THE LIFE OF FATIMA AZ-ZAHRA chapter2

 THE LIFE OF FATIMA AZ-ZAHRA

Chapter2

Lady Zaynab

Point

She was the Prophet’s granddaughter and the principal of women after her mother Fatima (a. s. ). She had all noble and high qualities that she had inherited from her grandfather Prophet Muhammad, her father Imam Ali, and her mother Fatima (peace be on them). Therefore, she was the highest example of honor, chastity, dignity, and jihad. She established the edifice of the intellectual rise, and spread political and religious awareness through her soul-stirring sermons and speeches she had made before the people of Kufa and in the royal palaces of the Umayyads. She exposed the reality of the Umayyads that was polluted with all kinds of crimes, sins, and transgression of human rights. She proved the Umayyads’ treason against Muslims and their seizing of the rule from its actual people.

Her birth

Zaynab (a. s. ) was the first female from the progeny of the Prophet (a. s. ). The Ahlul Bayt (a. s. ) received this blessed neonate with great joy and delight. Imam Ali (a. s. ) carried out the rituals of birth; he recited the azan in her right ear and the eqama in her left ear.

When the Prophet (a. s. ) was told about the birth of this blessed baby, he harried to Fatima’s house while he was distressed. He took the blessed baby and embraced her while his tears were flowing on his holy face.

Fatima (a. s. ) asked him, ‘What makes you cry? May Allah not make your eye cry! ’

He said to her gently, ‘O Fatima, Know that, after me and after you, misfortunes and calamities will be poured on this girl. ’[71]

The Prophet (a. s. ) detected from behind the unseen what calamities would happen to his granddaughter and that she would be tried with what no woman had ever been tried with. Imam Ali (a. s. ) shared the Prophet (a. s. ) in his pains and sorrows, and so did Fatima (a. s. ). Salman al-Farisi, the loyal friend of the Prophet’s family, came to congratulate Ameerul Mo'minin (a. s. ) on the blessed birth of his newborn daughter but he found him sad and grieved talking about the calamities that this daughter would face, and so he shared with the family in their sorrow.

Fatima (a. s. ) asked Imam Ali (a. s. ) to name the newborn baby and he said politely, ‘I would not precede the messenger of Allah (in that). ’

Then, Imam Ali (a. s. ) asked the Prophet (a. s. ) to name the child, and the Prophet (a. s. ) said, ‘I would not precede my Lord. ’

Gabriel came down to the Prophet (a. s. ) and said to him, ‘Name her Zaynab! Allah the Almighty has chosen this name for her. ’

Gabriel (a. s. ) revealed to the Prophet (a. s. ) the calamities that would face his granddaughter, and then the all burst in crying. [72]

Zaynab was surnamed as Umm Kulthum. [73] Some historians say that Umm Kulthum was another daughter of Imam Ali and Fatima (a. s. ) , but we doubt this saying.

Her epithets

The following are some of Lady Zaynab’s epithets that inform of her high qualities:

1. Aqeelat Bani Hashim

Aqeelah means a noble, respectable lady among her tribe and honored in her family. Lady Zaynab (a. s. ) was the most honored lady in Islam and the best Alawid

woman. Her progeny prided on her and were called “the children of al-Aqeelah” or the “Zaynabites”.

2. Al-Aalimah (learned)

Zaynab (a. s. ) was the most learned woman (after Fatima) in the Prophetic family. She was an authority for Muslim women concerning religious affairs, besides that some (male) companions referred to her in jurisprudential matters.

3. Aabidat Aal Ali (the worshipper of Ali’s family)

She was the most worshipping (after her mother) among all Muslim women. She left no recommendatory worship even in the most critical times. Even in the eleventh night of Muharram after the terrible event of Kerbala she offered all recommendatory worships including the Night Nafilah.

4. Al-Kamilah (perfect)

She was perfect in morals, honor, virtue, chastity, and purity.

5. Al-Fadhilah (worthful)

She was preferred to all Muslim women in her jihad, services to Islam, and devotedness in the way of Allah.

Her birth date

Historians disagreed on the year of Zaynab’s birth. Some said she was born in the fifth year of hijra and some others said she was born in the sixth year. Some others said she was born in the ninth year which was refuted by Sheikh Ja’far an-Naqdi who thought that the most correct date of her birth was in the fifth year of hijra.

Her Upbringing

Zaynab, the pure, veracious lady, grew up in the house of prophethood and the oracle of Gabriel and revelation. It was the purest and most honored house in the earth. Fatima (a. s. ) , the principal of all women of the worlds, fed Zaynab with chastity, dignity, high moral standards, and nobilities of character. She taught her the Holy Qur’an and made her memorize it. She taught her the verdicts of Islam, and shed over her rays from her own ideals until she became a true copy of her.

Zaynab (a. s. ) spent her childhood in the house of honor, glory, and mercy. She saw her father Imam Ali (a. s. ) participate her mother in the house affairs and help her in her tasks. No harsh or bad word was ever heard in this house. She also saw her grandfather the messenger of Allah (a. s. ) flow over her from his love and kindness and show her reverence and respect.

Zaynab, the Prophet’s granddaughter, got the best kind of the Islamic education. She saw her brother al-Husayn (a. s. ) highly revere and respect his brother al- Hasan (a. s. ) and use no any harsh or impolite word with him. Zaynab (a. s. ) , in particular, received great respect from her parents and brothers. When she came, her brother al-Husayn (a. s. ) rose as a kind of respect, and when she wanted to visit the tomb of her grandfather the Prophet (a. s. ) , her father and two brothers went with her. Her father Imam Ali (a. s. ) put out the lamps on the tomb lest someone might see the figure of Zaynab. [74] Thus, Zaynab was treated in her family with great respect and reverence.

Zaynab had all virtues and high characteristics and was the best of all women after her mother Fatima (a. s. ). Here we talk about some of her characteristics:

True faith in Allah

Zaynab was brought up in the house of faith, and the love of Allah was impressed inside her mind and heart. It was one of her inseparable elements. She tolerated the severest of calamities in the way of Allah and in order to raise high the banner of Islam.

The true faith in Allah, and the perfect devotedness to Him was a part of her personality. From her great faith was that when she attended the martyrdom of her brother Imam al-Husayn, she said at his headless body while looking at the Heaven,

‘O Allah, accept from us this sacrifice! ’

On the night of the eleventh of Muharram after the martyrdom of her brother Imam al-Husayn (a. s. ) , his household, and supporters, she offered the prayer of gratefulness to Allah for that. Indeed, humanity may bow in reverence before this infinite faith.

Patience

Lady Zaynab had great patience and unequalled endurance before the calamities she faced especially on the day of Ashura’ when she saw her brother, who was the dearest one to her at all, surrounded by ten thousands of enemy forces that were the continuity of Abu Sufyan’s forces which had fought against the Prophet (a. s. ). However, her brother found no supporters on that day except the very few men of his loyal companions and family who all were martyred to leave him alone in the field before that huge fierce army. It was no long when those beasts attacked him with all kinds of weapons; swords, spears, arrows, and stones. In that unbearable situation, she was very patient with true faith in Allah’s fate. No doubt, if anyone other than her faced those horrible situations, he\she would faint and collapse at once, but she (a. s. ) stood before that calamity, which no reformer in history had been ever afflicted with, with bold heart and faithful soul submitting to the fate of Allah with all her feelings. Thus, she was one of those about whom Allah had said, (…and give good news to the patient. Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course. 2: 155-157) , and (Verily the patient will be paid back their reward in full without measure. 39: 10) , and (and We will most certainly give to those who are patient their reward for the best of what they did. 16: 96).

The Prophet’s granddaughter showed patience and bold-heartedness that history has never mentioned a woman like her before calamities and misfortunes.

Dignity and honor

From the prominent characteristics of Lady Zaynab (a. s. ) was her dignity and honor. After the martyrdom of her brother Imam al-Husayn (a. s. ) , she was taken as captive, with the rest of the household, from Kerbala to Kufa. All the luggage and jewels that they had were plundered. Hunger violently attacked the children of the Ahlul Bayt (a. s. ) , but Lady Zaynab (a. s. ) disdained, out of dignity, from asking anyone of the vile policemen of ibn Ziyad for any food. When the caravan of the captives arrived in Kufa and the women of Kufa knew that the captives were from the Prophet’s progeny, they hurried to offer food for the children. Lady Zaynab said to the women of Kufa, ‘Charity is unlawful for us, we the Ahlul Bayt (a. s. ). ’

When the children heard what their aunt said, they threw away the food from their hands and mouths saying to each other: my aunt says that charity is unlawful for us the Ahlul Bayt (a. s. ). ’ Yes, it was the education of prophets that takes one to the highest degree of perfection. When the captives of the Ahlul Bayt (a. s. ) were taken from Kufa to Sham, Lady Zaynab (a. s. ) did not ask the villain guards, who accompanied the caravan, for anything for the children or for the women. She had inherited glory, dignity, honor, and disdain from her grandfather (the Prophet) and her father (Imam Ali). [75]

Courage

Throughout history, no woman had been found braver, firmer, and more determined than Lady Zaynab (a. s. ). She stood steadfastly and bravely before the criminal Ubaydillah bin Ziyad, and she scolded and disdained him though she was captive. He said to her, rejoicing the killing of the Ahlul Bayt (a. s. ) , ‘Praise be to Allah Who has exposed and killed you, and refuted your notion. ’

She said to him, ‘Praise be to Allah Who has honored us with His Prophet, and purified us from uncleanness (abomination) a thorough purification. It is a disbeliever that is exposed, and a dissolute that is refuted, and surely he is other than us, O ibn Marjanah. ’

These fierce arrows threw this tyrant down from his throne to his grave and showed him before his slaves and rascal followers that he was the loser and Zaynab’s brother was the winner. However, he had nothing to say except to show his schadenfreude towards the Prophet’s progeny by saying, ‘How did you see the doing of Allah with your brother? ’

She said, ‘I did not see except good. These are people whom Allah has determined the killing on, and so they went to their fates. Allah will gather between you and them, and you shall be argued and disputed. Then, look for whom success shall be! May your mother lose you, O son of Marjanah! ’

As for her situation in the palace of Yazeed and her revolutionary speech that shook the Umayyad throne and uncovered the vicious reality of the Umayyads and their previous and following supporters, we have talked about it in details in our book “Lady Zaynab, the Pioneer of Jihad in Islam”.

With the immortal tragedy

Lady Zaynab (a. s. ) had accompanied her brother Imam al-Husayn (the father of the free) in his immortal revolution that had supplied the Islamic world with the means of renaissance and development. She had a positive role in this blessed revolution that had changed the course of history and wakened Muslims from their torpor, and consequently, the Muslim peoples rose calling for a new dawn and a good rule. Revolts broke out everywhere against the Umayyad state until its pillars were destroyed, its roots were plucked out, and it perished forever.

Anyhow, she witnessed all the scenes of her brother’s revolution, and she spread its values, and made eternal its goals through her wonderful sermons in Kufa, in the Umayyad palace in Damascus, and in Medina. She aroused the public feelings and emotions, and made the martyrdom of Imam al-Husayn (a. s. ) not as an incidental talk, but as an important part in the essence of the Islamic life.

Lady Zaynab (a. s. ) lived moment by moment the horrible events that surrounded her brother in the desert of Kerbala when the armies of the Umayyads bit with their swords and spears her brother’s pure body and the other pure bodies of the Prophet’s progeny. They were not satisfied with that, but they maimed those pure bodies severely, and then they burnt the tents of the women and children who ran away in the desert here and there. She faced all these calamities, and nevertheless, the Umayyads were not satisfied until they took the women and the children of the Prophet’s household as captives driven from a country to another before the looks of the good and the bad. Was this the due reward that the Prophet (a. s. ) , who had saved the Arabs from the abysses of ignorance, crimes, and vices, deserved to be rewarded with?

All these terrible events, undoubtedly, resulted from those, who cried out after the death of the Prophet (a. s. ) , ‘The Prophethood and the caliphate should not gather in one house. ’ Hence, all the calamities that afflicted the Ahlul Bayt (a. s. ) were the consequences of those evil situations that those ill-willers had taken to separate the caliphate from the Prophet’s progeny whom the Prophet (a. s. ) had compared to the Qur'an, and who were the source of wisdom and honor in the world of Islam.

To the Better World

When Lady Zaynab (a. s. ) was set free from the capture, and she went back to Medina, she resorted to weeping and crying. Day and night, she was attacked by the terrible memories of what her brother had faced in the desert of Kerbala, and she and her fellow women and children suffered of difficulties and misfortunes. Her tears were always flowing for her brother and family whose heads were harvested by the Umayyad swords, and whose bodies were maimed severely.

Those painful scenes often and always attacked her until she was too weak that she could tolerate those distresses no more. She often said with regrets, ‘O my brother! ’

‘O my Husayn! ’

‘O my Abbas! ’

‘O my family! ’

and then she fell to the ground faintly. The most beloved thing to her was to leave this world and join her grandfather (a. s. ) to complain to him about the disasters, the capture, the killing, and the maiming that she and her family faced.

After the disaster of Kerbala, she lived no long until diseases attacked her and made her even unable to speak. She received death eagerly to meet Allah, her grandfather, and the rest of her family. Her pure soul was taken high to the Heavens surrounded by the angels to be received by the prophets of Allah, and there she would complain to her Lord about the calamities and disasters that no man had ever been tried with since the creation of the earth.

Lady Zaynab (a. s. ) left to the Better World on Sunday, the fifth of Rajab, in 62 AH. [76] It was said that she had been buried in al-Baqee’ Graveyard (in Medina) , and it was said in Sham because the Umayyad government had imposed on her house arrest. It was also said that she had been buried in Egypt. We have mentioned all that in details in our book “Lady Zaynab, the Pioneer of Jihad in Islam”.

Umm Kulthum

Some genealogists say that Umm Kulthum was daughter of Fatima az-Zahra’ (a. s. ) , and that Umar bin al-Khattab had got married to her, and she bore him two children; one was Oun and the other Mu’een who both were with their mother in Kufa but they all died when a wall fell over them.

We have refuted this news by clear proofs and said that Fatima (a. s. ) had no daughter except Lady Zaynab (a. s. ). Some other researches have confirmed this fact as well. I found in some sources that Asma’ bint Umays had born from her husband Abu Bakr a son, who was Muhammad, the immortal martyr, and a daughter called Umm Kulthum who grew up in the house of Imam Ali (a. s. ) after he had married her mother Asma’. Thus, Umm Kulthom, whom Umar had got married to, was Imam Ali’s stepdaughter.

Anyhow, I think, with no any doubt, that Fatima az-Zahra’ (a. s. ) had had no daughter called Umm Kulthum.

Al-Muhsin

The messenger of Allah (a. s. ) had named him al-Muhsin while he was yet in his mother’s womb. When the people (Umar and his companions) attacked Fatima’s house to set fire to it, Fatima (a. s. ) was terrified and she resisted them. They attacked her severely while she was behind the door, and consequently, she miscarried her child al-Muhsin between the door and the wall. This is one of the completely certain facts. Whoever thinks deeply of the events of that age, these facts shall be clear to him. People competed and pounced on authority and they seized it from the Ahlul Bayt (a. s. ) who were the center of the revelation and the Qur’an. No limit or obstacle, whatever great it was, prevented them from that, for their pre-Islamic feud had come back to them as Prof. Abdul Fattah Abdul Maqsud says in his book “Imam Ali”.

However, the attack of people against Fatima’s house and making her miscarry her child al-Muhsin, had paved the way and opened the door for the Umayyads to seize the rule, and then they spared no effort and followed every horrible way to persecute and kill the pure progeny of the Prophet (a. s. ). We shall explain in details in a following chapter what Fatima, the Prophet’s daughter, (a. s. ) suffered.

Footnote

[1] Al-Isabah, vol. 1 p. 328, al-Istee’ab, vol. 1 p. 368, Tareekh al-Khulafa’, p. 72.

[2] Encyclopedia of al-Bustani, vol. 7 p. 38.

[3] Musnad Ahmad bin Hanbal, vol. 6 p. 391, Sahih at-Tarmithi, vol. 1 p. 386, Sunan Abu Dawud, vol. 3 p. 214.

[4] The Life of Imam al-Hasan bin Ali, vol. 1 p. 62.

[5] Aqiqa is the name of the sacrifice that is offered on the seven day after the birth of a child.

[6] Sahih at-Tarmithi, vol. 1 p. 286, Noor al-Absar, p. 107.

[7] Kunyah is a surname given to a male or a female beginning with Abu (father of) and Umm (mother of).

[8] Usd al-Ghabah, vol. 2 p. 9.

[9] Kanzol Ummal, vol. 7 p. 104, Majma’ az-Zawa’id, vol. 9 p. 176.

[10] Sahih al-Bukhari, vol. 4 p. 217, Sahih at-Tarmithi, vol. 2 p. 307, al-Bidayah wen-Nihayah, vol. 8 p. 34.

[11] As-Sawa’iq al-Muhriqa, p. 282, Hilyat al-Awliya’, vol. 2 p. 35.

[12] al-Istee’ab, vol. 2 p. 369.

[13] Al-Bidayah wen Nihayah, vol. 8 p. 35, Fadha’il al-As~hab, p. 165.

[14] Kanzol Ummal, vol. 6 p. 222.

[15] Al-Bidayah wen Nihayah, vol. 8 p. 33.

[16] Al-Isabah, vol. 2 p. 12.

[17] The Life of Imam al-Hasan bin Ali, vol. 1 p. 74.

[18] Manaqib Aal Abi Talib, vol. 2 p. 149, al-Kamil by al-Mubarrid, vol. 1 p. 190.

[19] Tareekh al-Khulafa’ by as-Sayooti, p. 73.

[20] As-Sabban, printed in the margins of Noor al-Absar, p. 176.

[21] Maqtal al-Husayn by al-Khawarizmi, vol. 1 p. 147.

[22] The Life of Imam al-Hasan bin Ali, vol. 1 p. 315.

[23] Noor al-Absar, p. 611.

[24] Nafahat min Seerat Ahlul Bayt, p. 86.

[25] Usd al-Ghabah, vol. 2 p. 13, Alf Ba’, vol. 1 p. 417.

[26] Amali as-Saduq, p. 108.

[27] Nafahat min Seerat Ahlul Bayt, p. 88.

[28] Amali as-Saduq, p. 108.

[29] Bihar al-Anwar, vol. 43 p. 339.

[30] The Life of Imam al-Hasan bin Ali, vol. 1 p. 327.

[31] Bihar al-Anwar, vol. 43 p. 339.

[32] Ibid.

[33] A’yan ash-Shia, vol. 4 p. 11.

[34] Musnad of Imam Zayd, p. 468.

[35] Da’a’im al-Islam, vol. 1 p. 178.

[36] The Life of Imam al-Husayn bin Ali, vol. 1 p. 30.

[37] Usd al-Ghabah, vol. 2 p. 61.

[38] Musnad of Imam Zayd, p. 468.

[39] The Life of Imam al-Husayn bin Ali, vol. 1 p. 33.

[40] Tareekh ibn Asakir, vol. 13 p. 50, Siyer A’lam an-Nubala’, vol. 3 p. 190.

[41] Sunan ibn Maja, vol. 1 p. 56, Musnad Ahmad bin Hanbal, vol. 4 p. 172, Usd al-Ghabah, vol. 2 p. 19, Tayseer al-Wusool, vol. 3 p. 276.

[42] The Life of Imam al-Husayn bin Ali, vol. 1 p. 95.

[43] At-Taj al-Jami’ lil-Usool, vol. 3 p. 218.

[44] Mustadrak al-Hakim, vol. 3 p. 179.

[45] Ibid. , p. 176.

[46] Mustadrak al-Hakim, vol. 4 p. 398, Kanzol Ummal, vol. 7 p. 106, Sier A’lam an-Nubala’, vol. 3 p. 15.

[47] Kanzol Ummal, vol. 7 p. 106, al-Mu’jam al-Kabeer by at-Tabarani, vol. 3 p. 106.

[48] Majma’ az-Zawa’id, vol. 9 p. 187.

[49] Ibid. , p. 189.

[50] Ibid. , p. 191.

[51] The day that the Prophet (a. s. ) would spend with Umm Salamah his wife, because he had divided his time equally among his wives.

[52] Majma’ az-Zawa’id, vol. 9 p. 189.

[53] Tareekh ibn al-Wardi, vol. 1 p. 173-174.

[54] Kerb in Arabic means “anguish” and bala means “calamity or misfortune” that form the name of Kerbala.

[55] Al-Mu’jam al-Kabeer by at-Tabarani, vol. 3 p. 108.

[56] Tareekh al-Khamees, vol. 2 p. 334.

[57] The substance of procreation.

[58] The Life of Imam al-Husayn bin Ali, vol. 1 p. 103-105 quoted from al-Futooh, vol. 4 p. 216-219

[59] Abu Abdullah is Imam Husayn’s surname.

[60] Tareekh ibn Asakir, vol. 13 p. 57-58, al-Mu’jam al-Kabeer by at-Tabarani, vol. 3 p. 105-106.

[61] The Life of Imam al-Husayn bin Ali, vol. 1 p. 426.

[62] Sharh Nahjol Balagha by ibn Abil Hadeed, vol. 2 p. 287.

[63] Bihar al-Anwar, vol. 40 p. 192, Sharh Nahjol Balagha, vol. 10 p. 15.

[64] Waq’at Siffeen, p. 158.

[65] Kerb in Arabic means “grief” and bala’ means “calamity”.

[66] Waq’at Siffeen, p. 158, Sharh Nahjol Balagha, vol. 3 p. 169.

[67] Majma’ az-Zawa’id, vol. 9 p. 191, al-Mu’jam al-Kabeer by at-Tabarani, vol. 3 p. 110.

[68] Al-Isabah, vol. 1 p. 332.

[69] The Life of Imam al-Husayn bin Ali, vol. 2 p. 209.

[70] Al-Hada’iq al-Wardiyyah (the rosy gardens) , vol. 1 p. 117, Miftah al-Afikar (the key of thoughts) , p. 148, Kashful Ghummah, vol. 2 p. 241.

[71] Lady Zaynab, the Pioneer of Jihad in Islam, p. 41.

[72] Zaynab al-Kubra, p. 16-17.

[73] Lady Zaynab, the Pioneer of Jihad in Islam, p. 42.

[74] Zaynab al-Kubra, p. 22.

[75] Lady Zaynab, the Pioneer of Jihad in Islam, p. 61.

[76] As-Sayyidah Zaynab wa Akhbar az-Zaynabiyyaat (Lady Zaynab and the News of the Zaynabite Ladies) , by al-Ubaydali, p. 9.

Her Scientific and Intellectual Heritage

Her Scientific and Intellectual Heritage

Fatima, the principal of the women of the worlds, (a. s. ) was one of the most knowledgeable, faithful, thinking women. Many men and women narrated traditions from her such as:

1. Imam Ali (a. s. )

2. Imam al-Hasan (a. s. )

3. Imam al-Husayn (a. s. )

4. Anass bin Malik

5. Fatima bint Imam al-Husayn (a. s. )

6. Umm Rafi’

7. Aa’isha

8. Umm Salamah

9. Salma[1]

These are some of those who narrated from her what she had heard from her father.

Musnad Fatima

Fatima (a. s. ) narrated from her father a good quantity of traditions which as-Sayooti has collected in a book called “Musnad of Fatima”. Other than him has written a book on her having the same title.

It is worth mentioning that all what she narrated from her father concerned morals, manners of conducts, and nobilities of character which form an important part in the eternal Islamic mission. Here are some examples from her traditions:

1. Urging on cleanness

Al-Husayn bin al-Hasan narrated from his mother Fatima bint Imam al-Husayn (a. s. ) from her father that Fatima az-Zahra’ (a. s. ) said, ‘The messenger of Allah (a. s. ) said: he, who sleeps while there is some fat in his hand (after eating) , Should not blame except himself. ’[2]

2. Liberality and stinginess

Imam Zaynol Aabidin (a. s. ) narrated from his father Imam al-Husayn that his mother Fatima (a. s. ) said, ‘The messenger of Allah (a. s. ) said to me: beware of stinginess because it is a defect that does not exist in a generous one…beware of stinginess because it is a tree in Fire and its branches are in this life. Whoever clings to one of its branches it will take him to Fire. Liberality is a tree in the Paradise and its branches are in this life. Whoever clings to one of its branches it will take him to the Paradise. ’[3]

3. The virtue of setting slaves free

Al-Hakim bin Abi Na’eem said, ‘I heard Fatima bint Muhammad (a. s. ) narrating from her father saying, ‘The messenger of Allah (a. s. ) said, ‘He, who releases a believing slave, will be released from Fire with each organ for each organ (of the freed slave). ’[4]

Islam has invited to release man from slavery and save him from this nightmare. The imams of the Ahlul Bayt (a. s. ) were the most of people in releasing slaves and being very kind to them. Imam Zaynol Aabidin (a. s. ) was an example in releasing slaves. He spent all what he had in this way.

4. The reward of a sick

Fatima bint Imam al-Husayn (a. s. ) narrated from her grandmother Fatima az-Zahra’[5] (a. s. ) that the Prophet (a. s. ) said, ‘If someone becomes ill, Allah reveals to his angels: stop writing against My slave

as long as he is in My tie. I have tied him until I take his soul or release him. ’[6]

Illness is a trial by which Allah tries man, and from His kindness to the sick that He expiates their sins in return for sickness except for the major sins.

5. Negligence of prayer

Once, Fatima (a. s. ) asked her father the messenger of Allah (a. s. ) , ‘O father, what about one, man or woman, who neglect his\her prayer? ’

He said, ‘O Fatima, whoever, man or woman, neglects his\her prayer Allah will afflict him\her with fifteen things; six in this life, three at dying, three in his\her grave, and three on the Day of Resurrection when he\she will be taken out of the grave. ’

The details are the following:

The six in this life are:

1. Allah removes blessing from his\her age.

2. Allah removes blessing from his\her livelihood.

3. Allah effaces the miens of the benevolent from his\her face.

4. He\she shall not be rewarded for any deed.

5. His\her du’a (supplication) is not taken up to the Heaven.

6. He\she shall not be included by the du’a of the benevolent.

The three things at dying:

1. He\she dies lowly.

2. He\she dies hungrily.

3. He \she dies thirstily.

The three things in the grave:

1. Allah will entrust with him\her an angel who will trouble him\her in the grave.

2. The grave shall be narrow for him\her.

3. The grave shall be dark for him\her.

The three things on the Day of Resurrection:

1. Allah will entrust with him\her and angel who will draw him\her on his\her face while the creatures looking at him\her.

2. He\she shall face a very strict reckoning.

3. Allah will not look at him\her, nor will He purify him\her, and he\she shall get a painful torment. [7]

Prayer is the most important ritual among all obligations in Islam. It is the sacrifice of every pious one. If it is accepted, every good deed else will be accepted, and if it is refused, all other good deeds will be refused as mentioned in a Prophetic tradition. Allah has said, (So woe to the praying ones, who are unmindful of their prayers. 107: 4-5).

6. The time when supplication is accepted

Zayd bin Ali narrated from his fathers that his grandmother Fatima (a. s. ) said, ‘I heard the Prophet (a. s. ) saying: On Friday, there is an hour (certain time) when every Muslim asks Allah for something good, Allah will grant it to him. ’

I (Fatima) said, ‘O messenger of Allah, which hour is it? ’

He said, ‘When a half of the sun goes downward for setting. ’

Zayd said, ‘Fatima (a. s. ) often said to her servant: Ascend the hill, and when you see a half of the sun going downward for setting, let me know so that I shall supplicate Allah. ’[8]

Allah has opened the doors of responding to His people’s supplications. He has said, (Call upon Me, I will answer you. 40: 60). He has assigned some times for responding to supplications such as the last hour of the day of Friday.

