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 the [[Prophet (s)]] of Islam 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]]. The [[Imam Hasan (a)|second]] and [[Imam Husain (a)|third]] Imams, as well as [[Lady Zaynab (a)]], were her children. 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 Holy 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 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 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 (s) daughter was, as she had requested, buried at night and in private. Since then, the location of her grave has not been revealed.  

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 in relation to Lady Fatima (a) and her virtues. According to some of these traditions, the Holy 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 Holy Prophet (s) taught the [[dhikr]] (litany) that came to be known as the [[Tasbih of Lady Fatima (a)]].  

Lady Fatima (a) was the daughter of the Holy 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 truthfull), 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) 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 (s)]], [[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]], five 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>

The lack of extensive historical reports about her childhood and youth makes it difficult to gain an understanding of her early life. According to records, after the Holy 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 Holy Prophet (s) by the polytheists whilst in the [[Shi'b Abi Talib]].<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 163.</ref>

While still in her childhood, Fatima (a) experienced the loss of her beloved mother, Lady Khadijah (a) and of her father's uncle and a close supporter, [[Abu Talib (a)]].<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 35.</ref> Some other important events that occurred during her childhood include the decision of the [[Quraish]] to assassinate the Holy Prophet (s),<ref>Aḥmad b. Ḥanbal, ''Musnad'', vol. 1, p. 368; Ḥākim al-Nīyshābūrī, ''al-Mustadrak ʿalā l-ṣaḥīḥayn'', vol. 1, p. 163.</ref> his night [[hijra|migration from Mecca to Medina]] and finally the migration of Lady Fatima (a) accompanied by Imam Ali (a) and other ladies from [[Mecca]] to [[Medina]].<ref>Sabziwārī, ''Nimuna-yi bayānāt'', p. 173-174.</ref>

Lady Fatima (a) received several marriage proposals, however she chose to marry [[Imam Ali (a)]]. According to some researchers, after the Holy Prophet (s) [[hijra|migrated to Medina]] and became the leader of the Islamic community, Fatima (a), because of her being the daughter of the Holy Prophet (s) was held in very high regard by the [[Muslims]].<ref>Ṭabāṭabāʾī, "Izdiwāj-i Fāṭima", vol. 1, p. 128.</ref> In addition to this, 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 Holy 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>

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 Holy Prophet (s).<ref>Khwarizmī, ''al-Manāqib'', p. 343.</ref> The Holy 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 with the Holy 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 Holy Prophet (s) for his daughter.<ref>Mufīd, ''al-Ikhtiṣāṣ'', p. 148.</ref> [[Sa'd b. Mu'adh]] informed the Holy Prophet (s) about this, which lead to the Holy 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 Holy 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>

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 at home<ref>Khwarizmī, ''al-Manāqib'', p. 268-271.</ref> and would address him with the respectful [[teknonym]] of Abu l-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 (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) 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 (s) 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 demise of the Holy Prophet (s); however, after his (s) demise the political activities of Fatima (a) increased and her stances became more profound.  

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 Holy Prophet (s), going to the houses of the heads of the [[Emigrants]] and the [[Helpers]] in order 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 are of the belief 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>

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 of 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. 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 Holy 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>

After the companions ignored the Holy Prophet's (s) selection of Imam Ali (a) as his caliph and established Abu Bakr as the caliph and gave him their oath of allegiance, Lady Fatima (a), Imam Ali (a), [[Banu Hashim]] (descendants of Hashim) and a number of other companions opposed this decision and allegiance. Those who opposed the caliphate sought refuge in the house of Fatima (a).<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 124; Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 5, p. 266; Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 656.</ref> [[Al-'Abbas b. 'Abd al-Muttalib]], [[Salman al-Farsi]], [[Abu Dhar al-Ghifari]], [[Miqdad b. 'Amr]], [['Ammar b. Yasir]] and [[Ubay b. Ka'b]] were amongst those who opposed the caliphate of Abu Bakr and sought refuge in the house of Fatima (a).<ref>ʿAskarī, ''Saqīfa'', p. 99.</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 into 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 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>

# Between the grave and pulpit of the Holy 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 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 Holy Prophet (s) 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>     

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 got surprised when he noticed one day that while Fatima (a) was besides the grinder reciting the Holy Qur'an, the grinder was moving by itself. He then reported what he saw to the Holy 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 Holy Prophet (s)===

Shia 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 Holy 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 creation. As an example, in a divine narration ([[al-hadith al-qudsi]]) known as the [[Lawlak Hadith]], it has been narrated from the Holy 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 Holy Prophet (s) greatly loved Fatima (a) and showed her more affection and respect than to others. In a tradition commonly known as the tradition of [[Bid'a hadith|Bid'a]],” the Holy 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>

From amongst the [[Muslim]] women, it was only Fatima (a) who was chosen by the Holy 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 honor and in indicating the superiority of the 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 Holy Prophet (s) on this occasion.<ref>Ibn Athīr al-Jazarī, ''al-Kāmil fī al-Tārīkh'', vol. 2, p. 293.</ref>

The continuation of the Holy 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 Holy 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.

Her conversing with the angels has been recorded as another virtue of Fatima (a). This virtue resulted in her being called "Muhaddatha"<ref>Ṣadūq, ''ʿIlal al-Sharāyiʿ'', vol. 1, p. 182.</ref> i.e. the one who the angels spoke to.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 116.</ref> The conversations of the angels with her before the demise of the Holy Prophet (s) and after it, were to console her and give her news of events that would occur in the future to the progeny of the Holy Prophet (s). The future events that were told to her by the angels were written and recorded by Imam Ali (a). These writings became known as the [[Mushaf of Fatima (a)]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 240-241.</ref>

[[Tasbih of Fatima (a)]] is a worship that Fatima (a) learnt from the Holy 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 learnt 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 learnt the rosary and 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>

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

{{Template:Lady Fatima (a)}}

[[fr:Sayyida Fatima az-Zahrâ’ (a)]]