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The Political and Striving Life of LadyZahrā (P.B.U.H.): in the Writings and Lectures of the Supreme Leader of the Islamic Revolution of IranHis Eminence Āyatullāh Khāmeneī

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PART II

Ḥadrat Fātima's Virtues and Some Highlights of

Her Personal Behaviour39

The Holy Prophet(S.A.W.) Helps

Ḥadrat Fātima(A.S.)40

A Contented Wife41

Understanding Prevails upon This Mutual Pact42

The Most Truthful Lady42

Her Piety and Servitude42

Worship and Prayers for the Good of Others43

Women's Veil43

Her Chastity44

Helping Her Maidservant44

Ignoring Ornaments(1)45

Ignoring Ornaments(2)46

The Wedding-Gown45

A God-fearing Woman46

The Famishment and the Heavenly Dish48

Munificence towards the Needy and

the Story of the Blessed Necklace51

the Luminous Veil56

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A Heavenly Dress for Our Gracious Lady56

Ḥadrat Fātima(A.S.) Is Assisted by Angels57

Generosity Causes Descent of a "Holy Chapter"58

Ḥadrat Fātima(A.S.) and the Holy Verse

Concerning purity59

The Holy Prophet's Attendants While Practising

the Tradition of Cursing Their Opponents61

A Pathetic Weeping63

The Mutual Reverence64

Ḥadrat Fātima's Martyrdom64

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Her Birth: Ḥadrat Fātima(A.S.) was born in the fifth year

after the establishment of her father's prophetic mission.(4)

Her Martyrdom: She was martyred in the eleventh year after the emigration of the Holy Prophet of Islam(S.A.W.) to Medina. She was buried in this city and this happened less than three months after the heavenly departure of her holy father.(5)

house of the Holy Prophet of Islam(S.A.W.) in the city of

Makkah.

Her birthplace was actually the abode of angels, and was

permanently visited by heavenly creatures. The celestial melody of verses recited from the Holy Qur'an was actually the audible nocturnal voice of His Holiness Muḥammad Muṣtafā(S.A.W.) whose simple house was a shelter for the needy paupers, orphans, released captives and others who sought refuge and took rest there. The little girl came into existence beneath the blue sky of Ḥijāz and in the outstanding landscape of the Holy Ka،bah.

The daughter of the Holy Prophet of Islam(S.A.W.) opened her eyes to the world around herself, and thus the lady of ladies who was divinely blessed with everlasting chastity and other spiritual privileges stepped onto the earth.

The house of the Holy Messenger of God(S.A.W.) was now changed into a centre of utmost love and tenderness on the occasion of the birth of this little fairy girl who gently removed fatigue and cast away grief from the faces of her honourable parents.

They had already suffered much agony in the critical situation and disturbances of Makkah. She seemed to have been a remedy for all those days of toil and trouble.

How marvellous the advent of the birth of that little girl

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was for the Holy Prophet of Islam(S.A.W.) who joyfully statd his regard for her and said:

"She is my heavenly soul, and I smell paradise from her being."(9)

This statement is not simply a flattering compliment in

praise of Ḥadrat Fātima(A.S.), as she is defined by God as being in the class of the great ones in the Holy Qur'an: "Allah's wish is but to keep off uncleanness far from you, O you the people of the Household, and purify you with a thorough purification.(10)

Ḥadrat Fātima(A.S.) is a complete abstract and a perfect

symbol of the Holy being of the distinguished Prophet of Islam(S.A.W.). Her brilliant lifetime is worthy of being divinely praised, and thus she deserves a seat of honour in the presence of God. She perfectly represents the exalted status of a good woman who may reach high peaks of spiritual ascension acquired by great men of pure piety.

an inspiration that is inspired."(12)

In the course of her luminous life she was but under the auspices of her father's affections and was unceasingly fostered by Divine Blessings. She was a two year old girl that was snared in the trap of the heathens who had plotted to apply economic sanctions against the Holy Prophet(S.A.W.) and his household who had taken refuge in "The Shi،b-i Abītālib",(13) an isolated valley where they all suffered a living death which included the agony of hunger.

In the tenth year of Bi،that (Prophetic Mission), sometime after the release from that horrible valley,(14) Hadrat Fātima's mother deceased due to the excessive sufferings she had undergone in the last decade of her life. This shocking incident made Ḥadrat Fātima(A.S.) depend on her father more than ever.

When she was eight, she migrated to Madina attended by other female members of the household of the Holy Prophet(S.A.W.).(15) Imām Ali(A.S.) escorted this caravan, and migrated to the city of Madina sometime after the emigration of the Holy Messenger of God(S.A.W.). Ḥadrat Fātima(A.S.) really assisted her father who was now involved in many troubles in his new place of residence (Madina).

In the Battle of Uḥud, when the Muslim army had to retreat and take shelter in some mountain pits and trenches,

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Hadrat Fātima(A.S.) hurried out to her father's military camp in order to nurse the wounded including her Holy father who was in need of dressings for his wounds. Imam Ali(A.S.) was also helpful in providing medical aid to the wounded soldiers(16) remaining in that battlefield...

Ḥadrat Fātima(A.S.) grew up in company with the growth and development of Islam. She was constantly in attendance with the Holy Qur'an, and was living in an atmosphere of Divine Revelation and Prophecy.

Ḥadrat Fātima's daily routines could not be detached from those of her father's. She lived next door to her father even when she was a married woman with children. The Holy Prophet(S.A.W.) used to go to Ḥadrat Fātima's residence more frequently than to the others'. Early every morning, the Holy Prophet(S.A.W.) paid a visit to Ḥadrat Fātima(A.S.) before attending the services performed in the mosque.(17)

A man who used to wait upon the Holy Prophet(S.A.W.) said: "When going on a journey Fātima(A.S.) was the last one to whom the Holy Prophet(S.A.W.) bade farewell, and upon his return Fātima(A.S.) was the first who could seize

the opportunity of meeting her father...(18) and eventually she directly withnessed the sad demise of her peerless father. She shed tears, and the departing father consoled her, promising she would join him prior to all.(19)

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confirmed my summonings while the antagonists refuted my

call. She generously offered me all her properties free of any charge while the other rich people did not give me any financial aid nor the like. God The Exalted hath granted me my posterity through that lady..."(22)

All this reveals an undeniable fact existing in the long

history of Islam: It should be frankly confessed that Khadijah's pure and sincere sacrifices and pesonal devotions had a considerable impact upon the progress and spread of the Diving Mission propagated by the Holy Prohet of Islam(S.A.W.). According to some scholars' views the splendour of Islam is undoubtedly the rsult of the pure endeavours of Imām Ali(A.S.) enriched by the financial aid donated by the lady Khadijah(A.S.).

This means that God The Great and Glorious hath confirmed His Messenger with the help of these two devoted persons. All the Muslims of all the ages are indebted to these two souls after God and His Messenger for the blessing of their faith.

In short it should be stated that Ḥadrat Fātima was the apple of her parent's eyes and the heavenly offspring of that distinguished father and that honourable mother whose death in tenth year after Bi،that had a sad impression on the little girl who tried to fill the gap of her mother's absence in the centre of the Holy Prophet's household.(23)

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Muḥammad Muṣtafā(S.A.W.).

Ḥadrat Abū Ṭālib's legitimate dissimulation created lots of doubts in the minds of some narrow-minded Muslims who formed different Islamic sects with varying ideas about whether Ḥadrat Abū Ṭālib(A.S.) was a believer or not. He was accused of remaining in the dark creed of paganism with no conversion.(27)

In short, soon after the demise of Ḥadrat Abū Ṭālib(A.S.), the Holy Prophet(S.A.W.) was seriously subjected to the persecutions of the Qurayshite disbelievers who viciously plotted to murder His Holiness. Villains from different tribes and clans assembled to form a gang of assassins with the evil intention of rushing to the dwelling of the Holy Prophet(S.A.W.).