7. The time when Allah determines the livelihood for His people

Fatima (a. s. ) said, “Once, the messenger of Allah (a. s. ) came to me while I was lying in the morning. He shook me with his leg and said, ‘O my daughter, get up and witness the gift of your Lord and do not be from the inadvertent, for Allah divides the livelihood of people from the dawn to the sunshine. ’”[9]

8. The du’a at entering a mosque

Abdullah bin al-Hasan narrated from his mother Fatima that his grandmother Fatima az-Zahra’ (a. s. ) said, ‘When the messenger of Allah (a. s. ) entered the mosque, he recited: “O Allah, forgive me my sins and open to me the doors of Your mercy”, and when he left the mosque, he recited: “O Allah, forgive me my sins and open to me the doors of Your favor”. ’[10]

9. Two oppressive armies

Abdullah bin al-Hasan narrated from his mother form Fatima az-Zahra’ (a. s. ) that the Prophet (a. s. ) said, ‘When two oppressive armies meet, Allah abandons them both, and He does not care which of them will be the winning one. When two oppressive armies meet, the more insolent of them will suffer more adversities. ’[11]

When neither of two meeting armies is with the truth, Allah will not include them with His mercy, and He will let them fight each other until one of them will do away with the other.

10. The preference of the Shia

Lady Zaynab (a. s. ) narrated that her mother Fatima (a. s. ) said, ‘The messenger of Allah (a. s. ) said to Ali (a. s. ): O Ali, surely you and your Shia (followers) will be in the Paradise. ’[12]

11. A happy one is he who loves Ali

Fatima (a. s. ) narrated that her father the Prophet (a. s. ) said, ‘Here is Gabriel. He is telling me that a happy one is he who loves Ali in his (Ali) life and after his death, and a totally unhappy one is he who hates Ali in his life and after his death. ’[13]

12. Fatima’s children belongs to the Prophet

Lady Fatima narrated from her father from Fatima az-Zahra’ (a. s. ) that the Prophet (a. s. ) said, ‘Each prophet has a progeny belonging to him, and Fatima’s children are the progeny that belong to me. ’[14]

Fatima (a. s. ) narrated another tradition like this one that her father said, ‘Every children of a father belong to their father’s parentage, except Fatima’s children; I am their father and I am their parentage. ’[15]

13. The Prophet’s charm to al-Hasan and al-Husayn

Fatima bint Imam al-Hasan (a. s. ) narrated from her grandmother Fatima az-Zahra’ (a. s. ) that the Prophet (a. s. ) charmed al-Hasan and al-Husayn by these words as he taught them Qur’anic verses. He recited: “I seek protection by the perfect words of Allah from every devil and every vermin, and from every envious

eye. ’[16]

14. The Prophet’s donation to al-Hasan and al-Husayn

Fatima (a. s. ) narrated that once she asked her father (a. s. ) , ‘O messenger of Allah, would you please gift my two children al-Hasan and al-Husayn with something? ’

The Prophet (a. s. ) said, ‘I gift al-Hasan with gravity and patience, and gift al-Husayn with magnanimity and mercifulness. ’[17]

15. The Prophet’s inheritance to his two grandsons

Zaynab bint Abi Rafi’ narrated that Fatima (a. s. ) visited the messenger of Allah (a. s. ) during his last illness and said to him, ‘O messenger of Allah, these are my two sons. Would you please bequeath to them? ’

He said, ‘As for al-Hasan, he has my gravity and glory, and as for al-Husayn he has my courage and generosity. ’[18]

16. Doing good to Fatima’s children

Fatima (a. s. ) narrated from Imam Ali (a. s. ) that the Prophet (a. s. ) said, ‘Whoever does good to anyone of my (grand) children and he does not reward him for it I will be the rewarder of him for it. ’[19]

17. The tradition of Thaqalayn

Fatima (a. s. ) said, “I heard my father (a. s. ) during his last illness, where his room was full of his companions, saying: ‘O people, I am about to be made die. I say to you to be excused before you. I am leaving among you the Book of my Lord, glory be to Him, and my progeny my household. ’ Then he took Ali’s hand and said: ‘This is Ali. He is with the Qur’an and the Qur’an is with Ali. They will never separate until they will come to me at the Pond (in the Paradise). I will ask you how you have obeyed me through your doing to them both (the Book and the progeny). ’[20]

This tradition is one of the true mutawatir (coming successively) traditions. Ibn Hajar said, ‘This tradition has been narrated by thirty companions (of the Prophet). Most of its ways of narration are true and approved. [21]

This tradition has a great importance in protecting the nation from deviation and loss. If Muslims had obeyed the Prophet (a. s. ) in that, they would have been the masters of nations and peoples.

18. Declaring Ali’s imamate

Imam al-Husayn (a. s. ) narrated from his mother Fatima (a. s. ) that the Prophet (a. s. ) said, ‘Whoever I am his guardian Ali is to be his guardian, and whoever I am his imam Ali is to be his imam. ’[22]

19. The imams from al-Husayn’s offspring

Imam al-Husayn (a. s. ) narrated that his mother Fatima (a. s. ) said to him, “When I gave birth to you, the messenger of Allah (a. s. ) visited me. I gave you wrapped in a yellow rag to him. He threw the yellow rag away, took a white one, and wrapped you in it. He recited the azan in your right ear and the eqamah[23] in your left one. Then, he said, ‘O Fatima, take him! He is the father of the imams. Nine of his children will be pious imams. The ninth of them will be al-Mahdi. ’”[24]

Imam al-Husayn (a. s. ) was a gift from the Prophet’s gifts, and he was the restorer of Islam through his immortal revolution which tore down the thrones of tyranny. Therefore, Allah rewarded him with His divine mercies and favors and made the pure imams from his progeny.

20. Imam Ali’s virtue

Aa’isha narrated that Fatima (a. s. ) said, “The messenger of Allah (a. s. ) said to me: ‘Your husband is the most knowledgeable of people, the first of them in being Muslim, and the best of them in patience and discernment. ’”[25]

21. The men of A’raf

Abu Tharr narrated that he heard Fatima (a. s. ) saying, “Once, I asked my father about this saying of Allah the Almighty: (and on the A’raf (great screen between Paradise and Hell) will be men who would know every one by his marks. 7: 46) , and he said, ‘They are the imams after me; Ali, my two grandsons, and nine ones from al-Husayn’s progeny. They are the men of A’raf. No one enters the Paradise except one who knows (believe in) them and whom they know, and no one enters the

Fire except one who denies them and whom they deny. Allah the Almighty is not known except by the means of knowing them. ’[26]

22. Fatima (a. s. ) is from the earliest to Allah’s contentment

Once, Fatima (a. s. ) said to her father (a. s. ) , ‘O messenger of Allah, Salman wondered at my clothes. By Him Who has sent you with the truth, since five years I and Ali have had but a sheepskin on which we feed our camel in the day and when night comes, we sleep on it. Our pillow is of leather stuffed with fiber. ’

The Prophet (a. s. ) said, ‘O Salman, my daughter is among the first marchers (to Allah’s contentment). ’[27]

Eloquence

Allah has endowed Fatima (a. s. ) with wisdom and eloquence. She had inherited her father’s wisdom and maxims which were the mines of skills and eloquence. Therefore, she was the most eloquent woman in Islam. Here are some of the words transmitted from her:

1. She said, ‘The mirth towards a believer makes one deserve to be in the Paradise, and the mirth towards a resisting opponent protects one from the Fire. ’[28]

From the manners that Islam has established in the life of Muslims is to smile and be mirthful towards all people, because this spreads love and cordiality in the society.

2. She said, ‘Whoever sends up to Allah his sincere worship, Allah sends down to him the best of what benefits him. ’[29]

3. She said, ‘Allah has imposed justice as musk for hearts. ’[30]

4. Fatima bint Imam al-Husayn (a. s. ) narrated from her father that her grandmother Fatima (a. s. ) said, ‘The best of you are the most lenient and most generous to their women (wives). ’[31]

5. She said, ‘What is the use of one’s fasting if he does not restrain his tongue, ears, eyes, and senses? ’

Allah has imposed fasting on man in order to purify him from sin and guilt. A faster must restrain his tongue from lying, ears from hearing backbiting, eyes from looking at what Allah has prohibited, abdomen from eating ill-gotten things,…etc.

6. When the Prophet (a. s. ) left to the Better World, Muslim women began mentioning the Prophet’s virtues, qualities, and exploits. Fatima (a. s. ) said to them, ‘Give up this mentioning and keep on invoking! ’[32]

Mentioning the dead one’s virtues and qualities does not benefit him with anything. What benefits him is to pray Allah for him and invoke Allah to forgive him. It has been mentioned that she said to the Hashemite women who consoled her, ‘Give up mourning and keep on invocation! ’[33]

The Mus’haf (book) of Fatima

Fatima (a. s. ) had compiled a book after the dictations of the Prophet (a. s. ) to her. She recorded in it the events that would take place without talking about the matters of lawfulness and unlawfulness. Later on, this book was called “Mus’haf Fatima”. This book was with the infallible imams (a. s. ). They referred to it to see the events that human beings would face in their coming life. It is too false and silly to say that the “Mus’haf Fatima” is a Qur’an other than the Qur’an which is in the hands of Muslims. The enemies of the Ahlul Bayt (a. s. ) and the opponents of the Shia waged a violent attack against them and accused them of distorting the Qur’an and claimed that the “Mus’haf Fatima” is another Qur’an different from the Qur’an known among all Muslims. We have refuted all that in our book “The purity of the Qur’an from distortion”.

Footnote

[1] Tahthib at-Tahthib, vol. 12. 447, Tahthib al-Kamal fee Asma’ ar-Rijal, vol. 3 p. 247.

[2] Musnad of Fatima az-Zahra’, p. 220.

[3] Al-Kawthar fee Ahwaal Fatima bint an-Nabiy al-At~har, vol. 4 p. 427, quoted from Musnad of Fatima az-Zahra’, p. 221.

[4] Musnad of Fatima az-Zahra', p. 221.

[5] Fatima bint Imam al-Husayn (a. s. ) had not met her grandmother Fatima az-Zahra’ (a. s. ) , but she narrated from her by means of others.

[6] Musnad of Fatima az-Zahra', p. 220.

[7] Bihar al-Anwar, vol. 83 p. 21, Falah as-Sa’il, p. 22.

[8] Bihar al-Anwar, vol. 89 p. 269, Ma’ani al-Akhbar, p. 399, Dala’il al-Imamah, p. 5, Majma’ az-Zawa’id, vol. 2 p. 166.

[9] Al-Kawthar fee Ahwaal Fatima bint an-Nabiy al-At~har, vol. 4 p. 72, quoted from Musnad of Fatima az-Zahra’, p. 218.

[10] Bihar al-Anwar, vol. 81 p. 22, Amali of Sheikh at-Toosi, p. 401.

[11] Ath-Thuriyyah at-Tahirah an-Nabawiyyah (the pure Prophetic progeny) , p. 107, Musnad of Fatima az-Zahra’, p. 223.

[12] Al-Kawthar fee Ahwaal Fatima bint an-Nabiy al-At~har, vol. 4 p. 61.

[13] Majma’ az-Zawa’id, vol. 9 p. 132, Thakha’ir al-Uqba, p. 92, Fadha’il al-Khamsah, vol. 2 p. 212.

[14] Al-Kawthar fee Ahwaal Fatima bint an-Nabiy al-At~har, vol. 4 p. 433.

[15] Bihar al-Anwar, vol. 37 p. 70.

[16] Ath-Thuriyyah at-Tahirah an-Nabawiyyah, p. 107.

[17] The Life of Imam al-Husayn bin Ali, vol. 1 p. 217.

[18] Kanzol Ummal, vol. 7 p. 268.

[19] Bihar al-Anwar, vol. 93 p. 225.

[20] Yanabee’ al-Mawaddah, p. 294.

[21] As-Sawa’iq al-Muhriqah, p. 136.

[22] Al-Kawthar fee Ahwaal Fatima bint an-Nabiy al-At~har, vol. 4 p. 357.

[23] A certain wording recited before the beginning of prayers.

[24] Muntakhab al-Athar, p. 89, Bihar al-Anwar, vol. 36 p. 352.

[25] Ath-Thuriyyah at-Tahirah an-Nabawiyyah, p. 103, Musnad of Fatima az-Zahra’, p. 292.

[26] Bihar al-Anwar, vol. 36 p. 315, Manaqib ibn Shahrashub, vol. 1 p. 254.

[27] Al-Kawthar fee Ahwaal Fatima bint an-Nabiy al-At~har, vol. 4 p. 445, quoted from Fatima az-Zahra’ Bahjat Qalb al-Mustafa, p. 273.

[28] Bihar al-Anwar, vol. 75 p. 401.

[29] Ibid. , vol. 70 p. 249.

[30] Al-Kawthar fee Ahwaal Fatima bint an-Nabiy al-At~har, vol. 4 p. 440.

[31] Musnad of Fatima, p. 221.

[32] Bihar al-Anwar, vol. 10 p. 96.

[33] Ibid. , p. 97.

Fatima and the Great Islamic Revolution

Point

Fatima, the daughter of the Prophet, since her early childhood, lived with the great Islamic revolution which her father, the master of the creation, had led and it made a destructive quake in the society of Mecca. This great revolution aimed at destroying the people’s beliefs that were based on idolatry and polytheism. They worshipped idols away from their Creator. They offered sacrifices for these lifeless idols and beseeched them to satisfy their needs. The tribes of Quraysh hanged their idols on the walls of the Kaaba as a sign of pride.

The Prophet (a. s. ) mocks at the idols of Quraysh and called for destroying and purifying the Kaaba from them. Historians say that the idols of Quraysh were about three hundred ones the most important and of highest position of which for the people of Mecca were Hubal, Lat, Uzza, and Manat.

The People of Quraysh devoted themselves for these idols and believed in them absolutely. They invoked them submissively and devotedly. Abu Sufyan, the chief of the Umayyad family and one of the heads of Quraysh, was the most devoted one to Hubal. He was completely terrified when he saw the Prophet (a. s. ) circumambulating the Kaaba and reciting the hymn of Islam “Labbaykallahumma labayk…”.

He lost his mind and cried out, ‘Glorify Hubal! ’

The Prophet (a. s. ) said, ‘O Abu Sufyan, Allah is higher and more glorified. ’

The people of Quraysh were very faithful to their idols. A group of them went to the Prophet (a. s. ) and suggested to him that he was to worship their idols for a year and they were to worship Allah another year. Then, the Sura of al-Kafiroon (109) was revealed to him: (Say:

O unbelievers! I do not worship that which you worship. Nor do you worship Him Whom I worship. Nor am I going to worship that which you worship. Nor are you going to worship Him Whom I worship. You shall have your religion and I shall have my religion. )

The people of Quraysh were alarmed and unable to bear more when the Prophet (a. s. ) announced his call to destroy the idols and purify the Kaaba from them. They considered that as a defeat on their entity of beliefs. They tried their best to stand against and resist the Prophet (a. s. ) with all means.

It is worth mentioning that the resistance and enmity of Quraysh to the Prophet (a. s. ) were not only because of his mocking at their idols and refuting their worship, but also there were-as I think-other factors behind that:

resistance and enmity of Quraysh to the Prophet because of these Noble values

Noble values

The Prophet (a. s. ) had adopted the noble values and high ideals that raised man to highest ranks. These values and ideals were unlike the manners and morals of the people of Quraysh, and they clashed with their economic interests. The following are some of those noble values:

1. Equity

From the great principles that Islam had announced was the equity among all people despite their colors, races, and languages. In Islam, there is no difference between the poor and the rich, the rulers and the subjects. The all are equal before the law, and in rights, duties, and responsibilities. Allah has said, (O mankind, surely We have created you of a male and a female, and made you nations and tribes that you may know each other; surely the most honorable, in the sight of Allah, is the best in conduct. 49: 13). The Prophet (a. s. ) said, ‘There is no preference to an Arab over a foreigner nor a white over a black except by God-fearing. ’ This equity was sacred and delicious to the poor and the disabled like Ammar bin Yasir, Bilal al-Habashi, Abdullah bin Mas’ud, and others who absolutely believed in Islam, whereas the chiefs, masters, and notables of Mecca refused this principle and rose to resist the messenger of Allah (a. s. ) and they tortured severely whoever believed in him from among their slaves and weak people.

2. Women liberation

In the pre-Islamic era, woman suffered all kinds of severity and oppression. She was deprived of all her natural rights. The following are some kinds of the oppression against woman:

A. Burying alive female children

The worst kind of oppression at all against woman in the pre-Islamic age was the burying alive of females. Allah says in the Qur’an, (When one of them receives tidings of the birth of a female, his face remains darkened, and he is wroth inwardly. 16: 58). Some tribes, when their women gave birth to females, hurried to burry them alive. There was a famous saying among them that “burying the girls is from the nobilities”. Allah has said, (And when the girl-child that was buried alive is asked; for what sin she was slain. 81: 8-9).

B. Woman was deprived of inheritance

From the other oppressive procedures that the pre-Islamic age followed against woman was depriving her of the inheritance from her father and husband. However, Islam had cancelled that and legislated this right for her and made her equal to man in this concern that she could inherit and bequeath.

Islam had honored woman by making her responsible for the education of generations and giving her the right in choosing a husband though with her father’s consultation.

Islam treated woman in a noble way of reverence and honoring and this was strange to the people of that age and far from their manners.

C. getting married to one’s father’s widow

From the habits of the pre-Islamic age was when a man died, his eldest son would throw his shirt over his father’s wife (his step-mother) and so he would possess her. He could get married to her if he liked; otherwise he could marry her to whomever he liked and get her dowry for himself.

Islam had forbidden the marriage of a dead man’s son to his father’s wife. Allah has said, (And marry not those women whom your fathers married. 4: 22). Islam had also prohibited taking the dowry of woman for oneself at all. In the pre-Islamic era, people possessed women (their step-mothers) as they possessed any other property. If they liked, they would get married to them, or marry them to others and take their dowries, or force them to remain unmarried until they would die. Islam had freed woman from all those ties and given her a frame of honor and dignity.

3. Prohibition of adultery

Adultery was something familiar among people in the pre-Islamic era. Mo’awiya bin Abi Sufyan ascribed openly (illegitimate) Ziyad bin Abeeh to his father (Abu Sufyan) who had committed adultery with Ziyad’s mother.

Islam had prohibited adultery and considered it as one of the worst major sins. Of course, this prohibition contradicted the natures of most of the people of Quraysh who had grown up with vices and sins.

4. Prohibition of usury

The Prophet’s mission clashed with the interests of the capitalist people of Quraysh who depended on usury in increasing their capitals. Usury was widespread in Mecca. Al-Abbas bin Abdul Muttalib was one of those who practiced it. Islam had prohibited usury and considered it a major sin for it made some few persons very wealthy and the majority of people very poor and wretched.

5. Prohibition of alcohol

Wine was lawful in the pre-Islamic age, and all classes of people drank it. Islam had prohibited and called it as rijs (dirt, infamy, abomination). The prohibition of wine was against the desires and pleasures of that society; therefore, they rose to resist Islam.

6. Fighting against poverty

The Prophet (a. s. ) tried his best and with all means to remove poverty from the society because it was and is a fatal disaster. Islam had legislated some taxes on certain yields, gold, silver, sheep, cows, and camels to be paid to the poor and the needy. It had also imposed on Muslims a joint life of solidarity and others means which would remove poverty and neediness.

7. Spreading of knowledge

One of the noble values that Islam had adopted was the spreading of knowledge among all people and doing away with ignorance. The Prophet (a. s. ) had made seeking knowledge as an obligation on all Muslim men and women, for certainly no nation could have a considerable position in the world without being armed with knowledge and sciences.

These are some noble values and high ideals that the Prophet (a. s. ) had undertaken and they were strange for the ignorant society of Mecca. Therefore, the people of Mecca of all classes rose to resist the Prophet (a. s. ) and put out the light of his mission.

Fear of Quraysh

The people of Quraysh were terribly terrified by the Prophet’s mission which was as a thunderbolt on them. Their slaves and the disabled believed in this mission because Islam opened to them new horizons of dignity and honor, and brought them good tidings of a noble future and that they would be the masters of the society and men of authority whereas the masters would be slaves and servile. The weak believed devotedly in Islam and therefore, they were treated with utmost severity and were tortured savagely. Among those, who were tortured, were Yasir, Sumayyah, and their son Ammar.

Anyhow, the tyrants of Quraysh resisted the Islamic mission with all means they had such as:

Inciting their children to harm the Prophet (a. s. )

Quraysh encouraged their children to harm the Prophet (a. s. ) and shoot him with stones. They did so to be excused before Abu Talib, the Prophet’s uncle and defender and to claim that it was their children who did so. Imam Ali (a. s. ) chased and hit them. He was too strong though he was in his early years yet. He attacked the children and hurt them by beating and kicking. When the Prophet (a. s. ) went out, Imam Ali (a. s. ) walked behind him, and so when the children saw him, they ran away frightenedly to their parents.

Accusing the Prophet (a. s. ) of madness

One of the means that Quraysh followed in fighting the Prophet (a. s. ) was the accusing him of madness. They accused him of so because he came to them with a religion and laws opposite to their minds that were dominated by ignorance and stupidity.

They accused him of madness whereas he was the creative mind and thinking brain of humanity…This claim was unsuccessful, and the Islamic mission moved fast like light that lit the paths and cleared the ways.

Accusing him of magic

Quraysh rumored that Muhammad was a magician and he was not sent by the Heaven just as the Pharaoh had accused Prophet Moses (a. s. ). They accused the Prophet (a. s. ) of that because he recited for them verses from the Book of Allah which were like miracles in eloquence and rhetoric. This claim was unsuccessful too.

Torturing the believers

Quraysh poured their grudge on the disabled who announced their faith in Islam and others of the youth and women. They punished them severely. They tortured Yasir, Sumayyah, and Ammar extremely badly. When the Prophet (a. s. ) passed by them and saw them moaning under torment, he felt too pain and said, ‘Be patient O family of Yasir! Your promise is the Paradise. ’

Yasir and Sumayyah were martyred under the torment of Quraysh but their son Ammar was saved after suffering great torment.

The believers, men and women, suffered all kinds of torture until they were obliged to emigrate from Mecca to Abyssinia where Quraysh followed after them to bring them back to Mecca to kill them, but the king of Abyssinia did not respond to Quraysh and he let the emigrants live in his country safely.

Fatima with her father

Fatima (a. s. ) lived the calamities of her father and saw the persecution and harms that he suffered. She suffered and felt pain for her father too much.

Narrators narrated that ibn Mas’ud said, ‘One day, when the Prophet (a. s. ) was offering prayer in the Kaaba, Abu Jahl and a group from the villains of Quraysh were in the Kaaba. Abu Jahl said to his companions ‘Which of you can bring the placenta of the camel of so-and-so and put it on the shoulders of Muhammad when he prostrates? ’

One of them fetched the placenta with its blood and dung and put it on the Prophet’s shoulders while he was prostrating. The villains burst into laughing. Ibn Mas’ud hesitated to lift it from the Prophet’s shoulder who still kept on prostrating. Some man hurried to Fatima (a. s. ) and told her about what happened to her father. She came with her maid. She removed the placenta from her father and prayed Allah against those who did that. When the Prophet (a. s. ) finished his prayer, he invoked Allah loudly against those villains. The Prophet (a. s. ) used to repeat his supplication three times whether he prayed Allah for some thing or prayed Him against someone. He said, ‘O Allah, I invoke You against Quraysh! ’

He said that three times. When they heard him saying that, they stopped laughing and were afraid of his invocation. Then he said, ‘O Allah, I invoke You against Abu Jahl bin Hisham, Utba bin Rabee’a, Shaybah bin Rabee’a, al-Waleed bin Utba, Umayya bin Khalaf, Uqba bin Abi Ma’eet…’

Ibn Sa’d said, ‘By Him Who has sent Muhammad with the truth, I have seen those, whom the Prophet prayed Allah against, felled on the day (battle) of Badr and then they were drawn to the well of Badr. ’[1]

Fatima (a. s. ) lived with her father and saw what he suffered of calamities and distresses which the villains and sinners of Quraysh poured on him. She suffered and felt pain and fear for her father.

Quraysh agree on killing the Prophet (a. s. )

When the Prophet (a. s. ) was afflicted by the death of his uncle Abu Talib, who was his defender and the defender of Islam, there was no strong fort in Mecca to which he might resort. He lost the power that defended him against the tyrants and oppressors of Quraysh, and so he determined to leave Mecca and resort to Medina where there were his supporters and guards of his mission. When Quraysh knew of that, they feared that the Prophet (a. s. ) would establish a state and a strong army and then he would avenge on them for the disasters and harms they had afflicted on him. Therefore, they held a conference in Dar an-Nadwa (council) and discussed the dangers that they would face if the Prophet (a. s. ) left Mecca. They all agreed on killing him whatever the cost would be. Iblis attended their conference- as historians mentioned-and suggested to them that forty men each one from a certain tribe should commit the murder and so all tribes would participate in killing him so that his supporters and the believers would be unable to avenge him. They assigned a certain day for that and called it “the day of mazhamah; jamming”. Allah revealed to his Prophet (a. s. ) about what the people of Quraysh had plotted against him. [2]

The Prophet’s immigration to Yathrib

When the day that Quraysh had determined to kill the Prophet on came, the forty men surrounded the Prophet’s house from all sides carrying their swords to tear the Prophet’s body and put out the light of Allah. The tribe of Quraysh wanted to avenge its idols and restore its social position that had been lost because of the Islamic mission.

Fatima (a. s. ) felt great pain and distress for her father’s fate. She did not know what was going to happen to him if he left Mecca. She resorted to Allah and prayed Him sincerely to save her father from the plots and evils of Quraysh.

Imam Ali sleeps in the Prophet’s bed

It was a noble deed that was recorded for Imam Ali (a. s. ) with a pen of light and honor. He was the first fedai for the Prophet (a. s. ). The Prophet (a. s. ) asked him to put on his (the Prophet) green garment and sleep in his bed that night to make those villains believe that he was the Prophet (a. s. ) , and thus the Prophet (a. s. ) would be safe from killing. Imam Ali (a. s. ) received the Prophet’s order with delight and pleasure. He was very happy to be a sacrifice for his brother and cousin.

The Prophet (a. s. ) went out of his house. He took a handful of earth and threw it on the men of Quraysh and said, ‘How ugly, mean faces! ’

He went on while reciting, (And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see. 36: 9).

The sleeping of Imam Ali (a. s. ) in the Prophet’s bed and sacrificing himself for him was a shiny page from his sacred jihad. Allah has revealed about him, (And among people is he who sells himself to seek the pleasure of Allah. 2: 207). This situation had a great, important role in the success of the Islamic mission that no one other than the imam had ever had.

Imam Ali (a. s. ) remained sleeping in the Prophet’s bed. When the dawn came, the forty villains attacked the Prophet’s bed with their unsheathed swords. Imam Ali (a. s. ) , like a lion, surprised them with his sword. They hesitated and cried out: ‘Where is Muhammad? ’

Imam Ali (a. s. ) replied violently, ‘Have you made me a guard over him? ’

They left drawing with them disappointment and failure, for the Prophet (a. s. ) had slipped away from their hands. Quraysh tried the best to take information from Imam Ali (a. s. ) about the direction which the Prophet (a. s. ) had set out to, but they failed and the imam did not respond to them a bit. Therefore, Quraysh bore a grudge against Imam Ali (a. s. ) and looked at him spitefully. Imam Ali (a. s. ) did not care for them; rather, he disparaged them.

Yathrib receives the Prophet

The messenger of Allah (a. s. ) kept on his journey until he was near Yathrib (Medina). When the people of Yathrib knew about his coming to their land, they all hurried to receive him while chanting:

“The full moon has shone for us

from Thaniyyatul Wada’.

It is incumbent on us to thank (Allah) ,

As long as there is someone inviting for Allah. ”[3]

That day was memorable in Yathrib and matchless in history. When the Prophet (a. s. ) settled in Yathrib, he began establishing his great state; the state of the

Qur’an that had undertaken the decisive matters of all nations and peoples of the earth and established the human rights. The Prophet (a. s. ) was delighted and pleased when he saw the warm reception of the people of Yathrib that made him certain of getting supporters to build his new state.

