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'''Fāṭima (a)''' (Arabic: {{ia|فاطِمَة}}) commonly known as '''Fāṭima al-Zahrā (a)''' {{ia|فاطِمَة الزهراء}}) (d. [[11]]/[[632 CE|632]]) was the daughter of [[Prophet Muhammad (s)]] and [[Lady Khadija (a)]] and the wife of [[Imam Ali (a)]]. She is one of the [[Ashab al-Kisa'|People of the Cloak]] and, in [[Twelver Shias|Twelver Shiite]] belief, one of the [[Fourteen Infallibles]]. She was the mother of [[Imam Hasan (a)|second]] and [[Imam Husain (a)|third]] Imams, as well as [[Lady Zaynab (a)]]. Al-Zahra', [[al-Batul]], [[Sayyidat Nisa' al-'Alamin]] and [[Umm Abiha]] are among [[Titles of Lady Fatima (a)|her epithets]]. She was the only lady chosen by the Prophet (s) to be part of the [[Mubahala]] with the Christians of [[Najran]]. | '''Fāṭima (a)''' (Arabic: {{ia|فاطِمَة}}) commonly known as '''Fāṭima al-Zahrā (a)''' {{ia|فاطِمَة الزهراء}}) (d. [[11]]/[[632 CE|632]]) was the daughter of [[Prophet Muhammad (s)]] and [[Lady Khadija (a)]] and the wife of [[Imam Ali (a)]]. She is one of the [[Ashab al-Kisa'|People of the Cloak]] and, in [[Twelver Shias|Twelver Shiite]] belief, one of the [[Fourteen Infallibles]]. She was the mother of [[Imam Hasan (a)|second]] and [[Imam Husain (a)|third]] Imams, as well as [[Lady Zaynab (a)]]. Al-Zahra', [[al-Batul]], [[Sayyidat Nisa' al-'Alamin]] and [[Umm Abiha]] are among [[Titles of Lady Fatima (a)|her epithets]]. She was the only lady chosen by the Prophet (s) to be part of the [[Mubahala]] with the Christians of [[Najran]]. | ||
She opposed the decisions made during the [[event of Saqifa]] and regarded the [[caliphate]] of the [[first caliph]] as illegitimate; therefore, she never paid [[allegiance]] to him. In defense of Imam Ali's right (a) to the caliphate and objecting to the [[Usurpation of Fadak]], she delivered a speech that became famous as the [[al-Fadakiyya sermon]]. After the demise of the Prophet (s), Fatima (a) was injured when an armed group of zealots, at the order of the first caliph, [[Abu Bakr]], stormed her house. She was advised to rest at home due to suffering from both emotional and physical wounds that had debilitated her body. However, after a short time, she passed away on the [[Jumada II 3]], [[11]]/[[August 26]], [[632 CE|632]] in [[Medina]]. The body of the Prophet's (s) daughter was, as she had requested, buried at night and in private. Since then, the location of her grave | She opposed the decisions made during the [[event of Saqifa]] and regarded the [[caliphate]] of the [[first caliph]] as illegitimate; therefore, she never paid [[allegiance]] to him. In defense of Imam Ali's right (a) to the caliphate and objecting to the [[Usurpation of Fadak]], she delivered a speech that became famous as the [[al-Fadakiyya sermon]]. After the demise of the Prophet (s), Fatima (a) was injured when an armed group of zealots, at the order of the first caliph, [[Abu Bakr]], stormed her house. She was advised to rest at home due to suffering from both emotional and physical wounds that had debilitated her body. However, after a short time, she passed away on the [[Jumada II 3]], [[11]]/[[August 26]], [[632 CE|632]] in [[Medina]]. The body of the Prophet's (s) daughter was, as she had requested, buried at night and in private. Since then, the location of her grave is still unknown. | ||
Some Qur'anic verses, such as [[al-Tathir Verse]] (the Purification Verse), [[al-Mawadda Verse]] (the Love Verse) and [[al-It'am Verse]] (the Feeding Verse), and many [[hadith|traditions]], such as "[[hadith of Bid'a|Fatima is a part of me]]", were stated about Lady Fatima (a) and her virtues. According to some of these traditions, the Prophet (s) introduced Lady Fatima (a) as the [[Sayyidat Nisa' al-'Alamin|most superior of the women of all Worlds]] and equated her anger with that of [[Allah]]. It was to her that the Prophet (s) taught the [[dhikr]] (litany) that came to be known as the [[Tasbih of Lady Fatima (a)]]. | Some Qur'anic verses, such as [[al-Tathir Verse]] (the Purification Verse), [[al-Mawadda Verse]] (the Love Verse) and [[al-It'am Verse]] (the Feeding Verse), and many [[hadith|traditions]], such as "[[hadith of Bid'a|Fatima is a part of me]]", were stated about Lady Fatima (a) and her virtues. According to some of these traditions, the Prophet (s) introduced Lady Fatima (a) as the [[Sayyidat Nisa' al-'Alamin|most superior of the women of all Worlds]] and equated her anger with that of [[Allah]]. It was to her that the Prophet (s) taught the [[dhikr]] (litany) that came to be known as the [[Tasbih of Lady Fatima (a)]]. | ||