Thus the ruthless murderes would remain unknown to the public and the murder case could not be brought to court in the following days. Then the appointed blood-money was the only legal compensation which the Hashim clan and other surviving relatives of the Holy Prophet of Islam(S.A.W.) could expect to obtain.(28)

To counteract such an evil conspiracy the Holy Prophet(S.A.W.) was divinely ordered to emigrate to Yathrib (Madina).(29) There some people had formerly converted to Islam and were now faithful followers who obeyed the Holy Prophet(S.A.W.) and would protect him as

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soon as His Holiness arrived in Madina.

Ḥadrat Muḥammad Muṣtafā(S.A.W.) left Makkah for Madina on the same ominous night he was supposed to be murdered. Imam Ali(A.S.) had occupied the Holy Prophet's bed, and the nocturnal invaders encountered another person in lieu of their imagined target(30).

After 12 days the Holy Prophet(S.A.W.) reached Quba, a village near Madina, where His Holiness waited for the arrival of Imām Ali(A.S.)(31), who had set out for Madina in company with the household of the Holy Prophet(S.A.W.) and Ḥadrat Fātima(A.S.). He had left Makkah after having accomplished his task of managing the affairs of the Muslims who lived in Makkah and were under the supervision of the Holy Prophet(S.A.W.) up to the time of his emigration.(32)

On their way to Madina they were attacked by a troop of infidel soldiers who tried to stop the caravan. Imām Ali(A.S.) then fought with those rascals and killed one of the invaders with his sword. The rest preferred to flee in order to save their lives. After a few days the caravan joined the Holy Prophet(S.A.W.), and they all arrived in Madina.(33)

enough to praise and appreciate her heavenly status.(34) It is certainly a religious obligation to revere this divine lady and her descendants.(35) and her dissatisfaction causes the emergence of God's wrath.(36)

We earthly creatures are not then able to explain and discuss the various dimensions of her spiritual character...

Let's therefore quote the views of the sinless Imams about the exalted personality of Ḥadrat Fātima(A.S.).

A-The Holy Prophet(S.A.W.) has stated: "God dispatched an angel to inform me of some glad tidings which conveyed a message designating Ḥasan and Ḥusayn(A.S.) as the leaders of the youth of paradise, and Fātima(A.S.) was granted the same status.(37)

B-The Holy Prophet(A.S.) has stated: "Four women out

of all are the best: Mary the daughter of Imrān, Khadījah the daughter of Khuwaylid, Fātima(A.S.) the daughter of Muḥammad(S.A.W.),'Āssīyah the daughter of Muzāḥim and Pharoah's wife."(38)

C-His Holiness continued: "Paradise will be the abode of these four women.(39)

D-The Holy Prophet(S.A.W.) also added:

"God's wrath will emerge when Fātima(A.S.) is annoyed and angry.

He will be satisfied when Fātima(A.S.) is glad."(40)

E-Imām Mūsā Ibn Ja،far(A.S.), quoting the Holy

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Prophet(S.A.W.), as saying:

"God the Almighty hath selected four distinguished ladies: The Virgin Mary, Āssīyah, Khadījah(A.S.) and Fātima(A.S.)."(41)

F-Quoting the Holy Prophet(S.A.W.), His Holiness Ridā(A.S.) Imām says:

"Ḥasan(A.S.) and Ḥusayn(A.S.), are the best created ones on the earth next to me and their father(Ali(A.S.)) and their mother (Fātima(A.S.)) is superior to all women.(42)

G-In two authentic Sunni books entitled "Ṣaḥiḥ Bukhārī"

and "Ṣaḥiḥ Muslim" the following words of the Holy Prophet(S.A.W.) are recorded: "Fātima(A.S.) is superior to all the women who are immortal rsidents of the promised paradise."(43)

H-Imām Ja،far Ṣādiq(A.S.) was once questioned about the Holy Prophet's saying about the divine status of Fātima(A.S.)

Quoting the Holy Prophet(S.A.W.), His Holiness said: "The virgin Mary is superior to all the women of her own time, while Fātima(A.S.) is superior to all ladies from the beginning of the creation till doomsday.(44)

I-The Holy Prophet(S.A.W.) was asked if Fātima(A.S.) was the best woman of her time.

He answered: "This was said about Maryam the daughter of ،Imrān, but Fātima(A.S.) is superior to all the women

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created from the beginning of time to the end of time"(45)

J-Mufaddal says: "I asked His Holiness Imam Ja،far Ṣādiq(A.S.) about the statement uttered by the Holy Prophet(S.A.W.) about the divine status of Fātima(A.S.). The Holy Prophet(S.A.W.) had said that the Virgin Mary was a peerless woman in her own era while Fātima(A.S.) is superior to all the created females."(46) replied His Holiness Imām Sādiq(A.S.).

K-Quoting Imām Ali(A.S.) His Holiness Imām Ridā(A.S.) has stated: "The Holy Prophet of Islam(S.A.W.) said that on Doomsday God's Herald will proclaim and ask all the created ones to close their eyes while Fātima(A.S.) passes by."(47)

L-Quoting the Holy Prophet(S.A.W.) Abū 'Ayyūb 'Ansārī narrates: "On Doomsday the Divine celestial Herald will loudly proclaim that the congregation present there should look down and close their eyes while Fātima(A.S.) crosses over "The Bridge"(Ṣirāt). While marching she will be attended and escorted by seventy-thousand heavenly houris.(48)

M-Addressing Ḥadrat Fātima(A.S.) the Holy

Prophet(S.A.W.) said: "O, Fātima(A.S.)! God the Almighty again cast a glance at the earth, and selected your husband. It was then revealed that I should marry you to him. You are honoured with having the best man who was the first

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who embraced Islam and is respected for his tolerance and knowledge."(49)

N-His Holiness Imām Ṣādiq(A.S.) has stated:

"Had God the Almighty not created Ali(A.S.) to be Fātima's husband there existed no other consort for her."(50)

O - Sufyān Ibn ،Aynīyah says that Imām Ṣādiq(A.S.) has interpreted the two blessed Quranic verses in the following way: In the verse "He hath loosed the two seas. They meet."(51) The two seas imply Imām Ali(A.S.) and Ḥadrat Fātima(A.S.). The verse 'There cometh forth from both of them the pearl and the coral-stone.(52) Here the two precious pearls denote Imam Ḥasan(A.S.) and Imām Ḥusayn(A.S.)(53).

P-Once Imām Ṣādiq(A.S.) was questioned about why Zahrā(shining) was used as a title for Ḥadrat Fātima(A.S.). His Holiness answered:

"While busy saying her prayers the celestial creatures could observe and enjoy her brightness just like earthly beings that take advantage of the shining stars."(54)

Q-It is narrated that during the performance of her religious services, the cradle in which her infant was lying surprisingly started to move to and fro as if an angel had the task of kind nurse to look after that baby.(55)

R-His Holiness Imām Bāqir(A.S.) has narrated:

"The Holy Prophet(S.A.W.) dispatched Salmān to go to

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Fātima's house to carry out a mission. Waiting at the door of her house Salmān offered his greetings, and he then heard Ḥadrat Fātima(A.S.) loudly reciting some Holy verses of the Glorious Qur'an.

He surprisingly watched on as the flour hand-mill was rotating by itself without being touched by any soul at that time of the day..."(56)

All this introduces the spiritual status of Fatima(A.S.) who is actually an immaculate celestial figure according to the testimony of all the sinless Imāms(A.S.).

