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'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. 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 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 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)]].  

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 last Imam, [[Imam al-Mahdi (a)]].

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]].  

The names 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 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 Prophet (s)]]. Her mother was the first [[wives of Prophet Muhammad (s)|wife of the 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>

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 ([[9 BH]]/[[614 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]] (12 BH/611).<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>

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 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 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 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 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 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 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 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>

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 (Apri or June, 624).<ref>Ṭūsī, ''al-Amālī'', p. 43.</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 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>

In the beginning periods of their married life, Imam Ali (a) and Fatima (a) lived in very difficult financial conditions to such an extent<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 the existence of these harsh conditions, Fatima (a) never complained and even at times tried to assist her husband in acquiring 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>

During the last few months of her life, some very 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 that took place 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> 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 time was martyred.<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 134.</ref>

On her death bed, Fatima (a) made a request to her husband that all those who opposed her and oppressed her should not participate in her [[funeral prayer]] and [[burial]] and asked him to bury her at night.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 137.</ref> According to the commonly accepted view, Fatima (a) passed away on the [[Jumada II 3|3rd of Jumada II]], [[11]]/August 29, 632, in [[Medina]].<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 134; Ṭūsī, ''Miṣbāḥ al-mutahajjid'', p. 793.</ref>

Fatima (a) had numerous social activities and political stances. The [[migration to Medina]], the treatment of the Prophet (s) at [[the Battle of Uhud]],<ref>Majlisī, ''Biḥār al-anwār'', vol. 20, p. 96. </ref> bringing supplies to the 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 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 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 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 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 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>

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 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, the attackers, after taking the oath of allegiance from the other opponents, returned to the house of Fatima (a) in order to get the oath of allegiance from Imam Ali (a) and the other members of Banu Hashim. When they attacked for a second time, they set the door on fire. Fatima (a) found herself behind the door and because of the fire, the force and the hits of [[Umar]] and his cohorts, she got 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 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 Prophet (s) that her anger is equated to the anger of the 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, however, 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 are of the opinion 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>

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) 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 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 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>   

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 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 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) at the time 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>

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 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 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>

Her speeches and spiritual, social and political life are like a heritage that has remained and has been the focus of attention of the Muslims in their writings. The [[The Mushaf of Fatima (a)|Mushaf of Fatima]], the Sermon of Fadakiyya, her [[Tasbih of Lady Fatima (a)|tasbih]] and [[The prayer of Fatima (a)|special prayer]] are just some of her spiritual legacy.  

Traditions reported from her form a large part of this legacy. These traditions in respect to their contents vary and include subjects such as beliefs, [[jurisprudence]], ethics and sociology. Some of these traditions have been reported in the hadith collections of the Shia and the Sunni, whereas others have been reported in specific books dedicated to the traditions of Fatima (a). Many of these specific books over the ages have been lost and only their mention is found in bibliographical books and books dealing with narrators of hadith and traditions, in which the discussion is on the writers of these specific books rather than the books themselves.<ref>Maʿmūrī, "Kitābshināsī-yi Fātima", vol. 2, p. 561-563.</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 a 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>

[[Tasbih of Fatima (a)]] is a worship that Fatima (a) learnt 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 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 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>  

The Shias view Fatima (a) as a complete role model and her way of life has found its way into the culture and lives of the Shia. What follow are a few examples of this:

* '''[[Fatimiyya]] (The days of Fatima):''' The Shias during the days of the martyrdom of Fatima (a) hold mourning processions. In [[Iran]], the day of her martyrdom, which coincides with the [[Jumada II 3|3rd of Jumada l-Thania]] is an official holiday and jurists ([[marja']]s) take part in public marches.

* '''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 amount of people visit these models.

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>

Out 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 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.