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Based on the popular opinion amongst the Shia, she was born in the 5th year after [[bi'tha]] (the beginning of the prophetic mission)<ref>Five years after [[bi'tha]] equals nine years before the [[Hijra|the emmigration]] that took place in 622 CE</ref>, which was also more commonly known as the [[al-Ahqafiyya Year]], i.e., the year in which [[Quran 46]] was revealed ([[8 BH]]/[[615 CE]]).<ref>''Farhangnāma-yi ʿulūm-i Qurʾān'', vol. 1, p. 2443.</ref> However, [[al-Shaykh al-Mufid]] and [[al-Kaf'ami]] believe her birth to have taken place in the 2nd year after the [[prophetic mission]] (11 BH/612 CE).<ref>Mufīd, ''Masār al-sharīʿa'', p. 54; Kafʿamī, ''al-Miṣbāḥ'', p. 512.</ref> The popularly held opinion amongst the [[Sunni]] scholars is that she was born five years before the beginning of the prophetic mission (605 CE).<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 1, p. 403; Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 133; vol. 8, p. 19.</ref> | Based on the popular opinion amongst the Shia, she was born in the 5th year after [[bi'tha]] (the beginning of the prophetic mission)<ref>Five years after [[bi'tha]] equals nine years before the [[Hijra|the emmigration]] that took place in 622 CE</ref>, which was also more commonly known as the [[al-Ahqafiyya Year]], i.e., the year in which [[Quran 46]] was revealed ([[8 BH]]/[[615 CE]]).<ref>''Farhangnāma-yi ʿulūm-i Qurʾān'', vol. 1, p. 2443.</ref> However, [[al-Shaykh al-Mufid]] and [[al-Kaf'ami]] believe her birth to have taken place in the 2nd year after the [[prophetic mission]] (11 BH/612 CE).<ref>Mufīd, ''Masār al-sharīʿa'', p. 54; Kafʿamī, ''al-Miṣbāḥ'', p. 512.</ref> The popularly held opinion amongst the [[Sunni]] scholars is that she was born five years before the beginning of the prophetic mission (605 CE).<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 1, p. 403; Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 133; vol. 8, p. 19.</ref> | ||
In many Shia resources, [[Jumada II 20]] is mentioned as | In many Shia resources, [[Jumada II 20]] is mentioned as Lady Fatima's (a) birthday.<ref>Mufīd, Masār al-sharīʿa, p. 54; Ṭūsī, Miṣbāḥ al-mutahajjid, p. 793.</ref> | ||
The lack of extensive historical reports about her childhood and youth makes it difficult to understand her early life. According to records, after the Prophet (s) committed himself to the initiative of publicly inviting people to Islam, Lady Fatima (a) was a witness to some of the harsh treatments that the [[polytheists]] subjected him to. In addition to this, for three years of her childhood, she was exposed to the harsh financial and social sanctions that were imposed on [[Banu Hashim]] and the followers of the Prophet (s) by the polytheists while in the [[Shi'b Abi Talib]].<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 163.</ref> | The lack of extensive historical reports about her childhood and youth makes it difficult to understand her early life. According to records, after the Prophet (s) committed himself to the initiative of publicly inviting people to Islam, Lady Fatima (a) was a witness to some of the harsh treatments that the [[polytheists]] subjected him to. In addition to this, for three years of her childhood, she was exposed to the harsh financial and social sanctions that were imposed on [[Banu Hashim]] and the followers of the Prophet (s) by the polytheists while in the [[Shi'b Abi Talib]].<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 163.</ref> | ||
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Even some of the Quraysh dignitaries, because of their precedence in accepting [[Islam]] or financial reputation, also asked for Fatima's (a) hand in marriage.<ref>Irbilī, ''Kashf al-ghumma'', vol. 1, p. 363; Khwarizmī, ''al-Manāqib'', p. 343.</ref> [[Abu Bakr]], [[Umar]],<ref>Ḥākim al-Nīyshābūrī, ''al-Mustadrak ʿalā l-ṣaḥīḥayn'', vol. 2, p. 167-168.; Nisāʾī, ''al-Sunan al-kubrā'', vol. 5, p. 143.</ref> [['Abd al-Rahman b. 'Awf]]<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 82.</ref> and Imam Ali (a) are said to be among this group. All proposals except the one brought by Imam Ali (a) were rejected by the Prophet (s).<ref>Khwarizmī, ''al-Manāqib'', p. 343.</ref> the Prophet (s) is reported to have said in response to these proposals: "The marriage of Fatima is a heavenly ordainment and requires a divine verdict."<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 8, p. 19.</ref> In some instances, the discontent of Fatima (a) towards the proposer has been reported.<ref>Ṭūsī, ''al-Amālī'', p. 39.</ref> | Even some of the Quraysh dignitaries, because of their precedence in accepting [[Islam]] or financial reputation, also asked for Fatima's (a) hand in marriage.<ref>Irbilī, ''Kashf al-ghumma'', vol. 1, p. 363; Khwarizmī, ''al-Manāqib'', p. 343.</ref> [[Abu Bakr]], [[Umar]],<ref>Ḥākim al-Nīyshābūrī, ''al-Mustadrak ʿalā l-ṣaḥīḥayn'', vol. 2, p. 167-168.; Nisāʾī, ''al-Sunan al-kubrā'', vol. 5, p. 143.</ref> [['Abd al-Rahman b. 'Awf]]<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 82.</ref> and Imam Ali (a) are said to be among this group. All proposals except the one brought by Imam Ali (a) were rejected by the Prophet (s).<ref>Khwarizmī, ''al-Manāqib'', p. 343.</ref> the Prophet (s) is reported to have said in response to these proposals: "The marriage of Fatima is a heavenly ordainment and requires a divine verdict."<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 8, p. 19.</ref> In some instances, the discontent of Fatima (a) towards the proposer has been reported.<ref>Ṭūsī, ''al-Amālī'', p. 39.</ref> | ||
