Fatimah Al Zahraa

Naming Fatima

Naming newborn children is considered a principle divine rule. Allah Almighty named Adam and Eve the first day He created them; He also taught Adam all names. Man, too, has followed this rule and practiced it ever since. Naming is an essential rule for civilized people.

People's names vary according to different times, generations and languages. There may also be a relationship between the name and it's meaning; although this is not always true. Thus, some names can be derived from entities other than lingual material.

Nevertheless, advocates of Allah's religion give names special importance. This practice has a significant meaning, for a human being is called by his name; hence a good or bad name leaves its effect on the holder. Indeed, there is special importance in good names; it is noteworthy to mention that when Imran's wife gave birth to a daughter she said:

"And I therefore call her Mariam".

Furthermore, Allah chose the name for His prophet Yahya (A) before he was conceived. Allah Almighty says that Zakariya, Yahya's Father, said:

"So give me an heir as from Thyself. "(One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! One with whom Thou art well pleased!"

(His prayer was answered):

"O Zakariya! We give three good news of a son: His name shall be Yahya: On none by that name have we conferred distinction before." (19: 5-7)

It is also clear from His saying, "On none by that name have we conferred distinction before;" that Allah (Glory be to Him) assigns the names of His special worshippers, such as prophets and Imams, in place of their parents.

Let's take a look at a large group of narrations which discuss naming Fatima Zahra, plus the reason for giving her this name; then also state that her name was given to her because of certain incitements, not offhand, nor as a result of admiring of preferring such a name; rather, it is the relationship between the name and the person which was considered.

Imam Sadiq (A) said:

"Fatima has nine names near Allah (Exalted be His Name), they are: Fatima, Siddiqah (the honest), Al-Mubarakah (the blessed one), At-Tahirah (virtuous), Az-Zakiyah (the chaste), Ar-Radhiatul Mardhiah (she who is gratified and who shall be satisfied), Al-Muhaddathah (a person, other than a prophet, that the angels speak to), and Az-Zahra (the splendid)."

1. It was reported in Bihar, v. 10, that Imam Abu Ja'far Al-Baqir (A) said: 

Allah then said:

"I have bestowed knowledge upon you and safeguarded you from menstruation." ThenAbu Ja'far (A)added:

"By Allah, Allah (Blessed and Exalted is His Name) bestowed knowledge on her and safeguarded her from menstruation with the covenant." 

2. Imam Redha and Imam Jawad (A) said:

"We heard Ma'moon narrating from Rashid, from Al-Mahdi, from Al-Mansoor, from his father, from his grandfather that Ibn Abbas said to Mu'awiya:

'Do you know why Fatima was given that name?

He said: `No.'

Ibn Abbas said:

`Because she and her followers are protected from Hell, I heard Allah's Messenger say thus.

3. Imam Redha, quoting his Fathers (A) said:

"The Messenger of Allah (S) said:

`O Fatima, do you know why you have been given the name Fatima?

Ali (A) said:

`Why was she named (Fatima)?

He replied:

`Because she and her followers (Shiites) are protected from Hell.

4. Imam Sadiq (A) said:

"Do you know the explanation of (the name) Fatima?

I said:

Inform me my Master.

He said:

`She is safeguarded from evil.

He then added:

Had AmirAl-Mu'mineen not married her, no man on earth from Adam on would have been suitable for her until the Day of Rising

This narration was also reported by a group of Sunni scholars, among them being Ibn Shirooyah Ad-Dailami who said:

Um Salamah said: 'The Messenger of Allah said:

Had Allah not created Ali, there would not have been an equal to Fatima.

Besides Ad-Dailami, Khawarazmi in Al-Manaqib, Munawi in Kunz al-Haqaeq, and Qandouzi in Yanabea al-Mawaddah have reported this tradition by quoting Um Salamah and Al-Abbas, the Prophet's uncle.


5. Kharghoushi and Ibn Batta reported in their books Sharaf An-Nabi and Ibaneh that Imam Sadiq (A) said:

"The Messenger of Allah (S) said to Ali:

Do you know the reason Fatima was given that name?'

Ali said:

Why was she given that name?'

He said:

Because she and her followers (Shiites) are safeguarded from the fire.

6. Imam Redha (A) said that his father quoted Amir Al-Mo'mineen (A) as saying:

"I heard Allah's Messenger say:

Fatima was given that name because Allah has safeguarded her and her progeny from the Fire; those who meet Allah as monotheists and believers in what 1 preach.


The above mentioned traditions have also been narrated by a large group of Sunni scholars, among them are:

1. Khwarazmi in Maqtal al-Hussain, p. 51, said:

"Ali Ibn Abu Talib said: 'The Messenger of Allah said:

My daughter was named Fatima because Allah (Glory be to Him) safeguarded her from the Fire.

2. Tabari in Dhakhaer al-Uqbi, Qandouzi in Yanabea al-Mawaddah p. 194 and Safawi in Nuzhat al-Majalis reported that Ali Ibn Abu Talib (may Allah be pleased with him) said:

The Messenger of Allah (S) said to Fatima:

`O Fatima, do you know why you have been named Fatima?'

Ali said:

O Messenger of Allah, why was she named Fatima?'
He said:

Because Allah will surely safeguard her and her progeny from the Fire on The Day of Resurrection. " 

Fatima's name was dear to Ahlul-Bayt; they respected the name and those who held it. For instance, Imam Sadiq (A) inquired from one of his companions about the name to be given to his newborn daughter, the man replied:

"I named her Fatima."

Imam Sadiq then said: 

"Fatima?! May the peace of Allah be upon Fatima. Now that you have given her the name Fatima, refrain from slapping or abusing her, rather honor her.

Besides this tradition, it was reported in Wasa'el v. 7, on the authority of Sukunei as:

"O Sukunei; what grieves you?

I answered: 

A girl has been born to me...'

He said:

`What have you named her?'

I said:

'Fatima.

Then he said:

Fatima!! Oh, Oh, Oh (in admiration). He then said, `Now that you have named her 

Fatima, refrain from abusing, cursing or slapping her.

Also in Safinat al-Bihar, Imam Abu Al-Hassan Al-Kadhim said:

Poverty shall not enter a house inhabited by people having the names Muhammad.. and Fatima from among women.

The first of these three traditions was commented on by Imam Baqir (A); he stated:

"By Allah, He (Glory be to Him) bestowed her with knowledge and safeguarded her from menstruation with the covenant.

Barakah means: multiplication, felicity and abundance; as Taj al-Arous clarifies. Also, Ragheb said: Because divine goodness springs from an ever - continuous source in an unlimited manner, it is said that anything which noticeably multiplies or increases is Mubarak or blessed.

Allah Almighty gifted Fatima with abundant blessings, and made her the Mother of the Prophet's descendants on whom Allah has bestowed ever - lasting benevolence.

Upon reviewing the history of Fatima's offspring, we find that when she died, she left behind two sons and two daughters, they are:

Imam Hassan and Imam Hussain, Zainab and Umme Kulthum. But when the event of Karbala occurred, Imam Hussain and his children achieved martyrdom, and Ali Ibn Al- Hussain (Imam Zain Al-Abedeen) was the only surviving child of Imam Hussain. Also seven of Imam Hassan's children and two of Zainab's sons achieved martyrdom. Umme Kulthum had no children.

After the events of Karbala, inflictions successively befell the Prophet's descendants. Torture and massacres continued against them starting with the battle of Harra, Zaid Ibn Ali's and Fakh, and going through the agony they suffered throughout the Umayyad era. But when the Abbassides came to power, they broke the Umayyad record of eradicating and annihilating Fatima's offspring (more details about the sufferings they encountered can be found in Maqatel al Talibeen).

The struggle continued for two centuries until Imam Al-Hassan Al-Askari died in Samera as a result of eating poison, which was placed in his food. Furthermore, Salah Ad-Din al-Ayobi was as savage as the Abbassides in massacring the Prophet's descendants and followers. He committed mass murders and brutal crimes, which bring shivers to the spine.

Nonetheless, Allah Almighty bestowed benevolence and blessings upon Fatima Zahra's descendants. He implemented abundant multiplicity in them.

The interpretation of the verse:

"To thee have we granted Kauthar" (108:1) varies according to interpreters. The most popular viewpoint of the meaning of Kauthar is a famous fountain or domain, which will be given to the Apostle on the Day of Resurrection; the literal meaning of Kauthar is abundance or abundant benevolence.

Suyuti in al-Durr al-Manthur, regarding the meaning of Kauthar, writes: "Buhkari, Ibn Jarir and Al-Hakim reported on the authority of Abu Bishr Ibn Said Ibn Jubair that Ibn Abbas (may Allah be pleased with him) said:

`Al-Kauthar is abundant goodness which Allah gave the Apostle.'

Abu Bishr said:

I told Ibn Jubair that some people claim that it is a river (fountain) in Paradise, he said:

`The fountain in Paradise is part of the abundant benevolence which He (Allah) gave him (S)' 

Razi's interpretation of the above-mentioned verse is more appropriate. He held the view that what is meant by Kauthar is Fatima Zahra. In Majma' al Bayan, Tabarsi writes regarding this subject:

"It was said that Kauthar means abundant benevolence, it has also been said that it means the multiplicity of a given person; and the descendants of Fatima have enormously multiplied in a way that they will exist until the Day of Resurrection." 

Fakhr Razi made the following comment in his Interpretation of the Quran regarding this verse:

"In reference to the third viewpoint which advocates the meaning of descendants to "Kauthar," some scholars say:

"Since this chapter was revealed to refute the claim of an infidel who attempted to denounce the Prophet (S) for not having sons, it becomes clear that the meaning given here is that Allah gave the Prophet (S) offspring, which will be everlasting. We must keep in mind that numerous massacres have been committed against Ahlul-Bayt, yet still the world is full of them; while the Umayyads have vanished save a few who are worthless. Besides this, prominent scholars have descended from Fatima's sons, such as Al-Baqir, Al-Sadiq, Al-Kadhim, Al-Redha (A), Al Nafs Al-Zakyyah and others."

This explanation correlates to the following: An infidel denounced the Prophet when one of his children died and said Muhammad is now without offspring, therefore when he dies his name will die with him. It was because of this incident that Allah revealed this chapter to His Apostle assuring him; it is as if He (Glory be to Him) said:

"You have lost your son, but We have given you Fatima; although she is just one, Allah will make that one many." 

A survey of the world's population attests to this conclusion; for Fatima's descendants (who are also the Prophet's descendants) are spread around the globe as follows: Iraq-one million, Iran-three million, Egypt-five million, Morocco-five million, Algeria, Tunis, Libya, Jordan, Syria, Lebanon, Sudan, the Persian Gulf countries including Saudi Arabia, Yemen, India, Pakistan, Afghanistan, and Indonesia-approximately twenty million descendants of the Prophet of Islam.

An Islamic country in which descendants of Fatima Zahra do not live is hard to find. Their number is estimated to be thirty - five millions; however, if precise and accurate statistics are taken, their number could be much higher.

Included among the Prophet's descendants are kings, princes, ministers, scholars, writers, prominent characters, and geniuses. Some are honored by their lineage and others ignore it and give no importance to it. Some follow Ahlul-Bayt, while others violate their doctrine. I have even heard of some descendants of Fatima (A) who live in Indonesia and are enemies of Ahlul-Bayt (A)!

More amazing is the fact that some Muslims refuse to accept their lineage of Fatima and Ali; rather they claim that such a lineage is forged and unacceptable. These people ferociously fought this idea up to the point that they shed innocent blood to implement their ideas.

Hajjaj, Mansour Dawaniqi, Haroon Al-Rashid and others are known advocates of this idea.

It was mentioned in volume ten of Bihar that Amr Al-Shube said:

"One night Hajjaj summoned me to his palace; this horrified me, so I performed ablution and wrote my will; then went to meet him. When 1 entered his room, I saw a sword and a leather mat (usually used for executions). I greeted him and he replied to me and said: Do not fear anything, for I pardon you throughout the night and until tomorrow noon.' He then ordered me to sit next to him; meanwhile a tied and shackled man was brought to him;

Hajjaj said: `This old man claims that A1-Hassan and Al-Hussain are the Prophet's children; he shall prove this from the Quran or I will cut his head off.

I said: 'He should be freed from his chains, because if he proves his claim, he will surely go free, and if not, then a sword cannot break those chains.

They freed the man of his shackles, but kept his hands cuffed; I was grieved when I saw that he was Sa'id Ibn Jubair and said: How can he bring proof from the Quran in this regard?

Hajjaj said: `Bring me proof from the Quran or will behead you.

He said: `Wait.' He waited for a while when Hajjaj repeated his demand and Sa'id asked for more time to think. When Hajjaj repeated his demand for the third time, Sa'id said:

`I seek refuge in Allah from the cursed devil, in the Name of Allah the Beneficent, the Merciful.

We gave him Isaac and Jacob; all (three) We guided; and before him, We guided Noah; and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; thus do We reward those who do good.' (6: 84) 

Then he stopped and said to Hajjaj: `Read the following verse And Zakariya and John and Isa.'

Then Sa'id said: `How does Isa fit in here?'

Hajjaj replied: `He is one of Ibrahim's offspring.

Sa'id said: `Isa did not have a father, yet he was Ibrahim's descendant because he was his daughter's (Maryam) son, therefore Hassan and Hussain are more worthy of being called the Prophet's children especially that they are closer to him (the Prophet) than Isa was to Maryam.

When Hajjaj heard this, he granted him ten thousands dinars and set him free.

Shube added:

"In the morning I said to myself. `It is incumbent upon me to visit that old man and learn the meaning of the Quran, which I thought I know but really do not.' I entered the Mosque and found that old man giving everyone ten dinars; I then heard him say: All this is because of the blessings of Hassan and Hussain (A). We were grieved once but cherished a thousand times, we also pleased Allah and His Apostle.

Another narration which shows the extent of arrogance and insistence on discrediting Ahlul-Bayt and depriving them of the honor of relationship to the Prophet (S) says: 

Sheikh Majlisi reported on the authority of Ihtijaj and Tafsir Ali Ibn Ibrahim in Bihar that Abu Al-Jaroud said:

'Abu Ja'far Al-Baqir (A) said to me:

'Abu Jaroud, what do they (followers of other than Ahlul-Bayt) say about Al-Hassan and Al-Hussain (A)?'

I said: 'They deny the fact that they are sons of Allah's Apostle.

