]
In Sunan al-Nasa’i [5294] and Sunan Ibn Majah [3588], the name Sayyidah Zainab (رضي الله عنها) is mentioned. This narration is considered Shaadh (irregular), and it is also weakened due to the “tadlis” (concealment) of Imam al-Zuhri.
Note:
Abdullah ibn Umar ibn Muhammad ibn Aban al-Ja'fi narrates:
"My uncle Hussain ibn Ali al-Ja'fi (d. 204 AH) said to me: ‘O my son! Do you know why Uthman was called Dhul-Nurayn?’ I said: ‘I do not know.’ He said: ‘It is because no one has ever married two daughters of a Prophet since Allah created Adam until the Day of Judgment except Uthman ibn Affan (رضي الله عنه). That is why he is called Dhul-Nurayn.’"
[Al-Shariah by Al-Ajurri: 1405, Ma'rifat al-Sahabah by Abu Nu'aym al-Asbahani: 239, Al-Sunan al-Kubra by al-Bayhaqi: 7/73, and its chain is Hasan]
① Some Shia have transmitted from Imam Ja'far al-Baqir (رحمه الله):
"The offspring of the Messenger of Allah (صلى الله عليه وسلم) from Khadijah (رضي الله عنها) were: Qasim, Tahir, Umm Kulthum, Ruqayyah, Fatimah, and Zainab."
[Qurb al-Isnad by al-Himyari: 9/3, Bihar al-Anwar by al-Majlisi: 22/151]
↰ Although the chain of this narration is "severely weak" according to the principles of hadith scholars, it is considered authentic and established according to Shia principles.
② A Shia scholar narrates from Imam Ja'far al-Sadiq (رحمه الله):
"The children of the Messenger of Allah (صلى الله عليه وسلم) from Khadijah (رضي الله عنها) were: Qasim, Abdullah (also known as Tahir), Umm Kulthum, Ruqayyah, Zainab, and Fatimah."
[Al-Khisal by Ibn Babawayh al-Qummi, p. 404]
③ Shaykh al-Shia Muhammad Baqir al-Majlisi (d. 1111 AH) mentioned in a supplication recited during Ramadan:
"O Allah, send blessings upon Umm Kulthum, the daughter of Your Prophet, and curse the one who hurt Your Prophet through her. O Allah, send blessings upon Ruqayyah, the daughter of Your Prophet, and curse the one who hurt Your Prophet through her."
[Bihar al-Anwar: 110/95]
④ Ibn Abi al-Hadid, a Shia scholar (d. 656 AH), wrote:
"Khadijah (رضي الله عنها) bore the Prophet (صلى الله عليه وسلم) two sons, Qasim and Tahir (رضي الله عنهما), and four daughters, Zainab, Ruqayyah, Umm Kulthum, and Fatimah (رضي الله عنهن)."
[Sharh Nahj al-Balaghah: 5/132]
Who could be more unfortunate and wicked than the person who denies the beloved daughters of the Prophet Muhammad (peace be upon him) and attributes them to a disbelieving father? Who would, in their ignorance and misguidance, dare to claim that the Prophet (peace be upon him) had only one daughter and that the rest were not his? Such a person not only harbors the belief that the disrespect and belittlement of the Prophet’s household is obligatory, but also, lacking spiritual insight, dismisses the Qur’anic, Hadith, and consensus-based evidence, claiming that the Prophet (peace be upon him) was merely a guardian and not the actual father of Sayyidah Zainab, Sayyidah Ruqayyah, and Sayyidah Umm Kulthum (may Allah be pleased with them).
How dreadful will be the scene on the Day of Judgment when these beloved daughters of the Prophet (peace be upon him) file a case against these unjust individuals in the court of Allah, the Supreme Judge, accusing them of severing their relationship with their pure father and attempting to link them to an impure disbeliever. Allah will capture these wrongdoers and rebels, subjecting them to a severe and exemplary punishment. That day is fast approaching when their impure intentions will be reduced to dust.