Due to his family attachment | Due to his family attachment to the Prophet (s) and the ethical and religious traits of Fatima (a), Imam Ali (a) truly desired her hand in marriage;<ref>Irbilī, ''Kashf al-ghumma'', vol. 1, p. 364; Ṣadūq, ''al-Amālī'', p. 653.</ref> however, historians have narrated that he shunned from proposing to the Prophet (s) for his daughter.<ref>Mufīd, ''al-Ikhtiṣāṣ'', p. 148.</ref> [[Sa'd b. Mu'adh]] informed the Prophet (s) about this, which led to the Prophet (s) accepting the proposal of the Imam (a).<ref>Mufīd, ''al-Ikhtiṣāṣ'', p. 148.</ref> He then took the proposal to Fatima (a) and told her of his praiseworthy traits and characteristics, to which she gave her approval.<ref>Ṭūsī, ''al-Amālī'', p. 40.</ref> Imam Ali (a), like the other Emigrants (muhajirun), during the early period after the migration did not enjoy a stable financial situation and therefore found difficulty in addressing the prescribed [[Mahr|dowry]] payments.<ref>Ibn Athīr al-Jazarī, ''Usd al-ghāba'', vol. 5, p. 517.</ref> In resolving this issue, he followed the advice of the Prophet (s) and gave the money earned from selling or loaning his armor as the dowry to Fatima (a).<ref>Irbilī, ''Kashf al-ghumma'', vol. 1, p. 358. </ref> The marriage ceremony of Imam Ali (a) and Lady Fatima (a), which was attended by the Muslims, took place in the mosque.<ref>Khwarizmī, ''al-Manāqib'', p. 335-338. Ṭabarī, ''Dalāʾil al-imāma'', p. 88-90.</ref> | ||
There is a difference of opinion concerning the date of the marriage ceremony. Most sources record it to have taken place in the second year after Hijra ([[2]]/624)<ref>Ibn Ḥajar al-ʿAsqalānī, ''Tahdhīb al-tahdhīb'', vol. 12, p. 391; Maqrizī, ''Imtāʿ al-asmāʾ'', vol. 1, p. 73.</ref> i.e., the ceremony took place after the [[Battle of Badr]], in the month of [[Shawwal]] or [[Dhu al-Hijja]] in the second year after Hijra (March or May, 624).<ref>Ṭūsī, ''al-Amālī'', p. 43.</ref> | There is a difference of opinion concerning the date of the marriage ceremony. Most sources record it to have taken place in the second year after Hijra ([[2]]/624)<ref>Ibn Ḥajar al-ʿAsqalānī, ''Tahdhīb al-tahdhīb'', vol. 12, p. 391; Maqrizī, ''Imtāʿ al-asmāʾ'', vol. 1, p. 73.</ref> i.e., the ceremony took place after the [[Battle of Badr]], in the month of [[Shawwal]] or [[Dhu al-Hijja]] in the second year after Hijra (March or May, 624).<ref>Ṭūsī, ''al-Amālī'', p. 43.</ref> | ||
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===Her Life with Imam Ali (a)=== | ===Her Life with Imam Ali (a)=== | ||
{{Timeline of Lady Fatimah's (a) Life}} | {{Timeline of Lady Fatimah's (a) Life}} | ||
It is reported in historical records and traditions that Fatima (a), in varying ways, showed her affection towards Ali (a), and even in the presence of her father, the Prophet (s) would call him the best of husbands.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 131.</ref> Her respect towards her husband has been counted as one of the great qualities of Fatima (a). It has been reported that Fatima (a) would address Imam Ali (a) with affectionate words while at home<ref>Khwarizmī, ''al-Manāqib'', p. 268-271.</ref> and would address him with the respectful [[teknonym]] of Abu l-Hasan while in public.<ref>Majlisī, ''Biḥār al-anwār'', vol. 43, p. 192-199.</ref> It has also appeared in reports that Fatima (a) would use perfumes and | It is reported in historical records and traditions that Fatima (a), in varying ways, showed her affection towards Ali (a), and even in the presence of her father, the Prophet (s) would call him the best of husbands.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 131.</ref> Her respect towards her husband has been counted as one of the great qualities of Fatima (a). It has been reported that Fatima (a) would address Imam Ali (a) with affectionate words while at home<ref>Khwarizmī, ''al-Manāqib'', p. 268-271.</ref> and would address him with the respectful [[teknonym]] of Abu l-Hasan while in public.<ref>Majlisī, ''Biḥār al-anwār'', vol. 43, p. 192-199.</ref> It has also appeared in reports that Fatima (a) would use perfumes and jewellery while at home, and it can even be seen that, on occasions, she would give her necklaces and bracelets as charity.<ref>Majlisī, ''Biḥār al-anwār'', vol. 43, p. 56-57; Ṣadūq, ''al-Amālī'', p. 552.</ref> | ||
In the beginning periods of their married life, Imam Ali (a) and Fatima (a) lived under such challenging financial hardships<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 8, p. 25.</ref> that at times they were not able to find food to satiate their children, [[al-Hasan (a)]] and [[al-Husayn (a)]].<ref>Majlisī, ''Biḥār al-anwār'', vol. 43, p. 72.</ref> However, even with these harsh conditions, Fatima (a) never complained and even tried to assist her husband in acquiring livelihood by spinning wool.<ref>Khwarizmī, ''al-Manāqib'', p. 268.</ref> | In the beginning periods of their married life, Imam Ali (a) and Fatima (a) lived under such challenging financial hardships<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 8, p. 25.</ref> that at times they were not able to find food to satiate their children, [[al-Hasan (a)]] and [[al-Husayn (a)]].<ref>Majlisī, ''Biḥār al-anwār'', vol. 43, p. 72.</ref> However, even with these harsh conditions, Fatima (a) never complained and even tried to assist her husband in acquiring a livelihood by spinning wool.<ref>Khwarizmī, ''al-Manāqib'', p. 268.</ref> | ||
