Lady Fatimah al-Zahra' (a): Difference between revisions

'''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]].

During the days that preceded the anniversary of Fatima's (a) martyrdom -known as the [[Fatimiyya]] Days- the Shi'a hold mourning ceremonies. Also, her birthday, which is on the [[Jumada II 20|20th of Jumada II]], is celebrated as Women's and Mother's Day in the [[Islamic Republic of Iran]].  

Fatima and Zahra (a) are among the most popular names chosen for newborn Shi'a girls.

Lady Fatima (a) was the daughter of the Prophet, [[Muhammad b. Abd Allah (s)]], and Lady [[Khadija bt. Khuwaylid (a)]]. It has been reported that nearly thirty epithets have been mentioned in relation to Lady Fatima (a). Researchers are of the opinion that every one of these epithets is an explainer of a specific behavioral trait related to her. Some of her well-known epithets are al-Zahra, al-Siddiqa (the truthful), al-Muhadditha (being talked by angels), [[al-Batul]], [[Sayyidat Nisa' al-'Alamin]], al-Mansura (being helped), al-Tahira (the pure), al-Mutahhara, al-Zakiyya (the guiltless), al-Radiyya (pleased) and al-Mardiyya (pleasing).<ref>Ṣadūq, ''al-Amālī'', p. 74, 187, 688, 691, 692; Kulaynī, ''al-Kāfī'', vol. 1, p. 240.</ref>

Lady Fatima (a) received several marriage proposals; however, she chose to marry [[Imam Ali (a)]]. According to some researchers, after the Prophet (s) [[hijra|migrated to Medina]] and became the leader of the Islamic community, Fatima (a), because of her being the daughter of the Prophet (s) was held in very high regard by the [[Muslims]].<ref>Ṭabāṭabāʾī, "Izdiwāj-i Fāṭima", vol. 1, p. 128.</ref> In addition, because of her superior qualities over the other women of her era<ref>Kulaynī, ''al-Kāfī'', vol. 8, p. 165; Qāḍī Nuʿmān al-Maghribī, ''Sharḥ al-akhbār'', vol. 3, p. 29.</ref> and the clear love that the Prophet (s) showed to her<ref>Muttaqī al-Hindī, ''Kanz al-ummāl'', vol. 7, p. 129.</ref> caused some Muslims to pursue her hand in [[marriage]].<ref>Ṭabāṭabāʾī, "Izdiwāj-i Fāṭima", vol. 1, p. 128.</ref>

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>

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>

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>

During the last few months of her life, some unpleasant and painful incidents occurred. It has been mentioned that during this period, no one saw Fatima al-Zahra (a) smiling.<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 2, p. 238; Kulaynī, ''al-Kāfī'', vol. 3, p. 228.</ref> The passing of her father, the [[event of Saqifa]], the usurpation of the [[caliphate]], the [[confiscation of Fadak]] by [[Abu Bakr]] and the delivery of the [[al-Fadakiyyah sermon]] in the presence of many important [[companions]] of her father<ref>Irbilī, ''Kashf al-ghumma'', vol. 1, p. 353-364; Mufīd, ''al-Muqniʿa'', p. 289-290.</ref> are some of the most important events during this period.

Being at the side of Imam Ali (a), she was one of the main opponents of the [[Incident of Saqifa|Saqifa council]] and the choosing of Abu Bakr as [[caliph]].<ref>Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balagha'', vol. 2, p. 47; Jawharī al-Baṣrī, ''al-Saqīfa wa l-Fadak'', p. 63.</ref> Because of this stance, they became targets of the government's threats, of which one example is when the government threatened to set the house of Fatima (a) on fire.<ref>Ibn Abī Shayba, ''al-Muṣannaf'', vol. 8, p. 572.</ref> When Imam Ali (a) and the other opponents of the caliph refused to pay the oath of [[allegiance]] (Bay'a), they sought refuge in the house of Fatima (a), this led to the supporters of the caliph attacking her house and as a result of this attack, Fatima (a) was severely injured when trying to prevent them from taking Imam Ali (a) to Abu Bakr to forcibly take his oath of allegiance;<ref>Jawharī al-Baṣrī, ''al-Saqīfa wa l-Fadak'', p. 72-73.</ref> this was also the cause of her child being miscarried.<ref>Ṭabrisī, ''al-Iḥtijāj'', vol. 1, p. 109.</ref> After this incident, she fell very ill and was martyred after a short time.<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref>