The Shia Position on the Daughters of the Prophet
◈ Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) (661-728 AH) mentions the Shia view:“Some of them deny that Zainab, Ruqayyah, and Umm Kulthum (may Allah be pleased with them) were the daughters of the Prophet (peace be upon him). They claim that these three were the daughters of Khadijah (may Allah be pleased with her) from her previous husband, who was a disbeliever before she married the Prophet (peace be upon him).”
[Minhaj al-Sunnah al-Nabawiyyah fi Naqd Kalam al-Shia wal-Qadariyyah: 4/493]
In another place, he states:
“Some Shia claim that Ruqayyah and Umm Kulthum, the wives of Uthman (may Allah be pleased with him), were not the daughters of the Prophet (peace be upon him), but rather the daughters of Khadijah from her previous husband. Their obstinacy and denial of known facts are greater than those of the Nasibis who killed Husayn (may Allah be pleased with him). This shows that the Shia are more dishonest, oppressive, and ignorant than the killers of Husayn.”
[Minhaj al-Sunnah al-Nabawiyyah: 4/368]
Shia Scholars’ Views on the Daughters of the Prophet
Now, let's examine the views of Shia scholars on this matter:① The famous Shia scholar Abu al-Qasim Ali bin Ahmad bin Musa Kufi (d. 352 AH) wrote:
"We affirm the narration by our scholars from the Imams of the Ahl al-Bayt (peace be upon them) that Khadijah had a sister named Hala. She was married to a man from Banu Makhzum, who had a daughter named Hala. After Abu Hala's death, Khadijah’s sister married a man from Banu Tamim named Abu Hind, who had a son named Hind bin Abu Hind and two daughters. These two daughters, Zainab and Ruqayyah, were attributed to the Prophet (peace be upon him)."
[Al-Istighatha fi Bida’ al-Thalatha: 1/68]
② The famous Shia scholar Ibn Shahr Ashub (d. 588 AH) wrote:
"This is confirmed by what is mentioned in the books Al-Anwar and Al-Badru that Ruqayyah and Zainab were the daughters of Hala, the sister of Khadijah."
[Manaqib Al Abi Talib: 1/159]
③ The famous Shia scholar Mulla Ahmad bin Hamad, known as Muqaddas Ardabili (d. 993 AH), wrote:
"It is said that Ruqayyah and Zainab were the daughters of Hala, the sister of Khadijah. When their father died, they were raised in the care of the Prophet (peace be upon him), as it was the custom of the Arabs to attribute the raised ones to the one who raised them. They are the same two women whom Uthman married after the death of their husbands."
[Hashiya Zubdat al-Bayan fi Ahkam al-Quran, p. 575]
④ The famous Shia scholar Muhammad Mahdi bin Saleh Mousavi (d. 1348 AH) wrote:
"What Ibn Taymiyyah claimed, that the marriage of Uthman to the Prophet's two daughters was a virtue for him, is strange, given the dispute over whether they were truly his daughters."
[Minhaj al-Shari'ah fi al-Radd ala Ibn Taymiyyah: 2/289]
He further says:
"You now understand that it is not proven that they were the daughters of the best of the Messengers (peace be upon him), and there is no virtue for them that would grant them superiority and precedence over others."
[Minhaj al-Shari'ah: 2/291]
The Ahl al-Sunnah’s Position on the Daughters of the Prophet
The Ahl al-Sunnah believes that the Prophet (peace be upon him) had four daughters. Their names are, in order, Sayyidah Zainab, Sayyidah Ruqayyah, Sayyidah Umm Kulthum, and Sayyidah Fatimah (may Allah be pleased with them all).Evidence from Ahl al-Sunnah
Evidence No.①: Consensus (Ijma)
There is no disagreement among the Ahl al-Sunnah scholars on this matter. As such:
➊ Hafiz Ibn Abdul Barr (may Allah have mercy on him) (368-463 AH) says:
"The Prophet (peace be upon him) had four daughters from Khadijah (may Allah be pleased with her). There is no difference in this."