His Holiness even liked strangers too much, but his affection for Ḥadrat Fātima(A.S.) was a distinct feeling that was explicitly manifested by himself in public and before others. This is therefore a reliable action which proves the attachment of the life and career of Ḥadrat Fātima(A.S.) and her descendants to the true message and final aim of Islam. The relationship of the Holy Prophet(S.A.W.) with his dear daughter was not just restricted to mutual tenderness.

This is essentially a link that concerns and fastens the detached but important problems which may exist in a society, a link which connects people's temporal affairs and divine precepts concerning the phenomenon of religious leadership in the realm of Islam and in the Muslim community.

Let' now cast a deep look at the roaring waves risen in an ocean of affection and love in the heart of the Holy Prophet(S.A.W.) towards his merciful daughter the gracious Fātima(A.S.).

This will no doubt teach us good lessons:

1 - The last one to whom the Holy Prophet(S.A.W.)

bade farewell when His Holiness intended to go on a

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journey was Ḥadrat Fātima(A.S.). And she was the first to be visited by her father on his return home.(58)

2 - Imām Bāqir(A.S.) and Imām Ṣādiq(A.S.) have directly narrated: "The Holy Prohet(S.A.W.) used to kiss Fātima's cheeks every night before going to bed. His Holiness then put his face on her chest and prayed for her sincerely.(59)

3 - Quoting Her Holiness Fātima(A.S.) His Holiness Imām Ṣādiq(A.S.) has stated:

"On the descent of the blessed verse:

Make not the calling of the Messenger among you as your calling one of another...(60)

She feared much to address God's Messenger and call him "O father!". She therefore used the statement "O Messenger of Go". Hearing this His Holiness did not oppose her for a couple of times. But once addressing her the Holy Prophet(S.A.W.) said that she had been an exception to the message and concept of that blessed verse. Her offsprings were divinely bestowed with that distinction according to her father's utterance.

His Holiness continued that they sincerely belonged to each other, and were in fact one soul penetrated into two bodies. The verse only addressed the wicked Qurayshites who were but conceited outlaws. The Holy Prophet(S.A.W.) then ordered her to call him just "O father!". His Holiness believed that this affectionate statement would have created

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joy in his heart, and consequently God's consent would be

manifested more than ever."(61)

4 - The Holy Prophet(S.A.W.) used to say:

"Fātima(A.S.) is an epitome of me. He who makes her happy, has in fact made me happy, and the one who annoys her, has deeply annoyed me too. Fātima(A.S.) is the dearest of all those near me."(62)

5 - His Holiness added: "She is a part of my body. She is actually my heart, and is my soul occupying my body. Beware then of not persecuting her since that means tormenting me that means misconduct that may result in the emergence of God's wrath.(63)

6 - ،Āmir Sha،bī, Ḥasan Baṣrī, Sufyān al-Thawrī, Mujāhid, Ibn Jubayr, Jābir Ibn ،Abd-Allāh al-Anṣārī, some distinguished persons, as well as Imam Ṣādiq(A.S.) and Imām Bāqir(A.S.) have all narrated the following from the Holy Prophet(S.A.W.) who had stated:

"Indeed Ḥadrat Fātima(A.S.) is a member of my body. He who makes her angry, has in fact made me angry, too". Bukhārī has reported that Masūr Ibn Makhramah has said the same thing about Ḥadrat Fātima(A.S.).

And in the tradition "Jubayr" the following is mentioned: "Then whoever bothers her (Ḥadrat Fātima(A.S.)) has bothered us and whoever has bothered us, has bothered God." The same statement may be found in Ṣaḥiḥ Muslim

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and Hilyah Abū Na،īm as well as in many other books written by Sunni Scholars.(64)

7 - The Holy Prophet(S.A.W.) once appeared amongst the people paternally holding Ḥadrat Faātima's(A.S.) hand. His Holiness introduced his tender daughter to those who did not know her quite well. Ḥadrat Muḥammad Muṣtafā(S.A.W.) then explained for them that she was a part of his body and in case she was hurt, His Holiness would be hurt and consequently God's wrath might emerge."(65)

8 - The Holy Prophet(S.A.W.) said:

"...My daughter Fātima(A.S.) is definitely superior to all women in the history of the world. She is a part of my body, and is the light and apple of my eyes. she is my soul penetrated in my body. She is the fruit of my being, and when she accomplishes her devotions and practises her religious services, her light illuminates the celestial angels just like the worldly creatures that are illuminated by the shining stars in the sky. Addressing the angels God The Great and The Glorious sayeth: "My angels behold Fātima(A.S.) who is the best of all my female servants. Look at her and observe how she is shivering in fear of Me, and how she is cordially offering Me her devotions. Be withnesses to my forgiveness bestowed upon her followers..."(66)

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sincerely received into that wedding banquet. The participants rejoiced, and the bride was escorted to the house of Imām Ali(A.S.) as the Holy Prophet(S.A.W.) conferred his benedictions on them.(71)

The highlights of this heavenly marriage indicate and emphasize the special favour and grace of God upon the household of the Holy Prophet of Islam(S.A.W.). These prominent instances also imply the simplicity and holiness of the Islamic teachings in connection with the normal phenomenon of matrimony.

Now let's review the outlines of this happy incident:

Addressing Imām Ali(A.S.) as a suitor the Holy Prophet(S.A.W.) said: "Some other suitors have preceded you with the intention of marrying Fātima(A.S.). I have informed her of the personal status of those men. She seemed to be indifferent and even disgusted about concluding a marriage contract with those persons. Now remain here for a while until I come back to you again."

The Holy Prophet(S.A.W.) then visited Fātima(A.S.) and told her about Imām Ali(A.S.) who wished to be her husband. Hearing that true story Ḥadrat Fātima(A.S.) did not utter a word, nor did she turn her face. The Holy Prophet(S.A.W.) got up and found that Ḥadrat Fātima(A.S.)'s silence was actually a sign of womanish agreement and consent to the bargain.(72)

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The marriage gift (dowry) payed to Ḥadrat Fātima(A.S.) was only the price of a coat of mail which was put on sale, and the cash obtained from that armour was spent on buying the following items:

1) One dress.

2) A large scarf of veil.

3) A black towel.

4) A bed made of cords.

5) A couple of mattresses.

6) Four pillows.

7) A piece of woollen curtain

8) A piece of straw rug.

9) One hand-mill.

10) A flat wash-tub made of copper.

11) A vessel made of leather.

12) A skin for carrying water.

13) A bowl for milk.

14) An ewer.

15) A greenish pitcher.

16) a few earthen jugs.(73)

His Holiness Imām Ali(A.S.) also provided some necessary items for his house including some fine sand for the surface of the courtyard, and a rod for hanging the clothes. A lambskin and a pillow made of date leaves were also added to the list of those objects.(74)

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ص: 32

Amālī Ṭusī, (Najaf), vol.2, pp.162, 172, 212 and many other

references.

11 - Found in surah Qalam 18:4 و انک لعلی خلق عظیم And lo! thou art of a tremendous nature.'

12 - Sūrah Najm 53:3-4

ما ینطق عن الهوی ان هو الا وی¨ یوحی

13 - "Shib-i 'Abī-Ṭālib" is a valley near Mecca, where the Holy Prophet(S.A.W.), his relatives and the Muslims took refuge during the years of embargo. Muntahāal-Āmāl, pp.63,64.

14 - Kashf al-Ghummah, vol.2, pp.79-80.

15 - Amālī Ṭūsī, vol.2, pp.84-85.