Imam Ali’s immigration to Yathrib

When the Prophet (a. s. ) emigrated from Mecca to Medina, Imam Ali (a. s. ) began fulfilling what the Prophet (a. s. ) had instructed him with such as paying deposits back to their owners and repaying his (the Prophet) debts. After he had fulfilled all that, he accompanied the Fatimas (Fatima bint Asad {Imam Ali’s mother}, Fatima bint Muhammad {the Prophet’s daughter}, and Fatima bint az-Zubayr bin Abdul Mutallib) and began the immigration to Yathrib (Medina). A group from Quraysh followed after him to prevent him and his travel-mates from traveling, but he struggled against them bravely. He killed one of them and made the rest run away. [4] Imam Ali (a. s. ) and his fellows covered the desert until they arrived in Yathrib. Imam Ali’s feet had swelled because of walking and he was too tired. Therefore, he could not go to meet the Prophet (a. s. ) who himself came to meet Imam Ali (a. s. ). When the Prophet (a. s. ) saw Imam Ali (a. s. ) , he embraced him and began crying out of mercifulness for his feet. The Prophet (a. s. ) took some of his saliva and wrapped it on Imam Ali’s feet and they recovered. After that, Imam Ali (a. s. ) did not feel any pain in his feet. [5]

As for Fatima az-Zahra’ (a. s. ) , she was too eager to meet her father. They embraced and kissed each other. The Prophet (a. s. ) received her darling daughter with honor and reverence. She was eight years old then. She arrived in Medina on Thursday, the fifteenth of Rabee’ul Awwal. [6]

At the Battle of Uhud

Fatima (a. s. ) witnessed the battle of Uhud and saw the defeat of Muslims that was about to efface all the manifestations of Islam except for the jihad of her cousin Imam Ali (a. s. ) and his great struggle; otherwise, Quraysh would do away with the Prophet (a. s. ) and uproot Islam and destroy all its pillars and forts.

Anyhow, Muslims were not afflicted with a disaster in all their battles during the time of the Prophet (a. s. ) like that one. Muslims were defeated because the battalion that had been ordered by the Prophet (a. s. ) to remain on the mountain to guard the back of Muslims opposed the orders. When the army of the polytheists that was in front of the Muslim army fled and left their baggage, the Muslims left their positions on the mountain and hurried to seize the baggage. Khalid bin al- Waleed, who was one of the leaders of the polytheists, saw that and he reorganized his forces and attacked the Muslims from behind and before them. Seventy Muslims were martyred among whom was Hamza the Prophet’s uncle. The Prophet (a. s. ) was wounded with several wounds. His face was wounded, his front tooth was broken, and the helmet on his holy head was smashed.

Fatima (a. s. ) came with Ameerul Mo'minin (a. s. ) to the Prophet (a. s. ). Imam Ali (a. s. ) poured water on the Prophet’s wounds but the bleed did not stop. Fatima (a. s. ) burnt a piece of mat and put the ash on the wounds which stopped bleeding. [7]

The battle of al-Ahzab

The armies of the polytheists attacked Medina, the capital of Islam, under the leadership of Abu Sufyan to do away with the mission of Islam and get people back to their first ignorance. The Muslims dug a trench around Medina to keep it safe according to the suggestion of Salman al-Farisi, the loyal companion of the Prophet (a. s. ). The Prophet (a. s. ) himself worked with the Muslims in digging the trench.

Fatima (a. s. ) came to her father with a piece of bread. Her father asked, ‘O Fatima, what is this? ’

She said, ‘It is from a loaf that I have baked for my son. I have brought this piece for you. ’

The Prophet (a. s. ) said, ‘It is the first food to enter your father’s mouth since three days. ’[8]

Yes! This is the altruism and the asceticism of the prophets.

The Prophet with his daughter in travel and residence

The Prophet (a. s. ) was too sincere to his daughter and he preferred her to all his kin. When he wanted to travel, Fatima (a. s. ) was the last one whom he saw off, and when he came back from travel, she was the first one whom he visited, and then he went to his house. [9]

Fatima (a. s. ) also witnessed with her father the conquest of Mecca. [10] She saw her father’s great victory and the submission and subservience of Quraysh to him.

Footnote

[1] Sahih Muslim, vol. 5 p. 180, Sahih al-Bukhari, vol. 1 p. 132.

[2] Imta’ al-Asma’ by al-Maqrizi, vol. 1 p. 38.

[3] As-Seerah an-Nabawiyyah (the Prophetic biography) by Ibn Katheer, vol. 2 p. 269, as-Seerah an-Nabawiyyyah by Ibn Hisham, vol. 2 p. 79.

[4] Encyclopedia of Imam Ameerul Mo'minin, vol. 1 p. 219.

[5] Usd al-Ghaba, vol. 4 p. 92.

[6] Tareekh at-Tabari, vol. 2 p. 80.

[7] Sahih Muslim, vol. 5 p. 178, Sahih al-Bukhari, vol. 7 p. 19-20.

[8] Thakha’ir al-Uqba, p. 47.

[9] Sunan Abi Dawud, vol. 3 p. 291, Musnad Ahmed bin Hanbal, vol. 5 p. 275.

[10] Al-Maghazi, vol. 3 p. 1087.

Electing Imam Ali for the Islamic Caliphate

Electing Imam Ali for the Islamic Caliphate

Fatima (a. s. ) witnessed all the events that took place after the conquest of Mecca. She saw people groups by groups embrace Islam which prevailed over the Arabic East and other areas in the world. However, the most wonderful thing that she saw was the entering of the people of Quraysh into Islam unwillingly and submissively. They were low and mean then whereas they had tried their best to put out the light of Islam and do away with the messenger of Allah. They left no way of terror and violence against the Prophet (a. s. ). They led great armies and parties to fight him until Allah made him defeat them all and afflict them with lowness and meanness. Then, the Prophet (a. s. ) purified the House of Allah (the Kaaba) from the idols and then the call of “allahu akbar” rose high in all sides of the Inviolable Mosque and the rule of the Qur'an prevailed in the land that was a stage for the superstitions and bad traditions of the era of ignorance.

This period was the most important one in Fatima’s life where she saw her father after his great victory caring for something very important concerning the welfare of his nation that would save the nation from deviation and going astray. This thing was the appointment of the leader after him.

The caliphate after the Prophet (a. s. ) was the most important position in Islam because it was the continuity of the Prophet’s rule and the continuity of his Sharia. Because the Prophet (a. s. ) paid great attention to the matter of caliphate, he said, ‘He, who dies while he does not know the imam of his time, will die as an unbeliever. ’

The Prophet (a. s. ) was very careful of his nation’s affairs. He was very kind and loving to his people. Therefore, he suffered disasters and calamities in order to reform his nation and make it the first in civilization and progress. Was it reasonable that he would leave his nation as a victim for his enemies or to be tossed about by the waves?

It was not true at all that the Prophet (a. s. ) had ignored the matter of caliphate and given vent to anarchy after him. This contradicted the goal of his mission which was to spread Islam and its high ideals and great morals among all peoples.

If the Prophet (a. s. ) ignored the matter of the rule after him, this would lead to the destruction of the social pillars which Islam had built and the destruction of the general life of Muslims. The crises and misfortunes that the nation faced throughout its ages were, undoubtedly, the result of keeping the Ahlul Bayt (a. s. ) away from the caliphate. It was the political avidities and the greediness of authority that prevented from fulfilling the Prophet’s recommendations and wills concerning his family.

Anyhow, the nation suffered and is still suffering much because of separating the Ahlul Bayt (a. s. ) from the rule. Muhammad al-Keilani says,

‘The people disputed on the position of caliphate in a way that was unequalled in other nations. They committed for the sake of that what we ourselves refrain from nowadays. And consequently, many souls were ruined, towns were destroyed, villages were torn down, houses were burnt, women were made widows, children were made orphans, and great masses of Muslims were killed. ’[1]

Allah had sent the Prophet (a. s. ) as mercy for mankind. Hence, would he leave his nation in anarchy after him without choosing a leader to lead it after his death? Let us see who that leader was!

The Prophet nominates Ali

The caliphate was not to be determined due to desires and fancies because it was from the fatal matters of the nation and on it all the nation’s goals and affairs depended.

The certain thing due to the scientific studies and the serious pondering on the Prophet’s conducts and the sources of the Islamic history make it clear that the Prophet (a. s. ) had nominated Imam Ali (a. s. ) for the caliphate and made him the imam of Muslims after him. Many true mutawatir[1] traditions confirmed this fact. The Prophet (a. s. ) , on many occasions, praised Imam Ali (a. s. ) and showed his high position. Once, he said that Imam Ali (a. s. ) was the gate of his town of knowledge, another once he said that Imam Ali (a. s. ) was with the truth and the truth was with him, third, Ali was with the Qur'an and the Qur'an was with Ali, and that he was to the Prophet (a. s. ) as Aaron was to Moses. All these facts were proved on the day of al-Ghadeer when the Prophet (a. s. ) gathered the Muslims and announced the caliphate, emirate, and guardianship of Imam Ali (a. s. ) over the Muslims, and then the Prophet’s companions and his wives paid homage to the Imam. Umar bin al-Khattab congratulated him saying, ‘Congratulations O son of Abi Talib! You have become my guardian and the guardian of every believing man and believing woman. ’ The homage to Imam Ali (a. s. ) on the day of al-Ghadeer was a part of the mission of Islam and whoever denied it was not reasonable.

Why the Prophet nominated Ali

Many people ask that why the Prophet (a. s. ) had nominated Imam Ali (a. s. ) for the caliphate and preferred him to all his cousins and companions. We give the answer by the following points:

1. Allah the Almighty had ordered his messenger to appoint Imam Ali (a. s. ) a caliph after him and take the homage of Muslims to him on the day of Ghadeer Khum. Allah had revealed to his messenger this verse, (O Messenger, deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people. 5: 67). After this warning, the Prophet (a. s. ) gathered the hajjis, who were coming back from the hajj, in the desert of Ghadeer Khum and declared to them what Allah had ordered him to do. He announced to them that Imam Ali (a. s. ) would be, according to Allah’s decree, the general leader over the Muslim community, and so all Muslims paid allegiance to him as we have mentioned before.

2. The Prophet (a. s. ) had compared the prophethood to the caliphate when he invited his family to faith and to believe in his mission saying to them, ‘Which of you supports me to be the caliph after me? ’ No one responded to him except Imam Ali (a. s. ) who was too young then. The Prophet (a. s. ) put his hand on Ali’s neck and addressed his family saying, ‘This is my brother and caliph (successor). You have to listen to and obey him. ’ The Prophet’s care for the caliphate did not come at the last days of his life, but it was since the beginning of his mission.

3. The Prophet (a. s. ) looked thoughtfully at his family and companions and he did not find anyone who was worthy of this position after him except Imam Ali (a. s. ) who believed the Prophet (a. s. ) , believed in his mission, and understood his values and goals. The Prophet (a. s. ) himself had educated Imam Ali (a. s. ) and fed him with the deep faith in Allah, the ideals of Islam, and the noble values. It is completely untrue to say that the Prophet (a. s. ) had chosen Ali bin Abi Talib for the position of caliphate just because he was the closest one to him and the father of his two grandsons, because the matter of prophethood is too far above that.

The Prophet (a. s. ) had chosen Imam Ali (a. s. ) as the general leader over his nation because Imam Ali (a. s. ) had had qualifications and abilities that no one else had ever had.

A. Imam Ali (a. s. ) was the most knowledgeable among all the Prophet’s companions and the most aware of the rulings and the affairs of the religion especially in judgment. The Prophet (a. s. ) said, ‘Ali is the best judge of you all. ’ Umar said, ‘Were it not for Ali’s existence, Umar would perish. ’ There was no one at all equal to him in judgment. We have mentioned some examples of his judgments in “the Encyclopedia of Ameerul Mo'minin” under the title of “the Imam’s judgment (is) from the treasures of the Islamic intellect”.

As the Imam was the most aware of all Muslims in the rulings of judgment, he was also the most aware in the political and administrative affairs besides the systems of government. Imam Ali’s document of instructions to Malik al-Ashtar was a clear proof on that. This political document is a full constitution that no other constitution whether in Islam or other than Islam is like it in its comprehensiveness. In this document, Imam Ali (a. s. ) deals with the government’s duties towards the subjects and its responsibility for protecting them from poverty, oppression, and persecution. He also determines the duties of rulers, statesmen, and officials and the qualifications that they must have such as fitness, loyalty, and awareness of the affairs that they would undertake, besides that they should have high morals and manners and be pious and bound by their religion especially toward the wealth of the state. This document has many other important points showing the depth of Imam Ali’s policy.

Moreover, his letters to his governors and officials are a source of intelligent policies and they show that he was too expert in the political affairs. As Imam Ali (a. s. ) was the most expert in the Political affairs, he was also the most aware of all Muslims in the other branches of knowledge such as theology, philosophy, mathematics, astronomy, jurisprudence, linguistics, and others.

Prof. Abbas Mahmud al-Aqqad says, ‘He (Imam Ali) opened many doors in knowledge that were more than thirty sciences. With these huge treasures of knowledge that the Imam had, how would the Prophet (a. s. ) not choose him for the position of caliphate which was the most sensitive position in the Muslim society and which the dignity, independence, and safety of his nation depended on? ’

The infinite scientific powers that the imam had make reason determine with no any doubt that he was to be nominated for the caliphate other than anyone else. Allah says, (Say: Are those who know and those who do not know alike? 39: 9) It is nonsense to say that it is possible to prefer the good one to the better one as some people believe, because it contradicts the Islamic values which make it obligatory to prefer the knowledgeable people to others and regard their high position and rank. Of course, keeping knowledgeable people away from their real position is aggression against knowledge and full destruction to the values of the nation.

B. Imam Ali (a. s. ) was the bravest and the most courageous one at all. His unique courage had astonished the all. He had said, ‘If all the Arabs gathered together to fight me, I would not run away from them. ’ Islam had succeeded by his sword and based on his jihad. He was the man of the memorable situations and famous days; the battles of Badr, Hunayn, and al-Ahzab when he harvested the heads of the polytheists, destroyed their notables, and filled the houses of the tribes of Quraysh, that declared war against Allah and His messenger, with sorrow and mourning.

Every sedition ever rose against Islam was put out by Imam Ali (a. s. ). The Prophet (a. s. ) preferred him to all his companions and family, and entrusted him with the general leadership of his armies. He entered no war unless he was the victor. It was he who subjugated the Jews and conquered their firm forts.

Courage is from the fundamental characteristics that a leader of a nation must have. It is natural that if a leader is weak and coward, the nation will face many crises that a weak leader cannot stand against. Courage existed, physically and morally, in Imam Ali (a. s. ) , and this was one the reasons that made the Prophet (a. s. ) choose no other than him for the leadership of the nation. Imam Ali (a. s. ) , due to his unequaled courage and his other unique virtues, had been chosen (by Allah) for the leadership of the nation even if (supposedly) there was no text from the Prophet (a. s. ) on choosing him for this position.

C. One of the most important and most distinguished features that a leader of a nation must have is self-denial and altruism. A leader must prefer the interest of the nation to everything else and must preserve its wealth. This feature was the most prominent one in Imam Ali’s personality. When he assumed the leadership of the nation, he was ascetic towards all pleasures of life and he denied all enjoyments. All historians agreed on that he spared neither for himself nor for his family any of the worldly pleasures. He was very careful in the state wealth. He did spend nothing from that wealth on himself or his family. He ruled the people with utmost justice and equity, and regarded all the citizens equal in rights and duties.

Definitely, the Arabic East and any elsewhere had never known a just ruler like Imam Ali (a. s. ) in his self denial, altruism, and not using the authority for personal interests and political purposes.

D. And from the prominent features in Imam Ali’s personality was his perfect piety and devotedness to Allah. He was the head of monotheists and the imam of the pious. He said, ‘By Allah, if I am given the seven continents with all what there is under their horizons in order to disobey Allah in an ant that I plunder from it a crust of barley, I will never do. ’

Due to the consensus of the nation, Imam Ali (a. s. ) was the greatest propagandist to Allah after his brother and cousin Prophet Muhammad (a. s. ). When Umar bin al-Khattab was killed, Abdurrahman bin Ouf insisted on Imam Ali (a. s. ) to accept the caliphate on condition that he would rule the nation according to the policy of Umar and Abu Bakr, but Imam Ali (a. s. ) refused and insisted on that he would rule according to the Book of Allah, the Sunna of His prophet, and his own opinion. If he was eager to authority, he definitely would accept this position and then he would rule as he liked, and if Abdurrahman objected to him, he could imprison or exile him.

Humanity, in all its history, did not see a ruler like Imam Ali (a. s. ) in piety, truthfulness, and fairness away from all kinds of favoritism. He spared no effort in applying pure justice among all people and not to hear the moan of any wronged, deprived, or poor one.

After all that, would the Prophet (a. s. ) nominate other than the imam for the caliphate and guardianship after him? And if we accept the principle of kinship which the Muhajireen adopted in the conference of al-Saqeefa, then Imam Ali (a. s. ) was worthier of the Prophet (a. s. ) than anyone else because he was his cousin, son- in-law, and the father of his two grandsons.

(Sedeo) says, ‘If the principle of heredity was acknowledged, it would be for the benefit of Ali since the beginning, and the keeping to it would prevent the crises and disputes that sank Islam into blood. The husband of Fatima had the right of heredity as a legal heir of the Prophet (a. s. ) and had the right of election. ’[2]

Impartial pondering determines with no doubt that the Prophet (a. s. ) had declared the imamate of Imam Ali (a. s. ) and appointed him as the leader for his nation not according to the principle of heredity, kinship, or any other consideration, but because of Ali’s high personality, perfection, and unequalled virtues. It is not true to say that the Prophet (a. s. ) had ignored the matter of caliphate and left it undetermined. This was too far from the Prophet (a. s. ) who was very careful for the happiness and development of his nation and to keep it safe from deviation and declination.

Footnote

[1] Mutawatir is a tradition that comes successively and is ensured by many chains of transmission.

[2] Rooh (spirit of) al-Islam, p. 292.

The Signs of the Departure to Allah

The Signs of the Departure to Allah

The signs of the departure to the better world appeared to the leader and teacher who had made fountains of knowledge and wisdom flow in the earth. Signs came one after the other showing that he would soon leave to his Lord. The following are some of those signs:

1. The Qur'an was recited for the Prophet (a. s. ) (by Gabriel) twice in the last days of his life and he felt from that that he was going to die soon. [1] He announced that among people. He said to his daughter Fatima (a. s. ) , ‘Gabriel was used to recited the Qur'an to me once a year, but this year he recited it to me twice. I do not see in that except that my death is soon. ’[2]

2. The following Verses were revealed to him then, (Surely you shall die and they (too) shall surely die. Then, surely on the day of resurrection you will contend one with another before your Lord. 39: 30-31). This verse was as information to him of his death. After that, some Muslims heard him saying, ‘I wish I knew when that shall be. ’[3]

3. The sura of an-Nasr (110) was revealed to him. He kept silent between the Takbir and the Recitation (in prayer) and said, ‘Glory be to Allah and with praising Him. I ask Allah for forgiveness and I turn to Him in repentance. ’

Muslims were astonished and terrified. They asked him about the reason, and he said to them, ‘I was consoled for my self. ’[4]

The Farewell Hajj

It was certain to the Prophet (a. s. ) that he soon would die, and so he thought that he would farewell the Kaaba and make plans to keep his nation safe from deviating from the right path. He perfumed his last hajj, which was called “the farewell hajj”, in the tenth year of hijra, and announced before the Muslims, who had come to perform the hajj, that his meeting with them in that year would be the last one. He said, ‘I do not know! I may not meet you after this year in this situation at all. ’

He began instructing Muslims with what would assure to them happiness and development. He said, ‘O people, I have left among you the two weighty things; the Book of Allah and my progeny. ’

The first support in building the Muslim society and keeping it safe is the Book of Allah that falsehood does not come to it from before it nor from behind it, and the second one is the Ahlul Bayt (a. s. ) who are the centers of knowledge and faith in Islam. These two supports are the bases of success for the nation.

The general conference

When the Prophet (a. s. ) had finished the rituals of the hajj, he held a general conference at the well of Zamzam. He made a speech and ordered Rabee’ah bin Umayya bin Khalaf to announce his (the Prophet) speech loudly to people. He said, ‘O Rabee’ah, say: O people, the messenger of Allah says to you: you may not meet me in such a situation after now.

O people, do you know which country this is? Do you know which month this is? Do you know which day this is? ’

People said, ‘Yes! This is the inviolable country, the inviolable month, and the inviolable day. ’

Then the Prophet (a. s. ) said, ‘Allah has prohibited for you your bloods and your properties (to kill each other and to extort each other’s properties) like the inviolability of your this country, your this month, and your this day. Have I informed? ’

They said, ‘Yes. ’

The Prophet (a. s. ) said, ‘O Allah, bear witness. ’

Then he said, ‘Every blood (that was shed) in the pre-Islamic era is put under my foot, and the first blood that I put under my foot is the blood of Adam bin Rabee’ah bin al-Harith bin Abdul Muttalib. Have I informed? ’

They said, ‘Yes. ’

He said, ‘O Allah, bear witness. ’

Then he said, ‘Every usury in the pre-Islamic era is put under my foot, and the first usury that I put under my foot is the usury of al-Abbas bin Abdul Muttalib. Have I informed? ’

They said, ‘Yes. ’

He said, ‘O Allah, bear witness. ’

Then he said, ‘O people, postponement (of the sacred month) is only an excess in disbelief whereby those who disbelieve are misled; they allow it one year and forbid it (another) year, that they may make up the number of the months which Allah hath hallowed…

I recommend you to be kind to women for they are deposits with you. They are weak. You have taken them by the deposit of Allah, and married them by the Book of Allah. You have rights on them and they have rights on you. They have a right on you that you provide them with clothes and sustenance, and you have a right on them that they should not betray you with anyone in your beds, and not permit anyone into your houses except with your knowledge and permission. If they commit something of that, then you do not to sleep with them and you beat them but not violently. Have I informed? ’

They said, ‘Yes. ’

He said, ‘O Allah, bear witness. ’

Then he said, ‘I recommend you to be kind to what your hands possess (servants). Feed them with what you (yourselves) eat and clothe them with what you (yourselves) wear…Have I informed? ’

They said, ‘Yes. ’

He said, ‘O Allah bear witness. ’

Then he said, ‘A Muslim is a brother to a Muslim. He should not cheat, betray, or backbite him. His blood (killing) is not lawful to him, nor anything of his property except by his permission willingly. Have I informed? ’

They said, ‘Yes. ’

The Prophet (a. s. ) kept on his precious speech that was full of Islamic morals, manners, and rulings. He ended his speech saying, ‘Do not turn back after me unbelievers leading people astray and subjugating one another. I have left among you what if you keep to, you shall not go astray; the Book of Allah and my progeny, my family. Have I informed? ’

They said, ‘Yes. ’

He said, ‘O Allah, bear witness. ’

Then he said to them, ‘You are responsible. Let the present of you inform the absent! ’[5]

The Conference of Ghadeer Khum

When the Prophet (a. s. ) performed his last hajj, he (with the Muslims) began his journey back to Medina. When he (and the Muslims) arrived in Ghadeer Khum, Gabriel came down to him carrying with him a very important message from the Heaven. It was to appoint Ameerul Mo'minin Ali bin Abi Talib a caliph over the Muslims (after the Prophet) and to announce that openly. The message of the Heaven was revealed in this verse, (O Messenger! deliver what bas been revealed to you from your Lor, and if you do it not, then you have not delivered His message, and Allah will protect you from the people. 5: 76). [6]

The Prophet (a. s. ) determined to fulfill the will of Allah. He stopped at the desert and ordered the caravans of the hajjis to do the same. It was a very hot summer day that men put the ends of their abas under their legs to guard against hot. When Muslims, who were about one hundred thousands or more as historians says, gathered together, the Prophet (a. s. ) began making a speech before them. First, he explained to them what he suffered for the sake of their guidance and to save them from the superstitions of the age of ignorance into a safe, noble life. Then, he said,

‘See how you will obey me through (being loyal to) the two weighty things. ’

Some one cried out, ‘O messenger of Allah, what are the two weighty things? ’

The Prophet (a. s. ) said, ‘The major weighty thing is the Book of Allah; its one end is in the hand of Allah and the other end is in your hands. Keep to it and do not deviate. The other is the minor weighty thing. It is my progeny. Kind Gabriel told me that they (the Book of Allah and the progeny) will not separate until they will come to me at the pond (in the Paradise) , and I prayed my Lord to do that for them. Do not antecede them that you may perish, and do not lag behind them that you may perish…’

Then, the Prophet (a. s. ) took Imam Ali’s hand and announced his guardianship over the Muslims and appointed him a general leader over the nation. He raised Imam Ali’s hand until the white of their (the Prophet and Imam Ali) armpits appeared and he addressed the Muslims loudly;

‘O people, who is worthier of the believers than themselves? ’

They all said, ‘Allah and His messenger are more aware. ’

The Prophet (a. s. ) said, ‘Allah is my guardian and I am the guardian of the believers, and I am worthier of them than themselves. Whoever I am his guardian Ali is 

to be his guardian. ’

He repeated that three or four times and then said, ‘O Allah, favor whoever follows him, be an enemy to whoever opposes him, love whoever loves him, hate whoever hates him, support whoever supports him, let down whoever betrays him, and turn the truth with him wherever he turns. Let the present inform the absent…’

After the Prophet’s speech, Muslims came to Imam Ali (a. s. ) congratulating and paying homage to him. The Prophet (a. s. ) ordered his wives to pay homage to Imam Ali (a. s. ) and they did. Umar shook

hand with the imam and said to him, ‘Congratulations O son of Abi Talib! You have become my guardian and the guardian of every believing man and believing woman. ’[7]

On that eternal day, this verse was revealed to the Prophet (a. s. ) , (This day I have perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. 5: 3). [8]

The religion was perfected and the great favor was completed by announcing the guardianship of Imam Ali (a. s. ) , the pioneer of the truth and justice in Islam. The Prophet (a. s. ) built the cornerstone of keeping his nation safe from deviation and declination by appointing Imam Ali (a. s. ) a leader, educator, and instructor for the nation. The allegiance to Imam Ali (a. s. ) on the Day of al-Ghadeer was a part from the mission of Islam and a pillar from the pillars of the religion that whoever denies it denies Islam as Allama al-Ala’ili says.

Footnote

[1] Al-Khasa’is al-Kubra, vol. 2 p. 386.

[2] Manaqib Aal Abi Talib, vol. 3 p. 136, Rawdhat al-Wa’idhin, p. 150.

[3] The Life of Imam al-Husayn bin Ali, vol. 1 p. 194.

[4] Manaqib ibn Shahrashub, vol. 1 p. 167.

[5] Tareekh al-Ya’qubi, vol. 2 p. 110-112.

[6] Al-Wahidi in Asbab an-Nuzool p. 135, ar-Razi in his Tafsir vol. 12 p. 299, and others mentioned that this verse concerned the Day of al-Ghadeer.

[7] Musnad of Ahmed bin Hanbal, vol. 4 p. 281.

[8] Al-Khateeb al-Baghdadi in his Tareekh vol. 8 p. 290, as-Sayooti in ad-Durr al-Manthur vol. 2 p. 259, at-Tabarsi in Majma’ al-Bayan vol. 3 p. 246, and others mentioned that this verse was revealed concerning the Day of al-Ghadeer.

Immortal Tragedy

Immortal Tragedy

Sorrows and distresses attacked Fatima (a. s. ) when she knew that her father, who was the dearest one to her at all, would leave for the better world, and this world would be empty of this great personality.

The Prophet’s last illness

When the Prophet (a. s. ) came back from Mecca to Medina, his health was indisposed and became worse day after another. He suffered a very bad fever that when his wives or visitors put their hands on his garment, they felt the heat. Beside him there was a vessel of water where he put his hand into it and rubbed his holy face to lower the fever. He said, ‘I am still feeling the pain of the food that I have eaten in Khaybar. I feel that my back has been broken because of that poison. ’[1]

Muslims, who were distressed and astonished, hurried to visit him. His room was crowded of his companions. He announced to them his soon death and recommended them of what would assure for them happiness and success. He said to them,

‘O people, I am about to be made die and taken away. I say to you to be excused before you. I have left among you the Book of Allah the Almighty and my progeny…’

Then he took Imam Ali’s hand and said, ‘Here is Ali. He is with the Qur'an and the Qur'an is with Ali. They will not separate until they will come to me at the pond (in the Paradise). ’[2]

The Prophet (a. s. ) was certain that he was going to die. He saw that he would farewell the graveyards of Muslims and pray Allah to forgive the dead. In the night, he sent for Abu Muwayhibah and said to him, ‘I was ordered to ask for forgiveness for the people of al-Baqee’[3] and so I sent for you to come with me. ’

When the Prophet (a. s. ) arrived in al-Baqee’ Graveyard, he said, ‘Peace be on you O people of the graves. Let you be delighted with what you have been in, which is better than what (living) people are in. Seditions have come like pieces of dark night one after the other. The last is worse than the first. ’

The Prophet (a. s. ) saw in which conditions some of his companions were and what they would do later on, and so he congratulated the dead in the graves for they would not witness the seditions that came and would come after. The Prophet (a. s. ) said to Abu Muwayhibah, ‘O Abu Muwayhibah, I have been given the keys of the treasuries of this world and the eternity in it and then the Paradise. I have been asked to choose between this and the meeting of my Lord and the Paradise. ’

Abu Muwayhibah said astonishingly, ‘May my father and mother die for you! Take the keys of the treasuries of this world and the eternity in it and then the Paradise. ’

The Prophet (a. s. ) replied, ‘O Abu Muwayhibah, no by Allah! I have chosen the meeting of my Lord and the Paradise. ’

Then the Prophet (a. s. ) prayed Allah to forgive the dead of al-Baqee’ Graveyard and he went back home. [4]

The Army of Usama

The Prophet (a. s. ) saw factionalism among his companions and he became certain that they would fulfill their plans to take the caliphate away from his guardian and successor Imam Ali (a. s. ). Hence, he thought to rescue the situation by sending all his companions in an army to fight the Romans so that his capital would be empty of them and thus Imam Ali (a. s. ) would assume the caliphate after his (the Prophet) death easily and with no obstacles.