He then said: 'So with what do you debate them?'

I said: 'With Allah's saying about Isa Ibn Maryam:

"And among his progeny Davi

Imam Baqir (Abu Ja'far (A)) then said:

'By Allah, Abu Al-Jaroud, I shall quote a verse from the Book of Allah which shows that Hassan and Hussain are his (S)direct children (form his loins); proof that can only be denied by infidels.

I said: `May I be your sacrifice, what verse are you speaking of?' He answered: `When Allah said:

"Prohibited to you (for marriage) are your mothers, daughters... until (those who have been) wives of your sons proceeding from your loins.

Ask them, Abu A1 Jaroud, was it permitted for Allah's Messenger to marry Al-Hassan and Al-Hussain's wives (had they been divorced)?

If their response is affirmative, then they have lied and sinned; and if their answer is negative, it is because they are his children proceeding from his loins. "'

In another debate, which took place between Haroun Al-Rashid and Imam Musa Ibn Ja'far (A) mentioned by Bihar Majlisi on the authority of 'Oyun Akhbar Al-Redha, Haroun said to the Imam:

"Why did you permit people to trace your ancestry back to Allah's Messenger (S) and call you sons of Allah's Apostle while you are descendants of Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet your maternal grandfather!"

The Imam (A) replied: "Had the Prophet been brought back to life and asked you for your daughter's hand in marriage, would you fulfill his wish?"

Rashid answered: "Glory be to Allah! Why wouldn't I fulfill his wish? Indeed I would be honored among the Arabs, non Arabs, and Quraish to do so."

The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage." 

Rashid exclaimed: "Why not?" 

The Imam said: "For he has begotten me and has not begotten you.

Rashid then said: "You are right, Musa;" and added: "but why do you claim to be the Prophet's offspring while he did not beget sons? And since offspring are sons not daughters and you are Fatima's children, she did not have offspring.

Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments and said: "You are obligated to bring me your arguments from the Quran, you children of Ali, and since you are their Imam of the time and chief, as I was told, I will not excuse you until you bring me proof from Allah's Book, from which you know the interpretation of every letter, as has been written in this verse:

`Nothing have We left unattended from the Book.'

Furthermore, you dispensed with the opinions of other scholars and `qiyas' (inference).

The Imam then said: 'am I permitted to give you the answer?" 

Rashid said: "Indeed you are." 

The Imam then said: "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful:

And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; Thus do We reward those who do good;

"And Zakariya and John, and Jesus (Isa).

The Imam continued, "Who is Isa's Father?" 

The Imam then said: "Therefore, he is considered among the Prophet's offspring through Maryam; likewise, we are the offspring of the Holy Prophet (S)through our Mother, Fatima (A)..." 

These were some of the verses that Ahlul-Bayt (A) used as proof of their lineage to Allah's Apostle through Fatima Zahra.

There are a great number of narrations, which declare the same thing; among them are:

1. Al-Khateeb al-Baghdadi v.1, p.316, in Tarikh Baghdad reported that Ibn Abbas said: 

"I was in the company of my father, A1-Abbas Ibn Abdul Muttalib, sitting in the presence of Allah's Messenger (S) when Ali Ibn Abu Talib entered and greeted us. The Prophet(S) returned his Salam, stood up and while smiling, embraced him and kissed his forehead. The Prophet then asked him to sit near to him." 

Al-Abass asked: "Messenger of Allah, do you love him?" 

The Prophet replied: "Uncle of Allah's Messenger! By Allah, Allah loves him more than I do. Surely Allah made every Prophet's progeny proceed from him, and made my progeny proceed from this one."

2. Also, Khawarazmi in Manaqib p.229, narrates the following: 

Allah's Apostle declared: "Surely Allah made every Prophet's progeny proceed from his own loins, and made my progeny proceed from Ali's loins." 

This narration was reported by the following writers:

Muhib Ad-Din-Tabari in Dhakhaer al-Uqbi, Hamueeni in Faraed As-Semtain, Dhahabi in Mizan al-Etedal, Ibn Hajar in al-Sawa'iq al-Muhriqa p.74, Mirza Hindi in Muntakhab Kanz al-Umal, Zarqani in Sharh Mawahib Ladonyyah, and Qandouzi in Yanabi' al-Mawaddah p.138.

Nisaee also mentioned in Khasaes Amir Al-Mo'mineen on the authority of Muhammad Ibn Usama Ibn Zaid, that his Father said:

"Allah's Messenger said: 'As for you Ali, you are my son-in-law and the father of my offspring; you are from me and I am from you.'"

The same narrator reported that Usama said:

"I went to visit the Prophet of Allah one night; he (S) came out carrying something that I didn't recognize under his cloak. When I finished my work with him I said. `What do you have under your cloak?' When he opened his cloak, I saw Al-Hassan and Al-Hussain on his lap. The Prophet then said:

`These are my children and my daughter's sons; O Allah, you surely know that I love them, therefore love them. " 

Despite the large number of traditions, which declare that Al-Hassan and Al-Hussain are the Prophet of Allah's children, some ignorant writers try to deny this fact. These writers quote the Quranic verse:

"Muhammad is not the Father of any of your men," 

to prove that he (S) was not anyone's Father. These writers use this verse even though it is an uncontested fact that it was revealed to prove that Zaid, the Prophet's adopted son, is not related to the Prophet (S). The Apostle gave him (Zaid) in marriage to his cousin Zainab; but when Zaid divorced her, he (S) married her in obedience to Allah's command, and to prove that he(S) was not Zaid's Father, which would make Zainab prohibited to him 

"Then when Zaid had dissolved (his marriage) with her, with the necessary formalities, We joined her in marriage to thee: In order that (in the future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the later have dissolved with necessary formalities (their marriage) with them. And Allah's command must be fulfilled." (32: 39)

Thus, prohibiting marriage with the previous wives of a son depends on proving their actual lineage to the father; if such a lineage cannot be proved, then marrying the previous wives is not prohibited. It is for this reason that Allah Almighty said:

"Of any of your men."

If this was not the case, then what about Ibrahim, Al-Qasim, Al-Taeeb and Al-Mutahhar who were all his (S) sons.

Furthermore, it has already been verified that the Prophet (S) said to Imam Hassan (A):

"This son of mine is a Master." 

He also said:

"Al-Hassan and Al-Hussain, these two sons of mine, are Imams whether they rise or forebear."

and:

Every daughter's children are called to their Father, save Fatima's children; for I am their Father."

In another interpretation of "of any of your children," some scholars say: "What He meant by "Men", was the mature ones; and none of his children were mature at that time."

In conclusion, whatever has been said about the Apostle's sons, can be said to include Al-Hassan and Al-Hussain. They were the Prophet of Allah's sons.

Notes: 

The Prophet (S)chose Al-Hassan and Al-Hussain to represent his sons, Fatima for "women," and himself and Ali (A) for "ourselves." (Translator's note)

As we have already mentioned, one of Fatima Zahra's (A) names was "At Taherah" (the virtuous or pure). This meaning is related to the verse:

"And Allah only wished to remove all abomination from you, ye member of the Family, and to make you pure and spotless." (33: 33) 

The above-mentioned verse is of great importance because of its subtle meaning and significance.

This verse is considered the main source of virtues granted to Ahlul-Bayt (A); around it various debates and many writings took place. It might be more appropriate to say that this verse was the field of debates, contradicting viewpoints and inconsistent opinions. This is especially true when it comes to who was meant by "the Family," or Ahlul-Bayt.

Nevertheless, it is indisputable that this verse, known as "the verse of purification" concerns Fatima At-Taherah (A) and both Shiite and Sunni scholars agree on this, except a very small number. This established fact has been reached in light of the traditions, which unanimously state that the said verse includes Ali, Fatima, Al-Hassan and Al-Hussain (A). Yet some hold the viewpoint that the verse includes the Prophet's wives-because of the word "Family" and the sequence of the surrounding verses that include a speech to them; however, he (S) prohibited even his wife, Umme Salama, from joining them under the cloak prior to the revelation of this verse.

Although the number of narrators who report that the "verse of purification" was revealed regarding Ali, Fatima, Al-Hassan and Al-Hussain (A) reach several hundreds, it will be useful to include narrations and sources which are reported by prominent Sunni scholars about this subject. I would like to point out that this list should be satisfying for any clear conscience.

1. Baghdadi in his history book Tareekh Baghdad, v. 10, mentioned that Abu Sa'id Al-Khudari remarked regarding the verse:

'And Allah only wished to remove all abomination from you, ye members of the Family and to make you pure and spotless," 

that the Messenger of Allah gathered Ali, Fatima, Al-Hassan and Al-Hussain under a cloak and said:

"These are my Ahlul-Bayt (i.e., Family), O Allah; remove all abominations from them and make them pure and spotless " 

Umme Salama, who was standing near the door, said:

"Am I not one of them, O Messenger of Allah?" 

He said: "You are (up to a) good ending." 

2. Zamakhshari in Al-Kashaf, v.1, p. 193 narrated on the account of Aisha, that Allah's Messenger came out wearing an embroidered, ornamented cloak of woven black hair, when Al-Hassan Ibn Ali came to him and went under it; then Al-Hussain followed him, then Fatima, then Ali. At that moment (S) quoted the verse:  

"And Allah only wished to remove all abominations from you, ye Members of the Family, and to make you pure and spotless." 

3. Razi in his interpretation of the Quran v. 2, p. 700, (printed in Istanbul), writes:

"When he (the Prophet) came out wearing the black cloak, and A1 Hassan came under it and Al-Hussain, and Fatima and Ali the Prophet said: 'And Allah only wishes......" 

4. Ibn Al-Athir Al-Jazari reported in his book Usd al-Ghaba Fi Maarefat As-Sahabah v. 2, p. 12, that Omar Ibn Abu Salamah, the Prophet's stepson, said:

"When the verse And Allah only wishes...' was revealed to the Prophet (S) he had gathered Fatima, Hassan and Hussain under his cloak, while Ali was behind him, and said:

`This is my family, therefore, remove all abomination from them, and make them pure and spotless.

Umme Salama said: Am I one of them, Messenger of Allah?' He said: 'You will be in good condition."

5. Sebt Ibn al-Jawzi reported in Tazkerah al-Aemah, p.244, that Wathelah Ibn Asqa' said:

"I went to ask Fatima (A) about Ali; she told me to go to the Messenger of Allah (S) and ask him, so I went and sat down to wait for him; I then saw the Prophet coming in the company of Ali, Al-Hassan and Al-Hussain. He held their hands until they entered the room. He then sat Al-Hassan on his right leg and Al-Hussain on his left leg and ordered Ali and Fatima to sit near him. The Prophet (S) covered them with his cloak (or garment) and read: And Allah only wishes... than he (S)) supplicated to Allah and said:

"O Allah, truly these are my Ahlul-Bayt (Family)." 

6. Imam Wahedi reported in his book Asbab An-Nozul that Umme Salama, the Prophet's wife, narrated that Allah's Messenger (S)was present in her house when Fatima brought him an earthenware pot filled with wheat cooked with milk. He (S)said: "Call in your husband and two sons for me." Thus, Ali, Al-Hassan and Al-Hussain came and joined him in eating the food. Meanwhile, he (S)sat on a bench, covered with a Khairban cloak.

Umme Salama added: "I was in my room performing prayers when the Arch-Angel Gabriel revealed:

"O Allah, these are my Family and Kin; therefore, remove all abomination from them and make them pure and spotless."

At hearing that, I looked in the house and said: "Am I one of them, O Apostle of Allah?'

Moreover, Tirmadhi reported in his "Sahih" that Allah's Messenger since the time this verse was revealed and for six months thereafter, stood by Fatima's house (door) and said:

"(Time for) prayers Ahlul-Bayt; Allah only wished to remove all abomination from you and make you pure and spotless." 

7. Ibn Sabagh al-Maliki in his book al-Fosoul al-Muhemah p.7, narrated a tradition similar to the one already mentioned by Wahidi; but he added: Some poets said the following in this regard:

Surely Muhammad and his successor and

Their two sons, and his virtuous and pure daughter;

are the people of the cloak who in adhering to them, I long for

peace and success on the Last Day. 

8. Abu Bakr Suyuti narrated this tradition on the authority of Umme Salama, Aisha, Abu Sa'id Al-Khudari, Zeid Ibn Arqam, Ibn Abbas, Dahak Ibn Muzahim, Abu al-Hamra, Omar Ibn Salama and others in his books: al-Durr al-Manthur v. 5, p. 198, Al-Khasaes al-Kubra v. 2, p. 264, and Al-Itqan v. 2, p. 200.

They all reported that the Prophet (S)gathered Fatima, Ali, Al-Hassan and Al-Hussain, when the verse 'And Allah only wishes to remove... " and covered them with a cloak.

He then said: "By Allah, these are my Ahlul-Bayt, therefore remove all abomination from them pure and spotless." 

9.Tabari in Dhakhaer al-Uqbi p. 21, declared that this verse was revealed in regard to the purified five (the Prophet, Ali, Fatima, Hassan, Hussain), relying on Omar Ibn Abu Salama's narration.

He also reported that Umme Salama said:

"Allah's Messenger covered Fatima, Ali, Al-Hassan and Al-Hussain, including himself with a garment and read this verse:

And Allah only wished to remove all abomination from you, ye Members of the Family, and to make you pure and spotless." (33: 33) 

She then added: "So I came to join them when the Prophet (S) said: 'Stay where you are, you will have a good conclusion." 

In another narration, she was quoted as saying:

"Allah's Messenger said to Fatima: 'Bring your bright cloak; and put his hands on them and said:

'O Allah, these are the progeny of Muhammad, thus bless and praise them for surely you are praiseworthy and Exalted."' 

Umme Salama added: 

"I then lifted the cloak to join them, but he pulled it away and said: You are alright. "

10. Muhammad Ibn Ahmad Al-Ghoutroubi reported that this verse was revealed in regard to Ahlul-Bayt (A) in his book Al-Jame' Li Ahkam al-Quran v.14,p.182. 

11. Ibn al-Arabi in his book Ahkam al-Quran v. 2, p. 166.

12. Ibn Abd al-Bir al-Ondolosi in his book al-Esti'ab v. 2, p. 460.

13. Al-Bihaqi in his book As Sunan al-Kubra v., p. 149.

14. Al-Hakim al-Nishaburi in his book al-Mustadrak al- Sahihain v.2, p.416.

He narrated a tradition on the authority of Umme Salama similar to what has already been mentioned and...