16 - Manāqib Shahr Āshūb, vol.2, p.65. - Muntahā al-Āmāl Muhaddith Qumī, Husaynī Publications 'Tehran.

17 - Kashf al-Ghummah, vol.2, p.13.

18 - Kashf al-Ghummah, vol.2, p.6.

19 - Amālī Ṭūsī, vol.2, pp.14-15.

20 - Sibt b.Jawzī, Tadhkirat al-Khawāṣ, Najaf, 1383 A.H. p.302.-Kashf al-Ghummah, vol.2,p.71.

21 - Safīnat al-Biḥār, vol.1, p.380.

22 - Tadhkirat al-Khawāṣ, p.303-Kashf al-Ghummah, vol.2, pp. 78-79. (with a slight difference in the style of quoting)- Kāmil Bahā'ī, Part 2,p.73.

23 - Biḥār, vol.16, pp.8,13.

24 - Kashf al - Ghummah, vol.2, p.77. - Muntahā al-Āmāl, p.65- Tārīkh-i-Yaqūbī, Beirūt, vol.2, p.35. - Some traditions note

ص: 34

that Ḥadrat Abū Ṭālib(A.S.) died one month before Ḥadrat Khadījah(A.S.): Amālī Ṭūsī, vol.2, p.79.

25 - Amālī Ṭūsī, vol.2, p.79. - Muntahā al-Āmāl, pp.63, 64, 65, 136, 197.

26 - Amālī Ṣadūq, Beirūt, pp.491-492.-Muntahā al-Āmāl, p.136.- Al Fuṣūl al-Mukhtārah Shaykh Mufīd, pp.228-232.

27 - It must be noted that such accusations were for the most part made against Ḥadrat Abū Ṭālib(A.S.) during Mu،āviyyah's rule, as well as during the rule of the other Umayyah rulers. These slanderes spread their evil rumours out of the enmity they had for Imām Ali Ibn Abī Ṭālib(A.S.).

28 - Amālī Ṭūsī, vol.2, pp 79-80. - Manāqib Shahr Āshūb, vol.1. p.158. Al-Fuṣūl al-Muhimmah ibn Sabbāgh Mālikī, a Najaf offset printing, p.46.

29 - Amālī Ṭūsī, vol.2, p.80.

30 - Amālī Ṭūsī, vol.2, pp.82-83. - Manāqib Shahr Āshūb, vol.1, pp.156, 157,158. - Al-Fuṣūl al-Muhimmah, pp.45-47.

31- Rawdah Kāfī, Islamiyah Publications: Tehrān, p.339.

32 - Amālī Ṭūsi, vol.2, p.84. - Al Fuṣūl al Muhimmah ibn Ṣabbagh, p.52.

33 - Amālī Ṭūsī, vol.2, pp. 84-85. - Manāqib Shahr Āshūb, vol.1, p.159.

34 - Amālī Ṣadūq, p.393.

35 - Amālī Mufīd, Maktab-i Baṣīrātī Publications, pp.27, 38. - ،imād al-Din Ṭabarī, Kāmil Bahā'ī, (Maktab-i Muṣtafawī

ص: 35

Publications), Part I, pp. 51-53.

36 - Kashf al-Ghummah, vol. 2, pp. 14, 24. - Biḥār, vol. 43, pp. 19,26. - Amālī Mufīd, p. 56.-Amālī Ṣadūq, p.314. - Amālī al Ridā(A.S.), vol.2, pp.25-26. - Masnad al-Imām al Ridā(A.S.), vol.1, p.143.

37 - Amālī Mufīd, p.13.-Amālī Ṭūsī, vol.1, p. 83.

38 - Biḥār, vol.43, p. 36.-Manāqib, vol.3, p. 104.

39 - Kashf al-Ghummah, vol.2, p.23.

40 - Kashf al-Ghummah, vol.2, p. 24. - Bihār, vol.43,pp..19,26 - Amālī-Mufīd, p. 56. - Amālī Tūsī, (Najaf Publication), vol.2, p.41. -Amālī Ṣadūq, p. 314. - Manāqib, vol.3, pp. 106,107. - ،uyūn, vol.2, pp. 26, 46-47.

41 - Biḥār, vol.43, p.19. - Khiṣāl Ṣadūq.

42 - Biḥār, vol.43, pp.19, 20. - ،uyūn, vol.2, p.62.

43 - Biḥār, vol.43, p.36- Manāqib, vol.3, p.105.

44 - Biḥār, vol.43, p.36. - Manāqib, vol.3, p.105.

45 - Biḥār, vol.43,p. 26. - Amālī Ṣadūq, p. 394.

46 - Biḥār, vol.43,p. 24. - Manāqib, vol.3, p.105.

47 - Kashf al-Ghummah, vol.2, p.13. - Masnad al-Imām al-Ridā(A.S.), (Maktab-i Ṣadūq Publication, Tehran, 1392 A.H.), vol.l, p.142.

48 - Kashf al-Ghummah, vol.2, p.13. - Amālī Mufīd, p.76. - Amālī Ṣadūq, vol.25. - Manāqib, vol.3, p.107.

49 - Biḥār, vol.43, pp. 97,98. - Khiṣāl Sadūq, p.412.

50 - Biḥār, vol.43, p. 97. - Amālī Ṭūsī, vol.1, p.42. - Kashf

ص: 36

al-Ghummah, vol.2, pp.19, 31. - Uṣūl-i Kāfī, vol.1, p. 461. - Muntahā al-Āmāl, p.159

51 - Sūrah al-Raḥmān, 55:19. مرج البحرین یلتقیان

52 - Sūrah al-Raḥmān, 55:22.

یخرج منهما اللوء لوء و المرجان

53 - Biḥār, vol.43, p.32. - Manāqib, vol.3, p.101.

54 - Biḥār, vol.43, p.12.- Ma،ānī al-Akhbār, (Tehran, 1379 A.H.), p.64- ،Ilal al-Sharāyi،, (Maktab al-Ṭabātabā'ī: Qum), p.173.

55 - Biḥār, vol43, p.45. - Manāqib, vol.3, p.116.

56 - Biḥār, vol.43, p.46. - Manāqib, vol.3, p. 116.

57 - Sūrah Najm, 53:3-4

و ما ینطق عن الهوی ان هو الاّ وحی یوحی

58 - Biḥār, vol.43, pp. 39,40. Kashf al-Ghummah, vol.2, vol.6._ Manāqib, vol.3, p.113.

59 - Biḥār, vol.43,p.42. - Manāqib, vol.3, p.114.

60 - Sūrah Nūr, 24:63.

لاتجعلوا دعآء الرّسول بینکم کدعآء بعضکم بعضا

61 - Biḥār, vol.43, pp.32,33. - Manāqib, vol.3, p.102-Bayt al-Aḥzān, vol.19.

62 - Biḥār, vol.43, p. 39. - Manāqib, vol.3, p112. - Muntahā al-Āmāl,p.160.

63 - Kashf al- Ghummah, vol.2, p.24.

64 - Biḥār, vol.43, p.39. - Manāqib, vol.3, p.112. -Kanz al-Fawā'id Karājaki, (Maktabi Muṣtafaw-i: Qum), p. 360. -

ص: 37

Al-Fuṣul al-Mukhtarah Shaykh Mufīd, p.57.

65 - Kashf al-Ghummah, vol.2, p. 24.

66 - Amālī Ṣadūq, p.99-100.- Bayt al-Aḥzān, vol.31.

67 - Kashf al-Ghummah, vol.1, p.393. - Muntahā al-Āmāl, vol.68. This reference refers to the events of the 2nd year after Hijrah.