Fatima (a) took it upon herself to do the household work and left the outside work to Imam Ali (a);<ref>Ḥimyarī, ''Qurb al-isnād'', p. 52.</ref> even when the Prophet (s) sent a helper by the name of [[Fidda]] to her home, she did not pass over all the chores to her. Rather she was responsible for doing half the work, and Fidda was responsible for doing the other half.<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 140-142.</ref> According to some reports, it is said that Fatima (a) would assign Fidda to do the chores one day, and then she would do them herself the next day.<ref>Anṣārī al-Zanjānī, ''al-Mawsūʿa al-kubrā'', vol. 17, p. 429.</ref> | Fatima (a) took it upon herself to do the household work and left the outside work to Imam Ali (a);<ref>Ḥimyarī, ''Qurb al-isnād'', p. 52.</ref> even when the Prophet (s) sent a helper by the name of [[Fidda]] to her home, she did not pass over all the chores to her. Rather she was responsible for doing half the work, and Fidda was responsible for doing the other half.<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 140-142.</ref> According to some reports, it is said that Fatima (a) would assign Fidda to do the chores one day, and then she would do them herself the next day.<ref>Anṣārī al-Zanjānī, ''al-Mawsūʿa al-kubrā'', vol. 17, p. 429.</ref> | ||
====Children==== | ====Children==== | ||
Both Shi'i and Sunni sources state that [[al-Hasan]],<ref>Ibn ʿAsākir, ''Tārīkh madīna Damascus'', vol. 13, p. 163, 173.</ref> [[al-Husayn]],<ref>Dhahabī, ''Siyar iʿlām al-nibalāʾ'', vol. 3, p. 280.</ref> [[Zaynab]]<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 8, p. 465.</ref> and [[Umm Kulthum]]<ref>Ibn ʿAsākir, ''Tārīkh madīna Damascus'', vol. 69, p. 176.</ref> are the four children of Ali and Fatima.<ref>Mufīd, ''al-Irshād'', vol. 1, p. 355.</ref> In Shi'i sources and in some Sunni sources | Both Shi'i and Sunni sources state that [[al-Hasan]],<ref>Ibn ʿAsākir, ''Tārīkh madīna Damascus'', vol. 13, p. 163, 173.</ref> [[al-Husayn]],<ref>Dhahabī, ''Siyar iʿlām al-nibalāʾ'', vol. 3, p. 280.</ref> [[Zaynab]]<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 8, p. 465.</ref> and [[Umm Kulthum]]<ref>Ibn ʿAsākir, ''Tārīkh madīna Damascus'', vol. 69, p. 176.</ref> are the four children of Ali and Fatima.<ref>Mufīd, ''al-Irshād'', vol. 1, p. 355.</ref> In Shi'i sources and in some Sunni sources, the name of another son is mentioned who was miscarried as a result of the injuries that Fatima (a) sustained during the events that occurred after the [[demise of the Prophet (s)]]. His name is recorded to have been either [[Al-Muhsin b. al-Imam 'Ali (a)|al-Muhsin]] (Arabic: {{ia|مُحسِن}}) or Muhassan (Arabic: {{ia|مُحَسَّن}}).<ref>Dhahabī, ''Siyar iʿlām al-nibalāʾ'', vol. 15, p. 578. Shahristānī, ''al-Milal wa l-niḥal'', vol. 1, p. 57.</ref> | ||
===Events towards the End of her Life=== | ===Events towards the End of her Life=== | ||
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Amongst her most important political stances, the following can be mentioned: opposing the [[Incident of Saqifa|Saqifa council]] and the selection of [[Abu Bakr]] as the [[caliph]] after the Prophet (s), going to the houses of the heads of the [[Emigrants]] and the [[Helpers]] to get a confession from them on the superiority and worthiness of [[Imam Ali (a)]] for the position of [[caliphate]], attempting to reclaim her property of [[Fadak]], deliverance of the al-Fadakiyya sermon in the presence of the Emigrants and Helpers and defending Imam Ali (a) during the attack on her house. Some researchers believe that a large amount of Fatima's (a) speeches and actions after the [[demise of the Prophet (s)]] were political reactions and her protests towards the usurpation of the caliphate by Abu Bakr and his supporters in the government.<ref>Farahmandpūr, "Sīra-yi sīyāsī-yi Fāṭima", vol. 2, p. 309-316.</ref> | Amongst her most important political stances, the following can be mentioned: opposing the [[Incident of Saqifa|Saqifa council]] and the selection of [[Abu Bakr]] as the [[caliph]] after the Prophet (s), going to the houses of the heads of the [[Emigrants]] and the [[Helpers]] to get a confession from them on the superiority and worthiness of [[Imam Ali (a)]] for the position of [[caliphate]], attempting to reclaim her property of [[Fadak]], deliverance of the al-Fadakiyya sermon in the presence of the Emigrants and Helpers and defending Imam Ali (a) during the attack on her house. Some researchers believe that a large amount of Fatima's (a) speeches and actions after the [[demise of the Prophet (s)]] were political reactions and her protests towards the usurpation of the caliphate by Abu Bakr and his supporters in the government.<ref>Farahmandpūr, "Sīra-yi sīyāsī-yi Fāṭima", vol. 2, p. 309-316.</ref> | ||