[Al-Isti'ab fi Ma'rifat al-Ashab: 1/50, in another edition: 1/89]
➋ Hafiz Abdul Ghani al-Maqdisi (may Allah have mercy on him) (541-600 AH) states:
"There is no difference; the Prophet (peace be upon him) had four daughters."
[Al-Durrah al-Madiyyah fi al-Sirah al-Nabawiyyah: 8/6 with commentary]
➌ Hafiz Safadi (may Allah have mercy on him) (696-764 AH) says:
"Hafiz Abdul Ghani says that there is no disagreement that the Prophet (peace be upon him) had four daughters."
[Al-Wafi bil-Wafayat: 1/79]
➍ Hafiz Nawawi (may Allah have mercy on him) (631-676 AH) writes:
"There is no difference; the Prophet (peace be upon him) had four daughters."
[Tahdhib al-Asma: 1/26]
➎ Hafiz Mizzi (may Allah have mercy on him) (654-742 AH) states:
"The Prophet (peace be upon him) had four daughters. There is no disagreement in this."
[Tahdhib al-Kamal fi Asma’ al-Rijal: 1/57, in another edition: 1/191]
Those who deny the daughters of the Prophet (peace be upon him) and attribute them to a disbeliever are going against the consensus of the Muslims. There can be no doubt about the misguidance of a person who opposes the consensus of the Muslim Ummah, for consensus is the truth.
Evidence No. ②:
✿ The statement of Allah Almighty:
ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّـهِ
“Call them by [the names of] their fathers; it is more just in the sight of Allah.”
(Surah Al-Ahzab, 33:5)
↰ This verse shows that it is unjust to attribute someone to anyone other than their father. The hadiths clearly state that Sayyidah Zainab, Sayyidah Ruqayyah, and Sayyidah Umm Kulthum were the daughters of the Prophet (peace be upon him). Muslims throughout history have also unanimously recognized them as his daughters. If they were not his real daughters, then attributing them to the Prophet (peace be upon him) would have been an injustice, and it is impossible that the hadiths and the consensus of the Muslim Ummah could be based on injustice. Therefore, the claim that Sayyidah Zainab, Sayyidah Ruqayyah, and Sayyidah Umm Kulthum (may Allah be pleased with them) were the daughters of a disbeliever and that the Prophet (peace be upon him) raised them, thus their relationship was attributed to him, is directly contrary to this verse.
↰ The truth is that these three ladies were indeed the real daughters of the Prophet (peace be upon him). There is no evidence to suggest that they were the daughters of a disbeliever. Moreover, the well-known principle of Usul al-Fiqh (principles of Islamic jurisprudence) also supports the fact that as long as the literal meaning is not impossible and there is no evidence for a metaphorical meaning, it is not permissible to interpret it metaphorically. There is no obstacle to the fact that these three ladies were the real daughters of the Prophet (peace be upon him), nor is there any evidence that they were the daughters of someone else. Therefore, they were indeed the real daughters of the Prophet (peace be upon him).
Evidence No. ③:
✿ Allah Almighty 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 and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.”
(Surah Al-Ahzab, 33:59)
↰ This verse is a clear proof that the Prophet (peace be upon him) had more than one daughter because it uses the plural term “banat,” which is the plural of “bint” (daughter). In the Arabic language, a plural indicates at least three individuals. In some cases, with external evidence, it can mean two. No one in the world considers one individual as a plural. One is a singular reality. If Sayyidah Fatimah (may Allah be pleased with her) was the only real daughter of the Prophet (peace be upon him), then what would be the meaning of saying "banat"?