The Prophet (a. s. ) ordered all the notables of the Muhajireen and the Ansar to join the army of Usama who was a young man. Among those men there were Abu Bakr, Umar, Abu Ubayda bin al-Jarrah, and Basheer bin Sa’d. [5] The Prophet (a. s. ) said to Usama, the leader of the army, ‘March to the place where your father was killed and make the horsemen defeat them (the Romans). I have entrusted you with the leadership of this army. In the morning, attack the people of Ubna (in Syria) and meet them with fire. Hurry up to precede the news. If Allah grants you victory over them, do not remain there too long. Take guides with you, and make spies and pioneers in the front. ’

On the twenty-ninth of Safar, the army mutinied and no one of the notable companions joined his battalion. The Prophet (a. s. ) was very angry at that. He went out of his house in spite of his illness. He encouraged his companions to join the army. He gave the banner to Usama and said to him, ‘March by the name of Allah and for the sake of Allah. Fight those who disbelieve in Allah. ’

Usama marched with his army and camped in al-Jurf. [6] The famous companions slackened in joining the camp. They criticized and disparaged the leader, young Usama. Umar said to him, ‘The messenger of Allah dies while you are an emir over me?! ’

This saying was conveyed to the Prophet (a. s. ) while he was badly ill suffering bad fever and headache. He became very angry and distressed. He went out of his house wrapped with a velvet garment and his head was folded. He ascended the minbar and showed the people his anger about not carrying out his orders. He said,

‘O people, what for is the saying of someone of you that criticizes my appointing Usama as the emir? You have criticized my appointing his father as emir before. By Allah, he was worthy of the emirate and his son after him is worthy of it…’

He descended the minbar and went into his house. [7] Then, he recommended people to join the army of Usama by saying, ‘Prepare the army of Usama! ’

‘March the army of Usama! ’

‘May Allah curse whoever does not join the army of Usama! ’

These firm orders and insistence of the Prophet (a. s. ) at his last hours of life did not move the people’s determination. They slackened in joining the army and justified their doing with different excuses, though the Prophet (a. s. ) did not accept their excuses. Rather, he showed them his anger and discontent.

Pondering on this grave event, one can conclude the following points:

1. In not joining the army and the criticizing of the appointing of Usama as the emir, the companions wanted to seize the authority and grasp the rule. Of course, if they went to the war and left the capital of the Prophet (a. s. ) , certainly they would lose the caliphate, and then they would have no chance to oppose or resist.

2. The reason behind not entrusting the leadership of the army to anyone of the notable companions was that they would take it as a means to claim their worthiness of the caliphate. The Prophet (a. s. ) closed this door, and if it was opened to them, they would cling to it with all their power.

3. Islam seriously had cancelled the matter of agedness and it entrusted the important positions in the state and the army to the well-qualified and expert persons who would regard the interests of the nation above all other considerations. [8]

Asking people’s pardon

The Prophet’s health became worse and he began suffering severe pains. He was certain that he was living his last hours. He sent for al-Fadhl bin al-Abbas and asked him to support him to the mosque. Al-Fadhl led the Prophet (a. s. ) to the mosque and helped him sit on the minbar. The Prophet (a. s. ) asked al-Fadhl to call out that the prayer was to be congregational. When people gathered, the Prophet (a. s. ) made a speech saying,

‘O people, death is about to take me away from among you and you shall not see me again in this situation…whoever I had whipped his back here is my back, let him retaliate! Whoever I had taken some money from him here is my money, let him take from it…Let no one of you say: I fear enmity from the messenger of Allah. Surely, enmity is not from my deeds or morals. The most beloved one of you to me is he who takes a right which is on me to him, or absolves me from it so that I shall meet my Lord while no one has a complaint against me…’

Some man said, ‘O messenger of Allah, you owe me three dirhams. ’

The Prophet (a. s. ) said, ‘As for me, I do not consider a sayer a liar, nor do I ask him to take an oath. How is that? ’

The man said, ‘O messenger of Allah, do you not remember that one day a beggar asked you (for help) and you asked me to give him three dirhams and I did? ’

The Prophet (a. s. ) ordered the dirhams to be given to him, and then he kept on his speech. He said, ‘O people, whoever had peculated something let him pay it back…’

Some man got up and said, ‘O messenger of Allah, I have three dirhams that I had peculated them…’

The Prophet (a. s. ) asked the man why he had peculated them and he replied that he had been in need of them. The Prophet (a. s. ) ordered al-Fadhl to take back the three dirhams from the man, and he did. Then, the Prophet (a. s. ) said, ‘O people, whoever feels something inside him let him get up so that I will pray Allah for him…’

Some man got up and said, ‘O messenger of Allah, I am hypocrite, liar, and ill-omened. ’

Umar shouted at the man, ‘Woe unto you! Allah has covered you. Would that you had covered yourself! ’

The Prophet (a. s. ) said to Umar, ‘Keep silent O ibn al-Khattab! The disclosure of this world is better than that of the afterworld. ’

Then the Prophet (a. s. ) prayed Allah for the man saying, ‘O Allah, grant him with truthfulness and faith, and take evil omen away from him! ’[9]

Then, a man called Sawadah bin Qays got up and said, ‘O messenger of Allah, you had whipped me on my abdomen, and now I want to retaliate. ’

The Prophet (a. s. ) ordered Bilal to bring the whip for the man to retaliate on the Prophet (a. s. ). Bilal was astonished and he cried out, ‘O people, make people retaliate on you in this world! This is the messenger of Allah. He makes people retaliate on him. ’

Bilal gave the whip to Sawadah who took it and came toward the Prophet (a. s. ) who was too ill. Sawadah said, ‘O messenger of Allah, uncover your abdomen to me! ’

The Prophet (a. s. ) uncovered his abdomen while silence, crying, and fear prevailed the corners of the mosque. Sawadah silently and sadly said to the Prophet (a. s. ) , ‘O messenger of Allah, would you permit me to put my mouth on your abdomen? ’

The Prophet (a. s. ) permitted him, and he began kissing the Prophet’s abdomen while his (Sawadah) eyes were shedding tears over his face. Then he said, ‘I seek protection by the messenger of Allah’s place of retaliation from Fire on the day of Fire. ’

The Prophet (a. s. ) asked him, ‘O Sawadah, would you pardon or retaliate? ’

The man said, ‘I pardon, O messenger of Allah. ’

The Prophet (a. s. ) raised his hands towards the Heaven praying Allah by saying, ‘O Allah, pardon Sawadah as he pardoned Your Prophet! ’[10]

Distress and sorrow prevailed over Muslims who became certain that it was the last days of their prophet who was loyal and kind to them, and who had taken them out of the life of deviation in the desert and established to them the state of guidance and bliss.

The Prophet gives as charity all what he possesses

Before his last illness, the Prophet (a. s. ) had six or seven dinars. He feared that Allah might make him die while this money was still with him. He ordered his family to bring this money which he put in his hand and said, ‘What does Muhammad think of his Lord if he meets Him while this is still with him? ’ Then, he gave this money as charity and kept nothing of the worldly vanities with him. [11]

From his asceticism was that he left this world while he was not satiate with barley bread. [12] He died while his armor was yet mortgaged to a Jew man for thirty Saa’s (weights) of barley. [13] His pillow was of leather filled with fibers of palm-tree. [14] He was too ascetic in the worldly life. He turned away from all its pleasures and enjoyments until Allah took him to His neighborhood.

The calamity of Thursday

The political tendencies and opportunistic trends which the famous companions adopted to turn the caliphate away from the Ahlul Bayt (a. s. ) appeared clearly before the Prophet (a. s. ). Therefore, he saw, in the last hours of his life, that he should save his nation from deviation and assure to it happiness and prosperity. He said to his companions, ‘Bring me a piece of paper and an inkpot to write you a book by which you shall not go astray at all…’[15]

It was the greatest blessing that the Prophet (a. s. ) wanted to write a book for the nation by which it would not go astray forever. It was a very expensive opportunity, but, unfortunately, those companions lost it easily. And unfortunately, some of the Prophet’s companions understood that the Prophet (a. s. ) intended to write down in that book the caliphate to Imam Ali (a. s. ) and that would make their greed go in vain; therefore, one of them said, ‘The book of Allah is enough to us…’

Undoubtedly, if this sayer knew that the Prophet (a. s. ) wanted to recommend of anything else in that book, he would not reply so impudently, but he understood well that the Prophet (a. s. ) wanted to announce the caliph after him.

Anyhow, disputes and disagreements increased among the attendants that some of them wanted to carry out the Prophet’s wish and some others insisted on objection. The women from behind the curtain denied that impudent situation towards the Prophet (a. s. ) , who was living his last moments, and cried out addressing the Prophet’s companions, ‘Do you not hear what the messenger of Allah is saying? ’

Umar harshly replied to them, ‘You are the friends of Yousuf (Prophet Josef). If he became ill, you would press your eyes (to shed tears) , and if he recovered, you would ride on his neck. ’

The Prophet (a. s. ) looked at him angrily and said, ‘Let them alone! They are better than you. ’

A terrible dispute broke out between the men. The party that wanted to carry out the Prophet’s order was about to win, but someone (Umar) shot a bad arrow against the Prophet’s order by saying harshly and impudently, ‘The Prophet is raving’! [16]

These events must be studied thoughtfully and exactly because they concern the essence of our Islamic life. They have a clear criticism against the messenger of Allah, who was accused of raving whereas Allah has said about him, (Your companion does not err, nor does he go astray, nor does he speak out of desire. It is naught but revelation that is revealed. The Lord of Mighty Power has taught him. 53: 2-5) , and (Most surely it is the Word of an honored messenger, the processor of strength, having an honorable place with the Lord of the Dominion, One (to be) obeyed, and faithful in trust. And your companion is not gone mad. 81: 19-22).

Accusing the Prophet (a. s. ) of raving is defaming to his personality, disparaging his position, and ignoring his favors that he has done to all human kind and especially the Arabs whom he saved from the life of ignorance and deviation in the desert and established to them a state and civilization, and made the masters of the nations. Was his reward for all that to be accused of raving? We are from Allah, and to Him we shall return!

The political tendencies and the greed to authority led those men to face the messenger of Allah with these severe words that hurt every Muslim. When Ibn Abbas remembered this painful event, he cried and his tears covered his cheeks. He often said, “Thursday, and what is Thursday! The messenger of Allah (a. s. ) said, ‘Bring me a piece of paper and an inkpot to write you a book by which you shall not go astray after me at all’ and they said, ‘The messenger of Allah is raving. ’”[17]

Really, it was the greatest calamity that Muslims have never been afflicted with like it. It had been intervened between them and their happiness and prosperity in all fields of life.

Fatima’s distress

Sorrow and distress filled Fatima’s heart and pain hurt her too much when she became certain that her father was going to leave her for the other world. She sat beside and stared at him. She heard him saying, ‘Ah, my anguish! ’

She was distressed and said, ‘Ah, my anguish for your anguish father! ’

The loving father said kindly to his darling daughter, ‘No anguish for your father after this day! ’18]

She was very affected by these words because she became completely certain that her father would leave her. When the Prophet (a. s. ) saw her very sad and distressed, he wanted to delight her. He asked her to come closer to him. He whispered to her something and her eyes were filled with tears, and then he whispered to her another thing and she began smiling. Aa’isha (the Prophet’s wife) was astonished at seeing that and she said, ‘I have not seen delight that is nearer to sadness like today. ’

Aa’isha asked Fatima (a. s. ) about what her (Fatima) father whispered to her but she did not answer her. When days passed, she told her saying, “He said to me: ‘Gabriel reviewed the (whole) Qur’an to me once a year, but this year, he reviewed it to me twice. I do not think except that my death has come. ’

This was the cause of her pain and crying. As for the cause of her delight, she said, “He said to me: ‘You are the first one of my family that shall join me (die). I am the best ancestor to you. Are you not pleased to be the principal of the women of this nation? ’”[19]

The Prophet (a. s. ) comforted Fatima (a. s. ) saying, “O my daughter, do not cry! When I die, you say: ‘we are Allah’s and to Him we shall return’ It has recompense for any dead one. ”

She said, ‘And for you O messenger of Allah?! ’

He said, ‘Yes, and for me. ’[20]

When the Prophet (a. s. ) began suffering more pain, Fatima (a. s. ) began crying and she said him, ‘By Allah, you are like what some sayer has said:

“A white one by whose face it is prayed that clouds may rain;

the resort of orphans, the guard of widows. ”’

The Prophet (a. s. ) said to her, ‘It is the saying of your uncle Abu Talib. ’ Then he recited this Qur’anic verse: “And Muhammad is but a messenger; the messengers have already passed away before him. If then he dies or is killed, will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful. (3: 144). ”[21]

The Prophet recommends of his family

Anas bin Malik narrated, ‘Fatima, with al-Hasan and al-Husayn, came to the Prophet (a. s. ) in his last illness. She embraced him and stuck her chest to his while crying bitterly. The Prophet (a. s. ) ordered her not to cry out of fearing for her. He said while tears were falling down over his cheeks, ‘O Allah, these are my family. I have entrusted them to every believer…’ He repeated that three times. [22] He said that because he knew well that his family would face all kinds of calamities.

The Prophet’s inheritance for his two grandsons

Fatima (a. s. ) came with her two sons asking her father to bequeath them some of his morals and nobilities. She said to him, ‘O Father, these are your two sons. Please, bequeath something from you to them. ’

The Prophet (a. s. ) said, ‘As for al-Hasan, he shall have my gravity and glory, and as for al-Husayn, he shall have my courage and generosity. ’[23]

The Prophet (a. s. ) recommended Imam Ali (a. s. ) to care much for his two grandsons. Three days before his death, the Prophet (a. s. ) said to Imam Ali (a. s. ) , ‘O father of the two darlings, I recommend you of my two darling grandsons in all this life. How soon your two supports will be undermined! May Allah be my guardian over you…’

When the Prophet (a. s. ) died, Imam Ali (a. s. ) said, ‘This is one of my two supports that the messenger of Allah talked about’, and when Fatima (a. s. ) died, he said, ‘This is the second support that the messenger of Allah told me about. ’[24]

To the High Paradise

It was time for the Prophet (a. s. ) to leave this world and join his brothers of the great prophets near the Lord. The Angel of Death came down to him asking permission. Fatima (a. s. ) said to him (the angel) , ‘He (the Prophet) is busy with himself. ’ The Angel of Death left and came back later asking permission. The Prophet (a. s. ) woke up and said to his daughter, ‘Do you know him? ’

She said, ‘No, O messenger of Allah. ’

The Prophet (a. s. ) said, ‘He is the establisher of graves, destroyer of houses, and separator of gatherings. ’

Fatima (a. s. ) was shocked and sorrows attacked her. She said sadly, ‘O Father! To the death of the last of prophets (he has come)? Alas! To the death of the best of the pious and to the end of the master of choices? Alas! To the cease of the revelation from the Heaven? After today, I shall be prevented from talking with you. ’

The Prophet (a. s. ) pitied his darling daughter and said to her, ‘Do not weep! You will be the first one to join me…’[25]

Then, the Prophet (a. s. ) permitted the Angel of Death to come in to him. When he came in, he said, ‘O messenger of Allah, Allah has sent me to you and ordered me to obey you in whatever you order me to do. If you order me to take your soul, I shall do, and if you order me to leave it, I shall do. ’

The Prophet (a. s. ) was astonished at the Angel’s courtesy. He said, ‘O Angel of Death, would you do that? ’

The Angel said, ‘I have been ordered to obey you in whatever you order me to do. ’

No one of Allah’s prophets and messengers had ever got such preference as Prophet Muhammad (a. s. ) had. Allah had ordered the Angel of Death to ask permission before coming in to him and to obey him in everything.

Then Gabriel came down saying to the Prophet (a. s. ) , ‘O Ahmed, Allah is longing for you. ’[26]

The Prophet (a. s. ) chose to be near his Lord. He permitted the Angel of Death to take his soul. The two grandsons were terrified and they threw themselves on their grandfather while crying and shedding tears. The Prophet (a. s. ) began kissing them and seeing them off.

Imam Ali (a. s. ) wanted to take them away from the Prophet (a. s. ) who refused and said to the Imam, ‘Let them enjoy me and let me enjoy them, for they will suffer calamities after me. ’

Then he turned to his visitors and said, ‘I have left among you the Book of Allah and my progeny, my household. One, who loses the Book of Allah, is like one who loses my Sunna, and one, who loses my Sunna, is like one who loses my progeny. They (the Book of Allah and the progeny) will not separate until they shall come to me at the pond (in the Paradise). ’[27]

Then he said to Imam Ali (a. s. ) , ‘Put my head in your lap, for the decree of Allah has come. When my soul comes out, take it and rub your face with it, and then direct me toward the qibla, prepare me, offer the prayer on me, and do not leave me until you burry me in my grave. Seek help from Allah the Almighty. ’

Imam Ali (a. s. ) put the Prophet’s head in his lap and put his (imam Ali) hand under his (the Prophet) chin. When the Angel of Death began making the Prophet (a. s. ) die, the Prophet (a. s. ) recited some Qur’anic verses until his holy soul left his pure body. Imam Ali rubbed his face with it. [28]

Mankind was afflicted with a great calamity; the leader, teacher, and educator died, and that light, which lit the world with the divine teachings, high morals, and noble manners, went out.

Muslims were shocked by the disaster and they lost their minds. The Prophet’s wives…began beating their chests. The women of the Ansar beat their faces and their throats were harmed because of crying. [29]

As for Fatima (a. s. ) , she fell over the pure body of her father saying, ‘O father! O messenger of Allah! Of prophet of mercy! Now, the revelation does not come. Now, Gabriel ceases coming to us. O Allah, let my soul join his (the Prophet) soul, and have mercy on me by looking at his face, and do not prevent me from his reward and intercession on the Day of Resurrection. ’[30]

Then she mourned for him saying, ‘O Father, to Gabriel I mourn you! O father, the Paradise is your abode! O father, you responded to the Lord Who has invited you! ’[31]

Preparing the holy corpse for burial

Imam Ali (a. s. ) , alone, washed (ritually) and prepared the Prophet’s corpse for burial. No one participated with him in that. While washing the Prophet’s body, he sorrowfully said, ‘May my father and mother be sacrificed for you O messenger of Allah! By your death, something has ceased that it has not ceased by the death of any other than you; prophethood, revelation, and the news of the Heaven. You have been particular until you sufficed away from anyone other than you, and you have been popular until people were the same in you. If you had not ordered of patience and forbidden from impatience, we would have exhausted our tears for you, and disease would have lasted long, and distress would have endured forever. ”[32]

Al-Abbas, the Prophet’s uncle and Usama gave Imam Ali (a. s. ) water from behind a curtain. [33] Good scent came out of the Prophet’s body. Imam Ali (a. s. ) said, ‘May my father and mother be sacrificed for you O messenger of Allah! You are good scented alive and dead. ’[34] The water, which the Prophet’s corpse was washed with, was from a well called al-Ghars that the Prophet (a. s. ) drank from. [35] Finishing the ritual washing, Imam Ali (a. s. ) enshrouded the holy corpse and put it on a bed.

The prayer over the holy corpse

The first who offered the prayer on the great corpse was Allah, then Gabriel, Israfel, and then the angels groups by groups. [36] Then Imam Ali (a. s. ) offered the prayer on him. When Muslims came to offer the prayer on the Prophet’s corpse, Imam Ali (a. s. ) said to them, ‘No one of you is to be an imam (in the prayer). He (the Prophet) is your imam alive and when dead. ’

So, Muslims came group by group to offer the brayer of the dead in lines with no imam. Imam Ali (a. s. ) was standing beside the Prophet’s corpse and saying, ‘Peace be on you, O prophet, and Allah’s mercy and blessings. O Allah, we bear witness that he has informed of what has been revealed to him, been loyal to his nation, and struggled in the way of Allah until Allah glorified His religion and perfected His word. O Allah, make us from those who follow what has been revealed to him, and fix us (on that) after him, and gather between us and him. ’ People said, ‘Amen. ’[37]

The masses of Muslims passed by the Prophet’s pure body while overcome by sorrow and distress for their savior, liberator, and teacher, who had established to them a great civilization and state and lit to them the life after their ignorance and deviation, died.

The burial

After the rituals of prayer on the holy corpse, Imam Ali (a. s. ) , under the darkness of night, buried the sacred body in the last abode. He stood beside the tomb and said, ‘Patience is nice except for you, and impatience is ugly except for you. The calamity of your death is so great, and it is so great before and after you. ’[38]

The pure progeny were so terrified after the Prophet’s death. They feared that the Arabs, and especially the tribe of Quraysh, might revolt to avenge on the Prophet’s family, because the Prophet (a. s. ) had killed their men for the sake of Islam. The tendency of avenging was deep-rooted in the Arabs, and it was Imam Ali (a. s. ) who had killed their men and heroes, and so they were eager to avenge. Imam as-Sadiq (a. s. ) said,

‘When the messenger of Allah (a. s. ) died, the family of Muhammad spent the longest night and they thought that there would be no sky to shade and no earth to carry them, because the messenger of Allah had afflicted the near and the far for the sake of Allah. ’[39]

Anyhow, the Prophet’s death was the greatest of calamities that the Ahlul Bayt (a. s. ) faced. It was the beginning of the terrible calamities that they suffered later on. We shall talk about that in the following chapters.

As for Fatima (a. s. ) , she was very sad for the great loss of her father. She elegized him with very moving poems. She often sat by the tomb and expressed her passions for her father. What pained her more was that people did not regard her as she deserved, and did not considered her kinship and position to the messenger of Allah.

Footnote

[1] Al-Bidayah wen-Nihayah, vol. 5 p. 246.

[2] As-Sawa’iq al-Muhriqah, vol. 2002 p. 361.

[3] The dead in al-Baqee’ Graveyard.

[4] Al-Bidayah wen-Nihayah, vol. 5 p. 243, Seera of ibn Hisham, vol. 3 p. 93, Tareekh at-Tabari, vol. 3 p. 190.

[5] Kanzol Ummal, vol. 5 p. 312, Tabaqat ibn Sa’d, vol. 4 p. 46, Tareekh al-Khamees, vol. 2 p. 46.

[6] Three miles from Medina towards Sham.

[7] As-Seera al-Halabiyyah, vol. 3 p. 34.

[8] We have explained that in details in our book “the System of Rule and Administration in Islam”.

[9] Al-Bidayah wen-Nihayah, vol. 5 p. 231.

[10] Bihar al-Anwar, vol. 22 p. 509.

[11] Musnad of Ahmed bin Hanbal, vol. 6 p. 104.

[12] Sahih of al-Bukhari, vol. 6 p. 204.

[13] Musnad of Ahmed bin Hanbal, vol. 4 p. 105.

[14] Sahih of Muslim, vol. 6 p. 145.

[15] Al-Awsat by at-Tabarani, vol. 5 p. 288, Sahih al-Bukhari, vol. 4 p. 31, Sahih Muslim, vol. 5 p. 76, and others.

[16] All historians and narrators have mentioned this painful event. Al-Bukhari mentioned it many times in his Sahih vol. 4 p. 68-69, vol. 6 p. 8, but he concealed the sayer’s name. It has been mentioned in Ghareeb al-Hadith, vol. 4 p. 130, Sharh Nahjol Balagha by ibn Abil Hadeed, vol. 3 p. 114, and the author here mentioned the sayer’s name openly.

[17] Musnad of Ahmed bin Hanbal, vol. 1 p. 355, and others.

[18] The Life of Imam al-Hasan bin Ali, vol. 1 p. 112.

[19] The Life of Imam al-Husayn bin Ali, vol. 1 p. 215.

[20] Ansab al-Ashraf, vol. 1 p. 133.

[21] The Life of Imam al-Husayn bin Ali, vol. 1 p. 216.

[22] Ansab al-Ashraf, vol. 1 p. 133.

[23] Manaqib Aal Abi Talib, vol. 2 p. 465.

[24] Amali of Sheikh as-Saduq, p. 119.

[25] Durratul Nassihin, p. 66.

[26] Tabaqat ibn Sa’d, vol. 2 p. 48.

[27] Maqtal al-Husayn by al-Khawarizmi, vol. 1 p. 114.

[28] Manaqib Aal Abi Talib, vol. 1 p. 29. Many historians have mentioned that when the Prophet (a. s. ) died, his head was in Imam Ali’s lap. It was mentioned in At-Tabaqat al-Kubra, vol. 2 p. 51, Majma’ az-Zawa’id, vol. 1 p. 293, Kanzol Ummal, vol. 4 p. 55, Thakha’ir al-Uqba, p. 94, ar-Riyadh an-Nadhira, vol. 2 p. 219.

[29] Ansab al-Ashraf, vol. 1 p. 574.

[30] Tareekh al-Khamees, vol. 2 p. 192.

[31] Siyer A’lam an-Nubala’, 2 p. 88, Sunan ibn Maja, vol. 1 p. 511.

[32] Nahjol Balagha, vol. 2 p. 255.

[33] Wafa’ul Wafa’, vol. 1 p. 227, al-Bidayeh wen Nihayeh, vol. 5 p. 263.

[34] At-Tabaqat al-Kubra, vol. 2 p. 63.

[35] Al-Bidayeh wen Nihayeh, vol. 5 p. 261.

[36] Hilyatul Awliya’, vol. 4 p. 77.

[37] Kanzol Ummal, vol. 4 p. 54.

[38] Nahjol Balagha, vol. 3 p. 224.

[39] Bihar al-Anwar, vol. 22 p. 537, Usool al-Kafi, vol. 1 p. 445.

The Great Trial

The Great Trial

No writer, whatever skilled he is in describing the minutes of history and in analyzing the events, can describe accurately and deeply the disasters and seditions that attacked the Muslim nation after the departure of the Prophet (a. s. ) as the Qur'an had described in this verse, (And Muhammad is no more than a messenger; the messengers have already passed away before him, if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels he will by no means do harm to Allah in the least and Allah will reward the grateful. 3: 144).

Since the very moment when the Prophet (a. s. ) died, and he was still not buried yet, serious disagreements took place between Muslims that resulted from the different trends of the parties that had been founded before the death of the Prophet (a. s. ). The following are those parties:

1. The Alawids

They were the family of the Prophet (a. s. ) under the command of Imam Ali (a. s. ) the chief of the pure progeny, the gate of the Prophet’s town of knowledge, and the father of his two grandsons. He was Ameerul Mo'minin for whom the Prophet (a. s. ) had taken homage on the Day of Ghadeer Khum to be the caliph after him. The best of the Prophet’s companions like Ammar bin Yassir, Abu Tharr, Salman al-Farisi, and many other trustworthy, religious people followed Imam Ali (a. s. ).

2. The party of Quraysh

It included famous companions like Abu Bakr, Umar, Abu Ubaydah bin al-Jarrah, and Khalid bin al-Waleed. This party represented the opinions of the people of Quraysh in Mecca. Some ones from the Ansar such as Basheer bin Sa’d bin Tha’labah al-Khazraji and others joined this party. They saw that the caliphate was their right because the Prophet (a. s. ) was from them (from the tribe of Quraysh). These people did not attend the funerals of the Prophet (a. s. ) and participated neither in the prayer on him nor in his burial because they were busy in the conference of as-Saqeefa. [1]

3. The party of the Ansar

The Ansar[2] were the pillar of the armed forces in Islam which was built on their jihad and sacrifices. They were from two wings; al-Awss and al-Khazraj.