He (S) said: "O Allah, this is my family (Ahlul-Bayt)." 

Umme Salama then said:

"Messenger of Allah, am I not from Ablul-Bayt?" 

The Prophet answered:

"You are alright, but these are my Ahlul-Bayt..."

15. Ahmad Ibn Hanbal in Musnad v. 1, p. 331.

16. Nisaee in Khasa'es p. 4.

17. Muhammad Ibn Jarir At Tabari in his interpretation of the Quran, v. 22, p. 5.

18. A1-Khawarazmi in Kitab al-Manaqib p. 35.

19. Al-Haithami in Majma' al-Zawaed v. 9, p. 166.

20. Ibn Hajar al-Haithami in al-Sawa'iq al-Muhriqa p. 85.

It is necessary to further elaborate on this subject, since the verse of purification declares, beyond doubt, that Fatima (A) is pure. Nevertheless, it may be beneficial to explain the meaning of the word "Rijs" or abomination mentioned in the verse.

"Rijs" means that Allah purified her from the monthly menstruation in addition to all abomination and depravities. "Rijs" is all that is deemed impure by human nature, conforms with evil doings, deserves punishment, detracts from one's good reputation, brings about sins, rejected by nature or mars any of the knightly virtues.

Ibn Al-Arabi also said in Al-Futouhat al-Makkiah, Chapter 29, that Rijs is "anything which detracts from one's character.

The definition that Al-Arabi gave for the word Rijs, is the definition for the word "infallible" which the Shiites believe is an inseparable character of all Prophets, Imams, and Lady Fatima Zahra (A). It is indeed an excellent virtue and a great honor that Allah has bestowed upon some of his servants.

It is worthy to mention that infallibility is an inseparable trait of those who propagate divine laws; yet, because infallibility is a prerequisite for prophets and Imams in their roles of propagating divine rules, it does not mean that others, who also propagate, are safeguarded from sins.

Imam Ali (A) proved Fatima's infallibility using the verse of purification in his argument with Abu Bakr.

The Imam (A) said: "Abu Bakr, do you read Allah's book?" 

He answered: "yes"

Imam Ali (A) then said: "Then tell me about whom was the following verse revealed?

'And Allah only wishes to remove all abomination from you, ye Members of the Family, and make you pure and spotless.

"Was it not revealed in regard to us, Ahlul-Bayt?" 

Abu Bakr said: "Yes, it was revealed regarding you" 

He (A) said: "If some men testify that Fatima, the Messenger's daughter, committed an abomination what would you do?" 

He answered: "I would administer the legal punishment to her, just like any other Muslim woman!' 

He (A) then said: "If you did so, you would be an infidel in the eyes of Allah." 

Abu Bakr said: "Why?" 

Imam (A) replied: "Because you would have rejected Allah's testimony of her purity and virtue (infallibility), and surpassed people's testimony over it..." 

A manifestation of this purity, is safeguarding the person from impurity upon death, regardless of the fact that any human being-no matter how pious and obedient to Allah he is-becomes intensely impure upon passing away, making it obligatory to perform ablution (Ghusl) when touching his body. The dead person, himself, only becomes pure after being washed by others.

Contrarily, the infallibles are purified before and after death. Al-Hassan Ibn Ubaid said in Al-Wasa'el:

I wrote to Imam Sadiq (A) and asked him:

"Did the Commander of the Faithful perform ablution (Ghusl) after abluting the Messenger of Allah (S) upon his death?"

His answer was:

"The Prophet was pure and safeguarded all impurities; yet the Commander of the Faithful (A) did so and this became a customary practice (Sunnah)."

We will elaborate on Fatima's ablution at the end of the book if Allah wills.

References: 

Al-Bihar: v.10. 

A famous event known as the "Event of the Cloak" was reported in the Shiite books regarding "the verse of purification." The context of the event is as follows:

Jabir Ibn Abdullah Ansari (Allah be pleased with him) narrates from the authority of Lady Fatima, the beloved daughter of the Holy Prophet (peace be on her) that she said:

"One day when my beloved father, the Holy Prophet (S), visited me in my house,

he (S) said: `O Fatima! Peace be on you.

I replied: `O father! Peace be on you too.'

He then said: `I am feeling some weakness within me.

I said: 'Allah forbid that you may be sick.

Then he said: 'Fatima! Fetch me a Yemenite cloak and wrap it round me.' I brought the Yemenite cloak and covered my dear father with it. I then noticed that his face was glowing like a full moon.

A moment later, my beloved son, Hassan came and said: 'O my dear mother! Peace of Allah be on you.

1 replied: 'O my loving son, the apple of my eyes, the delight of my heart! Peace be on you too.

He then said: 'O my dear mother! I am smelling the fragrance of my loving grandfather!'

I said:`Yes, your beloved grandfather is here under the cloak.

Hassan then went forwards his grandfather and said: `O my grandfather! Peace be on you. May I enter the cloak.'

My loving father replied: `O my son, the owner of my fountain (of Kauthar)! Peace be on you too. Yes; you may enter.

Thus Hassan entered the cloak. Soon after, my loving son, Hussain came and said: `O my dear mother! Peace be on you.

1 replied: `O my loving son, the apple of my eyes, the delight of my heart! peace be on you too.'

He then said: `O my dear mother! I am smelling the fragrance of my affectionate grandfather!' I replied: 'Yes, your loving grandfather and your elder brother Hassan, are inside the cloak.

Hussain then went near the cloak and said: `O my dear grandfather, the chosen Prophet of Allah! peace be on you. May I also come inside the cloak to be with both of you.' 

My loving father replied: `O my son, the interceder of my Ummah! peace be on you too. Yes you may enter.'Thus Hussain too entered the cloak.

Then Ali-Ibn Abu Talib came and said: `O beloved daughter of the Holy Prophet! peace be on you.

1 replied: `O Abul-Hassan, Commander of the Faithful! peace be on you too.

He then said: 'Fatima! I am smelling the fragrance of my brother, the son of my Uncle.

I replied: 'Yes! He along with your two sons is inside the cloak'

Ali then proceeded towards the cloak and said: `O Prophet of Allah! peace be on you. May I also come to you inside the cloak!'

My beloved father replied: 'Peace be on you also my brother, my vicegerent, my successor, my standard bearer! You may also come inside.

Thus Ali also went inside the cloak

Then I went near the cloak and said: `Peace be on you, O my loving father! O Prophet of Allah! May I also come to you inside the cloak.

My loving father replied: 'Peace of Allah be on you also, my beloved daughter!dear heart! You too have my permission.'

Thus, I also went inside the cloak. Now when all of us got assembled inside the Cloak,my affectionate father held the two corners of the cloak and raising his right hand towards the sky said:

'O Allah! These are my Ahlul-Bayt.

They are my confidants and my supporters.

Their flesh is my flesh and their blood is my blood.

Whoever hurts them, hurts me.

Whoever displeases them, displeases me.

Whoever makes peace with them, will make peace with me.

Whoever has enmity against them, will have enmity against me.

Whoever is a friend to them, is a friend of mine. It is because they belong to me and I belong to them.

O Allah! Bestow Your peace, Benevolence, Mercy, forgiveness and Your Pleasures on me and on them.
And keep them aloof from uncleanliness and keep them pure and thoroughly purified.'

Then the Lord, Almighty Allah said:

`O my Angels! O inmates of the heavens!

I created this solid firmament, well-stretched earth,

well-lighted moon, shinning sun, rotating planets, rippling oceans, floating boats,and all other things for the sake and love of these five persons who are inside the cloak.

At this, the Archangel Gabriel asked:`O Lord! Who are they inside the cloak?'

The Lord said:

They are Ahlul-Bayt of the Prophet and the assets of the Prophethood. They are Fatima, her father, her husband and her two sons.

Gabriel said:

O Lord! permit me also to descend to earth and join them as the sixth inside the cloak.

The Lord said: 'You are permitted.'

Thus Gabriel, the Archangel came down to earth and said:

O Prophet of Allah! peace be on you. The Gracious Lord, the Almighty Allah sends His Greetings to you to bestow on you His Grace and Mercy and says:

By My Grace and Grandeur! I have created this solid firmament, well-stretched earth, well-lighted moon,
shining sun, rotating planets, rippling oceans, floating boats and all other things for the sake and love of you and your chosen people."

And the Lord, Almighty has given me the permission to join you inside the cloak.

O Prophet of Allah!

May I come in and be with you?'

The Holy Prophet replied:

O Bearer of the Divine revelations! Peace be on you also. Yes, you may come in.'

Then Gabriel too came inside the cloak,
Thereafter, he spoke to my affectionate father:

'Allah sends His revelation to you people and says:

"Surely, Allah has decided that He should keep you and your Ahlul-Bayt clean of all pollution and purify you people with a thorough purification."'

Then Ali said to my loving father:

'Tell me! What merit the coming under this cloak has before Allah ?

The Holy Prophet replied:

`By that Being, Who made me His Prophet and Who, for the salvation of mankind appointed me to prophethood! When any of our Shiites and supporters will assemble in a gathering of the inmates of this earth and narrate this Hadith, Allah will bestow on them His Blessings and Mercy; angels will encircle them and as long as they do not disperse,the angels will pray for the forgiveness of their sins.At this, Ali said:

`By Allah! We and our Shiites have now become triumphant.

Then the Holy Prophet said:

'O Ali! By that Being, Who made me the righteous prophet and appointed me to the prophet-hood for the sake of people's salvation, whenever in the gathering of the inmates of this earth our Shiites and friends will assemble and narrate this Hadith of ours, and if some-one amongst them will be in agony, Allah will remove his trouble; and if someone was sorrowful, Allah will relieve him of his sorrows; will answer his needs.

Then Ali said:

`By Allah! At this moment we have been crowned with success and Blessings; and by the Lord of Kaabah, in the same way our Shiites too have become triumphant and blessed in this world and the Hereafter.' 

Note: (We have depended on the good translation of our brothers in the Islamic Seminary of Pakistan to include this event in the book).

The word "Tazkiah" has been mentioned several times and in different forms in the Holy Quran. It means the attestation of someone's honorable record, or to purify one's self. For instance, the following verses spoke of "Tazkiah":

"Truly he succeeds that purifies it," (91: 9)

"Hast thou slain an innocent person," (18: 74)

"(To announce) to thee the gift of a holy son." (19: 7)

and 

"That is (the course making for) most virtue and purity amongst you." (2: 232)

The meaning of the first verse is to purify one's self from evil characteristics which develop from corrupt nutrition, excessive speech, anger, envy, greed, self and material worship, conceit and vanity. This type of purification is performed by abandoning such traits and adhering to the noble characteristics which contradict the above mentioned ones.

The second verse means: Have you killed someone who, I attest to his honorable record, for he has not committed a crime or an action, which necessitates punishing.

The third verse speaks of granting a prophet a virtuous son made pure from all sins, and whose nations conform to goodness. Lady Fatima Zahra (A) is Zakiyah in all the above-mentioned meanings. This is understood from the verse of purification, which we have already discussed, and concluded that She was pure of all abominations or "Rijs.

As for the fourth verse, you can refer to the study in regard to her name "Al-Mubarakah", for here we have explained the purification meant in this verse.

Ar-Radhiah
Accepting what Allah ordains for one's self, is considered an excellent degree of belief in Allah-Glory be to Him. Throughout her difficult life, Lady Fatima Zahra (A) was delighted with whatever Allah Almighty ordained for her. In fact, this book specializes in discussing the inflictions and disasters, which befell Fatima from the day she was born until she was martyred at a young age. During the difficult stages of her life, Fatima was content with the fear, oppression, deprivation, poverty, sorrows and pains, which Allah had predestined for her.

Therefore, Fatima is worthy of being included with those mentioned in the verse:

"To the righteous soul will be said: O (thou) soul, In (complete) rest and satisfaction! Come back to thy Lord.--well pleased (thyself) and well pleasing unto Him!" (79: 27-28)

Because she is satisfied with Allah's rewards and grants to her, and is satisfied with Allah's will in this world, He has become well pleased with her. 

Al-Mardhiyah
"Mardhiyoun" have an excellent rank, and lofty position near Almighty Allah.  Just a few of Allah's worshippers achieve this rank, which is attained by righteousness and sincerity. Fatima Zahra (A) was one of those who was able to reach this lofty position. She achieved this rank through her good deeds that pleased Allah and made Him well-satisfied with her.

Al-Muhaddathah
First of all, it should be explained that angels speak, appear, and can be heard by others than prophets.

It is written in the Holy Quran:

1. "Behold! the angels said: 'O Mary! God hath chosen thee and purified thee-chosen thee above the women of all nations. O Mary! Worship thy Lord devoutly: prostrate thyself, and bow down (in prayer) with those who bow down." (3: 42-43)

This verse clearly states that angels spoke to Mary by praising her and conveyed to her Allah's commands. It is evident that she heard their speech and realized their intention, for if not, it would be useless to speak to her.

It is even mentioned that the Arch-angel Gabriel, himself, spoke to her.

2. "Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East. She placed a screen (to screen herself) from them; then We sent to her Our angel, and he appeared before her as a man in all respects. She said: 'I seek refuge from thee to (God) Most Gracious; (come not near) if thou dost fear God.' He said: 'Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son.' She said: 'How shall I have a son, seeing that no man has touched me, and I am not unchaste?

He said: 'So (it will be): Thy Lord saith, "That is Easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us'; it is a matter (so) decreed. " (19: 16-21)

The interpreters of the Holy Quran have unanimously agreed that the angel mentioned in the second verse was Gabriel. He "appeared before her as a man in all respects". Then a dialogue was held between the two of them.

3. 'And his wife was standing (there), and she laughed; but We gave her glad tidings of Isaac, and after him, of Jacob. She said: Alas for me! Shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!' They said: 'Dost thou wonder at God's decree? The grace of God and His blessings on you, O ye people of the house! For He is indeed worthy of all praise, full of all glory!" (11: 71-73)

These verses speak of the angels visit to Ibrahim (A), bringing him the good news of a son. Ibrahim's wife, Sara, who was serving the guests thinking that were men, spoke to the angels and they replied to her. This matter is clear from the verses.