68 - Biḥār, vol.43, pp.92,93,97,107. - Manāqib, vol.2, p.29. - Amālī Ṭusī, vol.1, p.42. - Kashf al- Ghummah, vol.2, p.31. - Uṣul Kāfī, vol.1, p.461- ،Uyūn al-Akhbār al Ridā(A.S.), vol.1, p.225.

69 - Kashf al-Ghummah, vol.1, pp.477,490. - Manāqib, vol.2, pp.30,31.

70 - Biḥār, vol.43, pp.123,128. - Kashf al- Ghummah, vol.1, pp.480, 481,483. - Manāqib, vol.3, pp.126,127. The divineness of this marriage has also been referred to in Amālī Ṣadūq, pp.223, 237, 256, 449, 450, as well as in Musnad al-Imām al-Ridā(A.S.), vol.1, pp.140-143.

71 - Kashf al-Ghummah, vol.1, pp.480-189.

72 - Biḥār, vol.43, pp.93, 111,112. - Amālī Ṭūsi, vol.1, p.38. -

The last part of this tradition is also quoted in Manāqib Shahr Āshūb, vol.3, p.127.

73 - Amālī Ṭūsī, vol.1, p.39.- Bayt al-Aḥzān, pp.33-34.

74 - Biḥār, vol.43, p.114. - Manāqib, vol.3, p.129.

ص: 38

Her Domestic Affairs: His Holiness Imām Ṣādiq(A.S.)

has narrated:

"...His Holiness Ali(A.S.) assisted his holy wife, and had undertaken to carry water and gather firewood to be used in their house. Fātimah(A.S.) had accepted to prepare the bread dough and then bake it. She also repaired the worn-out clothes of the members of her household.

That graceful lady always looked like a rose bud. May peace be upon her celestial soul and May God's Favour bless her holy father, her honourable husband and her sinless descendants!"(2)

Her Excessive Labour: His Holiness Imām Alī(A.S.)

has narrated:

"Her Holiness Fātima(A.S.) laboured so much in carrying water skins on her own shoulders that the marks of the heavy loads were left on her blessed body. Her holy hands were also injured because of excessive use of the hand-mill. Her garment had turned into a dusty dress due to much labour in sweeping the house and cooking food over the fire. She actually suffered much while doing these things..."(3)

Imām Ali(A.S.) who was busy grinding wheat assisted by his

wife Ḥadrat Fātima(A.S.).

"Which one of you two does feel more exhausted?" asked the Holy Prophet(S.A.W.) Imam Ali(A.S.) answered: "Fātima(A.S.) O Messenger of God!" Addressing Ḥadrat Fātima(A.S.) the Holy Prophet(S.A.W.) said:

"Please give your seat to me."

Ḥadrat Fātima(A.S.) obeyed her holy father, and then taking her place the Holy Prophet(S.A.W.) assisted Imām Ali(A.S.) in grinding the grain.(4)

"The Holy Messenger of God(S.A.W.) has strictly forbidden me to ask for anything from you. His Holiness has ordered me not to ask you for any provisions. If you buy something I should accept it, otherwise I remain quiet."(5)

swollen legs."(8)

Thy Holy Messenger of God(S.A.W.) stated: "I testify

that you are of my own flesh and blood."(10)

barley flour with her hand-mill. The handle of that apparatus was stained and roughly smeared with some blood from the injured palm of Fātima(A.S.) who had worked too hard...

His Holiness Imām Ḥusayn(A.S.) was at that time but a little boy who shed tears out of hunger.

I asked Her Holiness why she did not order Fidda(13) the maidservant to assist her in doing things.

Ḥadrat Fātima(A.S.) stated that the Holy Messenger of God(S.A.W.) had previously advised her to share the housework with Fidda:

Each one of the two ladies was directed to work every other day, and thus seven days of the week were all occupied."(14)

slave from bondage. The Holy Messenger of God(S.A.W.) became glad when he heard about his honourable daughter's act of generosity.(15)

Messenger of God(S.A.W.) quietly sat down at the doorway

from where His Holiness could behold Ḥadrat Fātima(A.S.).

This sudden reaction made Ḥadrat Fātima(A.S.) sad, and

impressed by the behaviour of her Holy father she began to weep desperately. Ḥadrat Fātima(A.S.) summoned her two sons Imām Ḥasan(A.S.) and Imām Ḥusayn(A.S.), and gave them the bracelets and the curtain which had been taken down. Her Holiness asked Ḥasanayn(A.S.) to go to their grandfather and tell him that during his absence what had been purchased as decorative objects were but these three items (two bracelets and a curtain).

Now, as Ḥadrat Fātima(A.S.) had agreed, everything depended on the decision made by the Holy Prophet(S.A.W.). The Holy Messenger of God(S.A.W.) paternally embraced the two little boys and kissed them affectionately. His Holiness then commanded those two bracelets to be broken down into small pieces, and prorated the obtained silver among the needy people who were some poor emigrants and were called in those days: "Men of Ṣuffa".

The remaining curtain which was a long sheet of short width, was given to the naked persons who could not afford to by even the cheapest and the simplest garments. The Holy Messenger of God(S.A.W.) then stated: "Indeed God the Almighty hath favoured Fātima(A.S.) who will wear

ص: 47

heavenly robes and celestial bracelets..."(16)

Nobody dared ask anything about that scene, and the congregation attending His Holiness had fallen into profound silence. Being aware of the Holy Prophet's paternal affection for Ḥadrat Fātima(A.S.), Salman went to her house in order to report the tragic case.

Here Holiness was busy grinding some barley with a hand- mill when Salmān entered. She was simultaneously reciting the Holy verse: "... and that which Allah hath is better and more lasting..."(20)

Ḥadrat Fātima(A.S.) had a woollen cloak on , and one could easily see twelve patches on that so-called article of clothing. Hearing the story narrated by Salmān, Her Holiness did not hesitate, and instantly walked out to witness the incident directly. She still had the old cloak on. Watching all that impressed Salmān so much that he pathetically made a comparison between Ḥadrat Fātima's style of living and the royal conduct of the daughters of some monarchs.

Ḥadrat Fātima(A.S.) encountered her Holy Father and offered His Holiness her humblest greeting sand regards. She then said:

"O dear father! Salmān is surprised on seeing my clothing. I swear by God who hath given thee the prophetic mission that Ali(A.S.) and I in the course of these five years have not purchased any decorations nor have we been

ص: 49

extravagant in our domestic expenditure, except for a lambskin, which we use both as a mattress to relax on and on which we sit in the day time and feed our camels. The pillow on which we put our heads is actually filled with some date straw.

The Holy Prophet(S.A.W.) stated: "O Salmān! my daughter will be among those pioneers, who strive to reach Divinity."

Ḥadrat Fātima(A.S.) said: "O father may I be thy ransom! What did cause you to weep?"

The Holy Prophet(S.A.W.) informed her of the revealed blessed verse brought to His Holiness by Gabriel. Hearing the contents of that Holy verse, Ḥadrat Fātima(A.S.) suddenly burst into tears and collapsed while murmuring, "Woe betide anyone who ends up in Hell."(21)

anything.

Imām Ali(A.S.) left the house with absolute trust in God

in his heart. His Holiness borrowed one dinar (gold coin) with the intention of purchasing some food for his household. On his way home His Holiness met "Mighdād Ibn al-'Aswad" lying on the hot sands of the street in the glare of the burning sun. The latter looked distressed, and Imām Ali(A.S.) inquired about what had happended to that man who refused to narrate the poor situation in which he was involved.

He finally disclosed his secret and said:

"O Abū al-Ḥasan! I swear that severe hunger made me leave my dwelling. My children were starving and I could not bear that awful scene, watching them crying of famishment. I therefore left them and came out to find a solution to this wretched condition of theirs."