There were enmities, spites, and bloodsheds between these two tribes before the immigration of the Prophet (a. s. ) to them. The last war between them was the war of Bughath six years before the Prophet’s immigration to them. When the Prophet (a. s. ) immigrated to them, he tried his best to spread love and peace between them, but nevertheless, spites were hidden in their inners and they appeared barefacedly on the day of Saqeefa. Khudhayr bin Usayd the chief of the Awss was full of grudge against Sa’d bin Ubadah when the Ansar nominated him for the caliphate. He said to his people,

“If you give it (the caliphate) to Sa’d one time, the preference shall be for them by it forever and they will not give you a share in it at all. Get up and pay homage to Abu Bakr…”[3]

Anyhow, these parties were effective after the death of the Prophet (a. s. ). We shall talk about the events that led to the great trial that brought Muslims every evil throughout their history.

The Conference of al-Saqeefa

In the history of Islam, there was no event more dangerous and harmful to Islam and Muslims than the conference of al-Saqeefa. It was the cornerstone of the deterioration of the nation and the disasters and calamities that Muslims suffered and are still suffering. Political fancies and the fanatic spirit of partyness were widespread where personal interests were preferred to the interests of the nation.

The conference of al-Saqeefa was the beginning to the disasters that afflicted the nation. The caliphate was turned away from its legal, deserving, well-qualified people to the Umayyads who were enemies to Islam. And from among the painful events that resulted from the meeting of al-Saqeefa was the disaster of Kerbala where the pure progeny of the Prophet (a. s. ) had been killed in an unbearable, savage way.

The Ansar held their conference in the Saqeefa (shed) of bani Sa’idah immediately after the death of the Prophet (a. s. ). They even did not wait until the Prophet (a. s. ) would be put into his last abode. As we think, the reasons behind that were the following:

First, they saw the political activity of the Muhajireen[4] to turn the caliphate away from the Prophet’s family. The Muhajireen refused to join the army of Usama because they knew the purpose of the Prophet (a. s. ) by marching this army. It was to make Medina empty of the companions after the Prophet’s death so that Imam Ali (a. s. ) would assume the caliphate easily and without troubles. Therefore, they refused to join Usama whom the Prophet (a. s. ) had appointed a leader over an army to march towards Sham. Umar said to Usama, ‘Do the messenger of Allah die while you are the emir over me?! ’

The Muhajireen denied the homage that the Prophet (a. s. ) had taken for Imam Ali (a. s. ) in Ghadeer Khum to be the caliph after him. They said, ‘Muhammad thought that this matter (the caliphate) had already been fulfilled for his cousin. How far! It shall not be fulfilled. ’[5]

They revealed that in their meetings and so their news reached the Ansar. They also denied that prophethood and the caliphate would gather in one family. When the Prophet (a. s. ) died, Umar announced before people, ‘Prophethood and the caliphate should not gather in one house (family). ’

They denied the gathering of prophethood and the caliphate in one house which was the center of the revelation, wisdom, and faith. And it was so as they wanted. The caliphate was extorted from the Ahlul Bayt (a. s. ) and turned to be in the hands of the opponents of Islam; the Umayyads and the Abbasids who ruled unlike what Allah willed, and whose palaces were stages for debauchery, drinking, singing, dancing, and all sins, whereas the Ahlul Bayt (a. s. ) , who were the compare of the Qur'an, were treated cruelly and their heads were raised on the tips of spears, and their women became captives taken from one country to another. It was this that Quraysh wanted in order to revenge on the Prophet (a. s. ) through his progeny.

Second, the Ansar were certain that if the Muhajireen seized power, they would subjugate and oppress the Ansar as revenge. Al-Hubab bin al-Munthir, who was one of the chiefs of the Ansar, declared that by saying, ‘…but we fear that those, whom we had killed their sons, fathers, and brothers, may assume it (the caliphate). ’[6]

Actually, the prediction of al-Hubab came true. As soon as the short rule of the four caliphs came to an end, the caliphate was seized by the Umayyads who exaggerated in subjugating and oppressing the Ansar and depriving them of everything to leave them in poverty and wretchedness. Mo’awiya was excessive in revenging on them, and when his son Yazid assumed the caliphate, he spared no effort to offend them. He violated their properties, bloods, and honors in the battle of al-Harrah that history has seldom seen a terrible, cruel event like it.

The speech of Sa’d

When the Ansar met in the Saqeefa, Sa’d bin Ubadah the chief of (the tribe of) al-Khazraj opened the conference by making this speech:

“O people of the Ansar, you have had a favor in religion and a merit in Islam that no one of the Arabs has had. Muhammad (blessings of Allah be on him and on his progeny) stayed among his people more than ten years inviting them to worship the Beneficent One and reject idols but just a few people believed in him. They could not defend him or strengthen his religion or ward off a wrong. But when Allah wanted to favor you, He sent honor to you, endowed you with blessing, and conferred on you the faith in Him and in His messenger, defending him (the Prophet) and his companions, supporting him and his religion, and fighting against his enemies. You were the most striving against his enemies until the Arabs submitted to the command of Allah willingly and unwillingly, and the far gave in subserviently to His messenger by your swords. Allah made him (the Prophet) die while he was pleasant with you and delighted for you…you should cling to this matter (the caliphate) because it is yours and not theirs…’[7]

This speech shows the great struggle and jihad of the Ansar in supporting Islam and defending it against its enemies. They were the skeleton of the Islamic army by which Allah had endowed Muslims with victory, and so they were worthier of the Prophet’s succession than others.

This speech also dispraised the people of Quraysh for fighting Islam and trying to put out its light until the Prophet (a. s. ) was obliged to emigrate to Medina. The Islamic state that the Prophet (a. s. ) had established was built by the Ansar’s hands, efforts, and jihad, and therefore, they were worthier of the Prophet (a. s. ) and his position.

Sa’d was blamed that he totally ignored the disaster that afflicted Muslims by the great loss of the Prophet (a. s. ). He paid no attention to that whereas he would better comfort the Ansar and the rest of Muslims for this calamity, and before all he had to console the Prophet’s family who too painfully suffered this great loss.

Sa’d was also blamed for that he ignored, concerning the matter of the caliphate, the pure progeny who were the match of the Qur’an as the Prophet (a. s. ) often declared. Sa’d did not refer to the Prophet’s guardian, the gate of the town of his knowledge, and the father of his two grandsons Ameerul Mo'minin Imam Ali (a. s. ) who was the best of all Muslims after the Prophet (a. s. ) at all. And since the conference of the Saqeefa, the Prophet’s progeny began suffering all kinds of misfortunes and calamities.

Sa’d was too wrong and to a very far extent in his ignoring of the right of Imam Ali (a. s. ) that we could not find any excuse for that. Therefore, he received the reward to his bad deed that as soon as Abu Bakr assumed the rule, he began chasing and imposing severe watch on him until he was obliged to emigrate from Medina to Sham. Nevertheless, Khalid bin al-Waleed, with one of his companions, followed after, lay in wait for, stabbed him with daggers to death, and threw his body into a well. Then they claimed that the jinn had killed him. It is too odd that politicians at those ages made use of the jinn to achieve their political purposes, and unfortunately the naïve and simple people believed what those men claimed that the jinn did.

While the Ansar were in the saqeefa discussing the matter of the caliphate and the nomination of Sa’d as the caliph, Uwaym bin Sa’idah al-Awsi and Ma’n bin Adiy left the saqeefa without being noticed by anyone. They both were from the followers of Abu Bakr and from his party, and they were spiteful against Sa’d. They went and told Abu Bakr and Umar about what was happening in the saqeefa. Abu Bakr and Umar accompanied by Abu Ubayda bin al-Jarrah, Salim the adherent of Abu Huthayfah, and a group from the Muhajireen hurried to the conference and surprised the Ansar in their Saqeefa. The Ansar were astonished, and Sa’d changed color for he feared that he and his party the Ansar would lose the matter (the caliphate) because he knew the weakness and the disunity of the Ansar. And really it was so. All the plans of Sa’d collapsed and his hopes came to nothing.

The speech of Abu Bakr

After the Muhajireen had broken into the conference of the Ansar, Umar wanted to open the talks with them but Abu Bakr asked him not to do because he knew Umar’s severity that would not fit in such a situation that was full of different fancies. Leniency and smooth talks had to be used in order to win the situation; therefore, Abu Bakr addressed the Ansar smilingly saying,

“We, the Muhajireen, are the first in being Muslims, the highest in lineages… and the nearest to the messenger of Allah (a. s. ) , and you are our brethren in Islam and our participants in religion. You have supported and comforted, may Allah reward you with good. We are the emirs and you are the viziers. The Arabs do not submit except to this folk of Quraysh, so do not envy your brothers of the Muhajireen what Allah has preferred them with. I have accepted to you (as caliph) one of these two men (meaning Umar bin al-Khattab and Abu Ubaydah). ’[8]

This man also did not care for the disaster that afflicted the Muslim nation by the death of the great Prophet. It would be better for him to console the Muslims and the family of the Prophet (a. s. ) on this great loss, but rather he ignored it totally as Sa’d had ignored it in his speech. And they would better delay the conference until after the burial of the Prophet (a. s. ) , and then the conference should be held publicly so that all classes of the nation would participate to choose the caliph in general, democratic elections. Nothing of that happened, and instead, Abu Bakr, in his speech, asked the Ansar to give up the caliphate and deliver it to the Muhajireen because they were the nearest to the Prophet (a. s. ) as he claimed.

Anyhow, when Abu Bakr became the caliph, he did not fulfill his promise to the Ansar to make them viziers in his government. Rather, they were exiled from all positions and posts of the rule.

Abu Bakr also ignored the right of the Prophet’s progeny who were the match of the Holy Qur’an and who were like the Ark of Noah that whoever embarked on it would be saved, and whoever lagged behind it would be drowned as the Prophet (a. s. ) had said about them. The Muhajireen and the Ansar would better defer a little in determining the matter of the caliphate until they would take the opinions of the Ahlul Bayt (a. s. ) in consideration to give the caliphate a legal nature and not to be described as a “slip” as Umar had described it when he said, ‘The homage of Abu Bakr was a slip that Allah has protected Muslims from its evil. ’

Sayyid Sharafuddeen al-Musawi al-Aamili says, “If it has been supposed that there was no clear tradition showing that the caliphate was to be for one of the Prophet’s family and if it has been supposed that no one of them had good ancestry, rank, morals, knowledge, favors, jihad, faith, sincerity, or excellent virtue, but they were just like the rest of the Prophet’s companions, then was there any legal, rational, or traditional excuse that prevented the companions from putting off their homage until the funerals of the Prophet (s) would finish??? Even if they would have ordered the army to control the situation temporarily until the matter of the caliphate would be settled???

Would it be not better for them to be somehow kind to the Prophet’s family, who were distressed with the great loss, if they had waited a little? The Prophet’s family was his deposit and his leftover among the Muslims. Allah has said: (Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate. 9: 128).

Had this Prophet, who became so grievous when his umma fell in distress, who strove for its prosperity and who was so kind to his people, not had a right on them that his family would not be constrained or surprised with what it had faced while the wound was not yet healed and the Prophet (s) was not yet buried?! ”[9]

There is something very important in the speech of Abu Bakr. He claimed that the Muhajireen had the right in the caliphate because they were the nearest in kinship to the Prophet (a. s. ) and he ignored the Ahlul Bayt (a. s. ) who were the real kin of the Prophet (a. s. ) and who were from his blood and flesh. How this saying of Imam Ali was,

“They argued on the tree and lost the fruit! ”

Imam Ali addressed Abu Bakr by saying,

“If you had the rule over them by the Shura,[10]

how was that while the consultants were absent?

And if you by kinship argued with their opponent,

then, other than you is worthier of the Prophet and nearer. ”

In one of his other speeches, Imam Ali (a. s. ) said, “By Allah, I am his brother (the Prophet’s brother) , guardian, cousin, and the heir of his knowledge, and so who is worthier of him than me? ”

The clear fact is that the Muhajireen and the Ansar knew Imam Ali (a. s. ) well and were certain about his right in the caliphate, but the political greed and the desire for authority made them ignore that.

The homage to Abu Bakr

Abu Bakr won the situation by praising the Ansar and using tender words with them. Besides, he made them desire for the participation in the rule. He claimed that he would entrust the vizierate to them, and by that he removed from their minds the thought that the Muhajireen would domineer the matter of the rule. He made them understand that he had preferred the Muhajireen to them because the Arabs did not submit except to them. In this way, he convinced them and made some of them follow him.

After Abu Bakr had finished his speech, Umar made a speech where he confirmed his friend Abu Bakr’s situation. Umar said,

‘How far! No two participate in a horn! By Allah, the Arabs do not accept to make you the emirs over them whereas their Prophet is not from you. But, the Arabs do not refrain from submitting to those among whom the prophethood is. We have in this the clear proof against whoever resists. Who can dispute with us on the authority and the rule of Muhammad while we are his fellows and tribe? (No one does that) except one who delivers falsehood, deviates in sin, or involves in perishment…’

There was nothing new in Umar’s speech except that he confirmed Abu Bakr’s saying that the Muhajireen were worthier of the Prophet (a. s. ) because they were from his tribe. If this justification was the evidence on which the Muhajireen depended to prove their right of the caliphate, then Imam Ali (a. s. ) was to be the caliph because he was the closest one to the Prophet (a. s. ).

The logic of Abu Bakr and Umar in their speeches was the look to the position of the caliphate and nothing else, whereas what Islam wanted by the caliphate it was to apply the best, just systems of rule on the real stage of life. They both paid no attention to that nor to its importance for the Prophet (a. s. ). They just cared for the authority.

Anyhow, the principle of kinship, which Abu Bakr and Umar relied on, was best found in Imam Ali (a. s. ). Muhammad al-Kilani says,

‘He (Umar) argued against them (the Ansar) by the kinship of the Muhajireen to the Prophet (a. s. ) ; nevertheless, the duty of justice determines that the caliphate should be for Ali bin Abi Talib as long as this kinship was a proof to get the Prophet’s inheritance. Al-Abbas was the closest of people to the Prophet (a. s. ) and he was worthier of the caliphate, but he ceded his right to Ali (a. s. ). Hence, Ali was the only one who had the right of the caliphate. ’[11]

Al-Habbab’s speech

Al-Habbab bin al-Munthir, who was from the chiefs and leaders of the Ansar, replied to Umar addressing the Ansar,

‘O people of the Ansar, be determined and do not listen to the sayings of this man and his companions that they may extort your share in this matter (the caliphate). If they refuse to give you what you ask them for, then you exile them from the country and assume these affairs over them. By Allah, you are worthier of this matter than them, because it is by your swords that people submitted to this religion…if you want, we shall set it (war) off by Allah! No one denies what I say, or I will break his nose with the sword! ’

This speech was revolutionary and full of threatening and determination. If the Ansar responded to their chief, they would not suffer all the crises and disasters that their Medina faced in the event of al-Harrah and other events during the Umayyad and the Abbasid reigns. The Umayyads called Medina as “al-Khabeethah; the malicious city” after the Prophet (a. s. ) had called it as “at-Tayyibah; the good city’.

Anyhow, Umar, who was the champion of the situation on that day, shouted at al-Habbab, ‘May Allah kill you! ’

Al-Habbab replied to Umar, ‘But may He kill you! ’

Abu Bakr feared that the situation might be complicated, and so he said to the Ansar in a diplomatic way, ‘Choose Umar or Abu Ubaydah! ’

Umar said to Abu Bakr plottingly, ‘Could this be while you are alive? No one can take you away from your position which the messenger of Allah had put you in. ’

Some writer says commenting on this saying of Umar, ‘We do not know when the messenger of Allah (a. s. ) had put Abu Bakr in the position of caliphate. Was that after he (the Prophet) had deposed him (Abu Bakr) from reciting the Sura of Bara’a (9) in Mecca (before the public) while he was yet in the middle of the way (to Mecca) and he ordered Ali to recite it instead of him? The heaven did not choose him to recite this Sura as the many true traditions say. Or after he (the Prophet) made him in the army of Usama like any other soldier and made Usama, who was a young man, the leader over him? When did the Prophet (a. s. ) appoint him as a chief and an authority for the nation?! ’

The party of Quraysh hastened to pay allegiance to Abu Bakr fearing that the situation might be complicated and they might lose the opportunity. Umar paid homage to Abu Bakr, and then Basheer, Usayd bin Khudhayr, Uwaym bin Sa’ida, Mi’an bin Adiy, Abu Ubayda bin al-Jarrah, Salim the mawla of Abu Huthayfa, Khalid bin al-Waleed, and others. These men tried their best to force people to pay homage. Umar’s stick played a good role in the field. Al-Ansar were heard saying, ‘You have killed Sa’d. ’

Umar said, ‘Kill him! May Allah kill him. He is a man of sedition. ’[12]

Umar’s companions were about to kill Sa’d. He was harmed too much, and then he was carried to his house while he was very angry, for his hopes were lost and his wishes scattered.

When the homage to Abu Bakr was paid so promptly, his party carried him to the mosque in a procession as a bride was carried home. [13]

All that was done while the messenger of Allah (a. s. ) was still laid in the bed of death and not buried yet. Imam Ali (a. s. ) was busy preparing him for burial, and when he knew about the homage to Abu Bakr, he recited this verse of poetry:

“Some people said as they liked,

and transgressed when Zayd was afflicted by his calamities. ’[14]

The opinion of the pure Prophet’s progeny was completely ignored in the homage of Abu Bakr, and since that day they faced all kinds of disasters and misfortunes. All the distresses they faced were the result of the Day of al-Saqeefa.

The tribes of Quraysh were delighted with the homage of Abu Bakr. They considered that a great victory that would fulfill all their hopes and wishes. In fact, Quraysh did not deserve any position in the state because they fought the Prophet (a. s. ) since the first day of his mission, exiled him from Mecca, and were determined to kill him. Thus, Quraysh had no any right in the Prophet’s position and succession. If there was no clear text from the Prophet (a. s. ) on Imam Ali’s caliphate, the Ansar would be worthier of the Prophet (a. s. ) than others.

Joys and delights spread among all the tribes of Quraysh. Historians say that when the people of Mecca knew about the Prophet’s death, they wanted to announce apostasy of Islam, but when they knew that Abu Bakr had become the caliph, they submitted and announced their pleasure and delight.

Abu Sufyan’s situation

Abu Sufyan, as historians say, opposed the caliphate of Abu Bakr. He went to Imam Ali (a. s. ) inciting him to revolt against Abu Bakr and promising him of support saying,

‘I see a clamor that is not put out except by blood O family of Abd Manaf. How does Abu Bakr extort your rights? Where are the two deemed-weak ones? Where are the two oppressed ones? Where are Ali and al-Abbas? Why has this matter (the caliphate) come to the lowest family of Quraysh? ’

Then he said to Imam Ali, ‘Stretch your hand so that I pledge allegiance to you. By Allah, if you want, I will fill it against him (Abu Bakr) with horsemen and infantry. ’ Then he recited this poetry as exemplification:

“Nothing will keep to lowness,

except the two subjugated things; the camels and the tent-peg.

This is tied with its rope,

And this is split but no one cries for it! ”

Abu Sufyan wanted to exploit the situation to destroy the actual rule and then he would carry out his tendencies, but Imam Ali (a. s. ) knew that well. Therefore, he did not respond to Abu Sufyan; rather, he scolded him saying, ‘By Allah, you do not want by that except sedition. By Allah, how often you plotted against Islam. We are in no need of your advice. ’[15]

Abu Sufyan kept on provoking sedition and asking Imam Ali (a. s. ) to dispute with Abu Bakr. Definitely, Abu Sufyan’s opposition to Abu Bakr was not real but pretended by which he wanted to plot against Islam and deceive Imam Ali (a. s. ). Therefore, Imam Ali (a. s. ) turned away from him and paid no attention to his false support.

The relation between Abu Bakr and Abu Sufyan was too firm. Al-Bukhari mentioned that once Abu Sufyan passed by some Muslims among whom there were Abu Bakr, Salaman, Suhayb, and Bilal. One of them said, ‘Would that the swords of Allah have taken its right from this enemy of Allah! ’

Abu Bakr was angry and said, ‘Do you say this about the chief and master of Quraysh? ’

Abu Bakr went to the Prophet (a. s. ) and told him what those men said. The Prophet (a. s. ) said to him, ‘O Abu Bakr, you might displease them. If you displeased them, you would displease Allah…’[16]

This event shows that the relation between Abu Bakr and Abu Sufyan was intimate. During his caliphate, Abu Bakr tried his best to attract Abu Sufyan and gain his sentiment. He appointed him a governor on the area between Hijaz and Najran. [17] He, as well, appointed his son Yazeed a leader over some military battalions and escorted him walking on foot while Yazeed was riding on a mount. Abu Bakr made all that in order to take off the garment of lowness which the Prophet (a. s. ) had dressed Abu Sufyan with. Since that day, the Umayyads got important and their influence increased.

By the government of Abu Bakr, the position of the Ansar abated little by little and all their hopes were disappointed. They faced more lowness during the reigns of the caliphs and then it was clear to them their great mistake in ignoring the right of Ameerul Mo'minin Imam Ali (a. s. ) and that they had thrown themselves into abysses of rashness.

Imam Ali refrains from pledging allegiance

Imam Ali (a. s. ) announced his denial to Abu Bakr’s allegiance and considered it as a clear aggression against him. He was the first mujahid in Islam, the Prophet’s brother, and the gate of the town of his knowledge. He was to the Prophet (a. s. ) as was Aaron to Moses. Abu Bakr knew well Imam Ali’s position to the caliphate, and it was not thought that people would take it away from him.

Since the first, Al-Abbas, the Prophet’s uncle, came to Imam Ali (a. s. ) and said to him, ‘O my nephew, give me your hand to pledge allegiance to you, and thus people will say: the uncle of the messenger of Allah has pledged allegiance to the cousin of the messenger of Allah, and then no two will disagree on you. ’

Imam Ali (a. s. ) said to him, ‘Who seeks this matter (the caliphate) other than us…? ’[18]

Dr. Taha Husayn commented on this situation saying, “Al-Abbas thought of the matter and saw that his nephew was worthier of inheriting the authority because he was brought up by the Prophet (a. s. ) , was the first in being a Muslim, had done well for Islam, excellent in all battles and situations, and the Prophet (a. s. ) called him “brother”, until one day Umm Aymen said to him (the Prophet) jokingly: ‘You call him brother and you marry your daughter to him?! ’ And because the Prophet (a. s. ) said to him, ‘You are to me as was Aaron to Moses except that there will no prophet after me’, and said to Muslims another day, ‘Whoever I am his guardian Ali is to be his guardian’. Because of that, al-Abbas came, after the Prophet’s death, to his nephew and said to him: stretch your hand so that I pay homage to you. ’”[19]

Forcing the Imam to pay homage

The Party of Quraysh agreed on forcing Imam Ali (a. s. ) to pay homage to Abu Bakr. They sent after him a group of policemen who surrounded and brought him to Abu Bakr unwillingly and in a low manner. They shouted at him, ‘Pay homage to Abu Bakr! ’

Imam Ali (a. s. ) replied, ‘I am worthier of this matter than you. I do not pay homage to you. Rather, you are required to pay homage to me. You have taken this matter from the Ansar and argued with them by the kinship to the Prophet (a. s. ) and you take it from us the Ahlul Bayt (a. s. ) by force. Did you not claim to the Ansar that you were worthier of this mater because Muhammad was from you and so they gave you the leadership and delivered to you the emirate? I argue against you by the very thing which you argued by against the Ansar. We are worthier of the messenger of Allah alive and dead. Be fair to us if you are believers; otherwise, incur oppression on yourselves while you know. ’[20]

Umar bin al-Khattab followed the way of violence towards the Imam for he had no evidence to reply with. He said to Imam Ali (a. s. ) , ‘You shall not be let alone until you pay homage. ’

Imam Ali (a. s. ) said to him, ‘Milk some milk that you shall have a half of it, and support him (Abu Bakr) today to recompense you tomorrow! ’

Imam Ali (a. s. ) exposed the secret that made Umar so zealous for the homage of Abu Bakr. Umar took that strict situation towards Imam Ali (a. s. ) so that the caliphate would come to him after the death of his friend.

Imam Ali (a. s. ) said to Umar, ‘I neither accept your saying nor do I pay homage to him…’

Abu Bakr feared that the situation might be complicated, and so he said to Imam Ali (a. s. ) , ‘If you do not pay homage, I shall not force you to do. ’

Abu Ubayda bin al-Jarrah said to the imam deceitfully, ‘O cousin, you are young and these are the old men of your people. You have no experience and awareness of the affairs like theirs. I do not see except that Abu Bakr is more potent than you in this matter and more tolerant and expert in it. Give this matter to Abu Bakr, and if you remain alive, you will fit for this matter in your virtue, religiousness, knowledge, understanding, favor, lineage, and being son-in-law (to the Prophet). ’

This deceit moved the latent pain inside the imam who said to the Muhajireen,

“O people of the Muhajireen, do not take the authority of Muhammad in the Arabs away from his house to your houses, and do not keep his family away from his position and right among people. By Allah O the people of the Muhajireen, we are the worthiest among all people of him (the Prophet) because we are the Ahlul Bayt (a. s. ) (his household). We are worthiest of this matter (the caliphate) than you for from among us there is the reciter of the Book of Allah, the aware of the religion of Allah, the knower of the Sunna of the messenger of Allah, the undertaker of the affairs of the subjects, the defender of them against misfortunes, the equally divider among them. By Allah,

he is from among us. Therefore, do not follow fancy that you may deviate from the way of Allah and be more away from the truth…”[21]

However, the people turned a deaf ear to Imam Ali’s speech and they panted after the rule and authority. Their previous ignorance (jahiliyyah) came back to them, as Prof. Abdul Fattah Abdul Maqsud says, and they committed against the Ahlul Bayt (a. s. ) all what Allah had prohibited.

1. The attack on Imam Ali’s house

Most of historians and narrators have mentioned the companions’ attack on Imam Ali and Fatima’s house which was sacred to the Prophet (a. s. ) who stopped everyday for six month at its door and recited this Qur’anic verse, (Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. 33: 33).

Umar and some other companions attacked Fatima and Ali’s house and threatened of setting fire to it. The following are the narrations of the historians who have mentioned this fact:

Al-Balathiri

Al-Balathiri mentioned that Abu Bakr sent for Imam Ali to pay homage to him but Imam Ali (a. s. ) refused to pay homage. Therefore, Umar came with a wick. Fatima (a. s. ) met him at the door and said to him, ‘Shall you set fire to my door? ’

He said, ‘Yes, and this is stronger than what your father had brought. ’[22]

At-Tabari

He mentioned: “Umar came to Ali’s house wherein there were Talha, az-Zubayr, and some men from the Muhajireen, and said to them, ‘By Allah, I will burn (the house) over you or you come out to the homage. ’ Az-Zubayr went out drawing his sword, but he stumbled and fell to the ground and the sword fell from his hand. They (Umar and his fellows) jumped on and took him. ”[23]

Ibn Abd Rabbih

He said: “Those who did not pay homage to Abu Bakr were Ali, al-Abbas, az-Zubayr, and Sa’d bin Ubada. As for Ali, al-Abbas, and az-Zabayr, they remained in Fatima’s house until Abu Bakr sent to them Umar bin al-Khattab to make them get out of Fatima’s house. He said to him, ‘If they refuse, you should fight them. ’ Umar came with a torch intending to set fire to the house. Fatima (a. s. ) met him and said, ‘O ibn al-Khattab, have you come to burn our house? ’ He said, ‘Yes, or you enter into what the nation has entered into. ’[24]

Ibn Abil Hadeed

He said, ‘Umar came to Fatima’s house with some men from the Ansar and a few from the Muhajireen and said, ‘I swear by Whom in Whose hand Umar’s soul is, either you come out for the homage or I will burn the house over you. ’[25]

Ash-Shahristani

Ash-Shahristani mentioned from an-Nidham that Umar was shouting: ‘Set fire to her (Fatima) house with all those in it. ’ There were no but Ali, Fatima, al- Hasan, and al-Husayn inside the house. [26]

Kahhala

Umar Redha Kahhala said, “Abu Bakr found that some men had defaulted his homage like al-Abbas, az-Zubayr, and Sa’d bin Ubada. They were with Ali bin Abi Talib in Fatima’s house. Abu Bakr sent to them Umar bin al-Khattab who called out to them while they were inside Fatima’s house. They refused to come out. Umar ordered firewood to be brought. He said, ‘I swear by Whom in Whose hand Umar’s soul is, either you come out (for the homage) or I will set fire to it (the house) over all those in it. ’

It was said to him, ‘O Abu Hafs,[27] Fatima is there. ’

He said, ‘Even though! ’”[28]

Al-Mas’oodi

He mentioned that al-Abbas went to Ameerul Mo'minin (Imam Ali) when the messenger of Allah (a. s. ) died. Ameerul Mo'minin and some men of his followers remained in his house with what the messenger of Allah had entrusted him. People (Abu Bakr’s men) attacked his house, set fire to the door, and took him out by force. They pressed the Principal of Women behind the door. [29]

The fact of their determination to set fire to Imam Ali and Fatima’s house is certain and has no way for doubt.