===Opposition to the Decisions of | ===Opposition to the Decisions of Saqifa=== | ||
{{main|Incident of Saqifa}} | {{main|Incident of Saqifa}} | ||
After the commencement of Saqifa and the acceptance of Abu Bakr as the caliph by some of the companions of the Prophet (s), Fatima (a) together with Imam Ali (a) and a handful of companions, including [[Talha]] and [[Zubayr]], opposed this decision;<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 124.</ref> because the Prophet (s) had already selected Imam Ali (a) as his caliph and [[successor]] at the [[event of Ghadir]].<ref>Amīnī, ''al-Ghadīr'', vol. 1, p. 33.</ref> According to historical reports, Fatima (a), along with Imam Ali (a), went to the companions of the Prophet (s) to ask for their assistance. The companions of her father replied to her that if she had come to them before they had given their [[bay'a|oath of allegiance]] to Abu Bakr, they would have supported and defended the claim of Ali (a) to the caliphate.<ref>Ibn Qutayba al-Dīnawarī, ''al-Imāma wa l-sīyāsa'', 1380 Sh. p. 29-30.</ref> | After the commencement of Saqifa and the acceptance of Abu Bakr as the caliph by some of the companions of the Prophet (s), Fatima (a) together with Imam Ali (a) and a handful of companions, including [[Talha]] and [[Zubayr]], opposed this decision;<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 124.</ref> because the Prophet (s) had already selected Imam Ali (a) as his caliph and [[successor]] at the [[event of Ghadir]].<ref>Amīnī, ''al-Ghadīr'', vol. 1, p. 33.</ref> According to historical reports, Fatima (a), along with Imam Ali (a), went to the companions of the Prophet (s) to ask for their assistance. The companions of her father replied to her that if she had come to them before they had given their [[bay'a|oath of allegiance]] to Abu Bakr, they would have supported and defended the claim of Ali (a) to the caliphate.<ref>Ibn Qutayba al-Dīnawarī, ''al-Imāma wa l-sīyāsa'', 1380 Sh. p. 29-30.</ref> | ||
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===Attack on her House; Defense of Imam Ali (a)=== | ===Attack on her House; Defense of Imam Ali (a)=== | ||
{{main|Attack on the house of Fatima (a)}} | {{main|Attack on the house of Fatima (a)}} | ||
When the supporters of the caliphate attacked the house of Ali (a), Fatima (a) took a stand | When the supporters of the caliphate attacked the house of Ali (a), Fatima (a) took a stand to defend her husband. She tried to prevent the attackers from forcibly taking him to give his oath of allegiance to Abu Bakr.<ref>Ibn Qutayba al-Dīnawarī, ''al-Imāma wa l-sīyāsa'', vol. 1, p. 29-30.</ref> According to the report of the [[Sunni]] scholar, Ibn Abd Rabbih, after Abu Bakr became aware of his opponents' refuge in the house of Fatima (a), he gave the orders for it to be attacked and for their gathering to be broken up; if they resisted, then they should be fought against.<ref>Ibn ʿAbd Rabbih, ''al-ʿIqd al-farīd'', vol. 5, p. 13.</ref> Umar, together with a group of people went to the house of Fatima and demanded that the opponents of the caliphate come out; they warned that if this order was not followed, they would set the house on fire. Umar, together with the other attackers, aggressively entered the house. At this moment Fatima (a) threatened the attackers that if they did not leave her home, she would complain to Allah (swt);<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 105.</ref> as a result, they left her house and took all the opponents except Imam Ali (a) and the [[Banu Hashim]] (descendants of Hashim) to the [[Al-Masjid al-Nabawi|masjid]] to give their oath of allegiance.<ref>Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balagha'', vol. 2, p. 21.</ref> | ||
However, after taking the oath of allegiance from the other opponents, the attackers returned to the house of Fatima (a) to get the oath of allegiance from Imam Ali (a) and the other members of Banu Hashim. They set the door on fire when they attacked for a second time. Fatima (a) found herself behind the door and because of the fire, the force and the attacks of [[Umar]] and his cohorts, she was injured against the door and miscarried her child [[al-Muhsin]].<ref>Ṣadūq, ''Maʿānī l-akhbār'', p. 206. Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref> It has been reported in some sources that Qunfuz squashed Fatima (a) between the door and the wall, which resulted in her rib being broken.<ref>Hilālī, ''Asrār-i Āl-i Muḥammad'', p. 231.</ref> This incident caused Fatima (a) to become very ill and bedridden.<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref> | However, after taking the oath of allegiance from the other opponents, the attackers returned to the house of Fatima (a) to get the oath of allegiance from Imam Ali (a) and the other members of Banu Hashim. They set the door on fire when they attacked for a second time. Fatima (a) found herself behind the door and because of the fire, the force and the attacks of [[Umar]] and his cohorts, she was injured against the door and miscarried her child [[al-Muhsin]].<ref>Ṣadūq, ''Maʿānī l-akhbār'', p. 206. Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref> It has been reported in some sources that Qunfuz squashed Fatima (a) between the door and the wall, which resulted in her rib being broken.<ref>Hilālī, ''Asrār-i Āl-i Muḥammad'', p. 231.</ref> This incident caused Fatima (a) to become very ill and bedridden.<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref> | ||