===Opposition to the Decisions of Saqifa===

===The Usurpation of Fadak and the al-Fadakiyya Sermon===

After Abu Bakr seized Fadak away from Fatima (a) and used its profits for the benefit of his government, he was met with her opposition.<ref>Jawharī al-Baṣrī, ''al-Saqīfa wa l-Fadak'', p. 109.</ref> To reclaim what was rightfully hers, she began to debate Abu Bakr and after providing proofs and witnesses for her claim,<ref>Jawharī al-Baṣrī, ''al-Saqīfa wa l-Fadak'', p. 109.</ref> Abu Bakr gave her the deed to [[fadak|the land of Fadak]]. Following on from this incident, [[Umar b. al-Khattab]] took the deed and tore it. Some sources narrate that Umar hit Fatima (a), and it was because of this that she miscarried her child.<ref>Ḥalabī, ''al-Sīra al-Ḥalabīyya'', vol. 3, p. 488; Mufīd, ''al-Ikhtiṣāṣ'', p. 184-185.</ref> After seeing that her attempts to try and reclaim Fadak had yielded no results, she went to [[Al-Masjid al-Nabawi|the mosque of the Prophet (s)]] and delivered a speech, which later became known as the al-Fadakiyya sermon, in the presence of the companions in which she severely criticized the seizing of Fadak and the usurpation of the caliphate. Fatima (a), in this speech, warned that the actions and the results of the actions of Abu Bakr and his followers would be the fire of [[Hell]].<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 110-121.</ref>

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>

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>

After a period of illness which was caused by the physical injuries that she had to bear after the demise of her father (s), she was martyred in the [[11]]/[[632 CE|632]]. Regarding the date of her martyrdom, differing views exist. The most commonly accepted view according to the [[Shia]] is that she passed away on [[Jumada II 3]]/[[August 26]].<ref>Ṭūsī, ''Miṣbāḥ al-mutahajjid'', p. 793.</ref> This view is in accordance with a [[hadith]] from [[Imam al-Sadiq (a)]].<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref>  

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>

The body of Lady Fatima (a) was carried in a coffin that she requested to be made and buried at night in a secret location.<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 8, p. 29.</ref> Because of this secret burial, the grave of Fatima (a) remained unknown to the people and no grave has been clearly identified as hers. However, some historical reports and narrations have mentioned certain places as possible locations for the grave of Lady Fatima (a):  

In the hadith, historical and exegetical literature of both the Shia and Sunni schools of thought, numerous virtues have been recorded for Lady Fatima (a). Some of these virtues are based on the [[Holy Qur'an]], for example, the verses of [[al-Tathir Verse|Purification]] and [[Al-Mubahala Verse|Mubahala]]. In these types of virtues, the [[occasion of revelation]] is about [[Ahl al-Bayt (a)]] of which Fatima (a) is a member. A number of other virtues have been reported in traditions, such as the tradition of "Fatima is a part of me" and her being called Muhaddatha (being talked by angels).

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>     

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>   

Shi'a and Sunni scholars concur that the love for Lady Fatima (a) is a Quranic command of God. Based upon the 23rd verse of [[Qur'an 42]], which is known as the [[Al-Mawadda Verse]] (Verse of Love), the necessity of loving Fatima (a) is established. In this verse, the recompense for the [[prophetic mission]] has been explained as the love and affection towards his Ahl al-Bayt (a). According to traditions, those who are considered as the Ahl al-Bayt in this verse are [[Ali (a)|Ali]], Fatima, al-Hasan and al-Husayn (a).<ref>Abū l-Futūḥ al-Rāzī, ''Rawḍ al-jinān'', vol. 17, p. 122; Baḥrānī, ''al-Burhān'', vol. 4, p. 815. Ṣuyūṭī, ''al-Durr al-manthūr'', vol. 6, p. 30.</ref> In addition to this verse, traditions have been narrated from the Prophet (s) that equates the pleasure and anger of Allah (swt) with the pleasure and anger of Fatima (a).<ref>Ḥākim al-Nīyshābūrī, ''al-Mustadrak ʿalā l-ṣaḥīḥayn'', vol. 3, p. 154.</ref> In some traditions, the creation of Fatima (a) is known as the cause for the creation of all other creations. As an example, in a divine narration ([[al-hadith al-qudsi]]) known as the [[Lawlak Hadith]], it has been narrated from the Prophet (s) that the creation of the heavens and the earth were dependent on his creation; whereas his creation connected to the creation of Ali (a) and their creation was connected to the creation of Lady Fatima (a).<ref>Mīrjahānī, ''Jannat al-ʿāṣima'', p. 148.</ref> Even though some may find fault with the chain of narration of this tradition; its contents can be defended.

The Prophet (s) greatly loved Fatima (a) and showed her more affection and respect than to others. In a tradition commonly known as the [[Bid'a hadith|tradition of Bid'a]] (Arabic: {{ia|حدیث البضعة}})," the Prophet (s) introduced Fatima (a) as a part of his very existence and that whoever annoys her, annoys me. This tradition has been recorded by great traditionalists like [[al-Shaykh al-Mufid]] (Shi'i scholar) and [[Ahmad b. Hanbal]] (Sunni scholar), however with variations in the text of the tradition.<ref>Aḥmad b. Ḥanbal, ''Musnad'', vol. 4, p. 5;  Mufīd, ''al-Amālī'', p. 260; Ṭūsī, ''al-Amālī'', p. 24.</ref>

====The only Lady chosen for Mubahilah====

The continuation of the Prophet's lineage and the specifying of the [[Imams]] as the children of Fatima (a) have been mentioned as one of her special virtues.<ref>Ṭabāṭabāyī, "al-Mīzān", vol. 20, p. 370-371.</ref> Some [[tafsir|exegetes]] of the Holy Qur'an view this continuation of the Prophet's lineage through Fatima (a) as a referent for al-Kawthar i.e., vast goodness, as stated in the [[Quran 108]].<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 32, p. 313; Makārim Shīrāzī, ''Tafsīr-i nimūmna'', vol. 27, p. 371; Ṭabāṭabāyī, "al-Mīzān", vol. 20, p. 370-371.</ref> It is also worth mentioning that the station of [[Imamate]] is from this very lineage.

