Words of Imam Ali (a) during the burial of Fatima (a)

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The words of Imam Ali (a) during the burial of Fatima (a) included intimate words of Imam Ali (a) with the Prophet (s) about the loss of Fatima (a). These words are mentioned in Nahj al-balagha. In these words, Imam (a) spoke about the severity and permanence of his grief for the martyrdom of Lady Fatima (a) and asked the Prophet (s) to ask Fatima (a) about the events after his death. Commentators of Nahj al-balagha believe that Imam Ali (a) referred to events such as the usurpation of Fadak, the attack on Lady Fatima's house, and the miscarriage of Muhsin (a) with the general phrase Ask Fatima. Also, other interpretations have been made about the words of this speech, including the burial of Fatima (a) near the Prophet's (s) grave.

These words are mentioned in Shiite books of hadiths such as al-Kafi and al-Amali by al-Shaykh al-Tusi and Sunni books such as Tadhkirat al-khawas.

Context of Issuing and Importance

The words of Imam Ali (a) addressed to the Prophet (s) during the burial of Lady Fatima (a) are considered to indicate Imam's (a) sadness at the separation of his wife and express the greatness of Lady Fatima (a).[1] According to Makarim Shirazi in his commentary of Nahj al-balagha, these words indirectly reflect some of the important historical facts of early Islam, but clearly and meaningfully.[2]

Commentators of Nahj al-balagha, under this speech, have addressed issues such as the Fadak incident, the usurpation of Imam Ali's (a) rights to the caliphate, the reason Fatima's (a) grave is hidden, the time of her martyrdom,[3] her life span,[4] and Fatima's (a) epithets.[5]

Content

The words of Imam Ali (a) during the burial of Lady Fatima (a) include his intimate words with the Prophet (s) and also mentioning his own sufferings in parting with Fatima (a).[6] In these words, he (a) talks about the heaviness and permanence of his grief at the martyrdom of Lady Fatima (a) and asks God for patience. Imam Ali (a) asks the Prophet (s) to ask Fatima (a) about the events after his death. In these words, he (a) mentions Fatima (a) as a trust in his hand, which he (a) returns to the Prophet (s).[7]

Interpretations

In the commentaries of Nahj al-balagha, commentators have mentioned some points about this speech, some of which are as follows:

• Deep emotional connection between Ali (a) and Fatima (a): some commentators say that the phrase "amma huzni fa-sarmad-un wa amma layli fa-musahhad" ("But my grief is eternal and my night is accompanied by wakefulness"), indicates the intensity of Imam Ali's (a) sadness over the parting of Fatima (a) and expressing the deep-rooted emotional and spiritual connection between them. Ayatullah Makarim Shirazi believes that the same issue is mentioned in the poem attributed to Imam Ali (a).[8]

• The proximity of Fatima's (a) grave to the Prophet's (s) grave: some commentators of the phrase "an-nazila-ti fi jiwarik" ("the one (she) coming near you") have considered it to indicate the proximity of the Fatima's (a) grave to the grave of the Prophet (s).[9] According to Makarim Shirazi, this phrase strengthens the idea of those who believe that Fatima (a) was buried in her house.[10]

• Lady Fatima (a) being oppressed: According to Ibn Maytham al-Bahrani (d. 679 or 699/1280-1 or 1299-1300) the phrase "fa ahfiha-s-su'al", ("ask her openly"), refers to the fact that Lady Fatima (a) was oppressed and Ali (a) complained about it.[11] Also, Makarim Shirazi has said that this phrase is general and refers to events such as the attack on Fatima's (a) house, the Miscarriage of Muhsin (a), and taking Imam Ali (a) to the mosque by force to pledge allegiance to Abu Bakr.[12] In the explanation of this phrase, Fayd al-Islam mentioned the usurpation of Fadak, not recognizing Fatima's (a) rights and breaking her side ribs.[13]

