4. Fourth objection
He says: “Some Shia Imamiyah regard marrying nine women as lawful and
some others say that eating cabbage is unlawful since it grew from the blood of
Husain and it did not exist before his martyrdom.”1
Reply to the fourth objection
Alas, if he had referred to Shia jurisprudence before laying allegation of nine
marriages, which does not sanction more than four marriages at a time. And
marrying nine women is regarded as one of the distinctive qualities of Holy
Prophet (s.a.w.a.). In this matter Shia and Sunni have consensus and there is no
dispute among them. Also, if he had, before attributing cabbage to Shia, had
conducted a survey of Shia villages and seen how cabbage is cultivated on their
farms and how it is consumed by them with rice and cooked with wheat, he
would have seen that scholars and laymen, and the rich and poor, all have this
diet.
Till date, no Shia has ever prohibited this and it is not narrated from any
tradition scholar, historian, language expert, story teller or vegetable seller that
cabbage grows from the blood of Imam Husain (a.s.).
5. Fifth objection
He says: “Ali did not pay allegiance to Abu Bakr for six months and he
(Abu Bakr) also did not compel him, till Ali paid allegiance to him of his own
accord.”
He also says: “More interesting is the fact that in spite of Ali’s refusal to pay
allegiance, Abu Bakr neither compelled him nor requested him for it.
During this period, he was free to do what he liked, but after that for the sake
of protecting his religion and returning to the truth, he paid allegiance voluntarily
and this shows that he regarded allegiance as obligatory, otherwise he would
never have paid it.”2
Reply to the fifth objection
Firstly: read this statement carefully, after that see the statement of the great
teacher, Abdul Fatah Abdul Maqsood in the book of Al-Imam Ali Ibne Abi Talib,3
which is the extract of the matter as you would yourself conclude. He says:
“Sometimes they gathered secretly and sometimes openly and in that
meeting called people to the son of Abu Talib, because they regarded him as most
deserving than others for Caliphate and rulership. Then in order to create
mischief, they surrounded his house and shouted to him to come out in order to
recover his usurped rights…during that time people had divided into groups:
opponents and supporters. When Medina was thirsty for unity, they split into two
groups and nothing remained to unite them. If it has been as such, other than
God, no one knew what would come to pass in future.”
Was Ali, in view of Umar bin Khattab, not worthy of being killed like
Ubadah to prevent mischief and discord? Yes, that day, when Umar bin Khattab,
along with his men, went to the house of Fatima to take allegiance from the cousin of Prophet in any way: willingly or forcibly. Rumors preceded the steps of
Umar. Some said: Only the sword will get us absolute obedience. Some said that
very soon fighting would erupt. The third group said; Fire would be the only and
best means of protecting unity…Can the people be silenced through force, so that
the story of gathering firewood under the orders of Umar and surrounding the
house of Fatima is not repeated? The house, in which Ali and his companions
were present. Would he agree to pay allegiance through such an act or they would
set his house on fire?!
In that conditions, he saw Fatima is walking towards the Masjid of Prophet,
tired; she reached the grave of her father. All were attentive towards her.
Suddenly a sorrowful voice rose up:
“O father, O Messenger of Allah (s.a.w.a.); O father, O Messenger of Allah
(s.a.w.a.)! After you, what all the son of Khattab and son of Abi Qahafa made me
endure.”
Hearts were shattered by this lamentation. One wished that the earth would
split and swallow one.
Allamah Amini says: Refer to the following books: Al-Imamah was
Siyasah, Tarikh Tabari, Al-Iqdul Fareed, Tarikh Abul Fida, Tarikh Ibne Shahna, under the incidents of the year 11 A.H.; and Sharh Ibne Abil Hadeed.4
6. Sixth objection
He says: “We do not accept the falsehood of Shia in their interpretation and exegesis of the verse:
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيْنًا وَيَتِيمَا وَأَسِيرًا
“And they give food out of love for Him to the poor and the orphan and the captive:”5
We reject it altogether, because they say that the implication of this verse is
Ali (a.s.) and this interpretation is not correct; on the contrary the generality and
apparent aspect of the verse includes all those, who do this.”6