4. "So We sent this inspiration (revelation) to the mother of Moses: 'Suckle (thy child), but when thou hast fears about him, cast him into the river. " (28: 7) 

Some interpreters claim that Musa's mother was inspired to act in such a manner; while others say that she was spoken to (by the angels) in order to follow the Divine Commands.

Al-Manawi said in Al-Jame'Al-Saghir v. 2, p. 270, on the authority of Qurtubi:

"(Muhaddathoon) means those who are inspired or whose expectations are accurate and directed by Divine power."

It can also mean those who utter true and accurate words, those who are spoken to by angels, or those whose opinions and viewpoints always conform to righteousness as if they were inspired by the Kingdom of Heaven. Hence, this position is a generous miracle bestowed upon a selected group of Allah's pious worshippers, and an exalted position granted to Allah's chosen ones.

Thereupon, it becomes readily easy to distinguish that Fatima Zahra (A) was spoken to by angels. Because the Mistress of all women, and the daughter of the best of all Prophets and Messengers is not any less significant than Maryam Bint Imran, Sarah, Ibrahim's wife, or Musa's mother. Of course, this does not mean that any of these ladies-including Lady Fatima-was a prophet.

Furthermore, Sheikh Saduq narrated in Ilal Ash Sharaea' that Zaid Ibn Ali said:

"I heard Abu Abdullah (Imam Sadiq (A)) say:

"Fatima was called "Muhaddathah" because the angels descended from Heaven and called her as they called Maryam Bint Imran and said: "O Fatima! Allah hath chosen thee above the women of all nations.

It has been narrated in v. 10 of A-Bihar that Imam Sadiq (A) said to Abu Basir:

"... We also possess Fatima's book Mushaf, and had they known about the book of Fatima!!! It is three times the size of your Quran; and by Allah, it has not a letter of your Quran; rather it was dictated and revealed to her by Allah ....

This narration needs elaborate research and explanation, for the Imam (A) compared the size of Fatima's book to the size of the most familiar book to all Muslims-the Holy Quran. Thus, if the Quran was printed in average-sized letters on standard paper, and let us suppose that it would fill five hundreds of such pages; then Fatima's book would need fifteen hundred had it been printed according to the same standards. This is what the Imam (A)meant when he said: "It is three times the size of your Quran.

This, however, does not mean in any way that the Holy Quran is deficient or that Fatima's book completes it, nor does it mean that another divine book was revealed to her. In fact anyone who makes such a claim is either ignorant or an infidel.

The word "Mushaf' does not mean "Quran"; rather it means volume, book, or a collection of articles in one notebook.

When a group of Imam Sadiq's (A) companions questioned him about Fatima's book, he was quiet for a long time then explained: "Surely you search for what you need and that you need naught".

Actually, Fatima lived seventy-five days after the Prophet's death; when she was intensely depressed, Gabriel would visit and condole her on the Prophet's death. He would cheer her up by mentioning the good situation her father was enjoying, and tell her what would come to pass after her death. Imam Ali (A) wrote what Gabriel said, and this is Fatima's book.

In addition, Hussain Ibn Abu al-Ala reported that Imam Sadiq (A) said:

"...Fatima's book, I don't claim that it is Quran, rather it contains what makes people need us and makes us in need of no one. It even mentions (the legal punishment for) a lashing, half a lashing, one fourth of a lashing, and the indemnity for a scratch mark.

There remains a need for an explanation of what is meant by "It was revealed to her."

This explanation can be derived from the Quranic verses that revelation is not confined to prophets; but rather Allah, the Exalted, reveals to some chosen people as mentioned in the following verses:

A. "So Zakariya came out to his people from his chamber; told them by signs to celebrate God's praises in the morning and in the evening." (19: 11) 

B. "So He completed them as seven firmaments in two days, and He assigned to each Heaven its duty and command." (41: 12) 

C. 'And behold! 1 inspired the Disciples to have faith in Me and Mine Apostle." (5: 114) 

D. "Remember thy Lord inspired the angels (with the message): '1 am with you; give firmness to the Believers." (8: 12) 

E. "And thy Lord taught the bee to build its cells in hills." (16: 68)

F. "So we sent this inspiration to the mother of Moses: 'Suckle (thy child)." (28: 7)

G. "And indeed We conferred a favor on thee another time (before)" (20: 38)

Moreover, these verses state that revelation is not confined to mankind, but it also includes other creatures such as: the Heavens, the Disciples, the angels, the bees, and Musa's mother.
Therefore, there can be no doubt that Allah, the Exalted, sent revelations to the Mistress of Women and daughter of the Master of Prophets, as he revealed to Musa's mother or Maryam Bint Imran.

In conclusion, Fatima's book is enormous, and includes detailed information about the legal punishments and the Islamic penal code, whether major or minor.

It was also declared that her book lists the names of kings who ruled and will rule on Earth until the Day of Resurrection. All this was according to the will of Allah the Knowing, the Omniscient. The book also contains descriptions of all-important events that will take place throughout history.

Fatima's book was not a Quran, as is clearly stated in the traditions of Ahlul-Bayt, in spite of the claims of the enemies of the Shiite who argue that the Shiites believe in another divine book called Fatima's book, with the intention of undermining their authentic faith.

Az-Zahra


As it was reported in v. 10 of Bihar al-Anwar, Ibn Abbas narrated that Allah's Messenger said:"Surely my daughter Fatima is: The Mistress of all women from the beginning to the end. She is part of me, and the light of my eyes, She is the f lower of my heart, and is my soul, (Fatima) is a human huri, who whenever she stands in prayers in the presence of Her Lord (Exalted is His Name), her light illuminates the skies for the angels, like stars shine to people on Earth." 

This narration clarifies the reason for which Fatima (A) was given the name Zahra. There are other narrations, which mention that she had a bright and splendid face.

Lady Fatima (A) had other titles and everyone of them reflected a virtue of noble trait which she enjoyed. Among those titles were: Al-Batoul, Al-Adhra (The Virgin), and Al-Hania (The Affectionate one to her children).Fatima's favorite title was "Umme Abiha" meaning her father's mother.


Al-Batoul

Allah, the Exalted, created His creatures and implemented in them certain laws and habits. He also subjected these creatures to laws and habits. For instance, a law that rules fire is incendiary; while plants require certain spans of time and specific environments to grow and produce; likewise, animals require specific conditions that vary according to their sizes, types and colors, to grow.

Generally speaking, humans are subjected to assigned universal laws and physiological, psychological and spiritual peculiarities; yet, certain people who have been chosen by Allah and on account of His far-reaching wisdom, have been excluded from these laws. In other words, Allah subjected special laws to the chosen ones. Fire, for example, turns everything in its way to ashes; yet Allah said to it:

"O fire! Be thou cool, and (a means of) safety for Ibrahim." 

When Yunis was "cast forth on the naked shore in a state of sickness," after the whale swallowed him, Allah caused a "spreading plant" to grow quickly and cover Yunis's sick body.

Procreation, too, cannot take place without impregnation and the implementation of sperm in the woman's womb, wherein the sperm is made into a clot that grows to be a fetus covered with bones that becomes an unborn child. This process takes at least six to nine months; but his natural process that Allah implemented in mankind was invalidated in the case of Maryam (A)who gave birth to Isa (A) without any of these steps. It has been said that she carried him six to nine hours in her womb before giving birth to him under a palm tree in a secluded location.

Likewise, all miracles, which occurred through other prophets, took place in environments that did not conform to natural laws. The examples of such events are tremendous. The Holy Quran narrated many stories about prophets' and Imams' challenges to the laws of nature. Among these stories are Adam's descension from Paradise to Earth, the gushing forth of the fountains of earth in the story of Noah, Sara's pregnancy with Ishaq at an old age, the turning of Musa's stick into a snake, healing the blind and the lepers and raising of the dead by Isa, and Ascension into the Heavens by Allah's last Apostle (S)

Now that the above is understood, the following conclusion can be derived:

Women's monthly menstruation, which starts at maturity and continues until the fifties or sixties, is nothing but the discharge of spoiled blood and tissues which were to hold the fetus had it been conceived.

Allah, the Almighty, says:

"They ask thee concerning women's menstruation. Say: They are a discomfort and a pollution.

This indicates that the discharged blood is a harmful substance, which would harm women if it stayed in their bodies. It is even noticeable that women's psychological and physiological states, including their facial appearance and everyday conduct change at this time of the month. By this, we conclude that the bleeding which results from monthly menstruation differs from the normal kind of bleeding, which any human being-including women-might suffer.

It is unquestionable that monthly menstruation causes women to feel nervous, shy and dejected despite the fact that this occurrence is an involuntary natural course. Yet women suffer this course, which is unmentionable to anyone especially to men. For this reason, women are not obligated to perform prayers or fast during menstruation. They are also forbidden from staying in Mosques or to enter the Sacred Mosque in Mecca and the Prophet's Mosque in Medina. In addition, reciting the chapters of Qalam, Najm, Alif Lam Mim Tanzil, and Ha Mim as Sajdah are not to be read during women's monthly periods.

These laws, which have just been mentioned, are also valid during confinement in childbed.

Nevertheless, Allah, The Exalted, relieved Fatima Zahra (A) from such pollution, as He removed from her all abomination and purified her a total purification. This fact is authenticated by various traditions among which are the following:

1. Qanduzi reported in Yanabi' al-Mawaddah p.260. that the Prophet (S) said: "She was safeguarded from menstruation and childbed (bleeding)."

2. Muhammad Salih al-Kashfi al-Hanafi reported in Al-Manaqib that the Prophet (S) said: "Fatima was called Al-Batoul because she was safeguarded and relieved from that which women encounter every month (menstruation)."

3. A1-Amr-Tasri narrates in Arjah al-Matalib that the Prophet (S) was asked about the meaning of Batoul-someone said to him: "Messenger of Allah, we have heard you say that Maryam is Batoul and Fatima, too, is Batoul!!" 

The Prophet replied: "Batoul is she who never see blood, meaning that she never discharges menstrual blood; because menstruation is resented if it occurs in Prophet's daughters.

The above-mentioned narration was authenticated by Al-Hakim.

4. A1-Hafez Abu Bakr Ash-Shafe'i narrates in Tarikh Baghdad v.13, p.331, on the account of Ibn Abbass that the Prophet said: "My daughter is a human huri, she never menstruates, nor does she encounter any menses.

Nisaee also narrates this tradition.

5. Ibn Asaker mentioned in At-Tarikh al-Kabir v.1, p.391, on the account of Anas Ibn Malik that Umme Salim said:

"Fatima (may Allah be pleased with her) has never menstruated nor discharged childbed blood.

6. Al-Hafez al-Suyuti said:
'Among Fatima's particularities is that she did not menstruate, and when she gave birth to a child, she would immediately become purified from childbed confinement so as not to miss her prayers.

7. Rafae mentioned in At-Tadween that Umme Salama said:

"Fatima never discharged blood during her childbed confinement; nor does she menstruate.

8. Tabari narrates in Dhakhaer al-Uqbi that Asma Bint Umais said:

"When Fatima gave birth to Al-Hassan, she did not bleed; she also does not bleed during periods of menstruation. (When I informed the Prophet of this) he said: `Do you not know that my daughter is pure and chaste; she does not discharge blood as a result of childbirth or menstruation.

Safari narrates this tradition in Nuzhat al-Majalis p.227.

9. It was mentioned in v.10 of Al-Bihar that Abu Basir quoted Imam Sadiq (A) as saying:

'Allah, the Exalted, forbade Ali (A) from marrying women while Fatima was still alive.

Abu Basir exclaimed: "Why was that?

The Imam replied: "Because she was pure and does not menstruate.

Sheikh Majlisi commented on this narration by the following:

"This narration means either. First: Because Fatima did not menstruate, Ali (A) had no reason to marry another woman. So Allah forbade him to marry other women in observance of her sanctity. Or, Second: Her eminence disallowed him from marrying another woman; where as this particularity of hers is part of this eminence." 

Fatima's exaltation from encountering menstrual or childbed blood, confirms to the verse of purification which has already been discussed.

Al-Adhra

This is one of the names given to Fatima. This name declares that she was always a virgin, in the meaning that she was chaste.

Many traditions have already been mentioned, which attest to the fact that she was conceived of heavenly food, and that Fatima was a human huri. There is not exaggeration in this expression, rather, stating that Fatima was always virgin, is nothing but the absolute truth. Besides the narrations that verify this fact, the Holy Quran states:

"We have created (the huri) of special creation; and made them virgin pure (and undefiled)." (56: 35-36) 
This clarifies that huris are always virgins. Majma al-Bayan explains this verse as follows: "(What is meant by virgin pure) is that whenever their husbands come near them (have sexual intercourse with them), they find them virgins.

Imam Sadiq (A) was asked: "How can a huri always be a virgin (no matter how many times her husband comes near her)?

The Imam (A) answered: "Because (huris) are created from pure goodness where no blight can alter them, nor does decrepitude inflict them... menstruation does not pollute them..."

Fatima's Youth

Lady Fatima Zahra (A) opened her eyes to the world to enjoy prophetic fatherly love and to suckle Khadija's milk, which was mixed with excellent morals and perfection.

Growing in the house of revelation, gave her the chance to achieve the highest degree of perfection and excellence. The Prophet (S)taught her divine knowledge and endowed her with special intelligence, so that she realized the true meaning of faith, piety, and the reality of Islam.

The virtuous upbringing of Fatima by Allah's Messenger as accompanied by her capability to perceive divine facts and her spiritual brilliance and preparedness to ascend to the highest levels of perfection.

Parallel to this, was Allah's will that Fatima Zahra should face many sorrows and live in anguish from the very beginning of her life. She opened her eyes to see her father being fought by his relatives and strangers and treated with hostility by the infidels and polytheists. For instance, Fatima might have entered the Sacred Mosque and seen her father reading Quran in the private chamber of Ismael (around Kaaba), while polytheists were harming him and waging a psychological war against him. One day, Fatima saw the infidels pour camel placenta on her father while he was prostrating to Allah; so she cleaned his back and while bitterly crying, cursed he unbelievers and supplicated to Allah to punish them. But the infidels were sarcastic, in the same respect as any lowly people and rubble would be.

Ibn Abbas reported that the Quraishians once held a meeting in the Sacred Mosque and vowed by their Idols that as soon as they saw Muhammad, they would all participate in killing him; upon hearing this, Fatima (A) went crying to her father and informed him of their conspiracy.

