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

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’ right (a) to caliphate and objecting to the [[Usurpation of Fadak]], she delivered a speech that became famous as the [[Fadakiyya sermon]]. After the demise of the Holy Prophet (s), Fatima (a) was injured when an armed group of zealots, at the order of the first caliph, [[Abu Bakr]], stormed her house. As a result of suffering from both emotional and physical wounds that had debilitated her body, she was advised to rest at home. 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 Holy Prophet’s (a) daughter was, as she had requested, buried at night and in private. Since then, the location of her grave has not been revealed.  

After the demise of the Prophet (s), an angel would visit her and talk to her. The sayings of the angel were recorded by Imam Ali (a) in a book called the [[Mushaf of Fatima (a)]], which is currently in the possession of the Final Imam, [[Imam al-Mahdi (a)]].

In addition, some appellations (kunya) have been mentioned for her: [[Umm Abiha]], Umm al-A'imma, Umm al-Hasan, Umm al-Husayn, Umm al-Mohsin.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 132; Majlisī, ''Biḥār al-anwār'', vol. 43, p. 16.</ref>

Lady Fatima (a) was the fourth or according to some reports the fifth [[Children of Prophet Muhammad (s)|child of the Holy Prophet (s)]]. Her mother was the first [[wives of Prophet Muhammad (s)|wife of the Holy Prophet (a)]], [[Lady Khadija (a)]]. Historians are in agreement that she was born in [[Mecca]], in the house of Lady Khadija (a) which was located on the alleys of al-'Attarin and Hijr, which was located in close proximity to the [[Mas'a]].<ref>Batanūnī, ''al-Riḥla al-ḥijāzīyya'', p. 128.</ref> According to Shi'i sources, her date of birth is recorded to be the [[Jumada II 20|20th of Jumada II]], 5 years after Bi'tha/[[March 28]], 615.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 458; Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 132; Ṭabrisī, ''Iʿlām al-warā'', vol. 1, p. 290.</ref>

Even some of the Quraishi 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 Holy Prophet (s).<ref>Khwarizmī, ''al-Manāqib'', p. 343.</ref> The Holy Prophet (a) 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>

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 Holy 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 whilst in the home<ref>Khwarizmī, ''al-Manāqib'', p. 268-271.</ref> and would address him with the respectful [[Kunya|teknonym]] of Abu al-Hasan whilst 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 jewelry 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>

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 Holy Prophet (a) 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 allocate Fidda to do the chores one day and then she would then do them herself the next day.<ref>Anṣārī al-Zanjānī, ''al-Mawsūʿa al-kubrā'', vol. 17, p. 429.</ref>

Shi'i and Sunni sources are coherent 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 a 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 her father, the Holy Prophet (a). 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>

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> It was because of this stance that 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) got severely injured when trying to prevent them from taking Imam Ali (a) to Abu Bakr in order 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 after a short space of time achieved martyrdom.<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref>

Fatima (a) had numerous social activities and political stances. The [[migration to Medina]], the treatment of the Holy Prophet (s) at [[the Battle of Uhud]],<ref>Majlisī, ''Biḥār al-anwār'', vol. 20, p. 96. </ref> bringing supplies to the Holy Prophet (a) at the [[Battle of Khandaq]]<ref>Majlisī, ''Biḥār al-anwār'', vol. 20, p. 245.</ref> and accompanying him during the [[Conquest of Mecca]]<ref>Wāqidī, ''al-Maghāzī'', vol. 2, p. 635.</ref> were just some of her activities before the passing of the Holy Prophet (s); however, after his (s) demise the political activities of Fatima (a) increased and her stances became more profound.  

After the commencement of Saqifa and the acceptance of Abu Bakr as the caliph by some of the companions of the Holy 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 Holy 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 Holy 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 Ali (a) to the caliphate.<ref>Ibn Qutayba al-Dīnawarī, ''al-Imāma wa l-sīyāsa'', 1380 Sh. p. 29-30.</ref>

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> In order to reclaim what was rightfully hers, she tried to dialogue with 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. 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 Holy Prophet (s)]] and delivered a speech, which latter became known as the [[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 in defending her husband and 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 alight. 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>

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 them entrance into her home. 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 Holy Prophet (s) that her anger is equated to the anger of the Holy Prophet (s), she then informed them that they have 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>

Before her demise, Fatima (a) made a request that she does 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 however 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 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 become 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>

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|Mubahalah]]. In these types of virtues, the [[Asbab al-Nuzul|occasion of revelation]] is about [[Ahl al-Bayt]] 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 station 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>, [[Allah]] (swt) 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 Holy Prophet (a) during the seizing of Fadak. It was during this incident that Imam Ali (a) made reference 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 Holy 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 Holy Prophet (s) greatly loved Fatima (a) and showed her the most affection and respect in relation to others. In a tradition commonly known as the tradition of [[Bid'a hadith|Bid'a]],” the Holy Prophet 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>

====Continuation of the Prophets Lineage through Fatima (a)====

[[The prayer of Fatima (a)]] are prayers that she learnt from the Holy Prophet (a) or from Jibrail (a). These prayers have been mentioned in the books of traditions and supplications.<ref>Ibn Ṭāwūs, ''Jamāl al-usbūʿ'', p. 70, 73.</ref>  

* Naming of daughters: According to statistics, the names of "Fatima" and "Zahra" are part of the top ten names giving to girls in Iran.  

#* ''[[Musnad Fatima al-Zahra']]'' written by [['Aziz Aallh 'Atarudi]];

#* ''Musnad Fatima al-Zahra''' written by Sayyid husayn Shaykh al-Islami;

# From amongst the books written on her virtues the following books may be mentioned:

Some of 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 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 al-Fada'il'', written by Muhammad Ali Minawi.