Imām Ali's eyes were filled with tears which rolled down

onto his beard. Addressing the needy man Imām Ali(A.S.) said:

"I swear that I am slso involved in a case similar to yours."

His Holiness then submitted the very coin to the man.

Ali(A.S.) then advanced toward the mosque where the Holy Prophet(S.A.W.) used to say his daily prayers. Imam Ali(A.S.) practiced his devotions in that sacred place, and

ص: 51

after having finished the obligatory rituals, His Holiness

encountered the Holy Prophet(S.A.W.) at the entrance of the mosque. The Holy Messenger of God(S.A.W.) inquired of Imām Ali(A.S.) about what he had for dinner, and whether His Holiness could be received and served by his honourable son-in-law.

Ali(A.S.) looked down and did not utter a word. His Holiness did not really know what to say. It seemed as if the Holy Messenger of God(S.A.W.) knew everything about that dinar (the gold coin) which had already been granted by Imām Ali(A.S.). It was divinely revealed to Ḥadrat Muḥammad(S.A.W.) that he should remain with Imām Ali(A.S.) that evening. "Why don't you say anything?" asked Ḥadrat Muḥammad(S.A.W.) Imām Ali(A.S.) bashfully replied: "I am at your disposal."

The Holy Prophet(S.A.W.) grasped Imām Ali's hand and the two great men walked along and entered Hadrat Fatima's abode. Her Holiness seemed to have finished her devotions, and there was a pot over a fire behind her from which steam was rising. Hearing her father's foot-steps, Ḥadrat Fātima(A.S.) hurried out and welcomed the newcomers.

The Holy Prophet(S.A.W.) greeted and caressed Her Holiness tenderly. "May God The Almighty have mercy on thee, and then will you help us with some supper!"

ص: 52

continued the Holy Messenger of God(S.A.W.).

Ḥadrat Fātima(A.S.) fetched the cooking pot and put it

before her Holy father and her respectable husband, Imām Ali(A.S.), who amazingly inquired of his revered wife about the pleasant smell of the food inside the pot.

The Holy Messenger of God(S.A.W.) tenderly put his blessed hand on Imam Ali's shoulder and stated: "O Ali(A.S.)! all this is truly the Divine Reward for the munificence you manifested by granting that dinar (gold coin).

"... Allāh giveth without stint to whom He will."(22)

The Holy Prophet(S.A.W.) then wept affectionately and thanked God the Almighty Who had bestowed upon them His favour in this temporal world. His Holiness continued that Imām Ali(A.S.) and Ḥadrat Fātima(A.S.) were divinely chosen to be symbols of Zacharia and the Virgin Mary as mentioned in the following verse:

"...Whenever Zacharia went into the sanctuary where she (Mary) was, he found that she had food..."(23)

Holy Prophet of Islam(S.A.W.) who did not leave his seat of worship even when the rituals were over".

An old man in a worn-out robe unexpectedly appeared before the Holy Prophet(S.A.W.). The old man with his ragged garment seemed to be an Arab emigrant who could not control his weary and slim body. The Holy Messenger of God(S.A.W.) looked at him and asked about his poor condition. "O Prophet! I am starving for the moment, my body requires some clothing and I have but an empty purse which expects your immediate munificence" said the Arab.

"I do not have any cash to give you now." stated the Holy

Messenger of God(S.A.W.).

"but I will direct you to a person who loves God and His Messenger, and is favoured by God and is loved by His Messenger. Go to Fātima(S.A.W.). She is a true devotee of Divinity," continued the Holy Prophet(S.A.W.).

Attended by Bilal the old man marched out toward Ḥadrat Fātima's house. There he loudly hailed her: "Praise be to you, household of Prophethood. Your house is the abode of the angels and the holy place of The Divine Revelation!" Ḥadrat Fātima(A.S.) answered: "Hail to thee. Who are you?"

"An old Arab who has undergone the hardships of travelling and has suffered the agonies of emigration in order to visit your distinguished father," replied the stranger.

ص: 54

"I am for the moment starving, and I am also in need of some clothing. I beg you to help me. May God have mercy upon thee!" Continued the old man.

It should not be forgotten that for three days Ḥadrat Fātima (S.A.W.), Imām Ali(A.S.) and the Holy Prophet(S.A.W.) had not eaten any food when that needy Arab called out to them. The Messenger of God(S.A.W.) knew everything about them. Ḥadrat Fātima(A.S.) took a tanned sheep hide (her son's mattress) and offered it to the so-called beggar.

"I asked for some food, and you give me this skin instead," complained the man. Hearing this Ḥadrat Fātima(A.S.) took off her necklace which was a present from a friend and gave it to the old Arab. "Take this and sell it. May God grant grant thee something better in exchange," said Ḥadrat Fātima(A.S.).

The man took the necklace and walked along toward the mosque where he found the Holy Prophet(S.A.W.) sitting amid his faithful companions. "O Messenger of God!(S.A.W.) Fātima(A.S.) has granted me this necklace which is going to be put on sale in order to provide facilities for my poor living conditions," stated the Arab.

The Holy Prophet(S.A.W.) suddenly burst into tears and said: "I hope God's favour would embrace thee on account of this blessed occasion you are enjoying for the sake of

ص: 55

Fātima(A.S.), daughter of Muḥammad(S.A.W.). You are actually favoured by the most distinguished woman".

،Ammār Ibn Yāsir stood up and requested the Holy Prophet(S.A.W.) to permit him to purchase that necklace. The permission was granted and ،Ammār asked the Arab about the price of that object. "Will you give some food, a cloak and a gold coin in exchange," demanded the Arab.

Despite his lack of money at that moment, Ammar generously purchased the necklace, and gave the man twenty dinars (gold coins), a silk robe, a camel and enough food in exchange. The mutual bargain was happily finalized, and the needy Arab was now very glad when he again visited His Holiness the Messenger of God(S.A.W.) who asked him to pray for the generous Fātima(A.S.) "O my Lord! thou art our Creator, and we do not worship any deity but thee God the One. Thou art The Great Provider. I beseech thee to grant Fatima(S.A.W.) affluent sustenance," prayed the Arab. "Amen!" uttered the Holy Prophet(S.A.W.) "Indeed God hath bestowed Fātima(A.S.) with such blessings in this temporal world. I am her peerless father, Ali(A.S.) is her qualified husband, and Ḥasan and Ḥusayn(A.S.) are truly her two immaculate sons," continued the Holy Messenger of God(S.A.W.).

Addressing Miqdād,، Ammār and Salmān who were present there, the Holy Prophet(S.A.W.) added: "Shall I

ص: 56

give you more information about the privileges and virtues of my daughter (Ḥadrat Fātima(A.S.))?"

"Will you please inform us of the matter?" answered the three companions of the Holy Prophet(S.A.W.).

"Gabriel has recently given me the glad tidings about the blessed status of Fātima(A.S.) after her departure from this secular world.

She will be questioned by two angels when her Holy body is lying in her grave. Those two will ask her about her Creator. She will admit and will proclaim that Allāh is her Creator, her father (Muḥammad(S.A.W.)) is her guiding Prophet and Ali(S.A.W.) is her religious leader," stated the Holy Messenger of God(S.A.W.).