The crisis became more intense when the Messenger of Allah was forcefully confined to Abu Talib's trail (valley) along with his family and all the members of Abu Talib's family. They lived in an atmosphere overtaken by fear and anxiety of the constantly expected attack by the infidels at night. The situation grew even worse when the polytheists drew up a treaty to besiege Bani Hashim and impose economic sanctions against them; this treaty allowed no one to sell or buy anything from them, including food supplies.

Therefore, the cries of starving children reached the ears of all Meccan inhabitants. The people of Mecca were divided into two groups: One who was enjoying the misfortunes of the Bani Hashim and the other was deeply affected with their misery.

This situation continued for more than three years. Fatima was one of those who suffered from this siege, which resulted in awakening the spirit of struggle, honesty and endurance in her; it was as if she was spending a period of training and exercise for the near future.

Nevertheless, the predicament was made easier when Fatima saw the courageous hero, Abu Talib, aided by Hamza keeping steadfast and helping her father in every way against the infidels' aggression. Abu Talib declared his adherence to Islam through uttering poetry. Once, the Quraishan heads objected to Abu Talib's support of the Prophet; they said to him: "We will give you a handsome, generous, and courageous Quraishan youth (Amarh Ibn al-Walid) to become your son, if you give us your nephew -Muhammad - who disunites us and humiliates our idols, so that we may kill him!"

Abu Talib said: "This is an unfair offer! Do you mean to give me your son, so I can feed him for you and I give you my nephew to kill? (If this is your way of dealing) then each one of you should give me his son to kill if you want me to give you Muhammad to kill."

Abu Talib's honorable stands in protecting the Prophet were numerous. Had it not been for his faith and strong adherence to Islam, he would not have been steadfast in defending the Messenger and his divine faith. Contrary to Abu Talib, another uncle of the Prophet (S), Abu Lahab-fought fiercely and opposed the Prophet. His shameful conduct was recorded in various history books and in the Holy Quran.

Lady Khadija's Death

Fatima's life was passing by with years full of sorrow and infliction. When she reached her seventh or eighth year, another tragedy clouded her life. The death of Fatima's mother, Lady Khadija, brought sadness and grief to her heart; for Khadija was an affectionate mother who had predicted the tough life her darling daughter would live.

During Khadija's last days, she was confined to bed. One day the Prophet of Allah (S) said to her:

"What you are encountering, is because of us Khadija; when you meet your peers send my Salam to them!" 

Khadija questioned: "Who are they; O Prophet of Allah?

He answered: "Maryam Bint Imran, Kalthum (Musa's sister), and Assia-Pharaoh's wife.

She then said: "May you live in harmony and have sons, O Prophet of Allah.

The Messenger of Allah used to say: "I was commanded to give Khadija the good news of a dwelling in Paradise made of brocade where there is neither clamoring nor strain.

Ibn Al-Athir said that the brocade mentioned in this tradition, is palace-like hallow pearls.

Lady Khadija was once crying in the presence of Asma Bint Umais, who said to her:

"Why are you crying while you are the Mistress of all women, and the Prophet's wife, who will enter Paradise as he has said?" 

Khadija replied: "l am not crying (for fear of death), rather, I am crying because every woman needs a close friend on her wedding night to tell her secrets to and help her in certain issues; Fatima is still very young and I am afraid that she will be alone on her wedding night!"

Asma said: "O my mistress, I vow to you, by Allah, that if I am alive then, I will take your place..

Lady Khadija died at the age of sixty-three (according to some historians). Her death brought deep sorrow to the Holy Prophet, especially since it was followed by the death of Abu Talib, the Prophet's uncle, who died several days (or months) after that. Hence, the year in which the deaths of Khadija and Abu Talib occurred, was called "the year of sorrow" by the Prophet (S}

Khadija's death was a disaster for the Prophet; not only because she was his wife, but also because she was the first one to believe in his messengership. Khadija also supported her husband with abundant shares of her property for the sake of Islam. She held a unique character in Mecca and between all Arab women.

When Khadija was buried at Houjoun, the Messenger of Allah stepped down into her grave to bless it. Meanwhile, Fatima kept close to her father and asked him:

"Messenger of Allah, where is my Mother?

The Prophet avoided Fatima's question, so she looked around for someone to ask where her Mother was! At that point, Gabriel descended and revealed the following to the Prophet "Your Lord commands you to inform Fatima that He sends His blessings upon her and says: Your Mother is in a house of brocade, its corners are made of gold, and its poles are of rubies. It is located between Assia's (Pharaoh's wife) and Maryam Bint Imran's houses.

Fatima then said: "Surely Allah is As-Salam, and peace is from Him and to Him.

Another mournful event that inflicted the Prophet was his uncle's death Abu Talib had adopted Muhammed when he was eight years old upon the death of his grand father .Abu Talib was the Prophet 's guardian until he reached Fifty three years of age.

Abu Talib's services and support for Islam and the Prophet never ceased throughout those years .Had it not been for abu Talib possibly Islam could not have passed the stage of its prime days of propagation.

These two tragic events had a great effect on the messenger's life; the death of Abu Talib caused the Prophet to immigrate to Medina, for he had lost the strongest supporter and advocate of the religion from among his uncles.

Fatima's Immigration

Upon being inflicted with the deaths of Lady Khadija and Abu Talib, the Prophet decided to immigrate to Medina. He ordered Ali to lie down in his bed during the night that later came to be known as (the night of stay). During that night, about forty (40) or fourteen (14) polytheist men sieged the Prophet's house and were determined to attack and kill him. But the Prophet had escaped to a nearby cave, and Fatima stayed at home expecting the enemies assault at any given minute. She listened to their infidel and atheistic slogans against her father. Only Allah knows how scared and disturbed she was that long night, for she knew the infidels' cruelty and mercilessness.

At dawn, the infidels attacked the house while leveling their swords as if they were ferocious beasts or savage dogs. They proceeded to the Prophet's bed intending to kill him, but were surprised to find Ali (A) laying in it wearing the Prophet's clothes. They departed from the house feeling defeated and harboring resentment, fury, and fire against the Prophet and Ali Those hours were most aggravating, frightening, and anguish-filled for Fatima. Soon relief entered her life; Imam Ali (A) took her and his mother and Fatima Bint Zubair Ibn Abdul-Muttalib out towards Medina.

When the infidels learned this, they intercepted them in an attempt to prevent their migration out of Mecca. Had it not been for the Mercy and Protection of Allah and the heroism and courage of Imam Ali (A), a catastrophe would have taken place. The infidels were driven back by Imam Ali, who continued the journey towards Medina.

Upon arriving in Medina, the Prophet met them and took Fatima to his home, which was originally Abu Ayoub Ansari's. Thus, Fatima became the guest of Abu Ayoub's mother.

Fatima lived with the Prophet in Medina after suffering typhoons of painful incidents, such as the death of her mother, her immigration and the continuous agitations against her. Fatima's miseries did not stop here; rather her immigration was the beginning of an era of uninterrupted sorrows.

One year after the Prophet's immigration to Medina, the infidels mobilized their men and headed towards the Muslim's stronghold, intending to destroy the new faith; but Gabriel informed the Prophet of their conspiracy, who in turn ordered the immigrants and Medinites to leave the city and meet the infidels in a place located on the way to Mecca called Badr.

Although the infidels outnumbered the Muslims three to one, the Prophet and his followers defeated them and returned to Medina triumphant and victorious

Fatima at Uhud

One year and one month after the battle of Badr, the battle of Uhud took place. In this battle, seventy of the Prophet's most prominent companions were martyred among them being Hamza, the Prophet's uncle and the most notable hero.

In this battle, the Prophet was injured by two rocks on his forehead and mouth. As a result of his injury, the Prophet lost some teeth and blood clotted on his beard as if it was henna. At that moment, Satan shouted in such a manner that all Muslims heard him; he said: "Muhammad has been killed." This created disarray among the Muslims, and many men, save the true faithful, fled the battlefield. Confusion also overtook the Muslim families residing in Medina.

Safiah Bint Abdul Muttalib, the Prophet's aunt, accompanied Fatima Zahra to Uhud.

When Fatima heard of her father's injuries, she started crying and the Hashimite women rushed to help her.

Fatima's arrival at the scene of the battle, coincided with the Prophet's inspection of his soldiers, to find out how many had been martyred and wounded. When he reached Hamza, he found him in an indescribable situation; the infidels had badly mutilated his body; they had cut off his fingers, hands, legs, nose, ears, and ruptured his abdomen to get his liver out. They had also cut off his sexual organ and left him in that horrible position.

The scene of Hamza's defaced body brought sadness and pain to the Prophet's heart. The infidel had not abandoned any ugly method of mutilation, which they did not commit against the strong and steadfast supporter of Allah's Apostle, (Peace be upon him and Ahlul-Bayt). While the Prophet was deeply saddened by this infliction, his Aunt and Fatima were rushing towards the scene. As Soon as he noticed them, he covered Hamza's body with one of his garments. Safia and Fatima arrived and began crying and condemning the infidels for their crimes. They noticed that the Prophet's forehead was badly cut and that blood had become clotted on his face and beard; thus, Fatima Zahra started cleaning his face and said:

"Allah's punishment will be severe on him who caused the Messenger's face to bleed."

Ali poured water on the Prophet's face, but this did not stop the bleeding, so Fatima burnt some rope and put its ashes on the cut, which stopped the bleeding. Fatima spent these moments in sadness and great anxiety. She was a faithful and devoted daughter to her father.

When Ali (A) returned to Medina, he gave his sword to Fatima and said:

"Take this sword Fatima; it surely proved itself to be most reliable today.

The Prophet added:

"Take it Fatima, for surely your husband has fully performed his duty; Allah killed the heroes of the Arabs through his hands."
   
Fatima's help to her father does not mean that she worked as a nurse on the battlefield, despite the claim of some writers who consider this story as proof that Fatima was a battlefield nurse!! 

The covenant mentioned here refers to the corpusclent (seeds) world mentioned in the Holy Quran in the following verse:"When thy Lord drew forth from the children of Adam from their loins- their descendants, and made them testify concerning themselves (saying): Am I not your Lord?'

They said: `yea!" (7: 172)

In summary, this means that Allah Almighty drew forth from Adam (from his loin), his descendants in the form of seeds (or corpuscles), then presented them to him and said:

"I will make a covenant with your descendants that they shall worship me without associating anything with me; I shall-in turn-guarantee their sustenance." 

He then said to them: "Am I not your Lord?" 

They said: "Yes, we bear witness that you are our Lord." 

He (Glory be to Him) said to the angels: "Bear witness."

The angels said: "We bear witness."

It was mentioned that Allah Almighty gave Adam's descendants the ability to realize, understand, and hear His speech. He then placed them back in Adam's loin. Therefore, mankind is held in Adam until everyone shall be brought forth by Allah at the time, which has been destined by Him. So whoever adheres to Islam, holds to the covenant; and whoever disbelieves and rejects it, violates that covenant.

This account was derived from a large number of traditions and verified narrations. Imam Baqir (A) pointed out that it was decreed that Fatima would be safeguarded from menstruation in that world, which is also called the "World of Covenant.

In relation to the many traditions that spoke of the world of Covenant, we mention some of them herein as examples:

1. It was reported in Tafsir al-Burhan that Imam Sadiq (A) said:

The Prophet was asked: "How do you excel over mankind?

The Prophet answered: "I was the first one to bear witness to my Lord; when Allah took the oath from the Prophets and made them testify concerning themselves (our Lord Said): Am I not your Lord?'

They replied: 'Yes. Therefore, I was the first of them to reply.

Abu Basir: "I asked Abu Abdullah-Imam Sadiq

How did they answer Him when they were corpusclens?'

He said: `He implemented in them that with which they could answer Him when He asked;

Aisha added: "He means the covenant.

2. Zurareh reported that he inquired from Imam Baqir about what is meant by:

"When thy Lord drew forth from the children of Adam-from their loins-their descendants"

He said: "(It means that He drew forth) from Adam's loins his descendants until the Day of Resurrection, so they came forth in the form of corpusclens. He then taught and acquainted them to His creation; and had He not done so, no one would have known His Lord.

3. When Umar Ibn al-Khattab performed pilgrimage and embraced the (Black) Stone, he said:

"I know by Allah-that you are a stone which neither harms nor benefits, and had I not seen Allah's Messenger embrace you, I would not have embraced you.

However, Imam Ali (A) said:

"Abu Hafz, do not say this, for Allah's Messenger did not embrace it (the black stone) save for wisdom he knew, and had you read the Quran and realized its interpretation, as others have, you would have understood that it can harm and bring benefits to you. It has two eyes and two lips and possesses a keen tongue that testifies for those who fulfill their obligations to it.'

Umar then said: "Then show me that in Allah's book, Abu Al-Hassan.

Imam Ali (A)said: 'Allah Almighty said:

"When thy Lord drew forth from the children of Adam (from their loins) their descendants and made them testify concerning themselves (saying): Am I not your Lord? They answered: Yea! we do testify. Thus, when they affirmed their obedience to Him as their Lord and as His slaves, He make a covenant with them that they would make pilgrimage to His sacred House. He then created parchment finer than water and said to the Pen: Write down My creatures' fulfillment of pilgrimage to my Sacred House. The pen wrote mankind's fulfillment of pilgrimage on the parchment, then it was said to the (Black) Stone: Open your mouth; it opened it and the parchment was inserted there.

He then said:

Safeguard it and testify for My worshippers their fulfillment (of pilgrimage). The Stone then descended in obedience to Allah.

"O Umar, do not you say when you embrace the stone- I have fulfilled my covenant, and kept my oath, so you may testify for me?'

Umar said: "Yes, by Allah." 

Imam Ali (A) then said: "It is for this reason that you do so." 

A large group of narrations, which include a study regarding the world of Covenant, can be found such as al-Kafi collected by al-Kulayni, al-Bihar by al-Majlisi, and other collections of traditions.

Nevertheless, some scholars-may Allah forgive them--misunderstood these narrations, which leads them to doubt their authenticity despite the unambiguous meaning of the verse.

In conclusion, it was since or even prior to the events of the world of seeds (which is also called the world of Covenant) that the Messenger of Allah and his Progeny's-including Fatima's-virtue was recognized.