===Fatima's Anger towards Abu Bakr and Umar=== | ===Fatima's Anger towards Abu Bakr and Umar=== | ||
After the way that she and her husband were treated by Abu Bakr and Umar concerning [[Fadak]] and the events related to the forceful acquiring of the oaths of allegiance for the caliph, Fatima (a) became extremely angry with Abu Bakr and Umar. According to reports, after the attack by Umar and the other government supporters on the house of Fatima (a), Abu Bakr and Umar decided to apologize and seek forgiveness from Fatima (a); however, she refused their request to enter | After the way that she and her husband were treated by Abu Bakr and Umar concerning [[Fadak]] and the events related to the forceful acquiring of the oaths of allegiance for the caliph, Fatima (a) became extremely angry with Abu Bakr and Umar. According to reports, after the attack by Umar and the other government supporters on the house of Fatima (a), Abu Bakr and Umar decided to apologize and seek forgiveness from Fatima (a); however, she refused their request to enter her house. Eventually, they gained entrance by seeking the assistance of Imam Ali (a). When they entered the room, she turned her face away from them and did not return their [[Salam]] (greeting). After she reminded them of the narration of the Prophet (s) that her anger is equated to the anger of the Prophet (s), she then informed them that they had earned her anger. It has also been reported in some accounts that she promised to curse them after every [[prayer]].<ref>Kaḥḥāla, ''Iʿlām al-nisāʾ'', vol. 4, p. 123-124.</ref> | ||
==Martyrdom, Funeral and Burial== | ==Martyrdom, Funeral and Burial== | ||
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Other views on her passing are the [[Rabi' II 8]]/July 3, [[Rabi' II 13]]/July 8,<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 132.</ref> and the [[Ramadan 3]]/November 22.<ref>Irbilī, ''Kashf al-ghumma'', 1421 AH, vol. 2, p. 125. </ref> | Other views on her passing are the [[Rabi' II 8]]/July 3, [[Rabi' II 13]]/July 8,<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 132.</ref> and the [[Ramadan 3]]/November 22.<ref>Irbilī, ''Kashf al-ghumma'', 1421 AH, vol. 2, p. 125. </ref> | ||
Before her demise, Fatima (a) made a request that she | Before her demise, Fatima (a) made a request that she did not want anyone who oppressed her or who angered her to take part in her [[funeral prayer]] and [[burial]] rites. Therefore, she asked to be buried in secret and the whereabouts of her grave to be hidden.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 137; Ṣadūq, ''ʿIlal al-Sharāyiʿ'', vol. 1, p. 185.</ref> According to historians, Ali (a), with the assistance of [[Asma' bt. 'Umays]], washed the body of his wife<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 2, p. 34; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 2, p. 473-474.</ref> and performed the funeral prayer himself.<ref>Irbilī, ''Kashf al-ghumma'', 1421 Ah, vol. 2, p. 125. </ref> Other than the Imam (a), a handful of others, of which differing views exist concerning their names and numbers, also took part in the funeral prayers of Fatima (a). Historical sources report that [[Imam al-Hasan (a)]], [[Imam al-Husayn (a)]], [[al-'Abbas b. 'Abd al-Muttalib]], [[Miqdad]], [[Salman]], [[Abu Dhar]], [['Ammar b. Yasir|'Ammar]], [['Aqil b. Abi Talib|'Aqil]], [[al-Zubayr b. al-'Awwam|al-Zubayr]], [['Abd Allah b. Mas'ud]] and [[Fazl b. Abbas]] are the ones who took part in the funeral prayer.<ref>Hilālī, ''Asrār-i Āl-i Muḥammad'', p. 393; Ṣadūq, ''al-Khiṣāl'', p. 361; Ṭabrisī, ''Iʿlām al-warā'', vol. 1, p. 300;</ref> Historical reports are unified in the naming of Salman, Abu Dhar, Miqdad, and Ammar as participators of the funeral prayer.<ref>Hilālī, ''Asrār-i Āl-i Muḥammad'', p. 393; Ṣadūq, ''al-Khiṣāl'', p. 361; Ṭabrisī, ''Iʿlām al-warā'', vol. 1, p. 300;</ref> | ||
Some researchers believe that the request of Fatima (a) to be buried at night and in secret was her last political stance against the caliphate and the government.<ref>Farahmandpūr, "Sīra-yi sīyāsī-yi Fāṭima", vol. 2, p. 315.</ref> | Some researchers believe that the request of Fatima (a) to be buried at night and in secret was her last political stance against the caliphate and the government.<ref>Farahmandpūr, "Sīra-yi sīyāsī-yi Fāṭima", vol. 2, p. 315.</ref> | ||