Hafidh Ibrahim, the Poet of the Nile, says,

“And a saying to Ali that Umar said;

how noble its hearer is and how great its sayer is:

‘I burn your house and leave you alive not in it,

If you do not pay homage, though the daughter of al-Mustafa is therein. ’

None but Abu Hafs was its sayer before the Knight of Adnan and its Guard. ”[30]

Abu Bakr’s party acted very severely and violently just to firm the rule for themselves. They ignored the sacredness of the house which they attacked. It was the house of the revelation and prophethood. It was the house wherefrom the Word of Monotheism was raised. They paid attention to nothing of that. They announced their mottos against the prophetic family since the first moment after the Prophet’s death. Umar said, ‘Prophethood and caliphate should not gather in the same house. ’

They tried to burn the house of the daughter of the messenger of Allah (a. s. ) for the sake of rule and authority. This fact was proved by the very lovers of the rule and authority who trod on everything in the way of fulfilling their desires.

Abu Bakr regretted too much what he committed against the house of Fatima, the Principal of all Women of the Worlds. He said in his last illness, ‘I do not regret anything in this world except three things I have done that I wished I had not done…I wished I had not exposed anything in Fatima’s house…’[31]

Once another, he said, ‘I regret nothing except three things that I wished I had not done; I wished I had not exposed Fatima’s house and left it alone even if it was closed on war. ’[32]

The attack on Fatima’s house made Abu Bakr upset and uneasy feeling regret and sorrow at the last moment of his life.

2. The aggression against Fatima (a. s. )

Another certain fact is that Abu Bakr’s men aggressed against Fatima (a. s. ) because she stood firmly against them. She tried her best to refute their plots and take the right back to its people. She had self immunity for she was the daughter of the messenger of Allah (a. s. ) and the principal of the women of the world. However, those men did pay no attention to all that and they insisted on carrying out their policy whatever the cost might be. They turned their backs to the truth.

In consequence of that flagrant aggression against the daughter of the messenger of Allah (a. s. ) , she miscarried her child that the Prophet (a. s. ) had named al- Muhsin. Here, we quote some historic texts without commenting on them:

Ash-Shahristani

Ash-Shahristani narrated from Ibrahim bin Sayyar that Umar beat Fatima until she aborted her fetus. He was shouting, ‘Set fire to her house with whomever in it! ’[33]

Ibn Hajar

Ibn Hajar al-Asqalani said in the biography of Ahmed bin Muhammad bin as-Sariy bin Yahya bin Darim Abu Bakr al-Kufi, ‘Muhammad bin Ahmed al-Kufi was reliable most of his life…Once, I visited him while there was a man narrating to him: ‘Umar kicked Fatima until she aborted (her fetus) Muhsin. ’[34]

Al-Mas’oodi

He said, ‘They pressed the principal of women against the door until she miscarried Muhsin. ’[35]

Ath-Thahabi

He mentioned a tradition narrated from Muhammad bin Ahmed bin Hammad al-Kufi…that he said, ‘One day, I visited him while there was some man narrating to him that Umar kicked Fatima until she miscarried Muhsin. ’[36]

Ibn Qutayba

Ibn Qutayba said, ‘Muhsin was aborted after the pressure of Qunfudh al-Adawi. ’[37]

As-Safadi

He said that Umar beat Fatima’s abdomen on the day of the homage until she miscarried al-Muhsin. [38]

At-Tabari

He said, ‘The cause of her (Fatima) death was that Qunfudh, the mawla of the man (Abu Bakr) , thrust her with the iron part of the sheath of his sword by his (Umar) order and she miscarried Muhsin, and because of that she became badly ill. ’[39]

At-Tabrisi

He mentioned the protest of Imam al-Hasan (a. s. ) against a group of the enemies of the Ahlul Bayt (a. s. ) among whom there was al-Mugheera bin Shu’ba to whom Imam al-Hasan (a. s. ) said,

‘As for you O Mugheera, you are an enemy to Allah, a deserter to His Book, and unbelieving in His prophet. You are an adulterer and you must be stoned. It is you who hit Fatima the daughter of the messenger of Allah (a. s. ) and made her bleed and she miscarried what there was in her abdomen out of your belittling the messenger of Allah, opposing his orders, and violating his honor. The messenger of Allah (a. s. ) had said to her, ‘O Fatima, you are the principal of the women of the Paradise. ’’[40]

Al-Majlisi

Sheikh al-Majlisi quoted from Irshad al-Qulub that Fatima (a. s. ) said, ‘Umar took the whip from Qunfudh’s hand and stroke with it my upper arm and the whip wound on my arm and it was like a ring. Then he kicked the door with his foot against me and I was pregnant. I fell on my face to the ground. He hit me with his hand and my earring scattered. And then, I miscarried Muhsin that was killed with no guilt. ’[41]

These were some of the sources that have mentioned the event of the aggression against Fatima (a. s. ). All the Shia believe in this fact as true, and there are many traditions transmitted from the Infallible Imams (a. s. ) about this event. However, these events show that those people were ready to commit anything for the sake of rule and authority.

3. Abrogating the Khums

One of the oppressive procedures that Abu Bakr took against the Prophet’s progeny was that he abrogated the khums[42] which had been determined by Allah for the Ahlul Bayt (a. s. ) as mentioned in the Holy Qur’an, (And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah. 8: 41).

Muslims have agreed on that the Prophet (a. s. ) took a share from the khums for himself and gave another share to his relatives. He kept on doing so until he left to the better world. When Abu Bakr assumed the caliphate, he abrogated the Prophet’s share and the share of his relatives. He prevented the Hashemites from the khums and treated them like others. [43]

Fatima (a. s. ) sent to Abu Bakr asking him to pay her what had remained from the khums of Khaybar, but he refused to pay her anything. [44]

Poverty attacked the house of the Hashemites after they had been prevented from their rights that Allah had determined for them. The reason behind that was to make Imam Ali (a. s. ) weak and unable to stand against Abu Bakr. This was a kind of blockade that nowadays some countries impose on their opponents.

4. Confiscation of Fadak

And from the severe procedures that Abu Bakr followed against Fatima (a. s. ) was his confiscating of Fadak to the public treasury.

Fadak was a village in Hijaz about two or three days (of travel) from Medina. [45] It belonged to the Jews and was near to Khaybar. [46]

As for its boundaries to the Infallible Imams, Fadak comprehended all the regions of the Muslim world. Historians have mentioned that once Harun ar-Rasheed (the Abbasid caliph) said to Imam Musa bin Ja’far al-Kadhim (a. s. ) , ‘I like to give Fadak back to you. ’

Imam Musa al-Kadhim (a. s. ) said, ‘I do not take it except with all its limits. ’

The caliph said, ‘What are its limits? ’

The Imam said, ‘If I define it, you may not give it back. ’

The caliph said, ‘I adjure you by your grandfather to do. ’

The Imam said, ‘Its first limit is Aden. ’ The caliph changed color.

The Imam added, ‘The second limit is Samarqand. ’ The caliph was astonished.

The Imam added, ‘The third limit is Africa, and the fourth is after the islands and Armenia. ’ Harun ar-Rasheed lost his mind and he said, ‘He did not leave anything for us. ’[47]

The Muslim state that had covered most of the world was for the imams of the Ahlul Bayt (a. s. ) but it was taken from them by force and the Umayyad and the Abbasid kings overcome it with no right.

Fadak was not conquered by the Muslim armies, but it was from that which Allah had granted to His prophet by peacemaking in the seventh year of hijra; therefore, it was completely the Prophet’s property.

When the Muslims conquered the forts of Khaybar, Allah threw fear and terror into the Jews’ hearts and they hurried to make peace with the messenger of Allah on condition that they would give him the half of their lands. Thus, Fadak became the Prophet’s property.

When Fadak was in the Prophet’s possession, this verse was revealed to him, (And give to the near of kin his due. 17: 26). Many recurrent, true traditions were transmitted confirming that the Prophet (a. s. ) had sent for Fatima (a. s. ) and donated her with Fadak and al-Awali saying to her, ‘This is a share that Allah has determined for you and for your progeny. ’[48]

Fatima (a. s. ) acted in Fadak as an owner to her property. The Ahlul Bayt (a. s. ) had no source of income except Fadak as Ameerul Mo'minin said, ‘Only Fadak was in our hands from all what the sky shaded. ’ After the Prophet’s death, Abu Bakr confiscated Fadak to the public treasury. The reason behind that was to weaken Imam Ali (a. s. ) economically and paralyze the oppositionist movement against Abu Bakr.

Ibn Abil Hadeed says, ‘One day, I asked Ali bin al-Fariqi, the teacher of the western school in Baghdad: Was Fatima true?

He said: Yes.

I said: Then why did he (Abu Bakr) not give her Fadak whereas she was true near him?

He smiled and said some pleasant words: If he gave her Fadak today just for her claim, she would come to him tomorrow claiming the caliphate for her husband and would move him from his place and he could not apologize or agree about anything because he would confirm that she was true in whatever she claimed without a need for evidences or witnesses”. [49]

Anyhow, the governments that followed Abu Bakr and Umar did with Fadak due to their fancies. Uthman bin Affan donated Fadak to Marwan bin al-Hakam and that was one of the reasons of the revolt against Uthman as historians say. [50] After Marwan’s death, his descendants inherited it one from the other until Umar bin Abdul Aziz assumed the rule and he took it from them and returned it as charity. [51]

Fatima asks for Fadak

After Abu Bakr had confiscated Fadak, Fatima (a. s. ) asked him to give it back to her. Historians say that Abu Bakr asked Fatima (a. s. ) to bring him witnesses that the Prophet (a. s. ) had donated Fadak to her and she did. The witnesses were Imam Ali (a. s. ) and Umm Aymen about whom the Prophet (a. s. ) said she was from the people of the Paradise. Abu Bakr wrote a book to give Fadak back to Fatima (a. s. ) , but Umar took the book, spat on it, and tore it into pieces. [52]

It was mentioned that Abu Bakr regarded neither the witness of Imam Ali (a. s. ) nor Umm Aymen’s. He said: ‘Ali pulls the fire toward his loaf, and Umm Aymen is a non-Arab woman that she does not speak good Arabic. ’

Anyhow, the Shia theologians commented on this event with many points which we mention some of here:

1. Abu Bakr asked Fatima (a. s. ) to prove that the Prophet had donated Fadak to her though Fadak was in her possession, while the one who should have a proof was the claimer (Abu Bakr) , and as he had no proof he had to take an oath on his claim according to the famous rule “evidence is required from a claimer and oath from a denier”.

2. Abu Bakr ignored the position of the daughter of the messenger of Allah who was the principal of the women of the nation and the worlds and that Allah would be pleased for her pleasure and displeased for her displeasure as the Prophet (a. s. ) often said. She was one of those whom Allah had imposed the love to them on the nation when saying, (Say: I do not ask of you any reward for it but love for my near relatives. 42: 23) and she was one of those whom Allah had purified and kept uncleanness away from them when saying, (Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. 33: 33) , and she was one of those whom the Prophet (a. s. ) disputed by them with the Christians of Najran where Allah had said, (But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our selves and your selves, then let us be earnest in prayer, and pray for the curse of Allah on the liars. 3: 61) , and she was from the righteous whom Allah had said about, (Surely the righteous shall drink of a cup the admixture of which is camphor. 76: 5). All that required Abu Bakr to definitely believe Fatima’s claim.

However, Abu Bakr seized Fadak and joined it to the properties of the state which made Fatima (a. s. ) lose the only source of living for her and her children. We are Allah’s and to Him we shall return!

Imam Ali (a. s. ) asked the (Prophet’s) companions to support him and to take his right back to him. Historians say that Imam Ali (a. s. ) took Fatima, al-Hasan, and al-Husayn (peace be on them) on a mount and went to the companions asking them for help. Fatima (a. s. ) asked the companions to support her husband, but they apologized and said, ‘We have already paid homage to Abu Bakr, and if your cousin (Imam Ali) came to us before him, we would not pay homage to other than him. ’[53]

How flimsy justification it was! They were certainly responsible for that because Imam Ali (a. s. ) was busy preparing the Prophet (a. s. ) for burial. He could not leave the Prophet (a. s. ) laid on the bed of death and go to people who seized the opportunity to appropriate the rule.

Footnote

[1] Saqeefa means a shed. Most of the Prophet’s companions had gathered in the shed of Bani Sa’ida on that day to choose a caliph after the Prophet (s) although the Prophet (a. s. ) had appointed Imam Ali (a. s. ) for this position and announced that before Muslims on many occasions.

[2] The Ansar (helpers) were the people of Medina who received, believed, and assisted the Prophet (a. s. ) and his companions after the immigration from Mecca.

[3] Tareekh ibnul Atheer, vol. 2 p. 224.

[4] The Muhajireen (immigrants) were the first Muslims who had emigrated from Mecca to Medina.

[5] The Life of Imam al-Husayn bin Ali (a. s. ) , vol. 1 p. 235.

[6] Ibid. , p. 236.

[7] Tareekh at-Tabari, vol. 3 p. 307, al-Kamil fit-Tareekh, vol. 2 p. 222.

[8] Tareekh at-Tabari, vol. 3 p. 62.

[9] An-Nass wel Ijtihad, p. 7.

[10] Shura means “consultation”.

[11] The Influence of Shiism in the Arabic Literature, p. 5.

[12] Al-Iqd al-Fareed, vol. 3 p. 62.

The Immortal, Historic Sermon of Fatima

The Immortal, Historic Sermon of Fatima 1

Fatima (a. s. ) could bear no more, for the severe procedures of Abu Bakr against her were very hard and painful. Therefore, she decided to announce her proofs and block any way that Abu Bakr might follow to justify his policy. She made a striking speech in the Mosque of the Prophet where she dotted the i’s and crossed the t’s. She proved herself to be the greatest woman that Allah had ever created in the earth with the unique talents, geniuses, wisdom, and eloquence she had.

Due to the great importance of this sermon, the Ahlul Bayt (a. s. ) forced their children to memorize it as they forced them to memorize the Holy Qur’an.

I think I do not know a lady in this age (nineteen years) that could make such a speech which any expert orator in the world cannot make like. But this is not strange for the remainder of prophethood and the essence of knowledge and wisdom that her father had fed her with his knowledge and injected with his mental and psychological characteristics until she became as a true copy of him. Many traditions have confirmed this fact.

Fatima’s sermon was an overwhelming revolt against the government of Abu Bakr where she tried to overthrow the thrones of his state and blow up the pillars of his rule. However, Abu Bakr could, through his diplomatic abilities, quell this revolt, as we shall detail later on.

Historians described the going of Fatima (a. s. ) to the mosque of her father that…she became very angry…she put on her veil and gown and came, with her maids and some of her fellow-women walking exactly like her father’s gait, to Abu Bakr, who was in the mosque among a crowd of the Muhajireen, the Ansar and others. A curtain was put between her and the people. She moaned in a way that all the people began to cry and the meeting shook. She waited until they stopped crying and became quiet. She began her speech with praising Allah and then her eloquence streamed…She said,

“Praise be to Allah for that which He bestowed (upon us) , and thanks be to Him for all that which He inspired, and tribute be to Him for that which He provided; from prevalent favors which He created, and abundant benefactions which He offered and perfect grants which He presented; that their number is much too plentiful to compute, and too vast to measure; their limit was too distant to realize. He recommended to them (His creatures) to gain more (of His bounties) by being grateful for their continuity. He ordained Himself praiseworthy by giving generously to His creatures, and promised, through supplicating Him, to give more like them.

I bear witness that there is no God but Allah Who is One without partner; a statement which sincere devotion is made to be its interpretation, put into hearts its continuation, and illuminated in the minds its sensibility. He Who can not be perceived with vision, neither be described with tongues, nor can imagination surround His form.

He originated things but not from anything that existed before them, and created them without examples to follow. He created them with His might and dispersed them according to His will; not for a need did He create them, nor for a benefit for Him did He shape them, but to establish His wisdom, bring attention to His obedience, manifest His might, lead His creatures to humbly venerate Him, and to exalt His decrees. He then made the reward for His obedience, and punishment for his disobedience, so as to protect His creatures from His wrath and amass them into His Paradise.

I too bear witness that my father, Muhammad, is His slave and messenger, whom He chose before sending him, named him before creating him, and preferred him by missioning him; when creatures were still concealed in the unseen, guarded from that which was appalling, and associated with the termination and nonexistence. For Allah the Exalted knew that which was to follow, comprehended that which will come to pass, and realized the place of every event. Allah has sent him (Muhammad) as perfection for His commands, a resolution to accomplish His rule, and an implementation of His decrees. So he found the nations to vary in their faiths, obsessed by their fires, worshipping their idols, and denying Allah despite their knowledge of Him. Therefore, Allah illuminated their darkness with my father, Muhammad, uncovered obscurity from their hearts, and cleared the clouds from their insights. He revealed guidance among the people; So he delivered them from being led astray, led them away from misguidance, guided them to the proper religion, and called them to the straight path.

Allah then chose to recall him back in mercy, love and preference. So, Muhammad is in comfort from the burden of this world, he is surrounded with devoted angels, the satisfaction of the Merciful Lord, and the nearness of the Powerful King.

May the blessing of Allah be upon my father, His Prophet, trusted one with the revelation, the choice from among His creatures, and His sincere friend, and may the peace and blessings of Allah be upon him. ”

Fatima (a. s. ) kept on her speech saying,

“You are Allah's slaves at His command and prohibition. You are the bearers of His religion and revelation. You are Allah's trusted ones with yourselves, and His messengers to the nations. Among you He has a right; a covenant He brought unto you, and an heir He left over you. That is the eloquent Book of Allah, the truthful Qur’an, the brilliant light, and the shining beam; its insights are clear, its secrets are revealed, its indications are manifest, and its followers are blessed by it. It leads its adherents to bliss, and listening to it leads to salvation. With it are the bright divine authorities achieved, His manifest determination acquired, His prohibited decrees avoided, His manifest evidence recognized, His satisfying proofs made apparent, His permissions granted, and His written laws are achieved.

So Allah made faith to be purification for you from polytheism.

He made Prayer an exaltation for you from conceit, zakat a purification for the soul and a (cause of) growth in subsistence, fasting an implantation of devotion, pilgrimage a construction of religion, justice a harmony of the hearts, obeying us (Ahlul-Bayt) management of the nation, our leadership safeguard from disunity, jihad (struggle) a strengthening of Islam, patience a helping course for deserving divine reward, enjoining the good welfare for the public, kindness to the parents a safeguard from wrath, maintaining kinship a cause for a longer life and multiplying the number of descendants, retaliation for sparing blood, fulfillment of vows deserving of forgiveness, completion of weights and measures preventing from ignoring others’ rights, forbiddance of drinking wines an exaltation from atrocity, avoiding slander a veil from curse, abandoning theft a reason for deserving chastity.

Allah has also prohibited polytheism so that one can devote himself to His Lordship. Therefore; Fear Allah as He should be feared, and die not except that you are Muslims.

Obey Allah in that which He has commanded you to do and that which He has forbidden you from, for surely who fear Allah among His servants, are those who have knowledge. ”

Fatima (a. s. ) then added:

“O People! Be informed that I am Fatima, and my father is Muhammad. I say that repeatedly and initiate it continually. I say not what I say mistakenly, nor do I do what I do aimlessly.

Now hath come unto you an Apostle from amongst yourselves. It grieves him that you should perish; ardently anxious is he over you, to the believers he is most kind and merciful. Thus, if you identify and recognize him, you shall realize that he is my father and not the father of any of your women; the brother of my cousin (Ali) rather than any of your men. What an excellent assistant to him he was, may the peace and blessings of Allah be upon him and his progeny. Thus, he propagated the Message, by announcing openly with the warning, and inclining away from the path of the polytheists, striking their middles and seizing their throats, inviting to the way of his Lord with wisdom and good preaching. He destroyed the idols, and broke the heads until their gathering fled and turned their backs, until the night revealed its morning, the truth appeared with its genuineness, the leader of the religion spoke out, and the discords of devils were silenced, the stuff of hypocrisy was perished, the knots of infidelity and desertion were untied. So you spoke the word of devotion among a group of the white starving ones (the Ahlul Bayt).

You were on the brink of a pit of fire, (you were) the drink of the thirsty one, the opportunity of the desiring one, the firebrand of a hasty passer, the foothold,[1] you used to drink from the rainwater (gathered on roads and in which animals urinate) , eat animal skin. You were low and despised and always in fear lest men around should extirpate you, but, Allah the Almighty rescued you through my father, Muhammad (peace be on him and on his progeny) after the much suffering he faced, and after he was confronted by mighty men, the Arab beasts, and the insolent, mutinous men of the people of the Book (the Jews).

Whenever they ignited the fire of war, Allah extinguished it, and whenever the thorn of the devil appeared (the Satan’s followers revolted) , or a mouth of the polytheists opened wide in defiance, he would send his brother (Ali) into its flames, who did not come back until he trod its head with the sole of his foot, and extinguished its flames with his sword. He (Ali) tired himself for the sake of Allah, and overworked to fulfill the command of Allah, near to the Messenger of Allah, a master among Allah’s devotees, sincere in his advice, earnest and exerting himself (for Islam) , paying no attention, in the way of Allah, to any blame, while you were at ease, luxury, and feeling safe in your comfortable lives, waiting for us to meet disasters, awaiting the spread of our news, and you fell back during battles, and ran away at times of fighting.

The Immortal, Historic Sermon of Fatima 2

And when Allah chose for His Prophet the abode of His prophets, and the residence of His choices, the rage of hypocrisy appeared on you, the garment of faith became worn out, the silent one of the deviants spoke out, the sluggish ignorant came to the top and brayed, the camel of the falsifiers wiggled his tail in your courtyards, and the Satan put his head out of his socket crying out to, and he found you responsive to his invitation, and observing his deceits, then he aroused you and found you quick (in responding to him) , and invited you to anger and found you angry (to his anger) ; therefore, you branded other than your camels and proceeded to other than your drinking places. You did so and the age (of the Prophet) was still recent, the wound was still wide and not yet healed, and the Prophet was not yet buried. Did you so quickly claim the fear of sedition? Surely into sedition have they already tumbled down, and most surely hell encompasses the unbelievers.

How far to You, what is the matter with you, and what a falsehood! Allah’s Book is still among you, its affairs are clear, its rules are manifest, its signs are bright, its restrictions are visible, and its commands are evident. Yet, indeed you have thrown it behind your backs! Do you want to turn away from it? Or according to something else you want to rule? Evil would be the exchange for the wrongdoers! And if anyone desires a religion other than Islam, it will never be accepted from him, and in the hereafter, he will be in the ranks of those who have lost. Then you have not waited until its rush would calm down, and it became obedient. You then began arousing its flames, instigating its brand, responding to the call of the misguiding Satan, putting out the lights of the manifest religion, and annulling the Sunna of the sincere Prophet. You conceal sips on foam and march towards his (the Prophet) family and children in thickets and forests, but we are patient with you as if we are being nicked with daggers and stung by spearheads in our abdomens, and now you claim that there is no inheritance for us! Is it then the judgment of (the times of) ignorance that they desire? And who is better than Allah to judge for a people who are sure? Do you not know? Yes, indeed it is obvious to you like the sun of the forenoon that I am his daughter.

O Muslims! Is my inheritance usurped? O son of Abu Quhafa, is it in the Book of Allah that you inherit your father and I do not inherit my father? Surely you have done a strange thing! Did you intendedly desert the Book of Allah and turned your back on it? Allah said: (And Sulaiman was Dawood's heir. 27: 16) and said about Yahya bin Zachariah: (Grant me from Thyself an heir, who should inherit me and inherit from the children of Yaqoub. 19: 5-6) and said: (And the possessors of relationships are nearer to each other in the ordinance of Allah. 8: 75) , and He said: (Allah enjoins you concerning your children: The male shall have the equal of the portion of two females. 4: 11) , and He said: (Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives. 2: 180).

You claimed that I have no position, and no inheritance from my father, and there is no kinship between us. So did Allah distinguish you with a verse, from which He excluded my father? Or do you say: people of two religions do not inherit each other? Am I and my father not of one religion? Or are you more aware of the Qur’an than my father and my cousin?

So, here it is before you! Take it (ready with) with its noseband and saddle! It shall dispute with you on the Day of Punishment; what a fair judge Allah is, the master is Muhammad, and the appointment is the Day of Resurrection. At the time of the Hour the wrongdoers shall lose, and it shall not benefit you to regret then! For every Message, there is a time limit, and ye shall know to whom a punishment that will confound him comes, and upon whom a lasting doom will fall.

Fatima (a. s. ) then turned towards the Ansar and said,

“O you people of magnanimity, the supporters of the nation, and the defenders of Islam, what is this short-coming in defending my right? And what is this slumber before the wrong done to me? Did not the Messenger of Allah, my father, say: ‘A man is observed through his children’? How quick have you violated (his orders) , and how soon have you let down? Though you still are able to help me in my attempt, and powerful to assist what I request.

Do you say: ‘Muhammad has died’? Surely, this is a great calamity that its damage is great, its injury is wide, and its wound is much torn. The earth became dark with his departure, the sun and the moon eclipsed, the stars scattered for his calamity, hopes were skimped, mountains submitted, sanctity was violated, and holiness was encroached after his death. This, by Allah, is the great affliction, and the impressive calamity that there is no an affliction, nor is there a sudden misfortune like it. The Book of Allah, the Most Praised, announced in your courtyards, in your evenings and mornings in calling, crying, recitation, and intonation; and before him what had happened to the prophets and messengers of Allah; a final decree, and a determined predestination: (Muhammad is not but an Apostle; many were the apostles that passed away before him. If he died or was killed, will you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah will reward those who are grateful. 3: 144).

The Immortal, Historic Sermon of Fatima 3

Ah people of Qaylah (the tribes of Ouss and Khazraj) , is the inheritance of my father usurped while you hear and see me?! And you are in your meetings and gatherings around me? You hear my call, and the affair includes you though you are numerous and well equipped with power and good shield?! The call reaches you but you do not respond and the cry comes to you but you do not help? You do this while you are qualified by struggle, known for goodness and welfare, and are the choice that were chosen, and the best selection that were selected for us, Ahlul-Bayt.

You fought the Arabs, bore tire and exhaustion, struggled against the nations, and resisted their mutinous ones. We were still…we ordered you and you obeyed, until when Islam became triumphant, the accomplishment of the days was at hand, the nose of polytheism was subjected, the outburst of falsehood was calmed, the fires of infidelity were put out, the call of commotion was quelled, and the system of religion was well-ordered, then why have you become confused after lucidity, concealed after the openness, receded after daring, became polytheists after faith? Will you not fight a people who broke their oaths and aimed at expelling the Messenger, and they attacked you first; do you fear them? But Allah is most deserving that you should fear Him, if you are believers. (9: 13)

Surely, I see that you have inclined to ease, dismissed one who is worthier of giving and preventing, secluded yourselves with easiness, escaped from narrowness to abundance, so you spat out what you had contained, and vomited what you had drunk; If you are ungrateful, you and those on earth all together, most surely Allah is Self-sufficient, Praised.