This fact should not be doubted for there are many narrations, which have been successively reported by scholars of both sects (Sunni and Shiite). All these narrations support this affair; the traditions that have been mentioned by the Shiite scholars are too numerous to include here. As for those, which have been reported by the Sunni scholars, Safuri Shafe'i mentioned in his book Nuzhat al-Majlis v. 2, p. 223, that Kesae and others said:

"When Allah created Adam... (until he said) there was a brilliant girl from whom light was illuminating and on her head was a golden crown ornamented with diamonds; the like of whom Adam had never seen--

Adam asked: `My Lord who is this girl?'

Allah said: 'Fatima Bint Muhammad.

Adam said: `My Lord, who is her husband?

Allah said: `O Gabriel, open the gate of the ruby palace;' when Gabriel did, Adam saw a dome of camphor and inside it was a golden bed equipped by a young man as beautiful as Yusef.'

He then said: "this is her husband, Ali Ibn Abu Talib." 

Also, Asqalani in his book Lisan al-Mizan v. 3, p. 346, writes that Imam Al-Hassan Ibn Ali Al-Askari (A) reported that his Fathers quoted Jabir Ibn Abdullah as saying: "The Messenger of Allah (S) said: 'When Allah created Adam and Eve, they strutted through paradise and said: `Who are better than we?' At that moment they noticed an image of a girl like they had never seen before; from this girl came an illuminating light so bright that it almost blinded the eyes.

They said: 'O Lord, what is this?'

He answered: 'This is the image of Fatima, the mistress of your women descendants.'

Adam asked: 'What is this crown on her head?'

Allah said: 'Her husband Ali

Adam then asked: 'What are her two earrings?'

Allah replied: 'Her (two) sons, they were ordained in My ever-existent knowledge two thousand years before I created you'--

Al-Adhra

This is one of the names given to Fatima. This name declares that she was always a virgin, in the meaning that she was chaste.

Many traditions have already been mentioned, which attest to the fact that she was conceived of heavenly food, and that Fatima was a human huri. There is not exaggeration in this expression, rather, stating that Fatima was always virgin, is nothing but the absolute truth. Besides the narrations that verify this fact, the Holy Quran states:

"We have created (the huri) of special creation; and made them virgin pure (and undefiled)." (56: 35-36) 
This clarifies that huris are always virgins. Majma al-Bayan explains this verse as follows: "(What is meant by virgin pure) is that whenever their husbands come near them (have sexual intercourse with them), they find them virgins.

Imam Sadiq (A) was asked: "How can a huri always be a virgin (no matter how many times her husband comes near her)?

The Imam (A) answered: "Because (huris) are created from pure goodness where no blight can alter them, nor does decrepitude inflict them... menstruation does not pollute them..."

Fatima's Youth

Lady Fatima Zahra (A) opened her eyes to the world to enjoy prophetic fatherly love and to suckle Khadija's milk, which was mixed with excellent morals and perfection.

Growing in the house of revelation, gave her the chance to achieve the highest degree of perfection and excellence. The Prophet (S)taught her divine knowledge and endowed her with special intelligence, so that she realized the true meaning of faith, piety, and the reality of Islam.

The virtuous upbringing of Fatima by Allah's Messenger as accompanied by her capability to perceive divine facts and her spiritual brilliance and preparedness to ascend to the highest levels of perfection.

Parallel to this, was Allah's will that Fatima Zahra should face many sorrows and live in anguish from the very beginning of her life. She opened her eyes to see her father being fought by his relatives and strangers and treated with hostility by the infidels and polytheists. For instance, Fatima might have entered the Sacred Mosque and seen her father reading Quran in the private chamber of Ismael (around Kaaba), while polytheists were harming him and waging a psychological war against him. One day, Fatima saw the infidels pour camel placenta on her father while he was prostrating to Allah; so she cleaned his back and while bitterly crying, cursed he unbelievers and supplicated to Allah to punish them. But the infidels were sarcastic, in the same respect as any lowly people and rubble would be.

Ibn Abbas reported that the Quraishians once held a meeting in the Sacred Mosque and vowed by their Idols that as soon as they saw Muhammad, they would all participate in killing him; upon hearing this, Fatima (A) went crying to her father and informed him of their conspiracy.

The crisis became more intense when the Messenger of Allah was forcefully confined to Abu Talib's trail (valley) along with his family and all the members of Abu Talib's family. They lived in an atmosphere overtaken by fear and anxiety of the constantly expected attack by the infidels at night. The situation grew even worse when the polytheists drew up a treaty to besiege Bani Hashim and impose economic sanctions against them; this treaty allowed no one to sell or buy anything from them, including food supplies.

Therefore, the cries of starving children reached the ears of all Meccan inhabitants. The people of Mecca were divided into two groups: One who was enjoying the misfortunes of the Bani Hashim and the other was deeply affected with their misery.

This situation continued for more than three years. Fatima was one of those who suffered from this siege, which resulted in awakening the spirit of struggle, honesty and endurance in her; it was as if she was spending a period of training and exercise for the near future.

Nevertheless, the predicament was made easier when Fatima saw the courageous hero, Abu Talib, aided by Hamza keeping steadfast and helping her father in every way against the infidels' aggression. Abu Talib declared his adherence to Islam through uttering poetry. Once, the Quraishan heads objected to Abu Talib's support of the Prophet; they said to him: "We will give you a handsome, generous, and courageous Quraishan youth (Amarh Ibn al-Walid) to become your son, if you give us your nephew -Muhammad - who disunites us and humiliates our idols, so that we may kill him!"

Abu Talib said: "This is an unfair offer! Do you mean to give me your son, so I can feed him for you and I give you my nephew to kill? (If this is your way of dealing) then each one of you should give me his son to kill if you want me to give you Muhammad to kill."

Abu Talib's honorable stands in protecting the Prophet were numerous. Had it not been for his faith and strong adherence to Islam, he would not have been steadfast in defending the Messenger and his divine faith. Contrary to Abu Talib, another uncle of the Prophet (S), Abu Lahab-fought fiercely and opposed the Prophet. His shameful conduct was recorded in various history books and in the Holy Quran.

One of the problems, which disturbed Fatima, was that some of her father's wives were envious and jealous of her. Certain wives of the Prophet (S) developed psychological complications against Fatima, because of the special treatment the Prophet bestowed upon her and the great love and kindness that he favored her with.

Al-Majlisi (May Allah bless his soul) narrated in Bihar that Imam Sadiq (A) said:

"The Messenger of Allah entered his house to find Aisha yelling at Fatima, saying

`By Allah, O Khadija's daughter, you feel that your mother was better than us; but what favor does she have above us? Is she not saved like us?'

The Prophet (S) heard Aisha's shouting. When Fatima saw him, she began to cry; the Prophet (S) then said:

`What makes you cry, O daughter of Muhammad?'

Fatima said: 'Aisha degraded my mother, and this has caused me to cry.

The Messenger of Allah (S) angrily said: `Hush, O Humaira (reddish woman)!! Surely Allah (Exalted is His Name) blessed this devoted and fertile woman; and Khadija (may Allah bless her soul) gave birth to my children, Al-Tahir (Abdullah) who was purified, A1-Qasim, Ruqayya, Um Kulthum, and Zainab; but Allah has created you with a sterile womb so you do not give birth to any children.

Many other unappreciated utterances were made by Aisha against Fatima Zahra (A); which reflects the deep inborn deviation from which Aisha suffered, was not observed in any other of the Prophet's wives.

This narration clearly states that Khadija's daughters were all the Prophet's direct daughters and not step-daughters. There are also many other proofs, which pertain to this fact; but we will deal with them in another book, for this is not the place for such a study.

On The Way to Marriage

When Fatima Zahra reached nine years of age, she was a full-grown woman who enjoyed intellectual maturity and integrity of conduct. Allah gifted her with a brilliant mentality and cleverness, together with beauty, grace and elegance. Her talents were many and her inherited and acquired noble traits excel those of any female or male.

Fatima's religious feelings and literary knowledge were unlimited. You will come to know that she was the most knowledgeable and most honorable woman in the world. In fact, history has not witnessed any other woman who achieved such a high level of education, knowledge, and social graces that Fatima reached; regardless of the fact that she did not graduate from any educational establishment save the school of Revelation and Messengership.

In light of this, it is not strange that prominent companions of the Prophet asked to marry her, but he (S)rejected them by saying:

"Her affair is left to her Lord; whenever He wills, she will marry."

Shu'aib Ibn Saab al-Misri said the following in Ar-Rawd al-Faeq: 

"When the sun of her beauty shined in the heavens of Messengership and became full on the horizon of exaltation of the moon of her perfection, the dawns of thoughts reached towards her and the sights of the chosen longed to observe her beauty; so the masters of the Muhajerin and Ansar asked to many her, but the one who was bestowed with Allah's satisfaction (the Prophet (S) rejected them and said: `I am waiting for Allah's ordinance in her regard."'

Abu Bakr and Umar were among those who asked to marry Fatima, but the Prophet (S) rejected them too, and said that she was still too young for marriage. AbdurRahman Ibn Awf also asked for her hand, but the Prophet (S) ignored him.

Ali Ibn Muragi reported in his book Kanz al-Umal v.2 p.99, that Anas Ibn Malik said:

"Abu Bakr came to see the Prophet (S). After sitting down he said:

`O Messenger of Allah, you surely know of my devotion and long standing service to Islam...

The Prophet then said: `What is it that you want?'

Abu Bakr then said: `I want you to give me Fatima in marriage.

When the Prophet heard this, he did not say anything, so Abu Bakr returned to Umar and said:

`I have ruined myself and others!!'

Umar said: `What happened?'

Abu Bakr replied: `I asked for Fatima's hand from the Prophet, but he ignored me.

Umar said: `You stay here, and I will go ask the Prophet for the same thing that you asked him for.

Umar went to the Prophet and after sitting down started saying:

`O Messenger of Allah, you surely know of my devotion and long standing service to Islam...

The Prophet (S) then said: `What is it that you want?'

Umar replied: `I want you to give me Fatima in marriage.'

But the Prophet (S) ignored him too.

Umar returned to Abu Bakr and said: `He is waiting for Allah's command in her regard.

Al-Haithami also reported in his book Majma Az-Zawa'ed that Abu Bakr and Umar sent their daughters to the Prophet (S) in order to ask him to give Fatima in marriage to them; but when the daughters mentioned why they had come, the Prophet said:

"No! Not until Allah's command in her regard is revealed"

Perhaps the Messenger avoided telling Abu Bakr and Umar openly that he is keeping Fatima for the qualified man, because he did not want to declare to them that they were unqualified to marry her, and that his daughter was above their level. The Prophet also wanted everything to occur in its natural order.

Imam Ali (A) was staying in the house of Saad Ibn Ma'adh (according to one historical finding) since he immigrated to Medina. One day, While Imam Ali was in one of the gardens of Medina, Saad came to him and said:

"What prevents you from asking to marry Fatima from your cousin?"

It has also been mentioned in Kanz al-Umal that Umar came to Ali (may Allah be pleased with him) and said:

"What prevents you from (marrying) Fatima?
Imam Ali replied: "I fear that he (the Prophet) will not give her to me in marriage!

Umar said: "If he does not give her to you in marriage, then who will she marry? Besides, you are the nearest of Allah's creatures to him ....

Actually, Ali had never mentioned his desire to marry Fatima for two reasons; first his shyness to do so in front of the Prophet, and secondly because of his very difficult economic condition. Imam Ali owned nothing of the empherial belongings of this world-not even a house or a peace of land!! So how could he get married? And where would he live with his wife? Besides, Fatima (A) is not the type of woman who can be neglected or looked down upon!!

Nevertheless, the purpose of marriage in Islam is to establish a family. The question of sex is not the main goal, rather it is a matter included and taken care of by marriage. In addition, Islam came to break the chains and the blind adoption of concepts which deprived many people from marriage by making it difficult for them to acquire partners; thus, preventing them from a basic and natural necessity needed for the survival of mankind. Therefore, thanks to Islam-marriage became an easy affair. Tribalism and race consciousness were eradicated by the new religion. The Prophet (S), who was still going through the stage of building Islam, wanted to set an example through his words and deeds in this field; for he is the exemplar and model for the people. So he fought ignorant and infidel customs through his works and actions.

Imam Ali (A) finally approached the Prophet (S) and asked for Fatima's hand in marriage. The Messenger, who has absolute guardianship over all Muslim men and women, including his daughter, would not announce his agreement to the marriage without Fatima's consent. By this action, he (S) made it clear that it is inevitable to obtain the daughter's permission for marriage, because she is the one who is to live with the man and share his life. Indeed, giving a girl in marriage to someone without her prior approval or permission is a clear violation of her honor, degradation of her personality, disruption of her soul and a practical declaration to her that she is like an animal who can be sold or given as a gift to anyone without the right to state her opinion.

The Prophet (S) in reply to Ali said:"Ah, many men have asked before you and she has rejected them-her resentment to marry them was clear on her face. Yet, wait until I bring you the answer.

The Prophet (S) left Ali waiting for the answer. The Prophet informed his daughter that Ali wished to marry her. Fatima did not need to ask about Ali's occupation, manners, age and other traits; because she knew all about his talents, excellent traits and long standing service to Islam. It is for this reason that the Prophet only said to her:

"Fatima, you know Ali Ibn Abu Talib's relationship to us, his devotion and faithfulness to Islam. I asked Allah to give you in marriage to the best of His creatures, and the most beloved to Him; and he (Ali) has declared his wish to marry you; what do you say?

Fatima did not reply, nor did she show a sign of rejection or resentment, so he (S) stood up and said:

"Allah is the Greatest! Her silence is her approval.

The Prophet considered Fatima's silence as her consent and approval of the marriage; because a shy, virgin girl is not expected to declare her agreement openly. Yes, disagreement and rejection of marriage can be openly expressed by her. But shyness prevents a girl from declaring her wish to marry a man, but it does not stop her from rejecting it.

The Prophet (S) went back to the waiting Ali and informed him of Fatima's approval of the marriage. He also inquired about the extent of his preparedness to fulfill the requirements needed for the wedding, because legally and traditionally there has to be a dowry. Especially in light of the fact that this marriage would be remembered and be of great influence to the future generations. Thus, it was important to observe every element and event, which would play a part of this marriage-within the limits of simplicity and modesty.

The Prophet said to Ali:

"Do you possess anything (which you can pay for the dowry) to marry Fatima?'

Imam Ali answered:

"May my parents be your sacrifice By Allah, there is not a thing of my affairs hidden from you; I own my sword, shield and the camel which 1 use for irrigation"

Indeed, this was everything that Ali possessed in this world when he was about to get married!