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# The house of Lady Fatima (a);<ref>Mufīd, ''al-Ikhtiṣāṣ'', p. 148; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 572.</ref> | # The house of Lady Fatima (a);<ref>Mufīd, ''al-Ikhtiṣāṣ'', p. 148; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 572.</ref> | ||
# Between the grave and pulpit of the Prophet (s) in [[al-Masjid al-Nabawi]];<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 139; Ṭabarī, ''Dalāʾil al-imāma'', p. 136.</ref> | # Between the grave and pulpit of the Prophet (s) in [[al-Masjid al-Nabawi]];<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 139; Ṭabarī, ''Dalāʾil al-imāma'', p. 136.</ref> | ||
# The graveyard of [[al-Baqi']],<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 572.</ref> in the house of 'Aqil<ref>Ibn Shubba, ''Tārīkh al-Medina'', vol. 1, p. 105.</ref> that later became the burial place for 'Abbas b. 'Abd al-Muttalib, [[Imams of al-Baqi'|four Imams]] and other members of | # The graveyard of [[al-Baqi']],<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 572.</ref> in the house of 'Aqil<ref>Ibn Shubba, ''Tārīkh al-Medina'', vol. 1, p. 105.</ref> that later became the burial place for 'Abbas b. 'Abd al-Muttalib, [[Imams of al-Baqi'|four Imams]] and other members of the [[Banu Hashim]].<ref>Samhūdī, ''Wafāʾ al-wafā'', vol. 3, p. 92-95.</ref> | ||
==Virtues== | ==Virtues== | ||
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===Infallibilty=== | ===Infallibilty=== | ||
{{main|Ahl al-Bayt (a)#Infallibility}} | {{main|Ahl al-Bayt (a)#Infallibility}} | ||
The opinion of the Shi'i school of thought, because Fatima (a) is one of the referents of [[al-Tathir Verse]] (the Verse of Purification), is that she possesses the status of [[infallibility]].<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 112; Sayyid Murtaḍā, ''al-Shāfī fī l-Imāma'', vol. 4, p. 95.</ref> According to this [[verse]] of the Holy Qur'an<ref>Qurʾān, 33:33.</ref>, [[God]] willed that the Ahl al-Bayt (a) be cleansed from all sorts of filth and uncleanliness, and according to many traditions from both schools of thought, Fatima (a) is one of the referents of this verse.<ref>Ṣuyūṭī, ''al-Durr al-manthūr'', vol. 5, p. 198; Ṭabrisī, ''al-Iḥtijāj'', vol. 1, p. 109.</ref> The first historical account of the infallibility of Fatima (a) being mentioned was after the demise of the Prophet (s) during the seizing of Fadak. It was during this incident that Imam Ali (a) referred the infallibility of Lady Fatima (a) by mentioning the Verse of Purification; it was because of this that he was certain that the actions of Abu Bakr were wrong and that the claim of Fatima (a) was true.<ref>Ṣadūq, ''ʿIlal al-Sharāyiʿ'', vol. 1, p. 190-192; Ṭabrisī, ''al-Iḥtijāj'', vol. 1, p. 122-123.</ref> In addition to Shia hadith and exegetical literature, narrations reported from the Prophet (s) that purifies his Ahl al-Bayt (a), i.e., Ali, Fatima, al-Hasan, and al-Husayn from all types of [[sins]] in the hadith and historical literature of the [[Sunni]]s.<ref>Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 2, p. 316; Ṣuyūṭī, ''al-Durr al-manthūr'', vol. 5, p. 199.</ref> | The opinion of the Shi'i school of thought, because Fatima (a) is one of the referents of [[al-Tathir Verse]] (the Verse of Purification), is that she possesses the status of [[infallibility]].<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 112; Sayyid Murtaḍā, ''al-Shāfī fī l-Imāma'', vol. 4, p. 95.</ref> According to this [[verse]] of the Holy Qur'an<ref>Qurʾān, 33:33.</ref>, [[God]] willed that the Ahl al-Bayt (a) be cleansed from all sorts of filth and uncleanliness, and according to many traditions from both schools of thought, Fatima (a) is one of the referents of this verse.<ref>Ṣuyūṭī, ''al-Durr al-manthūr'', vol. 5, p. 198; Ṭabrisī, ''al-Iḥtijāj'', vol. 1, p. 109.</ref> The first historical account of the infallibility of Fatima (a) being mentioned was after the demise of the Prophet (s) during the seizing of Fadak. It was during this incident that Imam Ali (a) referred to the infallibility of Lady Fatima (a) by mentioning the Verse of Purification; it was because of this that he was certain that the actions of Abu Bakr were wrong and that the claim of Fatima (a) was true.<ref>Ṣadūq, ''ʿIlal al-Sharāyiʿ'', vol. 1, p. 190-192; Ṭabrisī, ''al-Iḥtijāj'', vol. 1, p. 122-123.</ref> In addition to Shia hadith and exegetical literature, narrations reported from the Prophet (s) that purifies his Ahl al-Bayt (a), i.e., Ali, Fatima, al-Hasan, and al-Husayn from all types of [[sins]] in the hadith and historical literature of the [[Sunni]]s.<ref>Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 2, p. 316; Ṣuyūṭī, ''al-Durr al-manthūr'', vol. 5, p. 199.</ref> | ||
{{see also|infallibility}} | {{see also|infallibility}} | ||
===Worship=== | ===Worship=== | ||