Hadith Evidence
Now, let us examine the Hadith evidence regarding the beloved daughters of the Prophet (peace be upon him):➊ Sayyidah Zainab:
She (may Allah be pleased with her) was the eldest daughter of the Prophet (peace be upon him). She was born from Sayyidah Khadijah (may Allah be pleased with her). She was married to Abu al-As ibn Rabi'ah. Regarding her:
❀ Sayyidah Aishah (may Allah be pleased with her) narrates:
"When the Messenger of Allah (peace be upon him) arrived in Madinah, his daughter (Zainab) left Makkah with Banu Kinana. The polytheists pursued her, and Hubar ibn Aswad caught up with her. He kept prodding her camel with his spear until she fell off and miscarried. She lost a lot of blood. She was taken back to Makkah. Banu Hashim and Banu Umayyah disputed over her. Banu Umayyah claimed that they had more right to her as she was married to their cousin, Abu al-As ibn Rabi'ah ibn Abd Shams. She stayed with Hind bint Rabi'ah, who used to say to her: 'This happened to you because of your father.' Meanwhile, the Prophet (peace be upon him) said to Zayd ibn Harithah: 'Will you not go and bring Zainab back?' He replied, 'Of course, O Messenger of Allah!' The Prophet (peace be upon him) then said: 'Take this ring of mine and give it to her.' So Zayd went and, after a while, reached a shepherd. He asked the shepherd: 'Whose sheep are these?' The shepherd replied, 'They belong to Zainab bint Muhammad (peace be upon him).' Zayd walked with him for a while, then said: 'Would you like me to give you something to deliver to her, without mentioning it to anyone?' The shepherd said, 'Yes.' So Zayd handed him the ring. The shepherd went inside and gave her the ring. She recognized it and asked, 'Who gave this to you?' The shepherd replied, 'A man.' She asked, 'Where did you leave him?' The shepherd informed her of the location. She stayed quiet until nightfall, then went to the location. Zayd then said to her: 'Ride in front of me!' She replied, 'No, you ride in front.' So Zayd rode in front, and she rode behind him, until they reached the Prophet (peace be upon him). The Prophet (peace be upon him) later used to say: 'She is the best of my daughters, as she suffered for my sake.'"
[Al-Ahad wal-Mathani by Ibn Abi Asim: 2975, Al-Mu'jam al-Kabir by Al-Tabarani: 431/22-432, Sharh Mushkil al-Athar by Al-Tahawi: 142 (Al-Tahawi narrates this with the same wording), Musnad Al-Bazzar: Kashf al-Astar: 6626, Al-Mustadrak ala al-Sahihain by Al-Hakim: 2/200-1/120, 4/43-44, Dala'il al-Nubuwwah by Al-Bayhaqi: 156/3-157, and its chain is Hasan (good)]
↰ Imam Al-Hakim (may Allah have mercy on him) declared it "Sahih" according to the conditions of Bukhari and Muslim.
◈ Hafiz Haythami says:
"Its narrators are the narrators of Sahih Bukhari."
[Majma' al-Zawa'id: 9/213]
◈ Hafiz Ibn Hajar (may Allah have mercy on him) considered its chain to be strong.
[Fath al-Bari: 7/109]
Its narrator, Yahya ibn Ayyub al-Ghafiqi, is considered "trustworthy and a reliable narrator" by the majority of hadith scholars.
Regarding him:
◈ Hafiz Nawawi (may Allah have mercy on him) (631-676 AH) writes:
"There is a slight criticism of him, but the majority have authenticated him."
[Al-Majmu' Sharh al-Muhadhdhab: 3/447, Khulasat al-Ahkam: 1/352, Hadith: 1069]
◈ Hafiz Dhahabi (may Allah have mercy on him) (673-748 AH) says:
"He has some odd and questionable narrations, which the compilers of authentic collections avoided, but they selected his sound narrations. His hadith is Hasan (good)."
[Siyar A'lam al-Nubala: 6/8]
❀ Sayyidah Umm Atiyyah (may Allah be pleased with her) narrates:
"When Zainab, the daughter of the Messenger of Allah (peace be upon him), passed away, the Messenger of Allah (peace be upon him) said to us: 'Wash her an odd number of times, three or five, and put camphor in the last one.'"
[Sahih Bukhari: 1/167, Hadith: 1253, Sahih Muslim: 1/304, Hadith: 1939 (with this wording)]
❀ Abu Qatadah (may Allah be pleased with him) narrates:
"The Messenger of Allah (peace be upon him) used to pray while carrying Umamah, the daughter of Zainab, the daughter of the Messenger of Allah (peace be upon him), and Abu al-As ibn Rabi'ah ibn Abd Shams. When he prostrated, he would put her down, and when he stood, he would pick her up."