Surely, I have said all that which I said with knowing of the disappointment that preoccupied you, and the betrayal that your hearts felt, but it is the inners of the soul, the emitting of rage, the weakness of spears, the diffusion of (what is in) the chest, and the awarding of the proof. And so, here it is! Carry it on a pussy back (of a camel) , which has a thin slipper, with everlasting disgrace, marked with the wrath of Allah, and eternal dishonor, attached to the burning Fire of Allah, which rises above the hearts. It is in the eye of Allah that which you do (and those who do wrong will come to know by what a (great) reverse they will be overturned! ) And I am the daughter of a warner (the Prophet) to you against a severe punishment. So, act and we are acting, and wait and we are waiting. [2]

In this immortal sermon, Fatima (a. s. ) called for revolt to overthrow Abu Bakr’s government and return the right to its people. This striking sermon made hearts feel fear, sights submit, and souls yield. Straying fancies were about to go back to reason, and the right to its people, but Abu Bakr could, through his tactics and diplomatic abilities, control the situation and save his government from being overthrown. He welcomed Fatima (a. s. ) and received her with great respect and reverence. He showed her that he regarded her more than his own daughter Aa’isha. He also showed her his great sorrow for the death of her father and said he wished he had died before her father’s dearth…and other such sweet statements.

He said to her that he had not assumed the rule due to his own desire, but he had been elected by the Muslims, and the severe procedures too were not out of his own opinion but they were out the Muslims’ opinion. By that, he attracted the Muslims’ feelings to him and put out the fire of the revolution and did away with all its tokens.

Sayyid Sharafuddeen al-Aamily says, ‘Would he have avoided the fail of Fatima (s) in her situations as possible as he could with all wisdom he had! Had he done so, it would have been much better for him and it would have kept him away from regretting and being blamed and it would have been better to unite the umma!

He could have protected the trust of the Prophet (s) and the only daughter of him, Fatima (s) , from being disappointed and then to go back upset stumbling with her garment. What would he have lost, where he had occupied the position of her father, if he had given Fadak to Fatima (s) without a trial? An imam could do that due to his general guardianship; and what the value of Fadak was before the general advantage of the Muslims and before avoiding evils! ’[3]

Fatima (a. s. ) , disappointedly, went to her father’s tomb complaining to him at the misfortunes she met from the people. She recited these verses of poetry:

“There were after you conflicting news and misfortunes,

If you were here, no misfortune would happen.

We have lost you as the earth loses its rain,

And your people turned upside down; come to witness them and do not keep away!

Some men showed us what there was hidden in their hearts,

When you left and the grave kept you away from us.

Some men frowned at us and we were disparaged,

When you were lost, and the inheritance was plundered. ”

These verses of poetry show that she suffered bitter pains because of the terrible events she faced after the death of her father. The people did not regard her high position and importance, and they treated her in a way that harmed her too much.

Her speech to the women

When Fatima (a. s. ) became ill, Muslim women came to visit her. They asked her, ‘How are you doing, daughter of the messenger of Allah? ’ She said,

“By Allah, I have become resenting your world, and detesting your men. I have cast them away after testing them and hated them after examining them. Thus, away with the men of playing after seriousness, striking the soft rocks, slackening the spears, the foolishness of judgments, and deviation of fancies! (Certainly evil is that which their souls have sent before for them, that Allah became displeased with them and in chastisement shall they abide. 5: 80). Certainly, I have girt them with its noose, burdened them with its load, and waged its raid on them. So, may the unjust people be killed, cursed, and damned.

Woe unto them! Whereto did they move it from the position of the mission, the bases of the prophethood and the place of descent of Gabriel, who is aware of life and religion’s affairs? That was the great loss. What did they deny from Abul Hassan (Ali)? Yes, they denied the beating of his sword, his carelessness about his death, his deadly assaults, and his anger for the sake of Allah. By Allah, if they turned away from the rein, which the Prophet had handed over to him (to Imam Ali) , he would catch it tenderly and he would move without harm or worry. He would lead them to a fresh flowing fount and would return them with satiety while he himself would not profit of anything but a little just to break his acute thirst and hunger.

If they did so, they would be granted blessings from the Heaven and the earth[4] and they would be rewarded by Allah according to their deeds. Come on to see! As long as you live, time shall show you wonders! I wish I knew on what proof they have relied, to what refuge they resorted and to what tie they clung, and on whose progeny have they encroached and spoke against! Evil indeed is the patron, and evil indeed is the associate, and evil indeed is this change for the unjust! By Allah, they exchanged the good with the bad and the daring with impotent. Disgrace be for a people, who think they do well. Surely they themselves are the mischief makers, but they do not perceive. Woe to them! (Is he then who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge? (10: 35).

By Allah, it[5] was impregnated so wait until it bears then milk pure blood and fatal venom to the full of the bucket! Then they will perish who say false things and the successors will know what bad the earlier ones have established. Then, be at ease and wait relaxedly for the sedition. Rejoice at a sharp sword, an assault of a tyrant enemy, general commotion, and despotism, which will make your victuals so insignificant and your gathering separate. Alas, what a pity! How will you be while it has been obscured to your sights? Shall we then force you to accept it when you are averse to it?

And praise be to Allah, the Lord of the worlds, and blessings be on Muhammad, the last of the prophets and the master of the messengers. ”[6]

The women were overcome with terrible silence, and bitter distress, and their eyes were full of tears. They went back home and informed their husbands about Fatima’s distress and what she said. Then, they (the husbands) knew how much they had betrayed Fatima (a. s. ) and shortened in supporting her.

In this speech, Fatima (a. s. ) denied the offensive attack against the house of the Prophet (a. s. ) and the center of the revelation and knowledge in Islam, and denied the plundering of the caliphate and putting it in other than its actual place. She mentioned the reasons that made the people turn their backs to Imam Ali (a. s. ) and treat him badly. It was the assaults of his (Imam Ali) sword that harvested the heads of the polytheists and the unbelievers of Quraysh. That caused the people of Quraysh bear grudge and enmity against Imam Ali (a. s. ) who did not flatter anyone in the way of Allah. He said, ‘By Allah, I will take back the right of the oppressed from their oppressors, and I will drive the unjust with their noses until I will bring them to the way of the truth even if they are unwilling. ’[7]

She said that what made the people of Quraysh try their best to avenge on Imam Ali (a. s. ) was his utmost courage and carelessness about his death in the fields of jihad against the polytheists and atheists. He devoted himself to keep alive the religion of Allah and spread monotheism. These reasons besides the unique virtues and talents that Allah had granted him with and his infinite devotedness and loyalty to the Prophet (a. s. ) made the people bear grudge and envy against him.

She also said that if the nation entrusted Imam Ali (a. s. ) with the affairs, he would rule them with pure justice that no one in his state would be wronged at all, would be loyal and truthful to the nation secretly and publicly, and that he would take the nation to the bliss of safety, ease, and peace. If Imam Ali (a. s. ) undertook the reigns of the rule, he would not enjoy even a bit of the wealth of the state and people, and would participate with the poor and the deprived in their pains and sufferings. And that came true when he assumed the caliphate after the killing of Uthman bin Affan the third caliph. He was satisfied with a coarse garment and two loaves of barley bread. He did not build himself a house when being a caliph. He participated with the poor and the deprived in their clothes and food. He said, ‘Would I be satisfied with myself to be said: “Ameerul Mo'minin” while I do not participate with them in the calamities of time and be an example to them in the difficulties of living? ’[8]

The history of the East, or even of the entire world, has never seen a ruler like Imam Ali (a. s. ) in his asceticism, piety, justice, and disdaining from the subjects’ properties.

Fatima (a. s. ) stated that if Imam Ali (a. s. ) was entrusted with the affairs of Muslims, bounties and blessings would spread everywhere and people would eat from above their heads and from under their feet, but Muslims prevented themselves from this great blessing and they exchanged the good with the bad and the just with the unjust and they turned away from the one who would guide them to the right path.

She thought deeply on that which the nation would suffer because of turning the caliphate away from the Ahlul Bayt (a. s. ) and saw that sedition would afflict the Muslims, separate their unity, and notch their bonds. She too saw that Muslims would be overwhelmed by unjust and oppressive ones, and this soon came true. The Umayyads and the Abbasids seized the reigns of the nation and subjugated the Muslims. They oppressed the people and spread terror and violence throughout

the Muslim world. Hence and due to these reasons,

Unacceptable excuse

Abu Bakr and his friend Umar tried to appease Fatima (a. s. ) to give their caliphate a kind of legality. They asked permission to visit her but she refused to receive them. Then for another time they tried and she refused again. They went to Imam Ali (a. s. ) and asked him to intercede for them with her, and she responded to Imam Ali (a. s. ). When they came to her, she turned her face away from them. They begged her to pardon them. She said to them, “I adjure you by Allah, did you not hear the messenger of Allah say: ‘the pleasure of Fatima is from my pleasure and the displeasure of Fatima is from my displeasure? Whoever loves Fatima my daughter loves me, whoever pleases Fatima pleases me, and whoever displeases Fatima displeases me’? ”

They both said that they did hear the Prophet (a. s. ) say that.

She raised her hands towards the heaven and said, ‘I make Allah and His angels bear witness that you both displeased me and did not please me. When I meet the messenger of Allah, I shall complain to him against you. ’ She turned towards Abu Bakr and said to him, ‘By Allah, I will pray Allah against you in every prayer that I offer. ’[9]

How heavy words they were! They were heavier than the strikes of swords. The ground shook under the feet of these two sheikhs. They left Fatima’s house with a great disappointment. They understood how much the wrath that they had burdened themselves with was.

Deep sorrow

The sorrow at the loss of her father tore Fatima’s heart. Every moment she remembered him with regret and distress. She longed for the voice of Bilal, her father’s caller, who stopped calling the azan after the Prophet’s death. He responded to her and began calling the azan. When she heard him say “Allahu Akbar”, she remembered her father and could not control her tears. She began weeping. When Bilal recited “Ashhadu anna Muhammadan Rasoolullah; I bear witness that Muhammad is the messenger of Allah”, she sighed and fell to the ground unconscious. People shouted, ‘O Bilal, give up! The daughter of the messenger of Allah has left this life. ’ Then, Fatima (a. s. ) recovered consciousness and asked Bilal to keep on reciting the azan, but he did not do. [10]

Disasters and calamities attacked Fatima (a. s. ) one after the other, the worst of which was the people’s denying of her right and their excessiveness in harming her. They ignored her position and the Prophet’s recommendation about her. That left deep sorrow and distress in her self. She resorted to crying for she found relief in it until she was considered as one of the Five Criers[11] who kept on sadness and crying.

Anas bin Malik, who was one of the men who put the Prophet (a. s. ) in his last abode, visited Fatima (a. s. ) to console her on her father’s death. She said to him, ‘How were your souls pleased to pour earth on the messenger of Allah? ’

Anas stopped talking. He sank into deep sorrow and left shedding tears. [12]

Fatima (a. s. ) insisted on her cousin and husband Imam Ali (a. s. ) to show her the shirt in which he had washed her father (the ritual wash of the dead). He brought her the shirt. She began eagerly kissing and smelling it. It was the shirt that touched her father’s body before being in his last abode. She felt great pain and sorrow until she lost consciousness. [13]

The image of her father appeared to her in every moment of her short life that she lived after him. She cried most of her time. Historians say that people could not bear her continuous crying, for her house was next to the mosque of the Prophet (a. s. ) where people always held meetings. They complained of her to Imam Ali (a. s. ) and asked him that she should assign a certain time for her weeping and mourning for her father because they found rest neither at day nor at night. Imam Ali (a. s. ) asked her for that and she responded. In the day, she, with her children al-Hasan, al-Husayn, and Zaynab, went to a big tree outside Medina and sat under its shadow. She spent all the day weeping for her father there, and a little before the sunset, she came back home with her children. People purposely cut that tree. After that, she wept under the heat of the sun. Imam Ali (a. s. ) built her a house there and called it “the House of Sorrows”. This house remained (until now) as a symbol of the pains and sufferings she met from her father’s companions.

It is said that Imam al-Mahdi (a. s. ) said this verse of poetry,

“By her highness, I will not take

after “the House of Sorrows” a house of joy. ”

Fatima (a. s. ) spent the day in that sad house soliloquizing and weeping for her father bitterly. When the night came, Imam Ali (a. s. ) went to bring her with the children back to their house. [14] Sorrow, weeping, and mourning tore Fatima’s tender heart, and diseases attacked and weakened her body… And thus was the reward of the people to their Prophet’s household!

Footnote

[1] She wanted to say that they were so low and subservient and that they were as a ready bite for the Romans, the Persians and some of the Arab tribes.

[2] Al-Ihtijaj, vol. 1 p. 132-141, Sharh Nahjol Balagha by Ibn Abil Hadeed, vol. 16 p. 210, Bihar al-Anwar, vol. 29 p. 216. Some other Historians and scholars mentioned parts from this sermon such as: al-Mas’udi in Murooj ath-Thahab vol. 2 p. 311, Ibn Mandhur in Lisan al-Arab vol. 12 p. ,331, Kahhalah in A’lam an- Nisa’ vol. 4 p. 116-119, Ibn Tayfur in Balaghat an-Nisa’ p. 414, Ibn Tawus in Kitab at-Tara’if p. 263, Ibn al-Atheer in Ghareeb al-Hadith vol. 4 p. 273.

[3] An-Nass wel-Ijtihad (text and interpretation) , p. 37.

[4] Her speech means: (If they let Imam Ali be the caliph, as the Prophet had ordered, he would rule with justice and fairness. He would never burden them with more than their abilities. He would make them live in luxury and ease while he himself would live in asceticism).

[5] She referred to the situation of the rulers and the public.

[6] A’lam an-Nisa’, vol. 4 p. 128-129.

[7] Bihar al-Anwar, vol. 32 p. 49.

[8] Ibid. , vol. 33 p. 474.

[9] Al-Imama wes-Siyasa, vol. 1 p. 14, A’lam an-Nisa’, vol. 3 p. (1214) , Imam Ali bin Abi Talib by Abdul Fattah Abdul Maqsud, vol. 1 p. 218.

[10] Fatima az-Zahra’ Bahjatu Qalb al-Mustafa, p. 113.

[11] The Five Criers were Adam, Jacob, Joseph, Ali bin al-Husayn (Imam as-Sajjad) , and Fatima (a. s. ). Refer to Bihar al-Anwar, vol. 11 p. 204.

[12] Sunan Ibn Maja, 18, al-Mawahib al-Laduniyya, vol. 2 p. 381.

[13] The Life of Imam al-Hasan bin Ali, vol. 1 p. 168.

[14] The Life of Imam al-Hasan bin Ali, vol. 1 p. 286. It is said that it is the mosque of Fatima (a. s. ) that lies in al-Baqee’.

To the Garden of Abode

To the Garden of Abode

The sorrow for the loss of her father affected Fatima (a. s. ) terribly and paved the way for diseases to attack and make her weak and feeble until she kept to her bed. Death walked toward her quickly while she was in the prime of youth yet.

It was time for her to meet with her father who had left her and taken with him the warm love and kindness. She impatiently was waiting for that moment where she would join her lovely, kind father to complain to him about what she suffered from his people.

When the signs of departure appeared, Fatima (a. s. ) said her will to her cousin Imam Ali (a. s. ). She asked him to bury her under the darkness of night and not to let anyone from those who had wronged her to attend her funerals because they were her and her father’s enemies as she said. She asked him to level her tomb and leave it unknown as a symbol of her anger against those people. She asked him to get married to her sister’s daughter Umama who would bring up her children al- Hasan, al-Husayn, and Zaynab in the best way. Imam Ali (a. s. ) assured her that he would fulfill her will.

Fatima (a. s. ) asked Asma’ bint Umays, who was preferred and loved by her and was her nurse, to make her a special coffin that would hide all her body. At that time, a dead one was carried on a board that his\her body appeared. Fatima (a. s. ) did not want her body to be distinguished before people; therefore, Asma’ made her a coffin like one she had seen in Abyssinia during her immigration. When Fatima (a. s. ) saw the coffin, she admired it and smiled. It was the first smile of Fatima (a. s. ) since her father had left to the better world. [1]

On the last day of her life, Fatima (a. s. ) restored some of her health and she was delighted. She knew that it was her last day in this world and soon she would join her father. She bathed her two sons and made them enough food for that day. She asked them to go to visit their grandfather’s tomb. She looked at them with a look of farewell while her heart was about to melt with sorrow and grief.

Al-Hasan and al-Husayn went out while feeling that there was something unusual. They worried too much about their mother.

Fatima (a. s. ) said to Asma’ bint Umays, ‘O mother! ’

Asma’ replied, ‘O yes, darling of the messenger of Allah! ’

Fatima (a. s. ) asked Asma’ to pour her some water for bathing and Asma’ did. After bathing, Fatima (a. s. ) asked Asma’ to bring her her new clothes and Asma’ did. Then, Fatima (a. s. ) asked Asma’ to put her bed in the middle of the house (in the yard). Asma’ became worried and upset. She was frightened by that for she felt that Fatima (a. s. ) was going to die soon.

Fatima (a. s. ) lay in her bed with her face toward the Qibla. She said to Asma’, ‘O mother, I am going to die now. I have purified myself. Let no one uncover me! ’ She began reciting some verses of the Qur'an until she breathed her last, and her great soul went up to its Creator surrounded by the angels to be received by the prophets at the head of whom would be the master of all the creation, her father Prophet Muhammad (a. s. ). She died in the period between the Maghrib (sunset) Prayer and the Isha’ (evening) Prayer. [2]

That great soul went high to the Gardens and Contentment of Allah where this world had never and will have never had anyone from Eve’s daughters like her in sacredness, honor, and chastity.

Al-Hasan and al-Husayn went back home hurriedly to see what happened to their mother, but they did not found her. Asma’ told them that their mother died. She asked them to tell their father. They both ran towards their mother’s body. Al-Hasan threw himself on his mother saying, ‘Mother, talk to me before my soul leaves my body! ’

Al-Husayn, too, threw himself on his mother crying and saying, ‘Mother, I am your son al-Husayn. Talk to me before my heart splits and then I die. ’

Asma’ took al-Hasan and al-Husayn away and began kissing and comforting them. She asked them to get out of the house for fear of them and to go to tell their father about their mother’s death. They went to the mosque while crying bitterly. Muslims were terrified and they asked them what the matter was and they said that their mother Fatima (a. s. ) died.

Imam Ali (a. s. ) was shocked and confused. He said, ‘O daughter of Muhammad, with whom shall I console myself? I often consoled myself with you. With what shall I console myself after you? ’

He hurried back home, looked at the sacred corpse of his wife and recited this poetry,

“Every meeting between two friends is followed by separation,

and everything other than separation is little.

My loss of Fatima after Ahmed,[3]

Is a proof that no friend shall last for ever. ”

Muslims, from everywhere, hurried to Imam Ali’s house weeping for their Prophet’s daughter whom they wronged and did not regard her rights. By her death, the last page of Prophethood was folded. By her death, Muslims recalled the glory and the honor that the Prophet (a. s. ) had established for them and the kindness and love he had to them. Medina shook with crying and weeping by men and women. They waited for the holy corpse to have honor by escorting it. Imam Ali (a. s. ) charged Salman al-Farisi to tell the crowded people that the funerals was put off until the next day. People left the house. Aa’isha came intending to see off the sacred corpse, but Asma’ prevented her saying, ‘She (Fatima) asked me that no one should see her. ’[4]

On the night, Imam Ali (a. s. ) , with al-Hasan, al-Husayn, and Asma’, washed (ritually) the pure body of Fatima (a. s. ) , and then enshrouded her. Imam Ali (a. s. ) asked the children to see off their mother, and they threw themselves over her while crying bitterly. After the farewell look, Imam Ali (a. s. ) tied the shroud.

In the last part of night, Imam Ali (a. s. ) offered the Prayer of the Dead on the pure corpse, and then he instructed the Hashemites and the Prophet’s closest companions to carry the sacred corpse to its last abode. He did not tell anyone else about the funerals and the burial except his family and the choice of his companions. He put Fatima (a. s. ) in the tomb and poured earth over her. After the burial, he stood by the tomb and said,

“O messenger of Allah, peace be upon you from me and from your daughter who has come to your neighborhood and who has hastened to meet you.

O messenger of Allah, my patience after your choice (daughter) has been exhausted and my endurance has weakened except that I have ground for consolation in having endured the great hardship and great calamity of your separation. I laid you down in your tomb after you had breathed your last (while your head was) between my neck and chest. We are Allah’s and unto Him shall we return.

Now the trust has been returned and what had been given has been taken back. My grief will last forever and my nights will remain sleepless till Allah chooses for me the house in which you are now residing. Certainly your daughter will apprise you of the gathering together of your nation for oppressing her. You ask her in detail and get all the news about the situation. This happened when no long time had elapsed and your remembrance had not disappeared yet. Peace be on you both as a greeting of a parting one not of a disgusted or a hateful person; for if I go away, it is not because of weariness, and if I stay, it is not because of lack of belief in what Allah has promised the patients. ”[5]

The wronged Imam went back home very sadly and distressedly. He felt great pains and grief for the misfortunes and calamities that the daughter of the messenger of Allah (a. s. ) suffered. His children filled the house with weeping for their kind mother who lived with them no long and left them while they were too young before being satiate with her love and kindness.

Fatima’s age

The historians have disagreed about Fatima’s age. Some of them say she had lived for eighteen years,[6] some say twenty-one years,[7] some say twenty-five,[8] others say twenty-seven years,[9] and some say other than that.

Fatima (a. s. ) died while she was in the prime of youth after she had suffered different kinds of disasters and pains. Her father’s nation had gathered together for oppressing her. They even did not regard for her the sanctity and the high position of the Prophet (a. s. ) that Fatima (a. s. ) was the worthiest of that from among all the nation.

The Historians are also different on the date of Fatima’s death. Some say that she had lived for thirty or thirty-five days after the death of her father. [10] Some say she had lived for forty days,[11] some say seventy-five days,[12] and others say she had lived for ninety-five days after the death of her father. [13]

It is not so important to define the exact date of Fatima’s death. What is important is the reviving of her virtues and achievements for this revives the creed of the Ahlul Bayt (a. s. ) that Fatima (a. s. ) had established its bases and methods.

Her Holy Shrine

The place of Fatima’s tomb was and is still unknown for she had asked Imam Ali (a. s. ) to hide it to be a proof on her anger against the people who spared no effort in oppressing her without regarding her position and nearness to the messenger of Allah.

Anyhow, it was said that she had been buried in al-Baqee’ Graveyard,[14] and said that she had been buried in her house,[15] and said between the Prophet’s tomb and his minbar. The Prophet (a. s. ) had said in one of his traditions, ‘Between my tomb and my minbar there is a garden from the gardens of the Paradise. ’[16]

However it was, complaint spread everywhere and people began blaming each other. They said that the Prophet (a. s. ) had not left except one daughter that she died and was buried and no one of them attended her funerals and burial. The men of authority were angry at that and they tried to uncover the graves that they thought that Fatima (a. s. ) had been buried in one of them to take her out, offer the prayer on her, and escort her. When Imam Ali (a. s. ) knew about that, he went and prevented them from doing that and they refrained. [17]

This is the end of my research on the life of the mistress of the women that was full of virtues and achievements and that was a continuity of the life of her father, the savior of mankind who had taken man out of the darkness of ignorance to the vastest horizons of light, knowledge, and intellect; hoping that this study will be accepted by Pure, Truthful Fatima (a. s. ) and that I shall win her intercession on the day when I meet Allah the Almighty.

Footnote

[1] Al-Majalis as-Saniyya, vol. 2 p. 137.

[2] Wafat as-Siddeeqa (the death of the truthful one) by Sayyid al-Muqarram, p. 107.

[3] The other name of Prophet Muhammad (a. s. ).

[4] Manaqib Aal Abi Talib, vol. 3 p. 365.

[5] Nahjol Balagha, vol. 2 p. 207-208.

[6] Thakha’ir ul-Uqba, vol. 1 p. 52.

[7] Mustadrak al-Hakim, vol. 3 p. 178, Taqreeb at-Tahtheeb, vol. 1 p. 751.

[8] Tareekh al-Khulafa’, vol. 1 p. 75.

[9] Majma’ az-Zawa’id, vol. 9 p. 210, al-Mu’jam al-Kabeer, vol. 22 p. 329, Siyer A’lam an-Nubala’, vol. 2 p. 128.

[10] Tareekh al-Ya’qubi, vol. 2 p. 115.

[11] Manaqib Aal Abi Talib, vol. 2 p. 116.

[12] Manaqib Aal Abi Talib, vol. 2 p. 116, Usool al-Kafi, vol. 1 p. 458, al-Imamah wes-Siyasah, vol. 1 p. 20.

[13] Bihar al-Anwar, vol. 43 p. 156.

[14] Al-Bidayeh wen-Nihayeh, vol. 6 p. 334.

[15] Tahtheeb al-Asma’ wel-Lughaat, vol. 2 p. 353.

[16] Bihar al-Anwar, vol. 43 p. 185.

[17] Ibid. , p. 212.

Zyarate of Fatima Az-Zahra

Translated by: Badr Shahin ([1])

While standing in the area between the Holy Prophet’s tomb and minbar (i. e. Garden of Paradise – Rawdah) , you may visit the tomb of Lady Fātimah al-Zahrā' (a. s) though there is disagreement about the place of her tomb. Some say that she was buried in the Rawdah. Others say that she was buried at her house. Others say that she was buried in the Baqī` Cemetery.

However, the majority of our scholars agree that she must be visited from the Rawdah, although to visit her at these three places is more preferable.

When you stand for the ziyārah of Lady Fātimah al-Zahrā'’s tomb, you may say the following:

یَا مُمْتَحَنَةُ

yā mumtahanatu

O the carefully examined one:

اِمْتَحَنَکِ اللّهُ الّذِی خَلَقَکِ قَبْلَ أَنْ یَخْلُقَکِ

imtahanaki allāhu alladhy khalaqaki qabla an yakhluqaki

Allah Who created you had tried you before He created you (for this worldly life) ,

فَوَجَدَکِ لِمَا امْتَحَنَکِ صَابِرَةً،

fawajadaki limā imtahanaki sābiratan,

and thus He found you successfully enduring in that trial.

وَزَعَمْنَا أَنَّا لَکِ أَوْلِیَاءٌ وَمُصَدّقُونَ

wa za`amnā annā laki awliyā‘un wa musaddiqūna

We claim being loyalists, believers,

وَصَابِرُونَ لِکُلّ مَا أَتَانَا بِهِ أَبُوکِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ،

wa sābirūna likulli mā atānā bihī abūki sallā allāhu `alayhi wa ālihi,

and standing as regards all that which has been conveyed to us by your father—peace of Allah be upon him and his Household—

وَأَتَى بِهِ وَصِیّهُ،

wa atā bihī wasiyyuhū,

and all that which his Successor has brought to us.

فَإِنَّا نَسْأَلُکِ إِنْ کُنَّا صَدّقْنَاکِ

fa’innā nas’aluki in kunnā saddaqnāki

We, thus, ask you, if we have really believed you,

إِلاّ أَلْحَقْتِنَا بِتَصْدِیقِنَا لَهُمَ

illā alhaqtinā bitasdīqinā lahumā

that you may include us with those who believe in them both,

لِنُبَشّرَ أَنْفُسَنَا بِأَنَّا قَدْ طَهُرْنَا بِوِلایَتِکِ.

linubashshira anfusanā bi-annā qad tahurnā biwilāyatiki

so that we may feel happy that we have been purified on account of our loyalty to you.

It is recommended to add the following:

السّلامُ عَلَیْکِ یَا بِنْتَ رَسُولِ اللّهِ،

alssalāmu `alayki yā binta rasūli allāhi,

Peace be upon You; O daughter of the Messenger of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ نَبِیّ اللّهِ،

alssalāmu `alayki yā binta nabiyyi allāhi,

Peace be upon You; O daughter of the Prophet of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ حَبِیبِ اللّهِ،

alssalāmu `alayki yā binta habībi allāhi,

Peace be upon You; O daughter of the most beloved of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ خَلِیلِ اللّهِ،

alssalāmu `alayki yā binta khalīli allāhi,

Peace be upon You; O daughter of the Intimate Servant of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ صَفِیّ اللّهِ،

alssalāmu `alayki yā binta safiyyi allāhi,

Peace be upon You; O daughter of the Choice of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ أَمِینِ اللّهِ،

alssalāmu `alayki yā binta amīni allāhi,

Peace be upon You; O daughter of the Trustee of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ خَیْرِ خَلْقِ اللّهِ،

alssalāmu `alayki yā binta khayri khalqi allāhi,

Peace be upon You; O daughter of the best of Allah’s creatures.