"Let me tell you more about Fātima's virtues," continued the Holy Prophet(S.A.W.) "Indeed a colony of angels are divinely ordered to safeguard Fātima(A.S.) from all directions. These heavenly creatures are also commanded to wait upon Fātima(A.S.) while she is living in this world and when she is lying in her last resting-place. These attending angels have a mission to wait on her and on her household including her father, her husband and her offsprings. He who seizes the opportunily of visiting me and my household whether dead or alive will be divinely rewarded," added the Holy Messenger of God(S.A.W.) Ammar then put some scent on the beads of that necklace and submitted it to his

ص: 57

personal servant whose mission was to offer the fragrant

object to the Holy Prophet(S.A.W.). The servant was also ordered to wait upon the Holy Messenger of God(S.A.W.) as long as he lived. Ḥadrat Muḥammad(S.A.W.) dispatched the servant to Ḥadrat Fātima(A.S.) asking him to hand the necklace over to that lady. The servant was also commanded to be at Ḥadrat Fātima's disposal forever. The mission was successfully accomplished and the lucky servant was generously released by Her Holiness Fātima(A.S.).

The abundant blessings of this necklace brought forth too many good results including the feeding of a hungry person, clothing of a nearly naked paupr, assisting a needy man, and releasing slave. The very object was eventually returned to its original owner."(24)

again and surprisingly saw that the source of that radiant

light directly came from Ḥadrat Fātima's large veil. The two witnesses rushed out of their house and informed their neighbours and their relatives of what they had seen there. About eighty Jewish people assembled there and after witnessing the miracle they all converted to Islam and became faithful Muslims.(25)

were amazingly surprised by that peerless dress with its

eye-catching colours and the fragrance it conveyed here and there. This miraculous scene made the spectators bow down before Hadrat Fātima(A.S.), and most of the Jewish people present there converted to Islam due to that outstanding occurrence.(26)

Some of the theologians have stated that out of respect

for Ḥadrat Fātima(A.S.), no mention has been made of houris (the women of Paradise) in this verse even though all sorts of heavenly blessings have been referred to.(29)

A detailed account of this story may be read in the Shiah

ans Sunni commentaries, for example, we may mention the celebrated commentary Kashshāf compiled by the Sunni sage and Qur'anic exegetist, Abū al-Qāsim Maḥmūd al-Zamakhsharī.

Ḥadrat Fātima(A.S.), Imām Ḥasan(A.S.) and Imām Ḥusayn(A.S.).(31) There are also too many other authentic narratives that frankly emphasize the sinlessness of these distinguished persons. The following is one example:

Nāfi b. ،Abī al-Ḥamrā' said: For eight months I witnessed

that each time the Holy Prophet(S.A.W.) came out of his house for morning prayer, he would go to Fātima's house and say:

"Peace be upon you O Household of the Prophet. May the blessings and mercy of God be descended upon you. It is time for prayer. Allah's wish is but to keep off impurity far from you, O Folk of the household, and purify you with a thorough purification".(32)

perfect immaculate member of the Household of the Holy Prophet(S.A.W.). No other relative of Ḥadrat Muḥammad Muṣtafā(S.A.W.) excluding Imām Ali(A.S.) , Ḥadrat Fātima(A.S.), Imām Ḥasan(A.S.) and Imām Ḥusayn(A.S.) enjoyed this divine privilege (immaculacy).

The Following is a short account of "the Mubāhilah" (cursing).

A group of Christian missionaries of "Najran" once met the Holy Prophet of Islam(S.A.W.), and initiated a discussion of Jesus Christ.

Ḥadrat Muḥammad Muṣtafā(S.A.W.) recited the following Holy verse:

"Lo! the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is."(33)

Hearing this Holy verse had no impact on those Christian people so they were not convinced. Now "the Mubahilah" verse was revealed and descended unto the Holy Prophet(S.A.W.): "Whoever disputeth with thee concerning him, after the knowledge which hath come unto

thee, say (unto him): Come! We will summon our sons and

your sons, and our women, and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie!"(34)

The Mubahilah implies the opposition of two groups of

ص: 64

people who believe that only their view is correct. Thus the two opposite sides make an appointment in order to invoke God to descend His curse upon the astray or the ignorant party. Such a perfromance can be only directed by the truthful Messengers of God.

At first the Najran Christians agreed to practise the cursing ceremony on the following day. But after exchanging ideas their bishop advised them to avoid the cursing ritual if the Holy Prophet Ḥadrat Muḥammad Muṣtafā(S.A.W.) was accompanied by his own household in the appointed place.

On the following day, attended by Imām Ali(A.S.), by Ḥadrat Fātima(A.S.), by Imām Ḥasan(A.S.) and Imām Ḥusayn(A.S.) the Holy Prophet(S.A.W.) went there to perform the Mubāhilah ceremony. They all sat sown on the ground and were ready to say Amen in response to the praying of Ḥadrat Muḥammad Muṣtafā(S.A.W.).

The witnessing of that solemn and sober small assembly created fear and awe in the hearts of those Christians who humbly confessed that Ḥadrat Muḥammad Muṣtafā(S.A.W.) was exactly like all the other truthful Messengers fo God.

They regretfully requested His Holiness to give up practising Mubāhilah and conclude a peace treaty with them. Those Christians undertook to pay some tributes as the penalty for their previous misunderstanding of the case.(35)

ص: 65

tender heart after the heavenly departure of her Holy father Ḥadrat Muḥammad Muṣtafā(S.A.W.) the great Messenger of God. She could no longer bear the burden of the worldly life. Her Holiness was oppressively pressed upon from two annoying sides, that is she suffered from the decease of her Holy father and from the evil deeds of those conspirators who had viciously usurped the seat of the religious rule (caliphate) that was definitely Imām Ali's right to inherit.

These hardships and some other agonies that will not be

mentioned here were the direct causes for Ḥadrat Fātima's unceasing depression after the celestial departure of the Holy Prophet of Islam(S.A.W.). She often paid visits to the sacred tomb of her Holy father with tears in her blessed eyes.(38)

She also used to go and visit the graves of Muslim martyrs who were buried in a cemetery outside the city of

Madina.(39) In short weeping and mourning had become her dearest companions. Most people did not like that tragical scene, and opposed her emotional state. Imām Ali(A.S.) then made a small hut somewhere in "Baqi'h Cemetery" where Ḥadrat Fātima(A.S.) accompanied by her son Imām Ḥusayn(A.S.) could find a safe corner for mourning and shedding tears till sun-set. That hut was called "Bayt al-Aḥzān" (Chamber of Sorrows). In the evenings when it grew dark Imām Ali(A.S.) used to go to the cottage and

ص: 67

escort Ḥadrat Fātima(A.S.) back home.

Her Holiness eventually became sick and had to stay at home as she was bedridden.(40)

The intensity of Ḥadrat Fātima's grief for the apparent separation of her father the Holy Prophet(S.A.W.) was so unbearable that every reminiscence or memento of the late Messenger of God affected her tender heart and made Her Holniess unceasingly shed tears.

Bilāl, the Holy Prophet's Mu'adhdhin (one who calls people to their daily prayers), had decided not to carry out his duty anymore after the decease of the Holy Prophet(S.A.W.). One day Ḥadrat Fātima(A.S.) expressed her inward feelings and stated that she was extremely fond of hearing the voice or the call of Bilal, who politely in honour of that lady's request, performed that ritual and loudly called people to practise their obligatory prayers.

On hearings that divine call "Allāh is the Greatest, Allāh is the Greatest" Ḥadrat Fātima(A.S.) suddenly burst into tears, and could not control her emotions.