The generosity of Fatima (a) has been recorded as one of her ethical traits. While she was living with Imam Ali (a), when their financial situation was stable, she lived a simple life and would always give in charity.<ref>Ṭabrisī, ''Makārim al-akhlāq'', p. 94-95.</ref> Giving her wedding dress on the night of her wedding to a person in need,<ref>Marʿashī al-Najafī, ''Sharḥ Iḥqāq al-ḥaq'', vol. 19, p. 114.</ref> giving her necklace to a poor person<ref>Ṭabarī, ''Bishārat al-Muṣtafā'', p. 218-219. </ref> and giving away all of the food to a pauper, an orphan, and a captive are just some examples.<ref>Irbilī, ''Kashf al-ghumma'', vol. 1, p. 169. </ref> It has been reported in Islamic literature that after Imam Ali (a), his wife and their two sons gave their food away for three consecutive days, verses 5-9 of [[Qur'an 76]], known as the [[Al-It'am Verse]] (verses of Feeding), were revealed in their honor.<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 30, p. 746-747; Ṭūsī, ''al-Tibyān'', vol. 10, p. 211; Zamakhsharī, ''al-Kashshāf'', vol. 4, p. 670.</ref>

[[The Mushaf of Fatima (a)]] includes discussions that she heard from the divine angel and were written down by Imam Ali (a).<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 241.</ref> The Shia believe that the Mushaf was passed from Imam to Imam as an heirloom and no one other than them had access to it.<ref>Ṣaffār, ''Baṣāʾir al-Darajāt'', p. 173, 181.</ref> Currently it is believed that the [[Twelfth Imam (a)]] has it in his possession.<ref>Aqā Buzurg al-Tihrānī, ''al-Dharīʿa'', vol. 21, p. 126.</ref>

The [[al-Fadakiyya Sermon]] is one of her most famous speeches. This sermon was delivered about the usurpation of the caliphate and [[usurpation of Fadak|seizing of Fadak]]. A number of expositions have been written on this sermon and have the name of "An exposition on the Sermon of Fadakiyya," or "An exposition on the Sermon of Lumma (another name for this sermon)."<ref>Aqā Buzurg al-Tihrānī, ''al-Dharīʿa'', vol. 8, p. 93; vol. 13, p. 224.</ref>  

[[Tasbih of Fatima (a)]] is a worship that Fatima (a) learned from the Prophet (s)<ref>Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 48, 208; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 1, p. 320-321.</ref> and was extremely pleased to have learned it.<ref>Ṣadūq, ''ʿIlal al-Sharāyiʿ'', vol. 2, p. 366.</ref> In the literature of both the Shi'a and the Sunni, various reports exist on how she learned the rosary. It has also been reported that once Imam Ali (a) heard and learnt this worship, under no circumstance did he abandon performing it.<ref>Aḥmad b. Ḥanbal, ''Musnad'', vol. 1, p. 107. </ref>

Poems have also been attributed to Fatima (a). These poems can be separated into two time periods, before the demise of her father and after his demise. Monographs have also been written and published concerning these poems.<ref>ʿĀlimī, ''Ashʿār-i Fātima'', vol. 3, p. 110-120.</ref>

* '''Creating life scale models:''' During the days of Fatimiyya, the [[Banu Hashim District|neighborhood of Banu Hashim]], the graveyard of [[al-Baqi']] and the house of Fatima (a) are built in an ancient style, and a large number of people visit these models.

* '''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).

Literature about Fatima (a) has been the focus of Muslims, especially the Shia, from the first/seventh century. Based on one division, the works that have been written about Fatima (a) can be divided into three subjects, reference works, works on her virtues, and biographies.<ref>Maʿmūrī, "Kitābshināsī-yi Fātima", vol. 2, p. 561-567.</ref>

From the reference books that the Sunni scholars have written, one may refer to ''al-Saqifa wa l-Fadak'', by Jawhari al-Basri, ''Man Ruwiya an Fatima min Awladiha'', by Ibn 'Uqda al-Jarudi and ''Musnad Fatima'', by Darqutni al-Shafi'i. and from amongst the books written on her virtues, reference can be made to ''al-Thughur al-basima fi fada'il al-Sayyida Fatima'', written by [[Jalal al-Din al-Suyuti]] and ''Ithaf al-Sa'il bima li-Fatima min al-manaqib wa l-fada'il'', written by Muhammad Ali Minawi.

{{Notes}}

{{References}}

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