[Sahih Bukhari: 1/74, Hadith: 516, Sahih Muslim: 1/205, Hadith: 543]
❀ The Prophet (peace be upon him) praised his son-in-law, Abu al-As, while mentioning his daughters. When Sayyiduna Ali (may Allah be pleased with him) intended to marry the daughter of Abu Jahl, the Prophet (peace be upon him) said:
"After praising and glorifying Allah, I married my daughter to Abu al-As ibn Rabi'ah, and he spoke to me and was truthful to me."
[Sahih Bukhari: 1/528, Hadith: 3729, Sahih Muslim: 2/290, Hadith: 2449]
Sayyidah Ruqayyah (رضي الله عنها):
She (رضي الله عنها) was the second daughter of the Prophet Muhammad (صلى الله عليه وسلم). She was the first wife of Sayyiduna Uthman ibn Affan (رضي الله عنه). She was also born to Sayyidah Khadijah (رضي الله عنها). Regarding her:❀ Sayyiduna Ibn Umar (رضي الله عنهما) narrates:
“Indeed, Uthman (رضي الله عنه) was absent from the Battle of Badr because he was married to the daughter of the Messenger of Allah (صلى الله عليه وسلم), and she was ill. The Prophet (صلى الله عليه وسلم) said to him: ‘You will receive the reward and the share of a man who attended Badr.’”
[Sahih al-Bukhari: 4421, Hadith: 3130]
❀ Sayyiduna Uthman (رضي الله عنه) himself stated:
“I stayed behind on the day of Badr because I was nursing Ruqayyah, the daughter of the Messenger of Allah (صلى الله عليه وسلم), until she passed away. The Messenger of Allah (صلى الله عليه وسلم) allocated a share for me from the spoils of war, and whoever the Messenger of Allah (صلى الله عليه وسلم) allocates a share for, it is as if he was present.”
[Musnad Ahmad: 1/68, Hadith: 490, and its chain is Hasan]
Sayyidah Umm Kulthum (رضي الله عنها):
She (رضي الله عنها) was the third daughter of the Prophet Muhammad (صلى الله عليه وسلم) born to Sayyidah Khadijah (رضي الله عنها). After the death of her sister Sayyidah Ruqayyah (رضي الله عنها), she was married to Sayyiduna Uthman ibn Affan (رضي الله عنه). Thus, the Prophet (صلى الله عليه وسلم) gave two of his daughters in marriage to him one after the other, which earned Uthman (رضي الله عنه) the title "Dhul-Nurayn" (the possessor of two lights). Regarding Sayyidah Umm Kulthum (رضي الله عنها):❀ Sayyiduna Anas ibn Malik (رضي الله عنه) narrates:
“We attended the funeral of a daughter of the Messenger of Allah (صلى الله عليه وسلم), and the Messenger of Allah (صلى الله عليه وسلم) was sitting by the grave. I saw tears flowing from his eyes. He then said: ‘Is there anyone among you who has not had intercourse with their wife last night?’ Abu Talhah (رضي الله عنه) said: ‘I am.’ The Prophet (صلى الله عليه وسلم) then said:
‘Descend into the grave.’ So he descended into her grave.”
[Sahih al-Bukhari: 171/1, Hadith: 1285]
❀ This narration is also reported with the words:
“Who has not approached his wife last night.”
[Sharh Mushkil al-Athar by al-Tahawi: 2514, Al-Mustadrak by al-Hakim: 47/4, and its chain is Hasan]
↰ In this hadith, it is understood that the daughter mentioned is Sayyidah Umm Kulthum (رضي الله عنها) because at the time of Sayyidah Ruqayyah’s (رضي الله عنها) death, the Prophet (صلى الله عليه وسلم) was at the Battle of Badr, and her burial was conducted in his absence.
❀ A narration from Musnad Ahmad [3/229, Hadith: 13431, 3/270, Hadith: ] mentions "When Ruqayyah died." However:
◈ Hafiz Ibn Hajar (رحمه الله) says:
"Hammad erred only in the name."