The Messenger openheartedly listened to Ali and said:

"Ali you cannot do without your sword, for you have to struggle with it and defend yourself against the enemies of Allah. As for your camel you need it to irrigate palm trees and support your family, and you need it as a means of travel. But I accept the shield as a dowry from you; thus, sell it and bring me the money.

Ali had won this shield from the booty of the battle of Badr. It was given to him by the Messenger, who named it Al-

The Year of Fatima's Marraige

Opinions of the historians and narrators differ from one to another regarding the year of Lady Fatima Zahra's marriage.

Sayid Ibn Tawoos wrote in Al-Iqbal on the authority of Sheikh Mufid:

"Fatima's marriage took place on the night of the 21st of Muharram, 3 A.H.

Al-Misbah: "Zul Hijja first or sixth."and, Al-Amali: "Her marriage took place sixteen (16) days after the death of Ruqiyya, Uthman's wife, after he returned from Badr. This means that it took place at the beginning of Shawwal.

Ambiguous Findings Asma Bint Umais and Umme Salama under the Spotlight.
Asma was Ja'far Ibn Abu Talib's wife. It is a given fact that he had immigrated to Habashah with his wife and a group of Muslims several years before Hijra. It is also known that Ja'far returned to Medina after the Muslims conquered Khaibar in 5 A.H. These findings are unanimously agreed upon by all historians.

Nevertheless, we have seen that Asma was present when Khadija passed away in Mecca, and at Fatima's wedding ceremony according to many narrations, which state her name as Asma Bint Umais al-Khathamia.

The following historians state that she was present at Fatima's wedding ceremony: The author of Kashf Al-Ghummah, Hadhrami in Rashfat al-Sadi, p.10, Ahmad Ibn Hanbal in al-Manaqib, Al-Haithami in Majma' Az-Zawaed, Nisaee in Khasaes pg 31 and Muhib Ad-Din Tabari in Dhakhaer al-Uqbi. They depend on the narrations of: Abu Abbas Khawarazmi from Al-Hussain Ibn Ali (A), Sayid Jalal al-Din Abu al-Hamid Ibn Fakhr al-Musawi, and Dulabi from Imam Baqir and his father (A)

How can we comprehend the contradiction between these narrations and the fact that Fatima's marriage took place after the battle of Badr, or even Uhud in 2 A.H.?

Actually, this is a historical problem that has not yet been solved despite the various attempts made by Sheikh Majlisi in Bihar v.10.

More interesting is the following statement that was mentioned in Safinat al-Bihar on the authority of Mujahid in which Asma was said to have been present at Aisha's marriage. In the statement it was claimed that Asma said:

I was the one who, in the company of other women, prepared Aisha and brought her to the Messenger of Allah. By Allah, he had not but a cup of buttermilk which he drank and gave to Aisha; but she was too shy to take it, so I said to her: 'Do not reject it; it is from the hand of the Prophet.'

She then took it and after drinking some, he (S) said: `Give some to your friends.' But the women did not desire any.

The Prophet then said: 'Do not gather hunger and lying together.

I said: `Messenger of Allah, is it considered lying if one of us says she does not like something?'

The Prophet replied: `Surely lying is counted (against the person) up to the point that even a small lie is recorded too." 

As we said, this narration shows that Asma was present at Aisha's marriage, which took place before that of Fatima's.

Moreover, it is unanimously narrated that Asma was present when Imam Hussain (A) was born in 4 or 5 A.H. All these events are known to have taken place before conquering Khaibar and Ja'far Ibn Abu Talib's return to Medina.

In an attempt to clarify the issue, Muhammad Ibn Yusuf (as Sheikh Majlisi also said in Bihar v. 10) wrote in Kefayat al-Talib, concerning Asma's presence at Fatima's wedding:

"This is an authentic finding, exactly as Ibn Batta narrated. But mentioning Asma Bint Umais's name is not accurate, for this Asma is Ja'far Ibn Abu Talib's wife... Asma who attended Fatima's wedding, is Asma Bint Yazid Ibn Sakan al Ansari. As for Asma Bint Umais, she remained in the company of her husband in Habashah until he returned to Medina, the day Khaibar was conquered in 7 A.H. While Fatima's marriage took place several days after the battle of Badr.

Regardless of this, I say that the narrations clearly state Asma Bint Umais's name; therefore, this justification cannot be taken into account. Besides, Asma Bint Yazid was an Ansarian woman, hence could not have been present at Khadija's death. Her presence in Mecca at that time was not mentioned by any other historian.

In the light of these findings, I deem it necessary to clarify that Asma Bint Umais had actually immigrated with her husband to Habashah, but repeatedly returned to Mecca and Medina. This becomes clear especially when we realize that the distance between Jedda and Habashah is limited to that of the width of the Red sea, which in not so difficult for a journey. This historical confusion came about because her repeated trips were not adequately recorded, just as Abu Dhar's immigration to Habashah with Ja'far was not given enough attention.

This conclusion is supported by the following tradition which Al-Majlisi wrote in Bihar v.1, quoting Mawlid Fatima:

"Ibn Babawaih said:

The Prophet ordered Abdul Muttalib's daughters... (until he said): The Prophet, Hamza, Aqeel, Ja'far, and Ahlul-Bayt followed the caravan." 

It is clearly stated in this narration that Ja'far, Asma's husband, was present; which, as we said, supports our conclusion. In addition to this, the Prophet's immigration to Medina took place after Khadija's death, and Ja'far traveled to Habashah twice. The second journey took place before Hijra and after Khadija's death. Thus, it becomes easy to understand how Asma was present at the time of Khadija's death.

There is confusion in historical findings regarding the reason for the presence of Umme Salama's name in the events preceding Fatima's marriage; i.e., the Prophet leaving some of Fatima's dowry with her, and the women's consultation with her-despite the fact that he married her in 4 A.H., while Fatima's marriage took place in 2 A.H. Thus, the question arises as to what role she played in these events even though she was not yet married to the Prophet?

There are two probable answers that can be given to this question.

First: Perhaps there was a mistake in recording the year she was married to the Prophet (S) But this is not based on any historical or scientific findings and therefore cannot be taken into account.

Second: Since Lady Umme Salama was the Prophet's cousin, it was expected of her to participate in different stages of the wedding and to keep part of Fatima's dowry in her possession according to the Prophet's wish.

I prefer the second opinion. Yet I leave it to Allah, for He is the Omniscient.

The Commander of the Faithful (A) sold the shield for 480 or 500 dirhams and brought the money to the Prophet (S). They both agreed that this money would be the dowry of the most honorable girl and most exalted female of the universe. Yes, Fatima was the Mistress of the women of the world, and the daughter of the Master of Prophets and Messengers, who was the best of Allah's creatures.

Yet, he gave his daughter in marriage in return for such a modest dowry in order to teach other Muslim girls not to refrain from marriage because of modest dowries. There are many other lessons, which we can learn from Fatima's marriage, but this is not the place to mention them.

Despite Fatima's modest marriage on Earth, Allah, the Exalted, bestowed her with an honorable gift. He (Glory be to Him) gave her in marriage to Ali Ibn Abu Talib, before the Messenger himself did so. This is not abnormal, for Allah had given women who are much lower than Fatima in marriage to the Prophet For example, He gave Zainab Bint Jahsh to the Prophet in marriage as it is stated in the Holy Quran.

"Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee." (33: 50)

Therefore, was it not possible for Fatima's wedding to have been celebrated in the exalted heavens, and attended by the nearest angels to Allah, the Exalted, as Prophetic traditions state? ! Indeed, this is what happened in tribute to Fatima, her Father, her husband, and her future children who are the authorities of Allah on His creatures.

The celebration took place in the fourth Heaven near Al-Bait al-Ma'mour (the constantly attended house of Allah). It was a unique event the like of which the universe had never encountered before. Angels from all the Heavens gathered in the fourth Heaven and erected the Minbar of Honor, which is made of light. Then Allah, The Almighty, revealed to one of His angels, Rahil, to ascend the Minber and praise and glorify His names as He deserves. Rahil, who was the most eloquent of all angels, did what his Lord revealed to him and said:

"Praise be to Allah, since creation of the first (creatures); He who is ever-lasting (even) after the cessation of all beings; We praise Him for making us spiritual angels, who are submitting to His Godship, and for making us grateful to Him for His benevolence on us.

He safeguarded us from craving for lusts; and made our only pleasure and enjoyment to glorify and exalt Him.

He Who extended His Mercy (upon everything); and bestowed His benevolence (upon everyone). Exalted is His Name from the polytheism of polytheists of the dwellers of Earth, And Elevated by His Creatures from the fabrications of the atheists. Allah, The Omnipotent King, chose the one who was bestowed with special Divine Honor, and the worshipper of His Greatness, for His worshipper, the Mistress of women and the daughter of the best of prophets, the Master of all messengers and the Imam of the pious; so He brought into relations the Prophet with a man from his kin. One who is his believing companion, and was prompt in answering his call -Ali the devout, with Fatima the splendid and the daughter of the Messenger.

Then Gabriel added the following words, which were from Allah, the Exalted:

"Praise is Mygarment Greatness is My Magnificenc

All the creatures are My slaves men and women. I give Fatima, My Worshipper in marriage to Ali My chosen worshipper. So bear witness O My angels.

This narration was also reported by a group of Sunni scholars, among them are:

1. AbdurRahman As-Safawi in Nuzhat al-Majalis v.2, p.223, reported that Jabir Ibn Abdullah (may Allah be pleased with him) said:

"Umme Ayman came to the Prophet crying; the Prophet asked her why she was crying?

She replied:

"A man from the Ansar just informed me that his daughter has just been married, and that sprinkled sweets and almonds on her. Thus, this reminded me that when Fatima married Ali, you did not sprinkle anything on her.

There-upon the Prophet (S) said:

"By Allah Who sent me with honor, and gifted me with the Messengership; when Allah gave Fatima to Ali in marriage, He ordered the nearest angels to surround the Throne-including Gabriel, Michael and Israfil. He also commanded birds to sing and ordered the tree of Tuba to sprinkle them with fresh pearls, white gems, green chrysolites and red rubies.

According to another tradition, he said:

"The marriage took place near the Lotus tree in the seventh Heaven, on the night of Ascension. (On that occasion) Allah revealed to the tree: `Sprinkle all that you bear on them.' So it sprinkled them with gems, jewelry and corals.

2. Al-Hafiz Abu Nu'aym reported in Hilyat al-awliya v.5, p.59, that Abdullah Ibn Masoud said:

then Allah commanded the Tree of Paradise to bear gems and jewelry; He then ordered it to sprinkle them over the angels. So whoever received more than the others on that day, will be proud of it until the Day of Resurrection.

3. This narration was mentioned by: Kharazmi in Maqtal al-Hussain, Asqalani in Lisan al-Mizan and Tahdhib al-Tahdhib, and Qandouzi in Yanabi' al-Mawaddah.

4. It has been reported in Nuzhat al-Majalis that Anas Ibn Malik said:

The Prophet (S) was in the mosque when he said to Ali:

Here is Gabriel informing me that Allah gave Fatima to you in marriage, and made forty thousand angels testify to her marriage. He also revealed to the Tree of Tuba to sprinkle them with gems, rubies, jewelry and embellishments. When it had done this, the Huris rushed to collect these gems, rubies, jewelry, and embellishments to exchange them for gifts until the Day of Resurrection. " (Suyutireported this narration in Tahdheer Al-Khawas.)

The Messenger (S)performed the engagement proceedings in the mosque while he was on the Minbar, in the presence of the Muslims, so as to enact the practice of announcing and assigning witnesses to engagement proceedings; and specified the amount of dowry, so that the Muslims could follow his practice in requesting modest dowries for marriages. He said:

"Avoid exaggeration in the (amounts of) dowries, because this causes enmity (between you).

The Prophet also assigned the desirable practice of limiting dowry to five hundred dirhams. He and the Holy Imams of Ahlul-Bayt never exceeded this amount of dowry in their marriages.

When Ali had sold his sword, he brought the money to the Prophet; who divided it into thirds: one-third was for household necessities, one-third was for perfumes and embellishments for the wedding, and the remaining one-third he gave to Umme Salamah, who was to give it back to Ali to assist him in paying for food for the guests attending the ceremony.

Naturally, Ali's marriage to Fatima Zahra (A) raised envy and enmity in the hearts of some men; especially those who were rejected by Fatima and her father when they had asked for her hand. So it was not strange to see some Quraishans come to the Prophet and say:

"Surely you have taken a lowly dowry for Fatima from Ali.

The Prophet replied:

"It was not I who gave (Fatima to) Ali in marriage, rather Allah did so on the night of ascension near the Lotus tree (in the seventh Heaven)..."

He then added: "Verily I am a man just like you, I marry (from) your women and give you my (marriageable) women in marriage, save Fatima, for her marriage was revealed in Heaven.

The Prophet gave Abu Bakr some money and asked him to accompany Bilal and Salman, (or Ammar Ibn Yasir) to buy some household necessities for Fatima's house. The Prophet said to Abu Bakr:

Buy some appropriate household necessities for my daughter with this money.

Abu Bakr said: "He gave sixty-three (63) dirhams, so we went to the market and bought the following:

1. Two mattresses made of Egyptian canvas. (One stuffed with fiber and the other with sheep wool)

2. A leather mat
3. A pillow made of skin, filled with palm tree fiber
4. A Khaibarion cloak
5. An animal skin for water
6. Some jugs and jars also for water
7. A pitcher painted with tar
8. A thin curtain made of wool
9. A shirt costing seven (7) dirhams
10. A veil costing four (4) dirhams
11. A black plush cloak
12. A bed embellished with ribbon
13. Four cushions made of skin imported from Ta'ef, stuffed with a good smelling plant.
14. A mat from Hajar
15. A hand-mill
16. A special copper container used for dyestuff
17. A pestle for grinding coffee
18. A (water) skin

When Abu Bakr and the other companions had bought the above-mentioned articles, they carried them to Umme Salama's house. When the Prophet (S) saw them, he started kissing every article and supplicated to Allah, saying:

"O Allah, bless them for they are people who the majority of their belongings are made of natural materials.