When Bilāl mentioned the Holy name of Ḥadrat Muḥammad Muṣtafā(S.A.W.) the Messenger of Allah, Ḥadrat Fātima(A.S.) cried out and fell to the ground in a dead faint. Bilāl had to cease the religious call in order to help Ḥadrat Fātima(A.S.) regain consciousness. As soon as she became consious, she again requested Bilāl to continue

ص: 68

the service. The faithful companion of the Holy Prophet(S.A.W.) politely refused her pleas, and warned her of an unexpected shock she might receive.(41)

Intolerable sorrows along with excessive persecutions led Ḥadrat Fātima(A.S.) to the edge of death, and she eventually became completely bedridden. Her Holiness attained martyrdom on the 13th of Jamādī I or on the third of Jumādī II of the eleventh year(A.H.) about three months after the heavenly departure of her father the Holy Prophet of Islam(S.A.W.) Her martyrdom impressed the hearts of her loyal followers who have truly been the most sincere

and faithful Muslims.(42)

ص: 69

12 - Biḥār, vol.43, p.92. - Muntahā al-Āmāl, p.162.

13 - Fidda was a very virtuous woman and a servant of the Blessed Ḥadrat Fātima Zahra(A.S.). It must be noted that Ḥadrat Fātima(A.S.), as she herself has stated in a tradition, had a difficult time during the first few years of her married life with Imām Ali(A.S.). [Biḥār, vol.13, p.88.]. But their life improved from the time that the Holy Prophet Ḥadrat Muḥammad Muṣtafā(S.A.W.) gave them the Fadak oasis. It has slao been noted that Ḥadrat Muḥammad Muṣtafā(S.A.W.) also gave Ḥadrat Fātima(A.S.) a female servant named Fidda.(Manāqib Shahr Āshūb, vol.3, p.120). Therefore, if in some traditions it has been noted that the Household of the Holy Prophet of Islam(S.A.W.) lived in hardship in some traditions, and in other traditions there is talk of servants in Ḥadrat Fātima's home, we must remember that these traditions refer to two different periods of Ḥadrat Fātima's life.

14 - Biḥār, vol.43, p.28. - Bayt al-Aḥzān, p.20.

15 - Sūrah Āl-i ،Imarān, 3:92

لن تنالوا البر حتی تنفقوا مما تحبون و ماتنفقوا من شیء فان اللّه به علیم

16 - Rayāhīn al-Sharīah, vol.1, p.106. (Quoted from Bitr al-Madhāb).

17 - Sūrah Al-Hijr,15: 43-44,

وان جهنم لموعدهم اجمعین * لها سبعه ابواب لکل باب منهم جزءمقسوم

18 - Sūrah al-Qaṣaṣ, 28:60. - Sūrah al-Shūrā, 42:36.

وزینتها وما عنداللّه خیر وابقی افلا تعقلون

ص: 71

19 - Rayāhīn al-Sharīah, vol.1, p.148. - Bayt al-Aḥzān, pp.28,29.

20 - Sūrah Āl-،Imrān, 3:37.

ان اللّه یرزق من یشاء بغیر حساب

21 - Surah Āl-i ،Imārn, 3:37.

کلما دخل علیها زکریا المحراب وجد عندها رزقا

- Kashf al- Ghummah, vol.2, p.26-29. - Amālī Ṭūsī, vol.2, p.228-230. - Biḥār, vol.43, pp.59-41. - A summary of this tradition may be found in Biḥār, pp.29,43 and the last part of this tradition recorded in Manāqib Shahr Āshūb, vol.3, p.117.

22 - Biḥār, vol.43, pp.56-58.

23 - Biḥar, vol.43, p.40. - A summary of this tradition may be found in Manāqib Shahr Āshūb, vol.3, pp.117-118. - Muntahā al- Āmāl, p.160.

24 - Biḥār, vol.43, p.30.

25 - Biḥār, vol.43, p.29.- A slightly different version of this tradition may be found in Manaqib Shahr Āshūb, vol.3, p.116.

26 - Amālī Ṣadūq, pp.212-216. - Kashf al-Ghummah, vol.1, pp. 313-317.

هل اتی علی الانسان حین من الدهر...یطعمون الطعام علی حبّه مسکینا و یتیما و اسیرا

- Sūrah Al-Dahr, 76:1-8.

27 - Manāqib, vol.3, p.106,147-148. - Muntahā al-Āmāl, p.67. - These events occurred in 2 A.H.

28 - Sūrah Aḥzāb, 33:33.

ص: 72

انما یریداللّه لیذهب عنکم الرجس ویطهرکم تطهیرا

29 - Amālī Ṭūsī, vol.1, p.254, 269-270. - Amālī Ṣadūq, pp.381-382. - Uṣūl-i Kāfī, vol.1, p.287. - Fuṣūl al-Mukhtārah Shaykh Mufīd, Qum Publication, pp.29-30.

30 - Kashf al-Ghummah, vol.2, p.13. - A similar version of this tradition as related by Amīr al- Mu'minīn Imām Alī(A.S.) may be found in Amālī Ṭusī, vol.1, pp.88 as well as in vol.1, p.257 and vol.2, pp.177-178 and Amālī Mufīd, p.188 and Amālī Ṣadūq, p.124.

31 - Sūrah Āl-i ،Imrān, 3:59.

ان مثل عیسی عند اللّه کمثل آدم خلقه من تراب ثم قال له کن فیکون

32 - Sūrah Āl-i،Imrān, 3:61.

فمن حاجک فیه من بعد ما جآءک من العلم فقل تعالوا ندع ابناءنا وابناءکم و نساءنا ونساءکم وانفسنا وانفسکم ثم نبتهل فنجعل لعنت اللّه علی الکاذبین

33 - Manāqib, vol.3, pp.132-144. - Kashf al-Ghummah, vol.1, pp.425-426. - Muntahā al-Āmāl, pp.114-117, 176-177.-Fuṣūl al-Mukhtarah Shaykh al-Mufīd, Qum Publication, p.17. -Ṣaḥiḥ

Muslim, Musnad Aḥmad Ibn Ḥanbal, Abū Na،īm Isfahānī, Fīmā Nazil Min al-Qur'an Fi Amīr al-Mu'minīn. - Tafsīr Zamakhsharī Aghānī Abū al-Faraj Isfahānī, In many Other writings of the Sunni and Shiah Writers and Qur'an Commentaries, the subject of Mubāhilah is referred to.

34 - Biḥār, vol.43, p.40. - Manāqib, vol.3, p.113.

35 - Biḥār, vol.43, p.40. - Manāqib, vol.3, p.113. - A slightly different but similar version of this tradition may be found in

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Amālī Ṭūsī, vol.2,p.14, as well as in Bayt al-Aḥzān Muḥaddith Qummi, p.15.

36 - Bayt al-Aḥzān, p.137. - Muntahā al-Āmāl, p.163. - Kanz al-Fawā'id Karajaki, p.360.

37 - Bayt al-Aḥzān, p.141. - Muntahā al-Āmāl, p.164. - Amāli Ṣādūq, p.121. - Kashf al-Ghummah, vol.2, p.60.

38 - Biḥār, vol.43, pp.177-178. - Bayt al-Aḥzān, p.138.

39 - Biḥār, vol.43, p.157. - Bayt al-Aḥzan, pp.140-141.

40 - So as to keep this account of the events after the demise of the Holy Prophet Ḥadrat Muḥammad Muṣtafā(S.A.W.) brief, we have decided not to mention accounts of the following here: How Ḥadrat Fātima's house was put on fire, how Ḥadrat Fātima(A.S.) went to the mosque and gave a sermon in defence of the domain of leadership (Imāmat) and to make the people aware of what was happening; the event of the Fadak oasis; reasoning with the first caliph; her will and details of her martyrdom; and her burial ceremony.

The reader may refer to these sources for more information

about these sorrowful events but nonetheless enlightening and constructive ones: The translation of Bayt al-Aḥzān Muhaddith Qummi.

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