السّلامُ عَلَیْکِ یَا بِنْتَ أَفْضَلِ أَنْبِیَاءِ اللّهِ وَرُسُلِهِ وَمَلائِکَتِهِ،

alssalāmu `alayki yā binta afdali anbīā‘i allāhi wa rusulihi wa malā’ikatihi,

Peace be upon You; O daughter of the best of Allah’s Prophets, Messengers and angels.

السّلامُ عَلَیْکِ یَا بِنْتَ خَیْرِ الْبَرِیّةِ،

alssalāmu `alayki yā binta khayri albariyyati,

Peace be upon You; O daughter of the best of created beings.

السّلامُ عَلَیْکِ یَا سَیّدَةَ نِسَاءِ الْعَالَمِینَ مِنَ الأوّلِینَ وَالآخِرِینَ،

alssalāmu `alayki yā sayyidata nisā‘i al`ālamīna mina alawwalīna wal-ākhirīna,

Peace be upon You; O the Doyenne of all women of the world, including the past and the coming generations.

السّلامُ عَلَیْکِ یَا زَوْجَةَ وَلِیّ اللّهِ وَخَیْرِ الْخَلْقِ بَعْدَ رَسُولِ اللّهِ،

alssalāmu `alayki yā zawjata waliyyi allāhi wa khayri alkhalqi ba`da rasūli allāhi,

Peace be upon You; O the lady of the Intimate Servant of Allah and the best of all created beings after the Messenger of Allah.

السّلامُ عَلَیْکِ یَا أُمّ الْحَسَنِ وَالْحُسَیْنِ

alssalāmu `alayki yā umma alhasani wal-husayni

Peace be upon You; O the mother of al-Hasan and al-Husayn,

سَیّدَیْ شَبَابِ أَهْلِ الْجَنّةِ،

sayyiday shabābi ahli aljannati,

the two masters of the youth of Paradise.

السّلامُ عَلَیْکِ أَیّتُهَا الصّدّیقَةُ الشّهِیدَةُ،

alssalāmu `alayki ayyatuhā alssiddīqatu alshshahīdatu,

Peace be upon You; O the veracious, the martyr.

السّلامُ عَلَیْکِ أَیّتُهَا الرّضِیّةُ الْمَرْضِیّةُ،

alssalāmu `alayki ayyatuhā alrradiyyatu almardiyyatu,

Peace be upon You; O the content, the pleased.

السّلامُ عَلَیْکِ أَیّتُهَا الْفَاضِلَةُ الزّکِیّةُ،

alssalāmu `alayki ayyatuhā alfādilatu alzzakiyyatu,

Peace be upon You; O the virtuous, the pure.

السّلامُ عَلَیْکِ أَیّتُهَا الْحَوْرَاءُ الإنْسِیّةُ،

alssalāmu `alayki ayyatuhā alhawrā‘u alinsiyyatu,

Peace be upon You; O the Paradisiacal human being.

السّلامُ عَلَیْکِ أَیّتُهَا التّقِیّةُ النّقِیّةُ،

alssalāmu `alayki ayyatuhā alttaqiyyatu alnnaqiyyatu,

Peace be upon You; O the pious, the immaculate.

السّلامُ عَلَیْکِ أَیّتُهَا الْمُحَدّثَةُ الْعَلِیمَةُ،

alssalāmu `alayki ayyatuhā almuhaddathatu al`alīmatu,

Peace be upon You; O the talked by the angels, the knowledgeable.

السّلامُ عَلَیْکِ أَیّتُهَا الْمَظْلُومَةُ الْمَغْصُوبَةُ،

alssalāmu `alayki ayyatuhā alma¨lūmatu almaghsūbatu,

Peace be upon You; O the oppressed lady whose right was usurped.

السّلامُ عَلَیْکِ أَیّتُهَا الْمُضْطَهَدَةُ الْمَقْهُورَةُ،

alssalāmu `alayki ayyatuhā almudtahadatu almaqhūratu,

Peace be upon You; O the persecuted, the maltreated.

السّلامُ عَلَیْکِ یَا فَاطِمَةُ بِنْتَ رَسُولِ اللّهِ

alssalāmu `alayki yā fātimatu binta rasūli allāhi

Peace be upon You; O Fātimah, daughter of the Messenger of Allah.

وَرَحْمَةُ اللّهِ وَبَرَکَاتُهُ،

wa rahmatu allāhi wa barakātuhu,

So be upon you the mercy and blessings of Allah.

صَلَّى اللّهُ عَلَیْکِ

sallā allāhu `alayki

May Allah bless you,

وَعَلَى رُوحِکِ وَبَدَنِکِ،

wa `alā rūhiki wa badaniki,

your soul, and your body.

أَشْهَدُ أَنّکِ مَضَیْتِ عَلَى بَیّنَةٍ مِنْ رَبّکِ،

ashhadu annaki madayti `alā bayyinatin min rabbiki,

I bear witness that you have spent your life with full awareness of your duty towards your Lord;

وَأَنّ مَنْ سَرّکِ فَقَدْ سَرّ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ،

wa anna man sarraki faqad sarra rasūla allāhi sallā allāhu `alayhi wa ālihi,

and (I bear witness) that he who pleases you will have pleased the Messenger of Allah—peace be upon him and his Household—

وَمَنْ جَفَاکِ فَقَدْ جَفَا رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ،

wa man jafāki faqad jafā rasūla allāhi sallā allāhu `alayhi wa ālihi,

and he who displeases you will have displeased the Messenger of Allah—peace be upon him and his Household—

وَمَنْ آذَاکِ فَقَدْ آذَى رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ،

wa man ādhāki faqad ādhā rasūla allāhi sallā allāhu `alayhi wa ālihi,

And he who harms you will have harmed the Messenger of Allah—peace be upon him and his Household—

وَمَنْ وَصَلَکِ فَقَدْ وَصَلَ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ

wa man wasalaki faqad wasala rasūla allāhi sallā allāhu `alayhi wa ālihi

and he who respects you will have respected the Messenger of Allah—peace be upon him and his Household—

وَمَنْ قَطَعَکِ فَقَدْ قَطَعَ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ

wa man qata`aki faqad qata`a rasūla allāhi sallā allāhu `alayhi wa ālihi

and he who disrespects you will have disrespected the Messenger of Allah—peace be upon him and his Household.

لأَنّکِ بِضْعَةٌ مِنْهُ

li-annaki bid`atun minhu

This is because you are an inseparable part of him (i. e. the Holy Prophet) ,

وَرُوحُهُ الّذِی بَیْنَ جَنْبَیْهِ،

wa rūhuhu alladhy bayna janbayhi,

and you are his soul with which he lives.

أُشْهِدُ اللّهَ وَرُسُلَهُ وَمَلائِکَتَهُ

ushhidu allāha wa rusulahu wa malā’ikatahu

I ask Allah, His Messengers, and His angels to be the witnesses

أَنّی رَاضٍ عَمّنْ رَضِیتِ عَنْهُ

anny rādin `amman radīti `anhu,

that I am verily pleased with him whomever you accept,

سَاخِطٌ عَلَى مَنْ سَخِطْتِ عَلَیْهِ،

sākhitun `alā man sakhitti `alayhi,

and I am displeased with him whomever you detest,

مَتَبَرّئٌ مِمّنْ تَبَرّأْتِ مِنْهُ،

matabarri'un mimman tabarra'ti minhu,

and I disavow him whomever you disavow,

مُوَالٍ لِمَنْ وَالَیْتِ،

muwālin liman wālayti,

and I am loyal to him whomever you support,

مُعَادٍ لِمَنْ عَادَیْتِ،

mu`ādin liman `ādayti,

and I am the enemy of him whomever you betake as enemy,

مُبْغِضٌ لِمَنْ أَبْغَضْتِ،

mubghidun liman abghadti,

and I am hateful to him whomever you hate,

مُحِبٌّ لِمَنْ أَحْبَبْتِ،

muhibbun liman ahbabti,

and I like him whomever you like.

وَکَفَى بِاللّهِ شَهِیداً وَحَسِیب

wa kafā billāhi shahīdan wa hasīban

Verily, Allah is Sufficient as Witness, Reckoner,

وَجَازِیاً وَمُثِیب.

wa jāziyan wa muthīban.

Punisher, and Rewarder.

You may then pray Almighty Allah for sending blessings on the Holy Prophet and Imams.

Within the recommended acts on the third of Jumādā al-ªkhirah (the martyrdom day of Lady Fātimah al-Zahrā') , another form of ziyārah of Lady Fātimah al Zahrā' (a. s) has been cited.

Scholars have mentioned another form of ziyārah whose statements are similar to the statements of the aforementioned ziyārah that has been quoted from Shaykh al-±ūsiy. However, the complete form of this ziyārah is as follows:

السّلامُ عَلَیْکِ یَا بِنْتَ رَسُولِ اللّهِ،

alssalāmu `alayki yā binta rasūli allāhi,

Peace be upon You; O daughter of the Messenger of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ نَبِیّ اللّهِ،

alssalāmu `alayki yā binta nabiyyi allāhi,

Peace be upon You; O daughter of the Prophet of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ حَبِیبِ اللّهِ،

alssalāmu `alayki yā binta habībi allāhi,

Peace be upon You; O daughter of the most beloved of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ خَلِیلِ اللّهِ،

alssalāmu `alayki yā binta khalīli allāhi,

Peace be upon You; O daughter of the Intimate Servant of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ صَفِیّ اللّهِ،

alssalāmu `alayki yā binta safiyyi allāhi,

Peace be upon You; O daughter of the Choice of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ أَمِینِ اللّهِ،

alssalāmu `alayki yā binta amīni allāhi,

Peace be upon You; O daughter of the Trustee of Allah.

السّلامُ عَلَیْکِ یَا بِنْتَ خَیْرِ خَلْقِ اللّهِ،

alssalāmu `alayki yā binta khayri khalqi allāhi,

Peace be upon You; O daughter of the best of Allah’s creatures.

السّلامُ عَلَیْکِ یَا بِنْتَ أَفْضَلِ أَنْبِیَاءِ اللّهِ وَرُسُلِهِ وَمَلائِکَتِهِ،

alssalāmu `alayki yā binta afdali anbīā‘i allāhi wa rusulihi wa malā’ikatihi,

Peace be upon You; O daughter of the best of Allah’s Prophets, Messengers and angels.

السّلامُ عَلَیْکِ یَا بِنْتَ خَیْرِ الْبَرِیّةِ،

alssalāmu `alayki yā binta khayri albariyyati,

Peace be upon You; O daughter of the best of created beings.

السّلامُ عَلَیْکِ یَا سَیّدَةَ نِسَاءِ الْعَالَمِینَ مِنَ الأوّلِینَ وَالآخِرِینَ،

alssalāmu `alayki yā sayyidata nisā‘i al`ālamīna mina alawwalīna wal-ākhirīna,

Peace be upon You; O the Doyenne of all women of the world, including the past and the coming generations.

السّلامُ عَلَیْکِ یَا زَوْجَةَ وَلِیّ اللّهِ وَخَیْرِ الْخَلْقِ بَعْدَ رَسُولِ اللّهِ،

alssalāmu `alayki yā zawjata waliyyi allāhi wa khayri alkhalqi ba`da rasūli allāhi,

Peace be upon You; O the lady of the Intimate Servant of Allah and the best of all created beings after the Messenger of Allah.

السّلامُ عَلَیْکِ یَا أُمّ الْحَسَنِ وَالْحُسَیْنِ

alssalāmu `alayki yā umma alhasani wal-husayni

Peace be upon You; O the mother of al-Hasan and al-Husayn,

سَیّدَیْ شَبَابِ أَهْلِ الْجَنّةِ،

sayyiday shabābi ahli aljannati,

the two masters of the youth of Paradise.

السّلامُ عَلَیْکِ أَیّتُهَا الصّدّیقَةُ الشّهِیدَةُ،

alssalāmu `alayki ayyatuhā alssiddīqatu alshshahīdatu,

Peace be upon You; O the veracious, the martyr.

السّلامُ عَلَیْکِ أَیّتُهَا الرّضِیّةُ الْمَرْضِیّةُ،

alssalāmu `alayki ayyatuhā alrradiyyatu almardiyyatu,

Peace be upon You; O the content, the pleased.

السّلامُ عَلَیْکِ أَیّتُهَا الْفَاضِلَةُ الزّکِیّةُ،

alssalāmu `alayki ayyatuhā alfādilatu alzzakiyyatu,

Peace be upon You; O the virtuous, the pure.

السّلامُ عَلَیْکِ أَیّتُهَا الْحَوْرَاءُ الإنْسِیّةُ،

alssalāmu `alayki ayyatuhā alhawrā‘u alinsiyyatu,

Peace be upon You; O the Paradisiacal human being.

السّلامُ عَلَیْکِ أَیّتُهَا التّقِیّةُ النّقِیّةُ،

alssalāmu `alayki ayyatuhā alttaqiyyatu alnnaqiyyatu,

Peace be upon You; O the pious, the immaculate.

السّلامُ عَلَیْکِ أَیّتُهَا الْمُحَدّثَةُ الْعَلِیمَةُ،

alssalāmu `alayki ayyatuhā almuhaddathatu al`alīmatu,

Peace be upon You; O the talked by the angels, the knowledgeable.

السّلامُ عَلَیْکِ أَیّتُهَا الْمَظْلُومَةُ الْمَغْصُوبَةُ،

alssalāmu `alayki ayyatuhā alma¨lūmatu almaghsūbatu,

Peace be upon You; O the oppressed lady whose right was usurped.

السّلامُ عَلَیْکِ أَیّتُهَا الْمُضْطَهَدَةُ الْمَقْهُورَةُ،

alssalāmu `alayki ayyatuhā almudtahadatu almaqhūratu,

Peace be upon You; O the persecuted, the maltreated.

السّلامُ عَلَیْکِ یَا فَاطِمَةُ بِنْتَ رَسُولِ اللّهِ

alssalāmu `alayki yā fātimatu binta rasūli allāhi

Peace be upon You; O Fātimah, daughter of the Messenger of Allah.

وَرَحْمَةُ اللّهِ وَبَرَکَاتُهُ،

wa rahmatu allāhi wa barakātuhu,

So be upon you the mercy and blessings of Allah.

صَلَّى اللّهُ عَلَیْکِ

sallā allāhu `alayki

May Allah bless you,

وَعَلَى رُوحِکِ وَبَدَنِکِ،

wa `alā rūhiki wa badaniki,

your soul, and your body.

أَشْهَدُ أَنّکِ مَضَیْتِ عَلَى بَیّنَةٍ مِنْ رَبّکِ،

ashhadu annaki madayti `alā bayyinatin min rabbiki,

I bear witness that you have spent your life with full awareness of your duty towards your Lord;

وَأَنّ مَنْ سَرّکِ فَقَدْ سَرّ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ،

wa anna man sarraki faqad sarra rasūla allāhi sallā allāhu `alayhi wa ālihi,

and (I bear witness) that he who pleases you will have pleased the Messenger of Allah—peace be upon him and his Household—

وَمَنْ جَفَاکِ فَقَدْ جَفَا رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ،

wa man jafāki faqad jafā rasūla allāhi sallā allāhu `alayhi wa ālihi,

and he who displeases you will have displeased the Messenger of Allah—peace be upon him and his Household—

وَمَنْ آذَاکِ فَقَدْ آذَى رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ،

wa man ādhāki faqad ādhā rasūla allāhi sallā allāhu `alayhi wa ālihi,

And he who harms you will have harmed the Messenger of Allah—peace be upon him and his Household—

وَمَنْ وَصَلَکِ فَقَدْ وَصَلَ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ

wa man wasalaki faqad wasala rasūla allāhi sallā allāhu `alayhi wa ālihi

and he who respects you will have respected the Messenger of Allah—peace be upon him and his Household—

وَمَنْ قَطَعَکِ فَقَدْ قَطَعَ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَیْهِ وَآلِهِ

wa man qata`aki faqad qata`a rasūla allāhi sallā allāhu `alayhi wa ālihi

and he who disrespects you will have disrespected the Messenger of Allah—peace be upon him and his Household.

لأَنّکِ بِضْعَةٌ مِنْهُ

li-annaki bid`atun minhu

This is because you are an inseparable part of him (i. e. the Holy Prophet) ,

وَرُوحُهُ الّذِی بَیْنَ جَنْبَیْهِ.

wa rūhuhu alladhy bayna janbayhi,

and you are his soul with which he lives.

أُشْهِدُ اللّهَ وَمَلائِکَتَهُ أَنّی وَلِیّ لِمَنْ وَالاکِ،

Ushhidu allāha wa malā’ikatahū anny waliyyun liman wālāki

I ask Allah and His angels to be the witnesses that I am the friend of him who adheres to you,

وَعَدُوّ لِمَنْ عَادَاکِ،

wa `aduwwun liman `ādāki,

and I am the enemy of him who makes an enemy of you,

وَحَرْبٌ لِمَنْ حَارَبَکِ،

wa harbun liman hārabaki,

and I am in war against him who wages war against you.

أَنَا یَا مَوْلاتِی بِکِ وَبِأَبِیکِ وَبَعْلِکِ وَالأئِمّةِ مِنْ وُلْدِکِ مُوقِنٌ،

anā yā mawlāty biki wa bi-abīki wa ba`liki wal-a’immati min wuldiki mūqinun,

O my chiefess: I have full faith in you, your father, your husband, and your sons—the Imams;

وَبِوِلایَتِهِمْ مُؤْمِنٌ،

wa biwilāyatihim mu’minun,

and I believe in their (divinely commissioned) leadership;

وَلِطَاعَتِهِمْ مُلْتَزِمٌ،

wa litā`atihim multazimun,

and I commit myself to the obedience to them.

أَشْهَدُ أَنّ الدّینَ دِینُهُمْ،

ashhadu anna alddīna dīnuhum,

I bear witness that their religion is the true religion;

وَالْحُکْمَ حُکْمُهُمْ،

wal-hukma hukmuhum,

and their command is the true command;

وَهُمْ قَدْ بَلّغُوَا عَنِ اللّهِ عَزّ وَجَلّ،

wa hum qad ballghū `ani allāhi `azza wa jalla,

and they have conveyed on behalf of Almighty Allah (flawlessly) ;

وَدَعَوْا إِلَى سَبِیلِ اللّهِ بِالْحِکْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ،

wa da`aw ilā sabīli allāhi bilhikmati wal-maw`i¨ati alhasanati,

and they have called to the Way of Allah with wisdom and fair exhortation.

لا تَأْخُذُهُمْ فِی اللّهِ لَوْمَةُ لائِمٍ،

lā ta’khudhuhum fy allāhi lawmatu lā’imin,

They have never feared the blame of anyone concerning carrying out their duty towards Almighty Allah.

وَصَلَوَاتُ اللّهِ عَلَیْکِ وَعَلَى أَبِیکِ وَبَعْلِکِ

wa salawātu allāhi `alayki wa `alā abīki wa ba`liki

Blessings of Allah be upon you and upon your father, your husband,

وَذُرّیّتِکِ الأئِمّةِ الطَّاهِرِینَ.

wa dhurriyyatiki al-a’immati alttāhirīna.

and your descendants—the Immaculate Imams.

اَللّهُمّ صَلّ عَلَى مُحَمّدٍ وَأَهْلِ بَیْتِهِ

allāhumma salli `alā muhammadin wa ahli baytihi

O Allah: (please do) send blessings upon Muhammad and his Household

وَصَلّ عَلَى الْبَتُولِ الطَّاهِرَةِ

wa salli `alā albatūli alttāhirati

and upon the immaculate, pure lady:

الصّدّیقَةِ الْمَعْصُومَةِ

alssiddīqati alma`sūmati

the veracious, the sinless,

التّقِیّةِ النّقِیّةِ

alttaqiyyati alnnaqiyyati

The pious, the immaculate,

الرّضِیّةِ الْمَرْضِیّةِ

alrradiyyati almardiyyati

The content, the well-pleased,

الزّکِیّةِ الرّشِیدَةِ

alzzakiyyati alrrashīdati

the chaste, the rightly guided,

الْمَظْلُومَةِ الْمَقْهُورَةِ،

alma¨lūmati almaqhūrati,

the oppressed, the wronged,

الْمَغْصُوبَةِ حَقّهَا،

almaghsūbati haqqhā,

whose right was usurped,

الْمَمْنُوعَةِ إِرْثُهَا،

almamnū`ati irthuhā,

whose right of inheritance was violated,

الْمَکْسُورَةِ ضِلْعُهَا،

almaksūrati dil`uhā,

whose rib was broken,

الْمَظْلُومِ بَعْلُهَا،

alma¨lūmi ba`luhā,

whose husband was persecuted,

الْمَقْتُولِ وَلَدُهَا،

almaqtūli waladuhā,

whose son was slain;

فَاطِمَةَ بِنْتِ رَسُولِکَ،

fātimata binti rasūlika,

(she is) Fātimah: the daughter of Your Messenger,

وَبَضْعَةِ لَحْمِهِ،

wa bad`ati lahmihi,

the part of his flesh,

وَصَمِیمِ قَلْبِهِ،

wa samīmi qalbihi,

the essence of his heart,

وَفِلْذَةِ کَبِدِهِ،

wa fildhati kabidihi,

the piece of his innermost,

وَالنّخْبَةِ مِنْکَ لَهُ،

wal-nnkhbati minka lahu,

the choice of You for him,

وَالتّحْفَةِ خَصَصْتَ بِهَا وَصِیّهُ،

walttuhfati khasasta bihā wasiyyhu,

the gift that You have give exclusively to the Successor of him,

وَحَبِیبَةِ الْمُصْطَفَى،

wa habībati almustafā,

the most beloved of the Preferred Prophet,

وَقَرِینَةِ الْمُرْتَضَى،

wa qarīnati almurtadā,

the wife of the Pleased Successor,

وَسَیّدَةِ النّسَاءِ،

wa sayyidati alnnisā‘i,

the Doyenne of all women,

وَمُبَشّرَةِ الأوْلِیَاءِ،

wa mubashshirati al-awliyā’i,

the conveyor of good tidings to the intimate servants (of Almighty Allah) ,

حَلِیفَةِ الْوَرَعِ وَالزّهْدِ،

halīfati alwara`i walzzuhdi,

the inseparable from piety and asceticism,

وَتُفَّاحَةِ الْفِرْدَوْسِ وَالْخُلْدِ

wa tuffāhati alfirdawsi wal-khuldi

the Apple of the Heaven and Eternity (in Paradise) ;

اَلّتِی شَرَّفْتَ مَوْلِدَهَا بِنِسَاءِ الْجَنّةِ،

allaty sharrafta mawlidahā binisā‘i aljannati,

the lady through whose birth You have honored the women of Paradise,

وَسَلَلْتَ مِنْهَا أَنْوَارَ الأئِمّةِ،

wa salalta minhā anwāra al-a’immati,

from whom You pulled the Lights of the Imams,

وَأَرْخَیْتَ دُونَهَا حِجَابَ النّبُوّةِ.

wa arkhayta dūnahā hijāba alnnubuwwati.

and fixed the Veil of Prophethood.

اَللّهُمّ صَلّ عَلَیْهَا صَلاةً تَزِیدُ فِی مَحَلّهَا عِنْدَکَ،

allāhumma salli `alayhā salatan tazīdu fy mahallihā `indaka,

O Allah: (please do) confer upon her with blessings that raise her standing

وَشَرَفِهَا لَدَیْکَ،

wa sharafihā ladayka,

and her honor with You;

وَمَنْزِلَتِهَا مِنْ رِضَاکَ،

wa manzilatihā min ridāka,

and raise her position from Your Pleasure,

وَبَلّغْهَا مِنَّا تَحِیّةً وَسَلاماً،

wa ball-ghhā minnā tahiyyatan wa salāman,

and convey to her our greetings and compliments;

وَآتِنَا مِنْ لَدُنْکَ فِی حُبّهَا فَضْلاً وَإِحْسَاناً وَرَحْمَةً وَغُفْرَان

wa ātinā min ladunka fy hubbihā fadlan wa ihsānan wa rahmatan wa ghufrānan

and give us favor, kindness, mercy, and forgiveness from you on account of our love for her.

إِنّکَ ذُو الْعَفْوِ الْکَرِیمِ.

innaka dhul-`afwi alkarīmi

Verily, You are the All-generous Lord of pardon.

Ziyārah of Lady Fatima on the third of Jumādā al-ªkhirah

السّلامُ عَلَیْکِ یَا سَیّدَةَ نِسَاءِ الْعَالَمِینَ،

alssalāmu `alayki yā sayyidata nisā‘i al`ālamīna,

Peace be upon you; O the doyenne of the women of the world!

السّلامُ عَلَیْکِ یَا وَالِدَةَ الْحُجَجِ عَلَى النَّاسِ أَجْمَعِینَ،

alssalāmu `alayki yā wālidata alhujaji `alā alnnāsi ajma`īna,

Peace be upon you; O the mother of the Arguments on all the people!

السّلامُ عَلَیْکِ أَیّتُهَا الْمَظْلُومَةُ الْمَمْنُوعَةُ حَقّهَا.

alssalāmu `alayki ayyatuhā alma¨lūmatu almamnū`atu haqquhā,

 Peace be upon you; O the wronged one whose right was usurped.

اَللّهُمّ صَلّ عَلَى أَمَتِکَ وَابْنَةِ نَبِیّکَ وَزَوجَةِ وَصِیّ نَبِیّکَ

allāhumma salli `alā amatika wabnati nabiyyika wa zawjati wasiyyi nabiyyika

O Allah: send blessings upon Your servant, the daughter of Your Prophet, the wife of the Successor of Your Prophet—

صَلاةً تُزْلِفُهَا فَوْقَ زُلْفَى عِبَادِکَ الْمُکَرّمِینَ

salatan tuzlifuhā fawqa zulfā `ibādika almukarramīna

such remarkable blessings that approach her nearer to You than the steps of Your honored servants

مِنْ أَهْلِ السّمَاوَاتِ وَأَهْلِ الارَضِینَ.

min ahli alssamāwāti wa ahli al-aradīna

among the inhabitants of the heavens and the earth.

Ziyārah of Lady Fatima on Sundays

السّلامُ عَلَیْکِ یَا مُمْتَحَنَةُ

assalāmu ‘alayki yā mumtahana

Peace be on you, O the carefully examined,

اِمْتَحَنَکِ الّذِی خَلَقَکِ فَوَجَدَکِ لِمَا امْتَحَنَکِ صَابِرَةً

imtahanakil-ladhī khalaqali fawajadaki limam-tahanaki sābirah

Tried and measured by Him who created you, and found you, in your test, cool and compact, steady and stable.

أَنَا لَکِ مُصَدّقٌ صَابِرٌ عَلَى مَا أَتَى بِهِ أَبُوکِ وَوَصِیّهُ

ana laki musaddiqun sābirun ‘alā mā atā bihī abūki wawasiyyih

I believe in you; and I bear patiently all that which has been conveyed by your father and his successor

صَلَوَاتُ اللّهِ عَلَیْهِمَ

salawātul-lāhi ‘alayhimā

Blessings of Allah be on them.

وَأَنَا أَسْأَلُکِ إِنْ کُنْتُ صَدّقْتُکِ إِلا أَلْحَقْتِنِی بِتَصْدِیقِی لَهُمَ

wa`ana as`alu in kuntu saddaqtuki illā alhaqtanī bitasdīqī lahumā

I beseech you, (if I have stated the truth) , to bind me together with the testimony, concerning both of them,

لِتُسَرّ نَفْسِی

litusirra nafsī

In order to give joy and satisfaction to my heart and soul.

فَاشْهَدِی أَنّی طَاهِرٌ بِوَلایَتِکِ وَوِلایَةِ آلِ بَیْتِکِ

fash-hadī annī tāhirun biwalāyatiki wawilāyati āli baytik

So bear witness that truly I, by heart, made evident your, and your children's leadership

صَلَوَاتُ اللّهِ عَلَیْهِمْ أَجْمَعِینَ.

salawātul-lāhi ‘alayhim ajma’īn

Blessings of Allah be on them all.

_____________________________________

([1]) Excerpted from the English version of Maf¡tīh al-Jin¡n.