[Fath al-Bari in Sharh Sahih al-Bukhari: 3/158]
❀ Sayyiduna Anas ibn Malik (رضي الله عنه) narrates:
"He saw Umm Kulthum, the daughter of the Messenger of Allah (صلى الله عليه وسلم), wearing a striped silk cloak."
[Sahih al-Bukhari: 5842, Sunan al-Kubra by al-Nasa’i: 9505]
In Sunan al-Nasa’i [5294] and Sunan Ibn Majah [3588], the name Sayyidah Zainab (رضي الله عنها) is mentioned. This narration is considered Shaadh (irregular), and it is also weakened due to the “tadlis” (concealment) of Imam al-Zuhri.
Note:
Abdullah ibn Umar ibn Muhammad ibn Aban al-Ja'fi narrates:
"My uncle Hussain ibn Ali al-Ja'fi (d. 204 AH) said to me: ‘O my son! Do you know why Uthman was called Dhul-Nurayn?’ I said: ‘I do not know.’ He said: ‘It is because no one has ever married two daughters of a Prophet since Allah created Adam until the Day of Judgment except Uthman ibn Affan (رضي الله عنه). That is why he is called Dhul-Nurayn.’"
[Al-Shariah by Al-Ajurri: 1405, Ma'rifat al-Sahabah by Abu Nu'aym al-Asbahani: 239, Al-Sunan al-Kubra by al-Bayhaqi: 7/73, and its chain is Hasan]
Sayyidah Fatimah al-Zahra (رضي الله عنها):
She (رضي الله عنها) was the youngest daughter of the Prophet Muhammad (صلى الله عليه وسلم) and was also born to Sayyidah Khadijah (رضي الله عنها). She was the wife of Sayyiduna Ali (رضي الله عنه) and the mother of Hasan and Husayn (رضي الله عنهما). Her numerous virtues and merits are mentioned in various hadith collections. Since those who deny the Prophet's other daughters acknowledge Sayyidah Fatimah's lineage, there is no need for further elaboration.Some Acknowledgments by Shia Scholars
Some Shia scholars also acknowledge that the Prophet Muhammad (صلى الله عليه وسلم) had four real daughters, as follows:① Some Shia have transmitted from Imam Ja'far al-Baqir (رحمه الله):
"The offspring of the Messenger of Allah (صلى الله عليه وسلم) from Khadijah (رضي الله عنها) were: Qasim, Tahir, Umm Kulthum, Ruqayyah, Fatimah, and Zainab."
[Qurb al-Isnad by al-Himyari: 9/3, Bihar al-Anwar by al-Majlisi: 22/151]
↰ Although the chain of this narration is "severely weak" according to the principles of hadith scholars, it is considered authentic and established according to Shia principles.
② A Shia scholar narrates from Imam Ja'far al-Sadiq (رحمه الله):
"The children of the Messenger of Allah (صلى الله عليه وسلم) from Khadijah (رضي الله عنها) were: Qasim, Abdullah (also known as Tahir), Umm Kulthum, Ruqayyah, Zainab, and Fatimah."
[Al-Khisal by Ibn Babawayh al-Qummi, p. 404]
③ Shaykh al-Shia Muhammad Baqir al-Majlisi (d. 1111 AH) mentioned in a supplication recited during Ramadan:
"O Allah, send blessings upon Umm Kulthum, the daughter of Your Prophet, and curse the one who hurt Your Prophet through her. O Allah, send blessings upon Ruqayyah, the daughter of Your Prophet, and curse the one who hurt Your Prophet through her."
[Bihar al-Anwar: 110/95]
④ Ibn Abi al-Hadid, a Shia scholar (d. 656 AH), wrote:
"Khadijah (رضي الله عنها) bore the Prophet (صلى الله عليه وسلم) two sons, Qasim and Tahir (رضي الله عنهما), and four daughters, Zainab, Ruqayyah, Umm Kulthum, and Fatimah (رضي الله عنهن)."
[Sharh Nahj al-Balaghah: 5/132]