These were all the furnishings they purchased for the daughter of the best of all prophets and messengers. But indeed, marital happiness is not achieved by wealth and overspending, nor can expensive wardrobes, gems, golden ware, luxurious furniture, splendid palaces or comfortable automobiles provide a person with marital happiness, contrary to the beliefs of most people.

How many wealthy women dressed in expensive wardrobes and embellished themselves with gems and jewelry, which cover their necks, arms, and ears consider life an unbearable misery. On the contrary, how many women are there who live in shacks, who cook, bake bread, wash clothes, sweep floors, nurse their children and struggle hard in light of their simple lives, yet consider themselves happy people and their houses to be gardens of Eden.

This fact is also true for men. Yet, unfortunately, many young unmarried women hold the wrong view that marital happiness can only be found through wealth and luxuries. They consider simplicity a sign of misery and deprivation..

Fatima's Dowry

Although Fatima's dowry was modest, because of the Messenger's wish to set an example for the Muslims and for other implicit reasons, Fatima Zahra (A) did not ignore her greatness and exalted identity to obtain a fantastic gift for her wedding. Fatima's drive for excellence and perfection motivated her to ask for the right of intercedence-if Allah willed-for the sinners among the Muslims.

Ahmad Ibn Yusuf Ad-Dimashqi in his book Akhbar al-Doual Wa Ath-tha al-Uwal reported the following:

"It was narrated that when she (Fatima) learnt about her marriage and that her dowry was a small number of dirhams, she said:

`O Messenger of Allah, lay girls take money for dowries; what is the difference between me and them (if my dowry was to be money too)? I kindly ask you to give it back and supplicate to Allah, the Exalted, to make my dowry the right to intercede for the sinners among Muslims (on the Day of Rising).' It was then that Gabriel descended with a label on which the following statement was written:

'Allah ordained Fatima Zahra's dowry to be intercedence for the sinners among Muslims.

When Fatima (A) was on her deathbed, she asked that the label be put on her chest under the coffin. Thus, it was done so. Fatima said:"When I am raised on the Day of Resurrection, I will present this label with my hand to intercede for the sinners from among my Father's nation.

It is apparent that the narration mentioned above illustrates the greatness, honor, and excellence Lady Fatima enjoyed. The Messenger's supplication was answered, so Fatima will present the label on the day when it is most needed. Nasfi said:

"Fatima (may Allah be pleased with her) asked the Prophet (S) that her dowry would be intercedence for his nation on the day of Resurrection. So when she passes the path, she will ask for her dowry.

It is worthy to mention that many narrations have been reported on the account of Ahlul-Bayt (A) to the effect that intercedence is part of Fatima Zahra's dowry.

Preparations for The Wedding

A non-planned period of time elapsed between the engagement and the wedding ceremony, because Imam Ali (A) was too shy to ask the Prophet to assign a day for the wedding, while he wanted to protect Fatima's pride by refraining from asking Ali to do so.

A month or more passed by before Imam Ali said anything regarding the wedding. Aqeel (Ali's brother) asked him about the reason for the delay in holding the wedding ceremony and encouraged him to prepare for the wedding and to ask the Prophet to assign a date for it. Despite Ali's shyness, he accompanied Aqeel to the Prophet's house to fulfill his wishes. On their way to the Prophet's house, they met Umme Ayman who, when told the reason for their visit, asked them to leave the matter to her. She, in turn, informed Umme Salama and the Prophet's wives who gathered in Aisha's house, where the Prophet was, and said:

"May our parents be your sacrifice! We are gathered here in regard to that, had Khadija been alive would have brought happiness to her life!!!

When hearing Khadija's name, the Prophet cried and said:

"Surely Khadija believed me when men did not, and helped in establishing Allah's religion, and granted me her belongings in its path. Allah-Exalted is His Name-commanded me to bring the good news to Khadija that (she has) a house in Paradise made of brocade and emeralds, where there is not roaring nor strain.

Umme Salama said:

"May our parents be your sacrifice, O Messenger of Allah!! Surely everything you have praised Khadija for is true, but she departed to her Lord! May He bring happiness to her and gather us with her in the Paradise of His satisfaction and Mercy. Messenger of Allah! Your brother from among the people of the world who is also your cousin, Ali Ibn Abu Talib, wished that you specify a day for the wedding so that he may be united with his wife Fatima.

The Prophet answered: "Why doesn't Ali ask me to do so?

She replied: "Shyness prevents him!'

He said: "Umme Ayman, go call Ali for me.

When Umme Ayman came out, she found Ali (A) waiting for the answer. Upon her request he, entered the house and shyly sat near the Prophet who said to him:

"Do you wish to be wedded to your wife?

Ali replied: "Alright, it is to your honor!! If you wish, the wedding can take place tonight or tomorrow night, if Allah wills." The Prophet said: "So prepare a house for Fatima."

Ali then said: "The only house I can acquire is Harithah Ibn al-Numan's."

The Prophet said: "Surely we are shy for Harithah Ibn al-Numan, for we have taken the majority of his houses!"'

When Harithah heard about this, he proceeded towards the Prophet and said:

"Messenger of Allah, I and my property belong to Allah and His Messenger. By Allah, there is nothing more beloved to me than that which you take; it surely is more desirable to me (that you take it) than if you leave it (for me)!!

Consequently, Harithah, motivated by his strong faith and belief in good deeds, granted Ali (A) one of his houses. Imam Ali (A) furnished one of the rooms by spreading sand on the floor and erecting a pole for hanging the water container. In addition to some gifts that were given to him by some companions, he also purchased a jug and jar and laid a piece of wood between two walls for hanging clothes, and placed a ram's skin on the floor and put a pillow made of fiber on it,

The Prophet (S)ordered Ali (A) to hold a dinner because Allah, the Exalted, is pleased with those who do so; for the social good it does-such as bringing people together and implementing love and harmony among them.

It is noteworthy that Lady Fatima Zahra (A) excelled in giving on the path of Allah; she possessed generosity that no other woman can claim to be equal to.

Al-Asfouri wrote in his book Nuzhat al-Majalis v.2, p.226, on the authority of Ibn al-Tawous:

"The Prophet had a new dress made for Fatima (as a gift) for her wedding; she had just one old patched dress. On her wedding night, someone knocked on the door and said:

"I ask the household of Prophethood to give me an old dress." At first, Fatima was going to give him her old dress, but then remembered the Quranic verse:

`By no means shall ye attain righteousness unless ye give (freely) of that which ye love (prefer)'
She then gave the poor man her new dress. Consequently, Gabriel descended and said:

"O Muhammad! Allah sends Him peace upon you; He commanded me to greet Fatima and (give her the gift He sent her) which is a dress from Paradise, made of silk brocade etc.

(Returning to the feast), when the food had been prepared, the meat cooked, the bread baked and the dates and butter obtained, the Prophet started spitting the dates and mixing them with the butter to replace sweetmeat for the wedding When everything was ready, he asked Ali to invite the people to the feast.

When Ali reached the Mosque, he found it crowded with people-all were at the Mosque, from the poor immigrants who lived there to the Ansars. Nevertheless, Ali's generosity and noble-heartedness did not allow him to invite some people and exclude others, especially since everyone wanted to be invited to the Prophet's daughter's wedding feast.

Ali's belief in Allah's power and the Prophet's blessed heart, motivated him to call out loud:

"O people, answer the call for the feast of Fatima Bint Muhammad" 

Men and women from all around Medina gathered in the house. They ate, drank and even took food to their homes. The blessings of the Prophet were obvious on that day, for not only the food was enough to feed everyone, but also it did not decrease at all. The Prophetasked for food containers to be brought and filled them and sent them to his wives and left a special container for Fatima and her husband.

By sunset, the wedding night had begun; it was time for Fatima to depart to her new home.

Everything went well, for the Prophet had made all the necessary preparation for the wedding. Despite the simplicity and modesty of her wedding, Fatima's marriage ceremony was surrounded by signs of greatness, excellence and beauty. Al-Haithami wrote in Majma' Az-Zawaed that Jabir said:

"We were present at Fatima and Ali's (may Allah be pleased with them) wedding ceremony, and indeed we have not seen any ceremony better than that one.

The Messenger of Allah (S)ordered his wives to embellish Fatima (A) before the wedding; they perfumed and dressed her with jewellery. They all helped to ready Fatima; some combed her hair while others embellished and dressed her in the dress brought by Gabriel from Paradise.

Allah's Messenger (S) paid special attention to Fatima Zahra (A), which he did not bestow on his other daughters for the following reasons:

A. Her special characteristics and noble traits.

B. Her husband is Ali Ibn Abu Talib, who is known for his talents and longstanding service to Islam-besides being the Prophet's cousin.

C. The Prophet also knew that his daughter was going to be included in the verse of purification, the verse of Mubahelah (supplication), and the verse of Kinship.

D. Fatima also is the mother of the Holy Imams who will lead humanity until the Day of Resurrection.

The night of Fatima's wedding arrived. Because every girl needs her mother on her wedding night, Fatima missed Khadija and felt very much like an orphan. With his noble and special attention to Fatima, the Prophet wished to fill Khadija's space; the Prophet called Ali (A) and Fatima, who proceeded towards him-Fatima was in her long heavenly dress overtaken with shyness. He (S) brought his gray horse and asked Fatima to ride it and ordered Salman to lead while he (S) followed them.

Yes, indeed, Fatima's wedding was attended by heavenly creatures as well as people, for she is a human huri.

Al-Khateeb al-Baghdadi in Tareekh Baghdad v.5, p.7, Al-Hamvini in Duraral-Simtain,
Al-Dhahabi in Mizan al-Etedal, Garani in Akhbar al-Dowal, and Qandouzi in Yanabi' al-Mawaddah have narrated that Ibn Abbas said:

"When Fatima was taken to Ali's house on her wedding night, the Prophet proceeded her, Gabriel was on her right, and Michael on her left, and seventy thousand angels followed her. These angels praised and glorified Allah until dawn!

The Hashemit men, Abdul Muttalib's daughters, and Muhajerin and Ansar's women all accompanied Fatima's caravan that night. The Prophet's wives joyfully led the caravan; they were also the first to enter the house.

Upon arriving, the Prophet placed Fatima's hand in Ali's hand and said:

"May Allah bless his Messenger's daughter;

Ali this is Fatima, you are responsible for her (or I entrust her to you)

Ali, what an excellent wife Fatima is!

Fatima, what an excellent husband Ali is!!
O Allah, bless them, bless their lives, and bless their children
O Allah, surely they are the most beloved to me from among your creatures, so love them too, and assign for them a guardian

I place them and their progeny under Your protection from the curse devil.
The Prophet then asked for a jug of water; he sipped a small amount of the water and after gargling with it, placed it back in the jug. He then called for Fatima (A) and sprayed her head and shoulders with that water and did the same thing to Ali (A). Thereafter, he ordered the women to leave the house. They all left except Asma Bint Umais. When he (S) noticed that she had stayed behind, he exclaimed: 'Didn't I ask you to leave?'

She answered: `Indeed, O Messenger of Allah! May my parents be your sacrifice; I did not intend to disobey you, but I promised Khadija to take her place on this night.

The Prophet (S) was moved by this; he cried and said to Asma: 'By Allah, is this the reason that made you stay behind?'

She said: 'Yes, by Allah!'

He (S) then said: 'Asma, may Allah fulfillfor you the needs of this world and the Hereafter.'

Clothing

Muslim Women's Fashion In 21st Century

Women in Islam
Arabic Terms
Oriental Costumes Their Designs and Colors

Women Dress

SimpleDress
EveningDress
NightDress
Caftan
OverGarments
Maternity Dress
SportsDress
OfficeDress
Ocassions

Women Scarves
floral scarves
Silk scarves
Cotton scarves
Silk-cotton scarves
Long scarves
Square scarves
Embroidery scarves
Night scarves
Shawls

Wedding
Wedding Collections
Wedding Customs
Wedding Ceremony
Henna Collections

Women Stuff

Beauty Care
Islamic Style
The Different Types Of Textiles
The Different Apparel

Traditional Custom In Islamic Countries

Kuwait
Afghanistan
Oman
Saudi Arabia
Jordan
Palestine
Iran
Algeria
Syria>
Bangladesh
Iraq
Libya
Malaysia
Pakistan
Qatar
Yemens

Muslim Women's Fashion Site

Desert Store
Al-Sundus
B-Salhashoes
Desert Boutique
Al-Hannah
Muslim-mart
Al-Muhajabat
Islamic Clothing
Al-Hediya
Arafa
Hijab Style
Azizah Magazine
Maryams Page
IslamiUnveiled
Niqaab

Recipess

NEW RECIPES

Islamic World Recipes index

AFGHANI FOOD

Mood Food Recipe Afghan
Afghan Cooking
Afghan Cooking Channel
Dunya-e Jawanan - Lings ARAB FOOD:
Arabic Recipes and Arab Recipes from Middle East
Middle Eastern Recipes

BANGLADESHI FOOD

Virtual Bangladesh: Recipes
Recipes

INDIAN FOOD:

Kosher Indian Recipe
Bawarchi - Your Indian Cook
Desi Cookbook
Spice N Flavor 

Spices Board India 
Recipes of Indian Origin by Sonzy's Cuisine Pages

INDONESIAN FOOD:

Indokitchen.com

IRANIAN FOOD:

Persian Cuisine Recipes
Persian Cuisine Recipe 
Iranian Food Recipe

MALAY FOOD:

MTD's Malaysian Recipe
Lilac's Meadow

MOROCCAN FOOD:

Maison Kenzi - Moroccan Couscous
Morocco: Menus & Recipes from Africa
Moroccan Tagine

PAKISTANI FOOD:

Paki Recipes
The Desi Cookbook - Hundreds of Pakistani food recipes!

THAI FOOD:

Thai Recipes Kitchen
Thai Recipes
Soc.Culture.Thai's Recipes

TURKISH FOOD:

Turkish Cuisine 
Turkish Cuisine 

OTHER LINKS

Recipe Archive Index
All Recipes
Culinary Cafe
Rasoi: A collection of sumptuous recipes
Recipe and Cooking Tips
Eat-Halal.com by I.H.F.M.: Recipes 
Cariadoc's Miscellany: Recipe Table of Contents 
Food, Glorious Food
Eastern European Recipes
Asian Recipes with herbs,culture, ingredients, glossaries and cooking from asia
South Asian Recipes
Darkstar's Meal-Master Recipes

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Halal and Healthy Living in Islam
Halal Foods In Islam