• The collaboration of all the people of that time in oppressing Fatima (a): about the phrase "bi-tadafur-i ummatik-a 'ala hadmiha" ("Your Umma joining in oppressing her"), they have said that the word "tadafur" means "cooperation"; and because many of the people at that time admitted to oppressing Lady Fatima (a) by their silence, those oppressions are attributed to all of them.[14]

• The closeness of the time of Fatima's (a) martyrdom to the Prophet's (s) demise: some commentators of Nahj al-balagha have said that the phrase "al-sari'at al-lihaq-i bik", ("(she) quickly joined you") refers to the closeness of Fatima's (a) martyrdom to the [[Demise of the Prophet (s)|Prophet's (s) demise.[15] Of course, according to some others, this phrase is a reference to the severe sufferings of Lady Fatima (a), due to which she (a) was martyred in her youth.[16]

Source of Speech

According to the book Masadir Nahj al-balagha wa asaniduh,[17] the words of Imam Ali (a) addressed to the Prophet (s) during the burial of Lady Fatima (a) have been mentioned with some differences in books such as al-Kafi written by Muhammad b. Ya'qub al-Kulayni (d. 329/941) quoting from Imam al-Husayn (a),[18] Dala'il al-Imama by Muhammad b. Jarir al-Tabari al-Saghir, quoting from Imam Ja'far al-Sadiq (a),[19] al-Amali by Shaykh Tusi quoting from Imam al-Husayn (a),[20] and Tadhkhirat al-khawas written by Sibt b. al-Jawzi al-Hanafi (d. 654/1256).[21]

These words are also mentioned in Nahj al-balagha.[22] The number of this sermon is different in different versions of Nahj al-balagha.[23]

Monograph

Huzn-i sarmad is the title of the book written by Kamaluddin 'Imadi Sarawi as a commentary on sermon 202 of Nahj al-balagha. This book was published by Fikrat Publishing House in 1383 Sh/2004.

Text and Translation

What Imam Ali Ibn Abu Talib (a) Said on the Occasion of the Burial of the Supreme Lady, Fatima (a), While Addressing the Holy Prophet (s) at His Grave : وَ مِنْ كَلَامٍ لَهُ رُوِيَ عَنْهُ أَنَّهُ قَالَهُ عِنْدَ دَفْنِ سَيِّدَةِ النِّسَاءِ فَاطِمَةَ كَالْمُنَاجِي بِهِ رَسُولَ اللَّهِ عِنْدَ قَبْرِهِ:
O Prophet of Allah (s)! Peace be upon you from me and from your daughter who has come to you and who has hastened to meet you. السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ عَنِّي وَ عَنِ ابْنَتِكَ النَّازِلَةِ فِي جِوَارِكَ وَ السَّرِيعَةِ اللَّحَاقِ بِكَ.
O Prophet of Allah (s), my patience about your chosen (daughter) has been exhausted and my power of endurance has weakened, except that I have ground for consolation in having endured the great hardship and heartrending event of your separation. قَلَّ يَا رَسُولَ اللَّهِ عَنْ صَفِيَّتِكَ صَبْرِي وَ رَقَ عَنْهَا تَجَلُّدِي، إِلَّا أَنَّ فِي التَّأَسِّي لِي بِعَظِيمِ فُرْقَتِكَ وَ فَادِحِ مُصِيبَتِكَ مَوْضِعَ تَعَزٍّ،
I laid you down in your grave when you breathed your last (as your head was) between my neck and chest. “Verily we are Allah’s and verily to Him shall we return” (Holy

Quran, 2: 156).