Just like her father, Fatima (a) had a great affinity towards worship and spent a great deal of her time in [[prayer]]s and supplications.<ref>Ṭūsī, ''al-Amālī'', p. 528.</ref> Many of those who visited her or were close to her would report seeing her reciting the [[Holy Qur'an]].<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 139.</ref> In some sources, it has been reported that she would receive help from the [[Unseen World]] while reciting the Holy Qur'an. An example of this is reported from [[Salman al-Farsi]] who | Just like her father, Fatima (a) had a great affinity towards worship and spent a great deal of her time in [[prayer]]s and supplications.<ref>Ṭūsī, ''al-Amālī'', p. 528.</ref> Many of those who visited her or were close to her would report seeing her reciting the [[Holy Qur'an]].<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 139.</ref> In some sources, it has been reported that she would receive help from the [[Unseen World]] while reciting the Holy Qur'an. An example of this is reported from [[Salman al-Farsi]], who was surprised when he noticed one day that while Fatima (a) was beside the grinder reciting the Holy Qur'an, the grinder was moving by itself. He then reported what he saw to the Prophet (s) who responded to him, "God had sent down [[Gabriel]] in order to do the grinding for her."<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 116-117.</ref> Lengthy prayers, [[Vigil|night vigil]]s, supplicating for others like her neighbors,<ref>Ṣadūq, ''ʿIlal al-Sharāyiʿ'', vol. 1, p. 182.</ref> [[fasting]] and visiting the graves of the martyrs were some of the special characteristics of Fatima (a) that have been reported by the Ahl al-Bayt (a), some [[companions]] and the [[Tabi'un]] (the next generation after sahaba).<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 119.</ref> Hence, it can be seen that many prayers, supplications, and praises have been attributed to her in Islamic literature.<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 343; Ibn Ṭāwūs, ''Jamāl al-usbūʿ'', p. 72.</ref> | ||
===Status of Fatima (a) with Allah (swt) and the Prophet (s)=== | ===Status of Fatima (a) with Allah (swt) and the Prophet (s)=== | ||
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====The only Lady chosen for Mubahilah==== | ====The only Lady chosen for Mubahilah==== | ||
From amongst the [[Muslim]] women, it was only Fatima (a) who was chosen by the Prophet (s) to take part in the [[Mubahala]] against the Christians of [[Najran]]. This incident is mentioned in [[al-Mubahala verse]]. According to exegetical sources, in addition to historical and hadith references, this verse was revealed in | From amongst the [[Muslim]] women, it was only Fatima (a) who was chosen by the Prophet (s) to take part in the [[Mubahala]] against the Christians of [[Najran]]. This incident is mentioned in [[al-Mubahala verse]]. According to exegetical sources, in addition to historical and hadith references, this verse was revealed in honour and in indicating the superiority of Ahl al-Bayt (a).<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān'', vol. 1, p. 379; Tirmidhī, ''Sunan al-Tirmidhī'', vol. 4, p. 293-294.</ref> It has been mentioned that Imam Ali (a), Imam al-Hasan (a), Imam al-Husayn (a) and Lady Fatima (a) were the ones who accompanied the Prophet (s) on this occasion.<ref>Ibn Athīr al-Jazarī, ''al-Kāmil fī al-Tārīkh'', vol. 2, p. 293.</ref> | ||
====Continuation of the Prophet's Lineage through Fatima (a)==== | ====Continuation of the Prophet's Lineage through Fatima (a)==== | ||
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* '''Women's Day:''' The birthday of Fatima (a) (20th of Jumada l-Thania) is known as women's day in the [[Islamic Republic of Iran]]. The people celebrate this day by giving gifts to their womenfolk. | * '''Women's Day:''' The birthday of Fatima (a) (20th of Jumada l-Thania) is known as women's day in the [[Islamic Republic of Iran]]. The people celebrate this day by giving gifts to their womenfolk. | ||
* '''Naming of daughters:''' According to statistics, the names | * '''Naming of daughters:''' According to statistics, the names "Fatima" and "Zahra" are part of the top ten names given to girls in Iran. | ||
* '''Attachment to the progeny of Fatima (a):''' Amongst the Shia sects, the [[Zaydiyya]] believe that the leadership of society is confined to the progeny of Fatima (a). Because of this, the Zaydiyya will only follow a person and accept his government if the person is from the progeny of Fatima (a).<ref>Raṣāṣ, ''Miṣbāḥ al-ʿulūm'', p. 23-24.</ref> In addition to the Zaydis, the [[Fatimid]], who took the name of their government from Lady Fatima (a), see themselves from being from the progeny of Fatima (a). | * '''Attachment to the progeny of Fatima (a):''' Amongst the Shia sects, the [[Zaydiyya]] believe that the leadership of society is confined to the progeny of Fatima (a). Because of this, the Zaydiyya will only follow a person and accept his government if the person is from the progeny of Fatima (a).<ref>Raṣāṣ, ''Miṣbāḥ al-ʿulūm'', p. 23-24.</ref> In addition to the Zaydis, the [[Fatimid]], who took the name of their government from Lady Fatima (a), see themselves from being from the progeny of Fatima (a). | ||