فَلَقَدْ وَسَّدْتُكَ فِي مَلْحُودَةِ قَبْرِكَ وَ فَاضَتْ بَيْنَ نَحْرِي وَ صَدْرِي نَفْسُكَ، فَإِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ.
Now, the trust has been returned, and what had been given has been taken back. As to my grief, it knows no bounds, and as to my nights, they will remain sleepless till Allah chooses for me the house in which you are now residing. فَلَقَدِ اسْتُرْجِعَتِ الْوَدِيعَةُ وَ أُخِذَتِ الرَّهِينَةُ، أَمَّا حُزْنِي فَسَرْمَدٌ وَ أَمَّا لَيْلِي فَمُسَهَّدٌ، إِلَى أَنْ يَخْتَارَ اللَّهُ لِي دَارَكَ الَّتِي أَنْتَ بِهَا مُقِيمٌ.
Certainly, your daughter will apprise you of the joining together of your umma (people) for the aim of oppressing her. Ask her for the details and get all the news. This has happened only a short period of time had elapsed, yet your remembrance has already disappeared... My Salam be to you both, the Salam of a grief-stricken one, nor a disgusted nor a hateful one. If I go away, it is not because I am weary (of you), and if I stay, it is not due to lack of belief in what Allah has promised those who endure. وَ سَتُنَبِّئُكَ ابْنَتُكَ بِتَضَافُرِ أُمَّتِكَ عَلَى هَضْمِهَا، فَأَحْفِهَا السُّؤَالَ وَ اسْتَخْبِرْهَا الْحَالَ، هَذَا وَ لَمْ يَطُلِ الْعَهْدُ وَ لَمْ يَخْلُ مِنْكَ الذِّكْرُ. وَالسَّلَامُ عَلَيْكُمَا سَلَامَ مُوَدِّعٍ، لَا قَالٍ وَ لَا سَئِمٍ، فَإِنْ أَنْصَرِفْ فَلَا عَنْ مَلَالَةٍ، وَ إِنْ أُقِمْ فَلَا عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ اللَّهُ الصَّابِرِينَ.

Notes

  1. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 32.
  2. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 30.
  3. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 40-56.
  4. ↑ Khoeī, Minhāj al-barāʿa, vol. 13, p. 10-11.
  5. ↑ Khoeī, Minhāj al-barāʿa, vol. 13, p. 4-8.
  6. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 30.
  7. ↑ Ṣubḥī Ṣaliḥ, Nahj al-balāgha, p. 319.
  8. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 37.
  9. ↑ Khoeī, Minhāj al-barāʿa, vol. 13, p. 8-9.
  10. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 32.
  11. ↑ Ibn Maytham, Ikhtīyār miṣbāḥ al-sālikīn, p. 393.
  12. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 37-38.
  13. ↑ Fayḍ al-Islām, Tarjuma wa sharḥ Nahj al-balāgha, p. 653.
  14. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 38.
  15. ↑ Khoeī, Minhāj al-barāʿa, vol. 13, p. 9-10.
  16. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn (a), vol. 8, p. 33.
  17. ↑ Ḥusaynī Khaṭīb, Maṣādir Nahj al-balāgha wa asānīduh, vol. 3, p. 85-87.
  18. ↑ Kulaynī, al-Kāfī, vol. 1, p. 458.
  19. ↑ Ṭabarī, Dalāʾil al-imāma, p. 137.
  20. ↑ Ṭūsī, al-Amālī, p. 109.
  21. ↑ Sibṭ b. al-Jawzī, Tadhkirat al-khawāṣ, vol. 2, p. 361.
  22. ↑ Ṣubḥī Ṣaliḥ, Nahj al-balāgha, p. 319; Fayḍ al-Islām, Tarjuma wa sharḥ Nahj al-balāgha, p. 651; Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 10, p. 265; ʿAbduh, Sharḥ Nahj al-balāgha, p. 180.
  23. ↑ Dashtī and Muḥammadī, al-Muʿjam al-mufahras li-alfāz Nahj al-balāgha, p. 513.

References

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  • Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. Sharḥ Nahj al-balāgha. Qom: Maktabat Āyat Allāh al-Marʿashī, 1404 AH.
  • Khoeī, Mīrzā Ḥabīb Allāh l-. Minhāj al-barāʿa fī Sharḥ Nahj al-balāgha. Tehran: Maktaba al-Islāmīyya, 1358 Sh.
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